Votum pro Caesare, or, A plea for Caesar discovering briefly the great sinfulness of opposing the authority of the higher powers : delivered in a sermon Octob. 7, 1660 / by Edm. Barker ...
and from whence are derived (as streams from their fountain or spring head) all those Titles of honour and nobility which do put a difference among subjects,
and from whence Are derived (as streams from their fountain or spring head) all those Titles of honour and Nobilt which do put a difference among subject's,
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Howbeit, seeing the words (without any respect to the design and scope of their direction and intention) doe carry a good literal sense in themselves, agreeable to the analogy of Faith,
Howbeit, seeing the words (without any respect to the Design and scope of their direction and intention) do carry a good literal sense in themselves, agreeable to the analogy of Faith,
3. The sentence determined, and passed uponthem, Bring hither and slay them before me. I shall begin with the first of these, the parties arraigned and condemned;
3. The sentence determined, and passed uponthem, Bring hither and slay them before me. I shall begin with the First of these, the parties arraigned and condemned;
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[ Those mine enemies ] now who or what these Enemies were, we have generally set down and described vers. 14. they were NONLATINALPHABET his Citizens, people that had lived long and happy under the protection of his government, had derived all their rights and priviledges from him, had enjoyed all their freedomes and immunities under him;
[ Those mine enemies ] now who or what these Enemies were, we have generally Set down and described vers. 14. they were his Citizens, people that had lived long and happy under the protection of his government, had derived all their rights and privileges from him, had enjoyed all their freedoms and immunities under him;
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and we will suppose too, that they had sworn fealty and allegiance to him, which (if so) brought a new accession of heinousnesse to their foul sin of ingratitude, (viz.) breach of Oath and promise:
and we will suppose too, that they had sworn fealty and allegiance to him, which (if so) brought a new accession of heinousness to their foul since of ingratitude, (viz.) breach of Oath and promise:
And can any punishment be too great, or sentence too severe for such? who have so little sense of their duty, make so little conscience of their Oathes, shew so little respect and reverence to the sacrednesse of that authority to which (under God) they owed their very being and preservation.
And can any punishment be too great, or sentence too severe for such? who have so little sense of their duty, make so little conscience of their Oaths, show so little respect and Reverence to the sacredness of that Authority to which (under God) they owed their very being and preservation.
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yea to what end did God Almighty stamp such a signal Item of * Nolite tangere, upon Regal Majesty and authority, Touch not mine anointed, not my unctos populos, my anointed people, not them causelesly and wrongfully:
yea to what end did God Almighty stamp such a signal Item of * Nolite tangere, upon Regal Majesty and Authority, Touch not mine anointed, not my unctos populos, my anointed people, not them causelessly and wrongfully:
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& can it be lesse then a sin deserving the highest punishment to frame Articles of Indictment and accusation against them, to send abroad messages of exception against their government;
& can it be less then a since deserving the highest punishment to frame Articles of Indictment and accusation against them, to send abroad messages of exception against their government;
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and instead of paying them their dues of ready subjection and obedience to their commands, to leap presently into their thrones and chaires of state and Majesty? if such offenders as these should go away unpunished,
and instead of paying them their dues of ready subjection and Obedience to their commands, to leap presently into their thrones and chairs of state and Majesty? if such offenders as these should go away unpunished,
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then farewell all Lawes, all order, all government, all difference of persons, all enclosures of civil title and propriety, all distinctions of Meum and Tuum; in a word, nothing but utter confusion and desolation,
then farewell all Laws, all order, all government, all difference of Persons, all enclosures of civil title and propriety, all Distinctions of Meum and Tuum; in a word, nothing but utter confusion and desolation,
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for what reason can be given, or cause alledged for a subjects hatred of his true and lawfull Sovereign? at least what just cause, what warrantable reason? Admit his government be exorbitant, yet is his authority venerable;
for what reason can be given, or cause alleged for a subject's hatred of his true and lawful Sovereign? At lest what just cause, what warrantable reason? Admit his government be exorbitant, yet is his Authority venerable;
not onely not openly in the reproaches of thy common and ordinary discourses, but not so much as secretly in any inward dislikes and undervaluings of thy thoughts,
not only not openly in the Reproaches of thy Common and ordinary discourses, but not so much as secretly in any inward dislikes and undervaluings of thy thoughts,
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God Almighty to the end that he might alwayes secure in us an awfull reverence and veneration of Majesty, hath not onely sealed up our tongues from evil speeches (according as we have it Acts 23. 5. Thou shalt not speak evil of the Ruler of thy people;) but also our hearts from evil thoughts and surmisings:
