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book_n	good_a	read_v	write_v	2,874	5	5.1956	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96592	Jura majestatis, the rights of kings both in church and state: 1. Granted by God. 2. Violated by the rebels. 3. Vindicated by the truth. And, the wickednesses of this faction of this pretended Parliament at VVestminster. 1. Manifested by their actions. 1. Perjury. 2. Rebellion. 3. Oppression. 4. Murder. 5. Robberies. 6. Sacriledge, and the like. 2. Proved by their ordinances. 1. Against law. 2. Against Equity. 3. Against conscience. Published 1. To the eternall honour of our just God. 2. The indeleble shame of the wicked rebels. And 3. To procure the happy peace of this distressed land. Which many feare we shall never obtaine; untill 1. The rebels be destroyed, or reduced to the obedience of our King. And 2. The breaches of the Church be repaired. 1. By the restauration of Gods (now much profamed) service. And 2. The reparation of the many injuries done to Christ his now dis-esteemed servants. By Gryffith Williams, Lord Bishop of Ossory.	Williams, Gryffith, 1589?-1672.; Burgess, Anthony, d. 1664.	1644 (1644)	Wing W2669; Thomason E14_18b	215,936	255

especially considering that the discharging of those good duties to give counsell to doe justice to relieve the distressed and the like are more acceptable recreations unto them as it was meate and drinke to Christ to doe his fathers will then the other fore-named exercises are or can be to any others and considering also John 4.34 that where the Bishop or Pastor hath great affaires and much charge he may have great helpes and much aid to assist him You will allow us an houre for our recreation why will you not allow us that houre to doe justice 2. If you say they are spirituall men and therefore cannot Ob. 2 have so great a care of the temporall State and Common-wealth I answer that as now the Common-wealth is the Church Sol. 1 The ability of th● Clergy to manage civill affaires and the Church is the Common-wealth and have as good interest therein and better we hope then many of the Common-wealth have in the Church and they should be as able to understand what is beneficiall to the Common-wealth as any other for Ignatius saith Ignat. epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Kings ought to be served by wise men and by those that are of great understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to be attended upon by weake and simple men and if Kings must be served by such men then certainly the service of God is not to be performed by Weavers and Taylors and others like Jeroboams Priests but it will require men of great abilities learning and understanding in all businesses whatsoever such as are indeed well able to discourse De quolibet ente And they have very unprofitably consumed themselves with their time in their head pain vigils and heart-breaking studies in traversing over all the Common-wealths of the world The Clergy of better ab lities to benefit the Common-wealth th●n many others that now sw●y it if they have learned nothing whereby they may benefit their owne Common-wealth or doe understand lesse what belongeth unto the good of their Countrey especially in matters of equity and right then illiterate Burgesses and meere Chapmen for if you reade but the bookes of the Prophets you shall finde how plentifull they are in the precepts of peace in the policies of warre and in the best counsels for all things which concerne the good of the Common-wealth and doe not the Divines reade the Histories of all or most other Common-wealths how else shall they be inabled to propose unto their people the example of Gods justice upon the wicked and his bounty and favour unto the observers of his Lawes throughout all ages and in all places of this world and will you deprive the King of the assistance of such instruments for the government of his people The imployment of the Bishops in civill affaires is the good of the Common-wealth that are stronger then any one man can rule and would quickly despise Heaven and destroy the earth if their consciences were not awed with religion or would you damme up the channels of those benefits that should flow from them to the Common-wealth for it is not the addition of any honour to the calling of a Bishop but the Kings interest and the peoples good that is aymed at when we assert the capacity of the Clergy to discharge the offices of the most publique affaires Petrus Blesensis ep 84. because as Petrus Blesensis saith it is the office of the Bishops to instruct the King to righteousnesse to be a rule of Sanctity and sobriety unto the Court to mixe the influences of Religion with the designes of State and to restraine the malignity of the ill-disposed people and all histories doe relate unto us that when pious Bishops were imployed in the Kings Counsells the rigor of the lawes was abated equity introduced the cry of the poore respected their necessities releived the liberties of the Church preserved pride depressed religion increased the devotion of the Laity multiplied the peace of the Kingdome flourished and the tribunals were made more just and mercifull then now they be And therefore the sacred histories doe record of purpose how the people of God never adventured upon any action of waight and moment before they had well consulted with the Preists and Prophets as you see in the example of Ahab No Nation attempted any great matter without the advice of their Priests that was none of the best Kings yet