them together and indeed to use S. Chrysost. similitude as flowers be they never so choyce and rare yea the prime darlings in natures Garden and be they never so exactly composed and set in order yet if they be not as perfectly combined tyed together hey fall away from one another and come to nothing In likâ— manner although a man should compose an Anthologie of never so excellent precepts sentences and examples out of the garden of divine and humane writings and propound them as so many sweet flowers to the use and benefit of the common good yet if there bee not the hand of Charity to receive them and the eye of Candor for to reade them and the heart of Sincerity to apprehend them and tye them together with the constriction or rather the construction of Love like flowers that are not tyed together they fall to the ground and become uselesse And S. Chrysost. reason that hee gives there will hold here likewise {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for without love they will soone dissolve {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is love alone that knits them fast and keeps them together making them usefull for the Church of God which otherwise would doe no good And therfore having selected and culled out variety of choice Sentences precepts and sayings both out of ancient and moderne writers as well humane as divine and they as well Protestants as Romanists and such as have been approved and honored by the judgement of the learned even of the adversaries to set forth to the world the royalty of Kings and the loyalty of subjects I humbly tender them to the consideration of both his Majesty our royall King the Parliament his loyal subjects that so if there be any thing in them which shewing the Power of the one and the Duty of the other may tend to the repayring of that great breach by a happy pacification between the King and his people which being at first begun with faction fomented with feares and jealousies and continued thus long with malignancy of affection is likely to bring both King and Parliament without the especiall providence of God preventing to utter ruine I shall attain the happy end that I first did ayme at and for that which remaines in me to effect it I shall turne my pen into a Petition and these occasioned collections into religious ejaculations that God would be pleased to vouchsafe such a happy concurrence of opinions and unanimity of affections between the King and his Parliament that all feares and jealousies being laid aside on both sides the King would be graciously pleased to condiscend as far as with his honor he may unto his Parliament and the Parliament would humbly addresse themselves to comply as far as it may stand with the good of the commonwealth with the King that so Royalty and Loyalty like Mercy and Truth meeting together and the King and his Parliament like Righteousnes and peace embracing each other the King may stil enjoy his Regalities and Prerogatives without farther alteration and the Parliament may still retain their ancient priviledges and immunities without any more interruption that so the King the Head may be happy in the Parliament his Members and the Parliament the Members reciprocally happy in the King their Head and the whole kingdom by this câ—ment of Charity happy in both Which that it may speedily come to passe is the hearty wish and darling desire of him who for the accomplishment of it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} His Gods most humble Orator His Kings most Loyall Subject His Countries most affectionate Patriot RO. GROSSK Greg. lib. 21. Moral c. 11. Aug. l. 19. de Civ. Dei c. 15. Cic. de leg. 3. Cic. ibid. Arist. l. 1. Pol. c. 3. Chrysost. ad Pop. Antioch hom â— Tacit. l. 1. hut Soph. Arist 3. Pol. c. 5. Sen. lib. 1. de clem c. 19. Casus Sph. Civi p. 1 81. Plat. dial 3. Arist. 3. Pol. 1. Cic. 1. de leg 3. Salust de conjur Caral Herod l. 2. Zech. l. 1. Pol. c. 1. Diodor. l. 1. Polyd. Virg. 2. de invent rer. M. Arrian in Hist. Alex. Messal Corvin in lib. ad Aug. Herodot. 1.3 Bellar. de laic L. Liber homo Dâ—ad Leg. Aquil. Gen 9 5.6 Exod. 20.13 Bellar. de Ro. Pont. l. 1. c. 2. Cic. l. 3. leg. Salust Bellar. de Ro. Pont. l. 1. c. 2. Just l. 1. L Neâ—o 54. D. de Regul jur Rom. 13.1 ver. 2. Epiph. cont. Archon Haer. 40. Lip 2. l. Pol. c. 6. Rom. 13. Lip Pol. 2. c. 1. Sen. de Clem. 1. Liv. li 6. spud Lips Arist. l. 3. Pol. c. 1. 