Of patience and submission to authority a sermon preach'd before the Lord Mayor and the Court of Aldermen at Guild-Hall Chapel on the 27th of January, 1683/4 / by John Moore ...
and his Disciples preacht his Doctrines, made them spread, and be received by the power onely of plain persuasion, by setting an example according to the rules they had taught,
and his Disciples preached his Doctrines, made them spread, and be received by the power only of plain persuasion, by setting an Exampl according to the rules they had taught,
and bearing testimony to the truth of their Doctrine by patiently suffering persecution for it. To tax the World, and draw the Sword, were things so foreign to his purpose,
and bearing testimony to the truth of their Doctrine by patiently suffering persecution for it. To Tax the World, and draw the Sword, were things so foreign to his purpose,
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so utterly repugnant to the great end of his coming, the redemption of Mankind from the power and guilt of sin, that on the contrary he has declared it is a matter, in it self, easier for a Camel to pass through the eye of a needle, Mat. 19.24. than for a rich man to enter into the Kingdom of God, and that they that take the sword, shall perish with the sword.
so utterly repugnant to the great end of his coming, the redemption of Mankind from the power and guilt of since, that on the contrary he has declared it is a matter, in it self, Easier for a Camel to pass through the eye of a needle, Mathew 19.24. than for a rich man to enter into the Kingdom of God, and that they that take the sword, shall perish with the sword.
and ready submission to the divine Will in the bitterest trials, was so beyond example, that as nothing did more abate the rage of their persecutours, than their chearfulness under persecution, so they added more to the Church by dying for the Cause of Christ, than they had done before by preaching it up.
and ready submission to the divine Will in the Bitterest trials, was so beyond Exampl, that as nothing did more abate the rage of their persecutors, than their cheerfulness under persecution, so they added more to the Church by dying for the Cause of christ, than they had done before by preaching it up.
It is true, the Philosophers had deeply consider'd the causes of humane misery, and apply'd themselves with all study and diligence to find remedies for it.
It is true, the Philosophers had deeply considered the Causes of humane misery, and applied themselves with all study and diligence to find remedies for it.
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and when they were on the affirming side, if we observe with what weak and unsatistactory arguments they endeavour to prove and maintain the point, there will be reason to conclude, that their doubts and darkness as to these things would have continued to this day, had not our Lord brought life and immortality to light by the Gospel.
and when they were on the affirming side, if we observe with what weak and unsatistactory Arguments they endeavour to prove and maintain the point, there will be reason to conclude, that their doubts and darkness as to these things would have continued to this day, had not our Lord brought life and immortality to Light by the Gospel.
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So it is manifest that they, who believe little or nothing themselves of a future state, cannot be stored with true arguments to prevail upon a man to be patient under a sequestration from the happiness and pleasures of this life.
So it is manifest that they, who believe little or nothing themselves of a future state, cannot be stored with true Arguments to prevail upon a man to be patient under a sequestration from the happiness and pleasures of this life.
and receive the recompence of their vertue? and with what conscience could the Philosophers upbraid and reproach men in distress for their grief and complaints, passions most natural to their condition,
and receive the recompense of their virtue? and with what conscience could the Philosophers upbraid and reproach men in distress for their grief and complaints, passion most natural to their condition,
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He then onely can be allow'd to be the true Physician for the mind, who is able to assure his Patients, that even the malice of those, who torment their Bodies, shall never have power to reach and harm their Souls;
He then only can be allowed to be the true physician for the mind, who is able to assure his Patients, that even the malice of those, who torment their Bodies, shall never have power to reach and harm their Souls;
so he did likewise foresee, there should be no men exposed to severer trials than the Professours of his Religion, which is the reason he exhorts his Disciples to possess their souls in patience, and that the Apostles do admonish their new Converts of the need they have of patience, that after they have done the will of God, they might receive the reward.
so he did likewise foresee, there should be no men exposed to severer trials than the Professors of his Religion, which is the reason he exhorts his Disciples to possess their Souls in patience, and that the Apostles do admonish their new Converts of the need they have of patience, that After they have done the will of God, they might receive the reward.
Explain the nature of Patience, and set down the chief instances wherein it is to be exercised. II. Propose the means by which it is to be obtained. III. Represent the necessity of it, and shew that it is a fundamental vertue to the Christian Life. IV. Prove that no Religion or Philosophy furnishes men with such true and powerfull motives to patience as Christianity does. I.
Explain the nature of Patience, and Set down the chief instances wherein it is to be exercised. II Propose the means by which it is to be obtained. III. Represent the necessity of it, and show that it is a fundamental virtue to the Christian Life. IV. Prove that no Religion or Philosophy furnishes men with such true and powerful motives to patience as Christianity does. I.
By Patience, in the most comprehensive sense of it, we are to understand that Christian vertue, whereby with a calm and even mind, we do not onely bear pains, injuries, losses and reproaches,
By Patience, in the most comprehensive sense of it, we Are to understand that Christian virtue, whereby with a Cam and even mind, we do not only bear pains, injuries, losses and Reproaches,
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Or Patience is that vertue which disposeth us not onely to submit to the wrong and misery, which by the cruelty and injustice of others may happen unto us,
Or Patience is that virtue which Disposeth us not only to submit to the wrong and misery, which by the cruelty and injustice of Others may happen unto us,
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For as we are obliged by our Religion to be meek, so what pretence can he make to that vertue, who is uneasie to himself and others, let things go as they will,
For as we Are obliged by our Religion to be meek, so what pretence can he make to that virtue, who is uneasy to himself and Others, let things go as they will,
strengthens faith, governs peace, promotes charity, teaches humility, waits for the repentance of men, and the confession of their fault, governs the flesh, preserves the spirit, bridles the tongue, holds the hands, tramples upon temptations, repells scandals, perfects martyrdom;
strengthens faith, governs peace, promotes charity, Teaches humility, waits for the Repentance of men, and the Confessi of their fault, governs the Flesh, preserves the Spirit, bridles the tongue, holds the hands, tramples upon temptations, repels scandals, perfects martyrdom;
comforts the poor, moderates the rich, does not burthen the weak, nor consume the strong, delights the Christian, invites the Heathen, recommends the Servant to his Master,
comforts the poor, moderates the rich, does not burden the weak, nor consume the strong, delights the Christian, invites the Heathen, recommends the Servant to his Master,
But for the more full understanding of the nature of Patience, and to render it beneficial to us in our conversations, I will present you with some of the considerable instances in which the Christian Man does exercise his patience.
But for the more full understanding of the nature of Patience, and to render it beneficial to us in our conversations, I will present you with Some of the considerable instances in which the Christian Man does exercise his patience.
so neither the number of temptations, nor the frequency with which they assault him, do cause him to give over his watching, and making resistance against them;
so neither the number of temptations, nor the frequency with which they assault him, do cause him to give over his watching, and making resistance against them;
as in all Arts and Sciences, do happen at the first, and that when the hardships of the beginning are once past over, the service of God will prove not onely eassie, but very pleasant:
as in all Arts and Sciences, do happen At the First, and that when the hardships of the beginning Are once passed over, the service of God will prove not only eassie, but very pleasant:
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and destroy him, yet neither the envy, nor the strength of the whole world can rifle his mind of that tranquillity and joy, which springs up from the conscience of things well done,
and destroy him, yet neither the envy, nor the strength of the Whole world can rifle his mind of that tranquillity and joy, which springs up from the conscience of things well done,
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when the reward of them will be so great and inexpressible? it is also fit and reasonable that there should be some hard parts in the business of Religion, to the end that the pleasures which it does create, might make the more deep and lasting impressions upon us,
when the reward of them will be so great and inexpressible? it is also fit and reasonable that there should be Some hard parts in the business of Religion, to the end that the pleasures which it does create, might make the more deep and lasting impressions upon us,
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And though the paths that lead to Heaven prove strait and sometimes rugged, yet Christian patience will so cheer up our drooping hearts, that we shall not return back out of them,
And though the paths that led to Heaven prove strait and sometime rugged, yet Christian patience will so cheer up our drooping hearts, that we shall not return back out of them,
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The patience with which his Soul is sustained, even when God refuseth to grant the things he has pray'd for, preserves him from running into any sinfull extreme.
The patience with which his Soul is sustained, even when God Refuseth to grant the things he has prayed for, preserves him from running into any sinful extreme.
He is as far on the one hand, from being puft up with the haughty confidence of the Stoic, who bids his wise man fac te ipse felicem make himself happy,
He is as Far on the one hand, from being puffed up with the haughty confidence of the Stoic, who bids his wise man fac te ipse felicem make himself happy,
as he is from degenerating into the superstition of the Papists, who, lest their Prayers should miscarry, address them to hundreds of Mediatours, more than God has either appointed,
as he is from degenerating into the Superstition of the Papists, who, lest their Prayers should miscarry, address them to hundreds of Mediators, more than God has either appointed,
Insomuch as some honest and learned men of that Church could not forbear laying open the absurdness and impiety of this modern practice of these Semichristians, who pray hardly oftner to God than to the Virgin Mary, thinking it the highest crime to say the Lord's Prayer,
Insomuch as Some honest and learned men of that Church could not forbear laying open the absurdness and impiety of this modern practice of these Semichristians, who pray hardly oftener to God than to the Virgae Marry, thinking it the highest crime to say the Lord's Prayer,
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and the power and merit of Christ 's intercession, so weakned by length of time, that they find it necessary to join a multitude of Saints to him, to be his Coadjutors.
and the power and merit of christ is Intercession, so weakened by length of time, that they find it necessary to join a multitude of Saints to him, to be his Coadjutors.
That is, says he, one Advocate or Mediatour in Heaven is not sufficient for Mankind, which has so many causes of the highest and most dangerous consequence depending before God:
That is, Says he, one Advocate or Mediator in Heaven is not sufficient for Mankind, which has so many Causes of the highest and most dangerous consequence depending before God:
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Neither are opinions so ridiculous, and usages so repugnant to Primitive Christianity, to be charged onely on the weak and ignorant Members of that Church,
Neither Are opinions so ridiculous, and usages so repugnant to Primitive Christianity, to be charged only on the weak and ignorant Members of that Church,
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since these things have taken up a place in their Public Offices, and we find Pope Pius II. directing his Prayers immediately to the Virgin Mary, to cure his Fever,
since these things have taken up a place in their Public Offices, and we find Pope Pius II directing his Prayers immediately to the Virgae Marry, to cure his Fever,
And Leo X. gives her the title of Goddess, and Bonaventura a Cardinal and a Saint has burlesqu'd the Book of Psalms, applying and translating the incommunicable Attributes of God and Jesus Christ unto the Virgin Mother.
And Leo X. gives her the title of Goddess, and Bonaventura a Cardinal and a Saint has burlesqued the Book of Psalms, applying and translating the incommunicable Attributes of God and jesus christ unto the Virgae Mother.
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But the humble patient Christian we are describing, he both abhors the impious Doctrine of Epicurus, that holds God is too high and too busie to mind our Prayers,
But the humble patient Christian we Are describing, he both abhors the impious Doctrine of Epicurus, that holds God is too high and too busy to mind our Prayers,
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But he has a great care that the fear of being drawn into the senseless superstitions of Rome betray him not into a neglect of natural reverence in his devotions,
But he has a great care that the Fear of being drawn into the senseless superstitions of Room betray him not into a neglect of natural Reverence in his devotions,
and though his Prayers be not always long, yet he suffers few hours of any day to pass without sending up to Heaven hearty and earnest supplications, with thanksgivings.
and though his Prayers be not always long, yet he suffers few hours of any day to pass without sending up to Heaven hearty and earnest supplications, with thanksgivings.
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And surely the Israelites, when they beheld Pharaoh and his Hosts floating upon the Red-sea, could not but with shame reflect upon their own distrust of God's wisedom and goodness,
And surely the Israelites, when they beheld Pharaoh and his Hosts floating upon the Red sea, could not but with shame reflect upon their own distrust of God's Wisdom and Goodness,
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and those unjust reproaches they had cast upon Moses, as if they had been deliver'd on purpose from their bondage in Aegypt to perish in the Wilderness
and those unjust Reproaches they had cast upon Moses, as if they had been Delivered on purpose from their bondage in Egypt to perish in the Wilderness
But such fears never more, deserve censure, than when we are so confounded by them as to neglect our Callings, desert the stations wherein God has placed us,
But such fears never more, deserve censure, than when we Are so confounded by them as to neglect our Callings, desert the stations wherein God has placed us,
but on the contrary, grief by continuance, is so far from being asswaged and deposing its sour and churlish nature, that it grows more fierce and outrageous,
but on the contrary, grief by Continuance, is so Far from being assuaged and deposing its sour and churlish nature, that it grows more fierce and outrageous,
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And he ever upholds in his soul a just abhorrence of that false and wicked tenet, asserted by the same Sect of Philosophers, that it is a piece of heroical gallantry for a man in sharp pain or great troubles to starve himself, or cut his own throat.
And he ever upholds in his soul a just abhorrence of that false and wicked tenet, asserted by the same Sect of Philosophers, that it is a piece of heroical gallantry for a man in sharp pain or great Troubles to starve himself, or Cut his own throat.
