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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04224	The vvorkes of the most high and mightie prince, Iames by the grace of God, King of Great Britaine, France and Ireland, defender of the faith, &c. Published by Iames, Bishop of Winton, and deane of his Maiesties Chappel Royall; Works	James I, King of England, 1566-1625.; Montagu, James, 1568?-1618.; Elstracke, Renold, fl. 1590-1630, engraver.; Pass, Simon van de, 1595?-1647, engraver.	1616 (1616)	STC 14344; ESTC S122229	618,837	614

that it can neuer be blotted out the writing the writing of the Law in our hearts In two Tables for our double duty to God and Man on both sides to take vp our heart so wholly that nothing contrary to those Precepts should euer haue any place in our Soules And certainely from this little Library that God hath erected within vs is the foundation of all our Learning layd So that people Ciuillized doe account themselues depriued of one of the best abilities of nature if they be not somewhat inabled by writing to expresse their mindes And there is no Nation so brutish or Barbarous that haue not inuented one kinde of Character or other whereby to conuey to others their inward Conceptions From these Tables of God wee may come to the writing of our Blessed Sauiour which we may put in the next place though not for order yet for Honour His Diuine Maiestie left behinde him no Monument of writing written by his owne hand in any externall Booke for he was to induce and bring in an other maner of the writing of the Law of Loue not in Tables of stone written not with incke and paper but in the Tables of our fleshly hearts written by the Spirit of the Liuing God Yet did he once with his owne finger write on the Pauement of the Temple of Ierusalem What he writ J will not now discusse S. Ambrose saith he wrote this Sentence Festucam in oculo fratris cernis trabem in tuo non vides Beda thinkes he wrote that Sentence that he spake He that is without sinne let him cast the first stone at her Haymo hath a pretty Conceit He thinketh he wrote certaine Characters in the Pauement which the Accusers beholding might see as in a glasse their owne wickednesse and so blushing at it went their wayes What euer it was sure we are our Sauiour would haue false accusations written in dust to bee troden vnder foote of them that passe by But howsoeuer I say our Blessed Sauiour did leaue behind him no writing of his owne hand Yet we may not deny but that God in the old Testament and our Sauiour in the New haue left vs many bookes of their owne inditements For all the Bookes of holy Scripture were written by inspiration and the Prophets and Apostles were but their Amanuenses and writ onely as they were led and actuated by the Spirit of God So that we may not make the Author of any of those Bookes any other then God Himselfe The old world before the flood wil afford vs no writings neither did that aage require them for the liues of Men of that aage were liuing Libraries and lasted longer then the labors of Men doe in this aage Yet S. Iude doeth insinuate somewhat of the writings of Enoch who though he were not in Stile a King Yet there is no reason to contend with him for that Title for his Dominion would beare it standing Heire-Apparent to the greater part of the world Origen Tertullian and Augustine report many things out of the supposititous writings that went vnder his name And Iosephus and that Berosus that wee haue tell vs that hee erected two pillars the one of Stone the other of Bricke wherein he wrote of the two-fold destructions of the world the one by Water the other by Fire But howsoeuer that be trew it is very probable he wrote something of that matter which though it perished with that world yet doubtlesse the memory thereof was preserued by Tradition vnto the dayes of the Apostles J will not here insist vpon the writings of Moses who was not onely a Priest and a Prophet but was as himselfe records amongst the people a King and was the first that euer receiued authoritie from GOD to write in Diuinitie Neither will J insist vpon the Example of King Dauid in whose Psalmes and Himnes are resounded out the praises of GOD in all the Churches for that J finde nothing that these men writ but what they writ as the Scribes of GOD acted as I said euen now by GOD his Spirit and not guided by their owne Yet I suppose wee may safely collect thus much from them that if GOD had thought it a matter derogatory to the Maiestie of a King to bee a Writer he would not haue made choice of those as his chiefe Instruments in this kinde who were principalls in that other Order J would easily beleeue that such men as haue had the honour to be GOD his Pen-men should neuer vouchsafe to write any thing of their owne for as we hold in a pious opinion that the blessed Virgine hauing once conceiued by the holy Ghost would neuer after conceiue by man So surely men that had deliuered nothing but the conceptions of that Spirit should hardly be drawne euer to set out any of their owne labours But we see the flat contrary both in Samuel and Solomon the one the greatest Iudge the other the most glorious King that euer that Kingdome had Samuel who writ by GODS appointment the greatest part of those two Bookes that beare his name writ also by his owne accord a Booke contayning the Law of a King or Institution of a Prince whereby hee laboured to keepe the King as well from declining to