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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	world_n	worthy_a	young_a	25	3	5.9232	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70493	A vindication of the primitive Christians in point of obedience to their Prince against the calumnies of a book intituled, The life of Julian, written by Ecebolius the Sophist as also the doctrine of passive obedience cleared in defence of Dr. Hicks : together with an appendix : being a more full and distinct answer to Mr. Tho. Hunt's preface and postscript : unto all which is added The life of Julian, enlarg'd.	Long, Thomas, 1621-1707.; Ecebolius, the Sophist. Life of Julian.	1683 (1683)	Wing L2985; ESTC R3711	180,508	416

Obedience when the Laws do allow us to make resistance in defence of our Religion our Liberties and Lives Item For insufficiencie not being able to pray ex tempore or to preach without book Witness Dr. Pocock Bishop Sanderson c. Item For administring the Sacrament to all that desired it and for using the Lords Prayer as a Charm Such were the Articles by which a great part of that Clergie was destroyed of whom the world was not worthy With such our Gentleman is still in travel but I hope his labour will be in vain Read some of those Sermons and Treatises which of late years have been published by such as you call young Coxcombs Consider the strains of Piety and Moderation of Reason and Judgement of Industrie and acquired Knowledge and I am confident you will find so little hopes to be believed by others that you will see reason enough not to believe your self Let him talk of the persecution of Julian and other Pagans this which our Author promotes exceeds them all Others did but Occidere Episcopos this man seeks Occidere Episcopatum and under a pretence of pleading and praying for them he contrives how to prey upon them What else meaneth that insinuation which he quotes from Grotius to gain it some Authoritie having bankrupted his own Verso in morem abusu intermitti res ipsas non est infrequens p. 13. of Preface which he applieth to the Episcopal Office Nomen eminentia Episcopalis eorum culpa quibus obtigerat omnem sui perdiderat reverentiam in odium venerat plebis I greatly wondered to hear that Prayer of his against Sacriledge p. 103. He that designs contrives or consents to spoil the Church of any of her Endowments may a secret Curse waste his substance let his Children be Vagabonds and beg their bread in desolate places But when I call to mind Mr. Humphries project for increasing the number of our Bishops whom he would have to be chosen by the several Factions Presbyterian Independent c. and these whether Lay-men or Clergie-men to preside over those Parties it remembred me of a passage of Mr. Hunt's p. 90. of his Postscript where he demands thus Will it be any prejudice that the number of her Bishops be increased and that Suffragans be appointed and approved by the present Bishops c. So that when other Trades fail Mr. Hunt as well as Mr. Humphries may have some hopes of being made Suffragans at least For the Order of Episcopacie may be laid by as he intimates and then some Lay-superintendents may succeed and enjoy their Honours and Revenues Therefore to his Curse I shall add my Prayer for a blessing on Levi Deut. 33.11 Bless Lord his substance and accept the work of his hands smite through the Loins of them that rise up against him and of them that hate him that they rise not again The second Head contains a justification of the late unnatural War p. 6. It is difficult he saith to tell how that late unhappie War began or how it came to issue so tragically in the death of the late King And being to speak in so difficult a case he enters his caution p. 50. I would not be perversly understood by any man as if I went about to justifie our late Wars But it will appear to be Protestatio contra factum P. 102. He says That War would have been impossible if the Churchmen had not maintained the Doctrine that Monarchie was Jure Divino in such a sence that made the King Absolute This was a fiction of Mr. Baxters and through the Loins of the Clergie they strike at the King as if that glorious Prince intended Tyranny But that good Prince was far from any design of ruling by an Arbitrarie power he had no Army nor Mony to raise one but by the contrivance of some men his Father was engaged in an expensive War for the recoverie of the Palatinate which exhausted all the Exchequer and reduced the Royal Family to great necessities and then they failed in their promised Supplies and left him to a precarious way of subsisting and to stretch his Prerogative for the preservation of himself and Family He would have parted with the half of his Power and Prerogative as he often offered to have preserved or restored peace to his Subjects But when he spake to them of Peace they made themselves ready for Battle But were there not some other Doctrines preached in those days which contributed more to the beginning of that War than that of the Divinity of Kings What think you of the Doctrine of the lawfulness of Resistance then preached and printed under the same Arguments as now it is by Mr. Marshal Burton c. What think you of that Doctrine which