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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66361	The chariot of truth wherein are contained I. a declaration against sacriledge ..., II. the grand rebellion, or, a looking-glass for rebels ..., III. the discovery of mysteries ..., IV. the rights of kings ..., V. the great vanity of every man ... / by Gryffith Williams.	Williams, Gryffith, 1589?-1672.	1663 (1663)	Wing W2663; ESTC R28391	625,671	469

Silks and Scarlet but with the extorted moneys and the plundered goods of the loyal subjects I hope it is not so in England Yet as Platina tells us that when the Guelphes and the Gibilines in the Platina's story of the Guelphs and Gibelines City of Papia were at civil discord and the Gibiliues promised to one Facinus Caius all the goods of the Guelphes if he assisted them to get the victory which he did and after he had subdued the Guelphes he seized upon the goods of both and when the Gibilines complained that he brake his Covenant to pillage their goods Caius answered that Themselves were Gibilines but their goods were Guelphs and so belonged unto him So both in England and Ireland I see the Parliament Forces and the Rebels I hope contrary to the will of the Parliament make little difference betwixt Papist and Protestant the well-affected and disaffected for they cannot judge of their affections but they can discern their estates and that is the thing which they thirst after Haud ignota cano But you will say These are miseries unavoidable accidents common to all warre when neither side can excuse all their followers I answer Woe be to them therefore that were the first suggesters and procurers of this warre and cursed be they that are still the incendiaries and blow the coales for the continuance of these miserable distractions I am sure his Majesty was neither the cause nor doth he desire the prolonging thereof for the least moment but as his royal Father was a most peaceable Prince so hath he shewed himself in all his life to follow him passibus aequis and to be a Prince of peace though as the God of peace is likewise a man of warre and the Lord of Hosts so this peaceable Prince when his patience is too much provoked can as you see change his pen for a sword and turn the mildnesse of a Lamb into the stoutnesse of a Lyon and you know what Solomon saith that The wrath of a King is the messenger of death especially when he is so justly moved to wrath And so much for the particulars of this Text. 2. Having fully seen the uglinesse of this sin you may a little view the 2. The punishment of these rebels greatnesse of the punishment for Although I must confesse we should be slow to anger slow to wrath yet when the Magistrate is disobeyed the Minister despised and God himself disclaimed it makes our hearts to bleed and our spirits angry within us yea though the King were as gentle and as meek as Moses the m●ckest man on earth and the Bishops as holy as Aaron the Saint of the Tirinus in ● Psal Lord yet such disobedience and rebellion would anger Saints for so Tirinus saith Irritaverunt They angred Moses in their Tents and Aaron the Saint of the Lord Nay more then this they angred God himself so farre that fire was kindled in his wrath and it burned to the bottom of hell And as these rebels were Lords and Levites Clergy and Laity so God did proportion their punishments according to their sinnes for the Levites that were to kindle fire upon Gods Altar and should have been more heavenly and those two hundred and fifty men which usurped the Office of the Priests He sent fire from heaven to devour them and the Nobility that were Lay-Lords the Prophet tells you The earth opened and swallowed up Dathan and covered the Congregation of Abiram A most fearful example of a just judgement for to have seen them dead upon the earth as the Aegyptians upon the shore had been very lamentable but to see the earth opening and the graves devouring them quick was most lamentable and so strange that we never read of such revenge taken of Israel never any better deserved and which is more Saint Basil saith qu●d Basilius hom 9. descenderunt in infernum damnatorum they fell into the very pit of the damned which doleful judgement though they well deserved it yet I will leave that undetermined And if these rebels proceeding not so farre whatsoever they intended as to offer violence and to make an open warre against Moses were so h●avily plagued for the Embrio of their rebellion what tongue shall be able to expresse the detestation of that sin and the deserts of those Rebels that by their subtilty and cruelty would bring a greater persecution upon the Church then any that we read since the time of Christ and by a desperate disobedience to a most Gracious King would utterly overthrow a most flourishing State A rebellion and persecution the one against the King the other against the Church that in all respects can scarce be parallel'd from the beginning of the world to this very day And therefore except they do speedily repent with that measure of repentance as shall be in some sort proportionable to the measure of their transgression I fear God in justice will deal with them as he did with the Jews deliver them into the hand of their Enemies that will have no compassion upon young man or maiden old man or him that stoopeth for age or rather 2 Chron. 