Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	king_n	pope_n	3,065	5	6.1057	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70765	Anti-Paræus, or, A treatise in the defence of the royall right of kings against Paræus and the rest of the anti-monarchians, whether Presbyterians or Jesuits. Wherein is maintained the unlawfulnesse of opposing and taking up arms against the Prince, either by any private subject, inferiour magistrate, the states of the Kingdom, or the Pope of Rome. Confirm'd from the dictate of nature, the law of nations, the civill and canon law, the sacred scriptures, ancient fathers, and Protestant divines. Delivered formerly in a determination in the divinity schooles in Cambridge, April the 9th. 1619. And afterwards enlarged for the presse by learned Dr. Owen. Now translated and published to confirme men in their loyalty to their king, by R.M. Master in Arts.	Owen, David, d. 1623.; Mossom, Robert, d. 1679.	1642 (1642)	Wing O703; ESTC R6219	56,080	108

and dispise it as profane Augustine was of another mind In quaest mixt 35. when he taught That the King hath the Image of God as the Bishop the Image of Christ yea by so much the more excellently doth he expresse the Divine Image by how much the glory of a Judge is more excellent and his Majesty more illustrious then that of the Priest I appeale to your own Consciences good Men what and how great thinke you was the Power of ancient Emperours by whose sacred command Churches have been dedicated Bishops invested the Clergy exempted and Synods assembled in which themselves sate Presidents and confirmed their Decrees thereby establishing the Faith overthrowing Heresie ob●iging Clergy and Laity to the worship of God oppointing all things requisite for the excercise of Religion and ordering by their Laws the forme of outward Worship and all this they did by a lawfull power as Socrates in prolog l. 5. and as Saint Augustine expresly and elegantly de civit Deil. 5. c. 24. yea to the safety of humane things and necessity of the Church as one of the Popes himselfe has confest Leo ad pulcherimam Augustam where he saith Humane things cannot otherwise be safe than as they pertaine to the Divine Profession and be defended by Regall and Priestly Authority The Power Civill is taken away by the Papist Supreame Princes are obnoxious to the Laws by all Law Naturall Nationall and Positive and it is in the power of the Common-wealth to require againe the authority it has committed to the Prince for the publike good and to exauthorize the King if he shall evilly administer So Parson in Doleman par 1. c. 4. By the Disciplinarian The Tyranny and unjust Violence of the Superiour Magistrate ought to be restrain'd by the ordinary power which in every Polity is either the Inferiour Magistrate or the consent of the People So Paraus in Epist ad Rom. c. 13. quest 4. prop. 2. The Soveraignty is usurped in both by the Papist Judgement concerning the King belongs to the Pope to whom is committed the charge of Religion therefore it is the Popes right to judge the King to be deposed or not to be deposed So Bellarmine de pont l. 5 c. 7. By the Disciplinarian The Presbytery is erected in the Church as Christs Tribunall Who then shall exempt Kings and Princes from their Soveraignty not humane but divine and not be guilty of Treason against the Majesty of Christ So Beza de presb p. 116. Hence forwards let Kings cease their care of Religion the Pope will undertake that charge and so will the Presbytery the Pope in his Kingdome the Presbytery in it's Dominion If any Secular Prince shall put in his sickle to cut down this standing corne of the Popes or this new-sprung hearbe of the Presbytery he shall not escape unpunished the Popes thunderings and the Consistoryes lightnings shall pursue him the People equally bewitched with errour one where assists the Pope another where the Presbytery but every where resists the King that he may learne poore King at length To hold his Scepter and to lay it down At 's Peopl's favour and at 's Peopl's frown About foure yeares since when according to the order of our University after I had taken the degree of Doctor it was imposed upon me to determine a controversie in Divinity my duty did require me to assert the free and absolute Power of Kings against David Paraeus and the Anti-monarchians Which assertion when I had intended to have kept reserved provoked by the rashnesse of an heady young man in Oxford I have presented to publike view having been more severely examined and more largely explained I appeale to thy own Conscience whosoever thou art O Christian and Faithfull Subject whether doth this usurped Tyranny over the Lords anoynted ones favour at all of the Spirit of Truth is not this discording concord of false Brethren fit to be committed to the fire fit to be exploded with the unanimous contempt of all Christians the Fathers of old both thought and writ more holily both according to the Prescript of the divine Law and Rule of the Gospell Tertullian God alone it is in whose power onely Kings are to whom they are second after whom they are first above all men before all Gods in Apologet. Agapetus The Emperour is equall to every man in the naturall essence of Body but equall to a God president over all in the powerfull excellency of