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For so to doe is a violation of the Laws of Nature, and an usurpation upon God's Prerogative, who has a right to that service, which by self-murther we are render'd uncapable to perform:
For so to do is a violation of the Laws of Nature, and an usurpation upon God's Prerogative, who has a right to that service, which by Self-murder we Are rendered uncapable to perform:
it is making our selves the judges in God's stead, whether it be fit for us to live any longer or no? it is the highest affront we can put upon the Divine goodness,
it is making our selves the judges in God's stead, whither it be fit for us to live any longer or no? it is the highest affront we can put upon the Divine Goodness,
since by evident construction, we declare, that it is better for us to die, than to sub-sist any longer in that uncomfortable condition Providence has chosen for us;
since by evident construction, we declare, that it is better for us to die, than to subsist any longer in that uncomfortable condition Providence has chosen for us;
or mismanagement, he neither bursts out into complaints, nor sits down slothfully under it, nor yet does any other violence to himself than what is in order to the cure,
or mismanagement, he neither bursts out into complaints, nor sits down slothfully under it, nor yet does any other violence to himself than what is in order to the cure,
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And it was the sense of the great good that afflictions may bring, and of the joy holy men perceive in their sufferings for the cause of Christ, that did transport St. Chrysostome into such an hyperbolical rapture,
And it was the sense of the great good that afflictions may bring, and of the joy holy men perceive in their sufferings for the cause of christ, that did transport Saint Chrysostom into such an hyperbolical rapture,
as to profess, That if any one would give him the whole Heaven, or the Chain with which Saint Paul's hands were bound, he would prefer this before that.
as to profess, That if any one would give him the Whole Heaven, or the Chain with which Faint Paul's hands were bound, he would prefer this before that.
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he will sooner part with his life, than give up his Bible, as those impatient Christians once did, who, by the title of Traditores, will be infamous to all posterity.
he will sooner part with his life, than give up his bible, as those impatient Christians once did, who, by the title of Traditores, will be infamous to all posterity.
And rather than quit the hopes he has of enjoying endless happiness by his firm profession of Christianity, he will yield up his Body a Sacrifice to the malice of his Persecutours,
And rather than quit the hope's he has of enjoying endless happiness by his firm profession of Christianity, he will yield up his Body a Sacrifice to the malice of his Persecutors,
And therefore he cannot but detest the impiety of the course taken by the Fathers of the Society of Jesus to propagate the Christian Religion in China and the Indies, where the belief of the sufferings and putting to death of our ever blessed Lord Jesus Christ, being accounted an extravagance that might give great offence,
And Therefore he cannot but detest the impiety of the course taken by the Father's of the Society of jesus to propagate the Christian Religion in China and the Indies, where the belief of the sufferings and putting to death of our ever blessed Lord jesus christ, being accounted an extravagance that might give great offence,
and preached up a glorify'd Jesus, but not a crucified Saviour. And permitted the Christians publickly to adore the Idol Cachim choan, onely fetching them off by a very subtile invention, which was mentally to direct those adorations to the image of Jesus Christ, which they had hid under their Cloathes.
and preached up a glorified jesus, but not a Crucified Saviour. And permitted the Christians publicly to adore the Idol Cachim choan, only fetching them off by a very subtle invention, which was mentally to Direct those adorations to the image of jesus christ, which they had hid under their Clothes.
Whereas had these men possest their Souls with true Christian Patience, such as would have enabled them to suffer for the Cross of Christ, they would have had the courage also to preach it up,
Whereas had these men possessed their Souls with true Christian Patience, such as would have enabled them to suffer for the Cross of christ, they would have had the courage also to preach it up,
but had their love for mens souls born a proportion to their fierce desires of encreasing the riches and splendour of their Church and Society, they would not have confined their charity to the places which abound with costly spices,
but had their love for men's Souls born a proportion to their fierce Desires of increasing the riches and splendour of their Church and Society, they would not have confined their charity to the places which abound with costly spices,
And the starv'd Laplander, who hardly ever heard of a Popish Apostle, should have had a share in their Christian kindness, no less than the Inhabitants of wealthy Peru.
And the starved Laplander, who hardly ever herd of a Popish Apostle, should have had a share in their Christian kindness, no less than the Inhabitants of wealthy Peru.
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or add to, or diminish the number of the Articles of his Creed, so is he highly concern'd about the honour of his Religion, that the reputation of it may not be lessened, by any faulty proceeding of his in the defence thereof,
or add to, or diminish the number of the Articles of his Creed, so is he highly concerned about the honour of his Religion, that the reputation of it may not be lessened, by any faulty proceeding of his in the defence thereof,
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A method so contrary to that taken by our Lord, his Apostles, and their next Successours, that Richerius the Learned Sorbon Doctour confesses, That the Christian Church, for above a thousand years, never inflicted capital punishment in the mere cause of Religion.
A method so contrary to that taken by our Lord, his Apostles, and their next Successors, that Richerius the Learned Sorbonne Doctor Confesses, That the Christian Church, for above a thousand Years, never inflicted capital punishment in the mere cause of Religion.
Neither can he pass a more favourable judgment on those, who take upon them to absolve whole Nations from their sworn duty to their Prince, on the score of Religion:
Neither can he pass a more favourable judgement on those, who take upon them to absolve Whole nations from their sworn duty to their Prince, on the score of Religion:
It being a blasphemy against the Divine wisedom and power, to suppose God can ever stand in need of our sins to bring to pass his most glorious designs.
It being a blasphemy against the Divine Wisdom and power, to suppose God can ever stand in need of our Sins to bring to pass his most glorious designs.
Now since disobedience to lawfull Governours has been a frequent sin in these times, wherein men have studied and strain'd to find out such numbers of cases, in which they believe they may lawfully resist those whom God has set over them,
Now since disobedience to lawful Governors has been a frequent since in these times, wherein men have studied and strained to find out such numbers of cases, in which they believe they may lawfully resist those whom God has Set over them,
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I intreat leave somewhat the more largely to insist upon these two things. 1. To prove that all resistence to the Supreme Authority is unlawfull. 2. To shew with what care, impartiality and patience the good Christian searches into the grounds and causes of his persuasion, that the commands of Authority are sinfull,
I entreat leave somewhat the more largely to insist upon these two things. 1. To prove that all resistance to the Supreme authority is unlawful. 2. To show with what care, impartiality and patience the good Christian Searches into the grounds and Causes of his persuasion, that the commands of authority Are sinful,
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Let every soul be subject to the higher power, to which Christian Precept there's no exception to be found for any person in any instance, from one end of the Christian Institution to the other.
Let every soul be Subject to the higher power, to which Christian Precept there's no exception to be found for any person in any instance, from one end of the Christian Institution to the other.
Now there being in our Religion a general Precept to be subject to our Governours, without one exception to it, what will the Sons of disobedience urge in excuse of themselves? will they say that the Evangelical Precepts were not to bind perpetually,
Now there being in our Religion a general Precept to be Subject to our Governors, without one exception to it, what will the Sons of disobedience urge in excuse of themselves? will they say that the Evangelical Precepts were not to bind perpetually,
It is most certain, that by the same argument they would take off their obligation to this plain Christian Duty, they may excuse themselves from their obligation to all the rest.
It is most certain, that by the same argument they would take off their obligation to this plain Christian Duty, they may excuse themselves from their obligation to all the rest.
and that therefore it is but reasonable there should be a supplement of new Doctrines and Rules, where the Gospel has been defective? But is not this rank Popery do we not justly condemn the Church of Rome for taking upon her to make new Articles of Faith? is not this to incur the guilt of St. Paul 's Anathema, which shall pass upon whosoever preaches another Doctrine?
and that Therefore it is but reasonable there should be a supplement of new Doctrines and Rules, where the Gospel has been defective? But is not this rank Popery do we not justly condemn the Church of Room for taking upon her to make new Articles of Faith? is not this to incur the guilt of Saint Paul is Anathema, which shall pass upon whosoever Preaches Another Doctrine?
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Or will they say that the general Laws of the Gospel bind but sometimes, and the universal Rules hold onely in particular cases? That is, notwithstanding St. Paul does lay a strict injunction upon every Soul to be subject to the Higher Powers,
Or will they say that the general Laws of the Gospel bind but sometime, and the universal Rules hold only in particular cases? That is, notwithstanding Saint Paul does lay a strict injunction upon every Soul to be Subject to the Higher Powers,
But is not this the way to destroy all the Laws of the Christian Religion? since upon the same ground they dispense with one Law of Christ, they may dispense with as many as they please.
But is not this the Way to destroy all the Laws of the Christian Religion? since upon the same ground they dispense with one Law of christ, they may dispense with as many as they please.
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So it was the fate of our unhappy Nation to run it self into a most unnatural and bloudy Rebellion, by a set of distinctions that had not the least footstep in the Christian Religion.
So it was the fate of our unhappy nation to run it self into a most unnatural and bloody Rebellion, by a Set of Distinctions that had not the least footstep in the Christian Religion.
between a moral power to resist, and an authoritative and civil power; between resistence of the King himself, and of his Agents and Officers; between resistence positive, and active; negative and passive;
between a moral power to resist, and an authoritative and civil power; between resistance of the King himself, and of his Agents and Officers; between resistance positive, and active; negative and passive;
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And the same ill cause, which put men upon inventing distinctions, that would in no wise agree with the Faith of Christ, and to which the Primitive Christians were strangers, did lay a necessity on them to doe violence to the holy Scriptures,
And the same ill cause, which put men upon inventing Distinctions, that would in no wise agree with the Faith of christ, and to which the Primitive Christians were Strangers, did lay a necessity on them to do violence to the holy Scriptures,
whether it be to the King as supreme, or to Governours, &c. Jo. Goodwin, in his defence of the horrible Sentence against the late King of glorious memory, tells us, That the supremacy here asserted unto the King, is not over the whole body of his People, but onely over inferiour Officers.
whither it be to the King as supreme, or to Governors, etc. John Goodwyn, in his defence of the horrible Sentence against the late King of glorious memory, tells us, That the supremacy Here asserted unto the King, is not over the Whole body of his People, but only over inferior Officers.
Now that the King should be supreme as St. Peter declares, and yet subject, as our Authour asserts, to the whole body of the People, is a matter as hard to make out,
Now that the King should be supreme as Saint Peter declares, and yet Subject, as our Author asserts, to the Whole body of the People, is a matter as hard to make out,
However Junius Brutus to escape the force of the same Text, puts a gloss upon it contradictory to that of our other Authour, he attributing the right to resist to inferiour Officers, which was given before to the body of the People.
However Junius Brutus to escape the force of the same Text, puts a gloss upon it contradictory to that of our other Author, he attributing the right to resist to inferior Officers, which was given before to the body of the People.
For he declares that these exhortations of St. Peter and St. Paul to submission are directed to private persons, who by his confessions have no other remedy than prayers and patience,
For he declares that these exhortations of Saint Peter and Saint Paul to submission Are directed to private Persons, who by his confessions have no other remedy than Prayers and patience,
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and set them a pattern from this very Text. For Innocent III. (who sainted Thomas à Becket for Sedition and Treason) in a Letter to Henry Emperour of Constantinople, puts a pleasant interpretation upon the place, viz. that these words, Submit your selves to every ordinance of man,
and Set them a pattern from this very Text. For Innocent III. (who sainted Thomas à Becket for Sedition and Treason) in a letter to Henry Emperor of Constantinople, puts a pleasant Interpretation upon the place, viz. that these words, Submit your selves to every Ordinance of man,
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whether to the King, are to be understood of St. Peter himself, for that he did write to his own Subjects, and that to those words, to the King as supreme is to be added this limitation, intemporals ;
whither to the King, Are to be understood of Saint Peter himself, for that he did write to his own Subject's, and that to those words, to the King as supreme is to be added this limitation, intemporals;
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Which is to say, either that St. Peter by the King did mean the Pope; or that St. Peter when he taught Christians the duty of subjection to the King, unhappily forgot to put in a clause or proviso, to secure the Supremacy of his Successours over the Civil Power.
Which is to say, either that Saint Peter by the King did mean the Pope; or that Saint Peter when he taught Christians the duty of subjection to the King, unhappily forgotten to put in a clause or proviso, to secure the Supremacy of his Successors over the Civil Power.
Insomuch as the Doctrine of the lawfulness of resistence to the Supreme Powers must be laid aside for an unchristian opinion which can never be maintained, unless we will suppose a right in the Pope,
Insomuch as the Doctrine of the lawfulness of resistance to the Supreme Powers must be laid aside for an unchristian opinion which can never be maintained, unless we will suppose a right in the Pope,
2. That this command to be subject to the Higher Powers is enforced by the Holy Writers with divers strong and clear reasons. 1. Because the Powers are ordained of God,
2. That this command to be Subject to the Higher Powers is Enforced by the Holy Writers with diverse strong and clear Reasons. 1. Because the Powers Are ordained of God,
Now if this Doctrine of St. Paul be true, then that Doctrine must be false, that all power being originally from the People, where the Powers exceed the just bounds of their Authority, they may be call'd to account for it,
Now if this Doctrine of Saint Paul be true, then that Doctrine must be false, that all power being originally from the People, where the Powers exceed the just bounds of their authority, they may be called to account for it,
If then we will but grant what with no reason we can deny, that Christian Kings have as good titles as Heathen Emperours had, we must be bound to make the Apostle's inferences also, that they are ordained by God,
If then we will but grant what with no reason we can deny, that Christian Kings have as good titles as Heathen emperors had, we must be bound to make the Apostle's inferences also, that they Are ordained by God,
2. We are required to submit our selves to every ordinance of Man for the Lord's sake, i. e. for the sake and honour of the Lord's Religion, upon which some Seducers had brought a great scandal, by teaching that it sets men at liberty from the obligation of being subject to Authority.