1 Sam. 8.10 seâ— Luther in Post super Euâ—ng Dom. 23. post Trin. Cor. c. 1. Strigel in 1. Sam. 8. p 27. 1 Sam. 8.7 L. Legis Virtus D. de legibus Ille a quo §. Tempestivum D. ad Sc. Trebel L. 4. D. de recept. qui arbit Arist. Pol. 3. c. 5 Tacit. 1.3 hist. Arist. l. 3. Pol. c. 12. Cic. Orat. 4. Deiot. Salust de bel Jugurth L. Prince pâ— D. de legibus Dio 1.53 Const. Harm. 1.1 Epit. tit. 1. Eccles. 8.4 Wisdom 6.1.2 Irenaeus 1.5 advers Haeres Tettul in Apol. Hieron. ep. 46. ad Rustic Psal. 51. Ambros. Apol. prim David c. 4. Aug. Ep. 48. Aug. de faâ— Greg. L. 5. Hist. c. 17. Aimoin 1.3 c. 20. Otto Fâ—sing in ep. ad Ercd. Oenob praef. 1. Chron. 6. Bellar. dâ— laic c. 6. L. sed licet D. de offic. praef. Bellar. de Rom. Pon 1.2 c. 17. 1. 〈…〉 3. 〈◊〉 de Regim. civ. num 4. Bodin de Rep. 1.1.13 Philip in Epit. Phil. moral p. 197. Brent Hom. 27. in 1. l. Sam. Osiander in notis d. h. l. Deut. 17.15 16 17. Joseph 1.6 Antiq. Jud. c. 5. Lyra in Com. 1 Sam. 8. Greg. l. 4. in 1. Reg. c. 2. Arnisaeus l. 2. de jur majest. c. 1. n. 4. Greg. l. 4. in 1 Reg. c. 2. 1 King 21.2 1 Sam. 8.10 Lips Pol. in Praef. Lips ibid. Feud l. 4. Tit. 56. Regalia Mar. 12.21 Sen. 1.7 de be nes c. 4 5. Cit. off 1 2. Tacit. 1.4 hist. Tacit. 1.4 hist. Cic. pro leg. Man Just l. 1. hist. Pompon. l. 2. D. de orig. Jur. Ulpian l. 1. D. de Constit Princip. L. Si imperialis 12. C. de legib. constit Princip. Pro. 8.15 Aug. Tract. 6. in Euang. Johan habetur dist. 8. Can. Quo Jure Aug. l. 3. confâ—sâ—e 8. refertur Dist. 8. Can. Quae Contra Arist. l. 4. Polit. c. 14. Arist. l. 7. Pol. c. 4. Joan. Bodin l. 1. de Rep. c. 8. Joan. Bo 〈◊〉 l. 1. deRep 〈◊〉 Bodin l. 1. c. 10. L. 7. F. de legib. Bodin l. 1. de Rep. c. 8. Bodin l. 1. c. 10. Arnisae Pol. c. 11. Keck in Syst Polit. l. 1. c. 17. p. 303. L. 3. F. de nat. resti Vult de feud l. 1. c. 5. n. 7. Baldus c. 1. Quae Sit. Reg. n. 3. 16. Mut. in Vit. Car. M. Car. 4. Althus in Pol. C. 7. and Tho. Mich. de jurisdict. Con. 11.32 and 47. Vult de feud 1.1 C. 5. n. 7. L un c. de nund Jus Saxon. l. 3. art 66. and 1.2 art 26. L. Humanum C. de legib. Constit Princip. Bodin l. 1. de Rep. c. 10. Ob. Resol. Bodin de repub. pag. 170. Colleg. Polit. Dithmar disp. 8. Thes. 2. L. Assumptio 6. §. 1. ad Muncip L. Municip 1 Sect. 2. F.eod. Augustan confess art 16. Ephes. 6.2 Exod. 20.12 Deut. 5.16 Ro. 13.1 2 Sam. 14.17 ver. 20. 2 Sam. 19.27 1 Pet. 2.17 Pro. 24.22 Plato in Point Ro. 3.4 〈◊〉 82.1 Exod. 22.28 Philip Maced. in Plin. Paneg. Aug. in Lib. Quest V. N. Test. Qâ—est 35. 1 Sam. 18.5 Chrysost. Arist. Polit. Rom. 13.5 Colleg. Polit. Dithmar disp. Ulpian inâ— 1. in criminibus §. 20. f. de quaest. Cic. pro Manl Nov. 149. C. Livâ— 2. p. 78. Tacit. 14. Annal. Lip Pol. 4. c. 11 Ecclus. 3.10 11 Gen. 9.25 Luth. Com. in Gen. c. 23. p. 270. Gen. 20. Act. 5. Rom. 13.1 Titus 3.1 1 Tim 2 1 2. Jer. 29.4.7 1 Pet. 2.13 14. ver. 17. Rom. 13. Dan. 4.17.25 John 19.11 Greg. Nazian. Tertul. de Idololat Optat. Milev. 1.2 cont. Parmen Aug in quaest. ex vet. Test quaest. 35. Aug. exposit quar propos. Ep. ad Râ—m propos. 78. Hier. in Ep. ad Tit. habetur 11. quaest. 3. Can. Si Dominus Chrysost. in Rom. 13. hom Amb. 1.5 orat in Auxent Bern. ep. 22 1. Cajet. in ep. ad Rom. 13. Tert. in Apologet advers. gent. c. 37. Aug. in Psal. 1 2 4. habetur 11. quaest. Can. Imperatores Ruffin Hist. Eccl. 2. l. 1. Theodor l. 4. hist. c. 1. Nazian. in orat in Julian Amos 3.6 Prov. 21.1 Object Resol. Mar. 5.39 Mar. 17.25.26.27 Bernard ad Hen. Archiep. Senon Ep. 42. Amb. 10.5 Conc. de Basilicis non tradend haerâ—t p. 104. Ambros. l. 2. Ep. 13. ad Marcel August Exposit Quar. propos. Ex Epist. ad Rom Proposit. 74. Deut. 17.12 August de Jmper see Ro. 13.3 â— ptat Mi levit. cont. Parmen. August de mirac sact Script c. 29. 30. Num. 16.50 â—0 13.5 Pet. 2. â—5 16 August Exposiâ— Qâ—ar Pro â—of Epist. â—d Rom. Proposit. â—2 Pet. 3.10 Exod. 22. â—8 â—ccles 10. â—0 Pro. 24.21 Mat. 26. â—2 Conclusion Colos. 3.14 Chrysost. hom in Coloss. 3. Chrysost. ut supra
