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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96595	Vindiciæ regum; or, The grand rebellion that is, a looking-glasse for rebels, whereby they may see, how by ten severall degrees they shall ascend to the height of their designe, and so throughly rebell, and utterly destroy themselves thereby. And, wherin is clearly proued by holy Scripturs, ancient fathers, constant martyrs, and our best modern writers, that it is no wayes lawfull for any private man, or any sort or degree of men, inferior magistrates, peeres of the kingdom, greatest nobility, lo. of the councel, senate, Parliament or Pope, for any cause, compelling to idolatry, exercising cruelty, prastizing [sic] tyranny, or any other pretext, how fair and specious soever it seems to be, to rebell, take armes, and resist the authority of their lawfull king; whom God will protect, and require all the blood that shall be spilt at the hands of the head rebels. And all the maine objections to the contrary are clearly answered. / By Gr. Williams, L. Bishop of Ossory.	Williams, Gryffith, 1589?-1672.	1643 (1643)	Wing W2675; Thomason E88_1; ESTC R204121	92,613	114

the weakenesse of the Nobility from that desert which they merited by their simplicity to bee seduced to joyne with them to rebell against their King Therefore if any faction in any Parliament should thus combine against the Lord and against his annointed there is no question but their reducement to obedience will make that Majesty which shall effect it more glorious to posterity then were any of all his Predecessours And therefore I say againe Returne O Shulamite returne and remember I pray thee remember lest my words shall accuse thy conscience in the day of judgement that wee are often commanded in many places of the Scriptures to obey our Kings but in no place bidden nor permitted to rise up and assist any Parliament against our King if thou sayest thou dost not doe it against thy King but against such and such that doe abuse the King I told you before that whosoever resisteth him that hath the Kings authority resisteth the King and therefore the whole World of intelligible men laugheth at this gullery and hee that dwelleth in the Heavens shall laugh it to scorne when with such aequivocation men shall thinke to justifie their rebellion and I hope the people will not still remaine so simple as to thinke that all the Canon and the Musket shot which the enemies of a King should make at him must bee understood to bee for the safety of his person And as neither private men nor any Senate nor Magistrate That the Pope hath no power to licence any man to make warre against the King nor Peeres nor Parliament can lawfully resist and take armes against their King so neither Synod nor Counsell nor Pope have any power to depose excommunicate or abdicate or to give immunities to Clergy or absolution to subjects thereby to free them from their duty and due allegeance and to give them any colour of allowance to rebell and make warre against their lawfull King And this point I should the more largely prosecute because the natives of this Kingdome are more addicted to the Pope and his Decrees then any others of all the Kings Dominion Pareus in Rom. 13. Iohan. Bede in the right and prerogatives of Kings and the Treatise intituled God and the King but the bulke of this Treatise is already too much swelled and I hope I may have hereafter a fitter opportunity to inlarge this Chapter and therefore till then I will onely referre my Reader unto Pareus John Bede and abundance more that have most plentifully written of this Argumenh And so much for the persons against whom they rebelled Mosec their King and Aaron their High Priest or chiefe Bishop and both these the prime Governours of Gods people whom they ought by all lawes to have obeyed and for no cause to have rebelled against them CHAP. XI Sheweth what these Rebels did How by tenue severall steps and degrees 1. Pride 2. Discontent 3. Envy 4. Murmuring 5. Hypocrisie 6. Lying 7. Slandering 8. Rayling 9. Disobedience 10. Resistance they ascended to the height of their Rebellion and how these are the steps and the wayes to all Rebellions and the reason which moved men to Rebell VVEe are to consider Quid fecerunt 3. Part. What these Rebels did what these Rebels did Cajetan saith Zelati sunt Tirinus saith Irritaverunt The vulgar Latine saith Aemulati sunt Our vulgar English saith They angred Moses and our last English saith They envyed Moses And indeed the large extent of the Originall word and the diversity of the Translation of it sheweth the greatnesse of their iniquity and the multi-formity or multiplicity of their sinne And therefore that you may truly understand it you must looke into the History * Numb 16. and there you shall see the whole matter the conception birth strength and progresse of their sinne for 1. This sinne was begotten by the seed of Pride they conceived an opinion of their owne excellency excellency that bewitched men to rebell thinking that they are inferiour to none equall to the best if not superiour unto all and therefore they disdained to bee governed and aspired to the government of Gods people Pride the