We have just cause to examine this stile, and confine it strictly to us subject; lest usurpers taking advantage of the looseness ⟨p. 3⟩secretly undermine the bulwark, which we hope for, and may here build up. For some are ready to thrust in, and shroud under this Title, Bishops and all Spiritual Governors: others, who mainly oppose that, labour to make all temporal Governors equal sharers; both which are repugnant to the Apostles meaning, and both equally dangerous. Let spiritual power be here supposed, and (if they be not subject) yet shall temporal Princes have no command over the Clergy. Let all temporal partake in it, and every inferior Magistrate shall contest with his King. For, for their safeguard (according to them) as well as the Princes, is this precept of the Apostle. Let every soul be subject to the higher powers. And here is no subjection, but command allotted them. For powers, say they, extends its self to the spiritual power, and higher, in the others sense, looks only on the people; and therefore agreeable to inferior Magistrates, who in respect of the people are [Greek or Hebrew], superexcellentes, exceeding ⟨p. 4⟩all others in civill power. For that, which we render Higher, they translate, superexcellentes, hoping thereby to escape the obscurity and danger of the vulgar translation, which answers our English. That is Bezaes censure on the vulgar Latin, (which saith, Potestatibus sublimioribus subdita sit) and redounds to our English; wherein he hath his followers. The difference at first seems only verbal, but when we hear them from hence suspect a dangerous sense; we are to stand upon our guard, and presume of a real dissension. Give them leave to change the word [sublimioribus] into superexcellentibus, and they think they have sufficient warrant, in stead of absolute Lords and Princes, to put in Bailiffs and Constables. It must be meant of all Magistrates, that have power over other men, or else it is Periculosa interpretatio. And wherein stands the danger? Because they shall be denied to derive their power from God? That would not follow; because others are heresayd to be of God, they being not ⟨p. 5⟩named. Put the case they were denied it, and had their power allotted them only from Kings, and not immediately from God, as Kings derive theirs.
We haue iust cause to examine this stile, and confine it strictly to us subiect; lest vsurpers taking aduantage of the loosenesse ⟨p. 3⟩secretly vndermine the bulwarke, which we hope for, and may heere build vp. For some are ready to thrust in, and shrowd vnder this Title, Bishops and all Spirituall Gouernours: others, who mainely oppose that, labour to make all temporall Gouernours equall sharers; both which are repugnant to the Apostles meaning, and both equally dangerous. Let spirituall power be heere supposed, and (if they be not subiect) yet shall temporall Princes haue no command ouer the Clergie. Let all temporall partake in it, and euery inferiour Magistrate shall contest with his King. For, for their safegard (according to them) as well as the Princes, is this precept of the Apostle. Let euery soule be subiect to the higher powers. And heere is no subiection, but command allotted them. For powers, say they, extends its selfe to the spirituall power, and higher, in the others sense, lookes onely on the people; and therefore agreeable to inferiour Magistrates, who in respect of the people are 〈non-Latin alphabet〉, superexcellentes, exceeding ⟨p. 4⟩all others in ciuill power. For that, which wee render Higher, they translate, superexcellentes, hoping thereby to escape the obscurity and danger of the vulgar translation, which answers our English. That is Bezaes censure on the vulgar Latine, (which saith, Potestatibus sublimioribus subdita sit) and redounds to our English; wherein he hath his followers. The difference at first seemes onely verball, but when we heare them from hence suspect a dangerous sence; we are to stand vpon ourguard, and presume of a reall dissension. Giue them leaue to change the word [sublimioribus] into superexcellentibus, and they thinke they haue sufficient warrant, in stead of absolute Lords and Princes, to put in Bailiffes and Constables. It must bee meant of all Magistrates, that haue power ouer other men, or else it is Periculosa interpretatio. And wherin stands the danger? Because they shall bee denied to deriue their power from God? That would not follow; because others are heresayd to bee of God, they being not ⟨p. 5⟩named. Put the case they were denyed it, and had their power allotted them onely from Kings, and not immediatly from God, as Kings deriue theirs.
