The samaritan rebels perjured, by a covenant of association discovered in a sermon preach'd at the assizes holden at Northampton, March 30th, 1682 / by John Knight.
IT were a disingenuous Reflection upon the Providence of God, to bewail our Lot, because 'tis fallen in an Age which seems to Answer the Characters of the last.
IT were a disingenuous Reflection upon the Providence of God, to bewail our Lot, Because it's fallen in an Age which seems to Answer the Characters of the last.
IF therefore the Malignity and Calamity of succeeding Times, be really greater than of those we have overpast, let it be imputed only to their Iniquity and Folly, who by copying out the Miscarriages of their Ancestors, Provoke God to make their Lives somewhat more than the Transcript of their Miseries.
IF Therefore the Malignity and Calamity of succeeding Times, be really greater than of those we have overpast, let it be imputed only to their Iniquity and Folly, who by copying out the Miscarriages of their Ancestors, Provoke God to make their Lives somewhat more than the Transcript of their Misery's.
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But why that (like a River) should swell bigger still the further it runs from its Springhead, is a Paradox which though now our Wonder, will be at last our Confusion.
But why that (like a River) should swell bigger still the further it runs from its Springhead, is a Paradox which though now our Wonder, will be At last our Confusion.
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and by this means, though their Concupiscences are entail'd, yet 'tis our Priviledge to hear of the Judgments they Provoked, that what was the matter of their misery, might be a Motive to our Amendment.
and by this means, though their Concupiscences Are entailed, yet it's our Privilege to hear of the Judgments they Provoked, that what was the matter of their misery, might be a Motive to our Amendment.
THAT a People who were Priviledged with the Conduct of the wisest Laws, with the peculiar Patronage of a Gracious God, should yet have every one a Lustful Genius, to whose Government alone they would shew true Allegiance!
THAT a People who were Privileged with the Conduct of the Wisest Laws, with the peculiar Patronage of a Gracious God, should yet have every one a Lustful Genius, to whose Government alone they would show true Allegiance!
what Reflection can equally with this amaze us? It gives a Temptation to revive that old Heresie, that Iniquity thrives by the fatality of a positive Decree;
what Reflection can equally with this amaze us? It gives a Temptation to revive that old Heresy, that Iniquity thrives by the fatality of a positive decree;
LET Israel be one (the ten Tribes especially,) who thô they were a People on whom Gods Holy Name was call'd, favoured at that time above all the Sons of men, ( Judah alone excepted) yet against all the Allurements of Divine Love, the Mercy of Divine Long-suffering, the Memory of Divine Vengeance executed upon their Fathers,
LET Israel be one (the ten Tribes especially,) who though they were a People on whom God's Holy Name was called, favoured At that time above all the Sons of men, (Judah alone excepted) yet against all the Allurements of Divine Love, the Mercy of Divine Long-suffering, the Memory of Divine Vengeance executed upon their Father's,
and against all fear of it threatned to themselves, did their Iniquities still abound: in short, as if they resolved to vie Miracles with Omnipotence;
and against all Fear of it threatened to themselves, did their Iniquities still abound: in short, as if they resolved to vie Miracles with Omnipotence;
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and that they might effectually make themselves the loath'd Objects of Almighty Wrath, and of Pagans Scorn, they repeated their Apostacies as oft as they renewed their Vows either with God or man, which is that Abomination of which the Prophet here Impleads them, They have spoken words, Swearing falsely in making a Covenant. —
and that they might effectually make themselves the loathed Objects of Almighty Wrath, and of Pagans Scorn, they repeated their Apostasies as oft as they renewed their Vows either with God or man, which is that Abomination of which the Prophet Here Impleads them, They have spoken words, Swearing falsely in making a Covenant. —
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for if Flattery and Fair words are Arts most used when Fears are just, I have reason to think those Wretches are grown a Terror to our Councils, and our State;
for if Flattery and Fair words Are Arts most used when Fears Are just, I have reason to think those Wretches Are grown a Terror to our Councils, and our State;
or they who have lost the Civility of Men, and abandon'd the Christian Name and Thing, would not have been Complemented under the Style of Protestants: But I forbear; nor,
or they who have lost the Civility of Men, and abandoned the Christian Name and Thing, would not have been Complemented under the Style of Protestants: But I forbear; nor,
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WHICH what it is, I have with care searcht after, and from the disquisition which I have faithfully made, I will humbly offer you this following Conjecture, wherein I expect to have more Followers than Leaders, being constrain'd by the force of Reason to follow throughly no one of my Commentators.