would not omit this good duty and such was the custome of all other Countries wheresoever there was any religion or reverence of God Quae enim est respub ubi ecclesiastici primum non habeant locum in comitiis publicis de salute reipub deliberationibus for which is that Common-wealth where the Ecclesiasticall persons had not the first place in all meetings and publique consultations about the welfare of the Common-wealth as in Germany the three spirituall Electors are the first in France the three Ecclesiasticall persons were the first of all the Peeres in England till this unhappy time the two Archbishops and in Poland as many were wont to have the chiefest place and not unworthily quia aequum est Apud Euseb Paphilum l. 11. antestent in concilio qui antestant prudentia nec videtur novisse res humanas nisi qui divinas cognitas habet Strabo l. 4. Caesar de bello Gallico lib. 6. as the Indian said unto Socrates and therefore the Chaldeans the Egyptians the Grecians the Romanes the French and the Britons thought it alwayes ominous to attempt any notable thing in the Common-wealth without the sad and sage advice of their Priests and Prophets for they knew the neglect of God was never left without due revenge and though their false gods were no gods yet the true God was found to have beene a sharpe revenger of the contempt of the false gods because that to them they were proposed for the true gods and they believed them so to be as Lactantius sheweth and therefore all antiquity that bare any reverence to any Deity shewed all reverence and respect unto the teachers of his religion but now men desire to throw learning over the Barre because it should not discover the ignorance of the Bench or rather piety is excluded because it should not reprove their iniquity And the Clergy must not sit on the seat of judgement that the Laity may doe injustice without controule or perhaps revenge themselves upon their Ministers on the Bench for reproving their vices in the Church so the Devill gaineth whatsoever piety looseth by their depression 2. As the Clergy-men are as able 2. The desire of the Clergy to do good to the State so they are as willing and as carefull to provide for the good of the State as any other for themselves are members of the Common-wealth and they are appointed by God to be watchmen and over-seers to fore tell what mischiefes or felicities are like to

and faithfully discharged brings most glory unto God and the greatest honour to all Kings when it is more to be with Constantine a nursing father to Gods Church then it is to be with Alexander the sole Monarch of the known world I will first treat of their charge and care and the power that God hath given them to defend the faith and to preserve true religion And 1. 1. Care of Kings to preserve true Religion Aug. de utilitate credendi cap. 9. Religion faith a learned Divine without authority is no Religion for as Saint Augustine saith no true Religion can be received by any meanes without some weighty force of authority therefore if that Religion whereby thou hopest to be saved hath no authority to ground it selfe upon or if that authority whereby thy Religion is setled be mis-placed in him that hath no authority at all what hope of salvation remaining in that Religion canst thou conceive but it is concluded on all sides that the right authority of preserving true religion must reside in him and proceed from him by whose supreme power and government it is to be enacted and forced upon us To whom the charge of preserving religion is commited and therefore now the question is and it is very much questioned to whom the supreame government of our Religion ought rightly to be attributed 3 Opinions whereof I finde three severall resolutions 1. Papisticall which leaneth too much on the right hand 2. Anabaptisticall which bendeth twice as much on the left hand 3. Orthodoxall of the Protestants that ascribe the same to him on whom God himselfe hath conferred it Opinion 1 1. That the Church of Rome maketh the Pope solely to have the supreme government of our Christian Religion is most apparent out of all their writings Vnde saepè objiciunt dictum ●l●su ad Constantium Tibì Deus impertum commisit nobis qu● sunt ecclesiastica concredidit Sed h●c intelligitur de executione officij non de gubernatione ecclesiae Sicut ibi manifestum est cum dicitur ne que fai est nobis in terris imperium tenere neque tibi thymiamatum so●rorum potestatem habere i e. in pradicatione Evangelij administratione Sacramentorum similibus and you may see what a large book our Countrey-man Stapleton wrote against Master Horne Bishop of Winchester to justifie the same And Sanders to disprove the right of Kings saith Fatemur personas Episcoporum qui in toto orbe fuerunt Romano Imperatori subjectas fuisse quoniam Rex praeest hominibus Christianis verùm non quia sunt Chrstiani sed quia sunt homines episcopis etiam ea ex parte rex praeesset So Master Harding saith that the office of a King in it selfe is all one every where not onely among the Christian Princes but also among the Heathen so that a Christian King hath no more to doe in deciding Church matters or medling with any point of Religion then a Heathen And so Fekenham and all the brood of Jesuites doe with all violence and virulencie labour to disprove the Princes authority and supremacy in Ecclesiasticall causes and the points of our Religion and to transferre the same wholly unto the Pope and his Cardinals Neither doe I wonder so much that the Pope having so universally gained and so long