according to the Jesuits taught That the rise and Original of Government is in the People and that as they gave so they might recall it as they saw cause You know who layeth down the same Principle in a certain Preface That Government is the perfect creature of men in Societie made by pact and consent and not othorwise most certainly not otherwise and therefore most certainly ordainable by the whole Communitie for the safety and preservation of the whole P. 38. of Preface To what tended this other Doctrine That the Authoritie of the King was in the two Houses when they had frighted away his Person That the King was Singulis major but Vniversis minor That Episcopacy was an Antichristian Order and to be stub'd up root and branch That the King Court and Bishops were designing to bring in Popery That our Liturgy was but the Mass-book translated These Doctrines with such Remonstrances Votes and Ordinances began that unhappy War The Associations made in City and Country seizing the Forts and Magazines and Royal Navy and answering all his Messages of Peace with reproaches of his Male-administrations This is that which you call the English Loyalty When they sent out Armies to fight him when they had him Prisoner and voted no more Addresses they were if you will believe them or Mr. Hunt his Majesties most Humble and Loyal Subjects still Such as these I could as easily prove to be the Doctrines of those times as that they are the Opinions and Practices of too many in these our days though most absurd and dangerous as they are now published by too many besides our two Authors P. 20. Pref. There is little reason to charge the guilt of the unexpiable Murther of our late Excellent King upon Presbyterie which was not thought of here in England till the War was begun And p. 21. Sure this Gentleman hath read very little or dissembleth very much Mr. Cambden in the Life of Queen Elizabeth is full of the Projects and Practices of such as planted the Geneva-Discipline here in England what troubles they occasioned to the Government both in Church and State and what deserved punishments some of them received as Penry and Vdal

dogmatically to the people committed to his charge we shall find him teaching and exhorting a different Doctrine and Practice from what is here delivered by him of which I shall speak at large hereafter and onely note by the way That the Oration was made long after Julian's death which savoured not very much of humanity and if it were upon occasion of some disappointment as is reported it had as little of Christianity And this will appear a truth that he did exceed as well in the praise of Constantius the first Arian Emperiour as in the dispraise of Julian and the misrepresentation of the Christians in his time All which circumstances considered and no other proof produced our Authour deserves to do publick Penance for abusing the Fathers and Primitive Christians and as he saies the whole Christian world And yet what can Gregory blame in Constantius but that which he calls his Ignorance or Mistake not being aware of his Apostacie And it was too unchristian to blame the Emperour not onely for making him a King but keeping him alive This you say p. 24. is enough to shew that Constantius would never have made Julian Caesar if he had known him to have been such And in my judgment here is as much said to prove that Constantius ought to have slain him when his Brother Gallus was slain Although this was a thing which he repented of in his Death-bed and would undoubtedly be more unworthy of a Christian Emperour to exclude him out of the life than to leave him to a Succession that descended by inheritance to him And if it be such a Bill of Exclusion that you contend for I am sure none of the Fathers nor any good Christian would ever consent to it P. 24. Is an Exclamation against the Emperour having first said that Constantius did far excel all other Kings in Wisdom and Vnderstanding p. 25. and that he was led by the Hand of God into every Counsel and Enterprize what in turning Arian and persecuting Athanasius and other Orthodox Bishops and putting Arians in their seats your wisdom was admired above your power and again your power more than your wisdom but your Piety was valued above them both Then he comes to blame the Emperour as the onely ignorant and inconsiderate person and which of the Devils stole in along with you at that Consult And yet again p. 26. he saies of this first Arian Emperour That he would have parted not onely with his Empire and all that he had in this world even his Life it self for the securitie and safetie of the Christian Religion c. And our Author saies that at his death he shewed with much earnestness the concernment he had for the true Religion p. 28 29. But for ought I yet see Julian's Apostacie was not yet known but he was generally accounted both a pious and a stout man and therefore his repenting of making Julian Caesar was not on the account of Religion but for some other respect Julian having been declared Augustus by his Souldiers who often disposed of the Empire and being then on his march to dispute the Title with Constantius for hitherto Julian kept to the Christian Assemblies and was not known to be a Pagan as