would be debilitated and go to ruine In these Tributes and Contributions saith Ulpian there is none but may know that the strength of a Kingdome doth consist They are the very nerves of a Common-wealth They are saith Cicero the ornaments of peace and the supporters of war It is impossible said the Emperour that otherwise a Republique could be conserved if it were not for the religious observation and due collation of tributes The necessity of which Menenius Agrippa in Livie would teach the Romans with this not more wittie than apposite Apologie For as if food and nourishment be denyed to the belly the whole body must of necessity languish and waste away by a Consumption So if you with-hold Subsidies and Tributes from the chiefe Magistrate the Common-wealth must of necessity come to ruine And therefore wel said Tacitus you soone teach the dissolution of an Empire if you diminish the revenue by which it should be sustained nay if as Lipsius hath it you doe not sometimes augment them Lastly the sixt member wherein the honour of Subjects towards their Prince consists is Equity Which is a vertue whereby every Subject is bound with candour either to cover the imperfections and errors of his Prince and to interpret them in the best sense or by a prudent dissimulation to passe them by and take no notice of them or if the reason of his place doth so require it by moderate counsels and admonitions to endeavour to reforme them For that which is spoken unto children by the son of Sirach every true subject ought to apply it to himselfe Glory not in the dishonour of thy father for thy fathers dishonour is no glory unto thee for the glory of a man is from the honour of his father And we cannot but be knowing of Chams curse for laying open or not covering his fathers nakednesse It is the office and duty therefore of every Subject according to their respective places not to discover but rather to cover and conceale the naeves infirmities and imperfections of their Princes and as opportunity shal serve in an humble way seek by wholsome admonitions and moderate counsels to reclaime them This was Luthers doctrine that great instrument of Reformation which at this day is so much pretended The office of Subjects saith he doth require that they doe declare unto Princes what they know not For as Princes may sinne by not knowing those things which they doe to be sins so Subjects may sin more in not shewing to Princes those things which they doe to be sins The one sinnes by ignorance the other by negligence And to this end he alledgeth that passage of Abimelock King of Gerar who having taken to himselfe Abrahams wife because Abraham had told him she was his sister and being warned by God in a dreame to restore her to him did lay all the fault upon Abraham because he had no sooner imparted the villanie and wickednesse of his Courtiers unto him And thus you see wherein the duty of Subjects consists either in one word of Obedience as Saint Paul expresseth it or in one word of Honour which comprehends Acknowledgment Reverence Love Obedience Gratitude and Equity as the fift Commandement doth desire it So then to bring all to a head All and every Subject are bound to submit themselves unto their Princes in those things which they command not being contrary to the laws of God and the laws of nature It is true that in the Apostles times there were some who absurdly interpreting the Holy Scriptures as too many now fanatically given by an unknown spirit and extending their Christian liberty further then the simplicity of the Gospel would permit them did maintaine that it was a most unworthy thing that they who were freed by the Sonne of God and governed by the Spirit of God should be under the power of man Of this leaven was Judas of Galile of whom we 〈◊〉 in the Acts of the Apostles He as Joseph 〈◊〉 late 's , taught that by the Law of God none ought fit to be called Lord but God himselfe and that there was no obedience due to the Politique Magistrate no tribute to Caesar After them sprung up the Donatists Anabaptists and their Disciples {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all birds of an ill brood who did likewise reject the command of the Civil Magistrate Lastly the Pontisicians though not in the same manner did oppose the power of Princes cavilling with the Civill Authority and maintaining that their Clergie can by no means be punished by a Civill Judge or compelled to appeare before the Tribunall of a Secular Magistrate but that all their goods as well Ecclesiasticall as Civill 〈◊〉 free and so ought to be from the tributes and taxes of secular Princes All whose erroneous tenents and opinions the Spirit of God having confuted in his holy Word doth exactly and precisely determine the contrary expresly setting forth and commanding the office of subjects to their Princes S. Paul as you heard gives this exhortation Let every souls submit himselfe unto the higher powers Rom. 13.1 He excepts no order nor sex nor condition nor any thing that hath the nature of man And a little after Render wherefore unto all their dues tribute to whom tribute is doe custome to whom custome fear to whom feare honour to whom honour And in his Epistle to Titus he layes a charge upon him then Bishop of 〈◊〉 that he should give it in charge to the Cretians to be subject to principalities and powers to obey Magistrates and to be ready to every good work Tit. 3.1 So in his first Epistle to Timothie I exhort saith he that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority that we may live a quiet and a peaceable life in all godlinesse and honesty The same thing before Saint Paul yea before our Saviour himselfe as he was in the flesh did the Prophet Jeremiah exhort the Jews unto that were exiles from their own Countrey in Assyria and that not without especiall command from God that they should pray to God for the safety of the King and the Kingdom of Babylon where they were Captives and withall he doth sharply reprove the rashnesse of those false prophets who by vaine promises and hopes of immature libertie did incite them to rebellion Thus saith the Lord of Hosts the God of Israel unto all that are carried away Captives whom I have caused to be carried away from Jerusalem to Babylon Seeke the peace of the City where I have caused you to be carried away Captives and pray unto the Lord for it for in the peace thereof yee shall have peace Nor is Saint Peter backward to informe the strangers scattered throughout Pontus Galatia Cappadocia and Bithynia with the same doctrine Submit your selves saith he to every Ordinance