Dignity for he has not on Earth any higher than himselfe Therefore it behooves him as a God not to be carryed away with wrath as a Mortall not to be lifted up with pride for though he be honour'd with the divine likenesse yet is he fram'd of the earthly dust whereby he is taught that he preserve a just equallity towards all Paraenet ad Justin Imperat Gregorius Magnus Therefore is there power given to the Emperour from Heaven over all men on Earth that the way to Heaven might be laid open and the further spread that so the earthly Kingdome might be subservient to the Heavenly Epist 91. l. 1. This most sacred Majesty which God himselfe hath ordained Christ confirmed and the Orthodoxe Church perpetually reverenced I now endeavour to vindicate from the injury of seditious men and that with solid Reasons drawn even from Nature the Law of Nations the Civill Law Canon Law the word of God the sayings of the Fathers and the writing of the Protestants All which are so truly fairely and sincerely alledged that I neither feare the Judgement of the Reader nor the calumny of the Adversary Thou pious Reader and Loyall Subject live well and farewell If ought thou know'st that better is to me impart If not use these with me and so thou friendly art The Contents The Question stated Pag. 1. The Terms explain'd pag. 2. The Agreement of Presbyterians and Jesuits pag. 3. The foure Propositions of Paraeus are refuted Concerning 1. the Excommunication of Kings pag. 5. 2. the Power of the inferiour Magistrate pag. 11. 3. the duty of a private Man pag. 47. 4. private revenge in case of necessity pag. 57. The absolute Power of Kings is confirm'd From the Dictate of Nature pag. 68. the Law of Nations pag. 69. the Civill Law pag. 74. the Canon Law pag. 77. the Holy Scriptures pag. 78. the Ancient Fathers pag. 84. the Protestant Divines pag. 85. ANTI-PARAEVS The question Stated The Position It is not lawfull to resist the King violating the Fundamentall Laws of the Kingdome DIvers Men in this our Age have handled this controversie Divers Waies whilst the Pontificians contend to have the Royall Scepter submit to the Roman Purple the Presbyterians to the States of the Kingdome and in some cases to the provoked Multitude and the Protestants to God alone David Paraeus A Palatine Divine in the Year 1612. writ very elegantly coucerning the Lawfull Right of Kings in the behalfe of the then Soveraigne and most potent Prince King of

not resist Theodosius with threatning Words but Exhorted Him with calme Language I Councell saith he I entreat I beseech I admonish I have no cause of contumacy against thee but of fear I dare not offer if thou be present This Ambrose tels us concerning this his Act In Epist 28. They who Interpret this fact of Ambrose to be Excommunication as Excommunication is taken for the Act of exteriour Power and superiour Jurisdiction they do much wrong to the Truth of the History Ambrose had not such as the Puritans Dreame of a Presbytery erected as Christs Tribunall from whose Government who so exempts even Kings shall be accounted guilty of high Treason against the Majesty of Christ as Beza Writes De Presbyter Excommun p. 116. Nortons Edition Ambrose did not decree his Letters of Summons against Theodosius neither did he send a Messenger to cite him being absent or accuse him of Contumacy being present and judicially condemne him Neither did he decree him to be Excommunicated not sentence him Excommunicate nor exclude him out of the holy Congregation and Divine solemnities from the company of the Faithfull I will dispatch the whole matter in a few words The true Relation of Ambrose his Act concerning the Emperour Theodosites The Bishop with-held the Emperour from the Sacred Mysteries by no Act of Jurisdiction but by intermitting his publique Ministry and Sacerdotall Office who would neither performe Divine Service nor Administer the Holy Sacrament so long as the Emperour was present which every Pastor though no Bishop might lawfully have done if he had happened upon an impenitent sinner or such an one as did trample upon those Sacred Mysteries with manifest contempt according to the Doctrine of the ancient Church as Saint Chrysostome witnesseth in Matth. Hom. 83. And according to the opinion of the Church of England as Bilson the Augustine of our Age doth witnesse in his answer to Cardinall Alanus part 3. pag. 366. But in this Act Ambrose that good Bishop did not do well whose default many have endeavoured to excuse no man could approve or can indeed any godly or Just estimator of the truth He caused the good Emperor pious faithfull penitent acknowledging his offence publickly and deprecating the same earnestly to refrain from the communion of Prayers hearing of the Word and participation of the Sacrament which Christ himself would not have done who admitted Judas to the holy Assembly of his Apostles and hath commanded us to forgive our Brother as often as he shall repent The second Proposition David Paraeus Subjects not private but constituted in the inferiour Magistracy may lawfully even with Arms defend themselves and the Common-wealth and the Church or true Religion against the superiour Magistrate These conditions being supposed Doctor Owen The second Proposition of Paraeus confuted The inferiour Magistrate in a Kingdome