36 17. as he did with Pharaoh King of Aegypt deliver them up to a reprobate sense and harden their hearts that they cannot repent but in their folly and obstinacy still to fight against Heaven untill the God of heaven shall overthrow them with a most fearful destruction the which I pray God they may foresee in time and repent that they may prevent it that God may be still merciful unto us as he useth to be to those that love his Name And so much for the words of this Text. Now to Apply all in brief if God shall say to any Nation I will send The application of all them a King in my wrath and give them Lawes not good let them take heed they say not We will take him away by our strength for we have read that He hath authority to give us a King in his displeasure but you shall never read that we have authority to disobey him at our pleasure and to say Nolumus hunc regnare super nos or if any do let them know that he which set him up and setled him over them is able to protect him against them and they that struggle against him do but strive against God and therefore they have no better remedy then to pray to God whi●h hath the hearts of all Kings in his hand that he would as the Psalmist saith Give the King his judgements and his righteousnesse unto the King's Son that he would either guide his heart aright and direct his feet to the way of peace or as he hath sent him in his fury so he would take him away in his mercy But for our selves of these Islands we have a King and I speak it here in the sight of God and as I shall answer for what I say at the dreadful judgement

and put down the Prerogatives of his King and spoil mankind of all safety which made the very Heathens themselves to have alwaies an exceeding great reverence of the things that were dedicated unto their gods and to violate the Religion of other Countries which they thought much more vain then their own they conceived to be so monstrous that it was alwaies accounted inauspicious and the wrongs done to a false deity carried an horror with it and was usually revenged by the true God Yet these men being many rich and powerfull both in wealth wit and What the men of the year 49 do say Friends would perswade our good King and all others but not aright that they are most zealous for the Church of Christ and the service of God and what lands and houses they seek to take from us belong not to us nor to the Church of God and therefore that it is no sacriledge nor any waies unjust in them to take from us what the King hath justly bestowed on them but it is a ●oul imputation most uncharitably cast upon them by me to blemish their sincerity in the service and for the honour of God And therefore seeing that in foro poli I am like Troylus impar congressus What the Author doth in this c●nflict abou● the ●ights of the Church 1. Thing A hilli Infoelix puer too weak every way to contest with so many magnanimous men of Arms that are incompassed with so many heroick friends I must 1. Appeal to thee O my God and sweet Saviour Jesus Christ and desire thee with the words of the Psalmist Arise O God maintain thine own cause or as our last Translation hath it plead thine own cause for I am not Psal 74. 23. able to maintain it unless thou wilt arise to plead the cause of the helpless and pluck thy right hand out of thy bosom to consume the enemy and let not man have the upper hand but do thou to them as thou didst unto the Midianites unto Sisera and unto Jabin at the brook of Kison which perished at Endor and became as the dung of the earth which say Let us take to our selves the houses of God in poss●ssion and especially to them that not only say but also do violently and sacrilegiousl● mis-inform good and pious Princes and take both the houses of God and the lands of the Church into their possessions O my God make them like a wheel that is alwaies tottering and turning and as the stubble before the wind that is ever shaking Psal 83. 12. and never at rest and like as the fire that burneth up the wood and as the flame that consumeth the mountains persecute them even so with thy tempest and make them affraid with thy storms that they may understand what a heynous sin it is to commit Sacriledge and to rob the living God by hindering and disinabling his servants to do him service and to ascribe the honour due unto his name 2. I must and will to the uttermost of mine ability demonstrate unto all 2. Thing Church-robbers the heynousness of this sin and the fearfull punishment there of and to that end 1. I will here set down what I have written above 45 years agone concerning sacriledge and what you may find in the True Church l. 3. c. 2. pag. 429. with some amplification and explication thereof 2. I will upon the resolution and religious intention of the good and 2d Thing godly King David to build God an House for his servants to meet in it to worship him shew unto you the necessity and use of Cathedrals and Churches for Gods Worship and the duty of all Christian Kings and Princes therein and the full description and detestation of this horrible and most odious sin of Sacriledge And I will do my best to enlarge this point unto the full that so my Reader may reap the full benefit of this my Discourse and the easier retain in his memory what he readeth in it and that the same good Doctrines and Instructions the oftner and the more usually they are published and in the more large Volums they are printed may the more likely have their fate to continue when as small Treatises especially not methodically d●gested are the sooner neglected and do suffer through the iniquity of time to be buried in oblivion CHAP. II. Of Sacriledge what it is How manifold it is and how it hath been alwayes punished and never escaped the Hand of the Divine Vengeance 1. SAcriledge which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sacrilegious person Sacriledge what it is R●i sacra violatio aut usurpatio Thom. prim● secunda q 99. Prov. 20. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the usurpation or the violation of any sacred thing and this violation of it is to be understood for any kind of irreverence or dishonouring of it Sacrilegium dicitur quasi sacrilaedium saith Innocentius and as Aquinas saith All that is sacriledge which is done to the irreverence of any sacred thing And Solomon saith It is an abomination to the Lord to devour things that are sanctified Et non owne quod displic●t dicitur abominatio And not all things that displease God are said to be abominations sed quod vald● d●splicet but the things which do most highly and exceedingly displease the Lord is said to be an abomination saith Per●ld●s S●mma Vitiorum Peraldus 2. You may observe that this high displeasing-sin of Sacriledge is manifold but especially it consisteth in these three things Sacriledge threefold and committed 3. waye● 1. Way against sacred persons 1. The violation and abuse offered to Sacred persons such as are Kings and Queens that are called and appointed by God to be nursing Fathers and nursing Mothers unto the Church of Christ and the Bishops Priests and other Ministers that are consecrated to serve God at his Altar Whosoever doth irreverently abu●● any of them either in word or deed committeth sacriledge because they are sacred persons And so Agesilaus was wont to say That he did greatly wonder why any man should think that they are not worthily accounted in the number of sacrilegious persons qui l●dere●t eos qui diis supplicarent vel Deos venerarentur which did any wayes hurt or wrong those which did supplicate or intercede for us and worshipped God whereby that most prudent Prince signified Eos non tantu● sacrilegos esse qui Deos ipsos aut Templorum ornatum spoliarent sed ●os maxime Aemilius Probus qui Deorum ministros praecones contumeliis aff●●erent saith Ae●ilius Probus because that as our Saviour saith He that despiseth you despiseth me Luke 10. 16. and he that despiseth me despiseth him that sent me 2. The prophaning of the Church or the abuse of any places consecrated 2. Way against sacred places for to be the places of Gods service is no lesse than sacriledge 3. That is sacriledge and

or at the best to bring many men to many miseries before we can attain unto any happinesse and so as the Poet saith in this very case among the Romans when for their liberty and priviledges as they termed it in Pompey's time Ex●●ssit medicina modam The remedy that they procured hath proved farre worse then the disease they suffered And I doubt not but ere long the Rebels in this Kingdom will feelingly confesse this to be too true when they shall more deeply taste of the like miseries as they have brought as well upon many of their own friends as others If you alledge the time of Richard the third how soon he was removed and how happily it came to passe that Henry the seventh succeeded I answer briefly that R●chard the third was not onely a cruel bloody Tyrant but he was also an unjust Usurper of the Crown and not the right King of England and that there is great deal of difference betwixt rebelling against our lawful Kings which God hath justly placed over us and expelling an usurping Tyrant which hath unjustly intruded himself into the royal Throne This God often hath blessed as in the case of Eglon Athalia Henry the seventh and many more which you may obviously find both in the Greek and Roman stories and the other he alwayes cursed and will ●plague it whensoever it is attempted After I had answered these Objections I lighted upon one more which Object Goodwin in his Anti-Cavalie rism● p. 8 is taken out of 2 Kings 6. 32. where the Objector saith When Ahab sent a Cavalier a man of blood to take away the Prophet Elisha's head as he sate in his house among the Elders did Elisha ope● his dore for him and sit still till he took off his head in obedience to the King No he bestirred himself for the safeguard of his life and called upon others to stand by him to assist him And a little after he saith Surely he that went thus farre for the safety of his life when he was but in danger to be assaulted would have gone further if occasion had been and in case the Kings Butcher had got in to him before the dore had been shut if he had been able and had had no other means to have saved his own head but by taking away the others there is little question to be made but he would rather have taken then given a head in this case I answer that who this Goodwin is I know not I could wish he were Sol. The Ministers of Christ should not be the in●endiaries of war none of the Tribe of Levi 1. Because I find him such an incendiary of warre and an enemy unto peace whereas the messengers of Christ have this Elogie given them Q●àm speciosi pedes Evangelizantium pacem And the Scripture saith Blessed are the Peace-makers and we continually pray Give peace in our dayes O Lord and therefore I can hardly believe these incendiaries of warre to be the sonnes of the God of peace 2. Because his objection is full of falshoods and false grounds as 1. He saith that Ahab sent to take Elisha's head when as Ahab was The first mistake in the front of his Speech 2 Kings 6. 