A sermon preached in the Citie of London by a lover of truth. Touching the power of a king, and proving out of the word of God, that the authoritie of a king is onely from God and not of man.
BEfore I shall adventure to apply this Text (for to expound it is needlesse) to such persons both in Towne and Countrie who make it their only Religion to but prate rebellious questions concerning the priviledges and actions of Kings;
BEfore I shall adventure to apply this Text (for to expound it is needless) to such Persons both in Town and Country who make it their only Religion to but prate rebellious questions Concerning the privileges and actions of Kings;
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There is but one that ever questioned this Preacher, and if Tertullians rule be true Quicunque est unus est haereticus, wee must rather assent to the generall tradition of antiquitie:
There is but one that ever questioned this Preacher, and if Tertullia's Rule be true Quicunque est Unus est Heretic, we must rather assent to the general tradition of antiquity:
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by the words you will know that one to bee Martin Luther, he saith this booke is like a man on horse-backe without boots or spurres, never keeping a certaine pace:
by the words you will know that one to be Martin Luther, he Says this book is like a man on horseback without boots or spurs, never keeping a certain pace:
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yea although that spirit be a fresh inspired by Gods spirit, yet Cessator est & ego: calcaribus but of the two rather thinke Luthors tounge wanted a bridle wee therefore in the feare of God and authority of his holy Church will acknowledge the spirit and power of God to be in this booke,
yea although that Spirit be a fresh inspired by God's Spirit, yet Cessator est & ego: calcaribus but of the two rather think Luthors tongue wanted a bridle we Therefore in the Fear of God and Authority of his holy Church will acknowledge the Spirit and power of God to be in this book,
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Ego dixi dij estis, there might be some evasions hence, there is mention of Judges and under-Magistrates in the Land Psalme 82.6. they might assume this unquestioned power and question those whom we call Kings.
Ego I have said dij Ye are, there might be Some evasions hence, there is mention of Judges and under-Magistrates in the Land Psalm 82.6. they might assume this unquestioned power and question those whom we call Kings.
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In the latter time there are Calvins, Magistratus, Populares, Beza's, superiores potestates, Brutus, Iunius optimates regni, Daneus ordines regni, Buchanus publica administrationis participes.
In the latter time there Are Calvin's, Magistratus, Populares, Beza's, Superiores potestates, Brutus, Iunius optimates Regni, Daneus ordines Regni, Buchanus Public administrationis participes.
Althasius, Ephori, Paraus inferiores potestates, so many names as head of the beast in the Apocalip. But here wee have Melecke a King, be not subject to subjects or inferiour Magistrates,
Althasius, Ephori, Parous inferiores potestates, so many names as head of the beast in the Apocalypse. But Here we have Melecke a King, be not Subject to subject's or inferior Magistrates,
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but subjecti estote regi tanquam supereminenti, 1 Pet. 2.13. Whence and what Kings are, are doctrines I thinke sutable both to this Text and these times, their originall is from God a good beginning.
but Subject estote King tanquam supereminenti, 1 Pet. 2.13. Whence and what Kings Are, Are doctrines I think suitable both to this Text and these times, their original is from God a good beginning.
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Per me reges regnant NONLATINALPHABET saith Saint Chrysostome. The ancient forme of salutation used by the Bishop of Rome was In eo per quem reges regnant, then was it not his owne holinesse Rex regum is written upon Christ owne thigh Apoc. 19.16. and Melchisedeck his owne first type and King was NONLATINALPHABET, without father or Mother.
Per me reges regnant Says Saint Chrysostom. The ancient Form of salutation used by the Bishop of Room was In eo per Whom reges regnant, then was it not his own holiness Rex regum is written upon christ own thigh Apocalypse 19.16. and Melchisedeck his own First type and King was, without father or Mother.
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if they may turne Gods verse, to nos diximus Dij estis; if they may change Christs words, from thou shouldest have no power over mee unlesse it were given thee from above, to, thou shouldst have no power over me unlesse it were granted thee de subter, from beneath. No all Kings and Kingdomes are Gods. Cujus jussu nascunter homines, ejus jussu Constituuntur Principes, Iraen: Inde suis potestas unde spiritus.
if they may turn God's verse, to nos Diximus Dij Ye are; if they may change Christ words, from thou Shouldst have no power over me unless it were given thee from above, to, thou Shouldst have no power over me unless it were granted thee the Subter, from beneath. No all Kings and Kingdoms Are God's Cujus jussu nascunter homines, His jussu Constituuntur Princes, Irenaeus: Inde suis potestas unde spiritus.
Diadomae regis in manu dei, Esay 62. His their Crowne, Tuposuisti, Psalme 21. Hee puts it on. The Emperours stampe on their Coines was a hand comming forth out of the Clouds holding a Crowne, putting it on their heads.
Diadomae regis in manu dei, Isaiah 62. His their Crown, Tuposuisti, Psalm 21. He puts it on. The emperors stamp on their Coins was a hand coming forth out of the Clouds holding a Crown, putting it on their Heads.
His also their annointing, Touch not mine Annointed, I have annointed David my servant, annointed with oyle for supremacie and continuance in his Throne, not uncti. as Priests,
His also their anointing, Touch not mine Anointed, I have anointed David my servant, anointed with oil for supremacy and Continuance in his Throne, not Anointing. as Priests,
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but Christi Domini, saith the Bishop of Winchester thirtie three times, so stiled in the Old Testament, and once in the New. Their manner of annointing also was diverse from the Priests.
but Christ Domini, Says the Bishop of Winchester thirtie three times, so styled in the Old Testament, and once in the New. Their manner of anointing also was diverse from the Priests.
They were annointed on the forehead, Kings on the head saith Erotius in his annotations to Cassenders consultations, in a word saith Saint August. they are uncti ante unctionem, before we can touch them. v. e. decreto.
They were anointed on the forehead, Kings on the head Says Erotius in his annotations to Cassenders Consultations, in a word Says Saint August. they Are Anointing ante unctionem, before we can touch them. v. e. Decreto.
Kings whether good or bad they are from God, Per me Reges regnant was spoken when there was but one good King upon the face of the earth Solomon. Haec dicit Dominus Cyro uncto meo. He a Persian a Heathen.
Kings whither good or bad they Are from God, Per me Reges regnant was spoken when there was but one good King upon the face of the earth Solomon. Haec dicit Dominus Cyrus uncto meo. He a Persian a Heathen.
It repented God of what? that he had made Saul King. Ego dedi vobis in ira mea regem, Hos. 13.11. Angry I was when I gave you, I gave him through, and there in that honour he must remains though he become Onus Populi, an heavie burthen upon the necke of all his subjects.
It repented God of what? that he had made Saul King. Ego dedi vobis in ira mea regem, Hos. 13.11. Angry I was when I gave you, I gave him through, and there in that honour he must remains though he become Onus People, an heavy burden upon the neck of all his subject's.
Nebuchadnezar who slew and kept alive whom he pleased, I gave him, His Majesty, Dan. 9. I have raised up Pharaoh and placed him in his Throne, to make my power knowne on him who had deserved it, that is one sence whatsoever is the other.
Nebuchadnezzar who slew and kept alive whom he pleased, I gave him, His Majesty, Dan. 9. I have raised up Pharaoh and placed him in his Throne, to make my power known on him who had deserved it, that is one sense whatsoever is the other.