Tyrannie as the people from running into Libertie Solomon besides the Bookes of Scripture which remaine writ many likewise of his owne accord which are lost For to say nothing of his 3000. Parables his 5000. Songes that ingens opus as the Hebrues call it of the nature of all things Birds and Beasts Fowles and fishes Trees and plants from the Hysop to the Cedar All these were rather workes to manifest humane wisedome then Diuine knowledge written rather for the recreation of his owne spirit then for the edification of the Church For I cannot conceiue but those Bookes would rather haue taught vs the learning of Nature for which GOD hath left vs to the writings of men then edified vs in the gifts of Grace for which hee hath giuen vs his owne Booke Neither let any man suggest that these writings that are lost and as they say were destroyed in the destruction of the Temple by the Babylonians were of the same authoritie as those that doe remaine for J can hardly be induced to beleeue that the writings that were indited by the Spirit of GOD layed vp in the Arke receiued into the Canon read publikely in the Church are vtterly perished Jt is a desperate thing to call either the prouidence of GOD or the fidelity of the Church in question in this point For if those that haue bene are perished then why may not these that remaine as well be lost which is contrary to our Sauiours assertion that one Iota shall not perish till all bee fulfilled Therefore J rather incline to thinke that what euer was Scripture still is then that any is lost Neither is this opinion so curious to hold as the other is dangerous to beleeue Better it

her needle and is now of his Maiestie esteemed as a most pretious Iewell Therefore since wee are compassed about with such a Clowd of Witnesses albeit these are but a little handfull in comparison of the infinite multitude that might be produced Since we haue the examples of all the Mightie-men of the World euen from the beginning thereof vnto this day who haue striuen as much to get a Name for their writings as fame for their doings haue affected as much to be counted Learned as Victorious and to be reputed of as much for their wise Sayings as for their worthy Deeds Why should it bee thought a thing strange in this time that his Maiestie whom GOD hath adorned with as many rare perfections of Nature and Arte as euer he did any that wee read of I except such as were Diuinely inspired should lend the world a few leaues out of the large Volumes of his Learning J commend the wisedome of our Aduersaries who hauing assayed all meanes the wit of man is able to inuent to incline his Maiestie to like of their partie and finding by all their Tricks they haue got no ground would at last put his Maiestie to silence and gaine thus much of him at least that since he will doe nothing for them yet that he would say nothing against them Therefore they cry out against his Maiesties writing and vpbrayd him more for that hee doeth write then they doe for any thing that hee hath written Jt is ynough to wonder at that Rex scribit These people are wise in their generation and haue learned by long experience that as the Kingdome of CHRIST is the Gospel of peace so it hath bene from the beginning spread more by the Pennes of the Apostles then by the power of Princes more propagated by the sweet writings of the ancient Fathers then it could bee suppressed by the seuere Edicts of Emperours and of late their Kingdome hath bene more shaken by a poore Monke then it hath bene able to recouer by the helpe of Mighty Monarches Therefore since the writings of poore Schollers haue so raised the Kingdome of CHRIST and so discouered the Mysterie of Jniquitie they do well to feare what may follow vpon the Writings of so great a King They liue securely from bleeding by his Maiesties Sword but they are not safe from being blasted by the breath of his Maiesties Bookes Jf they could bring it about therefore to calme and quiet his Maiesties Spirit from working vpon them that way as they see his Maiesties sweetnesse to bee farre from drawing of their bloods the other way they would deeme it a greater Conquest then all the conuersions of the Kings of the East and West-Indies they tell vs so many tales of For they looke vpon his Maiesties Bookes as men looke vpon Blasing-Starres with amazement fearing they portend some strange thing and bring with them a certaine Influence to worke great change and alteration in the world Neither is their expectation herein deceiued for we haue seene with our eyes the Operation of his Maiesties Workes in the Consciences of their men so farre as from their highest Conclaue to their lowest Cells there haue bene that haue bene conuerted by them and that in such number as wee want rather meanes to maintaine them then they minds to come to vs. But to conclude this point that Kings may write Giue mee leaue to offer you this Meditation How many are the wayes that men doe inuent to perpetuate their Memorie Insomuch that mortall-men haue made themselues Gods when they were dead that they might be adored as if they were aliue Wherein is the Impetus of Nature so strong as in the affection that propogates to Posteritie Wherefore serue Pictures but to continue our features Why doe men bestow so much cost in sumptuous Buildings but to leaue a Monument of their Magnificence To what end doe we erect Holy-houses and Hospitalls but to possesse mens mindes with the Deuotion of our Soules