continued this power and retained this government from the right owners should imploy all his Hierarchie to maintaine that usurped authority which he held with so much advantage to his Episcopall See though with no small prejudice to the Church of Christ when the Emperours being busied with other affaires leaving this care of religion and government of the Church to the Pope the Pope to the Bishops the Bishops to their Suffragans and the Suffragans to the Monkes whose authority being little their knowledge lesse and their honesty least of all all things were ruled with greater corruption lesse truth then they ought to be so long as possibly he should be able to possesse it But at last when the light of the Gospell shined and Christian Princes had the leisure to looke and the heart to take hold upon their right the learned men opposing themselves against the Popes usurped jurisdiction have soundly proved the Soveraigne authority of Christian Kings in the government of the Church that not onely in other Kingdomes but also here in England this power was annexed by divers Lawes unto the interest of the Crowne and the lawfull right of the King and I am perswaded saith that Reverend Archbishop Bancroft had it not beene that new adversaries did arise Survey of Discip c. 22. p. 2●1 and opposed themselves in this matter the Papists before this time had been utterly subdued for the Devill seeing himselfe so like to lose the field How the Devill raised instruments to hinder the reformation stirred up in the bosome of Reformation a flocke of violent and seditious men that pretending a great deale of hate to Popery have notwithstanding joyned themselves like Sampsons Foxes with the worst of Papists in the worst and most pernicious Doctrines that ever Papist taught to rob Kings of their sacred and divine right and to deprive the Church of Christ of the truth of all those points that doe most specially concerne her government and governours and though in the fury of their wilde ●eale they do no lesse maliciously then falsly cast upon the soundest Protestants the aspersion of Popery and Malignancie yet I hope to make it plaine unto my reader that themselves are the Papists indeed or worse then Papists both to the Church and State For 2. As the whole Colledge of Cardinals Of the Anabaptists and Puritans and all the Schooles Opinion 2 of the Jesuites doe most stiffely defend this usurped authority of the Pope which as I said may be with the lesse admiration because of the Princes concession and their owne long possession of it so on the other side there are sprung up of late a certaine generation of Vipers the brood of Anabaptists and Brownists that doe most violently strive not to detaine what they have unjustly obtained but a degree farre worse to pull the sword out of their Prince his hand and to place authority on them which have neither right to owne it Where the P●ritans place the authority to maintaine religion 1. In the Presbyterie nor discretion to use it and that is either 1. A Consistory of Presbyters or 2. A Parliament of Lay men For 1. These new Adversaries of this Truth that would most impudently take away from Christian Princes the supreme and immediate authority under Christ in all Ecclesiasticall Callings and Causes will needs place the same in themselves and a Consistorian company of their own Faction a whole Volume would not contain their absurdities falsities and blasphemies that they have uttered about this point I will onely give you a taste of what some of the chiefe

to and intayled upon him in his own hands unclipped and unshaken for when the multitude shall be unbridled and the rights of the Kings are brandished in their hands we shall assuredly tast and I feare in too great a measure as experience now sheweth of those miserable evils which uncontrouled ignorance furious zeale false hypocrisie and the mercilesse cruelty of the giddy-headed people and discontented Peeres shall bring upon us and our Prince But to make it manifest unto the world what power and authority God hath granted unto Kings for the government of the Church and the preservation of his true religion we find them the worst men at all times and in all places that mislike their government The Kings that maintaine true religion make their Kingdoms happy and reject their authority and we see those Churches most happy and those Kingdomes most flourishing which God hath blessed with religious Kings as the State of the Church of Judaea makes it plaine when David Ezechias Josias and the other virtuous Kings restored the religion and purified that service which the idolatry of others their predecessours had corrupted and we know that as Moses * Exod. 14.31 Numb 12.7 8 Deut. 34.5 Josh 1.1 2. so Kings are called the servants of God in a more speciall manner then all others are that is not onely because they serve the Lord in the government of the Common wealth but especially because he vouchsafeth to use their service for the advancement of his Church and the honour of his sonne Christ here on earth or to distribute their duties more particularly we know the Lord expecteth The double service of all Christian Kings and so requireth a double service from every Christian King 1. The one common with all others to serve him as they are his creatures and Christians and therefore to serve him as all other Christians are bound to doe 2. The other proper and peculiar to them alone to serve him as they are Kings and Princes 1. As they are Christians In the first respect they are no more priviledged