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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80756	The royal prerogative vindicated in the converted recusant convinced by Scripture, reasons, fathers, and councils, that the oath of abjuration (compared with those of allegiance, and supremacy) containeth nothing, but what may be lawfully taken by every pious Christian, and loyal subject; and that the known doctrine, and discipline of the Church of England, in opposition to Popery on the one hand, and all sects, and schisms on the other, is the safest way to peace and loyalty here, and salvation hereafter. To which is annexed The King's supremacy in all causes, ecclesiastical, and civil, asserted in a sermon preached at the assises at Monmouth before Sir Robert Hide, one of his Majestie's judges, March 30. 1661. / By John Cragge, M.A.	Cragge, John, M.A.	1661 (1661)	Wing C6790; Wing C6786; Thomason E2261_1; Thomason E2261_2; ESTC R210148	173,676	266

60. None of the Roman Bishops my Predecessours assumed to himself the name of Universal Bishop and if any man else assume the same I say it is a swelling of arrogancy a proud novel pompous perverse temerarious superstitious profane and impious Title a name of singularity a title of error a word of vanity and blasphemy and whosoever taketh upon him or desireth this arrogant title by this exalting himself he is a fore-runner of Antichrist and if he be permitted to usurp the same it will prove the bane of the faith of the universal Church Thus far Gregory Gent. This zealous acknowledgement of so learned so pious a Pope is very prejudicial to their cause but let me hear Scriptures Minist When the Kingdom and Priest-hood were divided in Moses and Aaron Moses the civil Magistrate exercised a supremacy over Aaren the High Priest not onely in causes Civil but Ecclesiastical whom he reproved Exod. xxxii 21. for making the golden Calf and in his time the breach of the Sabbath by gathering of sticks was punished by the civil Sword Numb xv 31. Joshua a Prince no Priest succeeded Moses in his charge and by this Commission Joshua v. 2. he circumcised the Sons of Israel erected an Altar of Stone Jos viii 30. Read the Law Jos viii 32 34. did execution on him that concealed things dedicated to Idols Jos vii 24 25. caused the people to put away strange Gods and renued the Covenant between God and the people Jos xxiv 23 25. David's whole study was well for causes Ecclesiastical as Civil after he had freed Israel from all enemies then did he compose (l) 1 Paral. xvi 7. Psalms to be sung by Asaph and his Brethren then did he set (m) 1 Paral. xxiii orders in the Temple appointed (n) 1 Paral. xxiv Priests Levites (o) 1 Paral. xxv Singers and other (p) 1 Paral. xxvi inferiour Servitours and assigned to them their (q) 1 Paral. xxvii dignities courses and offices Solomon by this commission built the (r) 1 Kings vi Temple and (s) 1 Kings viii dedicated it deposed (t) 1 Kings ii 35. Abiathar the High-Priest and placed Sadock in his room I hope this is matter and argument of express Supremacy Asa took away (u) 2 Paral. xiv 3 4 c. altars of strange Gods the High-places and groves He put down his (x) 2 Paral. xv 8 12 13 14 15. Mother because she had made an Idol He took an (y) 2 Paral. xv 13. Oath of Judah and Benjamin which may be paralleled with this Oath that whosoever would not serve the LORD and abjure Idolatry should be slain Jehoshaphat sent his (z) 2 Paral. xvii 6 7. Princes to reform Religion in the cities of Judah and with them Priests and Levites himself went from (a) 2 Paral. xix 4. Beer-sheba to Mount Ephraim and brought the people again to the God of their Fathers He (b) 2 Paral. xix 8. set of the Priests and Levites and chief of the families of Israel for the Judgment and causes of the LORD (c) 2 Paral. xxix 3. 4 5. Ezechias his execution of supremacy even over the High-Priest in this kinde is famous he opened the doors of the House of the LORD and brought the Priests and Levites in He (d) 2 Paral. xxix 30. commanded them to sanctify themselves and offer burnt-offerings which they did according to the (e) 2 Paral. xxx 1 6 12. King's commandment Here Priests are obedient to the King's Injunction even in their own Duties and Charge He commanded the Levites to praise God with the words of David There he enjoyned a Liturgy He commanded all Judah and Israel to keep the Pass-over Here is as Saint Augustine saith omnia cum imperio all for the civil power He (f) 2 Paral. xxxi 2. appointed the course of Priests and Levites by turns He (g) 2 