God Almighty to the end that he might always secure in us an awful Reverence and veneration of Majesty, hath not only sealed up our tongues from evil Speeches (according as we have it Acts 23. 5. Thou shalt not speak evil of the Ruler of thy people;) but also our hearts from evil thoughts and surmisings:
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And if not that, then doubtless (by like proportion) not reproach them, not speak slightingly of them, not make irreverent approaches into their presence, not publish their infirmities, not lessen their abilities, not heighten their deviations, not scruple their just and lawfull commands;
And if not that, then doubtless (by like proportion) not reproach them, not speak slightingly of them, not make irreverent Approaches into their presence, not publish their infirmities, not lessen their abilities, not heighten their deviations, not scruple their just and lawful commands;
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Thus you see what signal Characters of Majesty and authority, of reverence and veneration, God Almighty hath stamp't upon the person and office of Kings, enough to make their names sacred and venerable with men,
Thus you see what signal Characters of Majesty and Authority, of Reverence and veneration, God Almighty hath stamped upon the person and office of Kings, enough to make their names sacred and venerable with men,
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That he might be sure to render their persons sacred and inviolable, he has hedged them in with a special and peremptory Nolite tangere, touch not mine anointed;
That he might be sure to render their Persons sacred and inviolable, he has hedged them in with a special and peremptory Nolite tangere, touch not mine anointed;
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further yet this also we say of them, and Tertullian warrants it, that they are homines à Deo secundi, & solo Deo minores, of men the very next step to divinity,
further yet this also we say of them, and Tertullian warrants it, that they Are homines à God secundi, & solo God minores, of men the very next step to divinity,
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and one of greater authority then the Poet, S. Basil (I take it;) that they are NONLATINALPHABET, of all other the liveliest transcripts and images of that Soveraignty and Supremacy which is proper onely to Divinity.
and one of greater Authority then the Poet, S. Basil (I take it;) that they Are, of all other the Liveliest transcripts and Images of that Sovereignty and Supremacy which is proper only to Divinity.
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Howbeit, though we have these common thoughts and opinions of their humanities, yet dare we not have the least slighting perswasions and apprehensions of their authority.
Howbeit, though we have these Common thoughts and opinions of their humanities, yet Dare we not have the least slighting persuasions and apprehensions of their Authority.
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and who then can rebell, and arm himself against them, and not at the same time fight against God? This for the second Consideration of these Enemies, respecting their inward hatred and enmity.
and who then can rebel, and arm himself against them, and not At the same time fight against God? This for the second Consideration of these Enemies, respecting their inward hatred and enmity.
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well, but what kind of message is it I trow? one would think that being a message from subjects to their King, it should be dressed up in all the circumstances of fear and reverence, of awfulness and trembling, of loyalty and fidelity, of submission and obedience, that possibly could be:
well, but what kind of message is it I trow? one would think that being a message from subject's to their King, it should be dressed up in all the Circumstances of Fear and Reverence, of awfulness and trembling, of loyalty and Fidis, of submission and Obedience, that possibly could be:
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in a word, a message as full of rebellion and treason as words could possibly set it forth, nolumus hunc regnare, we will not have this man to reign over us.
in a word, a message as full of rebellion and treason as words could possibly Set it forth, nolumus hunc Reign, we will not have this man to Reign over us.
if any opportunity falls in their way which may advantage their wicked purposes, how greedily do they catch at it? how presently do they embrace it? how advantagiously do they improve it and make use of it? These enemies (it is like) had waited a long time for an opportunity,
if any opportunity falls in their Way which may advantage their wicked Purposes, how greedily do they catch At it? how presently do they embrace it? how advantageously do they improve it and make use of it? These enemies (it is like) had waited a long time for an opportunity,
and now the first that offered it self, see, how presently they lay hold of it, what great advantages they make of it? Oh that the children of Light were also as wise and watchfull, and serious in their generations!
and now the First that offered it self, see, how presently they lay hold of it, what great advantages they make of it? O that the children of Light were also as wise and watchful, and serious in their generations!
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for God Almighty hath stamp't such secret characters of reverence and awfulnesse upon the persons of Kings, that those very men who regard not the authority at all, are yet many times greatly afraid and awed with the Majesty of the presence.
for God Almighty hath stamped such secret characters of Reverence and awfulness upon the Persons of Kings, that those very men who regard not the Authority At all, Are yet many times greatly afraid and awed with the Majesty of the presence.
