Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	king_n	law_n	parliament_n	7,328	5	6.6868	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91256	A revindication of the anoynting and priviledges of faithfull subjects. Or, A briefe reply to an idle pamphlet, intituled, An answer and confutation of that groundlesse vindication of Psal. 105. 15. (touch not mine anoynted, and do my prophets no harme) from some trayterous exposition of schismaticks: declaring to the world, that this was spoken principally and peculiarly of kings, and not of inferiour subjects, &c. Wherein the insufficiency and ridiculousnesse this Answerers no-answer, is briefly demonstrated, the Vindication justified, and the text of Rom. 13. cleared from some misconstructions (against subjects taking up meere defensive armes in any cases) which the Answerer (out of Dr. Fernes Resolution of conscience, for want of matter of his own) hath thrust upon it, to delude some scrupulous consciences. With a briefe exhortation to peace, with truth, righteousnesse, and holinesse.	Prynne, William, 1600-1669.	1643 (1643)	Wing P4053; Thomason E244_40; ESTC R212568	15,035	8

And that this is no trayterous exposition of Schismaticks as this Answerer most blasphemously stiles it but the genuine proper exposition and true sense of the text as Augustine with all orthodox Interpreters resolve For his second part of the question Whether Subjects fearing God may not truely and properly be stiled Gods anoynted as well as Kings This Answerer not only denies subjects this title averring that touch not mine anointed not only concerns them not that they cannot enter-common in the title of anoynted but likewise proclaims it to be a turning of Monarchy into a Democracy a making of unctos non unctos a trayterous exposition a dangerous tenet a casting of the Throne into the dunghill c. and no lesse then high treason to call subjects fearing God Gods anoynted ones in a spiritual sense * So the vulgar Latine reads it Yet in the mean time he forgets so much as to mention much lesse to answer those pregnant reasons and Scriptures cited in the Vindication to prove all faithful Christians not only unctos but Christos meos Gods anoynted yea honourd with the very name and title of Christ 1 Cor. 12. 12. Eph. 4. 12. 13. And is this an absolute answer and confutation of that groundlesse Vindication not to answer so much as one text or reason in it or rather a plain confession that the texts and reasons in it are unanswerable because neither answered nor confuted In one word this Answerer in his Margin acknowledgeth That other Saints and servants of God may in a secondary way be said to be anointed And in his text Others may be Uncti not Christi anoynted but not anoynted of the Lord. A pretty Bull and grosse contradiction for Christi and Vncti are one and the same in sence both signifying anointed the one in Greeke the other in Latin whence the vulgar with other Latin Bibles render this text Nolite tangere CHRISTOS meos and Arias Montanus Iunius with many other translate it VNCTOS meos using these two words promiscuously as the very same in sence in substance and differing but in sound And why all true Christians who derive this very name from Christos and are in direct tearms stiled CHRISTOS by the holy Ghost himself 1 Cor 12. 12. Eph. 4. 12 13. may not as properly be termed Christi as Vncti or * Vnctic Christo his quireius sunt communis est quia ejusdem unctionis sum ipsi participes quamobrem nos participatione Christi Christiani dicimur ●…ychus in levitic l. 2. ● 8. Christiani I desire this Answerer to instruct me in his next absolute confutation which I would advise him to anoint and temper Effusione Olei not Effusione vini Infusione cervisiae to use his own distinctions with the spirit and language of sobriety not with the vomit the scurrility of the Tavern and Ale-truth wherewith his whole Answer and Confutation is absolutely defiled not anointed nor confutation at all to any one text or reason in the Vindication and pretermitting in silence above 12 parts thereof if divided into 13. without so much as endeavouring any answer or refutation thereof least he should seem to have lost his Oyle and spoken nothing at all to purpose varnisheth and patcheth up his deformed Bable with sundry rayling invectives against ignorant mechanicke Divines Lay-preachers Shee-divines who had need instruct this learned Doctor in the way and mind of the Lord more perfectly as Aquila and Priscilla two mechanicks did that great Apollos Act. 18. 26. Sectaries Schismaticks c. with many extravagant impertinences concerning the traducing of most vertuous and religious Princes which I pretermit and divers malicious slaunders against the Vindication which because he could not answer he would at least calumniate and traduce with grosse lies and mis-reports I shall instance but in two particulars of many by which you may discerne his detestable forgeries First * See Concil Toletanum 12. Surius Tom. 3. p. 3. 