2. We Are required to submit our selves to every Ordinance of Man for the Lord's sake, i. e. for the sake and honour of the Lord's Religion, upon which Some Seducers had brought a great scandal, by teaching that it sets men At liberty from the obligation of being Subject to authority.
Neither if it was askt, What men those were, who crept among the Christians, and would have infected them with such pernicious Principles? should we be much surprized and at a loss to find an answer,
Neither if it was asked, What men those were, who crept among the Christians, and would have infected them with such pernicious Principles? should we be much surprised and At a loss to find an answer,
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since a little before that time Judas Galilaeus founded a Sect, of which probably were those Galileans, whose bloud Pilate had mingled with their Sacrifice, who did chuse to suffer the most cruel torments that could be devised, rather than they would acknowledge any mortal man to be their Lord and Prince.
since a little before that time Judas Galileus founded a Sect, of which probably were those Galileans, whose blood Pilate had mingled with their Sacrifice, who did choose to suffer the most cruel torments that could be devised, rather than they would acknowledge any Mortal man to be their Lord and Prince.
It being it seems in the judgment of St. Peter a mark both of ignorance and folly to think the Religion of Jesus did allow its Professours in any rebellious practice against their Governours.
It being it seems in the judgement of Saint Peter a mark both of ignorance and folly to think the Religion of jesus did allow its Professors in any rebellious practice against their Governors.
And albeit it must be confest, that it is a heavy judgment upon a Nation for the Rulers thereof, by lust and ambition pusht on, to exercise tyranny over it,
And albeit it must be confessed, that it is a heavy judgement upon a nation for the Rulers thereof, by lust and ambition pushed on, to exercise tyranny over it,
or registred the experiences of their own, that the evils which proceed from oppression by our Governours bear no proportion to the miseries and calamities which naturally spring from Rebellion and Civil Wars.
or registered the experiences of their own, that the evils which proceed from oppression by our Governors bear no proportion to the misery's and calamities which naturally spring from Rebellion and Civil Wars.
Where the bounds between right and wrong are all levell'd, and the lives, liberties and properties of Men brought under the Arbitrary Power of the longer Sword:
Where the bounds between right and wrong Are all leveled, and the lives, Liberties and properties of Men brought under the Arbitrary Power of the longer Sword:
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and they who were closely united by neighbourhood, friendship, bloud, and the profession of the same Religion, forgetting all these sacred tyes, do in a most unnatural and salvage manner rip up,
and they who were closely united by neighbourhood, friendship, blood, and the profession of the same Religion, forgetting all these sacred ties, do in a most unnatural and salvage manner rip up,
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So that the love of God, as well as apprehensions of the Magistrate's displeasure, do keep the Christian Man firm to his resolutions of not lifting up his hand against the Sovereign Powers.
So that the love of God, as well as apprehensions of the Magistrate's displeasure, do keep the Christian Man firm to his resolutions of not lifting up his hand against the Sovereign Powers.
And from this reason of our obligation to submit to Authority, we may wipe off that notorious scandal, which has been fastn'd on the Primitive Christians by Bellarmine and others,
And from this reason of our obligation to submit to authority, we may wipe off that notorious scandal, which has been fastened on the Primitive Christians by Bellarmine and Others,
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Which charge, as it always was not true in matter of fact, since there be instances when the Christians had Forces enough to have made a dangerous resistence,
Which charge, as it always was not true in matter of fact, since there be instances when the Christians had Forces enough to have made a dangerous resistance,
so it is altogether beside the grounds of their dutifull and humble deportment, which did proceed not from the dread of the Emperours, whom they were too weak to oppose,
so it is altogether beside the grounds of their dutiful and humble deportment, which did proceed not from the dread of the emperors, whom they were too weak to oppose,
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but on the contrary, both St. Paul and Peter lay strict injunctions on their Converts to be subject to their present Governours, not because they were in no condition to resist them effectually,
but on the contrary, both Saint Paul and Peter lay strict injunctions on their Converts to be Subject to their present Governors, not Because they were in no condition to resist them effectually,
So that had the first Christians had more potent Armies than Nero or Julian, yet no right ever could have accru'd to them thereby to oppose God's Ordinance,
So that had the First Christians had more potent Armies than Nero or Julian, yet no right ever could have accrued to them thereby to oppose God's Ordinance,
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than raise a suspicion of the least hypocrisie in the Primitive Martyrs. Wherefore notwithstanding the Supreme Authority of a Nation may sometimes be reduced to such extremity,
than raise a suspicion of the least hypocrisy in the Primitive Martyrs. Wherefore notwithstanding the Supreme authority of a nation may sometime be reduced to such extremity,
yet they can never get out of the reach of their own Consciences, nor free themselves of those terrible convictions, wherewith it will ever sting the Children of disobedience,
yet they can never get out of the reach of their own Consciences, nor free themselves of those terrible convictions, wherewith it will ever sting the Children of disobedience,
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so the greater pains was taken to corrupt a most pure Religion, that it might warp into a compliance therewith, till at length men had near worn out of their minds the sense of their duty to God and the King.
so the greater pains was taken to corrupt a most pure Religion, that it might warp into a compliance therewith, till At length men had near worn out of their minds the sense of their duty to God and the King.
It was toward the end of the Eleventh Century when Gregory VII. called Hildebrand before he was Pope, did take upon him, both to excommunicate the Emperour Henry IV. and to devest him of all Royal Power, pretending to free his Subjects from the Allegiance they had sworn.
It was towards the end of the Eleventh Century when Gregory VII. called Hildebrand before he was Pope, did take upon him, both to excommunicate the Emperor Henry IV. and to devest him of all Royal Power, pretending to free his Subject's from the Allegiance they had sworn.
That Hildebrand was the first Pope who usurped such an extravagant Power over all the crown'd Heads in the World, may be made evident from the ancient Acts and Monuments of the Church,
That Hildebrand was the First Pope who usurped such an extravagant Power over all the crowned Heads in the World, may be made evident from the ancient Acts and Monuments of the Church,
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and has first lift up the Priests Spear against the Imperial Crown, and excommunicated those that favour'd the interest of Henry without difference or distinction.
and has First lift up the Priests Spear against the Imperial Crown, and excommunicated those that favoured the Interest of Henry without difference or distinction.
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and encouraged by the discord of the German Princes engaged in a Civil War, when he had got the Popedom, contrary to the practice of his Predecessours, contemning the power and authority of the Emperour, did presume, I do not say to excommunicate,
and encouraged by the discord of the Germane Princes engaged in a Civil War, when he had god the Popedom, contrary to the practice of his Predecessors, contemning the power and Authority of the Emperor, did presume, I do not say to excommunicate,
This novelty onely, not to say Heresie had not yet put forth it self in the world, that the Priests — should teach the People, that they owe no subjection to bad Kings,
This novelty only, not to say Heresy had not yet put forth it self in the world, that the Priests — should teach the People, that they owe no subjection to bad Kings,
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but what they did can bear no comparison with the Usurpations of Hildebrand. And he to avoid the imputation of being the Authour of such unjust Innovations,
but what they did can bear no comparison with the Usurpations of Hildebrand. And he to avoid the imputation of being the Author of such unjust Innovations,
and to make his ambitious designs the more prosperous, did alledge, that Pope Zachary had deprived King Childeric of the Crown of France, and set it upon Pepin 's Head. But by the stream of Writers it does appear, that by a conspiracy of the Nobility and People King Childeric was laid aside;
and to make his ambitious designs the more prosperous, did allege, that Pope Zachary had deprived King Childeric of the Crown of France, and Set it upon Pepin is Head. But by the stream of Writers it does appear, that by a Conspiracy of the Nobilt and People King Childeric was laid aside;
and wherein there was no precedent for Popes to intermeddle, that Zachary was to that degree confounded with this Address from Burchardus in the name of the People of France, that at first he durst not so much as take into his thoughts a work of such great moment.
and wherein there was no precedent for Popes to intermeddle, that Zachary was to that degree confounded with this Address from Burchardus in the name of the People of France, that At First he durst not so much as take into his thoughts a work of such great moment.
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Bellarmine, a constant Advocate for the Popes in all Causes, says indeed, That no man in his wits will deny this act of the Pope to be righteous, especially since the event has taught that the change was most happy.
Bellarmine, a constant Advocate for the Popes in all Causes, Says indeed, That no man in his wits will deny this act of the Pope to be righteous, especially since the event has taught that the change was most happy.
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It may be here worth noting, how Honorius I. who was Pope above an hundred years before Zachary, did reprove the Bishops beyond the Po, who were earnest with the Nobility to set up Arioaldus in the place of Adoevaldus King of Italy, against their oath of allegiance,
It may be Here worth noting, how Honorius I. who was Pope above an hundred Years before Zachary, did reprove the Bishops beyond the Po, who were earnest with the Nobilt to Set up Arioaldus in the place of Adoevaldus King of Italy, against their oath of allegiance,
and the better to accommodate it to his Holiness, that we are to understand, by the beasts of the field, Men, by the fowl of the air, Angels, by the fish of the sea, Souls in Purgatory. All put under the Pope's feet.
and the better to accommodate it to his Holiness, that we Are to understand, by the beasts of the field, Men, by the fowl of the air, Angels, by the Fish of the sea, Souls in Purgatory. All put under the Pope's feet.
Hildebrand however passes always with Bellarmine for a Saint, and Baronius recommends his example to the imitation of Paul V. as the most excellent person that ever sate in the Papal Chair.
Hildebrand however passes always with Bellarmine for a Saint, and Baronius recommends his Exampl to the imitation of Paul V. as the most excellent person that ever sat in the Papal Chair.
And they have no names bad enough to bestow upon Benno. Both of them also insinuate the probability of the Book being written by a Lutheran, which goes under Benno 's name:
And they have no names bad enough to bestow upon Benno. Both of them also insinuate the probability of the Book being written by a Lutheran, which Goes under Benno is name:
but Baronius was very unlucky in his conjecture that Reinerus Reineccius was the Father of this supposed spurious Piece, when near 50 years before the Edition of Reineccius, the Life of Hildebrand by Benno, was publisht among the Tracts in the Book entitled Fasciculus rerum expetendarum ac fugiendarum.
but Baronius was very unlucky in his conjecture that Reinerus Reineccius was the Father of this supposed spurious Piece, when near 50 Years before the Edition of Reineccius, the Life of Hildebrand by Benno, was published among the Tracts in the Book entitled Fasciculus rerum expetendarum ac fugiendarum.
It is the main business of these two Learned Men in their voluminous Works to ascribe uncontrollable, I may say, boundless power to the Bishops of Rome, and to maintain their right in the most unconscionable claims to a sovereignty over Emperours and Kings, otherwise Bellarmine would never have vented it for truth, that the Pope can change the nature of things,
It is the main business of these two Learned Men in their voluminous Works to ascribe uncontrollable, I may say, boundless power to the Bishops of Room, and to maintain their right in the most unconscionable claims to a sovereignty over emperors and Kings, otherwise Bellarmine would never have vented it for truth, that the Pope can change the nature of things,
and that if falling into errour, he should command vice and forbid vertue, the Church would be bound to believe vertue to be vice, and vice to be vertue.
and that if falling into error, he should command vice and forbid virtue, the Church would be bound to believe virtue to be vice, and vice to be virtue.
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It being strange, that in the same period he supposes the Pope can err, he should assign such a power to him as by reason of its inconsistency with the perfections of the Divine Nature, we may not ascribe to the Almighty God himself.
It being strange, that in the same Period he supposes the Pope can err, he should assign such a power to him as by reason of its inconsistency with the perfections of the Divine Nature, we may not ascribe to the Almighty God himself.
Otherwise Baronius would not have pick'd out of the whole Catalogue of the Popes Gregory VII. and Alexander the III. as Patterns for Paul V. to govern himself by.
Otherwise Baronius would not have picked out of the Whole Catalogue of the Popes Gregory VII. and Alexander the III. as Patterns for Paul V. to govern himself by.
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At the later of whose Feet Friderick Barbarossa lying prostrate, he trampled upon his Neck, and began to sing that of David, thou shalt goe upon the Asp and Basilisc:
At the later of whose Feet Frederick Barbarossa lying prostrate, he trampled upon his Neck, and began to sing that of David, thou shalt go upon the Asp and Basilisc:
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And Hildebrand, the other Pope recommended to Paul V. Henry IV. upbraids with having by money got favour, by favour got the sword, by the sword placed himself in the seat of Peace,
And Hildebrand, the other Pope recommended to Paul V. Henry IV. upbraids with having by money god favour, by favour god the sword, by the sword placed himself in the seat of Peace,
and by his Decrees set aside the plain Precepts of Christ! that he should pretend to be the Successour of St. Peter, and teach Doctrines directly contrary to those of St. Peter!
and by his Decrees Set aside the plain Precepts of christ! that he should pretend to be the Successor of Saint Peter, and teach Doctrines directly contrary to those of Saint Peter!
