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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	law_n	people_n	safety_n	1,280	5	9.1725	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73761	The epistle congratulatorie of Lysimachus Nicanor of the Societie of Jesu, to the Covenanters in Scotland. VVherin is paralleled our sweet harmony and correspondency in divers materiall points of doctrine and practice.	Nicanor, Lysimachus, 1603-1641.	1640 (1640)	STC 5752; Thomason E203_7; ESTC R17894	65,738	81

of the ayre shall tell it and the fowles that she shall betray it Covenanter● inform for D●fensive § 4. This man was too fearefull but you were of another spirit encouraging the people and dehorting them from being afraid of shadowes yea your Priests were good patterns to the rest to follow There was one of them who is worthy if you could permit Images to have his Statue ingraven in Marble Da●id 〈◊〉 to eternize him to the worlds end who went so stoutly to the Camp upon his horse with two Carabins at his Sadle two Pistols at his side with a broad Scottish sword those five weapons were like unto Davids sive smooth stones which he tooke out of the brooke to kill Goliah with This David no doubt would have killed sive English at the first encounter with his five deadly weapons and would have returned with triumph saying with Paul I have fought a good fight for 2 Tim. 4.7 Nehem. 6.11 should such a man as he flie But if any shall produce the Canons of divers generall Councels ordaining Clergie men that beare arms to be degraded and put from their place And that of Davenant Christ●● gladium verbi promittit non ferri Davenant deter quaest 4. fugam suadet non pugnam Christ promiseth to his Pastors the sword of the word and not the sword of Iron he perswades to ●lie but not to sight the answer is easie Those generall Councels though not intoto yet pro tanto are like your 6. generall or n●tionall Councels which you have condemned because they were against you and Davonant is a Bishop and so your adversary A third errour wherewith wee were formerly tossed by you is now removed it concerneth the Church-government which you at last being put to it doe acknowledge to belong to the Church not to the King What hath hee to doe there Let Kings take care of civill state Let Church of Church-matters debate This was the presumption and errour of Henry the 8. King of England Bell. de Rom. Pontis l. 1. ca. 7. as Bellarmine observeth Is enim se caput ecclesiae Anglicanae constituit eodem modo censuit alios principes capita suprema in suis ditionibus esse For he made himselfe Head of the Church and after the same manner judged other Princes to bee supreme heads within their owne Dominions And thus King Charles would also be therefore in your Pretestations you declare that it is your ancient grievance Protestat 18. Decemb. 1638. That his Majestie takes upon him that spirituall power and authoritie which properly belongeth to Christ as onely King and Head of his Kirk The ministery and execution whereof is onely given to such as beare Ecclesiasticall government of the same So that in his Majesties person some men presse to erect a Popedome And all your Protestant Divines do hold the same doctrine as so many Court Parasites The Fathers went too far on this way August contra l●●●●●● P●ti●●ae lib. 2. c. p. 92. I will but name Augustine All men saies he ought to serve God by cōmon cōdition as men in another sort by several gifts offices by the which some do this some do that No private person could command idols to be banished cleane from amongst men which was so long before prophesied Idem contra Cr●s● lib. 8. cap. 51. Therfore Kings beside their duty to serve God common with all men have in that they be Kings how to serve the Lord in such sort as none can do which are not Kings for in this Kings as they are Kings serve the Lord as God by David enjoyned them Psal 1. if in their Kingdomes they command that which is good and prohibite that which is evill not in civill affaires only but also in matters concerning Divine Religion c. This man is so confident that in his 50. Epistle he cryeth out Who being in their right wits dare alledge the contrary But truly the Donatists held the better part they durst alledge the contrary so dare We so dare you doe macti viri virtute novâ The fathers judgement in such state matters is not approved by his Holinesse the Pope Bellarmine our trustie Champion speaketh better for you That the civill Magistrate regit homines ut homines sunt magis ratione corporum quam animarum but on the contrary the Church Governour regit homines ut Christiani sunt magis ratione animarum quam corporum ille habet pro fine temporalem quietem salutem populi iste vitam sempiternam foelicitatem ille utitur naturalibus legibus institutis humanis iste legibus divinis The King governeth men as they are men and rather in regard of their bodies then their soules but the Church Governour governeth men as they are Christians and rather in regard of their soules then their bodies The end of the one is to procure the temporall quiet and safetie of the people the other hath for his end everlasting life and happinesse the one useth naturall Lawes and humane institutions but the other useth Divine Lawes And whereas your Doctors say that the King is the Keeper of the Tables and the Minister of God for our good and if for our good then chiefly for our principall good the good of our soules to have a care of Religion according to the examples of the religious Kings under the Law and Christian Princes under the Gospel c. Those and many such like idle arguments are not worthy that I should stand to answer them especially in an Epistle for there is no such need of Kings the people may well enough bee without them Covenanters informat for Defensive arg 3. for there was none till Cains dayes as you say The Church was well governed in the Primitive time while there was no Christian King Ad annos fermeè 30● nullus fuit in Ecclesia Christianus Princeps secularis For the space of 300 yeers there was no secular Christian Pr●nce in the Church sayes Bellarmine And therefore sayes he Bell. de laicis cap. 17. Christus Ecclesiam regendam Petro Episcopis commisit non Tyberio ejus Praefectis Hee committed the government of his Church to Peter and the Bishops not to Tyberius the Emperor and his Officers He said to Peter Feed my sheep not so to Kings but Doe my Prophets no wrong The Church-men must give an account to God of mens souls Kings have no such account to make as our Stapleton sayes well with you therfore concludes that not Kings but the Church is to be obeyed in Ecclesiasticall businesses according to that of the Apostle Obedite praepositit vestris Obey them that have the rule over you and submit your selves unto them for they watch for your soule Heb. 13 17. You doe then as it becommeth you not to regard the Kings words nor ohey his Proclamations but to perswade the people that I may use your own words