ד ×” ד ×— ד Royalty Per me Reges regnant Quam bonum est conuenire Regem Populum conuenire Loyalty Subdite estate Potestati Superem 〈…〉 ROYALTY AND LOYALTY or A short Survey of the Power of Kings over their Subjects and the Duty of Subjects to their Kings Abstracted out of Ancient and later Writers for the better Composeing of these present Distempers And humbly presented to ye Consideration of his â—Ma tie and both Howses of Parliament for the more speedy effecting of a Pacification by Ro Grosse 〈…〉 By Gods Comand Wee rule this Land Wee are all Yours And what is Ours CHAP. 1. THE KINGS ROYALTIE OR The Power of KINGS over their SVBIECTS AT the first there was no distinction or difference of men one man was as good as another But afterwards some excelling others in desert were preferred before others in place Nature saith Gregorie did produce all men alike but the order of their ments varying occult dispensation did prefer some before others But this distinction which happened from Sin is rightly ordered by the just judgement of God that because all men doe not goe the same course of Life one man should be governed by another St. Augustine saith that God would not that man a rationall creature made after his owne Image should domineere over any but Irrationall Creatures not man over man but man over beasts Hence it was that those first just men were constituted rather Pastors of Sheepe than governours of men that even so God might insinuate both what the order of the Creatures did require and what the merit of Sinne had deserved If men had continued in their first integrity and state of innocencie there had beene no use of Emperours or Commanders every man would have seemed a King unto himselfe nor would he have had any other Law-giver than God and Nature But when this could not be obtained and the perversenesse of degenerous man-kind grew such as that breaking the bonds of all Lawes they left nothing unattempted which did not tend to the height of impiety there was a great necessity of Magistrates without whose prudence and diligence a City could not then consist and by whose description and putting men into order the government of each Common-wealth is still continued and preserved Hence came the command of man over men without which as Cicero saith neither House nor City nor Nation nor Mankind nor the nature of things nor the World it selfe can subsist For to governe and be governed is not onely according to Aristotle amongst those things that are necessary but those things that are profitable And to use St. Chrysostoms words in our dialect If you take away judiciall Tribunals you take away all order of Life For as a Ship cannot but miscarry without a Pilot and an Army cannot march in due number or decent order without a Captain So without a Governour a City cannot be well ordered and without a King a Kingdome must needs come to ruine If you take a King from his Command or Authority from a King we shall live a more beastly life than irrationall creatures some biting and devouring others he that is Rich him that is Poore he that is strong him that is weaker he that is fierce him that is milder so farre and to this purpose the golden-mouthed Chrysostome With whom is agreeable that of the Scriptures In those dayes there was no King in Jsraell and what follows every one did that which was right in his own eies Iud. 17.6 So that as Tacitus hath it it is better to be under an evil Prince than under none The Tragoedian tels us that there is no greater evill than Anarchie it brings all things to confusion it ruines Cities layes waste Houses overthrows Armies but the submissive and due obedience of true Subjects doth preserve both life and fortunes An Empire now being constituted amongst men it must needs be that one or more must have the preheminence The former is called a Monarchie or a Kingdome the latter an Optimacie or State of the People A Kingdome then which is most proper to us is the Command or Soverainty of one man for the good of all I will not dwell long in describing the causes of it I would they were as well observed as they are knowne or better knowne that they might be the better observed All power over the Creature is originally in God the Creator but out of his goodnesse to Mankind communicated to Man above all others So that God is the onely Author and efficient Cause as of Things so of Kings For however there are divers wayes to attaine to the Princely Scepter as some have mounted the Imperiall Throne by force and armes others by the command of God have been designed Kings as David Hazael Jehu and others of which you may reade in the holy Scriptures others have been elected Princes by the Suffrages of the people and others borne in purple by hereditary right to a Kingdome Yet it is most certaine that whether by these or any other wayes men doe ascend the Chaire of State they have their power whatsoever it is solely from God and ought to use it to the glory of God and the good of their Subjects Seneca tells us that Nature at first did invent a King which is to be seen both in Animals and in Inanimates For the Bees Cranes and other living creatures have their Kings or Commanders So among foure-footed beasts the Lyon and amongst Birds the Eagles doe excell In Inanimates likewise the same is evident the Sun amongst the Stars the fire amongst the elements sight amongst the senses gold amongst metals wine amongst liquids have the precedencie And to speak truth under God the Law of Nature is a speciall cause for to effect and perfect Monarchie It is certaine faith that great States-man amongst the Romans that all ancient Nations did at first subject themselves to Kings and that was the first name of Government upon earth The Jews had a Monarchie from Saul to Zedekiah as may be seen in sacred Histories The Assyrians from Nimrod to Sardanapalus The Medes from Arbaces to Astyages The Persians from Cyrus to Darius the son of Arsamus The Macedonians from Caranus to Perseus Herodotus testifyeth of the Egyptians that they could be at no time without a King and therefore they did voluntarily carry the rods before them and submit themselves to be ruled by them The first King so far as may be gathered from Antiquity was called Menes The same custome was also prevalent among other Nations The first King of the Indians was Alexander of the Trojans Trojus of the Danes the first that was King was Graemus Brito of the Britains Fergusius of the Scots Craco of the Polonians Attilas of Hungary Zechus of Bohemia Pharamundus of France and Pelagius of Spain The first Kings that are celebrated of the Grecians were
Saturne Jupiter and Cecrops of the Garamantes a people of the middle of Lybia Cambyses of the Romanes Romulus from whom at first to L. Tarquinius Superbus and afterwards from C. Julius Caesar to this day they have retained a Monarchie Bellarmine would divine that the Civill power ought to be immediately if not by the Law of God yet by the Law of Nature in the whole multitude as in its subject and from it to be transferred by the same law of Nature to one or more But he much deceives himselfe and others also with such his hallucination For this power of Life and Death is given by Nature unto none None seemes to be Lord of his owne Members much lesse of anothers Onely God who gives Life to Men hath the power of taking it away from them or those to whom by a speciall favour he hath communicated that power And surely your blood of your lives wil I require saith God at the hands of every Beast will I require it and at the hand of Man at the hand of every Mans Brother will I require the Life of Man Whosoever sheddeth mans bloud by man shall his bloud be shed for in the image of God made he man Hence is that precept both of God and Nature Thou shalt not kill But if this power were given by Nature unto men it should surely have been given to one man rather than to all for the command of one man even Bellarmine himselfe being the Judge is the best and most agreeable unto nature but the command of a multitude the worst Now Nature in every thing as the Philosophers will have it doth intend that which is best So that out of the politique society and a certaine forme of Civill Government there is not any Politique or Civill Power given unto men But all consent that all ancient Nations as formerly was spoken did at first obey Kings and that it was the first name of command upon earth Yea as Bellarmine himselfe confesseth Kingdomes are of greater antiquity than Common-wealths In the beginning of States saith Justine the command of People and Nations was in the Kings