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In which Chair he thunder'd out Curses against the Emperours, Kings, Princes, Bishops, and demanded Tribute almost of every Kingdom in Europe. Engaging them in bloudy Wars,
In which Chair he thundered out Curses against the emperors, Kings, Princes, Bishops, and demanded Tribute almost of every Kingdom in Europe. Engaging them in bloody Wars,
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But the very rage of this fierce and haughty man discharged its self chiefly upon Henry IV. whom he excommunicated four times, deposed him unheard and unconvicted,
But the very rage of this fierce and haughty man discharged its self chiefly upon Henry IV. whom he excommunicated four times, deposed him unheard and unconvicted,
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and stript of his Royal Robes, to wait barefoot and fasting three whole days before he would admit him but into his presence, he all the time caressing his Mistris in the Castle at Canusium.
and stripped of his Royal Robes, to wait barefoot and fasting three Whole days before he would admit him but into his presence, he all the time caressing his Mistress in the Castle At Canusium.
The Church of Liege farther inform us they had read that Hildebrand, the onely Pope who hath added to the holy Canons, had commanded the Marchioness Mawd,
The Church of Liege farther inform us they had read that Hildebrand, the only Pope who hath added to the holy Canonas, had commanded the Marchioness Mawd,
but from the Law and Sacraments of Christ, undermine the Peace and Piety of our Religion, raise War and Seditions, indulge Whoredom, Murther, Perjuries, Perfidiousness, Rapines, Fire;
but from the Law and Sacraments of christ, undermine the Peace and Piety of our Religion, raise War and Seditions, indulge Whoredom, Murder, Perjuries, Perfidiousness, Rapines, Fire;
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And the Councils of Mentz, Brixia and Wormes did great service to Christianity, and pursued truly the interest of the Church when they deposed Gregory VII.
And the Councils of Mainz, Brescia and Worms did great service to Christianity, and pursued truly the Interest of the Church when they deposed Gregory VII.
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as not elected by God, but one who impudently obtained the Popedom by fraud and money, subverted Ecclesiastical Order, disturbed the Kingdom of the Christian Empire, menaced death to the Body and Soul of a Catholick and Pacific King, defended a perjured King, sow'd discord among Friends, strifes among the Peaceable, scandals among Brethren, divorces between Man and Wife, &c.
as not elected by God, but one who impudently obtained the Popedom by fraud and money, subverted Ecclesiastical Order, disturbed the Kingdom of the Christian Empire, menaced death to the Body and Soul of a Catholic and Pacific King, defended a perjured King, sowed discord among Friends, strifes among the Peaceable, scandals among Brothers, divorces between Man and Wife, etc.
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To come to the last scene of this high-spirited Pope, who put the Christian World all into commotion, if we may believe Paul Bernriedensis a Writer on his side,
To come to the last scene of this high-spirited Pope, who put the Christian World all into commotion, if we may believe Paul Bernriedensis a Writer on his side,
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and stirr'd up the wrath and hatred of God against Mankind by the instigation of the Devil, and that on his death-bed he did extremely grieve for the trouble he had given Henry the Emperour, and so did absolve him.
and stirred up the wrath and hatred of God against Mankind by the instigation of the devil, and that on his deathbed he did extremely grieve for the trouble he had given Henry the Emperor, and so did absolve him.
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should use crown'd Heads so coursly, when he had such a mean opinion of Royal Power as in an Epistle to Heriman Bishop of Mets, to declare that Kings owe their beginning to those men, who knew not God,
should use crowned Heads so coursly, when he had such a mean opinion of Royal Power as in an Epistle to Heriman Bishop of Mets, to declare that Kings owe their beginning to those men, who knew not God,
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and who, by the agency of the Devil, and by Pride, Rapins, Perfidiousness, Murthers, and all kind of wickedness got the dominion over them, who by nature did stand on the same level with them.
and who, by the agency of the devil, and by Pride, Rapins, Perfidiousness, Murders, and all kind of wickedness god the dominion over them, who by nature did stand on the same level with them.
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And in the same Epist. Who doubts but that the Priests of Christ ought to be accounted the Fathers and Masters of all Kings and Princes? And that Gold does not more excell Lead,
And in the same Epistle Who doubts but that the Priests of christ ought to be accounted the Father's and Masters of all Kings and Princes? And that Gold does not more excel Led,
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Now was there ever a greater Patron of Republican Principles than this Pope, who most malitiously and falsly lays the foundations and original of Kingly Power in the Lusts and Sins of Men, assisted by the Devil? Could Knox, Milton, Rutherford, Goodwin, or any Commonwealth's Man of them all, have spit ranker Venom at Kings,
Now was there ever a greater Patron of Republican Principles than this Pope, who most maliciously and falsely lays the foundations and original of Kingly Power in the Lustiest and Sins of Men, assisted by the devil? Could Knox, Milton, Rutherford, Goodwyn, or any Commonwealth's Man of them all, have spit ranker Venom At Kings,
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or spoke with greater contempt of their Authority than Hildebrand, who makes them Servants to the Priest, and their Power less than that of one of the most inferiour Officers in the Church?
or spoke with greater contempt of their authority than Hildebrand, who makes them Servants to the Priest, and their Power less than that of one of the most inferior Officers in the Church?
And having made this report of the life and behaviour of Hildebrand, and cited the Authours upon whose Authority it does rely, I conceive I need not tell the Reader, that the Writers I have dealt with were all of the Church of Rome, and generally confest to be the most eminent and judicious Historians in these Matters,
And having made this report of the life and behaviour of Hildebrand, and cited the Authors upon whose authority it does rely, I conceive I need not tell the Reader, that the Writers I have dealt with were all of the Church of Rome, and generally confessed to be the most eminent and judicious Historians in these Matters,
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for that he does not name the Authours from whence he has it, when in the period immediately above that Bellarmine quotes out of Aventinus concerning the faults of Henry IV. Aventinus declares, that he follow'd the Public Authority of the Letters, Diploma 's, Edicts, Rescripts, that passed between Henry and Hildebrand, still preserved in their Libraries.
for that he does not name the Authors from whence he has it, when in the Period immediately above that Bellarmine quotes out of Aventinus Concerning the Faults of Henry IV. Aventinus declares, that he followed the Public authority of the Letters, Diploma is, Edicts, Rescripts, that passed between Henry and Hildebrand, still preserved in their Libraries.
Now had we time, it would not be hard to shew, how the Bishops of Rome, who did tread in the steps of Hildebrand, have been for the most treated with the same sharpness, and disrespect.
Now had we time, it would not be hard to show, how the Bishops of Room, who did tread in the steps of Hildebrand, have been for the most treated with the same sharpness, and disrespect.
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And with what contempt and neglect they have receiv'd their insolent Messages in all Countries. I produce an instance or two, ancient and modern. When Boniface VIII. writ to Philip the fair of France, to give him to know he was subject to him in matters Spiritual and Temporal;
And with what contempt and neglect they have received their insolent Messages in all Countries. I produce an instance or two, ancient and modern. When Boniface VIII. writ to Philip the fair of France, to give him to know he was Subject to him in matters Spiritual and Temporal;
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and that he had cut off his right of Succession to the Crown of France. The King, in his Remonstrance, does affirm, That as to the feigned crime of Heresie, whereof he is falsly and unjustly accused, he affirms that the Pope (saving due respect to his Holiness) does falsly, wickedly and malitiously lye.
and that he had Cut off his right of Succession to the Crown of France. The King, in his Remonstrance, does affirm, That as to the feigned crime of Heresy, whereof he is falsely and unjustly accused, he affirms that the Pope (Saving due respect to his Holiness) does falsely, wickedly and maliciously lie.
and that we may presume the Doctrines of deposing and killing of Kings (though not yet condemned by the Church of Rome ) to be disown'd by all the Members of it,
and that we may presume the Doctrines of deposing and killing of Kings (though not yet condemned by the Church of Room) to be disowned by all the Members of it,
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since some of them have writ expresly against them, and none of them have lately given us any occasion to charge them with holding these wicked and unchristian Doctrines.
since Some of them have writ expressly against them, and none of them have lately given us any occasion to charge them with holding these wicked and unchristian Doctrines.
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To this it may be answer'd, that although the present Pope Innocent XI. has censured sixty five lewd and pernicious Propositions, taught by Jesuits, and other Popish Casuists,
To this it may be answered, that although the present Pope Innocent XI. has censured sixty five lewd and pernicious Propositions, taught by Jesuits, and other Popish Casuists,
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if that may be call'd a censure which is so very soft and gentle, yet he has slipt over this Doctrine so frequently taught by the same men, That a Prince excommunicated or depriv'd by the Pope, may and ought to be deposed or killed by his own Subjects,
if that may be called a censure which is so very soft and gentle, yet he has slipped over this Doctrine so frequently taught by the same men, That a Prince excommunicated or deprived by the Pope, may and ought to be deposed or killed by his own Subject's,
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What reason can we assign for this? could his Holiness be ignorant of a Proposition maintained by Parsons, Mariana, Rossaeus, Bellarmine, Suarez, Becanus, Hessius, Valentia, Hereau, Gretser, Sanctarellus, and many others? Or could he think there was not so much need to condemn this King-killing Doctrine,
What reason can we assign for this? could his Holiness be ignorant of a Proposition maintained by Parsons, Mariana, Rossaeus, Bellarmine, Suarez, Becanus, Hessius, Valentia, Hereau, Gretser, Sanctarellus, and many Others? Or could he think there was not so much need to condemn this King-killing Doctrine,
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and that the consequences of it were less dangerous than those by him condemned, when yet the teaching thereof has been the occasion of spilling of so much Christian bloud,
and that the consequences of it were less dangerous than those by him condemned, when yet the teaching thereof has been the occasion of spilling of so much Christian blood,
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What can we then say, but that this small and harmless errour of the Casuists teaching the lawfulness and duty of killing Heretical Princes was spar'd by his Holiness, when he condemned so many others, out of prudent foresight of the good service it yet one time or other may doe the Roman Church? And there will be more ground for this conjecture,
What can we then say, but that this small and harmless error of the Casuists teaching the lawfulness and duty of killing Heretical Princes was spared by his Holiness, when he condemned so many Others, out of prudent foresight of the good service it yet one time or other may do the Roman Church? And there will be more ground for this conjecture,
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when we remember that Cardinal Perron did solemnly profess, that before he and his brethren the Bishops of France would by subscription declare the deposing Doctrine to be unlawfull, they would die Martyrs at the Stake.
when we Remember that Cardinal Perron did solemnly profess, that before he and his brothers the Bishops of France would by subscription declare the deposing Doctrine to be unlawful, they would die Martyrs At the Stake.
And as for those of that Church who have writ against this Power in the Pope of deposing Kings, we know some of them labour under an Excommunication at Rome for their pains to this day.
And as for those of that Church who have writ against this Power in the Pope of deposing Kings, we know Some of them labour under an Excommunication At Room for their pains to this day.
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And accordingly, after several frivolous matters debated, he brings his Scholar to acknowledge I am ready to subscribe that you have made good the unlawfulness of the Oath.
And accordingly, After several frivolous matters debated, he brings his Scholar to acknowledge I am ready to subscribe that you have made good the unlawfulness of the Oath.
First by reason of the Title of Parliament exacting it. 2. For want of truth in all the Clauses of the Assertory Part. 3. For want of justice in the Clause of the Promissory Part. Lastly, For want of necessity; there being a necessity under a grievous sin,
First by reason of the Title of Parliament exacting it. 2. For want of truth in all the Clauses of the Assertory Part. 3. For want of Justice in the Clause of the Promissory Part. Lastly, For want of necessity; there being a necessity under a grievous since,
and to abjure that damnable Doctrine, that Princes which are excommunicated, or deprived by the Pope, may be deposed or murther'd by their Subjects or any whatsoever.
and to abjure that damnable Doctrine, that Princes which Are excommunicated, or deprived by the Pope, may be deposed or murdered by their Subject's or any whatsoever.