4. he avers that the Vindication buzzeth into the peoples cares that they onely are Gods anoynted none but they and not Kings that the King was not Gods anointed thereby to turn Monarchy into Democracy and expose the sacred persons of Kings to open violence c. Whereupon he takes much superfluous pains to prove Kings Gods anointed when as this false Accuser had not he been wilfully blind or his eyes changed into or closed up with pots of Ale to use his own dialect might have seen the Vindicator there willingly and cordially professe that Kings in sacred Writ are commonly called Gods anointed c. In which regard their persons are sacred and no violence ought to be offered to them especially by their subjects citing sundry texts to prove it Peruse his words and be ashamed of this impudent calumny Secondly he proclaims that it bloweth a Trumpet of sedition and war to work confusion in Church and State Os durum When in verity it wholy tends and earnestly perswades to peace and unity in both and a speedy laying down of all offensive and defensive armes now unhappily raised amongst us After this for want of matter of his own to fill up his empty pages he borrows some passages from Doctor Ferne propounding this case of conscience Whether upon such a supposition as is now frequently proposed the king will not discharge his trust but is seduced to subvert religion laws and liberties and hath raised an army to that purpose the subject to wit by the Parliaments direction and command to preserve the Kingdome and Parliament may take defensive armes to resist their Soveraigne or his plundering Cavaleers I have added some words to state the question fuller Dr. Ferne and he from Ro. 13 1. to 8. resolve expressely that neither in this nor in any other case the subiects ought to resist by force of armes but onely passively by way of disobedience under perill of damnation This question having no relation to the Vindication and tending to the very dissolution of Soveraigney on the one hand and the peoples safety and liberty on the other if not dexterously handled with much caution and moderation I shall here forbeare to discusse it referring those who desire satisfaction how far forth and in what cases it is lawfull for subjects to take up offensive and defensive armes against Princes and Magistrates and in what cases it is unlawfull to Sleidan Hist l. 8. 18. 22. Bishop Bilson his true difference between Christian subjection and unchristian rebellion par 3. p. 510. to 520. David Paraeus his Comentary on Romans 13. Dubium 8. p. 1347 c. and his sons justification thereof to Dr. Willet his sixfold Commentary on Romans 13. Question 16. Controversie 3. p. 588. 589. c. 608. to Richardus Dinothus De bello Civili Gallico religionis causa suscepto in sundry pages especially p. 231. 232 c. 225. to the History of the Angronians in Mr. Foxes Acts and Monuments Edit 1641. vol. 2. p.

great * Speed hist p. 1193 1194. 12●6 1237. Beza Epist Ded in Com. in 〈◊〉 Councel of Basil to The reason is cleare because their illegal actions commands and wars upon their subjects proceed not from their * In Fox Acts and ●onuments 〈…〉 just legal power which can do no wrong but from their private illegal wils and lusts which are no power and 〈…〉 cease to govern according to law in and as to it they cease to be Kings and 〈…〉 as King * Spee●… Parlia●… Eluther●… Epist S●…manni C●…cil T●… p. 34. F●… Acts an●… Monum●… v. 1. p. 88. Iames with others resolve 4ly That this Scripture as it enjoynes obedience to subjects so it prescribes bounds to Magistrates the highest powers which they must not exceed which truth as it is intimated in the word ordained the powers that are are ordained of God that is they are circumscribed with certain bounds and laws of justice and honesty within which unlesse they contain themselves they exorbitate from Gods ordinance So it is expresly resolved in the following words For Rulers are not a terror to good works but to evill c. For he is the Minister of God to thee for good c. The Minister of God and avenger to execute wrath upon him that doth evil for they are Gods ministers attending CONTINVALYON THIS VERY THING By which it is evident that God hath given Kings and Rulers no commission or power at all to plunder murther oppresse destroy or vex their subjects upon any occasion or to subvert religion lawes liberties and the states they govern but only to punish k Ps 10 ●… to the e●… Isa 32. 1●… 2 Sam. 2●… 2 Ch. 9●… malefactors in a legal way not shelter them from publique justice to protect reward and seek the temporall and spirituall l Neh 2. ●… Jere. 38. ●… 2 Sam. 5. ●… 1 Sam. 8. ●… 20 Isa 4●… 4. c. 49. 