It must needs be then that Kings not receive their power and authority from the multitude or men but from God onely the King of Kings For it is a Maxime and Principle among the Lawyers that no man can transfer more power upon another than he hath himselfe Nor is this assertion contradicted though you should alledge that Princes as I said before are sometimes chosen by men more often if not alwayes inaugurated by them For hence it is that S. Peter calleth a King {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the ordinance of man which is not so to be understood Causally as if it were excogitated or invented by men but Subjectively because it is exercised by men and Objectively because it is versed about the government of humane society and then Finally because it is constituted by God for the good of men and the conservation of humane policie For the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth recall us to God as to the first Author of authority and although Kings are created by men that is erected anointed and inaugurated by them yet the first Creator of Kings is God to whom all creation doth appertaine and from whom all power doth come For there is no power but of God if we will beleeve S. Paul who from his Master tels us that the powers that be 〈◊〉 ordained of God The Finall cause of sover aignty is the glory of God and the happinesse of the subject that a King as the Keeper of the two Tables in the Decalogue with one eye looks up unto God whose Vicegerent he is in advancing and defending Religion and piety and with the other upon his Subjects that they may live in peace and prosperity For this cause saith Epiphanius are powers ordained that all things from God may be well disposed and administred to the good order of government of the whole world This is that goale to which the Princely Champion runs which is no other as Lipsius speaks than the commodity security and prosperity of Subjects And this is the end which S. Paul expresseth when as he saith that the Magistrate is the Minister of God to them for good Where by good we may understand good Naturall good Moral good Civill and good Spirituall First the King is the minister of God to his Subjects for their good naturall whenas he makes provision of corn and victuals whereby they may live Secondly he is a minister of God for their good morall when as he doth prescribe such Laws to his Subjects as that they conforming their lives to them may live honestly Thirdly he is the Minister of God to them for good Civill when as by his sword he doth preserve their persons and estates from injury and mainteine the publique peace And lastly he is the Minister of God for good unto them good spirituall when as hee doth advance and maintain Religion and piety and suppresse prophanenesse and superstition The materiall cause of Soverainty is the King and people with which as with its integrall parts it is compleat and absolute and without which it cannot at all subsist The formal cause of it consists in that order which is betweene the King and his Subjects by which he is above them and they under him he commands and they obey he rules and they submit of which as Lipsius saith there is so great a force or necessity rather that this alone is the stay or prop of all humane things This is that same Bond saith Seneca by which the Common-wealth coheres that vitall spirit which so many thousands of men doe draw who otherwise of themselves would be nothing but a burthen and a prey if this soule of command were withdrawn from them This is that same Circaean rod with the touch of which both beasts and men become tame and ruley which of all otherwise head-strong and untractable makes every one obedient and plyable each man with the feare of it A Common-wealth saith Aristotle is a certaine description or order of those men which doe inhabit it The King he is above all others according to that power which God Almighty hath communicated unto him and the Subjects they are under him by the same authority And therefore Princes are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is supereminent seated in a more sublime estate And Subjects they are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} subordinate reduced into order The metaphor is taken from military discipline in which the Commander placed above all others over-looks the whole body whiles every one besides him standing in their ranks keepe their stations Whereupon as souldiers in an Army placed in order are subordinate to their Captain and performe obedience to him as
any thing contrary to Law in a tyrannicall manner to the subversion of Justice in this case they are reserved to the judgement of God sinning against him onely Of those things which are committed to Kings by God they are only to give an account unto God So far he Tertullian in his Apologie Rhetorizes it thus We saith he doe invoke the eternall God the true God the living God for the safety of Emperours whom even the Emperours desire above all others to be propitious unto them They know who hath given power unto them who men under them who their owne soules They acknowledge it is God onely in whose power alone they are from whom they are second next him the first before all Gods and above all men Saint Jerome saith of David that he repenting after he had accumulated murther upon his adultery did say to God Against thee onely have I sinned because he was a King and feared not man Before S. Jerome S. Ambrose thus descants on him David sinned as most Kings doe but David repented wept and mourned which most Kings doe not That which private men are ashamed to doe the King was not ashamed to confesse they that are bound by Laws dare deny their sin and disdaine to aske pardon which he implored who was not bound by humane Lawes He was a King he was tyed by no Laws because Kings are free from the 〈◊〉 of transgressions for they are not called to punisment by the Laws being free by the power of their command He did not therefore sin against man because he was not subject to man After him let us confort 〈…〉 lar How far better then is the Emperour 〈◊〉 not tyed to the same Laws and hath power to make other Lawes and in another â—ce there is a command upon Judges that they 〈◊〉 revoke sentence that is once passed upon an offender and shall the Emperour be under the same Law for he alone may revoke the sentence absolve him that is condemned and give him his life Gregorie Arch Bishop of Tours thus speaks to Chelperick King of France If any of us O King shall transgresse the limits of Justice he may be corrected by you but if you shall exceed the same limits who shall question 〈◊〉 for we indeed doe speake unto you and if you will you heare us if you will not who shall condemne you but onely he who hath pronounced him selfe to be Justice it selfe Otto Frisingensis writes to Frederick Oâ—nâ—barius in these words Furthermore whereas there is no person in the world which is not subject to the Laws of the world by being subject may not be enforced onely Kings as being constituted above Laws and reserved to the Judgement of God are not 〈◊〉 by the Laws of men Hence is that testimony of that King and Prophet Against thee onely have I sinned it 〈…〉 then a King not onely nobilitated with magnanimity of spirit but illuminated 〈◊〉 divine grace to acknowledge his Creator to have alwayes in his mind the King of Kings and Lord of Lords and as much as in him lyes to take heed by all means not to fall into his hands For when as according to that of the Apostle to every man It is a fearfull thing to fall into the hands