Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	henry_n	king_n	pope_n	16,586	5	6.9376	4	true

Text snippets containing the quad

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

of them have belebed forth against the Divine Truth of God's Word and the sacred Majesty of Kings Calvin in Amos cap. 7. Master Calvin a man otherwise of much worth and worthy to be honoured yet in this point transported with his own passion calleth those Blasphemers that did call King Henry the Eighth the Supreme Head of this Church of England Stap●● cont ●●dorn l 1. p. 22. and Stapleton saith that he handled the King himselfe with such villany and with so spitefull words as he never handled the Pope more spitefully and all for this Title of Supremacy in Church causes and in his 54. Epist to Myconius he termeth them prophane spirits and mad men that perswaded the Magistrates of Geneva not to deprive themselves of that authority which God had given them Viretus is more virulent for he resembleth them not to mad men as Calvin did but to white devils because they stand in defence of the Kings authority and he saith they are false Christians though they cover themselves with the cloak of the Gospell How Viretus would prove the temporall Pope as he calleth the King vvorse then the spirituall Pope affirming that the putting of all authority and power into the Civill Magistrates hands and making them Masters of the Church is nothing else but the changing of the Popedome from the Spirituall Pope into a Temporall Pope who as it is to be feared will prove worse and more tyrannous than the Spirituall Pope which he laboureth to confirme by these three reasons Reason 1 1. Because the Spiritual Pope had not the Sword in his own hand to punish men with death but was fain to crave the aid of the Secular power which the Temporal Pope needs not do 2. Because the old Spirituall Popes had some regard in their Reason 2 dealings of Councels Synods and ancient Canons but the new Secular Popes will do what they list without respect of any Ecclesiasticall Order be it right or wrong 3. Because the Romish Popes were most commonly very Reason 3 learned but it happeneth oftentimes that the Regall Popes have neither learning nor knowledge in divine matters and yet these shall be they that shall command Ministers and Preachers what they list and to make this assertion good he affirmeth that he saw in some places some Christian Princes under the title of Reformation to have in 10 or 20 yeares usurped more tyrannie over the Churches in their Dominions then ever the Pope and his adherents did in 600 yeares All which reasons are but meere fopperies Viretus his scandalous reasons answered blowne up by the blacke Devill to blast the beauty of this truth for we speake not of the abuse of any Prince to justifie the same against any one but of his right that cannot be the cause of any wrong and it cannot be denyed but an illiterate Prince may prove a singular advancer of all learning as Bishop Wickham was no great Scholler yet was he a most excellent instrument to produce abundance of famous Clerks in this Church and the King ruleth his Church by those Lawes which through his royall authority are made with the advice of his greatest Divines as hereafter I shall shew unto you yet these spurious and specious pretexts may serve like clouds to hide the light from the eyes of the simple So Cartwright also T. C. l. 2. p. 411 that was our English firebrand and his Disciples teach as Harding had done before that Kings and Princes doe hold their Kingdomes and Dominions under Christ as he is the Sonne of God onely before all worlds coequall with the father and not as he is Mediator and Governour of the Church and therefore the Christian Kings have no more to doe with the Church government then the Heathen Princes so Travers saith that the Heathen Princes being converted to the faith receive no more nor any further increase of their power whereby they may deale in Church causes then they had before so the whole packe of the Disciplinarians are all of the same minde and do hold that all Kings aswell Heathen as Christian receiving but one Commission and equall authority immediately from God have no more to doe with Church causes the one sort then the other And I am ashamed to set downe the rayling and the scurrilous speeches of Anthony Gilby against Hen. 8. Gilby in his admonition p. 69. Knox in his exh●ta i●n to the Nobility of Scotland fol. 77. and of Knox Whittingham and others against the truth of the Kings lawfull right and authority in all Ecclesiasticall causes For were it so as Cartwright Travers and the rest of that crew doe avouch that Kings by being Christians receive no more authority over Christ his Church then they had before * Which is most false yet this will appeare most evident to all understanding men that all Kings aswell the Heathens as the Christians are in the first place to see that their people do religiously observe the worship of that God which they adore and therefore much more should Christian Princes have a care to preserve the religion of Jesus Christ The Gentile Kings preservers of religion For it cannot be denyed but that all Kings ought to preserve their Kingdomes and all Kingdomes are preserved by the same meanes by which they were first established and they are established by obedience and good manners neither shall you finde any thing that can beget obedience and good manners but Lawes and Religion and Religion doth naturally beget obedience unto the Lawes therefore most of those Kings that gave Lawes were originally Priests Synes ep 126. Vide Amis part 2. pag. 14. Ad magnas r●spubl utilitates retinetur religio in civitatibus Cicero de divin l. 2. and as Synesius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest and a Prince was all one with them when the Kings to preserve their Lawes inviolable and to keepe their people in obedience that they might be happy became Priests and exercised the duties of Religion offering sacrifices unto their gods and discharging the other offices of the Priestly function as our factious Priests could willingly take upon them the offices of the King or if some of them were not Priests as all were not Law-makers yet all of them preserved Religion as the onely preservation of their Lawes and the happinesse of their Kingdomes which they saw could not continue without Religion But 2. In the Parliament 2. The wisedome of our grave Prelates and the learning of our religious Clergie having stopped the course of this violent streame and hindered the translation of this right of Kings unto their new-borne Presbyterie and late erected Synods There sprang up another generation out of the dregs of the former that because they would be sure to be bad enough out of their envy unto Kings and malice unto the Church that the one doth not advance their unworthinesse and the other doth not beare with their