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since the discovery thereof proved fatal to so many of them, since at their death they did renounce the Doctrine of the lawfulness, upon any occasion or pretence whatsoever, to design and cotrive the death of the King;
since the discovery thereof proved fatal to so many of them, since At their death they did renounce the Doctrine of the lawfulness, upon any occasion or pretence whatsoever, to Design and cotrive the death of the King;
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and since the very scope of the Oath of Allegiance was to preserve the King's Leige People from being tainted with those opinions which the Jesuits in their dying Speeches did condemn, it might reasonably have been thought, not onely that no Member of that Society for the time to come would have writ against the Oath of Allegiance,
and since the very scope of the Oath of Allegiance was to preserve the King's Liege People from being tainted with those opinions which the Jesuits in their dying Speeches did condemn, it might reasonably have been Thought, not only that no Member of that Society for the time to come would have writ against the Oath of Allegiance,
but also that the whole English Order, in their next Triennial Assembly, would by some publick Acts, have condemned the Doctrines of deposing and killing of Kings,
but also that the Whole English Order, in their next Triennial Assembly, would by Some public Acts, have condemned the Doctrines of deposing and killing of Kings,
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But so far were they from giving the King any farther assurance of their loyalty and allegiance, that by a Decree they condemn afresh the Oath of Allegiance,
But so Far were they from giving the King any farther assurance of their loyalty and allegiance, that by a decree they condemn afresh the Oath of Allegiance,
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and refuse to admit to absolution, those of their Church both that have taught the Oath to be lawfull and that have taken it, without they will publickly recant,
and refuse to admit to absolution, those of their Church both that have taught the Oath to be lawful and that have taken it, without they will publicly recant,
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The Decree of the Fathers of the Society of Jesus of the English Province, at their Provincial Congregation made, against the Oath of Allegiance at Ghent, the fifth day of July this present year 1681. That we may procéed with Uniformity amongst our selves in the manner of acting touching the Oath of Allegiance.
The decree of the Father's of the Society of jesus of the English Province, At their Provincial Congregation made, against the Oath of Allegiance At Ghent, the fifth day of July this present year 1681. That we may proceed with Uniformity among our selves in the manner of acting touching the Oath of Allegiance.
3. If any (against the Decrées of Popes) have taught the foresaid Oath to be lawfull, let him not be admitted to absolution, without public Recantation, either made or sacredly promised.
3. If any (against the Decrees of Popes) have taught the foresaid Oath to be lawful, let him not be admitted to absolution, without public Recantation, either made or sacredly promised.
as other Catholic Subjects do to their Prince, will come to just nothing, so long as they refuse to abjure all power in the Pope or the People to depose them.
as other Catholic Subject's do to their Prince, will come to just nothing, so long as they refuse to abjure all power in the Pope or the People to depose them.
Since, should the Pope proceed to a sentence of deposition, they that acknowledge such a power in the Pope, must take themselves to be absolved from all that allegiance they had sworn,
Since, should the Pope proceed to a sentence of deposition, they that acknowledge such a power in the Pope, must take themselves to be absolved from all that allegiance they had sworn,
for it is well known that they of the Gallican Church do pay obedience to the Laws and Edicts of their King even against his Holiness 's Bulls: and sixty Doctours also of the Sorbon have declared, that the English Subjects of the Roman Persuasion may lawfully and safely take the Oath of Allegiance, which this Consult of Jesuits has condemned.
for it is well known that they of the Gallican Church do pay Obedience to the Laws and Edicts of their King even against his Holiness is Bulls: and sixty Doctors also of the Sorbonne have declared, that the English Subjects of the Roman Persuasion may lawfully and safely take the Oath of Allegiance, which this Consult of Jesuits has condemned.
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But to doe the Reverend Fathers of that Order right, it must be confess'd, that notwithstanding all the affronts they have put upon Kings, they can grosly flatter them,
But to do the Reverend Father's of that Order right, it must be confessed, that notwithstanding all the affronts they have put upon Kings, they can grossly flatter them,
Where in the place of their old Inscription, Collegium Claromontanum Jesu, they have put up this, Collegium Ludovici Magni, wiping out at once the names both of their Founder and Saviour.
Where in the place of their old Inscription, Collegium Claromontanum Jesu, they have put up this, Collegium Ludovici Magni, wiping out At once the names both of their Founder and Saviour.
and even inferiour to the Exorcist: but these pious Fathers did not think they had given testimony sufficient of their loyalty, till they had preferr'd their King before Jesus Christ.
and even inferior to the Exorcist: but these pious Father's did not think they had given testimony sufficient of their loyalty, till they had preferred their King before jesus christ.
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And having thus proved that all resistence to the Supreme Authority is unlawfull, and that the Popes were the first abettours of it in the Christian Church by pretended Arguments from Scripture; I come,
And having thus proved that all resistance to the Supreme authority is unlawful, and that the Popes were the First abettors of it in the Christian Church by pretended Arguments from Scripture; I come,
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2. To shew with what care, impartiality and patience the good Christian searches into the grounds and causes of his Persuasion, that the commands of Authority are sinfull,
2. To show with what care, impartiality and patience the good Christian Searches into the grounds and Causes of his Persuasion, that the commands of authority Are sinful,
Where Man's Laws stand in opposition to God's Law, if it may be done without detriment to his Religion, he accepts the benefit of Christ 's Licence given to his Disciples,
Where Man's Laws stand in opposition to God's Law, if it may be done without detriment to his Religion, he accepts the benefit of christ is Licence given to his Disciples,
and makes his escape by flying from one City to another, or else he patiently submits to the penalty decreed to be inflicted upon him for his conscientious refusal.
and makes his escape by flying from one city to Another, or Else he patiently submits to the penalty decreed to be inflicted upon him for his conscientious refusal.
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nor does he forbear to comply with the will of the Higher Powers, till upon much consideration he becomes persuaded there can be no compliance without involving himself in sin.
nor does he forbear to comply with the will of the Higher Powers, till upon much consideration he becomes persuaded there can be no compliance without involving himself in since.
Before he enters into the merits of the Cause it self, he impartially enquires, whether he be not carried into it by prejudice, passion, profit, fame or some other secular end.
Before he enters into the merits of the Cause it self, he impartially enquires, whither he be not carried into it by prejudice, passion, profit, fame or Some other secular end.
by having heard the Arguments, read the Books, and conversed with the Men onely, who are of one side? There being reason to believe that many of the Dissenters from our Church are mere strangers to all the constitutions of it.
by having herd the Arguments, read the Books, and conversed with the Men only, who Are of one side? There being reason to believe that many of the Dissenters from our Church Are mere Strangers to all the constitutions of it.
and although he could now without any violence to his Conscience, yet he is ashamed to retreat? or whether it be not because he finds his opposition to the Government to be popular,
and although he could now without any violence to his Conscience, yet he is ashamed to retreat? or whither it be not Because he finds his opposition to the Government to be popular,
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or to be very profitable, he gains a fair livelihood by it, and should be at a loss for his subsistence, did he not engage himself in the interests of the Dissenters?
or to be very profitable, he gains a fair livelihood by it, and should be At a loss for his subsistence, did he not engage himself in the interests of the Dissenters?
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Lastly, He considers whether he doth pass judgment in the other cases which occur in his life, with the same scrupulosity and tenderness, he does in this? for if he have with such art managed his Conscience, that notwithstanding it's tenderness in the matter of Conformity, it can allow him to live quietly in the known breach of any of the moral duties of Religion, he has just reason to suspect his want of sincerity as to the causes for which he divides from the Church.
Lastly, He considers whither he does pass judgement in the other cases which occur in his life, with the same scrupulosity and tenderness, he does in this? for if he have with such art managed his Conscience, that notwithstanding it's tenderness in the matter of Conformity, it can allow him to live quietly in the known breach of any of the moral duties of Religion, he has just reason to suspect his want of sincerity as to the Causes for which he divides from the Church.
and if after many years absence from our Churches and separation from our Communion as antichristian and unlawfull, he yet can receive the holy Sacrament with us to qualify himself for an office or employment, it will be obvious either that his Conscience is perversely instructed,
and if After many Years absence from our Churches and separation from our Communion as Antichristian and unlawful, he yet can receive the holy Sacrament with us to qualify himself for an office or employment, it will be obvious either that his Conscience is perversely instructed,
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or passion, so were such heads of enquiry duly poised in the balance, and allow'd their just weight, they would discharge out of mens minds abundance of those scruples, wherewith they have brought much charge and trouble upon themselves,
or passion, so were such Heads of enquiry duly poised in the balance, and allowed their just weight, they would discharge out of men's minds abundance of those scruples, wherewith they have brought much charge and trouble upon themselves,
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But if having proceeded thus far, by a removal of those things, which, in this case, ought to have no influence upon Conscience, some dissatisfaction sticks still in the mind, the proper work remaining is, to try the objections of Conscience by the rule of Conscience.
But if having proceeded thus Far, by a removal of those things, which, in this case, ought to have no influence upon Conscience, Some dissatisfaction sticks still in the mind, the proper work remaining is, to try the objections of Conscience by the Rule of Conscience.
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nor any thing forbidden which God has required, it will evidently follow, that he must acquit the commands of his Governours from all imputation of evil,
nor any thing forbidden which God has required, it will evidently follow, that he must acquit the commands of his Governors from all imputation of evil,
but inferred upon some consequence which is thought to flow from them, or bottoms upon some difficult Text, which may require learning and depth of judgment to the finding out of its meaning,
but inferred upon Some consequence which is Thought to flow from them, or bottoms upon Some difficult Text, which may require learning and depth of judgement to the finding out of its meaning,
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and having stript his Soul from prejudices, and that biass, which either passion or profit may have clapp'd upon it, with all candour and ingenuity he opens and lays his case before him, resolving firmly to submit himself to his reasons,
and having stripped his Soul from prejudices, and that bias, which either passion or profit may have clapped upon it, with all candour and ingenuity he Opens and lays his case before him, resolving firmly to submit himself to his Reasons,
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and those objections dissolved, which had he relied alone upon his own abilities, might have ensnared him in unwarrantable disobedience to those God has set over him,
and those objections dissolved, which had he relied alone upon his own abilities, might have Ensnared him in unwarrantable disobedience to those God has Set over him,
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and give his Conscience full satisfaction, however he will evidence to the World the uprightness of his heart in the pains he has taken by his quiet and humble deportment.
and give his Conscience full satisfaction, however he will evidence to the World the uprightness of his heart in the pains he has taken by his quiet and humble deportment.
For what Scruples soever he may have as to other things, he is well assured that meekness, peace and charity, are essential ingredients in the character of a true Christian.
For what Scruples soever he may have as to other things, he is well assured that meekness, peace and charity, Are essential ingredients in the character of a true Christian.
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And although the Learned may discover the errours of his understanding, yet it is his daily care, the good and the wise shall have no true reason to blame him for stubbornness in his will,
And although the Learned may discover the errors of his understanding, yet it is his daily care, the good and the wise shall have no true reason to blame him for stubbornness in his will,
and confine salvation to the small number of his own persuasion, as if the Divine Providence had engaged it self in securing them alone from all damnable sins in practice and mistakes in Faith.
and confine salvation to the small number of his own persuasion, as if the Divine Providence had engaged it self in securing them alone from all damnable Sins in practice and mistakes in Faith.
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and with the same illegal violences go about to maintain his own Religion, by which those of the Church of Rome have so often attempted to introduce theirs.
and with the same illegal violences go about to maintain his own Religion, by which those of the Church of Room have so often attempted to introduce theirs.
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he is affable and courteous to his Neighbours, and upon all occasions shews a great charity for those who have not the same sentiments with him in matters of Religion:
he is affable and courteous to his Neighbours, and upon all occasions shows a great charity for those who have not the same sentiments with him in matters of Religion:
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And having thus presented you with several instances which go to the description of the good Christian, who in patience has possest his Soul, I will now briefly propose the means by which he doth attain it.
And having thus presented you with several instances which go to the description of the good Christian, who in patience has possessed his Soul, I will now briefly propose the means by which he does attain it.
so easie to be procured, that he who has stript himself of all covetous desires of the vanities and superfluities, that most men spend their time in eagerly pursuing, may have his will at a cheap rate;
so easy to be procured, that he who has stripped himself of all covetous Desires of the vanities and superfluities, that most men spend their time in eagerly pursuing, may have his will At a cheap rate;
and there are so few things which will come cross upon him, that he hath hardly left a blot open for even the spitefull to hit, which can ruffle and disorder his Patience.
and there Are so few things which will come cross upon him, that he hath hardly left a blot open for even the spiteful to hit, which can ruffle and disorder his Patience.
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3. It is good often to suppose, that the severe hardships, which we see others to labour under, may in a short time come to our own turn, by which course,
3. It is good often to suppose, that the severe hardships, which we see Others to labour under, may in a short time come to our own turn, by which course,
so we shall be admirably prepared to receive all sorts of afflictions, which can never surprise and confound them, who live in constant expectation of them.
so we shall be admirably prepared to receive all sorts of afflictions, which can never surprise and confound them, who live in constant expectation of them.
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4. When our minds are most free from the disturbances and rage of passion, let us form judgments of all the good and evil things, which in the course of this life may happen unto us.
4. When our minds Are most free from the disturbances and rage of passion, let us from Judgments of all the good and evil things, which in the course of this life may happen unto us.
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And then peremptorily resolve in our practice to adhere to, and follow these deliberate and well-advised judgments, notwithstanding afterwards, our fears,
And then peremptorily resolve in our practice to adhere to, and follow these deliberate and well-advised Judgments, notwithstanding afterwards, our fears,
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And the true way to rate this proportion, will be to find out how much every thing can contribute to the peace of our mind, which is the greatest good we possibly can receive from things.