of the living God It will be so much the more fearfull for Kings who besides him have none above them whom they may feare by how much above others they may sin more freely Which sayings of the Fathers and other Writers Divine and profane thus premised I cannot but wonder at the stupid ignorance and ignorant wilfulnesse of such men who would make the world believe that it is in the power of the Pope or of the People or of the Peeres to call Kings in question and reduce them to order if they be extravagant And if there be a lawfull cause saith Bellarmine the Multitude may change the Kingdome into an Aristocracie or Democracie and on the contrary as we reade hath beene done at Rome But to speak truly there can be no cause without the expresse command of God either expressed or excogitated for which it may be lawfull for Subjects either to depose or put to death or any other way restrain their King be he never so wicked never so flagitious We doe not deny but this thing hath been done at Rome as Bellarmine confesseth but by what right let him look to it We must not look so much what hath been done at Rome as the Romane Laws advise us as what ought to be done But Bellarmine doth affirme that the King is above the people and that he acknowledgeth no other beside 〈…〉 his 〈…〉 temporall things But to returne whe◠〈…〉 The power of a King over his people is expressed by Samuel to which they must of necessity 〈…〉 without resistances Not that the King was to 〈◊〉 so by right as Samuel had told the Israelites 〈◊〉 would for the Law of God did prescribe 〈◊〉 a far more differing forme of Government Then shâ—ls in any wise set him 〈…〉 whom the Lord thy God shall choose saith Moses But he shall not 〈…〉 to himselfe nor cause the people to returne into Egypt to the end that he should multiply horses forasmuch as the Lord hath said unto you Ye shall henceforth returne no more that way Neither shall he multiply 〈◊〉 himselfe that his heart turne 〈…〉 neither shall he greatly multiply to himself silver and gold But because it was the common custome of the Kings of the Nations whose example they desired to imitate in asking of a King as other Nations had so to doe For Samuel doth not speak to him that should be their King but to the people that desired a King Yea and he wrote this Law of a Kingdome which he there describes in a 〈◊〉 and put it before the Lord that is into 〈…〉 of the Covenant that it might be for 〈…〉 all for ever and a testimony to their posterity of those things which he had foretold Joseph l. 6. Antiq. Judaic c. 5. Where yet we must distinguish between the rash and gready desire of Kings and the utility and necessity of Common-wealths If a King spurred on by a private desire and ravenous lust of having doth claime such things as are there described he deales unjustly and tyrannically but if the safety and necessity of the Common-wealth so requiring he demands those things then he doth not unjustly if he doth use his Kingly power Againe we must distinguish also betweene the thing and the manner of the thing If a King in exacting these things doth observe a just and lawfull manner and without compulsion violence doth require the help of his subjects as their labours tenths and tributes for the supporting of the State and necessity of his Kingdome he cannot be said 〈◊〉 be a tyrant or deale injuriously But if he shall goe beyond the bounds of Necessity and â—egality
and onely shall aime at his owne private ends to the inconvenience and detriment of the publique good of his Kingdome he doth abuse his Kingly power and degenerates into tyrannie Excellently and satisfactorily to this purpose is that of Lyra in Comment 1 Sam. 8. Sciendâ— quod aliqua sunt de jure regis in necessitate positi c. We must saith he know that there are some things which by right are the Kings being placed in necessity for the common good of the Kingdome and so all those things which are here expressed are by right the Kings because that in such a case all things that are the Kings or Princes are to be exposed and expended for the common good Even as we see in the naturall body that the hand or any other part of the body even by instinct of nature is exposed for the preservation of the life of the who 〈◊〉 But if the â—ight of a King be taken otherwise out of necessity then there are more things expressed there than doe appertain to the right of a King as all those things which doe make a people to be 〈◊〉 subject and those which doe not respect the common good but rather the will of that man that is set above others in 〈◊〉 some And such things 〈◊〉 the Prophet Samuel fore-tell them to with dâ— their minds from asking after a King because it was not so expedient for them and because the power of a King by reason of its greatnesse doth easily degenerate into tyrannie Gregorio calls the power given unto Kings Jus Regium turannerum the Kingly right of tyrants He calls it â—gly saith Arnisaeus because it is common to all Kings and he calls it the right or power of tyrants because it doth easily degenerate into tyranne iâ— Kings doe not use it in opportune and convenient time and place with due moderation The elect King David as 〈…〉 the fore-named place when he was 〈…〉 unto the Lord he would not 〈◊〉 at 〈…〉 power and right of tyrants but he did 〈…〉 the threshing floore of Araunah the 〈…〉 for his money Yea and Ahab even 〈…〉 King did usurpno such power unto himselfe when as he sought to acquire the Vineyard of 〈◊〉 for the worth of it in money or in exchange for a better Vineyard But whiles he did upon a pretended crime take both life and Vineyard away from Naâ—th because he refusing the conditions he had propounded to him he did fulfill the Prophecie of Samuel and justly suffered the reward of his impiety So that though Kings be constituted only by God are to give an account of their actions onely to God though they be above the people and for no crime soever may be deposed or coerced by the people yet they must not deale with their Subjects as they list they must neither make slaves of their persons unjustly oppressing them with their power nor yet make havock of their estates tyrannically usurping them at their pleasure They must know that as God hath set them over men so it is for the good of those men They are not onely Lords and Arbiters saith Lipsius but they are Tutors and Administers of States They are lewd and wicked Princes as he speaks who being constituted in an Empire doe think of nothing but to be imperious And they are proud and carelesse saith he who doe think that they are not given for the good of their people but their people onely for them For as in the superiour world the stars have their splendour yet so as they may be usefull for men So in this inferiour would Princes likewise have their dignity yet so as with it they have their duty The Commonwealâ— is by God conferred upon them but it is committed as it were into their bosome that it may be fostered and preserved not ruined and devoured by them Happy is that Prince who in the highest pitch of fortune desires not so much to be held great as good in the esteeme of his people and he is no lesse fortunate that can so temper Power and Modestie the two most differing things in his behaviour and carriage as that his people cannot tell whether they shall salute him as a Lord or as a Father There are Prerogatives and Royalties which must by no meanes be denyed to the Prince and there are Immunities and Priviledges which must not be kept back from the Subject The Prince must so use his Royall Prerogative as that he doth not infringe the Subjects rights