Paral. xxxi 1. took away the high-places broke down the Images and brake the (h) 2 Kings xviii 4. Brasen-Serpent made by Moses because the people burned Incense unto it Manasses that had set up Altars Groves and Images before his captivity after his (i) 2 Paral. xxxiv 3 4 19 30 31 32 33. repentance he took away the strange Gods and the Image that he had put in the house of the Lord and restoring the worship of God commanded Judah to serve the Lord. The last instance I will produce is that of Josias who purged Judah and Jerusalem from (k) 2 Paral. xxxv 1 2 3 10 18. high-places Groves and Images he gathered all Israel read the Law renued the Covenant compelled them to serve the Lord kept the famous Pass-over and reduced the Priests and Levites to their courses set by David and Solomon I suprasede the allegation of any further evidence of this kinde seeing the Jesuite Salmeron confesses that (l) In Veteri Testamento sub lege naturae vel Mosis summi Sacerdotes Regibus subdebantur Salemron in Tractatu 63. De potestate Ecclesiastica Saeculari In the Old Testament under the Law of Nature or Moses the High-Priests were subject to Kings Gent. But I have known others of our (m) Allen. Defens Angl Cathol cap. 8. Catholick Doctours preferring the High-Priest's Crosiar before the King's Scepter and for their warrant alledged these examples out of Scripture (n) 2 Paral. xxvi first of Azarias the High-Priest who accompanied with fourscore other Priests magnanimously assaulted King Vzziah smit with leprosy because he had burned Incense to the Lord drave him out of the Temple according to the (o) Levit. xiii Levitical Law sent him out of the City and deposed him from his Kingly authority (p) Bellarm. lib. 5. De Roman Pontif. cap. 8. The other example is of Jehoiada who whilest he was executing the Priest's office commanded Queen Athaliah to be slain because she countenanced the worship of Baal and substituted Joash King in her place These are Presidents of High-Priests or Papal authority over Princes Minist These two Histories being truly understood make nothing for advancement of Papal above Civil power but rather give it a deadly blow for first the Scripture saith not that Azariah assaulted Vzziah the King or that he violently forced him out of the Temple for he was forced by the hand of God when the leprosy arose in his forehead And whereas Azariah the High-Priest ' with the rest of the Priests is said 2 Paral xxvi 20. festinato illum templo expulisse to have thrust and also hastened him to go out Josephus (q) Joseph Antiq. Judaic lib. 9. cap. 11. quem sequitur Cajetanus in 2. Paral. xxvi Visa lepra Sacerdotes Regem leprosū ad festinè egrediendum monent interprets it a perswasion onely by words not any compulsion by deeds whereof Chrysostome gives the reason saying (r) Sacerdotis est tantum arguere liberámque praestare admonitionem non movere arma non

against now since the Success of the Pharsalian Victory defend the Oath of God but it stood up in the worst and most dangerous Times when the Furnace was seven times hotter then ordinary Besides this Dialogue in a great part was a real History crowned with the Success here pretended Howsoever if I may discharge my Duty to my Sovereign if Truth may be advanced true Godlyness countenanced Disloyalty unmasked the Church edified God glorified I have mine Ends. I. C. THE Converted PAPIST Convinced BY Scriptures Reason Fathers and Councills THAT THE Oath of Abjuration Containeth nothing but what may be lawfully taken by every pious Christian and Loyal Subject Minister WELL met Sir it joyes me to see that Debenairity in one of your Profession though I resent it not without some regret that we whom one County and which is less one Parish confines cannot be contained within the Verge of one Church What Magical Charms of that Apostate Rome hath bewitched you that neither our common Mother's Tears like Monica's nor divine Motives like St. Ambrose's to Augustine (a) Possidonius in Vita Augustini while a M●●icke can prevail with you to come out of Babylon Speramus meliora for my mind presages that a Son of so many Tears and Prayers cannot perish and your very Countenance suggests me this hope which like Sebastian's Picture wounded with a Shower of Arrows speaks Sadness and Compunction as if in or after our last Discourse your (b) Isaiah xxx 21. Ears had heard a word behind you saying This is the way walk in it or Christ by his Embassadours had met with you like Saul going to Damascus and sent you to some Ananias for further Instruction or the (c) Augustin Confess still Voice of the Spirit had alarmed you to take up the Book our Bible and read Gentleman You mistake in your Physiognomy for though my thoughts are troubled and Spirit perplexed yet not from any Scruple of Conscience or unsettledness in Religion which like the Poles of Heaven is unmoveable founded upon that impregnable Rock against which the Gates of Hell shall not prevail But my Sadness arises from the Storms of Persecution which assault us poor Catholicks like Waves one after another As if the rigour of (d) Anno 1581. 