any thing contrary to Law in a tyrannicall manner to the subversion of Justice in this case they are reserved to the judgement of God sinning against him onely Of those things which are committed to Kings by God they are only to give an account unto God So far he Tertullian in his Apologie Rhetorizes it thus We saith he doe invoke the eternall God the true God the living God for the safety of Emperours whom even the Emperours desire above all others to be propitious unto them They know who hath given power unto them who men under them who their owne soules They acknowledge it is God onely in whose power alone they are from whom they are second next him the first before all Gods and above all men Saint Jerome saith of David that he repenting after he had accumulated murther upon his adultery did say to God Against thee onely have I sinned because he was a King and feared not man Before S. Jerome S. Ambrose thus descants on him David sinned as most Kings doe but David repented wept and mourned which most Kings doe not That which private men are ashamed to doe the King was not ashamed to confesse they that are bound by Laws dare deny their sin and disdaine to aske pardon which he implored who was not bound by humane Lawes He was a King he was tyed by no Laws because Kings are free from the 〈◊〉 of transgressions for they are not called to punisment by the Laws being free by the power of their command He did not therefore sin against man because he was not subject to man After him let us confort 〈…〉 lar How far better then is the Emperour 〈◊〉 not tyed to the same Laws and hath power to make other Lawes and in another â—ce there is a command upon Judges that they 〈◊〉 revoke sentence that is once passed upon an offender and shall the Emperour be under the same Law for he alone may revoke the sentence absolve him that is condemned and give him his life Gregorie Arch Bishop of Tours thus speaks to Chelperick King of France If any of us O King shall transgresse the limits of Justice he may be corrected by you but if you shall exceed the same limits who shall question 〈◊〉 for we indeed doe speake unto you and if you will you heare us if you will not who shall condemne you but onely he who hath pronounced him selfe to be Justice it selfe Otto Frisingensis writes to Frederick Oâ—nâ—barius in these words Furthermore whereas there is no person in the world which is not subject to the Laws of the world by being subject may not be enforced onely Kings as being constituted above Laws and reserved to the Judgement of God are not 〈◊〉 by the Laws of men Hence is that testimony of that King and Prophet Against thee onely have I sinned it 〈…〉 then a King not onely nobilitated with magnanimity of spirit but illuminated 〈◊〉 divine grace to acknowledge his Creator to have alwayes in his mind the King of Kings and Lord of Lords and as much as in him lyes to take heed by all means not to fall into his hands For when as according to that of the Apostle to every man It is a fearfull thing to fall into the hands of the living God It will be so much the more fearfull for Kings who besides him have none above them whom they may feare by how much above others they may sin more freely Which sayings of the Fathers and other Writers Divine and profane thus premised I cannot but wonder at the stupid ignorance and ignorant wilfulnesse of such men who would make the world believe that it is in the power of the Pope or of the People or of the Peeres to call Kings in question and reduce them to order if they be extravagant And if there be a lawfull cause saith Bellarmine the Multitude may change the Kingdome into an Aristocracie or Democracie and on the contrary as we reade hath beene done at Rome But to speak truly there can be no cause without the expresse command of God either expressed or excogitated for which it may be lawfull for Subjects either to depose or put to death or any other way restrain their King be he never so wicked never so flagitious We doe not deny but this thing hath been done at Rome as Bellarmine confesseth but by what right let him look to it We must not look so much what hath been done at Rome as the Romane Laws advise us as what ought to be done But Bellarmine doth affirme that the King is above the people and that he acknowledgeth no other beside 〈…〉 his 〈…〉 temporall things But to returne whe◠〈…〉 The power of a King over his people is expressed by Samuel to which they must of necessity 〈…〉 without resistances Not