to offend then other men but they are tyed to the same obedience of Gods Lawes and are obliged to performe as many virtuous actions and to abstaine from all vices as well as any other of their Subjects and if they faile in either point they shall be called to the same account and shall be judged with the same severity as the meanest of their people and therefore Be wise O ye Kings Psal 2.10 be learned ye that are Judges of the earth Serve the Lord in feare and rejoyce unto him with reverence for with God there is no respect of persons Rom. 2.11 Psal 149.8 but if they doe offend he will binde Kings in fetters and their Nobles with linkes of iron and we dare not flatter you to give you the least liberty to neglect the strict service of the great God In the second respect 2. As they are Christian Kings and that is twofold the service of all Christian Kings and Princes hath as I told you before these two parts 1. To protect the true religion and to governe the Church of Christ 2. To preserve peace and to governe the Common-wealth For 1. It is true indeed that the Donatists of old 1. To protect the Church the grand fathers of our new Sectaries were wont to say Quid Imperatori cum Ecclesia what have we to doe with the Emperour Aug. cont lit petil l. 2. or what hath the Emperour to doe with the Church but to this Optatus answereth that Optat. Melivet lib. 3. Ille solito furore accensus in haec verba prorupit Donatus out of his accustomed madnesse burst forth into these mad termes Prima omnium in republ functionum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 7. c. 8. for it is a duty that lyeth upon all Princes because all both Christians and Pagans ought to be religious as I shewed to you before not onely to be devout but also to be the meanes to make all their Subjects so farre as they can to become devoted to Gods service as the practice of those Heathens that had no other guide of their actions then the light of nature doth make it plaine for Aristotle saith Aristot Polit. l. 3. c. 10. that Quae ad Deorum cultum pertinent commissa sunt regibus magistratibus those things that pertaine unto the worship of the gods are committed to the care of Kings and civill Magistrates and whatsoever their religion was as indeed it was but meere Superstition yet because Superstition and Religion hoc habent commune doe this in common Vt faciant animos humiles formidine divum Therefore to make men better the more humble and more dutifull the transgression thereof was deemed worthy to receive punishment among the Pagans and that punishment was appointed by them that had the principall authority to governe the Common-wealth The chief● M●gistrates of the Heathens had the charge of religion as the Athenian Magistrates condemned Socrates though he was a man wiser then themselves yet as they conceived very faulty for his irreligion and derision of their adored gods And Tiberius would set up Christ among the Roman gods though the act added no honour unto Christ without the authority and against the will of the Senate to shew that the care of religion belonged unto the Emperour or chiefe Magistrate and therefore as the Lord commanded the Kings of Israel to write a copie of his Law in a booke Deut. 17 18 19. and to take heed to all the words of that Law for to doe them that is not onely as a private person for so every man was not to write it but as King to reduce others to the obedience thereof so the examples of the best Kings both of Israel and Juda and of the best Christian Emperours doe make this plaine unto us Josh 24 23. for Ioshua caused all Israel to put away the strange gods that were among them The care of the good Kings of the Iewes to preserve the true religion and to incline their hearts unto the Lord God of Israel Manasses after his returne from Babylon tooke away the strange gods and the Idols out of the house of the Lord and cast them all out of the Citie and repaired the Altar of the Lord and commanded Iuda to serve the Lord God of Israel And what shall I say of David whose whole studie was to further the service of God and of Iehosaphat Asa Iosias Ezechias and others that were rare patternes for other Kings for the well government of Gods Church and in the time of the Gospell Quod non tollit praecepta legis sed perficit which takes not away the rules of nature nor the precepts of the Law but rather establisheth the one perfecteth the other because Christ came into the world non ut tolleret jura seculi sed ut

Church and State when their pretence was very good though the goodnesse of his Majestie in the tendernesse of his conscience was still loath to allow himselfe the liberty to dissolve it untill he had other juster and more cleare causes to pronounce it no Parliament as the abusing of his grant to the raising of an Army and the upholding of a Rebellion against their Soveraigne yet I believe he might safely have done it long agone without the least violation of Gods Law when their evill intentions were openly discovered by those Armies which they raised For I doubt not to affirme it with the Author of The sacred Prerogative of Christian Kings p. 144. if any good Prince or his royall Ancestors have beene cheated out of their sacred right by fraud or force he may at the fittest opportunity when God in his wise providence offereth the occasion resume it especially when the Subjects do abuse the Kings concessions to the dammage of Soveraignty so that it redounds also to the prejudice either of the Church or Common-wealth 3. When the King through feare 