24. Elizab. Anno 1584. 27. Eliz. former Statutes had not been severe enough this late one like Nebuchadnezzar's Furnace is seven times hotter then ordinary throwing us upon the Horns of this inevitable Dilemma either by a solemn Oath to abjure our Faith or be despoiled of two parts of our Patrimonies in a word shipwrack either Souls or Estates for ever Durum telum And if you will but truly feel how the Systole and Diastole of my Pulse beats this is the right cause of my Distemper Minist Is that a just cause of Distemper or is it so new or strange a thing for Laws to inflict a Penalty for breach of Vniformity in Religion You might reflect upon your own Spanish Inquisition and consider that Magistrates are Custodes utriusque Tabulae Guardians as well of divine as humane Laws (e) Rom. xiii 4. executing wrath on them that do evil False-Teachers are stiled (f) Philip. iii. 2. evil workers and Heresie a Fruit of the Flesh The Spirit of God (g) Revel ii 20. condemns the Church of Thyatira for suffering the Woman Jezebel to teach and seduce Christ 's Servants reproves (h) Revel ii 14. the Church of Pergamus for suffering them that taught the Doctrine of Balaam for entertaining them that hold the doctrine of the Nicolaitans Hence unsound Doctrine is resembled to a Canker (i) ● Tim. ii 17. that corrodes the sound Flesh the Abetters and Fomenters thereof to Thieves that spoil to ravenous Wolves that devour to deceitful Workers (k) Cor xi 13. that undermine the Truth Now how the Chirurgeon cauterizes or cuts off a Canker what Penalty is due to Thieves Wolves deceiptful Workers you are not ignorant Gent. I know the Church hath power to anathematize excommunicate and exercise Ecclesiastical Censures against contumacious Children and Hereticks Dic Ecclesiae Tell the Church and if they will not hear Her let them be as Heathens and Publicans Minist And what no more This Doctrine concenters with that which your (l) Asseruit non licere Haereticum incorrigi●●lem tradere Saeculari potestati permittere com●ur●re eum Bellarm. cap. 21. lib. 5. De la●c●● Bellarmine Fathers upon John Huss (m) Johannes Huss Articul 14. in Concilio Constantinensi Sess 15. as condemned in the Councel of Constance that It was not lawful to deliver an incorrigible Heretick to the Secular Power and to inflict corporal or pecuniary Mulcts Which St. Augustine (n) August lib. 1. Contra Epistolam Parmeniani cap. 7. lib. 2. Contra Lit●●ras Petiliani cap. 10. lib. 2. Contra Epist Gaudentii 17. Epist 5 c. ad Bonisacium reproves of old in those Donatists Parmenianus Petilianus and Gaudentius and is backed by your Cardinal (o) Bellarm. Tomo secundo De controversiis Christianae fidei lib. 3. who undertakes to prove it by a Vollie of Arguments In time of the Law Asa Jehoshaphat Josiah and Nehemiah punished abuses in Divine Worship Under the Gospel God by Miracles supplyed the defect of Christian Magistrates smiting Ananias and Sapphira with sudden Death by St. Peter Elymas the Sorcerer with Blindness by St. Paul Concurrent with Scriptures are the Primitive Fathers Tertullian saith (p) Tertull. advers Ghost cap. 2. Hereticks must be compelled not prayed to do their Duty Athanasius saith Arrius Eudoxius and Patrophilus when they write unsound Doctrines are worthy of all Punishments Augustine q August Epist 48. tells Vincentius that it is no Paradox that men ought to be forced to Righteousness seeing he reads the Master said to his Servant Compel all you finde to come in and that Paul was forced to receive and embrace the Truth by violent Compulsion of Christ except he judge Goods and Lands dearer unto men then their Eyes Gregory Nazianzen (r) Nazianz. Homil. in Dict. Evangel saith Cut off the Arrian Impiety cut off the pernicious Errour of Sabellius this I say unto the Magistrates Seing my words have not that Efficacy their Edict shall if they will suppress such as are infected with pernicious Heresy (ſ) Euseb de Vita Constantini lib. 2. cap. 36. Constantine prohibited the Exercise of all unsound Religions either in publick or private Places commanding their Books to be burned their Goods to be sold their Houses to be pulled down and proscribed them as Traytours and Enemies to the Truth Here you have an Abridgment of that large Systeme of coercive Power that might be alleged against Hereticks Gent. Coercive Power I confess is lawful and usefull in the Church but this Statute now in Force against us is like Draco's Laws writ in Blood tending to ruin either Body or Soul Minist Compared with the rigour of yours