Hiram, and Pharaoh, and Hadad, and where the Scripture doth not distinguish neither may wee, be their religion or manners what please them, by God they are made,
Hiram, and Pharaoh, and Hadad, and where the Scripture does not distinguish neither may we, be their Religion or manners what please them, by God they Are made,
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and may not bee marrd by the people — In nature every thing is dissolved by the same meanes it came together, in Law institution, and destitution belong to one:
and may not be marred by the people — In nature every thing is dissolved by the same means it Come together, in Law Institution, and destitution belong to one:
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and not till then, the people to say benedictum sit nomen dei. And well it is that God hath placed them so neere himselfe, post Deum primus secundum Deum proximi, Tert. Humani Ioves Plant:
and not till then, the people to say Benedict sit Nome dei. And well it is that God hath placed them so near himself, post God primus secundum God proximi, Tert Humani Ioves Plant:
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but tu es Rex, tu es Deus Terra, a God on earth, so neare and so one are Kings with God, that the accusation of Naboth, whereby the story he spake nothing of God,
but tu es Rex, tu es Deus Terra, a God on earth, so near and so one Are Kings with God, that the accusation of Naboth, whereby the story he spoke nothing of God,
though of Ahab Nequissimus regum. They are much mistaken who think that God was offended with the Jewes for chosing royall government in opposition to the jud•ciall or the Shawhedrim established by God under Moses, for Royall government hath beene most ancient and universall in the world, in the Law of nature, before the Ta•les.
though of Ahab Nequissimus regum. They Are much mistaken who think that God was offended with the Jews for choosing royal government in opposition to the jud•ciall or the Shawhedrim established by God under Moses, for Royal government hath been most ancient and universal in the world, in the Law of nature, before the Ta•les.
and Sir Wal. Raleigh in his second book of the Hist. of the world, Royall Government from Paternall, which indeed are or ought to bee both in one effect,
and Sir Wal. Raleigh in his second book of the Hist. of the world, Royal Government from Paternal, which indeed Are or ought to be both in one Effect,
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All Nations were first governed by this forme, Assyrians, Gresians, Aegyptians, Iewes, Percians, Scythians, Turkes, Tartares, English, French, Spaniards, Poles, Danes, and in the Iudges; Neither doth sacred Scripture make mention of other Rulers then Kings.
All nations were First governed by this Form, Assyrians, Gresians, egyptians, Iewes, Persians, Scythians, Turkes, Tartares, English, French, Spanish, Poles, Danes, and in the Judges; Neither does sacred Scripture make mention of other Rulers then Kings.
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He that will know more in so cleere a case, may if he please read Plato, Herodotus, Zen•phon, Saint Cyprian, Saint Ierome. Soveraignty in one person, is most naturall, most reasonable, most honourable, most necessary, most divine;
He that will know more in so clear a case, may if he please read Plato, Herodotus, Zen•phon, Saint Cyprian, Saint Jerome. Sovereignty in one person, is most natural, most reasonable, most honourable, most necessary, most divine;
So that God was not angry at the choyce of the kinde of government, but that he thereby was cast forth from being King of the Iewes, whom hee in the place of a King had governed for above three hundred and fiftie yeares,
So that God was not angry At the choice of the kind of government, but that he thereby was cast forth from being King of the Iewes, whom he in the place of a King had governed for above three hundred and fiftie Years,
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for neither Moses nor the Sawhedrim nor any Judge in Israel had in themselves, jus imperatorium the Right of a King, but onely jus hortatorium & punitivum, if they transgressed the written Law of God.
for neither Moses nor the Sawhedrim nor any Judge in Israel had in themselves, jus imperatorium the Right of a King, but only jus hortatorium & punitivum, if they transgressed the written Law of God.
God only was their King, who faine would still (besides the generall protection of the world) have ruled as an earthly King among the rest, and a patterne to them:
God only was their King, who feign would still (beside the general protection of the world) have ruled as an earthly King among the rest, and a pattern to them:
Saint Ierom• in one of his Epistles, saith that two Governours in a Common-wealth are like Esau and Iacob, two Princes in the wombe of Rebecca so they in one Kingdome, rend and teare in peeces:
Saint Ierom• in one of his Epistles, Says that two Governors in a Commonwealth Are like Esau and Iacob, two Princes in the womb of Rebecca so they in one Kingdom, rend and tear in Pieces:
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Rome would not endure two brothers, In navi unus guberrator in Ecclesia unus Episcopus, in Domo unus Dominus, in exercitu unum signum, in imperio unus imperator.
Room would not endure two Brother's, In navi Unus guberrator in Ecclesia Unus Episcopus, in Domo Unus Dominus, in exercitu Unum signum, in Imperial Unus imperator.
and that power if to any purpose must bee such, as with which no earthly power may contest, the owner of it, is evermore Alkum one against whom there ought to bee no rising, nor any rebellion at all.
and that power if to any purpose must be such, as with which no earthly power may contest, the owner of it, is evermore Alcove one against whom there ought to be no rising, nor any rebellion At all.
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and seditious religions are as ridiculous and as changeable as their fashions and attires, their ungrounded zeales, their nourishing and feeding of the vulgar and rebellious of the Clergie, those illiterate talkers in the Pulpit will, nisi supra omnia sit veritas, if the God of truth doe not speedily offend, be stronger then either King or Church David although a man of valour and pietie,
and seditious Religions Are as ridiculous and as changeable as their fashions and attires, their ungrounded zeals, their nourishing and feeding of the Vulgar and rebellious of the Clergy, those illiterate talkers in the Pulpit will, nisi supra omnia sit veritas, if the God of truth do not speedily offend, be Stronger then either King or Church David although a man of valour and piety,
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But our Kings and Church may both complaine of the daughters of this Land. That they are and will be to hard for us, nisi supra omnia veritas, unlesse God support the integrity of our King,
But our Kings and Church may both complain of the daughters of this Land. That they Are and will be to hard for us, nisi supra omnia veritas, unless God support the integrity of our King,
A more pregnant place for the power of Kings is in Wisdome 26 2. speaking of the extreme vengeance which God will bring upon the heads of evill Kings at the last day, he proves the certainty thereof by an argument which will seeme very strange in these rebellious dayes:
A more pregnant place for the power of Kings is in Wisdom 26 2. speaking of the extreme vengeance which God will bring upon the Heads of evil Kings At the last day, he Proves the certainty thereof by an argument which will seem very strange in these rebellious days:
Quoniam Dominus non vevebitur faciem cujusque, unto you O Kings doe I speake, hee is not afraid of the persons of Kings, hee dares call them to account:
Quoniam Dominus non vevebitur Face cujusque, unto you Oh Kings do I speak, he is not afraid of the Persons of Kings, he dares call them to account:
Who is afraid of them? Doth God indeed say, Ego dixi Dij estis? Wee can take up the next verse and be even with him, he shall fall when we please) like one of the Princes.
Who is afraid of them? Does God indeed say, Ego I have said Dij Ye are? we can take up the next verse and be even with him, he shall fallen when we please) like one of the Princes.
when the vulgar Clergie, those Gibeanites, not fit to draw water for learned men, can pricke and gird the person of the King for the space of three or foure houres.
when the Vulgar Clergy, those Gibeanites, not fit to draw water for learned men, can prick and gird the person of the King for the Molle of three or foure hours.
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and fetch one sutable to our late religions and governments in Church and Common-Wealth; As that he is not afraid of the Popes holinesse, or of a presbysteriall discipline, or a popular discipline.
and fetch one suitable to our late Religions and governments in Church and commonwealth; As that he is not afraid of the Popes holiness, or of a presbysteriall discipline, or a popular discipline.
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and such as whereupon wee may build up a peece of obedience that may procure us a Crowne of immortality at the last day, by Saint Gregories rule, arcessemus Rivum fidelitatis de fonte pietatis, not only from customes and fundamentall lawes in a private land, who are most-what both imperfect and obscure,
and such as whereupon we may built up a piece of Obedience that may procure us a Crown of immortality At the last day, by Saint Gregories Rule, arcessemus Rivum fidelitatis de Fonte pietatis, not only from customs and fundamental laws in a private land, who Are mostwhat both imperfect and Obscure,
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but from the plaine and easie Text of Gods owne Law, which as it is sufficient for any mans salvation, without the blasphemous expositions of these times.
but from the plain and easy Text of God's own Law, which as it is sufficient for any men salvation, without the blasphemous expositions of these times.