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I have read of many in former times, and have heard of more of late times, who brought along with them mischievous designs and purposes enough against the life of their Prince,
I have read of many in former times, and have herd of more of late times, who brought along with them mischievous designs and Purposes enough against the life of their Prince,
but when they came once into their presence, they wanted power to accomplish their errands, and courage to perfect the execution of their wicked designs.
but when they Come once into their presence, they wanted power to accomplish their errands, and courage to perfect the execution of their wicked designs.
first, NONLATINALPHABET, they hated him; next NONLATINALPHABET, they send after him, next follows the full period and consummation of their wickednesse,
First,, they hated him; next, they send After him, next follows the full Period and consummation of their wickedness,
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but then having once well entred him here, and perswaded him into an easie yielding unto these, he with little adoe afterwards drawes him one step further unto evil desires and lustings,
but then having once well entered him Here, and persuaded him into an easy yielding unto these, he with little ado afterwards draws him one step further unto evil Desires and lustings,
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and first learns the man the art of fraud and cozening, after that the practice of extortion and oppression, afterwards the trade of open theft and violence;
and First learns the man the art of fraud and cozening, After that the practice of extortion and oppression, afterwards the trade of open theft and violence;
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Holy David doubtless was sincerely pious and religious, and one, that had a proposition of adultery or murder been made to him at first, would certainly have thrown away the motion and abhorred the proposition,
Holy David doubtless was sincerely pious and religious, and one, that had a proposition of adultery or murder been made to him At First, would Certainly have thrown away the motion and abhorred the proposition,
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the surest course is principiis obstare, to begin with it at it's first rise, to crush it in the egge, to stifle it in it's first movings and beginnings;
the Surest course is principiis obstare, to begin with it At it's First rise, to crush it in the egg, to stifle it in it's First movings and beginnings;
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why then is it wholly as we will? Is the title and office of Kings become now such a precarious Title? or do they hold their Crowns and Scepters altogether in Tenancy from the people, that it is in their choice and power, to King them or un ▪ King them, to continue them or displace them at pleasure? sayes not the Divine wisedome, per me Reges regnant, by me Kings reign? is there ever such a word as per populum, in all that Charter, which might entitle the people to some right and power in the choice of their supreme Magistrate? Again, sayes not the Apostle, The powers that are, are ordained of God? So that here you see is the joint consent and suffrage of both Testaments, to confirm and warrant the proposition, that Magistracy is not a popular choice, not a humane creature, † but a divine ordinance:
why then is it wholly as we will? Is the title and office of Kings become now such a precarious Title? or do they hold their Crowns and Sceptres altogether in Tenancy from the people, that it is in their choice and power, to King them or un ▪ King them, to continue them or displace them At pleasure? Says not the Divine Wisdom, per me Reges regnant, by me Kings Reign? is there ever such a word as per Populum, in all that Charter, which might entitle the people to Some right and power in the choice of their supreme Magistrate? Again, Says not the Apostle, The Powers that Are, Are ordained of God? So that Here you see is the joint consent and suffrage of both Testaments, to confirm and warrant the proposition, that Magistracy is not a popular choice, not a humane creature, † but a divine Ordinance:
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neither (in respect of what follows in the same verse) can it be imagined that S. Peter in calling Magistracy an humane ordinance, had the least design to assert a right and power in people of creating and making their King:
neither (in respect of what follows in the same verse) can it be imagined that S. Peter in calling Magistracy an humane Ordinance, had the least Design to assert a right and power in people of creating and making their King:
and that too, not onely distributively in respect of every single and particular man (for this would be but to advance him into the rank and order of the best and noblest sort of subjects;
and that too, not only distributively in respect of every single and particular man (for this would be but to advance him into the rank and order of the best and Noblest sort of subject's;
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being a distinction of yesterdayes invention onely, unknown to the Sages of ancient times, and on purpose devised of late, to serve the ambitious ends of some, who by making that unsound & dangerous position the chief ground and reason of their actions, did thereby plainly bewray the weakness of their cause,
being a distinction of yesterday's invention only, unknown to the Sages of ancient times, and on purpose devised of late, to serve the ambitious ends of Some, who by making that unsound & dangerous position the chief ground and reason of their actions, did thereby plainly bewray the weakness of their cause,
they desired a King indeed, and went crying to Samuel that he would make them a King, 1 Sam. 8. But a King is too noble and excellent a creature for Samuel 's making;
they desired a King indeed, and went crying to Samuel that he would make them a King, 1 Sam. 8. But a King is too noble and excellent a creature for Samuel is making;
accordingly it was well said of holy Austin. Qui regnum dedit Constantino Christiano, ipse dedit Iuliano Apostatae, he that gave the Kingdome to Constantine a Christian, gave it also to Iulian an Apostate;
accordingly it was well said of holy Austin. Qui Kingdom dedit Constantino Christian, ipse dedit Julian Apostatae, he that gave the Kingdom to Constantine a Christian, gave it also to Iulian an Apostate;
And then say, was it not a most frontless and impudent usurpation of power in these Citizens to say unto their King, Nolumus hunc regnare, we will not have this man reign over us?