and the Subjects must so lay claime to their rights as that they doe not derogate from the Regality of the Prince That so he ruling as a Royall Prince and they obeying as Loyall Subjâ— may be both happy in the enjoyment of each other Now the Prerogatives which by right belong unto the Prince are Ripaticks or watertoles which are commonly called Customes for the importing and transporting of commodities by Sea Ship-money the profit of fines and amercements vacant goods the goods of condemned and proscribed persons and other emoluments which the Lawyers doe terme Royaltyes which are due unto the Prince not only for the splendor and glory of his Court but for the better maintaining of the publique affaires Princes may alâ— be use of the propes goods and labours of their Subjects for the 〈◊〉 of the common good 〈…〉 may exact tributes and taxes of the 〈…〉 they may impose Lawes to them whe◠〈…〉 will or no and they may command 〈…〉 which doe not repugne the Law of God 〈…〉 of Nature and the Law of the Land O◠〈…〉 Christ to the Pharises asking him whether it were lawfull to pay tribute to Caesar or no looking upon the money which had the impression and inscription of Caesars image gave this answer Render therefore unto Caesar the things that are Caesars and unto God the things that are Gods And Saint Paul to the Romans Render therefore to all their dues Tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom 〈◊〉 and the same Apostle to Titus Put them in minde to be subject to Principalities and Powers to obey Magistrates to be ready to every good worke For as Seneca hath it the power of all things pertaine unto the King the propriety unto the Subject The King hath all things in his command every man in their possession The King hath all things within his dominions his exchequer onely those things which properly belong unto him and all things are within his power his owne things onely in his patrimony Rightly Cicero we must endeavour that we doe not which often times happened amongst our Ancestors give tribute by reason of the renuitie of the treasurie and assiduity of wars which that it may not come to passe we must make provision long aforehand but if any necessity of this duty shall happen unto a Common wealth for I had rather Prophecie of another
confirmed it with an oath Now what is more unjust than that a Prince should be bound to maintain and keepe those Laws which it is necessary that they must be either Antiquated or the Common-wealth come to ruine Although all change whatsoever as it is in the Proverb is very dangerous yet that of Laws is most pernicious And yet it is as certaine on the other side that the change of manners doth efflagitate a change of Laws and that there is no Law so honest and inviolable or so deare even by the shew of antiquity it selfe but that necessity so requiring it may ought to receive a change Salus Populi suprema lex esto The peoples safety is the chiefest Law To conclude If that Kings and Princes breaking all bonds of Laws which yet God forbid they should doe falsifie their promises and disrespect their vowes making no account of what they have engaged themselves to by their Protestations yet the people must not rise up in rebellion against them or shake off the yoake of obedience from them seeing they are to have no other than God himselfe to be their Judge and their avenger CHAP. II. THE SVBJECTS LOYALTY OR The duty of Subjects to their Kings HAving in the former Chapter set forth unto you the Royalty of Kings over their Subjects where I have declared their Originall from God and their end next to God their Subjects good and that though they should come short of that end for which they were constituted and ordeined yet they ought not to be cut short by the people under them but are to be reserved to the judgement of God next to whom they are second here upon earth and under whom they have no Superiour being above all Laws of men and themselves a Law unto their Subjects I now come to describe unto you the Loyaltie of Subjects towards their Kings and the peoples duty For a King and Subjects being relatives and the formall cause of a Kingdome consisting in that order which is betweene the King and his Subjects by which he rules and they submit he governe and they be governed he commands and they obey It is very requisite in these miserably distracted times where most men would shake off the yoke of obedience from their shoulders and live as they list without all order That having spoken of Kings and their power over their Subjects I should now say somwhat of Subjects and their duty to their Kings And here that we may the better setforth their duty it will not be amisse to expresse their nature for so knowing what they be we shall the sooner come to know what they must doe Now if wee consult Bodinus about them he will tell us that Subjects are those who are bound to maintain and fight for the dignity safety of their Prince as for themselves and to have the same friends and enemies with their Prince Or as others doe describe them Subjects are a part of the Common-wealth which are obliged to the supreme power even to all that they have and for this cause it is that they doe enjoy all the priviledges of the Weale publike This is the nature of a Subject But then if any should aske me who are Subjects as well as what are Subjects I must again have recourse to the Politicians who do give us to understand that by the name of Subjects we are to take notice of the multitude of men which are governed or rather who submit themselves to be governed And in this name we must comprehend all and every one of what state and condition soever they be that are in that City Provance Countrey where a Magistrate is the head For so many as do belong to a Common-wealth doe appertaine to the one part of it viz. They are referred to be either Magistrates or Subjects whence it follows that the name of Subject is more general than that of Citizen specifically and properly so called although in writers we finde them to bee promiscuously used For he that is a partaker with others of publike honour and dignity is properly a Citizen but hee that partakes onely of burthens and taxes not as wel of honours and dignity in the Common-wealth where he resides lives is not a Citizen but a Subject They are termes contrariant not reciprocall Every Citizen is a Subject but every Subject is not a Citizen There is also another disagreeing respect for a Citizen is so called in respect of his native Countrey or Common-wealth where he is borne or to which he is ascribed But he is a Subject in respect of that Magistrate which he obeyes wheresoever he is Now men are said to be Subjects two manner of wayes either by their nativity and birth or by their dwelling and habitation That a mans nativity and birth doe make him to be a Subject is plainly evidenced ex L. assumptio 6. 1. ad Municip Filius Civitatem ex quâ pater ejus originem duxit non domicilium sequitur A sonne follows the City from which his Father doth derive his originall not his house And if a man be born of parents of divers Cities he follows the condition of his father not of his mother L. Municip 1. 