beginning of rebellion And then Pride as the father begat Discontentment as his eldest Sonne they liked not their owne station but would faine bee promoted to higher dignity and because Moses and Aaron were setled in the government before them and they knew not how either to be adjoyned with them or advanced above them therefore discontent begat Envie and they began to pine away at their felicity and so our last English reades it They envied Moses 2. Private meetings do often produce mischiefes This sinne being thus conceived in the wombe of the heart at last it commeth forth to birth at the mouth for out of the abundance of the heart the mouth speaketh and they begin to murmure and mutter among themselves and as Rebels use to have they have many private meetings and conventicles among themselves where they say we are all good 2 Sam. 15.3 4. we are all holy and they are no better than we and as Absalon depraved his fathers government and promised justice and judgement and golden mountaines unto the people if he were King so doe they traduce the present government with all scandalous imputations and professe such a reformation as would make all people happie if they were but in Moses place or made over him or with him the Guardians and Protectors of the Common-wealth And so now you see this ugly monster the sonne of Pride and Discontentment is borne into the world and spreads it selfe from the inward thought to open words Then Moses heares the voyce of this infant which was not like the voyce of Jacob but of the Serpent which spitteth fire and poyson out of his mouth And therefore lest this fire should consume them and these mutterers prove their murderers Moses now begins to look unto himselfe and to answer for his brother he calleth these rebels and he telleth them that neither he nor his brother had ambitiously usurped but were lawfully called into those places and to make this apparent to all Israel he bade these Rebels come out of their Castles to some other place where he might safely treate and conferre with them and that was to the Tabernacle of the Lord that is to the place where wisedome and truth resided and was from thence published and spread to all the people and there the Lord should shew them whom he had chosen And here I doe observe the care and wisedome of the Prophet that at the first appearance of their designe The wisdome of Moses would presently begin to protect his brother before their rebellion had increased to any strength for had he then delivered Aaron into their hands his hands had beene so weakened that he had never beene able afterwards to defend himselfe to teach all Kings to beware that they yeeld not their Bishops and Priests

TO THE KINGS MOST EXCELLENT MAJESTIE Most Gracious Soveraigne I Have beene long ashamed to see the Aegyptian loacusts the emissaries of Apollyon and the sonnes of perdition under the name of Christ so much to abuse His sacred truth as to send forth so impudently and most ignorantly such lying Pamphlets so stuffed with Treason to animate Rebellion and to poyson the dutifull affections and the obliged loyalty of your Majesties seduced Subjects and seeing we ought not to be sleeping when the Traytors are betraying our Master I have been not a little grieved to see so many able men the faithfull servants of Christ In publicos hostes quilibet homo miles and most loyall to Your Majesty either over-awed with fear or distempered with their calamities or I know not for what els to be so long silent from publishing the necessity of obedience and the abomination of Rebellion in this time of need when the tongue and pen of the Divine should aswell strengthen the weak hands of faithfull subjects as the sword musket of the souldier should weaken the strength of faithlesse Rebels therfore not presuming of mine ability to eqalize my brethren but as conscious of my fidelity both to God and to your Majesty as in my yonger yeers I fearlesly published The resolution of Pilate Non sine meo magno malo so in my latter age though as much perplexed and persecuted as any man driven out of all my fortunes in Ireland hunted out of my house and poore family in England and after I had been causelesly imprisoned and most barbarously handled then threatned beyond measure yet I resolvedly set forth this Tract of The Grand Rebellion and though it be plaine without curiosity Qualem decet exulis esse Yet I doe it in all truth and sincerity without any sinister aspect for my witnesse is in Heaven I had rather have all the estate I have plundred and pillaged my wife and children left desolate and destitute of all reliefe and my selfe deprived of liberty life by the Rebels for speaking truth in defence of whom myconscience knoweth to be in the right then to have al the praise and preferment that either people Parliament or Pope can heap upon me for sowing pillows under their elbows and with idle distinctions false interpretations and wicked applications of holy Writ hypocritically to flatter and most sediriously to instigate the discontented and seduced spirits and others of most desperate fortunes to rebell against the Lords annionted I presume to present the same into your sacred hands God Almighty which delivereth