And then say, was it not a most frontless and impudent usurpation of power in these Citizens to say unto their King, Nolumus hunc Reign, we will not have this man Reign over us?
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to pay homage unto him, or to rebell against him at pleasure? Are Kings thus beholden to Subjects for their Allegiance? and is it a courtesie in them to pay it? and not rather their duty,
to pay homage unto him, or to rebel against him At pleasure? are Kings thus beholden to Subject's for their Allegiance? and is it a courtesy in them to pay it? and not rather their duty,
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Call you this the way to honour Kings, which the Scripture every where inculcates? is this to be subject to the higher powers, which the Apostle so plainly commands,
Call you this the Way to honour Kings, which the Scripture every where inculcates? is this to be Subject to the higher Powers, which the Apostle so plainly commands,
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Again, mark well the expression he useth, Let every Soul; now I confess that this word (Soul) is many times put NONLATINALPHABET in Scripture to signifie the whole man,
Again, mark well the expression he uses, Let every Soul; now I confess that this word (Soul) is many times put in Scripture to signify the Whole man,
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but yet (in regard of what follows v. 5.) I cannot conceive but that the Apostle haply might have a special design in his choice of that word here in this place (viz.) to imply the right and proper principle of true Christian subjection;
but yet (in regard of what follows v. 5.) I cannot conceive but that the Apostle haply might have a special Design in his choice of that word Here in this place (viz.) to imply the right and proper principle of true Christian subjection;
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but a free and willing obedience, a subjection out of Conscience, a submission out of free choice and election, that we do ex animo obedire, obey from our souls;
but a free and willing Obedience, a subjection out of Conscience, a submission out of free choice and election, that we do ex animo Obedire, obey from our Souls;
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yea though an absolute Tyrant, though an open oppressor and grinder of his Subjects, though of a nature never so fierce and intractable, of a spirit never so hard and difficult,
yea though an absolute Tyrant, though an open oppressor and grinder of his Subject's, though of a nature never so fierce and intractable, of a Spirit never so hard and difficult,
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but necessarily moves that way whither Conscience drawes him, and is indispensably forced and put upon the practice of that, which Conscience tells him is his duty,
but necessarily moves that Way whither Conscience draws him, and is indispensably forced and put upon the practice of that, which Conscience tells him is his duty,
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they scorned to call him by his proper name and title, but slightingly passed him over with a plain and common NONLATINALPHABET, we will not have this man (this sorry, easie fellow,
they scorned to call him by his proper name and title, but slightingly passed him over with a plain and Common, we will not have this man (this sorry, easy fellow,
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Howbeit (if you mark it well) in this Kings charge and indictment here in the Text, there is nothing of all this recorded, nothing of their rudeness named,
Howbeit (if you mark it well) in this Kings charge and indictment Here in the Text, there is nothing of all this recorded, nothing of their rudeness nam,
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but only their rebellion punished, not their previous incivilities towards his person mentioned, but barely their present contempt of his authority sentenced.
but only their rebellion punished, not their previous incivilities towards his person mentioned, but barely their present contempt of his Authority sentenced.
And was not this Crime enough, you will say, Crimenlaesae Majestatis, a Crime of the highest possible Treason? what can be more treasonable then this? or indeed is treasonable in comparison of this? what, to say of a King, nolumus hunc, we will not have this man to raign over us? and conformably thereunto to endeavour actually the dispossessing him of his Regal power and authority? Can Subjects possibly do more against their Soveraign? yes they may do more,
And was not this Crime enough, you will say, Crimenlaesae Majestatis, a Crime of the highest possible Treason? what can be more treasonable then this? or indeed is treasonable in comparison of this? what, to say of a King, nolumus hunc, we will not have this man to Reign over us? and conformably thereunto to endeavour actually the dispossessing him of his Regal power and Authority? Can Subjects possibly do more against their Sovereign? yes they may do more,
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but of a factum est, what some subjects wickedly have done) they may also adde fury to their rebellion, may lay violent hands upon their Soveraign, may draw up articles of Indictment against him, may cause him to be brought before their Tribunals,
but of a factum est, what Some subject's wickedly have done) they may also add fury to their rebellion, may lay violent hands upon their Sovereign, may draw up Articles of Indictment against him, may cause him to be brought before their Tribunals,
But tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoyce, lest the daughters of the uncircumcised triumph.