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So in the point of obedience unto Kings (a maine principle in Christian doctrine) without which no man shall enter into the Kingdome of heaven ) it is very plentifull and plaine among the rest, this is one, Where the word of a King is, there is power.
So in the point of Obedience unto Kings (a main principle in Christian Doctrine) without which no man shall enter into the Kingdom of heaven) it is very plentiful and plain among the rest, this is one, Where the word of a King is, there is power.
It is Divalis jussio, say the councells, Eloquium divinum est in ore regis, saith Salomon and Barclay cites, three fundamentall lawes in Scotland, in honour of the word of a KING. Si quis in alterius quam regis verba juraverit capitale esto.
It is Divalis jussio, say the Counsels, Eloquium Divinum est in over regis, Says Solomon and Barclay cites, three fundamental laws in Scotland, in honour of the word of a KING. Si quis in alterius quam regis verba juraverit capital esto.
There are two powers of Kings plaine in two places of Gods Word, the first is Potestas. What hee may and ought to doe in equitie, That is set downe, In capite volum, Deut. 17. The second is Potentia jus impunitatis, what he may doe,
There Are two Powers of Kings plain in two places of God's Word, the First is Potestas. What he may and ought to do in equity, That is Set down, In capite volum, Deuteronomy 17. The second is Potentia jus impunitatis, what he may do,
and yet may not be questioned by his subjects for so doing. This is in, 1 Sam. 8.12. and to the 19. The former is his owne rule, as he will answer God if he transgresse, the latter is his peoples rule for their obedience.
and yet may not be questioned by his subject's for so doing. This is in, 1 Sam. 8.12. and to the 19. The former is his own Rule, as he will answer God if he transgress, the latter is his peoples Rule for their Obedience.
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They should be informed that Kings come from Christs owne thigh, Apoc. 19. On his thigh is written King of Kings, and Lord of Lords, That they come from the thigh of God, their government ought to bee paternall and easie, to use his subjects as his owne Children, as God useth man;
They should be informed that Kings come from Christ own thigh, Apocalypse 19. On his thigh is written King of Kings, and Lord of lords, That they come from the thigh of God, their government ought to be paternal and easy, to use his subject's as his own Children, as God uses man;
that they ought not to weare Reheboams fingers, much lesse his Fathers loynes, but Abrahams, yea Christs loynes more compassionate and kinde to his people under the time of Christi•nitie then before:
that they ought not to wear Reheboams fingers, much less his Father's loins, but Abrahams, yea Christ loins more compassionate and kind to his people under the time of Christi•nitie then before:
but that it was derived from Davids sheep-hooke to lead his people by the waters of comfort, that the people are not to be goared with whips and Scorpions,
but that it was derived from Davids sheephook to led his people by the waters of Comfort, that the people Are not to be gored with whips and Scorpions,
and intolerable taxes and oppressions but to be led like sheepe by the hands of Moses and Aaron. That they are anointed with oyle, in token to make glad the hearts of all their subjects, not besmeare them ore with Vineger.
and intolerable Taxes and oppressions but to be led like sheep by the hands of Moses and Aaron. That they Are anointed with oil, in token to make glad the hearts of all their subject's, not besmear them over with Vinegar.
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And not only religion, but also in Policie his Councellours, and Lawyers are bound in Conscience to exhort him to keep within the bounds of equity and imperrall right.
And not only Religion, but also in Policy his Counsellors, and Lawyers Are bound in Conscience to exhort him to keep within the bounds of equity and imperrall right.
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Potentes parce uti debere potestate ut diu possint They ought to advise him that few Lawes whether in Church or Common wealth are admirable preservatives both of Kings and kingdoms The government of the Iewes had not continued long under the Ceremoniall Law (the burden too heavie for them to beare) had not God watched over them with severe judgements.
Potentes parce uti Debere potestate ut Diu possint They ought to Advice him that few Laws whither in Church or Common wealth Are admirable preservatives both of Kings and kingdoms The government of the Iewes had not continued long under the Ceremonial Law (the burden too heavy for them to bear) had not God watched over them with severe Judgments.
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neither NONLATINALPHABET nor NONLATINALPHABET, without fault in the subject to be in his power: But that his subjects are NONLATINALPHABET, in subordination and subjection only.
neither nor, without fault in the Subject to be in his power: But that his subject's Are, in subordination and subjection only.
That a little leaven leaveneth the whole lump a little oppression makes all his subjects source, especially if the people bee aforehand seasoned with the leaven of the Pharisees, with hypocrisie, who have nothing of Religion ssave names of faith and tread-water-grace inspirations, markes of Election of their owne choosing, reprobating all besides themselves even Kings if they please them not, having the forme of godlinesse,
That a little leaven leaveneth the Whole lump a little oppression makes all his subject's source, especially if the people be aforehand seasoned with the leaven of the Pharisees, with hypocrisy, who have nothing of Religion ssave names of faith and tread-water-grace inspirations, marks of Election of their own choosing, reprobating all beside themselves even Kings if they please them not, having the Form of godliness,
Wee who have to deale with the people are bound to deliver his secundam power nifi impunitatis, who may say unto the King if he doe amisse, What doest thou, Kings are not to be questioned.
we who have to deal with the people Are bound to deliver his Sieundam power Nifi impunitatis, who may say unto the King if he do amiss, What dost thou, Kings Are not to be questioned.
Who may say unto him? 1. Quis e clero? 2. Quis ex optimatibus. 3. Quis e Magistratibus regni. 4. Ques e Populo? may dare say to Him, Him annointed with oyle for supremacie and continuance in his Throne! Him!
Who may say unto him? 1. Quis e Clero? 2. Quis ex optimatibus. 3. Quis e Magistratibus Regni. 4. Ques e Populo? may Dare say to Him, Him anointed with oil for supremacy and Continuance in his Throne! Him!
WHo of all the Church for matters of Religion or Sacriledge may question the authoritie of a King. Begin wee with our Lord and Master of Religion, our Saviour Christ, hee suffered not Saint Peter to resist the Magistrate:
WHo of all the Church for matters of Religion or Sacrilege may question the Authority of a King. Begin we with our Lord and Master of Religion, our Saviour christ, he suffered not Saint Peter to resist the Magistrate:
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Baronius to the yeare of Christ 350. saith that in the purer times of Christians non cogitaverunt de vindicta, for saith Tertul. If malum malo dispungi, were lawfull in Christians, Nos implevimus castra urbes, oppida, &c. wee had all the Garrisons and fortes of the kingdome, una nox pauculis faculis, wee could have lighted our cruell Tyrants to their graves.
Baronius to the year of christ 350. Says that in the Purer times of Christians non cogitaverunt de Vindictae, for Says Tertulian If malum Malo dispungi, were lawful in Christians, Nos implevimus Castles Cities, Towns, etc. we had all the Garrisons and forts of the Kingdom, una nox pauculis faculis, we could have lighted our cruel Tyrants to their graves.
sed habeo timoris, and when Valentine demanded his Church, he answers the King, that by right, thou canst not take away the house of a private man (neither can be) and thinke you by your power to take away the House of God,
sed habeo Fear, and when Valentine demanded his Church, he answers the King, that by right, thou Canst not take away the house of a private man (neither can be) and think you by your power to take away the House of God,
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yet marke, imperatori non done, sed non nego, tradere basilicant possum, sed pugnare non debeo, volens nunquam jus deseram coactus repugnare non novi, dolere potero, potero gemire, aliter nec debeo nec possum resistere But excelling all these is the practice of holy Samuel towards, Saul who was neither Priest nor Christian, I Sam. 15. when Sauls kingdome was rent from him, decreto divino, hee requested Samuel to stay and intreat God for him.
yet mark, imperatori non done, sed non nego, Tradere basilicant possum, sed pugnare non Debow, volens Never jus deseram Coactus repugnare non novi, Dolere potero, potero gemire, aliter nec Debow nec possum resistere But excelling all these is the practice of holy Samuel towards, Saul who was neither Priest nor Christian, I Sam. 15. when Saul's Kingdom was rend from him, Decreto divino, he requested Samuel to stay and entreat God for him.