WHICH what it is, I have with care searched After, and from the disquisition which I have faithfully made, I will humbly offer you this following Conjecture, wherein I expect to have more Followers than Leaders, being constrained by the force of Reason to follow thoroughly not one of my Commentators.
AND (First) That the time which the Prophet points at when this Covenant was made, was in the conclusion of their last Kings Reign, is generally allowed;
AND (First) That the time which the Prophet points At when this Covenant was made, was in the conclusion of their last Kings Reign, is generally allowed;
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the Story to which this referrs, is 2 Kings 17. But this conceit is not only spoyl'd by the silence of that Narrative in the 2 Kings, (forequoted) which sayes nothing of Israels making a Covenant with Shalmaneser the Assyrian; as also by the Verse foregoing my Text, (as I shall shew anon) but by the expression of the Text it self:
the Story to which this refers, is 2 Kings 17. But this conceit is not only spoiled by the silence of that Narrative in the 2 Kings, (forequoted) which Says nothing of Israel's making a Covenant with Shalmaneser the assyrian; as also by the Verse foregoing my Text, (as I shall show anon) but by the expression of the Text it self:
for how unlikely is it, that he (the Assyrian ) should be a party with Israel in a Covenant against himself? If it be urged that their Swearing falsely consisted in their making a Covenant with Shalmaneser, while they had yet a King of their own,
for how unlikely is it, that he (the assyrian) should be a party with Israel in a Covenant against himself? If it be urged that their Swearing falsely consisted in their making a Covenant with Shalmaneser, while they had yet a King of their own,
for this Covenant provoked a Judgment, of which the Assyrian was the dreadful Executioner, and he might have spared his Siege, had they taken this course to testifie their Subjection.
for this Covenant provoked a Judgement, of which the assyrian was the dreadful Executioner, and he might have spared his Siege, had they taken this course to testify their Subjection.
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For now they shall say, We have no King, ( because we feared not the Lord) what then should a King do to us? Their Language was, Non curamus Oseae Imperia. (Grot.) Sumus perinde ac si Regem non haberemus.
For now they shall say, We have no King, (Because we feared not the Lord) what then should a King do to us? Their Language was, Non curamus Hosea Imperia. (Grot.) Sumus Perinde ac si Regem non haberemus.
THESE then being hitherto the two current Opinions upon the place, and for the Reasons given neither being now passable, I come (Right Honourable and Reverend!) to suggest my own, and 'tis this.
THESE then being hitherto the two current Opinions upon the place, and for the Reasons given neither being now passable, I come (Right Honourable and Reverend!) to suggest my own, and it's this.
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THAT the Covenant here meant, was the very thing which according to the Style of our dayes must be call'd an Association; which to Evince, I humbly offer you this brief Paraphrase.
THAT the Covenant Here meant, was the very thing which according to the Style of our days must be called an Association; which to Evince, I humbly offer you this brief paraphrase.
