Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	king_n	people_n	subject_n	12,053	5	6.8171	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05459	Against the apple of the left eye of antichrist, or the masse book of lurking darknesse making way for the apple of the right eye of antichrist, the compleat masse book of palpable darknesse : this apple of the left eye, commonly called, the liturgie, or service book, is in great use both among the halting papists, and compleat papists, and the things written heere are also against the compleat masse book.	Lightbody, George.	1638 (1638)	STC 15591.5; ESTC S2182	52,108	90

King and his familie of Cou●seders and of the whole members of the College of Justice of his Majestie subjects of all degrees from the highst to the lowest of the which kingdome if to the prescription and custome we fa●de it i● perpetuall and recent observation unto this day If we look to the Prelats the authors and urgers of the present novations we finde that they themselves have subscribed the same Confession before but now they have laboured to involve us in the same guiltinesse with themselves and Our Subscription at the time is the most innocent most worthy and most powerfu● meane to confirm Our selves and to stop O●r ad●●●sar●● their presumptions that they no more here ster attempt ●● like amongst us and so far as the secret intention of the 〈◊〉 of man may be seene Our proceedings to this time the tenor that which We do now subscribe and OUr whole deportment and carriage We make manifest to all who are not possest with prejudice against us that We meane nothing but the maintenance of the reformed Religion to the glory of GOD the honour of Our King and the happinesse of Our kingdome for now and for afterward The first Objection That it is the making of a band against the Act of Parliament Anno 1585. Answer 1. That naturalists know the parts of the world must sometimes forget themselves and passe their particular bounds for the preservation of the whole As in naturalibus individua operantur ac aguntur contra naturam suam particularem ad conservationem naturae universalis nam ascendit grave descendit leve ne detur vacuum Item manet grave in superiori leve in inferiori loco ad evitandum vacuum A flaggon full of water if the narrow mouth of it being open shall be holden streight downward to the earth the water will remaine still having the lighter air under it A kan which watereth herbs having many holes in the bottome if it be filled with water and if thou hold thy thumb upon the narrow mouth of it the water will not run out at the holes of the bottome but if thou uncover the mouth of it the water shall rin out A pipe of lead that convoyeth water from one place to another if the middle part of the pipe ascend the water will ascend in it providing that the ascending part of the pipe go foreward unto a discension which shall in the end bee lower ●●en where the pipe began to ascend in which descension when the water beginneth to descend the lighter air shall des●●● before it So in morall observations politicks justly plead 〈◊〉 the safetie of the people is the soveraigne law It is law●●ll yea necessarie to passe by one legality or formality of the law for the preservation of the whole lawes of the kingdome seing every particular law must abide the exception of Salvo jure cujuslibet of the fundamentall law of all lawes which is Salus reipublice suprema lex esto If a Gangrene hath consumed a finger or a toe the chirurgian cutteth of the member least the disease spread unto the rest of the body If the patient be bleeding with great danger the chirurgian cutteth a veine in another place for avoiding the danger If a house be burning servants will leave their masters service to quench the fire least their masters house and the whole city be burnt and men will cast down the tback and covering of the houses beside least the fire come upon them and thereby finde a passage unto the rest of the city In all these there some transgression of a civill law but they agree with the fundamentall law in the preservation of men or of the city So in matters of religion Christians can not but acknowledge that Queene Esther did better in coming to the king which was not according to the law then if according to the law of the kingdome she had destroyed her self and her fathers house with the hazard and destruction of Gods people If she had not come to the king it had beene very hurtfull unto Gods kirk If King David so faithfull a servant of God and ruler of Gods people had perished for hunger therefore to keep him from this evill the Priest gave unto him of the shew-bread to eat which according to Gods own law Levit. 24.9 Matth. 