The vices of Idolatrie of a King may not be remonstrated or declared down to the people, by any member of the Church of God, we must honour him before the people and Elders in Israel.
The vices of Idolatry of a King may not be remonstrated or declared down to the people, by any member of the Church of God, we must honour him before the people and Elders in Israel.
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if all the world should importune me, to dishonour the person of Lodovicus for his sacriledge, Ego tamen Deum timerem. Oh that our popular Clergie either would or could looke beyond Luther. They might then learn more manners towards Kings, from Irenaeus, Tertullian, Chrysostome, Basil and to qualifie their ignorant zeales or their malicious knowledge.
if all the world should importune me, to dishonour the person of Lodovicus for his sacrilege, Ego tamen God timerem. O that our popular Clergy either would or could look beyond Luther. They might then Learn more manners towards Kings, from Irnaeus, Tertullian, Chrysostom, Basil and to qualify their ignorant zeals or their malicious knowledge.
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Let them take one rule for all to speake honourably of the persons of KINGS from Nazianzen, in his discourse with Constans the Arrian. He doth not proclaime him Pharaoh, or an Idolater,
Let them take one Rule for all to speak honourably of the Persons of KINGS from Nazianzen, in his discourse with Constans the Arrian. He does not proclaim him Pharaoh, or an Idolater,
I dare not begin to reckon, opus erit viatico. But benignifica natura tua, Domine Auguste, intelligit singularis & admirabilis sapientia tua, aequum videri debet sanctitati tuae gloriosissime Auguste, dignantissime imperator, sancte Rex, loquuturus sum tecum, cum honore regni & fideitus, and these honourable termes to an Arrian. And 4. hundred Fathers of the Church spake no other language at Ariminum to an Arrian.
I Dare not begin to reckon, opus erit viatico. But benignifica Nature tua, Domine Auguste, intelligit singularis & admirabilis sapientia tua, Aequum videri debet sanctitati tuae gloriosissime Auguste, dignantissime imperator, sancte Rex, loquuturus sum tecum, cum honore Regni & fideitus, and these honourable terms to an Arrian. And 4. hundred Father's of the Church spoke no other language At Rimini to an Arrian.
for I doubt not but the grave Divines in this, and other Churches, who have seene the glory of the former part of the Church in the writings of the fathers, doe weepe to see it in this latter age built up indeed of specious names,
for I doubt not but the grave Divines in this, and other Churches, who have seen the glory of the former part of the Church in the writings of the Father's, do weep to see it in this latter age built up indeed of specious names,
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Hee that in former times sware, in eo per quem reges regnant, He whom the Florentine History can informe, that his supremacie was not derived from an obscure place of Scripture or two.
He that in former times sware, in eo per Whom reges regnant, He whom the Florentine History can inform, that his supremacy was not derived from an Obscure place of Scripture or two.
and the Societie of Jesus, that slaughter-House of Kings, can change a Text for his holinesse, My sone feare thou God and the Pope, Church-men are exempt from the power of Kings saith Samuel Sa. A Iesuite:
and the Society of jesus, that slaughter-House of Kings, can change a Text for his holiness, My soon Fear thou God and the Pope, Churchmen Are exempt from the power of Kings Says Samuel Sa. A Iesuite:
A Roman Catholike rebelling is no traytor saith the same Samuel Sa. Sexcentis versibus eorum impuritas traloqu nemo potest, in so much as tis a proverb in Quiccardine it is the propertie of the Church to hate the King.
A Roman Catholic rebelling is no traitor Says the same Samuel Sa. Sexcentis versibus Their impuritas traloqu nemo potest, in so much as this a proverb in Quiccardine it is the property of the Church to hate the King.
But that you ever sufficiently detest that kind of government, I will give you one of their phrases from the Bishop of Winchester, their Church (say they) is the house (or rather their private houses the Church) and the Commonwealth but the hangings,
But that you ever sufficiently detest that kind of government, I will give you one of their phrases from the Bishop of Winchester, their Church (say they) is the house (or rather their private houses the Church) and the Commonwealth but the hangings,
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And if the King and his Princes be too high for their holy house, they must cut them shorter and with the help of an Anabaptist lay them even with the ground But we have as yet no such rebellious custome, nor I hope ever shall; nor the Churches to God.
And if the King and his Princes be too high for their holy house, they must Cut them shorter and with the help of an Anabaptist lay them even with the ground But we have as yet no such rebellious custom, nor I hope ever shall; nor the Churches to God.
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Amos strucke through the Temples, Zacharias murthered betweene the porch and the Altar, Christ our Master under Herod, Tiberius, suffering under Pontius Pilate, the Apostles under Caligula, Claudius, Nero, Domitian, Saint John in a Tubbe of Oyle, Christian Bishops for many hundred yeares under Tyrants, Idolaters, Atheists, none of all these reviled their Princes, while they were alive.
Amos struck through the Temples, Zacharias murdered between the porch and the Altar, christ our Master under Herod, Tiberius, suffering under Pontius Pilate, the Apostles under Caligula, Claudius, Nero, Domitian, Saint John in a Tub of Oil, Christian Bishops for many hundred Years under Tyrants, Idolaters, Atheists, none of all these reviled their Princes, while they were alive.
If to the Lions? Daniel. If stone me? Saint Stephen. If behead mee? Saint John, Lastly (for I dare not rebell) will hee take away my whole estate and substance from mee? that of Iob, nudus exivi ex utero matris meae & nudus revertar. This for the Church:
If to the Lions? daniel. If stone me? Saint Stephen. If behead me? Saint John, Lastly (for I Dare not rebel) will he take away my Whole estate and substance from me? that of Job, Nudus exivi ex utero matris meae & Nudus Revertar. This for the Church:
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John a Prince •n Israel slew his Master, he had peace because he had a Commission saith Iustin Martyr. But had Zimri peace that slew his Master? David a Prince under Saul tooke up foure hunddred men,
John a Prince •n Israel slew his Master, he had peace Because he had a Commission Says Justin Martyr. But had Zimri peace that slew his Master? David a Prince under Saul took up foure hunddred men,
And Hugo Grotius grants that to have beene lawfull under the government and law of the Iewes, which is not under the law of Christians we being bound to more perfect patience and obedience in regard of better promises concerning another kingdome,
And Hugo Grotius grants that to have been lawful under the government and law of the Iewes, which is not under the law of Christians we being bound to more perfect patience and Obedience in regard of better promises Concerning Another Kingdom,
moreover there is no necessitie to thinke that David intended so much as a defensive war against Saul, but rather as the Iewes under Antiochus to depart into the wildernesse;
moreover there is no necessity to think that David intended so much as a defensive war against Saul, but rather as the Iewes under Antiochus to depart into the Wilderness;
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and defend himselfe against the wild beasts, or to take some townes of the Philistims, untill the day of the death of Saul; Thus dum timuit oleum servavit inimicum:
and defend himself against the wild beasts, or to take Some Towns of the philistines, until the day of the death of Saul; Thus dum Timed oleum servavit Inimicum:
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and even of this he repented, percussit eum cor ejus: And it is this day a tradition amongst the Iewes saith Lyranus, that David was punished in his death respectively to this sinne, that no clothes could keepe him warme, quia oram vestis Sauli abscidit, in vestibus, quibus opertus erat, non calefiebat.
and even of this he repented, percussit Eum cor His: And it is this day a tradition among the Iewes Says Lyranus, that David was punished in his death respectively to this sin, that no clothes could keep him warm, quia Oram Clothing Sauli abscidit, in vestibus, quibus opertus erat, non calefiebat.