has no authority but from the King and under the King which if he abuse against the King or Common-wealth he is deprived at the pleasure of the King and suffers punishment for the ill ministration of his Office not on the contrary This power of the Inferiour over his Superiour is not established by God but is introduced by Divellish malice or Humane presumption against the Divine Ordinance contrary to the Order of Nature and equity of Law Paraeus saw the harshnesse of this Proposition and therefore hath mollified it with some Moderating Conditions The first Moderating Condition David Paraeus When the Superiour Magistrate doth degenerate and become a Tyrant Doctor Owen This is not to provide a remedy against evill Kings but to help forwards and add to the publique calamity and indeed to deceive the Reader When he Degenerates you say into Tyranny But tell me Paraeus seriously seeing what is Sacred ought not to be eluded how and when doth he degenerate he which is a Tyrant in your Judgement may perchance be a King in mine and whom you suppose to be a very good Prince I may justly conceive a very Cruell Tyrant In this variety therefore of Opinions the question will be Whether hath he degenerated you affirme I deny Therefore the Accuser is to be brought forth the guilty Arraigned the Witnesses Produced and this before a Competent Judge There is none on Earth under God that can be a competent Judge ouer Princes such as indeed there is not any on Earth under God which Scripture teacheth the Church beleiveth Reason perswadeth and the Publique Safety requireth The Scripture teacheth The King doth whatsoever Pleaseth Him Where the Word of a King is there is Power and who may say unto him what dost thou Ecclesiastes 8. vers 3.4 The Church beleiveth No Man saith Cyrill doth vilifie the Laws of Kings unpunished saving Kings themselves in whom the Crime of prevarication has no place for it is wisely said That he is wicked that saith unto the King thou dost unjustly in Joan. l. 12. c. 56. These are his Words according with the sense of the Scriptures and the unanimous consent of the Church for as God is the Supreame Head of all who Judgeth all and is judged by none So Kings Princes of the World who Correct and Judge others may be Corrected or Judged by none but by Him only to whose power alone they are Subject Which King David had an eye to who when he was an Adulterer and Murderer pray'd for the Divine Mercy saying Against thee onely have I sinned For I acknowledge none other my Superiour on Earth save thee alone besides thee I have no Judge who may or can compell me to Tryall Sentence or Punishment for my wickednesse Whence is that of the Poet. The People to their Soveraign's Scepter brings Their awfull reverence and to Jove their Kings Reason Perswadeth The King is Head of the Body Politique the Members neither ought to Judge the Head because they are below it neither may they cut it off because thereby they even cease to be Members The publique safety requireth The King being condemn'd will not yeeld to the Conspirators although their strength exceed his an hundred fold He will call to all the Kings about him for help He will seek to His Friends Allies Confederates he will Muster His Merconary Souldiers and will in Fury Vindicate the injury that is offered him with Fire and Sword and which is often found true by direfull experiments His Kingdome being lost the ruine of the Common-wealth is to Him a miserable Comfort and sad rejoycing Evill Princes seldom removed by violence with benefit to the Common-wealth Grant which yet is not to be granted that a Tyrant may be reduced into Order or ejected out of His Kingdome by the Inferiour Magistrate yet is He neither reduced nor ejected without great dammage to the Common-wealth the Death of Caesar brought no remedy to the Romans but a greater mischiefe Nero perished but with no good successe The next Year which followed after His Death felt a greater measure of calamity and abundance of

light of his Age he will cry out prosently an Act just holy and prayse worthy and that not in one place alone but almost in every page of foure Books which he composed to the envie of one Prince and the injury of all Kings Traytors magnified by the Papists Let Parry draw his Dagger he shall forthwith receive Apostolicall Benediction for the Remission of his sins and Salvation of his Soule Let a Monke stab a King he shall be extold in the prayses of slaying Holofernes even this in the Consistory of the Pope Let a Traytor attempt the Destruction of King and Kingdom by Gunpowder he shall be inserted into the Catalogue of Martyrs Let Castellus strik at the throat of a King or break his tooth he shall be honoured to eternity under the name of Franciscus Veronensis Constantinus in the Elogy of John Boucher heare ye Catholike men what the Father the Jesuite thinks of those holy men and Religious If they escape death they are admired as great Worthies if it happen otherwise they fall by their noble endeavours a Sacrifice acceptable to the Gods acceptable to men even to the Memory of all posterity By the Presbyterians Heare also a noble payre of Puritan Brothers Were it lawfull for me to make a Law I would command rewards to be appointed to the slayers of Tyrants not onely by all the People but by