2. F.eod. The house or dwelling in which any doth fixe and settle the seat of his fortunes doth make him a Subject But what space of time is required to contract a house or dwelling the Interpreters of Law doe varie Because in this thing the Laws and manners of every particular Common-wealth is to be respected Agreeable to this is that distinction of the Jurisperites who discriminate Subjects by a naturall and a voluntarie obligation He is a Subject say they by a naturall obligation who is borne under the jurisdiction and in the Dominions of that Magistrate to whom he is subject And he is a Subject by a voluntary obligation who willingly and spontaneously offers himselfe to any Magistrate and acknowledgeth him for his supreame head although he be not born within his territories and dominions To which two sorts of subjects we may not without good reason adde another species viz. such a one as being vanquished in warre is made subject to him that did subdue him For when a Prince or Magistrate overcomes any in a lawfull War they are then made subject to his jurisdiction and power But be they subjects these or any other wayes they are bound whosoever they be that are subjects to yeeld obedience to him who is their Prince and Governour If any should doubt of the truth of this assertion because the contrary doctrine is now broached and published by our Novel Divines let him but consult the Apostle to the Romanes unlesse perchance for the same tenet he be held a Malignant and he will satisfie him Let every soule saith he submit himself unto the higher powers They are his expresse words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In which universall precept
he includes all of all orders and states all sexes and conditions As if hee should have said All whatsoever they be that do live in a Common-wealth must submit themselves to the supreme Magistrate that is the head of that Common-wealth So that in the Apostles precept we have not onely implyed the qualities of their persons that are subjects but we have also expressed the nature of their duties viz. Subjection and obedience We shall not need to goe farre then to search after the duty of Subjects to their Prince the Apostle he hath done it to our hands it is Obedience And so the Augustane Confession in the 16. Article doth acknowledge it The first Commandement of the second Table which as the Apostle speaks is the first Commandement with promise doth set forth this duty by the name of Honour For So we read it in the Decalogue Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee Exod. 20.12 Where by father according to the unanimous consent of all Divines we are to understand not onely our naturall father that did beget us but our spirituall Father also that doth teach us and our Civill father likewise the King who is Pater patriae the Father of our Country that doth protect us And then by honour which we are commanded to yeeld to this Father we are to conceive all those duties which are comprehended in it Now the Politicians doe tell us that this name of Honour doth consist of sixe severall members which doe imply as many severall duties which every Subject is bound to performe to the Prince his head viz. Agnition Reverence Love Obedience Gratitude and Equity The first member wherein this honour doth consist and the first duty which every Subject is to performe unto his Prince is Agnition that is an acknowledgement of Gods Ordinance in the office of the Prince For God will have his owne Ordinance to be acknowledged in the Civill Magistrate and that we doe conceive of him as constituted by God seeing that as the Apostle speaks there is no power but of God and the powers that be are ordained of God After which manner did the woman of Tekoah conceive of King David when as she being sent by Joab to intercede for Absolom that he might returne from his banishment into the Kings favour For as an Angel of God saith she so is my Lord the King to discern good and bad And a little after My Lord is wise according to the wisdome of an Angel of God And so did Mephibosbeth esteem of him when as he did compellate him with the same title But my Lord the King is as an Angel of God Which agnition and acknowledgement of Gods ordinance in him is a notable meanes to stir up our obedience to him The second member wherein this honour doth consist is Reverence when as Subjects look upon their Prince not onely as a man but as a man of God and reverence not so much his person as his office For the King is Gods legat and his Vicar presenting his person And therefore Saint Peter when he exhorts to the feare of God he doth annex the honour of the King as if there can be no true feare of God without due reverence to the King who presents Gods person For which cause Solomon the wisest of men richest of Kings doth joyne the feare of God and the King together the King for presenting Gods perion is called God not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Plato styles him as a God amongst men but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an earthly God being Gods Minister Yea as the Prophet David and before him Moses God himselfe Yea to goe farther God himselfe doth so call him Ego dixi I have said it Ye are Gods Which yet we must not understand as if they were so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} indeed but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in name not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by nature but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by office And so much the very heathen did acknowledge For it is reported of Philip of Macedonia that he was wont to say that a King ought to remember that he being a man doth discharge the office of God and the office which he doth execute is from thence named {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a power like unto Gods Whence it is that S. Augustine saith the King bearing the image of God ought therefore to be reverenced if not for himselfe at least yet for his office sake The third member wherein this honour doth consist is Love And it is another duty of Subjects to love their Princes Not onely for their office which they in the name and place of God do undergoe but for the manifold benefits and commodities which they receive from them by their happy government Thus was King David accepted in the eyes of all the people whither soever he was sent Kings as you heard are Patres patriae Fathers of their Country and therefore Subjects ought to respect them with a filiall love even as children do love their fathers A fourth member wherein this honour doth consist is Obedience Subjects must willingly and readily yeeld obedience to all the just and honest commandes of their Princes which do no wayes repugne the lawes of God They must not onely acknowledge Reverentiam Subjectionis a reverence of Subjection but they must also give them obedientians jussionis an obedience to their just commands For as Saint Chrysost 〈◊〉 observeth a people that obeyeth not their Prince is like to them that have no Prince at all yea and in a worse estate for you cannot call that a Kingdome where the King is neglected and his Laws not observed He seemeth to mee to have lost his Kingdome saith the Philosopher who hath lost his due obedience from his Subjects And therefore Subjects must obey their Prince not onely for feare of wrath that is to escape punishment if they neglect their duty but also for conscience sake as the Apostle teacheth because God commands them The fift member wherein this Honour doth consist is Gratitude Subjects are bound by way of thankfulnesse to honour their Princes if it were for no other reason but because they do dayly enjoy the benefits of peace prosperity and protection by them Which gratitude must expresse it self by two other virtues as necessary as it self and without which it cannot subsist and they are these Verity and Justice Verity in acknowledging what great blessings favours and emoluments they receive by them and Justice in endeavouring to make satisfaction and compensation for them And for this cause it is that they pay them Tenths Subsidies Customes and Tributes without which not the King onely but the Kingdome also