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Absalom a Prince Davids sonne rebells with the rairest pretence, that both Religion and Justice could make for him, forsooth that neither were duely executed in the land;
Absalom a Prince Davids son rebels with the rairest pretence, that both Religion and justice could make for him, forsooth that neither were duly executed in the land;
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but marke his end, suspensus erat quasi in patibulo, he was gibbeted without a Hangman, transfixus tribus sagittis. 1. For disobedience to his naturall Father, 2. For opposing his naturall Soveraigne. 3. For spoyling both Church and state, under shew of Religion and Justice even when he lay with his Fathers Concubines upon the house toppe:
but mark his end, suspensus erat quasi in patibulum, he was gibbeted without a Hangman, transfixus tribus sagittis. 1. For disobedience to his natural Father, 2. For opposing his natural Sovereign. 3. For spoiling both Church and state, under show of Religion and justice even when he lay with his Father's Concubines upon the house top:
if they command any thing, it is not to command but a presumption, and obedience to them, proficiet ad paenam non ad premium quam ad contumeliam pertinet creatoris ut contempto Domino colamur serai & spreto imperatore adorentur comites.
if they command any thing, it is not to command but a presumption, and Obedience to them, proficiet ad paenam non ad premium quam ad contumeliam pertinet Creatoris ut contempto Domino colamur serai & spreto Imperator adorentur comites.
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No counsell or Sanedrim could lawfully question Moses; who was no King but Legatus Dei. Howsoever Philo in honour of him stiles him King. There is no question but the generall counsell of a kingdome is the most incomparable medium of preferring both King and people, that the reason of man can possibly invent:
No counsel or Sanhedrin could lawfully question Moses; who was no King but Legatus Dei. Howsoever Philo in honour of him stile him King. There is no question but the general counsel of a Kingdom is the most incomparable medium of preferring both King and people, that the reason of man can possibly invent:
But then the power of it must be onely directive not coercive. For I would aske by what law? by the Kings? No man is bound to give a prejudiciall judgement against himselfe,
But then the power of it must be only directive not coercive. For I would ask by what law? by the Kings? No man is bound to give a prejudicial judgement against himself,
but they are Organs or instruments of the power that governeth, at once thereby to reach the whole people, not coactively to binde the legislator, for the K. In whom humane power doth reside, is a person that cannot by his owne power be controlled much leste by the power of any subject;
but they Are Organs or Instruments of the power that Governs, At once thereby to reach the Whole people, not coactively to bind the legislator, for the K. In whom humane power does reside, is a person that cannot by his own power be controlled much lest by the power of any Subject;
moreover every active abilitie whether in nature or in morals is (per se) cause or principall of alteration corruptively in another body, not in the body in the which it selfe resides.
moreover every active ability whither in nature or in morals is (per se) cause or principal of alteration corruptively in Another body, not in the body in the which it self resides.
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Who questioned Saul for slaying the Priests? did the Sanedrim? who questioned Salomon for his revolt to Idolatry? did the Sanedrim? who questioned Ioram a Paracide,
Who questioned Saul for slaying the Priests? did the Sanhedrin? who questioned Solomon for his revolt to Idolatry? did the Sanhedrin? who questioned Ioram a Parricide,
and 6. times a murtherer of his Nobles? did the Sanedrim? who Ioas for his Idolatry and slaying the High Priest did the Sanedrim? who questioned Theodosius for murthering 6000. innocent soules? who questioned Constance, Valens? Julian the Apostate? who traduced their persons and dignities? who offered them tumultuous affronts? unlesse wee will skill more in Religion then the former part of the Jewish and Christian world, Desinamus ogganire, & plura reges percontari.
and 6. times a murderer of his Nobles? did the Sanhedrin? who Joash for his Idolatry and slaying the High Priest did the Sanhedrin? who questioned Theodosius for murdering 6000. innocent Souls? who questioned Constance, Valens? Julian the Apostate? who traduced their Persons and dignities? who offered them tumultuous affronts? unless we will skill more in Religion then the former part of the Jewish and Christian world, Desinamus ogganire, & plura reges percontari.
And that of the Persian King, mementote parendum vobis esse magis quam suadendum, even the fundamentall lawes of this kingdome, are by chance or good providence, plaine for the unquestioned power of the King, by any lower Magistrate;
And that of the Persian King, mementote parendum vobis esse magis quam suadendum, even the fundamental laws of this Kingdom, Are by chance or good providence, plain for the unquestioned power of the King, by any lower Magistrate;
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Thomas of Walsingham speakes from a Parliament held at Lincolne, An. 130. That the King of England from their preeminence and custome at all times have not to answer before any Judge either Ecclesiasticall or civill.
Thomas of Walsingham speaks from a Parliament held At Lincoln, Nias 130. That the King of England from their preeminence and custom At all times have not to answer before any Judge either Ecclesiastical or civil.
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And Henry or Brachton cites a fundamentall of this land, that if any thing bee to bee obtained of the King (Cum breve non currat contra Regem) there is nothing left to them but intreatie and prayers, that hee would correct himselfe;
And Henry or Brachton cites a fundamental of this land, that if any thing be to be obtained of the King (Cum breve non currat contra Regem) there is nothing left to them but intreaty and Prayers, that he would correct himself;
For certainely if there be in a Common-wealth, a reluctancie between two governments each watching its advantage and prioritie, it cannot be but as Esau and Iacob strugled in the wombe;
For Certainly if there be in a Commonwealth, a reluctancy between two governments each watching its advantage and priority, it cannot be but as Esau and Iacob struggled in the womb;
so these in the state will breed convulsion fits, each contending who shall come forth in government, one of them at length will come forth with scarlet strings on his hands and bloudie banners.
so these in the state will breed convulsion fits, each contending who shall come forth in government, one of them At length will come forth with scarlet strings on his hands and bloody banners.
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GOd blesse this poore people, it is totus in questionibus, busie in speculations & questions concerning things that do not much concerne them, they have beene in Divinitie long agoe,
GOd bless this poor people, it is totus in questionibus, busy in speculations & questions Concerning things that do not much concern them, they have been in Divinity long ago,
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and the people conceivd straight matter of salvation to be in the knowledge of them, then they undertake to discusse the question, in conclusion believe nothing but their own phantasies,
and the people conceived straight matter of salvation to be in the knowledge of them, then they undertake to discuss the question, in conclusion believe nothing but their own fantasies,
Then whether the Common-prayer be not diservice, new English, for the new Religion, of whom it may be fitly said as Tullie of Antho•y, for his pientissimus, quod verbum latino sermone non est, id ad tuam singularem pretatem exprimendam inventum est:
Then whither the Common prayer be not diservice, new English, for the new Religion, of whom it may be fitly said as Tullie of Antho•y, for his pientissimus, quod verbum latino sermon non est, id ad tuam singularem pretatem exprimendam Inventum est:
whether Jesu-worship be lawfull, and that resolved to their hands, whether to worship God in entrance to his house in the presence of his Angels, saith Terullian, be not superstitione, O tempora. Whether we may repeate the Lords Prayer that Idol? O mores, whether the signe of the Crosse, used in Tertullians time be not now popery.
whither Jesus-worship be lawful, and that resolved to their hands, whither to worship God in Entrance to his house in the presence of his Angels, Says tertullian, be not Superstition, Oh tempora. Whither we may repeat the lords Prayer that Idol? O mores, whither the Signen of the Cross, used in Tertullia's time be not now popery.
whether if our Clergie will not preach unto us such Pharisiacall, seditious, ignorant, Diabolicall doctrine, wee may not chuse others in a case so concerning the destruction of our soules.
whither if our Clergy will not preach unto us such Pharisaical, seditious, ignorant, Diabolical Doctrine, we may not choose Others in a case so Concerning the destruction of our Souls.