Intercession of Friends Sighs and Tears of Priests be the Authority of the Pope let him in God's name use it still And as in the Calling so in the Subscription of the Council you may further see his Authority Because saith Leo (g) Leo Epist. 56. to the Emperour I must by all means obey your Sacred and Religious Will I have set down my Consent in writing to those Constitutions Here you see it is plain Councils were called by Princes at the Pope's Petition and subscribed at their Command Therefore when Ruffinus (h) Doce quis eum jusserit Imperator convocari●è Hieron in Apologia contra Ruffinum alledged the Canon of a Council against Saint Hierom his Answer was Shew what Emperour commanded this Council to be called I will shut up this Point with Socrates his words who giving a reason why in his Church-Story he made so often mention of Emperours saith (i) Propterea quòd ex illo tempore quo Constantini esse ceperunt negotia Ecclesiae ex eorum nutu pondere visa sunt atque adeò maxima Concilia de eorum sententia convocata faerunt adhuc convocantu● Socrat. lib. 5. in Prooemio Since Emperours became like Constantine Fathers of the Church the Causes of the Church have depended upon their ill and therefore the greatest Councils have been and yet are called by their Authority The third work of Supremacy is Promulgatio Legum Promulgation of Church-Laws and Edicts expedient for Ecclesiastical Government And this was performed by Kings and Emperours not Pope's as Church-Stories are pregnant Proofs Constantine made many Laws concerning Confessours and Martyrs Christians and Heathens Eusebius (k) Euseb De vita Constantini lib. 2. cap. 20 21 24 44. mentioneth two Laws one that abolished Idolatry Images Sacrifices and Divinations another concerning building and enlarging of Churches at the Emperour's Charge Theodosius made a Law against the Arrians occasioned thus Amphilochius Bishop of Iconium having been a long Suitour in vain used this Stratagem saluting the Emperour slighted his Son Arcadius newly Created Caesar which the Father interpreting as a Contempt of his Son grew angry till Amphilochius discovering himself said (l) Theodoret. lib. 5. cap. 5. Art thou offended Emperour that I reverence not thy Son And thinkest thou that God is not offended with the Arrians that blaspheme his Son The Emperour overcome with these words Legem scribit made a Law against the Assemblies of the Arrians I will not enter particulars but refer you to the Titles (m) De summa Trinitate side Catholica De sacro sanctis Ecclesiis De Episcopis Clericis De Haereticis c. of the Civil Law which were promulgated by Justinian Theodosius Valentinian Honorius Arcadius and other Godly and Religious Emperours There is a Collection of Ecclesiastical Laws made by Charls the Emperour Lodovick and Lotharius gathered by (n) Ansegmus Anno 827. Ansegmus Of Charls his Laws there be an hundred sixtie eight of the Laws of Lewis and Lotharius an hundred fiftie seven In the Preface the Emperour Charls professeth (o) Quapropter nostros missos ad vos direximus qui ex nostri nominis authoritate una vobiscum corrigerent quae corrigenda essent that he hath directed his Commissioners here you see Princes Commissioners and Visitours are antient that shall joyn with others to redress those things which need Reformation according to his Canonical Constitutions in his name and by virtue of hi● authoritie Gregory the First (o) Gregor Epist Bishop of Rome wrote a submissive Letter to Mauritius the Emperour and another to Theodorus his Physician to intreat the revocation of a Law invented by Julian and that in a very humble Stile (p) Vtrolique ergo quod debui exolvi qui Imperatori obedientiā praebui● pro Deo quod sensi non tacui Gregor Epist 61. lib. 2. Ego quidem jussioni vestrae subjectus I your Servant and subject to your command have sent this Law to many parts of the World and now I write my opinion to your Majestie in both I have done my duty I have performed mine obedience to the Emperour and I have not concealed what I thought fit for