THAT Israel was divided, is evident from the Context, and one part siding with their King, in giving Countenance and Toleration to the Worship of God, (and 'twas no more;) the other stuck fast to their Idolatrous Imaginations,
THAT Israel was divided, is evident from the Context, and one part siding with their King, in giving Countenance and Toleration to the Worship of God, (and 'twas not more;) the other stuck fast to their Idolatrous Imaginations,
'TIS true, we are by nature, and we have by Oath bound our selves unto Allegiance, ( Uti moris erat; ) a thing of ancient custom among us, as Grotius observes;
IT'S true, we Are by nature, and we have by Oath bound our selves unto Allegiance, (Uti moris erat;) a thing of ancient custom among us, as Grotius observes;
for being denyed the Tribute of his Subjects, he could not make good the Payment to the Assyrian; which when Shalmaneser had plainly Discovered, he presently shut up Hoshea in Prison,
for being denied the Tribute of his Subject's, he could not make good the Payment to the assyrian; which when Shalmaneser had plainly Discovered, he presently shut up Hoshea in Prison,
which I cannot fear, since the Septuagint Version seems also to favour me: For whereas we say, They have spoken words, Swearing falsely; they thus, NONLATINALPHABET:
which I cannot Fear, since the septuagint Version seems also to favour me: For whereas we say, They have spoken words, Swearing falsely; they thus,:
1. TO demonstrate that no Leagues, Covenants or Models of Associations can be made or contrived by Subjects among themselves, subsequent to their Oaths of Fidelity to their King,
1. TO demonstrate that no Leagues, Covenants or Models of Associations can be made or contrived by Subject's among themselves, subsequent to their Oaths of Fidis to their King,
and intrenching upon his prerogative Rights, without flagitious Perjury; yea whether they have sworn Fealty or no, they cannot so Associate without traiterous Sedition.
and entrenching upon his prerogative Rights, without flagitious Perjury; yea whither they have sworn Fealty or no, they cannot so Associate without traitorous Sedition.
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3. I shall enquire into the preparatory Qualifications which adapt men to, as also the Issue of this sort of Perjury, especially which consists in the violation of Fidelity to the King,
3. I shall inquire into the preparatory Qualifications which adapt men to, as also the Issue of this sort of Perjury, especially which consists in the violation of Fidis to the King,
These things premis'd, I thus ratifie my Position, viz. That a Covenant among Subjects, made to the prejudice of those Rights of the Crown, does Ipso facto make them Perjured.
These things premised, I thus ratify my Position, viz. That a Covenant among Subject's, made to the prejudice of those Rights of the Crown, does Ipso facto make them Perjured.
yea the Oath must prevail against Gods Precepts, when they are not Moral, and our observance of that can warrantably supersede our Obedience to these;
yea the Oath must prevail against God's Precepts, when they Are not Moral, and our observance of that can warrantably supersede our obedience to these;
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WHEREFORE, when the Supream is not only in Pacto prior, but also, in Jure Solus, in reference to all matters falling under his Prerogatives, the very Attempt of the People to defraud him, by making those Regalities over to other men,
WHEREFORE, when the Supreme is not only in Pacto prior, but also, in Jure Solus, in Referente to all matters falling under his Prerogatives, the very Attempt of the People to defraud him, by making those Regalities over to other men,
By the Laws of Nature, the Jews without an Oath, were bound to Assist Hoshea, by the Association they vow to Imploy their Wealth and Weapons only for themselves.
By the Laws of Nature, the jews without an Oath, were bound to Assist Hoshea, by the Association they Voelli to Employ their Wealth and Weapons only for themselves.
If whatever is unlawful is held Impossible, the Covenant made to the prejudice of their Oath, was a Bond only binding to the guilt and punishment of Perjury,
If whatever is unlawful is held Impossible, the Covenant made to the prejudice of their Oath, was a Bound only binding to the guilt and punishment of Perjury,
whereby the Soveraign is not only Invested in a Dignity, but obliged to a Duty, and bound to Govern till he has a call from God to relinquish his Dominion;
whereby the Sovereign is not only Invested in a Dignity, but obliged to a Duty, and bound to Govern till he has a call from God to relinquish his Dominion;
THE Lords Anointed cannot Retreat or sink from his Office or his Honour, so as to devolve them on one or more of his natural Subjects, no more than his Oyl (the Emblem of Supremacy) can Subside or Incorporate with the Liquors under it.
THE lords Anointed cannot Retreat or sink from his Office or his Honour, so as to devolve them on one or more of his natural Subject's, no more than his Oil (the Emblem of Supremacy) can Subside or Incorporate with the Liquors under it.