your Majesty from the contradiction of sinners and subdueth your people that are under You blesse protect and prosper You in all Your waies Your royall Queen and all Your Royall progeny Thus prayeth Your Majesties most loyall devored subject and most faithfully obliged servant GR. OSSORY TO THE READER CHristian Reader being here at Dublin attending the affaires of the Kingdome and seeing the manifold miseries and almost insupportable calamities of us the poore Protestants of this Kingdome and the not much lesse misfortuns that are fallen or falling upon the Rebels and perhaps upon many innocents of the Popish Natives I much deplored this most lamentable estate and sad face of things and weighing with my selfe the causes of these distresses which I find to be the Rebellion of some proud some simple and some discontented Peeres and Gentlemen fomented by those Jesuiticall and parasiticall trencher-Priests the Seminaries of all wickednesse that are amongst our people as thicke as the Anti-Episcopall and Anabaptisticall non conformist of England or Caterpillers in the Land of Egipt I lighted upon some few notes that about 25. yeares agone I had collected upon the Rebellion of Corah which I see now and never till now risen and revived out of the pit wherein those grand Rebels were swallowed and having some leisure I thought good though I had not my bookes about me which perhaps may shew me the lesse exact in some quotations to reduce them into some order and among them I have transferred not in a little out of D. O. his Anti-Paraeus yet with such explanations abreviations and translocations of them as might best fit mine own method and matter I ayme at no body in thesi but onely as a Divine I set downe the truth in hipothesi if any man be aggrieved let him blame himselfe not me for in all this I speake the truth in Christ Jesus and lye not and as I have lived so I will dye in this truth and will daily expect that death if God should deliver my life in to the Rebels hands and not rather preserve me from their mercilesse cruelty And therefore my prayer shall ever be for all that our good God would blesse us and give us obedience while we live and patience whensoever we shall be brought to suffer death and so both in life and death I rest Thy faithfull and affectionate brother GR. OSSORY The Contents of the severall Chapters in this TREATISE CHAP. I. Sheweth who these Rebels were how much they were obliged to their Governours and yet how ungratefully they rebelled against them Page 1. CHAP. II. Sheweth against whom these men rebelled that God is the giver of our Governours the severall offices of Kings and Priests how they should assist each other and how the people laboureth to destroy them both Page 8 CHAP. III. Sheweth the assured testimonies of a good and lawfull Governour their qualifications our duties to them and wherein our obedience to them consisteth Page 14 CHAP. IV. Sheweth the objection of the Rebels to justifie their Rebellion the first part of it answered that neither our compulsion to Idolatry nor any other injury or tyranny should move us to rebell Page 19 CHAP. V. Sheweth by Scripture the doctrine of the Ckurch humaine reason and the welfare of the weale publique that we ought by no meanes to rebell A threefold power of every Tyrant Three kinds of tyrannies The doubtfull and dangerous events of Warre Why many men rebell Jehu's example not to be followed Page 29 CHAP. VI. Sheweth that neither private men nor the subordinate Magistrates nor the greatest Peeres of the Kingdom may take armes and make Warre against their King Buchanans mistake discovered and the Anti-Cavalier confuted Page 39 CHAP. VII Sheweth the reasons and the examples that are alleaged to justifie Rebellion and a full answere to each of them God the immediate author of Monarchy inferiour Magistrates have no power but what is derived from the superiour and the ill successe of all rebellious resisting of our Kings Page 51 CHAP. VIII Sheweth that our Parliament hath no power to make Warre against our King Two maine Objections answered The originall of Parliaments The power of the King to call a Parliament to deny what he will and to dissolve it when he will Why our King suffereth Page 62 CHAP. IX Sheweth the unanimous consent and testimonies of many famous learned men and Martyrs

Chamberlaines their Treasurers and their servants of nearest place and greatest trust And though Aaron the High Priest or Bishop doth impose his hands on others and admit them into sacred Orders above their brethren to be neare the Lord and bestow all the preferment they can upon them yet with Corah these unquiet and ungratefull spirits must rebell against their governours For I think I may well demand which of all of them that now rebell against their King have not had either their Grand-fathers Fathers or themselves promoted to all or most of their fortunes and honours from that crown which now they would trample under their feet Who more against their King then those that received most from their King Just like Judas or here like Corah Dathan and Abiram I could instance the particulars but I passe So you see who were the Rebells most ungratefull most unworthy men CHAP. II. Sheweth against whom these men rebelled that God is the giver of our Covernours the severall Offices of Kings and Priests how they should assist each other and how the people labour to destroy them both SEcondly 2. Part against whom they rebelled we are to consider against whom they rebelled and the Text saith Against Moses and Aaron and therefore we must discusse 1. 