2●… welfare of their good subjects to execute equall justice to all without respect of persons and to rule them in such sort as God himself hath commanded and would have them governed whose ministers they are If they do otherwise they do but pervert that power which God and men have intrusted them with and rise up in * 1 Sam. ●… 22 23 24. Isa 1. 20. Eccl. 3. 1. Amo. 1. 2●… Ma. 3. 1. 2●… rebellion against God himself the King of Kings and Lord of Lords who by way of just retaliation ought causeth their subjects to n 2 Chr●… 10. 15 1●… 18 19 c. 1●… 4. c. 13. 5●… 7. 2 Kin●… 24. Rom●… 1. 1. c. 3. 5●… rebel and rise up in armes against them to their ruine and vexation 5ly That this text is meant only of the lawful power and authority of Magistrates and rulers which is alwaies just and good and the ordinance of God and so not to be resisted not of their exorbitant ●…il● which are oft times o Dan ●… 21. Ezec●… 21. 23. 2 King ●… 24. Ps 94 20 21. Mich. 3. ●… 3. vile wicked yea detestable both to God and man Or if you wil it is intended of Magistrates considered meerly and chiefly in their just politick not naturall capacities whence it is that the text useth the word higher powers the powers that are the power c. in the general nor naming any particular kind of power or pensons invested with it which consideration together with that of Bracton l. 3. f. 107. answers the main arguments of Dr. Ferne and others against resisting superiours or Kings even when they prove subverters of laws liberties religion and turne open bloody tyrants Say they The powers then when the Apostle forbids to resist were subverters of that which was good and just and persecutors of religion Caligula Chaudius and Nero being Emperours about that time If these then by the Apostles doctrine though such publike enemies to the republike religion and transcendent tyrants were not to be resisted but submitted to then no other Kings nor Magistrates though they trace their footsteps To which I answer that these men confound their lawful power unjust pleasures wils lusts and persons all together which the Apostle really distinguisheth Their Imperiall power and soveraignty was just good ordained of God to punish evil and countenance good ●…in therefore the Apostle commandeth every soul to submit thereto and not resis●… it but their persons invested with this power together with their wils and actions were evill perverting their authority against Gods institution to tyranny bloodshed subversion of religion laws liberties and in this regard their unjust illegall commands and proceedings of this nature not warranted by their just power nor any part therof were not to be obeyed or submitted to but resisted as I have formerly proved by other Scriptures in the third proposition This the Doctor himself confesseth when he writes That personall defence is lawfull against the sudden illegall assaults not onely of the Kings messengers but of the King himself thus far to ward his blows to hold his hands and the like not to endanger his person c. And indeed how ever the Christian Romans expounded this text of the Apostle certain I am the pagans amongst them were so far from believing they might in no case resist those tyrannizing Emperors that they made no conscience to murther them * See Suet●…nius Eurr●…pius Zon●…ras Opme●…rus Grimston and others in their th●… lives Charea and his confederates giving Caligula no lesse than 30 wounds whereof he died Claudius was poysoned Nero by the * Sena●us●… sententia constitut●… est ut mud●… perpublic●… ductus fur●…c●llo eius inserta vi●…gis usque ●… mortem ●… deretur ●… Senato assembled for his tyranny and oppression was adjudged an enemy to his Country and condemned to die for it to avoyd which judgment bring sought for he became his own executioner murthering himself without 〈…〉 his death being known in Rome the joy which the Senate and people conceived was incredible and 〈…〉 Christians and Pagans came sorth into the streets to congratulate one another with bonnets on their heads which was a signe of liberty The Dr. therefore might wel have forborn to instance in these examples and to question what the Senate then might do 6. Admit this text prohibits the resisting of the abused power and persons of Kings Magistrates themselves in any case yet questionlesse it extends not to their wicked unlawfull instruments and armies raised to plunder 〈…〉 murder destroy their subjects persons houses goods laws liberties or to subvert religion but that these Realm to commit such outrages and being in truth meere robbers theeves ●elons murtherers and trespass●●● if not rebels and traytors to their Country by the lawes of God and man may lawfully be resisted and in a meere just necessary desensive war destroyed without any danger of murther and damnation threatned by this text the very * 〈◊〉 Co●●● 192 〈◊〉 258 〈◊〉 246