And the true Way to rate this proportion, will be to find out how much every thing can contribute to the peace of our mind, which is the greatest good we possibly can receive from things.
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6. The most powerfull means to the attaining of Patience, is to carry our eyes beyond the next and immediate causes of adversity unto the great disposer of things, by whose sufferance,
6. The most powerful means to the attaining of Patience, is to carry our eyes beyond the next and immediate Causes of adversity unto the great disposer of things, by whose sufferance,
So we shall discover a righteous Judge, never punishing the wicked above their demerit, a mercifull Father ever designing to reclaim the perverseness of his Children by his gentle chastisements;
So we shall discover a righteous Judge, never punishing the wicked above their demerit, a merciful Father ever designing to reclaim the perverseness of his Children by his gentle chastisements;
Were we but constantly affected with a lively sense of the wisedom of the Divine management in all the issues of things, we should be so far from losing our patience by being defeated in a little design, by a trifling loss, by a tedious attendance for a small debt or an act of common justice, by a denial of a reasonable request, by an unkindness in a friend, by a light disgrace from a superiour, by a slight from an equal,
Were we but constantly affected with a lively sense of the Wisdom of the Divine management in all the issues of things, we should be so Far from losing our patience by being defeated in a little Design, by a trifling loss, by a tedious attendance for a small debt or an act of Common Justice, by a denial of a reasonable request, by an unkindness in a friend, by a Light disgrace from a superior, by a slight from an equal,
and how long he is pleased to wait, expecting the return of his prodigal Sons, we could not, at this unchristian rate, lock up the bowels of our charity and compassion from the needy and distressed,
and how long he is pleased to wait, expecting the return of his prodigal Sons, we could not, At this unchristian rate, lock up the bowels of our charity and compassion from the needy and distressed,
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and with regard to our strength, that God never correcteth us, but with design to reform us, engage us every one, through all the parts of our lives, readily and chearfully to submit to his most holy will,
and with regard to our strength, that God never Correcteth us, but with Design to reform us, engage us every one, through all the parts of our lives, readily and cheerfully to submit to his most holy will,
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Marcus Tullius multa quidem praeclarè, & egregiè de patientia, & contemtu adversae fortunae disputare noverat; exilium tamen suum ubique diutissimè deplorat, & sui temporis calamitate lamentanda mollis, & propemodum effaeminatus apparet. J. Pieri. de infelic. Literat. lib. 2. p. 99.
Marcus Tullius Multa quidem praeclarè, & egregiè de patientia, & contemtu adversae Fortunae disputare noverat; exilium tamen suum ubique diutissimè deplorate, & sui Temporis calamitate lamentanda mollis, & propemodum effaeminatus Appears. J. Pieri. de infelic. Literat. lib. 2. p. 99.
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Omnia enim ejus placita tuetur; omnibus mandatis ejus intervenit: fidem munit, pacem gubernat, dilectionem adjuvat, humilitatem instruit, poenitentiam expectat, exomologesin adsigrat, carnem regit, spiritum servat, linguam frenat, manum continet, tentationes inculcat, scandala pellit, martyria consummat: pauperem consolatur, divitem temperat, infirmum non extendit, valentem non consumit, fidelem delectat, gentilem invitat, servum domino, dominum Deo commendat, feminam exornat, virum approbat: amatur in puero, laudatur in juvene, suspicitur in sene: in omni sexu, in omni aetate formosa. Tertul. de Patient. p. 148.
Omnia enim His placita tuetur; omnibus mandatis His intervenit: fidem munit, pacem Governor, dilectionem adjuvat, humilitatem Instruct, poenitentiam Expects, exomologesin adsigrat, Carnem regit, spiritum Servant, Linguam frenat, manum Continet, temptations inculcat, Scandal pellit, Martyrs consummate: pauperem consolatur, divitem temperate, Infirmum non extendit, valentem non consumit, Fidelium delectat, gentilem invitat, servum domino, dominum God commendat, feminam exornat, virum Approbat: amatur in puero, laudatur in juvene, suspicitur in seen: in omni sexu, in omni Age formosa. Tertulian de Patient. p. 148.
Quo magis demiror frigus istud inusitatum Semichristianorum, in quibus non solúm refrixit dilectio Dei sed propemodum extincta est cognitio Dei: aversi videlicet existentes à Christo ad Mariam, atque filii cultu degenerantes ad cultum Matris, adeo ut Putent summum esse scelus, dicere orationem Dominicam, nisi statim addant salutationem Angelicam, perinde ac si citra hanc non valeat cassam nucem. G. Wicel. Elenc. abus. p. 124.
Quo magis demiror Frigus istud inusitatum Semichristianorum, in quibus non solúm refrixit Love Dei sed propemodum Extincta est cognitio Dei: aversi videlicet existentes à Christ ad Mary, atque Sons cultu degenerantes ad cultum Matris, adeo ut Putent summum esse scelus, dicere orationem Dominicam, nisi Immediately addant salutationem Angelicam, Perinde ac si citra hanc non valeat cassam nucem. G. Wicel. Elench. Abus. p. 124.
Scriptum est, inquit, non est bonum hominem esse solum, faciamiss ei Adjutorium, id est, non sufficit unus Advocatus vel Mediator humano generi in coelo, c; ùm tot ac tam periculosas causas habeat coram Deo: faciamus ei Adjutorium, hoc est, Beatam Virginem. Vid. Wicel. Elenc. abus. p. 125.
Scriptum est, inquit, non est bonum hominem esse solum, faciamiss ei Adjutorium, id est, non sufficit Unus Advocatus vel Mediator Human generi in coelo, c; ùm tot ac tam periculosas causas habeat coram God: Faciamus ei Adjutorium, hoc est, Beatific Virginem. Vid. Wicel. Elench. Abus. p. 125.
Pia Dei Genetrix, quamvis tua potestas nullis coarctetur finibus, ac totum impleat orbem Miraculis, &c. H. Tursellin. Lauret. hist. l. 1. c. 26. p. 81. Matrem quippe suam Praepotens ille Deus Divinae Majestatis, potestatisque sociam, quatenus licuit, ascivit. Huic olim coelestium, mortaliúmque principatum detulit: ad bujus arbitrium, quoad hominum tutela postulat, terros, maria, coelum, naturámque moderatur: — ut omnes intelligant, quicquid aó aeterno illo, augustóque bonorum fonte in terras profluat, fluere per Mariam. H. Tursel. Ep. P. Aldobrand. Cardin.
Pia Dei Genetrix, Quamvis tua potestas nullis coarctetur finibus, ac totum impleat orbem Miraculis, etc. H. Tursellin. Lauret. hist. l. 1. c. 26. p. 81. Matrem quip suam Praepotens Isle Deus Divinae Majestatis, potestatisque sociam, quatenus Lucuit, ascivit. Huic Once Coelestial, mortaliúmque Principatum detulit: ad bujus Arbitrium, quoad hominum Tutela postulat, terros, maria, coelum, naturámque moderatur: — ut omnes Intelligent, quicquid aó aeterno illo, augustóque Bonorum Fonte in terras profluat, fluere per Mary. H. Tursel. Epistle P. Aldobrand. Cardin.
Diligam te Domina coeli & terrae, & in gentibus nomen tuum invocabo. Psal. 17.1. Adorent te familiae gentium, & glorificent te omnes ordines angelorum, Psal. 21.5. In te Dominae Speravi non consundar in aeternum, Psal. 70.1. Bonavent. Op. Tom. 6. p. 478.
Diligam te Domina coeli & terrae, & in gentibus Nome tuum Invocabo. Psalm 17.1. Adorent te Familiae gentium, & glorificent te omnes ordines Angels, Psalm 21.5. In te Dominae Speravi non consundar in aeternum, Psalm 70.1. Bonaventure. Op. Tom. 6. p. 478.
Quamobrem exigua haec data est mihi Poenitentia. 1. Ʋt omnibus patribus & fratribus pedes exosculer. 2. Humilitatis officium, quod est cloacaes expurgare, per octiduum subeam. 3. Ollas & vasa culinae eluam. 4. Per spatium unius horae coram venerabili sacramento culpam deprecer. 5. Per mensis cursum quotidie ter conscientiae examen faciam. 6. Jam meipsum flagellem, donec tertium fuerit appositum ferculum, vel Dominus Rector sufficientiae signum dederit. E. Hasenmull. hist. Jesuit. p. 73.
Therefore Small haec data est mihi Penitence. 1. Ʋt omnibus Patribus & fratribus pedes exosculer. 2. Humilitatis officium, quod est cloacaes expurgare, per octiduum subeam. 3. Ollas & vasa culinae eluam. 4. Per Space unius horae coram venerabili sacramento Fault deprecer. 5. Per mensis Cursum quotidie ter conscientiae examen faciam. 6. Jam meipsum flagellem, donec Tertium fuerit appositum ferculum, vel Dominus Rector sufficientiae signum dederit. E. Hasenmull. hist. Jesuit. p. 73.
Si autem Papa erratet praecipiendo vitia, vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona & virtutes malas. Bellar. de Rom. Pont. p. 803.
Si autem Papa erratet praecipiendo Vices, vel prohibendo Virtues teneretur Ecclesia Believe Vices esse Bona & Virtues malas. Bellar de Rom. Pont. p. 803.
Sacrum Evangelium ante omnia annunciandum, curarent, mox etiam admonerent ut foedissimis moribus relictis, cum honestis viris compositè & pacatè vivere vellent, & Hispanorum amicitiam sincerè colere. Quas si conditiones acciperent, &c. sin minus, jubere eos capi & trahi in servitutem: denique in eorum corpora, fortunas, & vitam ferre, flamma, & omni Belli clade saeviri. Hier. Benzo. Hist. Nov. Orbis, p. 74, 75.
Sacrum Evangelium ante omnia annunciandum, curarent, mox etiam admonerent ut foedissimis moribus relictis, cum honestis Viris compositè & pacatè vivere vellent, & Hispanorum amicitiam sincerè colere. Quas si conditions acciperent, etc. since minus, jubere eos Capi & trahi in servitutem: denique in Their corpora, fortunas, & vitam Far, Flamma, & omni Belli clade saeviri. Hier. Benzo. Hist. Nov. Orbis, p. 74, 75.
Hoc obiter notandum Christianam rempublicam mille atque amplius annorum decursu nunquam poenas capitales Religionis ergo inflixisse. E. Richer. Hist. Gen. Conc. Tom. 1. p. 588.
Hoc obiter notandum Christianam Res publicam mille atque Amplius Annorum decursu Never poenas capitals Religion ergo inflixisse. E. Richer. Hist. Gen. Conc Tom. 1. p. 588.
Omnibus Christianis diligentissimè advertendum, quòd Deus usque adeò hanc impietatem in Regibus detestatur, & usque adeò fidelibus populis imponit officium hoc Reges sic deliquentes castigandi, & ab omni regali altitudine funditùs dejiciendi, ut si hoc loco populus Regi suo vel exile quid indulgeat; Deus eo facto populum peccare, & divinam suam majestatem non leviter offendere. G. Rossaeus aliàs Giffordus de just. Reip. Christ. Author. in Reg. imp. p. 611.
Omnibus Christianis diligentissimè advertendum, quòd Deus usque adeò hanc impietatem in Regibus detestatur, & usque adeò fidelibus populis imponit officium hoc Reges sic deliquentes castigandi, & ab omni regali altitudine funditùs dejiciendi, ut si hoc loco populus King Sue vel exile quid indulgeat; Deus eo facto Populum Peccare, & divinam suam majestatem non Leviter offendere. G. Rossaeus alias Giffordus the just. Reip christ. Author. in Reg. imp. p. 611.
The true name of which Authour Learned Men do conjecture, with great probability, to be Hubert Languet. Voetius in disquisitione de auctore vindiciarum contra Tyrannos, quae sub nomine Junii Bruti Celtae typis editae sunt, Huberti Langueti opusculum hoc esse, verosimilius facit, quàm ut amplius ea de re dubitare sustineam. Vinc. Placc. Pseudon. Catal. p. 369. Mihi videtur auctorem fuisse Hub. Languetum: Losannae fuit vir doctus, qui Pagellas habuit Scriptas manu ipsius Langueti, & quidem ita scriptas, quasi composuerit, deinde stylus cum ipsius stylo congruit. Boeclerus ad Grotium de Jur. Bel. & Pa. lib. 1. vid. Placcium, p. 370. And no Authour in print before Milton has affirm'd that Beza was the Writer of this ill Book.
The true name of which Author Learned Men do conjecture, with great probability, to be Hubert Langueti. Voetius in disquisition de auctore Vindication contra Tyrannos, Quae sub nomine Junii Bruti Celtic typis editae sunt, Huberti Langueti opusculum hoc esse, verosimilius facit, quàm ut Amplius ea de re dubitare sustineam. Vince Placc. Pseudon. Catal. p. 369. Mihi videtur auctorem Fuisse Hub. Languetum: Losannae fuit vir doctus, qui Pagellas Habuit Scriptas manu Himself Langueti, & quidem ita scriptas, quasi composuerit, Deinde stylus cum Himself stylo congruit. Boeclerus and Grotius de Jur. Bel. & Paul lib. 1. vid. Placcium, p. 370. And no Author in print before Milton has affirmed that Beza was the Writer of this ill Book.