2. Points discussed Qui fuere who they were in regard of their places 2. Quales fuere what they were in regard of their qualities 1. In regard of their places we finde that these men were 1. The chiefe Governours of Gods people 2. Governours both in temporall and in spirituall things 3. Agreeing and consenting together in all their Government 1. They were the prime Governours of the people Moses the King or Prince to rule the people and Aaron the High-Priest to instruct and offer sacrifice to make attonement unto God for the sinnes of the people and these have their authority from God for though it sometimes happeneth that potens Hos 8.4 the ruler is not of God as the Prophet saith They have reigned and not by me and likewise modus assumendi the maner of getting authority is not alwaies of God but sometimes by usurpation cruelty subtilty or some other sinfull meanes yet potestas the power it self whosoever hath it is ever from God Aristot Polit. lib 1. c. 1. Ambros Ser. 7. for the Philosopher saith Magistratûs originem esse à natura ipsa And Saint Ambrose saith Datus à Deo Magistratus non modo malorum coercendorum causà sedetiam bonorum fovendorum in vera animi pietate honestate gratiâ And others say the Sunne is not more necessary in heaven then the Magistrate is on earth for alas how is it possible for any Society to live on earth cum vivitur exrapto when men live by rapine and shall say Let our strength be to us the law of justice therefore God is the giver of our Governours and he professeth Per me regnant Reges And Daniel told Nebuchadnezzar That the most high ruleth in the Kingdome of men and he giveth it to whomsoever he will Dan. 4.25 Vide etiam c. 2. v. 37. 2. These two men were Governours both in all temporall and in all spirituall things as Moses in the things that pertained to the Common-wealth and Aaron in things pertaining unto God And these two sorts of Government are in some sort subordinate each to other and yet each one intire in it selfe so that the one may not usurpe the office of the other for 1. The spirituall Priest is to instruct the Magistrates 2. Governours both in temporall and spirituall things and to reprove them too if they do amisse as they are members of their charge and the sheepe of their sheepfold And so we have the examples of David reproved by Nathan Achab by Elias Herod by John Baptist and in the Primitive Church Euseb l. 6. c. 34. Sozomen lib. 7. of Philip the Emperour repenting at the perswasion of Fabian and Theodosius senior by the writings of St Ambrose 2. The temporall Magistrate is to commend and if they offend to correct condemne the Priests as they are members of their Common-wealth for Saint Paul saith Rom. 13. Bernard ad Archiepis Senevensem Let every soule be subject to the higher powers and if every soule then the soule of the Priest as well as the soules of the People or otherwise Quis eum excepit ab universitate as Saint Bernard and so Theodoret Theophylact and Oecumenius are of the same minde and the examples of Abiathar deposed by Solomon and a greater then Solomon Christ himselfe not refusing the censure of Pilate though for no fault Saint Paul appealing unto Caesar Caecilian judged by the Delegates of Constantine Flavianus by Theodosius and all the Martyrs and godly Bishops never pl●●●●● 〈…〉 from their persecuters doe make this point 〈…〉 〈…〉 Governours were not onely consanguinei 3. Governours well agreeing in their government two 〈…〉 so were Cain and Abel to whom totus non suffi●● 〈…〉 were also consentanei like the soule and body of man of the same sympathie and affection for the performance of every action for the Church and Common-wealth are like Hippocrates twyns so linked together as the Ivie intwisteth it selfe about the Oake that the one cannot happily subsist without the other but as the Secretary of nature well observeth That the Marygold opens with the Sunne and shuts with the shade even so when the Sunne-beames of peace and prosperity shine upon the Common-wealth then by the reflection of those beames the Church dilates and spreads if selfe the better as you may see in Act. 9.31 and on the other side when any Kingdome groaneth under civill dissention the Church of Christ must nee is suffer persecution And therefore to the end that the Prince and Priest might as the two feet of a man helpe each other to support the weight of the whole body and to beare the burthen of so great a charge God at the first severing of these offices which before were united in one person as the Poet saith of Anius Rex idem hominum Phoebique Sacerdos And the Apostle saith of Melchisedech that hee was both a King and the Priest of the most high God did chuse two naturall brethren to be the Governours of his people and that quod non caret mysterio Aanon was the eldest and yet Moses was the chiefest to signifie as I take it that they should rather helpe and further each other then any wayes rule and domineere one over the other because that although Aaron was the eldest brother and chiefe Priest yet Moses was the chiefe Magistrate and his brothers God as God himselfe doth stile him and therefore this should terrorem incutere and teach him how to behave himselfe towards his brother and though Moses was the chiefe Magistrate yet Aaron was the chiefe Priest and his eldest brother which had not lost like Reuben the prerogative of his birth-right and