God's cause And Saint Augustine saith (q) Hoc jubent Imperatores quod Christus jubet quia cùm bonum jubent nemo jubet nisi per eos Christus August Epist 166. of this power of Laws When Emperours command that which is good it is Christ and no man else that commandeth by them The fourth work of Supremacie is receiving of Appeals giving Decisions Restitutions and Deprivations and other punishments of Bishops for Causes Ecclesiastical which in Primitive Times fell to the judicature of Princes not Popes for when Donatus (r) Vide Optatum libr. 1. August Epist 162 166. had procured Cecilianus to be condemned by seventy African Bishops and had set up another Bishop in his See of Carthage he appealed to Constantine the Emperour and desired him to assigne him Judges Constantine by Commission extant in Eusebius (s) Eusebius lib. 1. cap. 5. delegated and authorised Meltiades Bishop of Rome to hear the cause who gave Sentence for Cecilianus upon a second Appeal (t) Euseb lib. 10. cap. 5. Constantine made a second Delegacy to Chrestus Bishop of Syracuse who likewise gave Sentence with Cecilianus upon the third Appeal Constantine appointed Elianus a Civil Magistrate to examine Felix who acquitted Felix also Then the Emperour called both Parties before him and gave final Sentence for Cecilianus and made a severe Law against the Donatists In which Passage I pray you observe First that Meltiades not as supreme Judg of all Controversies but as delegated by Constantine did judg of Cecilianus his Cause and Saint Augustine (u) August Epist. 162. defended him from usurpation upon the seventie African Bishops because the Emperour not Saint Peter appointed it Next the Bishop of Syracuse did judg the same Cause after Meltiades without any wrong to the See of Rome no man in that Age found fault with it And Thirdly It is apparent that Constantine was superiour to Meltiades and both made him his Delegate and Judge of his Sentence and Judgement which Saint Augustine (x) Vltimum Judicium ultra quod Causa pertransire non potest Augustin contra Parmenian lib. 1. cap. 6. calleth the last Judgement beyond which the Cause could not pass (y) Socrates lib. 5. cap. 10. Theodosius calling a Council of all Opinions where Nactarius and Agilius made the Confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Consubstantiality Demophilus delivered up the Arrian Faith Eunomius the Eunomian Faith Eleusius the Macedonian Faith Then the Emperour alone separated from all Company saith (z) Tum solus separatus precatur Deum Socrates suprá Socrates made his Prayers to God to direct him in the Truth and then he read the several Faiths and condemned and rent all the rest that rent and divided

Laws Minist It is true your modern Court Parasites have fawned upon the Pope with such Blandishments of fulness of power yet as Baldus saith this plenitudo potestatis est plenitudo tempestatis fulness of power is fulness of tempest or disorder And your own barbarous Gloss confesses (m) Imperator in Temporaelibus habet potestatem a solo Deo imperium fuit antequam Apostolus esset Extravag De Majoritate Obedientia The Emperour in temporal things hath his authority not from the Pope but from God onely and the Emperour was before the Apostles were The Emperour Ludovicus the Fourth asserted his own right thus (n) Mea potestas non pendet a Papa sed a Deo immediaté vanum quod dici solet Papam non habere superiorem Paralipomena Uspergensia in Ludovico iv My power hath no dependance of the Pope but immediately of God alone and it is a vain tale that they say The Pope hath no superiour Johannes Major your own Colleague saith (o) Bonifacius Octavus multùm apparenter definivit quòd Romanus Pontifex est supra Reges in Temporalibus quod tamen oculatissimi Theologi dicunt esse falsum Johannes Major 4. Sent. 20. q. 2. Pope Boniface the Eight hath defined many things with great shew of reason that even in temporal causes the Pope is above Princes but I may tell you saith he the wisest Divines say it is false And your Romish Ceremoniary you so confide in declares to the world Ante Carolum Magnum neminem Imperii Romani coronam ex manu Romani Pontificis Romae suscepisse That before the Emperour Charles the Great that is for the space of eight hundred years after Christ no man ever received the Crown of the Romane Empire at Rome by the hands of the Bishop of Rome Therefore Bernard though an Abbot living in the mists of Popery tells Pope Eugenius without mincing (p) Esto ut alia quacunque ratione tibi vendices non tamen Apostolico jure nec illud tibi dare quod