that the King was to 〈◊〉 so by right as Samuel had told the Israelites 〈◊〉 would for the Law of God did prescribe 〈◊〉 a far more differing forme of Government Then shâ—ls in any wise set him 〈…〉 whom the Lord thy God shall choose saith Moses But he shall not 〈…〉 to himselfe nor cause the people to returne into Egypt to the end that he should multiply horses forasmuch as the Lord hath said unto you Ye shall henceforth returne no more that way Neither shall he multiply 〈◊〉 himselfe that his heart turne 〈…〉 neither shall he greatly multiply to himself silver and gold But because it was the common custome of the Kings of the Nations whose example they desired to imitate in asking of a King as other Nations had so to doe For Samuel doth not speak to him that should be their King but to the people that desired a King Yea and he wrote this Law of a Kingdome which he there describes in a 〈◊〉 and put it before the Lord that is into 〈…〉 of the Covenant that it might be for 〈…〉 all for ever and a testimony to their posterity of those things which he had foretold Joseph l. 6. Antiq. Judaic c. 5. Where yet we must distinguish between the rash and gready desire of Kings and the utility and necessity of Common-wealths If a King spurred on by a private desire and ravenous lust of having doth claime such things as are there described he deales unjustly and tyrannically but if the safety and necessity of the Common-wealth so requiring he demands those things then he doth not unjustly if he doth use his Kingly power Againe we must distinguish also betweene the thing and the manner of the thing If a King in exacting these things doth observe a just and lawfull manner and without compulsion violence doth require the help of his subjects as their labours tenths and tributes for the supporting of the State and necessity of his Kingdome he cannot be said 〈◊〉 be a tyrant or deale injuriously But if he shall goe beyond the bounds of Necessity and â—egality
would be debilitated and go to ruine In these Tributes and Contributions saith Ulpian there is none but may know that the strength of a Kingdome doth consist They are the very nerves of a Common-wealth They are saith Cicero the ornaments of peace and the supporters of war It is impossible said the Emperour that otherwise a Republique could be conserved if it were not for the religious observation and due collation of tributes The necessity of which Menenius Agrippa in Livie would teach the Romans with this not more wittie than apposite Apologie For as if food and nourishment be denyed to the belly the whole body must of necessity languish and waste away by a Consumption So if you with-hold Subsidies and Tributes from the chiefe Magistrate the Common-wealth must of necessity come to ruine And therefore wel said Tacitus you soone teach the dissolution of an Empire if you diminish the revenue by which it should be sustained nay if as Lipsius hath it you doe not sometimes augment them Lastly the sixt member wherein the honour of Subjects towards their Prince consists is Equity Which is a vertue whereby every Subject is bound with candour either to cover the imperfections and errors of his Prince and to interpret them in the best sense or by a prudent dissimulation to passe them by and take no notice of them or if the reason of his place doth so require it by moderate counsels and admonitions to endeavour to reforme them For that which is spoken unto children by the son of Sirach every true subject ought to apply it to himselfe Glory not in the dishonour of thy father for thy fathers dishonour is no glory unto thee for the glory of a man is from the honour of his father And we cannot but be knowing of Chams curse for laying open or not covering his fathers nakednesse It is the office and duty therefore of every Subject according to their respective places not to discover but rather to cover and conceale the naeves infirmities and imperfections of their Princes and as opportunity shal serve in an humble way seek by wholsome admonitions and moderate counsels to reclaime them This was Luthers doctrine that great instrument of Reformation which at this day is so much pretended The office of Subjects saith he doth require that they doe declare unto Princes what they know not For as