3. Grants gotten by force not to be observed not such as the Parliaments feare is who were afraid where no feare was and were frighted with dreames and causelesse jealousies but that feare which is reall and not little but such as may fall in fortem constantem virum doth passe any Law especially that is prejudiciall to the Church and injurious to many of his Subjects I say that when he shall be freed from that feare he is not onely freed from the obligation of that Law but he is also obliged to doe his uttermost endeavour to annull the same it is true that his feare may justly free him from all blame at the passing of it as the feare of the thiefe may cleare me from all fault in delivering my purse unto him because these are no voluntary acts and all acts are adjudged good or evill according to the disposition of the will the same being like the golden bridle that Minerva was said to put upon Pegasus to guide him and to turne him as she pleased The will must never consent to forced acts that are unlawfull His Majesties answer to the Petition of the Lords and Commons 16. Iuli● p. 8. but when his feare is past and God hath delivered him from the insurrection of wicked doers if his will gives consent to what before he did unwilling who can free the greatest Monarch from this fault Therefore His Majestie confessing which we that saw the whole proceedings of those tumultuous routs that affrighted all the good Protestants and the Loyall Subjects doe know that it could not be otherwise that he was driven out of London for feare of his life I conclude that the act of excluding the Bishops out of Parliament being past after his flight out of London can be no free nor just nor lawfull act and the King when he is more fully informed of many particulars about this act that is so preiudiciall to the Church of Christ and so injurious to all his servants the Clergy whose rights and priviledges the King promised and sware at His Coronation to maintaine Ob. cannot continue it in my judgement and be innocent Pag 31. But this is answered by the answerer to Doctor Ferne that he is no more bound to defend the rights of the Clergy by his oath then the rest of the lawes formerly enacted whereof any may be abrogated without perjury when they are desired to be annulled by the Kingdome Sol. His Majesties answer to the remonstrance or declaration of the Lords and Commons 26. of May. 1642. To which I say that as His Majestie confesseth there are two speciall questions demanded of the King at his Coronation 1 Sir Will you grant and keepe and by your oath confirme to the people of England the lawes and customes to them granted by the Kings of England your lawfull and religious predecessors And the King answereth I grant and promise to keepe them 2. After such questions as concerne all the commonalty of this Kingdome both Clergy and Laity as they are his Subjects one of the Bishops reads this admonition to the King before the people with a loud voice Our Lord and King we beseech you to pardon and to grant and to preserve unto us and to the Churches committed to our charge all Canonicall priviledges and due law and iustice and that you would protect and defend us as every good King in His Kingdome ought to be the protector and defendor of the Bishops and the Churches under their government And the King answereth With a willing and devout heart I promise and grant my pardon and that I will preserve and maintaine to you and the Churches committed to your charge all Canonicall Priviledges and due law and justice and that I will be your protector and defender to my power by the assistance of God as every good King in His Kingdome in right ought to protect and defend the Bishops and Churches under their Government Then the King laying his hand upon the booke saith The Kings oath at His Coronation two fold the things which I have before promised I shall performe and keepe so helpe mee God and the contents of this Booke Where I beseech all men to observe that here is a two fold promise and so a two fold oath 1. The one to all the Commonalty and people of England The frst part of the oath Populo Anglicano Vide D. p. 165. Clergy and Laity and so whatsoever he promiseth may by the consent of the parties to whom the right was transferred be remitted and altered by the representative body in Parliament quia volenti non fit injuria and the rule holds good quibus modis contrabitur contractus iisdem dissolvitur and therefore as any compact or contract is made good and binding so it may be made void and dissolved mutuo contrahentium assensu by the mutuall assent of both parties that is any compact where God hath not a speciall interest in the contract as he hath in the conjugall contract betwixt man and wife and the politicke covenant betwixt the King and His Subjects Contracts wherein God is interessed can not be dissolved without God which therefore cannot be dissolved by the consent of the parties untill God who hath the cheifest hand in the contract gives his assent to the dissolution and so when things are dedicated for the service of God or Priviledges granted for his honour neither donor nor receiver can alienate the gift or annull that Priviledge without the leave and consent of God that was the principall party in the concession as it appeareth in the example of Ananias and is confirmed by all Casuists 2. The other part of the oath is made to the Clergy in particular and so also with their consent The second part of ●he oath Clericis Ecclesiasticis D. p. 165. some things I confesse may perhaps