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And this holds always true, except the Authority be relinquisht to the next Heir, who is therefore (I think) capable of receiving the Regalities, because his Blood and Birth (bespeaking him somewhat more than a Subject) do naturally qualifie him for the successive Rule:
And this holds always true, except the authority be relinquished to the next Heir, who is Therefore (I think) capable of receiving the Regalities, Because his Blood and Birth (bespeaking him somewhat more than a Subject) do naturally qualify him for the successive Rule:
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THE Position being thus maintain'd, I shall only stay to reflect upon the Sottishness and Iniquity of that NONLATINALPHABET, that Romish Dotard, who by a kind of a religious Errantry, assaults our Kingdom,
THE Position being thus maintained, I shall only stay to reflect upon the Sottishness and Iniquity of that, that Romish Dotard, who by a kind of a religious Errantry, assaults our Kingdom,
and is not this literally to exalt himself above all that is call'd God? within whose Omnipotence it lyes not to consecrate the Witchcraft of a Rebel, to make Perjury to be no Sin,
and is not this literally to exalt himself above all that is called God? within whose Omnipotence it lies not to consecrate the Witchcraft of a Rebel, to make Perjury to be no since,
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for if the Rights of the Crown are Feudatory to, and justly invested in him, our Oath of Allegiance to the King is actually void, and can pass no Obligation;
for if the Rights of the Crown Are Feudatory to, and justly invested in him, our Oath of Allegiance to the King is actually void, and can pass no Obligation;
But if in Justice what he claims be yet the Kings, as it is most certainly, (for whom the admirable De Marca is an Advocate in this matter) then his pretences to absolve from the Oath, which promises to render them, is,
But if in justice what he claims be yet the Kings, as it is most Certainly, (for whom the admirable De Marca is an Advocate in this matter) then his pretences to absolve from the Oath, which promises to render them, is,
2. IMPIOUS and unnatural, for no power can take anothers Right without Injustice, nor can any man Absolve me of a Debt, the Creditor to whom 'tis due, denying to quit his claim.
2. IMPIOUS and unnatural, for no power can take another's Right without Injustice, nor can any man Absolve me of a Debt, the Creditor to whom it's due, denying to quit his claim.
But of this enough, for I have neither time for, nor pleasure in exposing the Nakedness of such a Communion, whose Zeal is Cruelty, whose Worship's a Prophanation,
But of this enough, for I have neither time for, nor pleasure in exposing the Nakedness of such a Communion, whose Zeal is Cruelty, whose Worship's a Profanation,
'Tis no Calumny, but this Character Corn. Agrippa, a learned man, and a Friend to some of their very absurdities, has utterly superseded by one much Sharper. COME we now
It's no Calumny, but this Character Corn. Agrippa, a learned man, and a Friend to Some of their very absurdities, has utterly superseded by one much Sharper. COME we now
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2. TO examine the pretences that Israel or any other People may take up to Countenance their Perjury, i. e. their entring into a Covenant of Association for mutual defence, against,
2. TO examine the pretences that Israel or any other People may take up to Countenance their Perjury, i. e. their entering into a Covenant of Association for mutual defence, against,
I am in earnest, I have seen and examined mighty Labours in Vindication of Anarchy, Levelling, Sedition and Rebellion, (thô these perhaps are not ever their Christen-names) and all together they make a Mist thick at some distance,
I am in earnest, I have seen and examined mighty Labours in Vindication of Anarchy, Levelling, Sedition and Rebellion, (though these perhaps Are not ever their Christen-names) and all together they make a Missed thick At Some distance,
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and seemingly impassable, but when you are in't it clears up, and there's no Impediment; but to heave twice at a Mole-hill, would give Suspicion it were weighty:
and seemingly impassable, but when you Are in't it clears up, and there's no Impediment; but to heave twice At a Molehill, would give Suspicion it were weighty:
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Wherefore since this Discovery has been already my task in this place upon like occasion, I will onely touch at no more of that Argument than what may be considered under my third particular; which was,
Wherefore since this Discovery has been already my task in this place upon like occasion, I will only touch At no more of that Argument than what may be considered under my third particular; which was,
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And because the Order undoubtedly, as well as the Mind of the Text is Sacred, I am not to be perswaded that these words have this place in the Prophets reproof without a mystery;
And Because the Order undoubtedly, as well as the Mind of the Text is Sacred, I am not to be persuaded that these words have this place in the prophets reproof without a mystery;
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1. BY Hypocrisie and Dissimulation, Implyed in these words, Israel is an empty Vine, v. 1. Symachus his Version, calling it NONLATINALPHABET, a Vine luxuriant with fruitless branches, is fitly accommodated to this meaning.