But tell it not in Gaza, publish it not in the streets of Ashkelon; lest the daughters of the philistines rejoice, lest the daughters of the uncircumcised triumph.
their rebellion was not drest up in like formalities and circumstances with others of a later edition, onely, noluerunt regnare, they would not have Him to reign over them.
their rebellion was not dressed up in like formalities and Circumstances with Others of a later edition, only, noluerunt Reign, they would not have Him to Reign over them.
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And why not Him I trow? was it for any misdemeanors in his government? or for his cruelty and severity towards them? or his Tyranny and usurpation over them? No, none of these reasons are alledged;
And why not Him I trow? was it for any misdemeanors in his government? or for his cruelty and severity towards them? or his Tyranny and usurpation over them? No, none of these Reasons Are alleged;
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But they will have him no longer King, because they will, stat pro ratione voluntas. And this indeed, would but people speak out, is the plain English of all rebellion, nolunt regnare, they will not have any King to reign over them:
But they will have him not longer King, Because they will, stat Pro ratione Voluntas. And this indeed, would but people speak out, is the plain English of all rebellion, Nolunt Reign, they will not have any King to Reign over them:
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and Facite me Romanae Ecclesiae episcopum (said Praetextatus a heathen to Pope Damasus) & ero protinùs Christianus, an ingenuous confession, Make me but once Bishop of Rome, and I will presently turn Christian.
and Facite me Romanae Ecclesiae Bishop (said Praetextatus a heathen to Pope Damasus) & Ero protinùs Christian, an ingenuous Confessi, Make me but once Bishop of Rome, and I will presently turn Christian.
and because nothing can likely more serve their turns then pretences of Religion and reformation, to make Them commonly the stratagems and expedients of their ambition:
and Because nothing can likely more serve their turns then pretences of Religion and Reformation, to make Them commonly the stratagems and expedients of their ambition:
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and we our selves have lived in times which may sufficiently convince any sober man, that the forwardest professors and greatest talkers of Religion, are not alwayes the best Christians.
and we our selves have lived in times which may sufficiently convince any Sobrium man, that the forwardest professors and greatest talkers of Religion, Are not always the best Christians.
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But these NONLATINALPHABET in the Text were no such pretenders of Religion, they wanted a mask of devotion to cast over their face of rebellion; they were right-down rebells;
But these in the Text were no such pretenders of Religion, they wanted a mask of devotion to cast over their face of rebellion; they were right-down rebels;
which also brings me to the third and last part of the Text; the sentence determined and passed upon them, NONLATINALPHABET, bring hither and slay them before me.
which also brings me to the third and last part of the Text; the sentence determined and passed upon them,, bring hither and slay them before me.
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and good reason for it too, that they who by their sin had degenerated beneath the common civility and ingenuity of men, should now in their punishment be dealt with,
and good reason for it too, that they who by their since had degenerated beneath the Common civility and ingenuity of men, should now in their punishment be dealt with,
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both which did call for a speedy execution of justice, to the end, that neither by the long delay and suspension of vengeance, the course of justice might be stopped, nor by a general Act of pardon and oblivion, others be encouraged and emboldned unto the like wicked practices.
both which did call for a speedy execution of Justice, to the end, that neither by the long Delay and suspension of vengeance, the course of Justice might be stopped, nor by a general Act of pardon and oblivion, Others be encouraged and emboldened unto the like wicked practices.
