Selected quad for the lemma: soul_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A53652
|
A persvvassion to loyalty, or, The subject's dutie vvherein is proved that resisting or deposing of kings (under what spccious [sic] pretences soever couched) is utterly unlawfull / collected by D.O.; Herod and Pilate reconciled
|
Owen, David, d. 1623.
|
1642
(1642)
|
Wing O704; ESTC R36621
|
28,490
|
36
|
the grace of God that he is to Lewes the noble Prince with instance of prayer offreth himselfe in all things serviceable Concord is profitable to every Realme and Iustice much to be desired these vertues are the mother of devotion and the consecration of all honesty But whosoever seeketh after civill dissention and incenseth other to the effusion of bloud he is a murtherer and partaketh with him who gaping for bloud goeth about seeking whom he may devoure The worthy vessell of election that was taken up to the third Heaven protesteth saying Let every soule submit himselfe to the higher power there is no power but from God He that resisteth power resisteth the ordinance of God If that be true which some men prate among women and the vulgar sort that we ought not to be subdued to the Kingly power Then it is false which the Apostle teacheth that every soule must submit himselfe under power and superiority Can the truth lye Epist Wald. quae habetur in appendice Marian Scot. Did not Christ the Lord speake by the Apostle Why do we provoke the Lord Are we stronger than he Doth not he thinke himselfe stronger than the Lord the resisteth the ordinance of God Seeing there is no power but of God What saith the Prophet Confounded be they that strive against the Lord and they that resist him shall perish Rodolphus Hermanus Egbertus with many other Princes resisted the ordinance of God in Henry the Emperor but loe they are confounded as though they had never beene for as their end was ill their beginning could not be good c. Haec ille Pope Paschalis seeing the bad successe of those seditious subjects which his predecessors Gregory and Vrbanus had armed against Henry that worthy Emperor did perswade the Emperor's own son against all Law of God Nature and Nations to rebell against his father The Bishop of Leige tooke the Emperors part against this young Prince for the which he was excommunicate his Church interdicted and Robert Earle of Flaunders commanded by the Pope as he hoped to have the forgivenesse of his sins and the faof the Church of Rome to destroy that Bishop and his false Priests The Churchmen of Leige terrified with the Popes excommunication and fearing the Earles oppression wrote an Apology for themselvs about the yeare 1106. Epist Leodiensium apud Simonem Scard We are excommunicate say they because we obey our Bishop who hath taken part with his Lord the Emperor These are the beginnings of sorrow for Satan beeing loosed compasseth the earth and hath made a division between the Prince and the Priest who can justly blame the Bishop that taketh his Lords part to whom he hath sworn allegiance Perjury is a great sin whereof they cannot be ignorant that by new schisme and novell traditions do promise to absolve subjects from the guilt of perjury that forsweare themselves to their Lord the King c. In the progresse of their Apology they determine three great questions First whether the Pope hath power to excommunicate Kings Secondly to whom it belongeth to inflict temporall punishment when Church-men offended against Faith unity or good manners And thirdly what remedy subjects have against their Kings that are impious or tyrannous Si quis respectu sancti Spiritus c. If any man having respect to the Spirit of God shall turn over the old and new Testament he shall plainly find that Kings ought not at all or very hardly be excommunicate whether we consider the etimology of their names or the nature of their excommunication Even til this day hath this point been questioned and never determined Kings may be admonished and reproved by such as be discreet and sober men for Christ the King of Kings in earth who hath placed them in his own stead hath reserved them to his own judgement c. Their answer to the second question is grounded on the testimony of Saint Augustine the practise of Princes and the authority of Paul Kings say they and Emperors by their publique Lawes have forbidden heretiques to enjoy any wordly possession Wherfore seeing we are no heretiques and that it belongeth not to the Pope but to Kings and Emperors to punish heresies why doth our Lord Paschalis send Robert his armour-bearer to destroy the possessions and to overthrow the villages of the Churches which in case they deserved destruction ought to be destroyed by the Edict of Kings and Emperors which cary the sword not without good cause c. For answer to the third question they shew by sundry places of Scripture that there is no other helpe against evill Princes than prayer and patience Nihil modo pro Imperatore nostro dicimus c. We will for the present say nothing in defence of our Emperor but this we say though he were as bad as you report him to be wee would endure his government because our sins have deserved such a Governor Even such a Prince ought not to be resisted by violence but endured by patience and prayer Moses brought many plagues upon Pharaoh whose heart God had hardened but it was by prayer and the lifting up his hands to heaven And S. Paul requireth prayers to be made for all men for Kings and such as are in authority which Kings were neither Catholikes nor Christians Baruch also from the mouth of the Prophet Jeremy wrote unto the Iews which were captives unto the King of Babylon that they must pray for the life of Nabuchadnezzar the King of Babylon and Balthazar his son that their dayes in earth may be as the dayes of Heaven Epist Leod. c. S. Paul teacheth why we ought to pray for evill Kings namely that under them we may lead a quiet life It would becom an Apostolike man to follow the Apostles doctrin it were propheticall to follow the Prophet c. Thus far they in their Epistle Apologeticall He that wrote the life of this Emperor Henry the 4 Vita Hen. 4 quo supra an auncient a modest and an impartiall relator of such occurrents as happened in his time declareth his dislike of the Popes practises and the Germaines tumults against their said Soveraigne Lord. Magnum mundo documentum datum est A great instruction was given to the World that no man should rise against his master For the hand of Rodolph being cut off shewed a most just punishment of perjury he feared not to violate his fidelity sworn to the King and his right hand was punished as if other wounds had not beene sufficient to bring him to his death that by the plague of the rebellious the fault of rebellion might be perceived Thus far he The sixth Chapter proveth the same by the testimony of the Writers from the 1200 yeares downward I Will for conclusion produce Otho Frisingensis Thomas Aquinas Gratianus Philip the faire King of France the Parliament of England in the time of Edward the 1 Vincentius and Aeneas Silvius that afterward was Pope by