1. BY Hypocrisy and Dissimulation, Employed in these words, Israel is an empty Vine, v. 1. Symachus his Version, calling it, a Vine luxuriant with fruitless branches, is fitly accommodated to this meaning.
and the Witchcraft of a Rebellious Itch has brought them to this, even to cloath their Devil in the Prophets Mantle, things are fairly a preparing for an Association.
and the Witchcraft of a Rebellious Itch has brought them to this, even to cloth their devil in the prophets Mantle, things Are fairly a preparing for an Association.
For what can men want to ripen all their Mischief, when they have already mockt and despised their God? Turned all his Precepts, and their Piety into Landschape;
For what can men want to ripen all their Mischief, when they have already mocked and despised their God? Turned all his Precepts, and their Piety into Landscape;
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Dum Vitis evacuat Israelem, (as a Critick in loc. ) The Prophetick Spirit (before he thus arraign'd and condemn'd Israel ) had observed a Party among them, who set up as well for open Debauchery and brutish Riots,
Dum Vitis evacuate Israel, (as a Critic in loc.) The Prophetic Spirit (before he thus arraigned and condemned Israel) had observed a Party among them, who Set up as well for open Debauchery and brutish Riots,
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IN short, the whole Nation was reduced to nothing but the miserable pieces of a broken People, who were universally Deaf, to all the Charms of Honesty and Reputation;
IN short, the Whole nation was reduced to nothing but the miserable Pieces of a broken People, who were universally Deaf, to all the Charms of Honesty and Reputation;
For if Satan be divided against himself, how then shall his Kingdom stand? Whence we may note, that Union of Hearts and Judgments must be of great Importance to the very being of a Christian Common-wealth,
For if Satan be divided against himself, how then shall his Kingdom stand? Whence we may note, that union of Hearts and Judgments must be of great Importance to the very being of a Christian Commonwealth,
WELL, upon this division, they who before would scarce venture to shew their Teeth, did now unmask and make bare their Faces, and came openly to Declare
WELL, upon this division, they who before would scarce venture to show their Teeth, did now unmask and make bore their Faces, and Come openly to Declare
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NOW after these Pretences made by a People prepared to think them valid, thô they had been more Absurd, they forthwith renounce all Allegiance to the Prince,
NOW After these Pretences made by a People prepared to think them valid, though they had been more Absurd, they forthwith renounce all Allegiance to the Prince,
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and after Samuel had told them what the Jus Regis was, what Inviolable Claim and Title their King had to them? Can we Imagine they thought his different Opinions, his strange Religion, would give them Warrant to seize his Throne;
and After Samuel had told them what the Jus Regis was, what Inviolable Claim and Title their King had to them? Can we Imagine they Thought his different Opinions, his strange Religion, would give them Warrant to seize his Throne;
that the Violations of his own Engagements unto them, would justify their resistance against him? No, they knew that if these were perswasives to Rebellion, the best of Men and Kings would be obnoxious to feel their Arms:
that the Violations of his own Engagements unto them, would justify their resistance against him? No, they knew that if these were persuasive to Rebellion, the best of Men and Kings would be obnoxious to feel their Arms:
for a Libel upon his Fame, or Jealousies fomented by Letters to Friends, weekly Intelligences, seditious Courants against his Administration, would be enough to Stimulate the People into a Rebellion,
for a Libel upon his Fame, or Jealousies fomented by Letters to Friends, weekly Intelligences, seditious Courants against his Administration, would be enough to Stimulate the People into a Rebellion,