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and for rationall man to practice any of them) wee may not question his government? whether to make the question more semblable) a King in a State, bee not like a Marriner in a ship? if one will not, another must.
and for rational man to practice any of them) we may not question his government? whither to make the question more semblable) a King in a State, be not like a Mariner in a ship? if one will not, Another must.
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1. For Religion. We read of rebellion intended against Ahashuerus, 2 Hester ver. 21.22. No reason set downe, but in diebus illis, and what were those dayes? you might know them by the story.
1. For Religion. We read of rebellion intended against Ahasuerus, 2 Esther ver. 21.22. No reason Set down, but in diebus illis, and what were those days? you might know them by the story.
Bigthan and Thares, Tis like were crossed in the match, but see they draw their arguments from popular heads, to interest 127. provinces in the rebellion.
Bigthan and Thares, This like were crossed in the match, but see they draw their Arguments from popular Heads, to Interest 127. Provinces in the rebellion.
Ahasuerus our King matcheth with a Jew, one of a Religion hated among us, one that cares neither for Mithra nor Wamasdres, one brought in to ruinate the establish'd religion in Persia, which by our Law ought not to be altered.
Ahasuerus our King Matches with a Jew, one of a Religion hated among us, one that Cares neither for Mithra nor Wamasdres, one brought in to ruinate the established Religion in Persiam, which by our Law ought not to be altered.
This jealousie delivered downe and digested by a prevailing faction in the people, they forthwith (although there be no cause) are ready tumultuatim to runne up to the King with Quid agis? Why dost thou change our Religion.
This jealousy Delivered down and digested by a prevailing faction in the people, they forthwith (although there be no cause) Are ready tumultuatim to run up to the King with Quid Agis? Why dost thou change our Religion.
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Barclay accuseth Luther for it, I dare not defend him, I finde him in his booke, Contra regem Angliae, very familiar and impudent to the King, stoliditas vestra, asinitas vestra, cornicula avum, aut regem nasci aut fatuum;
Barclay Accuseth Luther for it, I Dare not defend him, I find him in his book, Contra regem Angliae, very familiar and impudent to the King, stoliditas Vestra, asinitas Vestra, cornicula avum, Or regem Nasci Or fatuum;
but if they faile in their plots and ambitious Projects, they to preferre themselves must be the first and most active in cutting the peoples Throates whom they have stirred up.
but if they fail in their plots and ambitious Projects, they to prefer themselves must be the First and most active in cutting the peoples Throats whom they have stirred up.
Againe, in the Reformation after the death of so many thousands, and there issued forth so many Schismes from the Anarchie, that holy Melancton who loved not Poperie confessed for unities sake, they must all returne to the Church of Rome againe and Prot: in his An: on Cass: Porf: speaks little lesse, better to endure one extreamitie then Twentie, better admit of one tyrannicall Religion then a hundred.
Again, in the Reformation After the death of so many thousands, and there issued forth so many Schisms from the Anarchy, that holy Melanchthon who loved not Popery confessed for unities sake, they must all return to the Church of Rome again and Prot: in his an: on Cass: Porf: speaks little less, better to endure one extremity then Twentie, better admit of one tyrannical Religion then a hundred.
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so strange a thing to a subject is a deposition of his King, no nor the Astrologers nor South-sayers, no nor the Devill himselfe is able to understand it.
so strange a thing to a Subject is a deposition of his King, no nor the Astrologers nor Soothsayers, not nor the devil himself is able to understand it.
Mene, Mene, tekell uparsin, God not the people hath numbred thy Kingdome and finished it, Joseph 17. chap. 36. Tells us of the sect of the Pharisees, who to the number of sixe thousand in zeale to their hypocriticall Religion, were in a covenant by themselves against Caesar, some of that number came to our Saviour with that question (for that is still their forme) is it lawfull to give Tribute unto Caesar.
Mene, Mene, Tekel uparsin, God not the people hath numbered thy Kingdom and finished it, Joseph 17. chap. 36. Tells us of the sect of the Pharisees, who to the number of sixe thousand in zeal to their hypocritical Religion, were in a Covenant by themselves against Caesar, Some of that number Come to our Saviour with that question (for that is still their Form) is it lawful to give Tribute unto Caesar.
They are resolved not to doe it before, and these Sectaries proved the ruine of the Iewish Government, with whom Docter Iackson compares the Schismaticks, of his,
They Are resolved not to do it before, and these Sectaries proved the ruin of the Jewish Government, with whom Doctor Jackson compares the Schismatics, of his,
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and these times, growing on so fast, that both he and Sir Walter Ral. 2. Hist. spake out of propheticke wisdome, that they would hazard the ruine both of this Church and State,
and these times, growing on so fast, that both he and Sir Walter Rat 2. Hist. spoke out of prophetic Wisdom, that they would hazard the ruin both of this Church and State,
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and the fundamentall Lawes of the Land bee obscured on the other, and the Majestie and power of the Kings person contemned, what remaines but we may say over this Church as Iugurtha over Rome.
and the fundamental Laws of the Land be obscured on the other, and the Majesty and power of the Kings person contemned, what remains but we may say over this Church as Jugurtha over Rome.
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As the people for Religion may not question the King, so neither for the policie and civill affaires, may they say unto him, what doest thou. And here the people are furnished (I know not whence) with as many questions to molest the quiet of the state,
As the people for Religion may not question the King, so neither for the policy and civil affairs, may they say unto him, what dost thou. And Here the people Are furnished (I know not whence) with as many questions to molest the quiet of the state,
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if the King be in an errour, he can make new lawes to defend his errour, saith Saint Augustine, and Sir Walter Ralleigh, reprehends Bracton though a Philachrist,
if the King be in an error, he can make new laws to defend his error, Says Saint Augustine, and Sir Walter Ralleigh, reprehends Bracton though a Philachrist,
and so we find in Scripture, where the people chose, God made the King it is not nos, but Ego posui regem super Israel, and it was Gods admirable wisdome,
and so we find in Scripture, where the people chosen, God made the King it is not nos, but Ego Posui regem super Israel, and it was God's admirable Wisdom,
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when the world could no longer subsist under paternall Government, in that men and malice increasing in the world, paternall indulgences would not doe right respectively, every mans injuries both expresly in the Iewish government and in other States by the Law of reason doe prompt them to elect one man as their common Father, that this one man, this common Father, this King not interested in private respects might distribute Iustice impartially, and punish offences in equitie:
when the world could no longer subsist under paternal Government, in that men and malice increasing in the world, paternal Indulgences would not do right respectively, every men injuries both expressly in the Jewish government and in other States by the Law of reason do prompt them to elect one man as their Common Father, that this one man, this Common Father, this King not interested in private respects might distribute justice impartially, and Punish offences in equity:
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although he proved rigid and austere, as they would and ought to obey their naturall Father, which act God evermore confirmes in Heaven, this may appeare better in a similitude.
although he proved rigid and austere, as they would and ought to obey their natural Father, which act God evermore confirms in Heaven, this may appear better in a similitude.