you shew from Ammianus Marcellinus p. 28. After that Julian was declared Emperour he still feigned himself a Christian and though in private he performed his Heathenish Rites trusting some few with the secret yet he publickly went to Church on Twelfth-day and after he had been devout at the Service he came away again This was done at Vienna not quite Ten Moneths before the Emperour's death This is all that our Author produceth for the sense of the Fathers and primitive Christians for the Exclusion of Julian his Title was divine his Religion at most onely suspected not know Yet saies our Author p. 30. If this Doctrine concerning the alteration of Succession shall displease any which is contrary to what these Fathers which will not amount to one single person assert with so much vehemencie He thinks it reasonable that first they confute this Doctrine of Exclusion which they dislike And secondly That they would never fetch their Mountebank-Receipts of Prayers and Tears and suchlike encouragements to Arbitrarie Government out of the Writings of these very Fathers This our Author knew could easily be done and therefore he thought to prejudice his Readers against it by calling them Mountebank-Receipts and Antimonarchical Authors and encouragements to Arbitrarie Government Than which I scarce know any thing more profane but the down-right Blasphemie of the Doctrine of Christ and the practice of the best Christians who counted not their lives dear unto them that the Doctrine of the Gospel might not be evil spoken of as if Christianity were an utter Enemie to Caesar or as another Mahomet to establish his Kingdom by the Sword What an easie matter doth our Author think it to impose any falsehood on the Vulgar when he tells them of Fathers and primitive Christians with so much vehemencie asserting the lawfulness of excluding Julian and instead of all other proofs produceth onely a Rhetorical Expression of a person in some passion from which it might be proved as lawful to Murder Julian as to Exclude him from the Succession Hercules tuam fidem But to answer our Author's demand I shall endeavour to confute his Doctrine viz. That the Fathers and Primitive Christians of the whole World were for the Exclusion of Julian from the Empire Iraeneus Tertullian and St. Augustin you have seen to be of a contrarie Judgment 1. The true Christians could not be for it upon your Position That he had a right to it by the Law of Nature and the Hand of God gave it him which you seem to assert 2. It is certain the Arian Fathers were not as hath been alreadie shewn they congratulated Julian's advent to the Kingdom Much less could the Orthodox be for it upon Gregories surmise that Constantius would have excluded him out of the Life as well as the Empire 3. From their behaviour towards Constantius a vehement Arian the Orthodox Fathers shew they were not for Exclusion Constans his Brother was joyned with him in the Empire and he defended Athanasius and the Orthodox Bishops against Constantius yet these Christians never sided with Constans against Constantius they never resisted or sought to depose or exclude him although his Heresie was extreamly dangerous and propagated by Force and Persecution of more eminent Divines than any that suffered under Julian And as our Author says that Poperie is ten times worse than Paganism so I have heard as wise and good men as himself say that Socinianism is as bad as Poperie and the Arians who denied the Deity of the Son and the Holy Ghost were much like our Socinians Mr. Baxter hath so much Charitie as to think that some that died in the Communion of the Church of Rome are Saints in Heaven though he will scarce grant it to

call the King to an account the Estate is Democratical if the Peers it is Aristocratical but if indeed it be Monarchical neither nor both can judge their Prince In the first Homily against Rebellion p. 1. our Church says that in reading of the Holy Scriptures we shall find in very many places as well of the Old Testament as the New That Kings and Princes as well the evil as the good do reign by Gods Ordinance and that Subjects are bound to obey them The Augustan Confession Article 16. Christians must necessarily obey the present Magistrates and Laws except when they command to sin French Confession Article 11. We ought to obey Laws and Statures pay Tribute and bear other burdens of Subjection and undergo the Yoke with a good will although the Magistrates should be Infidels so that Gods soveraign Authoritie remains inviolate The Belgick Confession All men of what dignitie qualitie or state soever they be must subject themselves unto the lawful Magistrates pay them Imposts and Tributes and please and obey them in all things not repugnant to the Word of God Also pray for them that God would be pleased to direct them in all their actions that we may lead a quiet and peaceable life under them in all pietie and honestie The Helvetick Confession Let all Subjects honour and reverence the Magistrate as the Minister of God Let them love and assist him and pray for him as their Father let them obey him in all his just and equitable Commands and pay all Imposts Tributes and other Dues faithfully and willingly And in case of War let