each of them as it is commonly wont to be done to them who have slain Wolves or Bears or caught any of their Whelps Buchan de Jure Regni p. 31. All Citizens which are lovers of their Country and which desire the safety of the Commonwealth ought to adjoyne themselves to the inferiour Magistrate against the Supreame and those same men Victory being gotten are to be preferred before the rest in obtaining the dignities of the Kingdom and before them especially who gave back and adjoyned not themselves to him Thus Danaeus de politia Christiana lib. 6. pag. 460. Who doth not abhorre this monstrous kind of Doctrines in disproving whereof he doth but misuse his pains who abounds with leisure and Learning Let passe this pretence Paraeus it is not lawfull for the Subject to resist the King We may not resist the King upon any pretence of Religion or Justice though a Tyrant upon any cause whatsoever either of true Religion or of Justice without injury to the Divine Law the Gospell of Christ and Tradition of the ancient Church Moses had the true cause of Justice who revenged his Brother upon the Ægyptian Peter had a true zeal of Religion when he would have delivered his most innocent Lord oppressed with most horrible injury from the hands of his Persecutors Yet did Moses offend and so did Peter both that I may use the words of Saint Augustine did exceed the rule of Justice he that is Moses offended through the love he had to his Brother and the other that is Peter through the love he had to his Master against Faustus Manichaeus l. 22. c. 70. That which was not lawfull long since for Moses in the behalfe of his Brother that which was not lawfull for Peter in the behalfe of his Master and the Religion of Christ is not at this day lawfull for any man for Religions sake whether it be Roman or Reformed unlesse it be by a New Gospel not yet fully reveal'd to the Christian World That Decree of the ancient Councell held at Eliboris is well known If any shall * That is without lawfull authority break in pieces the Idols and there or then be slain because it is not found commanded in the Gospel or practised by the Apostles it hath pleased us to decree that he be not received into the number of Martyrs Can. 60. Yea the former and purer Church hath detested this Justice and Religion more than either Dog or Serpent of whose praise Saint Augustine speaks De Civit. Dei l. 22. c. 6. The City of Christ though it was a stranger on Earth and had great troops of people against the wicked persecutors yet did it not fight for temporall safety but rather not resist to obtain eternall safety To take up Arms against a Tyrant were it lawfull yet is it not expedient True Religion was alwaies humble and the conserver of Kingdoms The false Religion that hath alwaies set Kings at odds and Arm'd the Subjects against their Superiours from whence it appears this is not the true Religion but such as hath put on the faire shew and specious maske of Piety and the better the Author is of which it boasteth the more detestable it is I will say further were it a thing Lawfull yet were it not a thing expedient For the miserable People whilst they endeavour to shun the Scylla of one Mans Tyranny they fall headlong upon that Charybdis of many Tyrannies All things shall be exposed to devastation and destruction The Peasant will insult over the Nobleman the Servant over his Master the Robber over the Rich the Oppressor over the Citizen the Adulterer over the Matron the Lecher over the Virgin the Pyrat over the Merchant the Thief over the Traveller and the Spoyler over the Husbandman Lastly one Man will be a Wolfe to another This evill ●iberty will endure no Law no Law will make a most miserable Common-wealth when every man may doe what seemeth good in his own eyes as it was in those Dayes when there was no King in Israel The Sixth Moderating Condition David Paraeus A favourable Interpretation being alwaies reserved and the ordering of an unblameable defence according to the Laws Doctor Owen It is not an unblameable Defence but a most detestable Sedition to resist the Superiour The places of Scripture against this Sedition are so clear and manifest that they cannot be eluded by any sly evasion Prov. 20.22 Rom. 12.19 1 Thes 5.15 1 Pet. 3.9 whosoever therefore shall offer violence unto any man not commanded by an ordinate power is guilty of sinning both against the Divine and humane Majesty To the Moderating Conditions he hath adjoyned some Reasons whereof the first is David Paraeus Because the Superiour Magistrate is subject to the Divine Laws and to his Commonwealth which appears in Deut. ch 17. Joshua 1.8 Doctor Owen Paraeus his Reasons answered That the King is subject to the Divine Laws Who denyes he is subject also to the Laws of the Common-wealth though not in the same manner to the Divine Laws absolutely and to the Laws of the Common-wealth not for ' its coaction but direction as Thomas witnesseth The Prince is said to be free from the Laws as concerning the coactive power of the Law because no Man can passe Sentence of Condemnation upon him but as concerning the directive power of the Law he is not free 1.2 quest 96. art 5. ad 3. David Paraeus The Law of God doth not onely forbid Tyranny but also commands it to be lawfully restrained He that sheds Mans Blood c.