12.4 was lawfull to none to eat but the Priests then salus Ecclesiae canon esto To this effect the people would not suffer king Saul to kill Ionathan when he had eaten of the honey when Saul band the people with an oath not to eat untill the evening This was no treason when they hindered the king 〈◊〉 secute his rash intension but it was his honour and glory 〈◊〉 preserve his children alive It is reported that King Iames the 6. in a treatise anent the powder treason said Pro aris focis patre patriae c. That is when the religion the Common-wealth and the King are in danger men should not bee silent but the whole estates and members of the kingdome as one man should arise for the safetie of any of the three Hath not the body of this kingdome good reason to arise when all the three are in danger at this time 2. It is a mistaking to think that this is a new band against law since it is nothing but the renewing of the Confession of Faith warranted by the command and example of King Iames and by the acts of Counsell and Assembly and if it were a new band yet it is lawfull and agreeable to the fundamentall law foresaid in respect that both King countrie and religion were compassed either with spirituall dangers or with both spirituall and bodily dangers through the tyrannie of the antichristian prelats 3. It is not a privat league or band of any degree of subjects among themselves but a publict Covenant made of the collective body even the estates of the kingdome as well collective as representative with God and for God and the King 4. It can not fall under the censure of sedition quae est seorsim itio à republica ecclesia à lege rege grege nor of troubling the peace of the kingdome mentioned in the act of Parliament since it is for the maintenance of religion the Kings authoritie and the preservation of the lawes liberties peace of the kingdome against all trouble and sedition a duetie whereunto all his Majesties subjects are bound by the law of God and man to concurre and they who are enemies thereunto are enemies to the peace of the kingdome and seditious ●e 2. Objection Is from the Act of Pearths assem●●y commanding the practise of these novations in the worship of God which by this Subscription we oblege us to forbear Ans 1. The conclusions of these meetings can not have the authoritie of a generall assemblie with us except we by seeking precepts of that kinde for these novations had inclined unto the same and because it

was unlawfully constitute both in the moderator and other members thereof The moderator was an usurping archbishop the members were other usurping bishops the constant moderators of presbyteries of the bishops own making and one of every presbyterie with the moderator as the bishops commanded by writing unto the presbyteries and because the proceedings and carriage thereof were craftie and violent and although the prelats pretend the authoritie thereof against others for conscience yet themselves have forborn the practise of some of these novations untill this time why then may we not forbear the practise of the rest since the collective kirk or greatest part of the kirks in the kingdome did never acknowledge them for the constitution of an assembly 2. The reason of the appointing of kneeling by way of contraries infers now the forebearing of kneeling For kneeling was concluded because as they alleadged the memorie of superstition was past It should therefore now be foreborn because the memorie of superstition is revived and fragrant They who practise kneeling do keep the letter of the Act foresaid but they who forebear it do keep the life and reason of the Act. That is They will use no gestures in Gods worship which may strengthen superstition 3. The Act was concluded not by way of precept as if it did ordeine kneeling but by way of counsell s●ying The assemblie thi●ks it good c. which was professed by the prelate themselves and promises given that no man should be constrained end therefore no censure 〈◊〉 pointed for the contraviners 4. The manner of practi● hath never beene particularly determined which hath made so many disordered formes of observation in this land hath multiplied scandals made the worship of GOD ridicolous and therefore it may be a sufficient ground for our forebearance 5. The prelats professe themselves to be leaders and good examples unto others in all kinde of good order how many acts of the lawfull generall assemblies have they dayly violat and broken How can they then accuse us for rejecting their unlawfull acts and craftie conclusions of their unlawfull assemblies The 3. Objection Is from the Act of Parliament ratifying the foresaid novations Ans 1. Ratification was not desired by the assemblie if the greater part had looked for ratification in Parliament they had never given their consent in the assemblie 2. A supplication was orderly presented before the Parlaiment in the name of the Ministers against these novations and the supplication being suppressed protestation was made in due time and place according to the order of law 3. The greatest promises that could be devised was made by his Majesties Commissioners that the articles should never be pressed nor penaltie should be affixed and that no further conformitie in ceremonies with England should be urged hereafter 4. The Act of Parliament although it hath the nature of a law and therefore hath authoritie over all the subjects is nothing but a meer ratification and can not alter the nature of the act of the assembly to turn a counsell into a precept neither a precept into a counsell for that were rather to make a law in matters of religion then to ratifie the act of the kirk the act of the assembly ordeined kneeling by way