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Originall sinne is remitted in Baptisme, but not ex opere operato, yet if there bee no opus operatum there is (by vertue of the covenant ordinario, no remission of the sinne;
Original sin is remitted in Baptism, but not ex Opere operato, yet if there be no opus operatum there is (by virtue of the Covenant Ordinario, no remission of the sin;
so as if he answer not their ends, he shall be no longer King, but it is a resignation of our naturall and private interest of revenge of all our paritie, which wee have with him, by the Law of nature into the hands of God, that he would place him super nos. It might have been said,
so as if he answer not their ends, he shall be no longer King, but it is a resignation of our natural and private Interest of revenge of all our parity, which we have with him, by the Law of nature into the hands of God, that he would place him super nos. It might have been said,
It is an old principle, Perjurium iure non solvit regnum, Salomon answers, Eccles. 10. Rex insipiens prodet populum, not populus insipiens prodet regem, as it is now this day.
It is an old principle, Perjurium iure non Solvit Kingdom, Solomon answers, Eccles. 10. Rex Insipiens prodet Populum, not populus Insipiens prodet regem, as it is now this day.
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The Iewish Government was more subject to tyrannie then any Nation, then in the world or since, in that they lyed under a spec all forme of punishment, to keepe them in more perfect obedience:
The Jewish Government was more Subject to tyranny then any nation, then in the world or since, in that they lied under a spec all Form of punishment, to keep them in more perfect Obedience:
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But if a King transgressed, many thousands perished. 70. thousands dyed for Davids sinne in numbring the Souldiers, here is a strange tyrannie over the lives of the subject,
But if a King transgressed, many thousands perished. 70. thousands died for Davids sin in numbering the Soldiers, Here is a strange tyranny over the lives of the Subject,
And yet as David spake, I have sinned, let me be punished, as for this people, quid fecit? So the people may invert the words, wee have sinned and one wickedly,
And yet as David spoke, I have sinned, let me be punished, as for this people, quid fecit? So the people may invert the words, we have sinned and one wickedly,
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but for this righteous King, quid ille fecit? Daniel under the names of beasts, foretells certaine Kings degenerating into tyrannie, according to the severall qualities and kindes of tyrannie.
but for this righteous King, quid Isle fecit? daniel under the names of beasts, foretells certain Kings degenerating into tyranny, according to the several qualities and Kinds of tyranny.
And also that if notwithstanding this you will destroy your Kings, remember whose places you supply of the most contemptible vermin living, you who remaining in obedience are men, not Iewes but Christians one day not men NONLATINALPHABET, Kings in Gods owne kingdome, by rebellion yee make your selves, not Angels, not Christians, not Iewes, no not men, no not beasts of the better sort,
And also that if notwithstanding this you will destroy your Kings, Remember whose places you supply of the most contemptible vermin living, you who remaining in Obedience Are men, not Iewes but Christians one day not men, Kings in God's own Kingdom, by rebellion ye make your selves, not Angels, not Christians, not Iewes, no not men, no not beasts of the better sort,
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Kings ruled with Burgandians by a prophetique Almanacke, I pray God we in this Land prove not Burgundians. If our luxurious and earthly pleasures and profits be crossd by the doctrines of the learned and pious Clergie,
Kings ruled with Burgandians by a prophetic Almanac, I pray God we in this Land prove not Burgundians. If our luxurious and earthly pleasures and profits be crossd by the doctrines of the learned and pious Clergy,
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what novum clerum, novum, Kegem, noves leges, new nothing, but new confusion, new distractions, new schismes, new incests, new (for number,) adulteries,
what novum clerum, novum, Kegem, noves leges, new nothing, but new confusion, new distractions, new schisms, new incests, new (for number,) adulteries,
I doe not here reprehend the whole people, I have learned more Rhetorick from Quintili•n, I know many went along with Absalon to the paying of his vow who were not in the rebellion, many both menand women are like the Disciples going to Emaus whose hearts are warme within zealous for the truth,
I do not Here reprehend the Whole people, I have learned more Rhetoric from Quintili•n, I know many went along with Absalom to the paying of his Voelli who were not in the rebellion, many both Menand women Are like the Disciples going to Emaus whose hearts Are warm within zealous for the truth,
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No I speake not to these, but I speake to Burgundian Subjects, Almanacke subjects who would faine change their King with their Religion and that once a yeare at least, I speake to men ingaged to this earth, to their covetousnesse, to their lusts, drunkennesse, swearing, gluttonie, not in the Vniversitie onely,
No I speak not to these, but I speak to Burgundian Subjects, Almanac subject's who would feign change their King with their Religion and that once a year At least, I speak to men engaged to this earth, to their covetousness, to their Lustiest, Drunkenness, swearing, gluttony, not in the university only,
Etevestigio, there arise under thoughts of the King, they expound his actions with disadvantage to his honour, at length come up to him boldly to him with impudent questions, Quid agis? why are wee governed otherwise,
Etevestigio, there arise under thoughts of the King, they expound his actions with disadvantage to his honour, At length come up to him boldly to him with impudent questions, Quid Agis? why Are we governed otherwise,
if grave and serious austere and sullen: if pleasant dissolute: if mercifull, to be defective in spirit and valour: if severe against rebellion, tyrannicall;
if grave and serious austere and sullen: if pleasant dissolute: if merciful, to be defective in Spirit and valour: if severe against rebellion, tyrannical;
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the people may not use the inferiour right of private nature, for in a Common-wealth private persons have given up their private right of punishing, they cannot punish a private person,
the people may not use the inferior right of private nature, for in a Commonwealth private Persons have given up their private right of punishing, they cannot Punish a private person,
what then, if the disease be hot upon us we wee must be let bloud, purge our luxuriant passions, our inflamed rebellious humour, remove each man his particular sinnes, consult with the Physition of States by prayers and teares, beseech the King of Kings and Lord of Lords, who hath the hearts of Kings in his own hand,
what then, if the disease be hight upon us we we must be let blood, purge our luxuriant passion, our inflamed rebellious humour, remove each man his particular Sins, consult with the physician of States by Prayers and tears, beseech the King of Kings and Lord of lords, who hath the hearts of Kings in his own hand,
and can upon submission to himselfe and his King, either remove him or amend him. Haec est expedissima via reprimendi tyrannidem saith Salibur. Peccata enim delinquentium sunt vires tyrannorum.
and can upon submission to himself and his King, either remove him or amend him. Haec est expedissima via reprimendi Tyranniden Says Salibur. Peccata enim delinquentium sunt vires Tyrannorum.
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Fifthly, may not the people say unto the King what dost thou? Or what art thou, without the people? Are not we the strength of a King? Did not Pyrrhus say to his Souldiers they were his wings,
Fifthly, may not the people say unto the King what dost thou? Or what art thou, without the people? are not we the strength of a King? Did not Phyrrhus say to his Soldiers they were his wings,
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Sixthly, But if the people have not those rights and priviledges which they enjoyd under his predecessors, may they not come then to him with quid agis? First, all Kings in an elective kingdome by successionare pares, they enter naturally upon jus integrum, so that if any rights have passed from former Kings pejudiciall to the Crowne, jure regni, they returne againe;
Sixthly, But if the people have not those rights and privileges which they enjoyed under his predecessors, may they not come then to him with quid Agis? First, all Kings in an elective Kingdom by successionare pares, they enter naturally upon jus integrum, so that if any rights have passed from former Kings pejudiciall to the Crown, jure Regni, they return again;
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yet, Secondly, if any right of the subjects (for rights they have) have passed from them to former Kings in consideration of such priviledges, it is both honourable and just that they be recompenced or restored back again.
yet, Secondly, if any right of the subject's (for rights they have) have passed from them to former Kings in consideration of such privileges, it is both honourable and just that they be recompensed or restored back again.