of man for the Lords sake whether it be to the King as supreme or unto Governours that are sent by him And presently after Feare God Honour the King From which wholsome doctrine of Saint Paul the Prophet Jeremiah and Saint Peter you may see not onely the pernicious tenets and positions of those and all other Schismatically affected Reformadoes alias Renegadoes confuted but the truth of obedience due to the Civill Magistrate confirmed and that in obedience honour reverence tributes and other duties formerly mentioned to be by Subjects performed to their Princes comprehended and enjoyned But to what kind of Princes do the Apostles c Prophets in Scriptures enjoyne these duties to be performed That wil be a question wel worth the time to be resolved especially at this time when every one almost doth take the liberty to himself peremptorily to affirm that Subjects ought not to give obedience to their King if he doth not as they they would have him wil not be perswaded ruled by them For say they it would not bee grievous or irksom to us to yeeld obedience and that respective observance w◠you have alleadged fro the Holy Scriptures unto good gracious Princes but it goes against our consciences to performe these duties to one King seeing hee swerves from the Holy Scriptures which are the word of God and wil not be ruled by his great Counsel but is seduced by Malignant Councellors to wicked and ungodly acts of tyrannie To this I answer That if our Gracious King which God forbid should degenerate so far from himself as to comit such outrages as they would suggest which blessed be God as hitherto he hath not nor is there likelyhood that he ever wil although if he were not so good and so gracious as he is he might soone by their rebellious carriage be invited to it yet they are bound in duty to performe obedience to him and not of as too many abuse 〈…〉 c misled do hand over headrise up in rebellion against him For if we consult the same Apostle and other places of the holy Scriptures we shall finde that the forementioned duties are not only to be performed to good and gracious Princes but even to wicked and Tyranicall even to those that are most cruel as were Tiberius Caligula Claudius Nero For under all these the Apostles lived their Epistles coetanie to them directed for obedience to them Nor is it without good reason that such obedience should be given to them for they are of God as well as good Kings there is no power saith the Apostle but of God that is all power is from God onely For that negative Apostolicall Axiome is equipollent on all sides to an universall affirmative So Daniel telleth Nebuchadnezzer that the most high ruleth in the Kingdome of men and giveth it to whomsoever he will and setteth up over at the basest of men So Christ himselfe pronounceth of Pilate that wicked president of the Jews that he had no power over him were it not given him from above And therefore seeing their power is alike from God we must give the like obedience to them as to God It was the saying of him who sometimes was Nazianzens Worthie {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Subjects must submit themselves to good and gracious Princes as to God and they must submit to evil and ungodly Princes for God that is because God hath so commanded it Let us heare the Fathers a little farther in this point and we shall finde that they doe all unanimously give their votes unto it Tertullian if we addresse our selves to him resolves us in these words For as much therefore as concernes the honour of Kings and Emperours we have a sufficient prescript that we should be subject according to the Apostles precept in all obsequiousnesse to Magistrates Princes and higher powers But yet within the bounds and limits of Religion so far as we are separated from Idolatrie For therefore is that example of the three brethren excelling who otherwise obsequious to King Nabuchodonosor did most constantly refuse to give honour to his Image proving that it was Idolatry whatsoever was exalted above the measure of humane honour after the manner of Divine Majesty And so Daniel relying upon Darius forother things so long continued in his office as he was free from the danger of his Religion But rather then he would run that hazard he did no more feare the Kings Lyons then the others were afraid of the Kings Fornace Optatus Milevitanus speaking of Davids observance to King Saul hath these words David had the opportunity of victory in his hands he might have killed his adversaries unwitting of him and secure without much adoe and he might have changed without much bloud-shed or the conflict of many his tedious warfare into a sudden slaughter both his servants and opportunity did invite him to it Opportunity did spur him on to Victory Now he began to draw his sword and now his armed hand was ready to seize upon his adversaries throat But the remembrance of divine institutions did altogether withstand these intentions He contradicts not onely his servants but opportunity egging him on to victory As if he should have said thus unto them O victorie causelesly dost thou provoke me on O victorie thou dost in vaine invite me to triumph I would willingly overcome mine enemie but I must first observe the commands of God I will not saith he lay my hands on the Lords Anointed He did represse both his hand and his sword and whiles he did revere the oyle he saved his adversary and performing observance to him though his adversary he did vindicate him from slaughter Saint Augustine speaking of the same person speaks in this manner David well knowing that there was a Divine constitution in the office of Kings doth therefore still honour King Saul being in the same condition lest he should seeme to injure God who decreed honour to this Order For a King hath the image of God even as a Bishop the image of Christ So long therefore as he is in that condition he is to be honoured if not for himself yet for his order Whereupon the Apostle saith Be subject to the higher powers for there is no power but of God and the powers that be are ordained of God Hence it is that we doe honour an Infidel in authority although he be unworthy of it who performing Gods office in that order doth gratifie the Devil yet the power he hath doth require that we give honour to him c. And in another place but in that the Apostle saith Let every soule submit himselfe to the higher powers for there is no power but of God he doth rightly admonish that no man be puffed up with pride for that he is called by the Lord into liberty and made a Christian and that he doth not think there is no order to be