32. If any thing more dead long before it was his ghost therefore and not he But it was his son and what then what did the Prophet he shut the dore and desired the Elders to handle the messenger roughly or hold him fast at the dore Thus saith the Text and the Prophet in my judgement doth herein but little more then what God and nature alloweth every man to do not to lay down his life if he can lawfully preserve it but as the Prophet did to shut the dore or as our Saviour saith When we are persecuted in one City to flye into another to save our lives as long as we can and in all this I find no violent resistance But 2. the Objector tells us Surely if the messenger had got in Elisha had taken off his head rather then given his own I demand What inspiration he hath from God to be sure of this for I am sure John Baptist would not do so nor Saint Paul nor any other of Gods Saints that I have read of but these men are sure of every thing even of Gods secret Counsel and that is more then the thoughts of mens hearts or if this be sure which I am not sure of I answer that Elisha was a great Prophet that had the spirit of Eliah doubled upon him and those actions which he did or might have done through the inspiration of Gods spirit this man may not do except he be sure of the like inspiration for God who is justice it self can command by word as he did to Abraham to kill his son or by inspiration as he did to Elias to call fire from Heaven and it is a sin to disobey it whereas without this it were an horrible sin to do it And we must distinguish betwixt rare and extraordinary cases that were managed by special commission from God and those patterns that are confirmed by known and general Rules which passe through the whole course of Scripture and take heed that we make not obscure Commentaries of humane wisdom upon the clear Text of holy Writ Quia maledicta glossa quae corrumpit textum Cursed be the gloss that corrupts the Text. But indeed the place is plain that Elisha made no other resistance but what every man may lawfully do to keep the messenger out of dores so long as he could and yet this man would inferre hence that we may lawfully with a strong hand and open warre resist the authority of our lawful Kings a Doctrine I am sure that was never taught in the School of Christ He makes some other Objections which I have already answered in this Treatise and then he spends almost two leaves in six several answers that he maketh to an objection against the examining the equity or iniquity of the Kings commands but to no purpose because we never deny but that in some cases though not in all for there must be Arcana Imperii and there must be Privie Counsellours and every Peasant must not examine all the Edicts of his Prince The commands of Kings may not onely be examined but also disobeyed as the three Children did the commands of Nebuchadnezzar and the Apostles the commands of the High Priests but though we may examine their commands and disobey them too when they are contrary to the commands of God yet I would fain know where we have leave to resi●t them and to take arms against them I would he understood There is a great deal of difference betwixt examining their commands and resisting their authority the one in some cases we may the other by no means we may do CHAP. VIII Sheweth that our Parliament hath no power to make warre against our King Two main Objections answered The original of Parliaments

found to justifie the delivering up of an innocent person to the will of his accusers as Pilate did our Saviour Christ and our Saviour had John 19. 16. ability and strength enough to have defended himself for he might have commanded more then twelve Legions of Angels to assist him yet our Saviour acknowledging the legal power of Pilate to proceed against him that it was given him John 19. 12. from above makes no resistance either to maintain his doctrine or to preserve his life but in all things submits himself to their illegal proceedings and gives unto the Magistrates all the honour that was due unto their places and you know the rule Omnis Christi actio debet esse nostra instructio we ought to follow his example And therefore not onely Christ but also all good Christians have imitated him in this point for the Apostles prayed for their persecuting Tyrants exhorted all their followers to honour even the Pagan Kings and most sharply reproved all that spake evill of Authority much more would they say against them that commit evill and proceed in all wickedness against Authority And How the Primitive Christians behaved themselves towards their Heathen persecutors Tertullian speaking of the behaviour of the Primitive Christians towards the Heathen Emperours and their cruell persecutors saith that because they knew them to be appointed by God they did love and reverence them and wish them safe with all the