And shall wee blesse a King when wee behold him in his Posteritie Shall wee admire his features when wee contemplate them in his Pictures Shall we wonder at his Magnificence when we gaze vpon it in his stately Edifices and may wee not as well bee rauished when wee see his sharpe Wit his profound Judgement his infinite Memorie his Excellent affections in his admirable Writings Certainely it is a peruersnes to esteeme a man least for that whereby hee liues the longest to value him more for the outward worke of his hand then for the inward operation of his minde to esteeme him more for that which instructs but little then for that which shall edifie for euer What now remaines of Caesar so famous as his Commentaries What of Cicero as his Orations How comes Aristotle to be of more authoritie then Alexander Seneca then Nero The Triumphes and Victories of the one are vanished the Vertues of the other remaine in their perfect vigour And though all other Monuments by time consume and come to nothing yet these by time gaine strength and get authoritie and euer the more ancient the more Excellent Hauing now deliuered my opinion that J thinke it neither vnlawfull nor inconuenient for a King to write but that he hath the Liberty that other men haue if hee can get the leysure to shew his abilities for the present to perpetuate his Memory to Posterity to aduance his praise before his owne People and gaine Glory from others but especially to giue Glory vnto GOD. J will craue leaue to descend to an other Consideration for it may be there will not be so much fault found with a King for writing as for the matter or Subiect whereof he treates For Personages of their eminent Degree and State must not spend their paines on poore purposes nor write so much to try their witts on triuiall thinges as to winne themselues Honor by the Excellency of their subiect Jndeed if I were worthy to aduise a King hee should meddle very sparingly and but vpon important Causes with Polemicalls Hee should not often fight but in the field for put the case a King writ neuer so modestly that there be not in a whole Booke one word ad hominem nor any touch of his Aduersary in any personall infirmity yet J know not how it comes to passe that in all Controuersies a solide answere to an argument is a very sufficient occasion to make an Aduersary wonderfull angrie And so long as there are diuersity of Opinions there will neuer want matter for Confutations And in these Replications the person of a King is more exposed and lyes more open then the person of a poore Scholler can doe for as he is a farre greater marke so he may farre more easily be hit And though they misse him and can hit vpon nothing iustly to bee reprehended in him yet they doe thinke it Operaepretium to make a Scarre in the face of a King Whereas on the contrary if a King

doe write of Piety or Deuotion compile a History giue Precepts of Policy handle Moralls or treate of some rare Experiences of Nature wee doe in these things commend his Iudgement admire his parts without any euill cogitation against his Person There can hardly be giuen a more viue Example in this case then is to be found in the Writings of his Maiestie When the King had published his Basilicon-Doron a Booke so singularly penned that a Pomegranat is not so full of kernells as that is of Excellent Counsells What applause had it in the world How did it inflame mens minds to a loue and admiration of his Maiestie beyond measure Insomuch that comming out iust at the time his Maiestie came in it made the hearts of all his people as one Man as much to Honour him for Religion and Learning as to obey him for Title and Authoritie and gaue vs then a taste or rather the first fruits of that we haue since reaped a plentifull Haruest of by his Maiesties most prudent and Gracious Gouernment ouer vs. The like I may say of his Maiesties Demonologie a rare peece for many Precepts and Experiments both in Diuinitie and Naturall Philosophie Jn these there was nothing heard of but Sunne-shine and faire-weather euery countenance sweet and smiling vpon them But as soone as his Maiestie dealt against the Pope tooke the Cardinall in hand made the world see the vsurped power of the one and Sophistry of the other Good Lord what a stirre we had what roaring of the wilde Bulls of Basan what a commotion in euery Countrey Jnsomuch that I thinke there is scarce a People Language or Nation in Christendome out of which his Maiestie hath not receiued some answere or other either by way of resuting or at least by rayling So that had not the King contemned and made himselfe sport and recreation by such kinde of Reuelling rather then bene mooued to passion It could not haue bene but a marueilous perturbation to a Prince of so exquisite sense and vnderstanding But what of all this Shall wee wish his Maiestie had not fought with beasts at Ephesus stopped the roaring of the Bull nor encountered the Cardinall Trewly when J thinke vpon the wonderfull abuses and Hyperbolicall indignities his Maiestie hath receiued from these men I am somewhat of that minde But when on the other side J consider his Maiesties zeale for to maintaine the cause of GOD and Right of Kings his singular dexteritie to doe it the blessing of GOD that hath followed vpon his so doing of it I cannot but change my opinion and bee of another minde And the better to induce you to bee of my minde I will make vnto you a trew Relation of his Maiesties entering