them also lay down their lives and spill their bloud for the good of the Publick and of the Magistrate willingly vailiantly and cheerfully For he that opposeth himself to the Magistrate provoketh the heavie wrath of God upon himself The Bohemian Confession Let every one yield subjection in all things not contrarie to God to the Higher Powers and their Officers whether good or bad The Saxonick Confession The more a Christian is sincere in Faith the more he ought to subject himself to the publick Laws But I shall end where I began with the Doctrine of our Martyrs and Confessors who sealed with their bloud the Truths that they published with their Pens for whom in vain do we build and garnish Monuments of Fame to their memories while we are Apostates from their Doctrine and Practice The first Reformers of our Religion in the Institution of a Christian man on the Fifth Commandment say That Subjects be bound not to withdraw their Fealtie Truth Love and Obedience from their prince FOR ANY CAVSE WHATSOEVER IT BE ne for any cause may they conspire against his person ne do any thing towards the hinderance or hurt thereof or of his estate And by his Commandment they are bound to obey all the Laws Proclamations Precepts and Commandments made by their Princes and Governours except they be against the Commandment of God And likewise they be bound to obey all such as are in Authoritie under their Prince as far as he will have them obeyed They must also give unto their Prince aid help and assistance whensoever he shall require the same either for suretie preservation or maintenance of his Person and Estate or of the Realm or of the defence of any of the same against all persons And there be many examples in Scripture of the vengeance of God that hath fallen upon RVLERS and such as have been disobedient to their Princes But one principal example to be noted is of the Rebellion of Core Dathan and Abiram made against their Governours Moses and Aaron For punishment of which Rebels God not onely caused the Earth to open and to swallow them down and a great number of other people with them with their houses and all their substance but caused also a fire to descend from Heaven and to burn up two hundred and fiftie Captains which conspired with them in the Rebellion And again on the Sixth Commandment No Subjects may draw their Sword against their Prince for what cause soever it be nor against any others saving for lawful defence without their Princes license And it is their dutie to draw their Swords for the defence of their Prince and Realm whensoever the Prince shall command And although Princes which be the chief and supreme Heads of Realms do otherwise than they ought yet God hath assigned no Judges over them in this world but will have the judgment of them reserved to himself Sir John Cheek who was Tutor to King Edword the Sixth and a person of great Learning and Integrity in his Book called The true Subject to the Rebel speaks to this purpose If you were offered persecution for Religion you ought to fly for it and yet you intend to fight If you would stand in the truth you ought to suffer like Martyrs and you would slay like Tyrants Thus for Religion you keep no Religion and neither will follow the Council of Christ nor the Constancy of Martyrs And then asking the people why they should not like that Religion which Gods word established the Primitive Church authorized and the whole consent of the Parliament confirmed and his Majesty had set forth he says Dare you Commons take upon you more Learning than the Chosen Bishops and Clerks of this Realm have I suppose that the Author of Julians Life might transcribe that Act of Queen Mary above-mentioned out of Mr. Prynnes second part of the Loyalty of pious Christians c. where we have it printed at large p. 65. from whence he might very honestly have told us Mr. Prynnes Judgment of such Prayers as were made against the Queen who p. 64. says That Queen Maries zealous Protestant Bishops Ministers and Subjects likewise made constant prayers for her But some over-zealous Anabaptistical Fanaticks using some unchristian expressions in their prayers against her That God would cut her off and shorten her daies occasioned this special Act against such prayers And having repeated the Act he adds p. 66. These prayers were much against and direstly contrary to the Judgment of Archbishop Cranmer Bishop Farrer Bishop Hooper Rowland Taylor John Philpot John Bradford Edward Crome John Rogers Laurence Sanders Edward Laurence Miles Coverdale Bishop of Exon and others of our Godly Protestant Bishops and Ministers who soon after suffered as Martyrs They in their Letter May 8. 1554. professing that as Obedient Subjects we shall behave our selves towards Queen Mary and all that be in authority and not cease to pray to God for them that he would govern them all generally and particularly with the Spirit of Wisdom and Grace and so we heartily desire and humbly pray all men to do in no point consenting to any kind of Rebellion or Sedition against our Soveraign Lady the Queens Highness but where they cannot obey but they must disobey God there to submit themselves with all patience and humility to suffer as well what the will and pleasure