and chased them away; this presently filled Ioshua with wondering and admiring at the strangenesse of the discomfiture, that he who had fought so many victorious battels hitherto, should now be affronted and checked by such a little paltry City, such an inconsiderable handfull of people:
and chased them away; this presently filled Ioshua with wondering and admiring At the strangeness of the discomfiture, that he who had fought so many victorious battles hitherto, should now be affronted and checked by such a little paltry city, such an inconsiderable handful of people:
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but God's eares are usually stopped to prayers which are not attended with justice. All his complaining, and praying, and crying prevailed not with God Almighty;
but God's ears Are usually stopped to Prayers which Are not attended with Justice. All his complaining, and praying, and crying prevailed not with God Almighty;
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well, see the course that David takes, he calls for the Gibeonites, and asks what reparations he should make them, that they might bless the inheritance of the Lord;
well, see the course that David Takes, he calls for the Gibeonites, and asks what reparations he should make them, that they might bless the inheritance of the Lord;
But most memorable above any other is that example of Ahab, 1 Kings 20. who for sparing and shewing kindnesse and favour to Benhadad, whom he should have destroyed and slain, received this heavy doom from the mouth of God, ver. 42. Because thou hast let go out of thy hand a man whom I had appointed unto utter destruction,
But most memorable above any other is that Exampl of Ahab, 1 Kings 20. who for sparing and showing kindness and favour to Benhadad, whom he should have destroyed and slave, received this heavy doom from the Mouth of God, ver. 42. Because thou hast let go out of thy hand a man whom I had appointed unto utter destruction,
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A Text which should make Magistrates very wary and cautious, lest the mercy which they shew to Malefactors, do over a while rebound ba•k in heavy judgements either upon themselves or their posterity.
A Text which should make Magistrates very wary and cautious, lest the mercy which they show to Malefactors, do over a while rebound ba•k in heavy Judgments either upon themselves or their posterity.
and common experience (too evidently) proves it, that the Magistrate contributes much more to the suppression of vice in a nation, by one stroke of his sword,
and Common experience (too evidently) Proves it, that the Magistrate contributes much more to the suppression of vice in a Nation, by one stroke of his sword,
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Yea and for this cause too sayes the same Apostle Rom. 13. 4. is the Sword of justice put into his hand, that he should be (NONLATINALPHABET) an avenger of wrath to every one that doth evil.
Yea and for this cause too Says the same Apostle Rom. 13. 4. is the Sword of Justice put into his hand, that he should be () an avenger of wrath to every one that does evil.
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hence sayes Solomon of Righteousnesse, (a main part whereof you know consists in timely distributions of punishments) that it exalteth a nation, Prov. 14. 32. that is, makes it rich and populous, safe and secure.
hence Says Solomon of Righteousness, (a main part whereof you know consists in timely distributions of punishments) that it Exalteth a Nation, Curae 14. 32. that is, makes it rich and populous, safe and secure.
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and therefore if he once growes remisse and backward in his executions of justice, it makes people proud and scornfull, and confident, and presumptuous;
and Therefore if he once grows remiss and backward in his executions of Justice, it makes people proud and scornful, and confident, and presumptuous;
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When Goliah was slain, the people rose up and shouted for joy: when the Egyptians were drowned, Moses penned that admirable NONLATINALPHABET, Exod. 15. when Sisera was overthrown and kil'd, Deborah and Barak fell to composing their song of praise and thanksgiving, Iudg. 5. when Haman was hanged upon his lofty pair of gallows, the Iewes presently instituted their feast of Purim, dies epularum & laetitiae, dayes of general feasting and rejoycing, Esth. 9. Not that the righteous do (properly) take delight and pleasure in the destruction of any man;
When Goliath was slave, the people rose up and shouted for joy: when the egyptians were drowned, Moses penned that admirable, Exod 15. when Sisera was overthrown and killed, Deborah and Barak fell to composing their song of praise and thanksgiving, Judges 5. when Haman was hanged upon his lofty pair of gallows, the Iewes presently instituted their feast of Purim, die epularum & laetitiae, days of general feasting and rejoicing, Esth. 9. Not that the righteous doe (properly) take delight and pleasure in the destruction of any man;
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onely it glads them to see Lawes openly vindicated, justice duly executed, sin timely punished, and open marks of reproach and punishment set upon wicked men;
only it glads them to see Laws openly vindicated, Justice duly executed, sin timely punished, and open marks of reproach and punishment Set upon wicked men;
for Gods sake, for the Kingdome and Churches sake they would be couragious and active in their speedy and exemplary Executions of Iustice upon Offendors and Malefactors:
for God's sake, for the Kingdom and Churches sake they would be courageous and active in their speedy and exemplary Executions of justice upon Offenders and Malefactors:
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What, (said Pilate to the Iews concerning our Saviour) Shall I crucifie your King? speaking as one that admired and wondered at the strangeness of such an Act. But, see, what an heathen admired and wondered at, some Christians have since practised.
What, (said Pilate to the Iews Concerning our Saviour) Shall I crucify your King? speaking as one that admired and wondered At the strangeness of such an Act. But, see, what an heathen admired and wondered At, Some Christians have since practised.
