Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	king_n	year_n	3,080	5	4.8170	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90957	A paradox. That designe upon religion, was not the cause of state misgovernment: but an effect of it.		1644 (1644)	Wing P332; Thomason E19_7; ESTC R17629	7,451	15

which under God it was established and defended was so far trodden down though perchance those Statesmen who trod it downe had no designe of letting in the Church of Rome to supplant the Truth but only to exercise their own robbery upon mens Estates But to perswade the truth of this Paradox I doe not see any reason why I should believe that those great men who for many yeares have sitten at the Helme in England and given so ill counsell to our Soveraigne were in the generality Papists or that way intended but only tainted with the same injustice and ambition that others were in former times laboured to bring the People into slavery that they might oppresse at their pleasure and stand above the reach of any Law Whosoever hath observed how the Sabbath was kept of late yeares at White-Hall what businesses of Monopolies and other Oppressions were transacted in the afternoon what kind of Sermons in the forenoon about State and Prerogative were preached before the King he must needs believe that none of these men had any designe upon Religion at all neither indeed was there any reason wherefore to attaine those unjust ends they should desire a change of Religion for if we consider what Religion will best serve to advance Tyranny in the Kingdome of England and look into History for examples of that kinde for History hath been counted the best glasse through which Prudence can look when she makes her judgements upon humane actions we shall find that Popery could not doe it so well as that Protestant doctrine which hath been taught at Court these thirty yeares and not only preached but printed to the publike view by Authority even to this last yeare 1644. Consider what Principles they maintaine and against whom they write Their Adversaries whom they choose to deale withall are all the moderne Authors of greatest Learning and Reason and of all Religions whom in their writings they stile Iesuites and Puritans under the latter of which names all the Reformed Churches of Europe are intended except only the Prelatical Clergie of England to whom it seems in the point of flattery to Princes both Papist and Puritan with all Lawyers and Politicall Authors are quite opposite But before we expresse their Tenents in particular look into the English Chronicles and you will find as we said before that direct Poperie did not so much advance Tyrannie as our late Prelacie When the Bishops of England had another Head which was the Pope you may observe that in matters of State they went many times very justly and according to the interest of the whole Common-wealth in the times of seduced Kings they many times sided with the Parliament and opposed the illegall desires of the Prince many of them gave good advice to Kings and did excellent offices in reconciling them to their people and keeping them in the right way I could give many instances especially in three Reigns which indeed had the most need of such endeavours But in these latter times our Protestant Bishops were wholly by assed at the Kings side and meere servants to the Prerogative against all Interests of the Commonwealth they never in Parliament gave Vote contrary to any of the Kings desires how prejudiciall soever it were to the Kingdome in generall insomuch as the King counted them a sure part of his strength in the Lords House to all purposes and when their voices in Parliament were lately to be taken away it was a common speech of the Courtiers That His Majestie was much weakned by losing six and twenty voices But consider now what they have preached and printed concerning Monarchy and you will wonder that rationall men in any Kingdome to flatter Princes should make all Mankinde else of so base a consideration as if Princes as one sayes differed from other men in kinde and nature no lesse then a Shepheard from his Sheep or other Heardsman from his Cattell I will instance for brevitie and clearnesse in one of them who speakes the pith of all the rest in a large Book printed at Oxford this present yeare 1644. and dedicated to the Marquesse of Ormond the Book is intituled Sacrosancta Regum Majestas where that Author undertakes to vindicate the Power and Majestie of Kings against all Puritanicall and Iesuiticall grounds and Principles as he calls them Those Puritanicall and Iesuiticall Tenents are all Discourses that have been written in this Kingdome for defence of the true and lawfull liberties of men or by any Politicall Author in Europe of note since Monarchies have been well and Civilly constituted for the behoose of Mankinde Among all those Puritanicall and Iesuiticall Tenents which this Author is angry with and labours cagerly to confute I will name a few I. THat a King is greater then any particular man but lesse in value then the whole body of his People II. That a King receives his Crown from God but not immediately for it is by the hands of his People III. That the power of Kings is different in severall Kingdomes and their Prerogatives according to the Lawes of those Realmes in which they reigne IV. That the Body representative of a whole Kingdome where there is such may and ought to restraine the King from impious actions which tend to the ruine of the Kingdome V. That People may live without a King but a King cannot be conceived without People VI. That Kings were ordained for the People and not the People made for Kings These are some of those Puritannicall and Iesuiticall Tenents the chief which he condemns so many writers for maintaining such as Bourchier Rossaeus Buchanan Suarez Tho. Aquinas Ocham Bellarmine Marsilius Almontus and many more whom he there names against himselfe But the Bishop with the help only of Scripture and some places of the Fathers interpreted and managed by his own reason is able to encounter them all and hath drawn these Positions quite contrary to the former Take them in his own words truly set down and the places quoted I. The King is better then all the people put together and when Davids people say Thou art better then a thousand of us that is saith he in sound meaning better then all of us p. 169. II. The interposing of an humane act in the constitution of a King doth not hinder his Soveraignty to be immediately from God That though he gaine the Crown by Election or Conquest yet he hath it from none but God and that not mediately but immediately p. 122. III. That it is a poore and ignorant shift of Lawyers to wrong the sacred Prerogative of Kings when they acknowledge no more for the Royall Prerogative then what the Municipall Law of the Kingdome hath allowed to is p. 144. IV. In abuse of Soveraignty to the ruine of the Kingdome the Character of Nature doth not entitle us to so much self defence as in this case to resist the King p. 9. And in the first page he saith That it is not