you who did refuse obedience to that which is judged by all your prime Doctors to be lawfull Thus those two famous Doctors of yours Gualter Bullinger did write in an Epistle sent to the Schismaticks in England who had opposed themselves as you do to the Service-book of England If in case say they any of the people be perswaded that those things savour of Poperie let them be taught the contrary and perfectly instructed therein and if so be through the importunate crying out hereupon before the people by some men many be disquieted let them beware that do so that they bring no greater yoke upon their own necks and provoke Queen Elizabeth her Majesty and bring many Ministers in such danger as they cannot rid themselves again I will shew you an example hereof which fell out in Germanie at Magdeburge and within the Territories of Marquesse Albertus The Prince required the Ministers to follow the whole book of Augustan's confession where is a Liturgie that hath all that is in yours which you have condemned but some m●e ceremonies and doth retain the name of the Masse-book Refusall thereof was made by the Nobility Gentry Ministers and Citizens even as some of all this ranke among you have done The Court hereon ran upon another deliberation proposing Articles which doe not alter the doctrine and Liturgie but thrust upon them m●e Ceremonies which yet howsoever may well enough be borne sayes Melancton whom you call the light of Germanie adding withall a threatning that they who will not follow this prescription should depart the Land Upon this some too forward Ministers affirmed It were good to affright the Court with some terrible writing with the scare of Sedition and with this Scar-crow to represse and hinder further alteration Ill●ricus Flaccius was chiefe man the Demetrius in this upreare crying out as your Ministers did That rather desolation should be made of the Church and Princes are to be frighted with terror of Insurrection But for my part said Melancton I will be author of no such soure advice Whereupon the ●est of the Ministers did slander Melancton as Anticovenante●s say you doe them as Popishly affec●ed Cou●●h Melan. part 2 pag. 90.91.100 and was upon the plot to reduce Poperie and wrote to Calvin to this effect But truly I am of Beza's opinion that they accused him without cause as afterward Calvin knew more truely For sayes Beza at the beginning it was not knowne with what intention that evill spirit ●●●a 〈…〉 1●●0 and whole Troup of the Flaccinians raised so many tumults and now at this time doth hinder the work of God against Papists Thus Beza And it is true indeed that the Flaccinians who thus did combine against their Prince did more advance our cause then Melanc●on and the remanent of your Doctors whose judgement was that the Church should not be troubled by refusing the Service book and as Melanctons words are to wrangle about a Surplesse or the like matter where wise-men will exclaime against us that we withstand and disobey Authority and nourish contention with a foolish forwardnesse Now seeing it hath pleased your King to deale thus with you to lay no heavier burdens upon you who have complained of a light one but to grant you all that hitherto you have p●titioned see if you can obtaine of him a change of the government But I pray you doe it with great prudence and circumspection laying such grounds as you may firmely build upon them For if at the first you declare your selfe and say plainely Sir wee desire your government changed he will resile and not grant it and to proceed suddenly from one extremitie to another is difficult Therefore first of all by such faire wayes as you can bee instant to take from him his negative voyce in Synods and Parliaments which is a thing so essentiall to Soveraigntie that it stand●th an●●alleth with it For he being destitute of this P●llar if in Parliaments by pluraliti● of voyces it be carried that you will not have this man to raign over you of necessitie he mu●● be gone Secondly see if you can take from him the power of making Laws and let the Parliament and Synods bee the Law makers You have taken this de facto already in your large pro●e●ation in Septemb. 1638. where you say in expresse terms that the Parliament and Syned are the Law-makers and the Law-interpreters As you have it de facto see if you can get it de jure established by Law which if you obtaine you may thinke you have attained your end for if not the King but Parliament and Synods be the Legislators hee must he subject to such Laws as it shall please them to make who are the two Supreme judicatories to which in your protestation you appeale from the King and his Councell thus subjecting your King to Parliament and Synod which is a thing that ●ee can hardly suffer But to please him withall appoint him to be the Executioner of the Laws and so let him have the name of a King But it may be ●hat if he have no more but the execution of your Lawes that he shall rid himselfe of that too if you grant him no more power because men will say He is not your King but your Officer or H c. Thirdly if so bee that he shall be content with what portion of authoritie you judge sufficient take heed that hee fall not upon you who have thus curbed him and execute the laws against you and therefore to make all cocke sure because he cannot doe all by himselfe but must have Officers under him let this bee granted to you also to be Chusers of his Officers and let those be such as you know most expedient for you and so they shall be rather your men then His. I heard that all this was motioned by you but you have not showne me what successe it hath taken I have dwelt long upon this necessary point of the change of Government and therefore I proceede to a second head where into wee fully conspire and it is a very fit preparative to this intended change Coven●●te● in●●●m f●r d●se●si●e a●g 3. And I cannot but applaud you for rejecting that former errour to defend that Kings are of Divine Institution and doe now hold with us that they are of humane Institution by positive Lawes Inregnis hominum potestas regis est à popule Bell de Concil●l●● 2. cap. 19. quia populus facit regem In the Kingdome of men the power of the King is from the people sayes Bellarmine and commends Navarre Qui non dubitat affirmare nunquam populum ita potestatem suam in regem transferre quin illam sibi in habitu retineat ut in certis quibusdam casibus etiam * Al●● astu actu recipere potest Who doth not doubt to say that the people did never so transferre their power to the King but they did retaine it habitually