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But I must not honour them with that NONLATINALPHABET, with that worthy name; rather, some that called themselves Christians, and would needs be accounted such:
But I must not honour them with that, with that worthy name; rather, Some that called themselves Christians, and would needs be accounted such:
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for if any thing can possibly tye up men to Lawes and Government, to duty and allegiance, to obedience and reverence toward the persons of Kings, it is doubtlesse Christian Religion.
for if any thing can possibly tie up men to Laws and Government, to duty and allegiance, to Obedience and Reverence towards the Persons of Kings, it is doubtless Christian Religion.
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Howbeit, to men that have once out grown all sense and modesty of conscience, such tyes and obligations are but as a fence of cobwebs, which they can easily break through at pleasure,
Howbeit, to men that have once out grown all sense and modesty of conscience, such ties and obligations Are but as a fence of cobwebs, which they can Easily break through At pleasure,
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And shall not such Offendors be punished? shall not such Malefactors have speedy and exemplary justice done upon them? is it not sit that they should? is it not just and necessary that they ought? Under the Mosaical Law, no land which had innocent bloud shed in it, could be cleansed,
And shall not such Offenders be punished? shall not such Malefactors have speedy and exemplary Justice done upon them? is it not fit that they should? is it not just and necessary that they ought? Under the Mosaical Law, no land which had innocent blood shed in it, could be cleansed,
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but by the bloud of him that shed it, Nu. 35. 33. Now was that the Law for common and ordinary bloud? does that bring such a sin? does that intail such a curse? does that leave such blot and stain upon a Nation, that there is no washing it off, no possible cleansing and wiping it out, otherwise then by the besome of vindicative justice and vengeance? and shall we have cheaper thoughts,
but by the blood of him that shed it, Nu. 35. 33. Now was that the Law for Common and ordinary blood? does that bring such a since? does that intail such a curse? does that leave such blot and stain upon a nation, that there is no washing it off, no possible cleansing and wiping it out, otherwise then by the besom of vindicative Justice and vengeance? and shall we have cheaper thoughts,
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and passed over? and will he likely ever be reconciled to that Kingdom where This is not severely punished? You know what great difference the Scripture puts betwixt the life of Kings, and of Subjects;
and passed over? and will he likely ever be reconciled to that Kingdom where This is not severely punished? You know what great difference the Scripture puts betwixt the life of Kings, and of Subjects;
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And does not God (think you) expect that we should observe a like proportion in our inquisitions after the bloud of Kings? And doubtless it is nothing lesse then a special miracle of mercy;
And does not God (think you) expect that we should observe a like proportion in our inquisitions After the blood of Kings? And doubtless it is nothing less then a special miracle of mercy;
that we have been spared all this while, and that our land (the unhappy Scene of all this wickednesse) hath not long since become as Sodom, and been made like unto Gomorrah: and yet did we not stand here,
that we have been spared all this while, and that our land (the unhappy Scene of all this wickedness) hath not long since become as Sodom, and been made like unto Gomorrah: and yet did we not stand Here,
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but have been daily adding to our measure of sin, and pickling up other horrible crimes (which though in horrour and magnitude not equal to the former,
but have been daily adding to our measure of since, and pickling up other horrible crimes (which though in horror and magnitude not equal to the former,
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yet) such as the innocence of former times would have blusht at, and the modesty of our fore fathers have been put out of countenance to have heard so much as mentioned.
yet) such as the innocence of former times would have blushed At, and the modesty of our before Father's have been put out of countenance to have herd so much as mentioned.