them together and indeed to use S. Chrysost. similitude as flowers be they never so choyce and rare yea the prime darlings in natures Garden and be they never so exactly composed and set in order yet if they be not as perfectly combined tyed together hey fall away from one another and come to nothing In likâ— manner although a man should compose an Anthologie of never so excellent precepts sentences and examples out of the garden of divine and humane writings and propound them as so many sweet flowers to the use and benefit of the common good yet if there bee not the hand of Charity to receive them and the eye of Candor for to reade them and the heart of Sincerity to apprehend them and tye them together with the constriction or rather the construction of Love like flowers that are not tyed together they fall to the ground and become uselesse And S. Chrysost. reason that hee gives there will hold here likewise {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for without love they will soone dissolve {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is love alone that knits them fast and keeps them together making them usefull for the Church of God which otherwise would doe no good And therfore having selected and culled out variety of choice Sentences precepts and sayings both out of ancient and moderne writers as well humane as divine and they as well Protestants as Romanists and such as have been approved and honored by the judgement of the learned even of the adversaries to set forth to the world the royalty of Kings and the loyalty of subjects I humbly tender them to the consideration of both his Majesty our royall King the Parliament his loyal subjects that so if there be any thing in them which shewing the Power of the one and the Duty of the other may tend to the repayring of that great breach by a happy pacification between the King and his people which being at first begun with faction fomented with feares and jealousies and continued thus long with malignancy of affection is likely to bring both King and Parliament without the especiall providence of God preventing to utter ruine I shall attain the happy end that I first did ayme at and for that which remaines in me to effect it I shall turne my pen into a Petition and these occasioned collections into religious ejaculations that God would be pleased to vouchsafe such a happy concurrence of opinions and unanimity of affections between the King and his Parliament that all feares and jealousies being laid aside on both sides the King would be graciously pleased to condiscend as far as with his honor he may unto his Parliament and the Parliament would humbly addresse themselves to comply as far as it may stand with the good of the commonwealth with the King that so Royalty and Loyalty like Mercy and Truth meeting together and the King and his Parliament like Righteousnes and peace embracing each other the King may stil enjoy his Regalities and Prerogatives without farther alteration and the Parliament may still retain their ancient priviledges and immunities without any more interruption that so the King the Head may be happy in the Parliament his Members and the Parliament the Members reciprocally happy in the King their Head and the whole kingdom by this câ—ment of Charity happy in both Which that it may speedily come to passe is the hearty wish and darling desire of him who for the accomplishment of it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} His Gods most humble Orator His Kings most Loyall Subject His Countries most affectionate Patriot RO. GROSSK Greg. lib. 21. Moral c. 11. Aug. l. 19. de Civ. Dei c. 15. Cic. de leg. 3. Cic. ibid. Arist. l. 1. Pol. c. 3. Chrysost. ad Pop. Antioch hom â— Tacit. l. 1. hut Soph. Arist 3. Pol. c. 5. Sen. lib. 1. de clem c. 19. Casus Sph. Civi p. 1 81. Plat. dial 3. Arist. 3. Pol. 1. Cic. 1. de leg 3. Salust de conjur Caral Herod l. 2. Zech. l. 1. Pol. c. 1. Diodor. l. 1. Polyd. Virg. 2. de invent rer. M. Arrian in Hist. Alex. Messal Corvin in lib. ad Aug. Herodot. 1.3 Bellar. de laic L. Liber homo Dâ—ad Leg. Aquil. Gen 9 5.6 Exod. 20.13 Bellar. de Ro. Pont. l. 1. c. 2. Cic. l. 3. leg. Salust Bellar. de Ro. Pont. l. 1. c. 2. Just l. 1. L Neâ—o 54. D. de Regul jur Rom. 13.1 ver. 2. Epiph. cont. Archon Haer. 40. Lip 2. l. Pol. c. 6. Rom. 13. Lip Pol. 2. c. 1. Sen. de Clem. 1. Liv. li 6. spud Lips Arist. l. 3. Pol. c. 1. 1 Sam. 8.10 seâ— Luther in Post super Euâ—ng Dom. 23. post Trin. Cor. c. 1. Strigel in 1. Sam. 8. p 27. 1 Sam. 8.7 L. Legis Virtus D. de legibus Ille a quo §. Tempestivum D. ad Sc. Trebel L. 4. D. de recept. qui arbit Arist. Pol. 3. c. 5 Tacit. 1.3 hist. Arist. l. 3. Pol. c. 12. Cic. Orat. 4. Deiot. Salust de bel Jugurth L. Prince pâ— D. de legibus Dio 1.53 Const. Harm. 1.1 Epit. tit. 1. Eccles. 8.4 Wisdom 6.1.2 Irenaeus 1.5 advers Haeres Tettul in Apol. Hieron. ep. 46. ad Rustic Psal. 51. Ambros. Apol. prim David c. 4. Aug. Ep. 48. Aug. de faâ— Greg. L. 5. Hist. c. 17. Aimoin 1.3 c. 20. Otto Fâ—sing in ep. ad Ercd. Oenob praef. 1. Chron. 6. Bellar. dâ— laic c. 6. L. sed licet D. de offic. praef. Bellar. de Rom. Pon 1.2 c. 17. 1. 〈…〉 3. 〈◊〉 de Regim. civ. num 4. Bodin de Rep. 1.1.13 Philip in Epit. Phil. moral p. 197. Brent Hom. 27. in 1. l. Sam. Osiander in notis d. h. l. Deut. 17.15 16 17. Joseph 1.6 Antiq. Jud. c. 5. Lyra in Com. 1 Sam. 8. Greg. l. 4. in 1. Reg. c. 2. Arnisaeus l. 2. de jur majest. c. 1. n. 4. Greg. l. 4. in 1 Reg. c. 2. 1 King 21.2 1 Sam. 8.10 Lips Pol. in Praef. Lips ibid. Feud l. 4. Tit. 56. Regalia Mar. 12.21 Sen. 1.7 de be nes c. 4 5. Cit. off 1 2. Tacit. 1.4 hist. Tacit. 1.4 hist. Cic. pro leg. Man Just l. 1. hist. Pompon. l. 2. D. de orig. Jur. Ulpian l. 1. D. de Constit Princip. L. Si imperialis 12. C. de legib. constit Princip. Pro. 8.15 Aug. Tract. 6. in Euang. Johan habetur dist. 8. Can. Quo Jure Aug. l. 3. confâ—sâ—e 8. refertur Dist. 8. Can. Quae Contra Arist. l. 4. Polit. c. 14. Arist. l. 7. Pol. c. 4. Joan. Bodin l. 1. de Rep. c. 8. Joan. Bo 〈◊〉 l. 1. deRep 〈◊〉 Bodin l. 1. c. 10. L. 7. F. de legib. Bodin l. 1. de Rep. c. 8. Bodin l. 1. c. 10. Arnisae Pol. c. 11. Keck in Syst Polit. l. 1. c. 17. p. 303. L. 3. F. de nat. resti Vult de feud l. 1. c. 5. n. 7. Baldus c. 1. Quae Sit. Reg. n. 3. 16. Mut. in Vit. Car. M. Car. 4. Althus in Pol. C. 7. and Tho. Mich. de jurisdict. Con. 11.32 and 47. Vult de feud 1.1 C. 5. n. 7. L un c. de nund Jus Saxon. l. 3. art 66. and 1.2 art 26. L. Humanum C. de legib. Constit Princip. Bodin l. 1. de Rep. c. 10. Ob. Resol. Bodin de repub. pag. 170. Colleg. Polit. Dithmar disp. 8. Thes. 2. L. Assumptio 6. §. 1. ad Muncip L. Municip 1 Sect. 2. F.eod. Augustan confess art 16. Ephes. 6.2 Exod. 20.12 Deut. 5.16 Ro. 13.1 2 Sam. 14.17 ver. 20. 2 Sam. 19.27 1 Pet. 2.17 Pro. 24.22 Plato in Point Ro. 3.4 〈◊〉 82.1 Exod. 22.28 Philip Maced. in Plin. Paneg. Aug. in Lib. Quest V. N. Test. Qâ—est 35. 1 Sam. 18.5 Chrysost. Arist. Polit. Rom. 13.5 Colleg. Polit. Dithmar disp. Ulpian inâ— 1. in criminibus §. 20. f. de quaest. Cic. pro Manl Nov. 149. C. Livâ— 2. p. 78. Tacit. 14. Annal. Lip Pol. 4. c. 11 Ecclus. 3.10 11 Gen. 9.25 Luth. Com. in Gen. c. 23. p. 270. Gen. 20. Act. 5. Rom. 13.1 Titus 3.1 1 Tim 2 1 2. Jer. 29.4.7 1 Pet. 2.13 14. ver. 17. Rom. 13. Dan. 4.17.25 John 19.11 Greg. Nazian. Tertul. de Idololat Optat. Milev. 1.2 cont. Parmen Aug in quaest. ex vet. Test quaest. 35. Aug. exposit quar propos. Ep. ad Râ—m propos. 78. Hier. in Ep. ad Tit. habetur 11. quaest. 3. Can. Si Dominus Chrysost. in Rom. 13. hom Amb. 1.5 orat in Auxent Bern. ep. 22 1. Cajet. in ep. ad Rom. 13. Tert. in Apologet advers. gent. c. 37. Aug. in Psal. 1 2 4. habetur 11. quaest. Can. Imperatores Ruffin Hist. Eccl. 2. l. 1. Theodor l. 4. hist. c. 1. Nazian. in orat in Julian Amos 3.6 Prov. 21.1 Object Resol. Mar. 5.39 Mar. 17.25.26.27 Bernard ad Hen. Archiep. Senon Ep. 42. Amb. 10.5 Conc. de Basilicis non tradend haerâ—t p. 104. Ambros. l. 2. Ep. 13. ad Marcel August Exposit Quar. propos. Ex Epist. ad Rom Proposit. 74. Deut. 17.12 August de Jmper see Ro. 13.3 â— ptat Mi levit. cont. Parmen. August de mirac sact Script c. 29. 30. Num. 16.50 â—0 13.5 Pet. 2. â—5 16 August Exposiâ— Qâ—ar Pro â—of Epist. â—d Rom. Proposit. â—2 Pet. 3.10 Exod. 22. â—8 â—ccles 10. â—0 Pro. 24.21 Mat. 26. â—2 Conclusion Colos. 3.14 Chrysost. hom in Coloss. 3. Chrysost. ut supra