into this businesse and then leaue it to your consideration whether there were not a Diuine hand that led his into it or no. Jt is the Speach of our Blessed Sauiour that there is nothing hid that shall not be knowne and what is spoken in darkenesse shall be heard in the Light This his Maiestie as himselfe confesseth found trew in the comming foorth of one of his Bookes and I thinke it may bee found as trew in the comming foorth of some other of them For after the Pope had put forth his Breues and the Cardinall had sent his Letters to the Archpriest the one to enioyne the People not to take the Oath of Allegiance affirming they could not take it with safety of their Saluation the other to reproue the Arch-priest for that hee had taken it and to draw him to a penitencie for so foule a Lapse His Maiestie like as became a Prudent and a Religious Prince thought it not meete that these things should passe for current but that it was expedient his People should know that the taking of this Oath was so farre from endangering their Soules as that it intended nothing but ciuill Obedience and without touching any point of their conscience made the State secure of their Allegiance To performe this worke his Maiestie thought the Bishop of Winchester that then was a very fit man both for his singular Learning as for that he had long laboured in an Argument not much of a diuers nature from this Whereupon his Maiestie calling for penne and incke to giue my L. of Winchester directions how and in what maner to proceed in this Argument I know not how it came to passe but it fell out trew that the Poet saith Amphora coepit Institui currente rota post vrceus exit For the Kings Penne ranne so fast that in the compasse of sixe dayes his Maiestie had accomplished that which hee now calleth his Apologie which when my Lord of Canterburie that then was and my Lord of Elie had perused being indeed deliuered by his Maiestie but as briefe Notes and in the nature of a Minute to bee explicated by the Bishop in a larger Volume yet they thought it so sufficient an Answere both to the Pope and Cardinall as there needed no other Whereupon his Maiestie was perswaded to giue way to the comming of it foorth but was pleased to conceale his Name And so haue wee the Apologie beyond his Maiesties owne purpose or determination After that the Apologie was out his Maiestie diuerse times would bee pleased to vtter a Resolution of his that if the Pope and Cardinall would not rest in his answere and sit downe by it take the Oath as it was intended for a point of Allegiance and Ciuill Obedience Hee would publish the Apologie in his owne name with a Preface to all the Princes in Christendome wherein hee would publish such a Confession of his Faith perswade the Princes so to vindicate their owne Power discouer so much of the Mysterie of Jniquitie vnto them as the Popes Bulles should pull in their hornes and himselfe wish he had neuer medled with this matter The Cardinall contending against the Apologie his Maiestie confirmed his Resolution and with the like Celerity in the compasse of one weeke wrote his Monitory-Preface for as Hirtius said of Caesars Comentaries Qua foelicitate they were done let others iudge but Qua celeritate J can tell And being so written published it and the Apologie in his owne Name and made good his word sent it to the Emperour and all the Kings and free Princes in Christendome Now hauing made this Relation wherein J haue deliuered nothing but trewth Let me offer vnto you some few things worthy Consideration First that vpon the comming foorth of that Booke there were no States that disauowed the Doctrine of it in that point of the Kings power And the Venetians mainetained it in their writings and put it in Execution The Sorbons maintained it likewise in France Secondly their owne writers that opposed it so ouerlashed as they were corrected and castigated of men of their owne Religion Becanus his Booke corrected by the Cardinalles of Rome Bellarmines Booke burnt in Paris Suarez his Answere burnt also in France As for the

diuers others and fiue strange and as I thinke erroneous points of Doctrine with sundry falsifications of Histories are set downe in a Table by themselues in the end of this my Epistle hauing their Refutation annexed to euery one of them But as for the particular answering of his booke it is both vnnecessary and vncomely for me to make a Reply Vnnecessary because as I haue already told you my Booke is neuer yet answered so farre as belongeth to the maine question anent the Oath of Alleagiance the picking of aduantages vpon the wrong placing of the figures in the citations or such errors in the Print by casuall addition or omission of words that make nothing to the Argument being the greatest weapons wherewith hee assaults my Booke And vncomely it must needs be in my opinion for a King to fall in altercation with a Cardinal at least with one no more nobly descended then he is That Ecclesiasticall dignitie though by the sloath of Princes as I said before it be now come to that height of vsurped honour yet being in the trew originall and foundation thereof nothing else but the title of the Priests and Deacons of the Parish Churches in the towne of Rome at the first the stile of Cardinals being generally giuen to all Priests and Deacons of any Cathedral Church though the multitude of such Cardinal Priests and Deacons resorting to Rome was the cause that after bred the