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But Aetas parentum, p•jor•vis, tulit n•s Nequiores; we are a viperous generation, a thriving sort of sinners, people that have out done the immodesties of former Malefactors,
But Aetas Parents, p•jor•vis, tulit n•s Nequiores; we Are a viperous generation, a thriving sort of Sinners, people that have out done the immodesties of former Malefactors,
And no wonder neither, for having once leaped over this highest fence, and adventured that upon the life and person of their Soveraign, which never yet entred into the thoughts of the most heathen and barbarous people, (to be sure not drest up in like formalities) what tyes of Lawes,
And no wonder neither, for having once leapt over this highest fence, and adventured that upon the life and person of their Sovereign, which never yet entered into the thoughts of the most heathen and barbarous people, (to be sure not dressed up in like formalities) what ties of Laws,
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or obligations of Conscience, or motives of Reason, or arguments of Modesty can be imagined of strength and force sufficient to restrain such spirits from breaking out into any open violences which unbridled fury and frenzy can possibly suggest? Is it like that those salvages would afterward grow tender and squeamish,
or obligations of Conscience, or motives of Reason, or Arguments of Modesty can be imagined of strength and force sufficient to restrain such spirits from breaking out into any open violences which unbridled fury and frenzy can possibly suggest? Is it like that those salvages would afterwards grow tender and squeamish,
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and make a conscience of the bloud of their fellow-subjects, who were so prodigal of their Soveraignes? And yet, say I beseech you, has not this been our manner of living for these twelve yeares together? how hath our land been made another Aceldama, a field of bloud? and this Kingdome of ours so famous in the Histories of former times;
and make a conscience of the blood of their Fellow subjects, who were so prodigal of their Sovereigns? And yet, say I beseech you, has not this been our manner of living for these twelve Years together? how hath our land been made Another Aceldama, a field of blood? and this Kingdom of ours so famous in the Histories of former times;
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for modesty and civility, for justice and equity, for Religion and reformation, for excellent Lawes and government, been changed into the rudenesse of a wildernesse, a dominion and habitation of Wolves and Tygres? Oh the abundance of innocent bloud which hath of late yeares been shed among us!
for modesty and civility, for Justice and equity, for Religion and Reformation, for excellent Laws and government, been changed into the rudeness of a Wilderness, a dominion and habitation of Wolves and Tigers? O the abundance of innocent blood which hath of late Years been shed among us!
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and for the testimony which they held, doe at this very time lye under the Altar, calling out and crying with loud voices, How long oh Lord, holy and true, dost thou not avenge our bloud on them that dwell on the earth? And yet neither is this all;
and for the testimony which they held, do At this very time lie under the Altar, calling out and crying with loud voices, How long o Lord, holy and true, dost thou not avenge our blood on them that dwell on the earth? And yet neither is this all;
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It is a notable example for Magistrates, that which we have recorded, Psal. 106. 30. Then stood up Phineas and executed judgement, and so the plague ceased;
It is a notable Exampl for Magistrates, that which we have recorded, Psalm 106. 30. Then stood up Phinehas and executed judgement, and so the plague ceased;
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when that work is once over, then if (afterwards) we return to him in the exercise of those holy duties, we may hopefully expect that he also will be friends with us,
when that work is once over, then if (afterwards) we return to him in the exercise of those holy duties, we may hopefully expect that he also will be Friends with us,
c-crq d n1 vbz a-acp a-acp, av cs (av) pns12 vvb p-acp pno31 p-acp dt n1 pp-f d j n2, pns12 vmb av-j vvi cst pns31 av vmb vbi n2 p-acp pno12,
Si quis de nobis, o Rex, justitiae tramites 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 is qui se pronunciavit esse justitiam, Greg. Turon.
Si quis de nobis, o Rex, justitiae tramites 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 is qui se pronunciavit esse justitiam, Greg. Turon.
Non n•scius David divin•m esse traditionem in officio ordinis regalis, id•irco Saul in •adem traditione positum honorificat, ne Deo injuriam facere videretur, qui his ordinibus honorem decrevit, August. Quaest. Vet. & No. Test. q. 35.
Non n•scius David divin•m esse traditionem in Officio Order regalis, id•irco Saul in •adem tradition positum honorificat, ne God Injuriam facere videretur, qui his ordinibus Honor decrevit, August. Question Vet. & No. Test. q. 35.
Significantius dicit, Omnis anima, cum debuisset dici, Omnis Homo, ut inteliigeremus, non solum res nostras, non solum corpora nostra, sed e•iam animas debere subji•i principibus saecularibus ▪ in iis quae possunt l•gitime imperare, Cajet. in locum.
Significantius dicit, Omnis anima, cum debuisset dici, Omnis Homo, ut inteliigeremus, non solum Rest nostras, non solum corpora nostra, sed e•iam animas Debere subji•i principibus saecularibus ▪ in iis Quae possunt l•gitime Imperare, Cajetan. in locum.
Si totus orbis adversus me conjuraret, ut quidpiam molirer adversus regiam Majestatem, ego tamen Deum timerem, & ordinatum ab eo Regem offendere non auderem, Bern. Epist. 170.
Si totus Orbis Adversus me conjuraret, ut quidpiam molirer Adversus Regiam Majestatem, ego tamen God timerem, & ordinatum ab eo Regem offendere non auderem, Bern. Epistle 170.