non habuit Petrus potuit Bernardus De Consideratione ad Eugenium lib. 2. Be it he may claim this pretended right by some other means yet by Apostolical right he cannot claim it neither could Peter give him that right he never had Gent. But to your Testimonies which I approve be pleased to add some reasons why the Pope hath not any authority to discharge any of the people of these Nations from their obedience to the chief Magistrate Minist The reasons are two First (q) Colimus Imperatorem ut à Deo secundum quicquid est a Deo cousecutum solo Deo minorem Tertull. ad Scapulam The chief Magistrate receiveth his authority onely of God and may acknowledge none above him within his Territories but God Secondly The Ty or Obligation whereby people are obliged in Duty to the chief Magistrate is perpetual indissoluble and may not lawfully be broken The former will be pertinent to this Article the latter will fall in in the next And that not only primitive Fathers and Protestants but even moderate Papists maintain this Doctrine appears by those (r) Primò Rex statum suum non nisi à Deo gladio suo debet recognoscere Secundò Rex solum Deum mortalem verò neminem in regno suo superiorem agnoscit Tertiò Papa non potest nec Regem nec regnum ejus supponere Interdicto seu Sacris interdicere nec subditis relaxare Sacramentum fidelitatis ei debitae propter quamcunque causam occasionem Alphonsus de Vargas pag. 123. three Articles agreed upon by the French Parliament at Paris and subscribed unto by the Sorbonists and other Divines First That the King or chief Magistrate ought to hold his state of none but God and his Sword Secondly He acknowledges onely God but no mortal man superiour in his Kingdom Thirdly That the Pope cannot interdict or excommunicate the King or his Kingdom or absolve his Subjects from the Oath of Allegiance for any cause or pretext whatsoever Gent. Make good your former reason which you say pertains to this Article That the chief Magistrate receiveth his authority onely of God and may acknowledg none above him within his Territories but God Minist The latter Branch of this Proposition That the chief Magistrate may acknowledge none above him within his Tertories but God alone is partly proved already but that all scruple may be removed I will add two Texts of Scripture more with the Fathers descant upon them and then proceed The former 2 Sam. xii ii where the Prophet Nathan having convinced David of his murder and adultery and using this Preface Haec dicit Dominus Thus saith the Lord onely as Leo (s) Haec dicit Dominus monuit Regem Davidem ut per poenitentiam peccata sua expiaret non tulit in eum sententiam quae tanquam Adulter Homicida juxta Legem morti addiceretur Leo Quartus 2. q. 7. cap. Non si competenter saith admonished him to expiate his sins by repentance but passed no sentence upon him that as a murderer or adulterer according to the Law he might be put to death Hence we may collect if Nathan a Prophet extraordinarily commissioned by God was not impowered to sentence David the chief Magistrate or stir up his Subjects against him much less may a Roman Prelate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put his sickle into another's harvest and out of his Diocess molest Princes Potentates and States Gent. Perhaps Nathan who was an extraordinary Prophet had an extraordinary dispensation to spare David who was an extraordinary Prince Minist No the other Text I shall produce relating to the same History overthrows that which is Psalm li. 4. Tibi soli peccavi Against thee thee onely saith David unto God have I sinned St. Ambrose gives the reason (t) Rex utique erat nullis ipse legibus tenebatur humanis neque enim Reges ullis ad poenam vocantur legibus tuti imporii potestate homini ergo non peccavit cui non tenebatur obnoxius Ambros in Apolog Davidis cap. 4. lib. 2. ep 7. He was saith he a King or supreme Regent and so subject to no Law of man for Princes beeing freed by Royal Prerogatives of Imperial power are not punishable by humane Laws he therefore sinned not to man to whom he was not subject With him agrees Euthymius in these words (u) Cùm sim Rex te solum commissorum à me scelerum judicem habeam tibi soli peccasse videor hoc est tibi soli judici subjicior caeterorum enim omnium ego Dominus sum ob potentiam meam licere mihi videtur quaecunque libuerit Euthym. in Psalm li. Seeing I am a King and have thee onely my Judg over my sins I seem to sin onely to thee that is I am subject onely to thee as to my Judg for I am Lord over all others and in regard of my power