of counsell Therefore the act of Parliament when it ratifieth the act ●●ssembly it must onely ratifie it to bee but a counsell 5. It is repugnant to the fundamentall lawes of the kingdome to fine cōfine or punish the subjects with any pain which is not expressed in the common law supposing it to be inacted by their own consent in parliament The subscribers who are the greater part of the leidges do deny preceptive power to the act and will concurre by all meanes lawfull to keep themselves and others free of all censures for matters of that kinde till they obteine a Parliament free assembly like as they have already disclamed the prelats protested against the high commission The 4. objection is from the oath that some Ministers have made at their entry unto which the subscription seemes to be contrarie Ans So many as perceive the oath given at their entry to be unlawfull whither in respect of the unlawfulnesse of the thing which they have sworne to practise or in respect of the obligation of the oath tying them to practise can pretend no scruple for their forbearance in time coming 2. Let every one consider with himself whither it was a dispencing with himself in the darknesse or scruple in his conscience that he had at his entry in the Ministrie or an full perswasion of the lawfulnesse of the things themselves that made him to give his oath Every conscientious man would have beene glad of a free entrie without any oath of this kinde 3. In the covenant there is nothing spoken of Pearths articles in themselves or of any perpetuall forbearance of the practise of them but only of the forbearance for a time viz. untill a generall assembly 4. No prelate will say that he required nor minister that he hath given an oath of another kinde then that which is agreable to the acts of assemblie and of Parlament and therefore the observation thereof must be free voluntary as unto a counsell and not necessary as unto precept 5. The reviving of superstition is a reason no lesse for●● for forbearance of the practise of the thing sworn then the pretended removing of superstition which was forcible for the practise it self for the freedome from superstition and the removing thereof was the ground of the act and thereafter of the oath required Because I promised to hold the portes open while the enemy is a far of shall I be bound to hold them open and not rather to shute them when the enmy is come neer unto the door and beginenth to enter in 6. All thought the matters were indifferent yet in case of scandall which is palbable they being introdictory to Poperie forbearance is a necessary duety neither is it to be thought that any man was so unadvised as to sweare a perpetuall practise whatsoever should be the consequence For even the ceremoniall law which God himself ordeined was abolished when it became unprofitable 7. The prelates are now turned Popish and liberty from their yoke being offered they deserve to die in servitude who refuse the offer 8. The oath to be taken of the Ministers at their entrie is expressed in the act of Parliament The prelates for exacting an oath without warrand of law and the Ministers who subject themselves to this episcopall tyrannie are both censurable by the law and the things themselves are unlawfull which were sworn and therefore they are the more censurable 9. No Minister hath sworn obedience to Pearths articles but they have already forborn and are like to forbear all the dayes of their life the practise of some of them as of confirmation c. without any suspicion of perjury for how can the Ministers be further bound then the

prelates the authors and urgers of the oath why may not we also forbeare the practise of the rest Qu. May not subjects make a religious solemne covenant with God with the approbatiō of their civile rulers albeit neither the subjects themselves nor their progenitors have made such a covenant before Ans May not the children of a great man without the libertie and consent of his chamberlane make a solemn covenant and promise of loyall service and obedience to their loving father 〈◊〉 Lord All governors kings and princes are GODS cha●●rlanes the e●ect are Gods children by creation and regeneration they may and should offer service and obedience to their Lord and heavenly Father though all the world be against it Christian magistrats if they be well informed will be the first practisers thereof and cause their subjects do the like 2. Joseph of Arimathea sought libertie of Pilate to burie the body of Jesus but hee sought not libertie to believe in Christ and turn a Christian Moses sought libertie and did supplicat Pharao to let the Israelits go out of Egypt but Pharao re●ected it contemned the messag● GOD without supplication brought his people out with a high hand 3. When Christ called his apostles converted Zicheus Marie Magdalene and others He bad them not seek libertie from any ruler When the 3000 converts received baptisme the seal of the covenant Act 2 they sought not libertie from Pilate nor Caesar Rulers are ordeined of GOD to take care that the people binde themselves by the strictest bands that can be to do such loyall dueties unto GOD and they should not hinder the same 4. Our Lord said Matth. 