and the like as too many of our Sectaries most falsely most malitiously have done is rather to vilifie and disgrace him to worke an odium against him and a tediousnesse of him then to procure an honourable esteeme and reverence of him Cassiodorus saith stipendium tyranno penditur praedicatio non nisi bono Principi Tribute is due to Tyrants and ought to be paid unto them but honour and reverence much more to a good Prince the spirit of God bids us blesse them that persecute us and our Saviour saith Rom. 12.14 blesse them that curse you that is speake well of Tyrants that oppresse us Matth. 5.44 and speak not ill of them that speak ill of you especially if they be your Magistrates or your King whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are commanded to honour even with the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore no doubt The fifth Commandement is the most obliging of all the Commandements of the second Table Ephes 6.2 How the heathens honoured their Kings C. Tacitus lib. 14. but with the same honour as we are commanded to honour our Father and our Mother because the King is our Politicall Father and is therefore commanded to be reverenced by this precept which as the Divines observe is of greater moment and more obliging then any of the rest of the Commandements of the second Table not only because it keepeth the first place of all these precepts but is also the first Commandement with promise as the Apostle observeth And not only the Scriptures command us thus to honour and to reverence our King but the very Heathens also did so reverence them that they did adore the Statues and Images of their Kings and Caesars as Tacitus reporteth and it was Treason for any man to pull away or violate them that fled unto them for sanctuary yea it was capitall for a man that had the Image of his Prince stamped in silver or ingraven in a Ring to goe to any uncleane or unseemly place and therefore Seneca saith Seneca de benefic l. 30. that under the Empire of Tiberius a certain Noble man was accused of Treason for moving his hand The reason of their reverence that had on his finger a Ring whereon was ingraven the portraiture of the Prince unto his privie parts when he did Vrine and the reason of this great reverence which they bare unto their Princes was that they beleeved there was in Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some divine thing which above the reach of man was ingraffed in them and could not be derived from them for so Raderus tells us Raderus Comment in Quint. curt that this divine Majesty or celestiall sparke was so eminent in the countenance of Alexander that it did not only terrifie his enemies but also moved his best Commanders and greatest Peeres to obey his commands and the like is reported of Scipio Africanus and I find the Macedonians had a law that besides the Traitors condemned to death five of their next Kinsfolkes A Macedoninian law that were convicted of conspiracy against their King and a Gentleman of Normandy confessing to his Frier how such a thought came once in his mind to have killed King Francis the first A gentleman hanged for his thought but repenting of his intention he resolved never to doe it the Frier absolved him of his sinne but told the King thereof and he sent him to his Parliament who condemned and executed him for his thought Philip the first of Spaine seeing a Falcon killing an Eagle commanded his head to be wrung of saying let none presume above their Soveraigne and in the raigne of Henry fourth of England one was hanged drawne and quartered in Cheapside London for jesting with his sonne that if he did learne well he would make him heire of the Crowne meaning his owne house that had the Signe of the Crowne to prove the Proverbe true non est bonum ludere cum sanctis it is not safe jesting with Kings and Crowns and it is lesse safe to resist them if you will beleeve wise Solomon And I have read of another King that passing over a river his Crowne fell into the water one of his water-men lept in and dived to the bottome and taking up the Crowne put it upon his head that it might not hinder his swimming and so brought it to the King againe who rewarded him well for his paines but caused his head to be chopt of for presuming to weare his Crowne And all this is but an inanswerable argument to condemne our Rebells that neither reverence the Majesty of their King nor respect the commandement of their God 3. Obedience 3. Obedience is another principall part of that honour which we owe unto the King and this obedience of the inferiours joyned with the direction of the superiors The marriage of obedience and authority and the issue doe make any state most successefull but when these are divorced then nothing goeth right in that Common-wealth for so the Sages of Greece exprest it by the marriage that Iupiter made between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aescylus whose child brought forth betwixt them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All must be obedient to shew unto us that when authority is married to obedience and obedience proves a dutifull and good wife to authority the fruit of that match will be happinesse to the whole Kingdome And therefore if we would be happy we must be obedient and our obedience must be universall in all things in the Lord. Iussa sequi tam velle mihi quàm posse necesse est Lucan l. 1. So the people say unto Ioshua all that thou commandest us Iosh 1.16 we will doe and all must doe it the greater aswell as the lesser the noble man as well as the meane man yea rather then the meane man for though rebellion in any one is as the sinne of witchcraft yet in a vulgar man it may admit of vulgar apologies but in a man of quality in noble men in Courtiers Noble mens Rebellion more abominable to God man then any other bred in the Kings house in the Kings service and raised by the Kings favour it is Morbus complicatus a decompound sinne a transcendent ingratitude and unexpressable iniquity the example more spreading and the infection more contagious because more conspicuous and the giddy attempts of an unguided multitude are but as Cardinall Farnesius saith like the Beech tree without his top soon withered and vanishing into nothing without leaders when they become a burthen unto themselves and a prey unto others therefore the contradiction of Corah Dathan and Abiram that were so eminent in the congregation was a sinne so odious unto God that he would have destroyed all Israell for their sake as now he punisheth all England for the sinnes of those noble men that have rebelled against their King and