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A58824 Children of Beliall, or, The rebells wherein these three questions are discussed : I. whether God or the people be the author and efficient of monarchie? II. whether the King be singulis major, but universis minor? III. whether it be lawfull for subjects to beare armes or to contribute for the maintenance of a warre against the King? T. S.; Scott, Thomas, 1580?-1626.; Swadlin, Thomas, 1600-1670. 1647 (1647) Wing S2082; ESTC R8516 17,999 28

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is singulis major no man denies or if any onely such as are more Beasts then men and live more by sense then reason or rather have lost both their sense and reason My enquirie therefore is upon the other branch of this question viz. Whether the King bee universis minor lesse then the body representative This is the thing in agitation in this wicked age and affirmed by wicked men the children of Belial But how truely they affirme it you may see First by their Sophistrie and secondly by our verity grounded upon Scripture Fathers Reason and the Law of England 1. They tell us the fountaine or cause of the King is greater then the King but the people representative is the cause and fountaine of the King But with their favour that Axiome upon which they build Quicquid efficit tale est magis tale though it bee alwayes true Ante effectum productum yet it is often false Post effectus productionem V G The fountaine was once more water then the river the sparke was once more fire then all the wood in the chimney but it is not so And indeed the assumption is never true for the people is not the fountaine or efficient of the King God is I have shewed it before and thither I referre you And yet were it true why yet it would not follow that therefore the people are greater then the King For that Axiome is true onely in those agents in whom the quality by which they worke is inherent and from whom it cannot be separated But the people if they had power to make the King have by that Act divested themselves of that power and the King is not under them but over them and not onely over them Sigillatim but also Conjunction else the body representative need not petition him for they might command him they need not else call him their Soveraigne but their fellow-subject they need not else write To the Kings most excellent Majestie but To our very loving friend But you know the usuall style of the body representative to the Kings most excellent Majestie We your Majesties most humble subjects in this present Parliament assembled and this I hope is no complement or pro formâ tantum Sure I am they call God to witnesse it and so by their owne practise and confession the King is not onely singulis but also universis major 2. And so secondly the Scripture sayes as much for when that Army Royall was to joyne Battell against Absolon the Generall of the Rebels and his Rebell-Armie and David the King had appointed his three chiefes over all his Cavalrie and Infantrie Joah Abishai and Ittai and said Hee would go forth himselfe to battell No said the people the people represented the great Councell the Councell of Warre and the Councell of State they all desire him to forbeare and tell him It is not safe for him to go along with them and why What reason have they for it marry the best reason in the world salus Populi salus Regui both depending upon the safety of the King If we flie away they will not care for us neither if halfe of us die will they care for us but now thou art better then 10000. of us id est Thou art worth us all thou art better then us all thou art over and above us all And so much sayes God himselfe when speaking of the King he sayes I have exalted one chosen out of the people Marke it it is Vnum electum è populo not a populo and that one so chosen by God God hath exalted and over whom hath God exalted him over the people sure or over no body and not over this or that part of the people but over the people indefinitely i.e. over all the people generally and universally The New Testament too speakes the same {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In which words the body collective and the body representative are both subordinated to the King the body collective is the people and sayes Saint Peter to them Submit your selves the body representative is the inferiour Magistrates the Peers Nobles and Counsellors call them what you please the House of Peeres and the House of Commons and saies Saint Peter of them They are Governours sent by him id est by the King for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cannot here relate to any word but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} else there had beene an absurditie and if there were a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} there were an impossibility too as absurd to suppose one Kingdome to have two supremes as one Firmament to have two Sunnes and as impossible to grant obedience to two supremes commanding contrary things as to serve two masters In a word the inferiour Governours are made by the cheife and who is the chiefe but the King God only made the King and the King only makes Inferiour Magistrates for they are sent or made only by