18.19 If two of you agree on earth touching any thing that you shall ask it shall be done for you and where two or three are gathered together in my name I am in the mids of them shall two or three have greater libertie then many thousands Quest May they make a Covenant of mutuall defence from the injuries of their enemies if their rulers consent notwith them Ans They are false Christians if they be not united God by faith and among themselves by mutuall love The Lord said Iohn 13. A new Commandment I give you that you love one an other c. They neither have Christian love neither can any man know it if it be not expressed in such loving acts and mutuall dueties which men should both swear and performe for these dueties are the righteous judgements and commandments of God The summe of Gods law is the love of God and of our neighbours which is practized in such dueties Psal 119.106 I have sworne and will performe that I will keep thy righteous judgement Qu. Should not men obey their rulers in all things either by doing or suffring whether they cōmand good or evill Ans Yes if a more lawfull cannot be found how to eschew their evill then good lawes should be obeyed actively evill lawes passively But oftimes Christ lawfully fled away from his persecutors so did the Prophets and Apostles Elias had a warrand from God to kill Baals Prophets the people justly hindered King Saul to execute his rash intention in killing Jonathan we should not resist evill in revenging our own particulars for it is a robbing of Gods glory who saith Vengance is mine I will repay But when Gods glory and worship is tred under foot then the zeale of Gods house should consume his servants cheefly when no Magistrat will continuance and assist Gods matters Thus Iesus did scourge the buyers and sellers in the temple Samuell killed king Agag Phineas killed Zimri and Cosbi Samson slew the Philistims Qu. GOD saith honour thy father and mother Ergo we should obey them in all their precepts Ans The scribes and pharisees sat not in the chair of Moses Gods Prophet when they taught against his law so magistrats are not in station of parents but of Gods enemies when they cōmand things contradictory to his word when men then obey them they honour them not as parents but as Gods enemies and thereby they professe themselves to be the children of Gods enemies when men dissobey such precepts they honour their parents because when governors return again unto the true station of parents they will allow and command unlawfull precepts to be dissobeyed But if men suffer by unlawfull judges they should doe it patiently because Christ hath commanded it Qu. Some orthodox fathers approved kneeling and the service book Ergo we should do so Ans Origene said the devils should be saved Tertullian and Hieronymus condemned second marriages Ambrose condemned the children of the faithfull who died unbaptized should we do so because they were orthodox fathers 2. Sundrie councels ordeind kneeling to the sacrament but albeit all councels and fathers had ordeined it seing it hath beene unto mens Soules oftimes deadly evermore hurtfull and never profitable it should bee abolished The like I say of this book 3. Act. 15. the Apostles ordeined the Christians of Antiochia to absteine from meats offred to idols from blood and from things strangled shall we therefore be burdened with these things Some legall rites were permitted to Christians in the new Testament untill they were better instructed and then they would willingly forsake them The ceremoniall law was not smothered down suddanly but it evanished by little little and so it was honourably buried The ark and mercy seat and the Urim and Thumim were abolished before the birth of the Messias for they were not in the second temple FINIS Answers to the censures of some in certaine particulars of this book SOme alleadge that the answeres of the question 33. disswade men to kneele unto Kings and Monarchs because it is said there that kneeling is most proper unto God and that by kneeling God is discerned from all creatures Ans Kneeling and all kinds of honour with their gestures are most proper unto God because he is God Civile adoration and the gestures thereof is a honour that secondarly belongeth unto men because they are inferiour unto God 2. God is discerned from all creatures by kneeling either by itself alone or conjunct●●e with other gestures 1. When some admit other sorts of bowing and adoration but they leave kneeling unto God only 2. When some admit kneeling with one knee leaving unto God kneeling with both the knees 3. When some kneele unto men with their knees cloathed and covered but unto God with naked and bare knees 4. When some with their kneeling unto God conjuctlie hold their faces and hands unto heaven thereby acknowledgeing his glory or with Elias holding their faces on the earth acknowledging their owne unworthinesse 5. When some kneeling unto men doe but touch the earth and suddainly they rise up againe but they continue a long time kneeling unto God at prayer and thanksgiving 6. When some kneele unto men only 〈◊〉 they seeke a great benefite or deliverance but unto God alwayes in their dayly worship All gestures