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Seventhly, what if he violate the conditions propounded to him and his predecessors upon his entrance to the Crown? may not the people question him for that? Not so far I believe as is commonly thought summum imperium & conditionatum, may very well bee conseniasanea, and not opposites.
Seventhly, what if he violate the conditions propounded to him and his predecessors upon his Entrance to the Crown? may not the people question him for that? Not so Far I believe as is commonly Thought summum imperium & conditionatum, may very well be conseniasanea, and not opposites.
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In the Jewish government wherein Kings were absolute and uncontroleable by their subjects, there were some cases & conditions in which jure he had no power to Iudge,
In the Jewish government wherein Kings were absolute and uncontroleable by their subject's, there were Some cases & conditions in which jure he had no power to Judge,
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as de Tribu, de pontifice, de propheta, as is plain, Ier. 38.5. yet although these conditions were delivered by God Himselfe, if the K. (as appeares in many places of the book of Kings and Chron. ) did intermeddle it was not in the power of the Iewes to question or derrive him of his government.
as de Tribu, de pontifice, de Propheta, as is plain, Jeremiah 38.5. yet although these conditions were Delivered by God Himself, if the K. (as appears in many places of the book of Kings and Chronicles) did intermeddle it was not in the power of the Iewes to question or derrive him of his government.
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This will be found a most prejudiciall condition both to King and people, for wee living in this world not by mathematicall demonstrations, where there is no medium between rectum & ••rium, but by morall rules, where there are many formae interjectae between rectum & curvum, vice and vertue.
This will be found a most prejudicial condition both to King and people, for we living in this world not by mathematical demonstrations, where there is no medium between rectum & ••rium, but by moral rules, where there Are many Formae interjectae between rectum & curvum, vice and virtue.
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Some vertuous actions comming neere vice are deemed vitious, and some vicious comming mere vertue, are reckoned vertuous, it will bee very hard to know what when a King punctually keeps al his conditions,
some virtuous actions coming near vice Are deemed vicious, and Some vicious coming mere virtue, Are reckoned virtuous, it will be very hard to know what when a King punctually keeps all his conditions,
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but at the pleasure of a prevailing faction in the people, he will be judged either directly or by consequence to have broken the conditions on which his kingdome depends, this kinde of government must be very doubtfull and destructive to a Common-wealth.
but At the pleasure of a prevailing faction in the people, he will be judged either directly or by consequence to have broken the conditions on which his Kingdom depends, this kind of government must be very doubtful and destructive to a Commonwealth.
as Nero and Caligula, or if he intend to give up himselfe and his kingdome without the subjects consent not only in Patrocinium but in ditionem, to another Prince.
as Nero and Caligula, or if he intend to give up himself and his Kingdom without the subject's consent not only in Patrocinium but in ditionem, to Another Prince.
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Grotius, Barclay, and Abbas, Winzelus, are of opinion that the Law of nature doth return unto the people again, both for to defend themselves and elect againe.
Grotius, Barclay, and Abbas, Winzelus, Are of opinion that the Law of nature does return unto the people again, both for to defend themselves and elect again.
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and removing from us our particular lusts and wickednesse provided thus for death, expect Gods providence who never failes religious men and kingdomes in this generall preparation for death;
and removing from us our particular Lustiest and wickedness provided thus for death, expect God's providence who never fails religious men and kingdoms in this general preparation for death;
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You that come up so boldly to the face of a King for the Relion who should clamare a facie ejus are yee sure the Religion yee question him for is the right Religion? are yee sure your inspirations are not from the Devill? are yee sure your Ministers are both for learning and manners, such as in whom yee may conside in a matter that so concernes your soules? And that they doe not humour you contrary to their owne consciences, out of respect to preferment in the Church which at another time either their povertie in parts,
You that come up so boldly to the face of a King for the Religion who should clamare a fancy His Are ye sure the Religion ye question him for is the right Religion? Are ye sure your inspirations Are not from the devil? Are ye sure your Ministers Are both for learning and manners, such as in whom ye may Consider in a matter that so concerns your Souls? And that they do not humour you contrary to their own Consciences, out of respect to preferment in the Church which At Another time either their poverty in parts,
Are ye sure that those that from your Pulpits declaime so fervently against superstition and Idolatry, have not themselves beene leaders in that which they now condemne in others,
are you sure that those that from your Pulpits declaim so fervently against Superstition and Idolatry, have not themselves been leaders in that which they now condemn in Others,
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Againe are yee all of one Religion that the King may satisfie you all at once? If yee be not all of one Religion, tell us how many your are of if you can? And if you should chance to be one Religion at any time hereafter, are yee sure to continue in it? That the King may not bee troubled Burgundians like to establish a new Religion once every yeare for you.
Again Are ye all of one Religion that the King may satisfy you all At once? If ye be not all of one Religion, tell us how many your Are of if you can? And if you should chance to be one Religion At any time hereafter, Are ye sure to continue in it? That the King may not be troubled Burgundians like to establish a new Religion once every year for you.
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Again for your Policy and civill government are ye certaine of the fundamentall lawes of the land? Are ye sure ye cannot digest an Arbitrary government under the notion and terme of fundementall lawes? It is not an impossible thing in nature that, are ye sure,
Again for your Policy and civil government Are you certain of the fundamental laws of the land? are you sure you cannot digest an Arbitrary government under the notion and term of fundementall laws? It is not an impossible thing in nature that, Are you sure,
if the King be not absolute and sole judge of fundamentall lawes to be freed from avarice and ambition in the interiour Iudges and Magistrates two inseprable vices in Aristocracy:
if the King be not absolute and sole judge of fundamental laws to be freed from avarice and ambition in the interior Judges and Magistrates two inseprable vices in Aristocracy:
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Are yee sure of the same Senate alwayes, and if you be extreme now time may come when others may be as extreme now time may come when others may be as extreame,
are ye sure of the same Senate always, and if you be extreme now time may come when Others may be as extreme now time may come when Others may be as extreme,
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Lastly are ye sure if ye put any more insolent questions to the king, you may not turne a meek and pious King as ever sate upon this Throne, into a Tyrant.
Lastly Are the sure if you put any more insolent questions to the King, you may not turn a meek and pious King as ever sat upon this Throne, into a Tyrant.
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Aflourishing stat as any in the Christian world into a confusion, a long and happy peace into as long and unhappy warre? a fulnesse into famine? your wives to widdowes? your children to Orphants? your selves into your grave,
Aflourishing stat as any in the Christian world into a confusion, a long and happy peace into as long and unhappy war? a fullness into famine? your wives to widow's? your children to Orphans? your selves into your grave,
then the prerogative of the King, I remembred all this while what Saint August saith Tolle Iura Regum et quis potest dicere haec volla mearst, take away the Kings sole and absolute government,
then the prerogative of the King, I remembered all this while what Saint August Says Take Jerusalem Regum et quis potest dicere haec volla mearst, take away the Kings sole and absolute government,
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and who can secure his own life and estat, they must needs, be subject to a thousand alterations, I besech you therefore by your deare and many Children, by the antient Protestant Religion, by the antient and fundamentall lawes in this land for obedience King, sit down with prayers and tears,
and who can secure his own life and Estate, they must needs, be Subject to a thousand alterations, I beseech you Therefore by your deer and many Children, by the ancient Protestant Religion, by the ancient and fundamental laws in this land for Obedience King, fit down with Prayers and tears,
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In a word feare God honour the King neither people nor Church nor Nobility, nor inferiour Magistrate of the land lay unto the King by the way of rebellious contradiction, What doest thou. FINIS.
In a word Fear God honour the King neither people nor Church nor Nobilt, nor inferior Magistrate of the land lay unto the King by the Way of rebellious contradiction, What dost thou. FINIS.