him God only can de jure unmake the King and the King only can de jure unmake the Inferiour Magistrates And therefore they are not coordinate with him but subordinate to him If now you believe Samuel the Prophet or St. Peter the Apostle or God himselfe the King is as well universis as singulis major id est in plaine English Greater then people or Parliament viz. where the King and Parliament are distinguished for the Parliament is sent or made or calld to be a Parliament by the King And hath it not been so ever since looke else upon Tertullian for the Primitive Fathers We account the Emperour Soveraigne over all and acknowledge him subject to God alone Looke else upon Aquinas for the Schoolemen if a successive King or King by inheritance turne Tyrant recurrendum est ad omnium Regem Deum we must have recourse to God alone because God onely hath power over Kings And sayes Gregory Turonensis to Childerick that King of France You may chastise us if we transgresse but if you exceed your limits who may chastise you None no man no assembly of men who but God surely then the King is above all men in the judgement of Divinity And is he not so in the judgement of reason why else doe we call the Ring Sponsus Regni and at his Coronation he is wedded to the Kingdome with a Ring Why else doe wee call the King Caput Regni not of these or those perticular Members but Regni of all the members in the kingdome For all the members in their politick capacity make but one body and hath one body any more then one head and hath not every body a head else it is a monster or a carkasse Nec populus Acephalus corpus vocari meretur quia ut in naturalibus capite detruncato Residuum non corpus sed truncum appellamus sic in politicis sive
like the word of God may be sleighted but in the end it will appeare a word of power and shall be suffered with death where it was not obeyed with duety For against the King there is no rising up Nemo qui insurgit sayes Junius Nemo qui insurgat sayes Clarius I wish hee had beene a Prophet By Solomons rule it is unlawfull to beare Armes against the King And so it is by Saint Pauls rule too his precept is obedience to the higher powers not to the naked authority as Mr. Burrowes would make that man beleeve that is given over to beleeve a lye but to the person cloathed with that power For if {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may signifie power in the abstract or the power of the Law without relation to the person that made that Law yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must of necessity note the person and the superiority of the person that hath this power conferred upon him and such power no person in England hath but onely the King of England His great Counsell may ju● dicere he onely can jus dare and therefore to him must every English soule be subject subject actively licitis and subject passively in illicitis both wayes so farre subject as that we may not resist The reason is for if we doe we shall receive damnation the word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and that signifies not the plundering of the goods at home not the hanging of the body abroad but the everlasting damnation of the soule and body in Hell notwithstanding Mr. Marshals new Lexicon If now you beleeve Solomon or Saint Paul I could add Moses and all the other Prophets Saint Peter and all the other Apostles It is not lawfull for any man for any sort of men to beare Armes against the King Yea therefore every man must assist the King with Armes and contribute to the maintenance of his Warres for they that doe not are the children of Belial The children of Belial said How shall this man save us they despised him and brought him no presents And doe not the Fathers assent to the same Why else did Justin Martyr say For our Religions sake and preservation of publike peace we Christians O Emperour yield you our helpe and assistance It was Tertullians glory that Christians were never found Albinians Nigrians Cassians or any other sort of Traytors Athanasius professed it not lawfull to say or speake otherwise then wel of Majestie Nazianzen knew no meanes lawful to restrain the persecutour but tears St. Ambrose knew no other way to resist then with teares St. Austine commended the Christians for obeying Julian I could name St. Gregory Fulgentius St. Bernard and many more For all heare the Anathema of a full Assembly of Bishops in the Conncell of Toledo Whosoever shall violate that Oath which he hath taken for the preservation of the King's Majesty whosoever shall attempt to destroy or depose the King whosoever shall aspire to the Regall Throne Let him bee accurst cast out of the Church and together with his Complices bee condemned with the Devill and his angels eternally let them be all tyed in the bond of damnation who were joyned in the society of Sedition Here now let no man say That these Fathers command obedience to good Kings onely for some of those Kings whom they command to obey were Hereticks some Idolaters some Apostata'es some Tyrants most of them bad enough Let no man say the Christians did not resist because they had not strength and power enough for Tertullian tells you They had Cyprian tells you They had Saint Gregory the Great tells you