Romane Empire yea they honoured the Emperour and worshipped him as a man second from God solo Deo minorent and inferiour onely unto God and in his Apologetico he saith Deus est soius in cu ●us solius potestate sunt reges à quo sunt secundi post quem primi super omnes homines ante omnes Deos God alone is he by whose power Kings are preserved which are second from him first after him above all men and before all gods that is all other Magistrates that the Scripture calleth Gods So Justin Matyr Minutius Felix Nazianzen which also wrote against the vices of Julian S. Augustine and others of the prime Fathers of the Church have set down how the Primitive Christians and godly Martyrs that suffered all kinde of most barbarous cruelty at the hands of their Heathen Magistrates did notwithstanding pray for them and honour them and neither deregated from their authority nor any wayes resisted their insolence And Johann●s Beda Advocate Beda p. 15. in the Court of Parliament of Paris saith that the Protestants of France in the midst of torments have blessed their King by whom they were so severely intreated and in the midst of fires and massacres have published their confession in these words For th● cause he that is God put the sword into the Artic. 39 40 confess eccles Gal. refor Magistrates hand that he may repress the sins committed not onely against the second Table of Gods Commandments but also against the first We must therefore for his sake not onely endure that Superiours rule ever us but also honour and esteem of them with all reverence holding them for his Lieutenants and Officers to whom he hath given in commission to execute a lawfull and a holy function We therefore hold that we must obey their Lawes and Statutes pay Tributes Imposts and other duties and bear the yoke of subjection with a good and free will although they were Infidels Ob. But against this patience of the Saints and the wisdome of these good Ob. Christians it is objected by Goodwin and others of his Sect that either they wanted strength to resist or wanted knowledge of their strength or of their priviledge and power which God granted them to defend themselves and their religion or were over-much transported with an ambitions desire of Martyrdome or by some other misguiding spirit were utterly misled to an unnecessary patience and therefore we having strength enough as we conceive to subdue the King and all his strength and being wiser in our generation then all the generation of those fathers as being guided by a more unerring spirit we have no reason to pray for patience but rather to render vengeance both to the King and to all his adherents Sol. This unchristian censure and this false imputation laid upon these holy Sol. Fathers by these stubborn Rebels and proud Enthusiasts are so mildly and so learnedly answered by the Author of resisting the lawfull Magistrate upon colour Where they are fully answered of Religion that more need not be said to stop the mouthes of all ignorant gainsayers Therefore seeing that by the institution of Kings by the precept of God and by the practice of all wise men and good Christians Heathen Kings and wicked Tyrants are to be loved honoured and obeyed it is a most hatefull thing to God and man to see men professing themselves Christians but are indeed like those in the Revel which say they are Jewes and are not in stead of honouring Revel 2 9. transcendently to hate and most violently to persecute their own most Christian and most gracious King a sin so infinitely sinfull that I do not wonder to see the greatness of Gods anger to powre all the plagues that we suffer upon this Nation but I do rather admire and adore his wonted elemency and patience that he hath not all this while either sent forth his fire and lightning Gen. 19. 24. Num 16. 31. from heaven as he did upon Sodome and Gomorrah to consume them or cause the earth to swallow them as it did Corah Dathan and Abiram for this their rebellion against their King or that he hath not showred down far greater plagues and more miserable calamities then hitherto we have suffered because we have suffered these Antichristian Rebels to proceed so far and have with Judges 5. 23. the Merozites neglected all this while to add our strength to assist the Lords Anointed to reduce his seduced Subjects to their obedience and to impose condigne punishments upon the seducers and the ringleaders of this unnaturall and most horrible Rebellion CHAP. VI. Sheweth the two chiefest duties of all Christian Kings to whom the charge and preservation of Religion is committed three severall opinions the strange speeches of the Disciplinarians against Kings are shewed and Viretus his scandalous reasons are answered the double service of all Christian Kings and how the Heathen Kings and Emperours had the charge of Religion AS all Kings are to be honoured in the fore-said respects so all Christian 2. Christian Kings are to have double honour in reshect of their double duty 1. Duty 2. Duty Kings are to have a double honour in respect of the double charge and duty that is laid upon them As 1. To preserve true religion and to defend the faith of Christ against all Atheists Hereticks Schismaticks and all other adversaries of the Gospel within their Territories and Dominions 2. To preserve their Subjects from all forraigne adversaries