restraining of that title of Cardinall Priests and Deacons onely to the Parish-priests and Deacons of Rome And since that it is S. Gregorie who in his Epistles sixe hundreth yeeres after CHRIST maketh the first mention of Cardinals and so these now Electours of the Apostolike Sea beeing long and many hundreth yeeres vnknowen or vnheard of after the Apostolik aage and yet doeth hee speake of them but in this sence as I haue now described I hope the Cardinall who calleth him the Apostle of England cannot blame mee that am King thereof to acknowledge the Cardinall in no other degree of honour then our said Apostle did But how they should now become to bee so strangely exalted aboue their first originall institution that from Parish-priests and Deacons Priests inferiours they should now come to bee Princes and Peeres to Kings and from a degree vnder Bishops as both 1 Lib. de Clericis cap. 16. Bellarmine and 2 Lib. de Episcopatibus Titulis Diaconijs Cardinalium Onuphrius confesse to bee now the Popes sole Electours supplying with him the place of a Generall Councell whereby the conuening of Generall Councels is now vtterly antiquated and abolished nay out of their number onely the Pope to be elected who claimeth the absolute Superioritie ouer all Kings how this their strange vsurped exaltation I say should thus creepe in and bee suffered it belongeth to all them in our place and calling to looke vnto it who being GOD his Lieutenants in earth haue good reason to bee iealous of such vpstart Princes meane in their originall come to that height by their owne creation and now accounting themselues Kings fellowes But the speciall harme they do vs is by their defrauding vs of our common Christian interest in General Councels they hauing as I said vtterly abolished the same by rolling it vp making as it were a Monopoly thereof in their Conclaue with the Pope Whereas if euer there were a possibilitie to be expected of reducing all Christians to an vniformitie of Religiō it mustcome by the means of a Generall Councel the place of their meeting being chosen so indifferent as all Christian Princes either in their owne Persons or their Deputie Commissioners and all Church-men of Christian profession that beleeue and professe all the ancient grounds of the trew ancient Catholike and Apostolike Faith might haue tutum accessum thereunto All the incendiaries and Nouelist fire-brands on either side being debarred from the same as well Iesuites as Puritanes And therefore hauing resolued not to paine my selfe with making a Replie for these reasons heere specified grounded as well vpon the consideration of the matter as of the person of the Answerer I haue thought good to content my selfe with the reprinting of my Apologie hauing in a manner corrected nothing but the Copiers or Printers faults therein and prefixed this my Epistle of Dedication and Warning thereunto that I may yet see if any thing will be iustly said against it Not doubting but enow of my Subiects will replie vpon these Libellers and answere them sufficiently wishing YOV deepely to consider and weigh your common interest in this Cause For neither in all my Apologie nor in his pretended Refutation thereof is there any question made anent the Popes power ouer mee in particular for the excommunicating or deposing of mee For in my particular the Cardinall doeth mee that grace that hee saith The Pope thought it not expedient at this time to excommunicate mee by name our question being onely generall Whether the Pope may lawfully pretend any temporall power ouer Kings or no That no Church-men can by his rule bee subiect to any Temporall Prince I haue already shewed you And what Obedience any of you may looke for of any of them de facto hee plainely forewarneth you of by the example of Gregory the Great his obedience to the Emperour Mauritius not being ashamed to slaunder that great Personages Christian humilitie and Obedience to the Emperour with the title of a constrained and forced obedience because hee might or durst doe no otherwise Whereby he not onely wrongs the said Gregory in particular but euen doeth by that meanes lay on an heauie slaunder and reproach vpon the Christian humilitie and patience of the whole Primitiue Church especially in the time of persecution if the whole glory of their Martyrdome and Christian patience shall bee thus blotted with that vile glosse of their coacted and constrained suffering because they could or durst doe no otherwise like the patience and obedience of the Iewes or Turkish slaues in our time cleane contrary to Saint Paul and Saint Peters doctrine of obedience for conscience sake Rom. 13.5 1. Pet. 2.13 and as contrary to Tertullians Apologie for Christians and all the protestations of the ancient Fathers in that case But it was good lucke for the ancient Christians in the dayes of Ethnicke Emperours that this prophane and new conceit was then vnknowen among them otherwise they would haue beene vtterly destroyed and rooted out in that time and no man to haue pitied them as most dangerous members in a Common-wealth who would no longer be obedient then till they were furnished with sufficient abilitie and power to resist and rebell Thus may ye see how vpon the one part our Cardinall will haue all Kings and Monarchs to bee the Popes Vassals and yet will not on the other side allow the meanest of the Pope his vassals to be subiect to any Christian Prince But he not thinking it enough to make the