They had the number of Christians was A principio from a few yeares after the Apostles Nimius copiosus both strong and numerous Let no man say Christian Religion and their priviledges were not yet established for they were Constantine the Great and his successors established them and daily added to their Immunities And now judge your selves Beloved whether you were better beleeve the Scriptures and the Fathers then some yong Teachers and schismatical Divines crept up but yesterday and never durst appeare in Old England till now and now they doe appeare they dare not dispute verbis but verberibus and God first or last will give them their belly full Certainely if our Brethren were not wilfully blinde they would joyne with us and conclude It is not lawfull to beare Armes or contribute to maintaine a Warre against the King They were children of Belial that brought King Saul no presents and to Belial they all must without Gods infinite mercie and their owne repentance who now maintaine a Warre or beare Armes against King Charles And this is evident fourthly and lastly by those fearefull punishments and judgements which God and man from time to time have inflicted upon Rebells and Traytors even such as have borne Armes and maintained War against their Kings Looke else upon those intentionall Rebells Corah the Clergie Rebell Dathan and Abiron the Laie-Rebells the one by a fire from Heaven is sent into the fire of Hell the other through the earth fall into the pit of the damned So Saint Basil Looke else upon that verball Rebell Shimei hee is put to an untimely and ignominious death Looke else upon those actuall Rebells Achitophel a great Polititian Absolon a Favourite of his Fathers and of the peoples affections the one hangs himselfe the other is hanged in a tree And Sheba for but blowing a seditious Trumpet for but striking up a rebellious Drumme hath his head cut-off See my Beloved see if yee can finde but one even but one Rebell either in holy or humane Histories that ever escaped unpunished either by the hand of God in a troubled and perplexed conscience or by the hand of man in an untimely and odious death Brutus with the same hand and Dagger hee stabbed his King Caesar he kils himselfe That seditious Ring-leader of the Jewes against Adrian the Emperour who called himselfe Ben-Chobab or Filius stellae is suddenly kild and ever after scornfully remembred by the name of Ben-C●zba or the Sonne of a Lye I have heard of a certaine Commander whose name I am not willing to remember who often wisht he might rot if ever he lift his hand or drew his Sword against the King notwithstanding he did both and God answered his wish hee rotted within and dyed A certaine Lord I have likewise heard of a great Ring-leader in a Rebellion yet a great pretender to a Reformation who in his exercises of Devotion would often desire God If the cause he took were not right if the cause he managed were not just he would take him away suddenly God heard him and answered him for by the shot of a Musket he is killed so suddenly that he had not so much time as to say God be mercifull unto me and so without signe or symptome of repentance dyed I need not remember you of Pausanias Ariobarzanes Rodolph Duke of Suevia Catiline of Rome and many of England Not one of them all nor any other that I remember or have read of but if he lived he lived the scorne of honest men and if he dyed he dyed the shame of his Friends the mirth of his enemies and the example of all God in the shamefull and fearefull punishments of them telling us That to beare Armes or contribute to maintaine a Warre against the King is utterly unlawfull That the people of this Kingdome may no longer do it With the Church I pray From all Sedition and privy Conspiracie from this present dangerous Rebellion from all false Doctrine and Heresie from hardnesse of heart and contempt of thy Word and Commandement Good Lord deliver us Amen FINIS Questions Resol. Populi Resol. S●muelis Division Ps. 1. Mat. 17.21 Belial what Children of Belial how Job 8.44 ● a. ● ae Act. 4.19 Pol. l. 1. c. 8. Exod. 2.12 14. Act. 7.25 Judg. 19.8.10 1 Sam. 8.4 Pro. 8.15 Isay 45 1. Dan. ● 25 Joh. 19 1● Rom. 11.1 Object 1 Reg 12 2●0 Answ. Replie 1 Pet. 2.13 Resol. Ad Antioch q 55. De reg. pa. l. 1 c 6. Speed l. 9. c. 26. Polyd. Virg. l. 11. Smith C. W. l. 2. c 4. fol. 34. ab Ps. 2. Eccles. 10.20 Est 2.21.23 Deut. 27.16 Num. 23. 2. Sam. 16.5 1. Sam. 2a 2ae or Quest 2. 2 Sam. 18.2 Ps. 89.20 1 Pet. 2.13 Ad Scap. 2 a. 2 ae q. 104. ar. 6. Fortesacut l. 2. c. 8. Object Answ. Replie Resol. l. 2. c. 4. Elisab pag 391. Brit. pag. 132. Ps. 3. ●● 3 ae 1. Mediatione non Rebellione Junius Borth●ius Osiander Willet non Fustibus sed precibus Peter Martyr 2. Revelatione non oppositione 3 Speciali jussu non lege 4. A populi tumultu non Regis tyrannide 5. Verbis non Gladits persuasione non insurrectione leprosus fuit 6. Usurpatrix fuit Object 1 Sam. ●2 1.2.24.28 Answ. 1 Sam. 26.1 1 Chr. 12.22 1 Reg. 12. Answ. 1 Reg. 12.19 2 Cro. 10.19 Answ. 4 a. 3 ae Eccles. 8.2.3.4 Pro. 30.31 Rom. 13.1.2 5 a. 3 ae Apol. 2. ad Ant. Imp. pag. 113. Ad scap Apol. ad Const. Orat in Julian 1. Contr. Auxent Ep. 31.32.33 In Ps. 114. Conc. 5. Canc. 2. In Apol. Ep. l. 7. ep. 1. 6 a. 3 ae Hom. 9. Euseb. l. 4. c. 7.