Sed praterquam quòd ad privatas personas adhortationes illa diriguntur, quibus nullum aliud remedium, quàm preces & patientiam reliquum esse semper diximus, meminisse hic quoque oportet, cùm dicimus, Magistratus inferiores, aut Regni alicujus ordines posse, imo & debere Tyrannidi obsistere. Junii Bruti de jur. Magist. p. 317.
said praterquam quòd ad privatas personas adhortationes illa diriguntur, quibus nullum Aliud remedium, quàm preces & patientiam Reliquum esse semper Diximus, Meminisse hic quoque oportet, cùm dicimus, Magistratus inferiores, Or Regni alicujus ordines posse, imo & Debere Tyrannidi obsistere. Junii Bruti de jur. Magist. p. 317.
Locum hunc de ipso Petro intellegendum esse respondet: Scribebat enim (ait) Apostolus subditis suis, &c. deinde ad illa verba Regi tanquam praecellenti addendam esse hanc coarctationem, in temporalibus: Pontisicem enim in spiritualibus antecellere. Innoc. Gentillet. Apol. pro Gal. Christ, p. 163, 164.
Locum hunc de ipso Peter intellegendum esse Respondet: Scribebat enim (ait) Apostles subditis suis, etc. Deinde ad illa verba King tanquam praecellenti addendam esse hanc coarctationem, in Temporalibus: Pontisicem enim in Spiritualibus antecellere. Innocent Gentillet. Apollinarian Pro Gal. christ, p. 163, 164.
Est quoque alia ratio quare Reges justissimè reprehendere possumus, atque iis etium si vim faciant resistere. Quum enim finita sit & terminata eorum potestas, — siquando extra terminos sibi circundato• evagari vult, & in alienam messem suam falcem immittere, quia jam non ut Rex agit sed ut Tyrannus, hîc gloriosum es; t regem coarguere, eique non verbo solùm, sed re quoque obsistere. G. Ross. p. 564.
Est quoque Alias ratio quare Reges justissimè reprehendere possumus, atque iis etium si vim faciant resistere. Whom enim Finished sit & terminata Their potestas, — siquando extra terminos sibi circundato• evagari vult, & in alienam messem suam falcem immittere, quia jam non ut Rex agit sed ut Tyrannus, hîc Gloriosum es; tO regem coarguere, eique non verbo solùm, sed re quoque obsistere. G. Ross. p. 564.
Si enim & hostes exertos, non tantum vindices occultos agere vellemus, deesset nobis vis numerorum & copiarum? — hesterni sumus & vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, forum. — Cui bello non idonei, non prompti fuissemus, etiam impares coptis, qui tam libenter trucidamur, si non apud istam disciplinam magìs occidi liceret, quàm occidere? Tertul. Apol. p. 30.
Si enim & hosts exertos, non Tantum Vindices occultos agere vellemus, Deceit nobis vis numerorum & copiarum? — hesterni sumus & Vestra omnia implevimus, Cities, insulas, Castella, municipia, conciliabula, Castles ipsa, tribus, decurias, Palatium, senatum, forum. — Cui bello non idonei, non prompti fuissemus, etiam impares coptis, qui tam Libenter trucidamur, si non apud istam Disciplinam magìs occidi liceret, quàm occidere? Tertulian Apollinarian p. 30.
Quòd si Christiani olim non deposuerunt Neronem, & Diocletianum, & Julianum Apostatam, ac Valentem Arianum & similes, id fuit quia deerant vires temporales Christianis. Nam quod alioqui jure potuissent id facere, patet, &c. Bellarm. de Rom. Pont. l. 5. c. 7. p. 891.
Quòd si Christians Once non deposuerunt Neronem, & Diocletianum, & Julianum Apostatam, ac Valentem Arianum & similes, id fuit quia deerant vires temporales Christianis. Nam quod Otherwise jure potuissent id facere, patet, etc. Bellarmine de Rom. Pont. l. 5. c. 7. p. 891.
Hildebrandus Papa Author est hujus novelli Schismatis, & primus levavit Sacerdotalem lanceam contra diadema Regni, primo indiscretè Henrico saventes excommunicavit. Leodens. ep. advers. Paschal. 2. p. 137. Ed. a S. Schardio. Hoc exemplo omnes à primo Gregorio contenti, utebantur gladio spirituali usque ad ultimum Gregorium, i.e. Hildebrandum, qui primus se, & suo exemplo, alios Pontifices contra Imperatorem accinxit gladio. Leodens. p. 138.
Hildebrand Papa Author est hujus novelli Schisms, & primus levavit Sacerdotal lanceam contra Diadema Regni, primo indiscretè Henry saventes excommunicavit. Leodens. Epistle. adverse. Paschal. 2. p. 137. Ed. a S. Schardio. Hoc exemplo omnes à primo Gregorio contenti, utebantur Gladio Spiritual usque ad ultimum Gregorium, i.e. Hildebrand, qui primus se, & Sue exemplo, Alioth Pontifices contra Imperatorem accinxit Gladio. Leodens. p. 138.
Lego & relego Romanorum Regum & Imperatorum gesta, & nusquam inverrio aliquem, ante hunc à Romano Pontifice excommunicatum, vèl Regno Privatum. Otto Frising. Chron. lib. 6. c. 35.
Lego & relego Romanorum Regum & Emperor gesta, & nusquam inverrio aliquem, ante hunc à Romano Pontifice excommunicatum, vèl Regno Privatum. Otto Freising. Chronicles lib. 6. c. 35.
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Ipse primus est; inter omnes Imperatores per Papam depositus. Scholastici certant & adhuc sub judice lis est, utrum Papa possit Imperatorem deponere. J. Trithem. Chron. An. 1106.
Ipse primus est; inter omnes Imperatores per Pope depositus. Scholastici certant & Adhoc sub judice Lies est, utrum Papa possit Imperatorem deponere. J. Trithemius. Chronicles Nias 1106.
Collo ipsius prostrati pedem imposuisse, cepisséque interim Davidicum illud super Aspidem & Basiliscum ambulabis: Friderico autem ingentes adbuc spiritus alenti, dicentíque non tibi, sed Petro, irato similem, impressa fortius planta; respondisse, & mihi, & Petro. Sabellic. Rer. Ven. dec. 1. l. 7. p. 200.
Cologne Himself Prostrati pedem imposuisse, cepisséque interim Davidicum illud super Aspidem & Basiliscum ambulabis: Frederick autem Ingentes adbuc spiritus alenti, dicentíque non tibi, sed Peter, irato similem, impressam fortius Planta; respondisse, & mihi, & Peter. Sabellic. Rer. Ven. dec. 1. l. 7. p. 200.
Nam etsi ante Romani Pontifices, tanquam Christianae Religionis capita, Christique vicarii & Petri successores colerentur, non tamen eorum authoritas ultra protendebatur quàm in fidei dogmatibus vel asserendis vel tuendis — Primus omnium Romanorum Pontificum Gregorius VII. Armis Normannorum fretus, o•ibus Comitissae Mathildis, mulieris per Italiam Potentissimae confisus, discordiáque Germanorum Principum bello civili laborantium inflammatus, praeter majorum morem, contemptâ Imperatoris auctoritate & potestate, cùm summum Pontificatum obtinuisset, Caesarem ipsum, à quo si non electus, saltem confirmatus suerat, non dicam excommunicare, sed etiam regno imperióque privare ausus est; res ante ea saecula inaudita. Onuph. Panvin. in vita Greg. VII. p. 272.
Nam Though ante Romani Pontifices, tanquam Christian Religion capita, Christique vicarii & Petri successores colerentur, non tamen Their Authoritas ultra protendebatur quàm in fidei dogmatibus vel asserendis vel tuendis — Primus omnium Romanorum Pontificum Gregorius VII. Armis Normannorum Fretus, o•ibus Comitissae Matilda, Mulieris per Italiam Potentissimae confisus, discordiáque Germans Principum bello civili laborantium inflammatus, praeter majorum morem, contemptâ Imperatoris auctoritate & potestate, cùm summum Pontificatum obtinuisset, Caesarem ipsum, à quo si non Electus, Saltem confirmatus suerat, non dicam excommunicare, sed etiam regno imperióque privare ausus est; Rest ante ea saecula inaudita. Onuph. Panvin. in vita Greg. VII. p. 272.
Nimirum, ut pace omnium bonorum dixerim, haec sola novitas, non dicam Haeresis nec dum in mundo emerserat, ut Sacerdotes — doceant populum, quòd malis regibus nullam debeant subjectionem, & licèt eis sacramentum fidelitatis fecerint, nullam tamen debeant fidelitatem, nec perjuri dicantur qui contra Regem senserint, imo qui Regi paruerit, pro excommunicato habeatur, qui contra Regem fecerit, à noxa injustitiae & perjurii absolvatur. Sigeber. Gembl. Chron. p. 606. ex. Bib. J. Pistorii.
Nimirum, ut pace omnium Bonorum dixerim, haec sola novitas, non dicam Heresy nec dum in mundo emerserat, ut Sacerdotes — doceant Populum, quòd malis regibus Nullam debeant subjectionem, & licèt eis sacramentum fidelitatis fecerint, Nullam tamen debeant fidelitatem, nec perjuri dicantur qui contra Regem senserint, imo qui King paruerit, Pro Excommunicate habeatur, qui contra Regem fecerit, à noxa injustitiae & perjurii absolvatur. Sigeber. Gembl. Chronicles p. 606. ex. Bib. J. Pistory.
Pipinus factus est rex ex communi suffragio Principum. Apolog. Hen. IV. p. 156. ed. à M. Freher. Romanus Pontifex respondit, illum debere Regem vocari qui rempublicam gereret, detonso igitur Hildrico & in Monasterium detruso mox Franci Pipinum sibi Regem constituunt. Annal. Franc. edit. à P. Pithaeo, par. 2. p. 5. Pipinus vero per Papam Zach. ex electione Francorum factus est Rex Francorum. Got. Viterb. Chron. p. 436. Pro•eres Regni & Populi amplexi Pipini virtutem pertaesíque regis amentiam Zachariae Romano Pontifice prius consulto — Pipinum Regem creant. Sabellic. en. 8. L. 8. vid. Hottomani Francogalliam, c. 13. p. 108.
Pipinus factus est rex ex Communi suffragio Principum. Apology Hen. IV. p. 156. ed. à M. Freher. Romanus Pontifex respondit, Ilum Debere Regem vocari qui Res publicam gereret, detonso igitur Hildrico & in Monasterium detruso mox Francs Pippinum sibi Regem constituunt. Annal. Franc. edit. à P. Pithaeo, par. 2. p. 5. Pipinus vero per Pope Zach ex election Francorum factus est Rex Francorum. Got. Viterb. Chronicles p. 436. Pro•eres Regni & People amplexi Pipini virtutem pertaesíque regis amentiam Zachariah Romano Pontifice prius consulto — Pippinum Regem creant. Sabellic. en. 8. L. 8. vid. Hottomani Francogalliam, c. 13. p. 108.
Quod sanè justum fuisse nemo sanae mentis negabit, praesertim cùm eventus docuerit mutationem illam felicissimam fuisse. Bellarm. de Pontif. lib. 2. c. 17. p. 655.
Quod sanè Justum Fuisse nemo Sanae mentis negabit, Especially cùm eventus docuerit mutationem Illam felicissimam Fuisse. Bellarmine de Pontiff lib. 2. c. 17. p. 655.
Hic inquam consartor imposturarum de quo alterum de doubus dicendum est, vel quòd eas ipse commentus sit stylo mendaci. Baron. Ann. Tom. 11. An. 1076. num. 7. p. 469.
Hic inquam consartor imposturarum de quo alterum de doubus Dicendum est, vel quòd eas ipse commentus sit stylo mendaci. Baron. Ann. Tom. 11. Nias 1076. num. 7. p. 469.
Sedis Apostolicae Baronius ita erat acer propugnator — ut diuturna Regum maximorum imperia non dubitaverit scriptis suis labefactare atque convellere. Jan. Nicii Pinac. par. 1. p. 89.
Sedis Apostolic Baronius ita erat acer propugnator — ut Diuturna Regum maximorum imperia non dubitaverit Scriptis suis labefactare atque convellere. Jan. Nicii Pinac. par. 1. p. 89.
Ortus est magnus tumultus populi & fremitus — violentis manibus me in locum Apostolici regiminis, cui longè impar, rapuerunt. Greg. VII. Ep. l. 1. Ep. 3. Concil. Labb. Tom. 10. p. 7.
Ortus est magnus tumultus People & fremitus — violentis manibus me in locum Apostolic Regiminis, cui long impar, rapuerunt. Greg. VII. Epistle l. 1. Epistle 3. Council. Labb. Tom. 10. p. 7.
Quòd illius solius nomen in Ecclesiis recitetur. Quòd illi liceat imperatores deponere. Quòd à nemine ipse judicari debeat. Quòd à fidelitate iniquorum subditos potest absolvere. Concil. Tom. 10. p. 110. Vir dignus Pontificatu ad deprimendum Politicorum supercilium; Monarchas terruit nominis sui & zeli claritate. Captivitatem Ecclesiae, & servitutem, quam à principibus patiebatur restituit. Genebr. Chron. p. 582.