that the Laws of Nature countenance it, when it seems necessary for our self-preservation. (Thô I believe this in Samaria had no Foundation real, there being no mercenary Forces about the King to strike a Terror into the good People:) Now I would fain ask,
that the Laws of Nature countenance it, when it seems necessary for our self-preservation. (Though I believe this in Samaria had no Foundation real, there being no mercenary Forces about the King to strike a Terror into the good People:) Now I would fain ask,
whether it be a Law of Nature that men should form an unnatural Conspiracy, onely for fear their Persons may be harm'd? or whether it be more natural for me to go to a Witch for Counsel, rather than trust Omnipotence for my Protection? whether it be Natures Law that I think Ill of my own Head, Conspire against the Breath of my Nostrils, whom I am positively forbid to Curse,
whither it be a Law of Nature that men should from an unnatural conspiracy, only for Fear their Persons may be harmed? or whither it be more natural for me to go to a Witch for Counsel, rather than trust Omnipotence for my Protection? whither it be Nature's Law that I think Ill of my own Head, Conspire against the Breath of my Nostrils, whom I am positively forbid to Curse,
yea, which of all Gods Precepts either Moral or Evangelical could find Observance, if they were designed to oblige such onely as were Incapacitated to break them?
yea, which of all God's Precepts either Moral or Evangelical could find Observance, if they were designed to oblige such only as were Incapacitated to break them?
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and for this, let those who have leisure consult the 5th, 6th, and 7th Homilies of St. Chrysostome to the People of Antioch; and Tertullians Apologeticks, where they shall find 'twas not Cowardice nor Weakness,
and for this, let those who have leisure consult the 5th, 6th, and 7th Homilies of Saint Chrysostom to the People of Antioch; and Tertullia's Apologetics, where they shall find 'twas not Cowardice nor Weakness,
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for to reconcile Piety to God, with disloyalty to his Ministers, to Incorporate Perjuries and Seditions with Authentick Canons, is as odd a Conceit as that other Miracle in Masquerade, their Trasubstantiation.
for to reconcile Piety to God, with disloyalty to his Ministers, to Incorporate Perjuries and Seditions with Authentic Canonas, is as odd a Conceit as that other Miracle in Masquerade, their Transubstantiation.
Rom. 13.7. Render to all their Due; as our Saviour also, Luke 20.25. To Caesar the things which be Caesar 's i. e. The Tribute and Homage due to him as Caesar, (the King) which gives him a Right Antecedent to our Oath, because King he is, before we Swear.
Rom. 13.7. Render to all their Endue; as our Saviour also, Lycia 20.25. To Caesar the things which be Caesar is i. e. The Tribute and Homage due to him as Caesar, (the King) which gives him a Right Antecedent to our Oath, Because King he is, before we Swear.
E collatione duarum Potestatum, egregiè conficitur, Regiam aequè à Deo institutam fuisse ac spiritualem, & solidam humanarum rerum administrationem illi demandatam. Petr. De Mar. Archiep. Paris. lib. 2. de concor. & Imp. c. 2. §. 1.
E collation duarum Potestatum, egregiè conficitur, Regiam aequè à God institutam Fuisse ac spiritualem, & solidam humanarum rerum administrationem illi demandatam. Peter De Mar. Archbishop paris. lib. 2. the Concor. & Imp. c. 2. §. 1.
Tho' the Levity of Greece was such that they shifted their first Monarchy for a Government by many, yet that was so natural to them, that the Cretian Boyes could not play without their NONLATINALPHABET, Monarchs to rule each company. Ex Herac. de Polit. Cretens. apud Aelian.
Though the Levity of Greece was such that they shifted their First Monarchy for a Government by many, yet that was so natural to them, that the Cretian Boys could not play without their, Monarchs to Rule each company. Ex Herac. de Politic Cretans. apud Aelian.
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