Princes may sinne by not knowing those things which they doe to be sins so Subjects may sin more in not shewing to Princes those things which they doe to be sins The one sinnes by ignorance the other by negligence And to this end he alledgeth that passage of Abimelock King of Gerar who having taken to himselfe Abrahams wife because Abraham had told him she was his sister and being warned by God in a dreame to restore her to him did lay all the fault upon Abraham because he had no sooner imparted the villanie and wickednesse of his Courtiers unto him And thus you see wherein the duty of Subjects consists either in one word of Obedience as Saint Paul expresseth it or in one word of Honour which comprehends Acknowledgment Reverence Love Obedience Gratitude and Equity as the fift Commandement doth desire it So then to bring all to a head All and every Subject are bound to submit themselves unto their Princes in those things which they command not being contrary to the laws of God and the laws of nature It is true that in the Apostles times there were some who absurdly interpreting the Holy Scriptures as too many now fanatically given by an unknown spirit and extending their Christian liberty further then the simplicity of the Gospel would permit them did maintaine that it was a most unworthy thing that they who were freed by the Sonne of God and governed by the Spirit of God should be under the power of man Of this leaven was Judas of Galile of whom we 〈◊〉 in the Acts of the Apostles He as Joseph 〈◊〉 late 's , taught that by the Law of God none ought fit to be called Lord but God himselfe and that there was no obedience due to the Politique Magistrate no tribute to Caesar After them sprung up the Donatists Anabaptists and their Disciples {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all birds of an ill brood who did likewise reject the command of the Civil Magistrate Lastly the Pontisicians though not in the same manner did oppose the power of Princes cavilling with the Civill Authority and maintaining that their Clergie can by no means be punished by a Civill Judge or compelled to appeare before the Tribunall of a Secular Magistrate but that all their goods as well Ecclesiasticall as Civill 〈◊〉 free and so ought to be from the tributes and taxes of secular Princes All whose erroneous tenents and opinions the Spirit of God having confuted in his holy Word doth exactly and precisely determine the contrary expresly setting forth and commanding the office of subjects to their Princes S. Paul as you heard gives this exhortation Let every souls submit himselfe unto the higher powers Rom. 13.1 He excepts no order nor sex nor condition nor any thing that hath the nature of man And a little after Render wherefore unto all their dues tribute to whom tribute is doe custome to whom custome fear to whom feare honour to whom honour And in his Epistle to Titus he layes a charge upon him then Bishop of 〈◊〉 that he should give it in charge to the Cretians to be subject to principalities and powers to obey Magistrates and to be ready to every good work Tit. 3.1 So in his first Epistle to Timothie I exhort saith he that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority that we may live a quiet and a peaceable life in all godlinesse and honesty The same thing before Saint Paul yea before our Saviour himselfe as he was in the flesh did the Prophet Jeremiah exhort the Jews unto that were exiles from their own Countrey in Assyria and that not without especiall command from God that they should pray to God for the safety of the King and the Kingdom of Babylon where they were Captives and withall he doth sharply reprove the rashnesse of those false prophets who by vaine promises and hopes of immature libertie did incite them to rebellion Thus saith the Lord of Hosts the God of Israel unto all that are carried away Captives whom I have caused to be carried away from Jerusalem to Babylon Seeke the peace of the City where I have caused you to be carried away Captives and pray unto the Lord for it for in the peace thereof yee shall have peace Nor is Saint Peter backward to informe the strangers scattered throughout Pontus Galatia Cappadocia and Bithynia with the same doctrine Submit your selves saith he to every Ordinance