Quòd Illius Solius Nome in Ecclesiis recitetur. Quòd illi liceat imperatores deponere. Quòd à Nemine ipse judicari debeat. Quòd à fidelitate iniquorum Subject potest absolvere. Council. Tom. 10. p. 110. Vir Dignus Pontificatu ad deprimendum Politicorum supercilium; Monarchs terruit Nominis sui & Zeli claritate. Captivitatem Ecclesiae, & servitutem, quam à principibus patiebatur Restituit. Geneva. Chronicles p. 582.
Juramentum Regis. — & quodcunque mihi ipse Papa praeceperit, per veram obedientiam fideliter, sicut oportet Christianum, observabo. Concil. Max. Tom. 10. p. 279.
Juramentum Regis. — & quodcunque mihi ipse Papa praeceperit, per Veram obedientiam Fideliter, sicut oportet Christian, observabo. Council. Max. Tom. 10. p. 279.
Fuit autem hic Henricus ore facundus, ingenio acutus, eleemosynis largus, in re militari fortunatissimus. Contra hunc Imperatorem Greg. VII. commovit & fovit Rodulphum ducem Saxoniae, quem Electores in Phorcheim congregati elegerunt in locum Henrici quem Papa deposuit nec confessum, nec convictum. Fel. Fabr. Monach. Vlm. Suevic. Rer. Script. ed. à Goldast. p. 91.
Fuit autem hic Henricus over facundus, ingenio acutus, Eleemosynary largus, in re militari fortunatissimus. Contra hunc Imperatorem Greg. VII. commovit & fovit Rodulphum ducem Saxoniae, Whom Erectors in Phorcheim congregati elegerunt in locum Henrici Whom Papa He threw off nec confessum, nec convictum. Fel. Faber Monach. Vim Suevic. Rer. Script. ed. à Goldast. p. 91.
Venit ille ut jussum fuerat, & cum castellum illud triplici muro septum esset, intra secundum murorum ambitum receptus, foris derelicto omni comitatu suo, deposito cultu regio, nihil praeferens regium, nihil ostentans Pompaticum, nudis pedibus, jejunus, mane usque and vesperam perstabat Romani Pontificis sententiam praestolando. Hoc secundo, hoc tertio die fecit. Lamb. Schafnab. p. 249. ed. Pistorii.
Venit Isle ut jussum fuerat, & cum Castellum illud triplici muro septum esset, intra secundum murorum ambitum Receptus, Foris derelicto omni comitatu Sue, Deposit cultu Regio, nihil praeferens Regium, nihil ostentans Pompaticum, nudis pedibus, jejunus, mane usque and vesperam perstabat Romani Pontiff sententiam praestolando. Hoc secundo, hoc tertio die fecit. Lamb. Schafnab. p. 249. ed. Pistory.
Omnes quidem insolitam nostrae mentis duritiem mirarentur, nonnulli in nobis non Apostolicae severitatis gravitatem, sed quasi Tyrannicae feritatis crudelitatem esse clamarent. Greg. Ep. L. 4. Ep. 12. Concil. Tom. 10. p. 159.
Omnes quidem insolitam Nostrae mentis duritiem mirarentur, Nonnulli in nobis non Apostolic severitatis gravitatem, sed quasi Tyrannicae feritatis crudelitatem esse clamarent. Greg. Epistle L. 4. Epistle 12. Council. Tom. 10. p. 159.
Solus Hildebrandus Papa ultimam manum sacris Canonibus imposuit, quem legimus praecepisse Mathildi Marchionissae, in remissionem peccatorum suorum, ut debellaret Henricum Imperatorem. — unde haec nova Authoritas, per quam reis sine confessione & poenitentia offertur praeteritorum peccatorum impunitas, & futurorum libertas? Leodens. Ep. p. 141.
Solus Hildebrand Papa ultimam manum sacris Canonibus imposuit, Whom Legimus praecepisse Mathildi Marchionissae, in remissionem peccatorum suorum, ut debellaret Henricum Imperatorem. — unde haec nova Authoritas, per quam reis sine Confessi & Penitence offertur praeteritorum peccatorum impunitas, & futurorum Libertas? Leodens. Epistle p. 141.
Commissum ei munus à Deo excelso, non modòo articulos indeterminatos determinandi, sed etiam Fidei symbolum condendi. Bened. in Praesat. respons. ad Tortum. p. 179.
Commit ei munus à God Excelso, non modòo articulos indeterminatos determinandi, sed etiam Fidei Symbol condendi. Bened in Superintend. response. ad Tortum. p. 179.
Homines non peccatis sed lege Christi, atque Sacramentis solvit, Pacem atque Pietatem Religionis nostrae labefactat, Bella, Seditiones concitat. Stupro, Caedi, Perjuriis, Perfidiis, Rapinis, Incendio indulget. Non solùm ad Ambitionem suam occulendam fabulas comminiscitur, Annales corrumpit, res gestas invertit, sed etiam caelestia Oracula adulterat: Divinas Literas falso interpretando suae libidini serviri cogit. Aventin. Ann. L. 5. p. 573.
Homines non peccatis sed lege Christ, atque Sacramentis Solvit, Pacem atque Pietatem Religion Nostrae labefactat, Bella, Seditiones concitat. Stupro, Caedi, Perjuriis, Perfidiis, Rapinis, Incendio indulget. Non solùm ad Ambitionem suam occulendam fabulas comminiscitur, Annals corrumpit, Rest gestas invertit, sed etiam caelestia Oracula adulterate: Divinas Literas False interpretando suae libidini serviri cogit. Aventine. Ann. L. 5. p. 573.
Quia illum constat non à Deo electum, sed à seipso, fraude ac pecunia impudentissimè objectum, qui Ecclesiasticum subvertit ordinem: qui Christiani imperii perturbat Regnum: qui regi Catholico ac pacifico corporis ac animae intentat mortem: qui perjurum defendit regem: qui inter concordes, seminavit discordiam, inter pacificos lites, inter fratres scandala, inter conjuges divortia. Concil. Tom. 10. p. 389. Edit. à Labbeo.
Quia Ilum constat non à God electum, sed à Seipso, fraud ac Pecunia impudentissimè Objectum, qui Ecclesiasticum Subvertit ordinem: qui Christians imperii perturbat Kingdom: qui King Catholico ac pacifico corporis ac Spirits intentat mortem: qui perjurum defendit regem: qui inter concords, seminavit discordiam, inter pacificos lights, inter Brothers Scandal, inter Conjuges divortia. Council. Tom. 10. p. 389. Edit. à Labbeo.
Moriens Cardinalibus convocatis confessus est se valde peccâsse in cura Pastorali, ac suadente Diabolo contra humanum genus iram Dei & odium concitâsse. Matth. Paris, Anno 1087. pag. 13. Sigeb. Gembl. pag. 605.
Moriens Cardinals convoked Confessus est se Valde peccâsse in Cure Pastorali, ac suadente Diabolo contra humanum genus iram Dei & odium concitâsse. Matthew paris, Anno 1087. page. 13. Sigeb. Gembl. page. 605.
Invenio in vetustissimis annalibus Hildebrandum Monachum, qui Greg. VII. dictus est, dum moreretur plurimum, qoud Henricum Imperatorem molestâsset, doluisse, & ob id, ante obitum suum absolvisse. J. Cuspinian. in vita Henr. IV. p. 357.
Invenio in vetustissimis annalibus Hildebrand Monachum, qui Greg. VII. dictus est, dum moreretur plurimum, quoth Henricum Imperatorem molestâsset, doluisse, & ob id, ante obitum suum absolvisse. J. Cuspinian. in vita Henry IV. p. 357.
Quis nesciat Reges & duces ab iis habuisse principium, qui Deum ignorantes, Superbia, Rapinis, Perfidia, Homicidiis, postremo universis penè sceleribus, mundi Principe Diabolo videlicet agitante, super pares, scilicet homines, dominari caeca cupiditate, & intolerabili praesumptione affectaverunt. Greg. VII. Ep. L. 8. Ep. 21. Concil. Max. Labb. Tom. 10. Col. 269.
Quis nesciat Reges & duces ab iis habuisse principium, qui God Ignorance, Superbia, Rapinis, Perfidia, Homicidiis, postremo universis penè sceleribus, mundi Principe Diabolo videlicet agitante, super pares, scilicet homines, Dominari caeca cupiditate, & intolerabili presumption affectaverunt. Greg. VII. Epistle L. 8. Epistle 21. Council. Max. Labb. Tom. 10. Col. 269.
Major Potestas exorcistae conceditur, cùm Spiritualis Imperator ad abjiciendos Daemones constituitur, quàm alicui Laicorum causa Saecularis Dominationis tribui possit. Ibid.
Major Potestas exorcistae conceditur, cùm Spiritualis Imperator ad abjiciendos Daemons constituitur, quàm alicui Laicorum causa Saecularis Dominationis Tribui possit. Ibid
Extant praeterea in Bibliothecis nostris Epistolae, Diplomata, Edicta, Rescripta Hainrici, & Hildebrandi ultro, citroque missa, Ego horum instrumentorum Publicam sequar Authoritatem, utriusque causam sedulo, & ex fide perorabo: vitiis utriusque (ut homines fuerunt) notandis, amicis, in virtutibus praedicandis hostibus credam. Jo. Avent. Annal. Boi. lib. 5. p. 563.
Extant praeterea in Bibliothecis nostris Epistles, Diplomata, Edicta, Rescripta Hainrici, & Hildebrandi ultro, citroque missa, Ego horum instrumentorum Publicam sequar Authoritatem, utriusque Causam sedulo, & ex fide perorabo: Vitiis utriusque (ut homines fuerunt) notandis, amicis, in virtutibus praedicandis hostibus Creed. John Avent. Annal. Boi. lib. 5. p. 563.
Bonifacius servus servorum Dei Philippo Francorum Regi — scire te volumus, quòd Spiritualibus & Temporalibus nobis subes. — aliud credentes fatuos reputamus. Philippus D. G. Francorum Rex, Bonifacio se gerente pro Pontifice maximo, salutem modicam sive nullam. Sciat tua maxima fatuitas in Temporalibus alicui nos non subesse. Les Croniq. & Annal. des France par Nicolle Gilles, p. 132. A Paris 1562. Mira hominis impudentia fuit qui Regnum Galliae Pontificiae majestatis beneficium asserere ausus est. Verùm multò stolidiores esse puto, qui disceptant an tantum liceat Pontifici. J. Tillii Chron. de Reg. Franc. ad Ann. 1302.
Boniface servus Servorum Dei Philip Francorum King — Scire te volumus, quòd Spiritualibus & Temporalibus nobis subes. — Aliud Believers Fatuos reputamus. Philip D. G. Francorum Rex, Boniface se gerente Pro Pontifice Maximo, salutem modicam sive Nullam. Sciat tua maxima fatuitas in Temporalibus alicui nos non Subesse. Les Croniq. & Annal. des France par Nicolle Gilles, p. 132. A paris 1562. Mira hominis Impudentia fuit qui Kingdom Galliae Papal majestatis beneficium asserere ausus est. Verùm multò stolidiores esse puto, qui disceptant an Tantum liceat Pontifici. J. Tillii Chronicles de Reg. Franc. and Ann. 1302.
Quod ad confictum crimen Haereseos attinet, de quo falso & injustè ab illo Sixto, qui nomen Papae sibi arrogat, accusatur; ait & affirmat hunc (salvâ ejus Sanctitate) falsè, nequiter, & malitiosè, mentitum esse, húncque ipsum fore Haereticum omniun maximum. Quemadmodum recipit probare in Concilio libero & secundum Leges congregato. De postr. Mot. Gall. p. 305.
Quod ad confictum crimen Haereseos attinet, de quo False & injustè ab illo Sixth, qui Nome Pope sibi arrogat, accusatur; ait & Affirmative hunc (salvâ His Sanctitude) falsè, nequiter, & malitiosè, mentitum esse, húncque ipsum before Hereticum omniun maximum. Quemadmodum recipit Probare in Concilio libero & secundum Leges congregato. De postr. Mot. Gall. p. 305.
Neque multum spei apparere de Puritanis, ut in Anglia vocantur, hominum genere turbulento & seditioso ad moderationem & mutuam tolerantiam flectendis, animi eorum elatiores sunt, quàm ut aliis praeterquam sibi solis quidquam tribuant: n•vitatis cupidiores, quám ut Antiquitatem, & efferatiores, quàm ut tranquillitatem respiciant. G. Calixti Judic. de Controv. Theolog. p. 138.
Neque multum Spei apparere de Puritans, ut in Anglia vocantur, hominum genere turbulento & seditioso ad moderationem & mutuam tolerantiam flectendis, animi Their elatiores sunt, quàm ut Others Except sibi solis quidquam tribuant: n•vitatis cupidiores, quám ut Antiquitatem, & efferatiores, quàm ut tranquillitatem respiciant. G. Calixti Judic. de Controversy Theolog. p. 138.