this should reverentiam inducere worke in Moses a respect unto his brothers age and place And truly there is great reason why these two should doe their best to support and protect each other for the government of the people is as we may now see a very difficult and a miraculous thing no lesse then the appeasing of the Surges of the raging Seas as the Prophet sheweth when he saith That God ruleth the rage of the Sea and the noyse of his waves and the madnesse of his people And the Rod of government is a miracolous Rod as well that of Aaron as that of Moses for as Moses rod turned into a Serpent and the Serpent into a rod againe so the rod of Aaron of a dry stick did blossome and beare ripe Almonds to shew how strange and wonderfull a thing it is either for Prince or Priest to rule an unruly multirude too much for any one of them to doe and therefore God doth alwayes joyne both of them together as the Psalmist sheweth Thou leadest thy people like sheep by the hand of Moses and Aaron And besides if these two doe not assist and protect each other they shall be soon suppressed one after another of their owne people for if the Prince which is to be our nursing rather be once subdued then presently the Priest shall be destroyed and when he hath lost his power our power shall never be able to doe any good and if the Priest which prayeth and preacheth to direct the King be trampled under foot As soone as men have overthrowne their Priests they will presently labour to destroy their King it hath been found most certaine that after they have thrown away the Miter they have not long retained the Scepter And therefore King James of ever blessed memory of a sharp conception and sound judgement was wont to say No Bishop no King unlesse you meane such a King as Christ was when the Iewes crowned him with Thornes and bowing their knees said Hayle King of the Iewes that is Rex sine Regno a King without power like a man of straw that is onely made to fright away the birds For the people are alwayes prone to pull out their neeks from the yoke of their obedience and would soone rebell if the Priest did not continually preach that Every soule should be subject to the higher powers as wee see now by experience how apt they are to rebell when factious Preachers give them the least encouragement And therefore as this rebellion of Corah so every other though they begin with one yet they ayme at both and strive to overthrow aswell the one as the other for my Text saith They angred Moses in their Tents and Aaron the Saint of the Lord. And therefore these two should be as Hippocrates twyns or indeed like man and wife indissolubly coupled and coherent together without distraction and cursed be they that strive to make the division for whom God hath thus united together no man should put asunder And here you may observe the method of their Rebellion The methode of their rebellion the Text saith Moses and Aaron yet Moses sheweth they began with Aaron for when their Rebellion was first discovered Moses doth not say What have I done against you but What is Aaron that you should murmure against him to shew unto us that although Moses was the first they aymed at in their intention yet he was the last they purposed to overthrow in the execution Quia progrediendum à facilioribus as the Devil began with the woman the weaker vessell that he might the easier overthrow the strougen so the enemies of God and his Church doe alwayes seeke first to overthrow the Priest and then presently they will set upon the Prince And therefore as Moses here so all Magistrates every where should remember Virgil. Aeneid lib. 2. that Jam tua res agitur through our sides they may smart and our wounds may prove dangerous unto them because you shall never reade they began to shake us but they fully intended to root out them for if the feare of God and the honour of the King must goe together as St Peter sheweth it must needs follow that they will but dishonour and disobey their King that have cast away the feare of God and it is most certaine that when they drive God out of their hearts as the Gergezites drove Christ out of their coasts Little feare of God in them that expell their Priests out of their societies when they expell Aaron the chiefe Priest or Bishop out of their Assemblies there is but little feare of God before their eyes for if Seneca that was but Natures Scholler could tell us that when we goe about any wicked act a grave Cato or severe Aristides standing by us would make us blush and stop the doing thereof then certainly the Christian that hath any grace will be ashamed of his evill intent and be afraid to offend God when he seeth a man of God so neare him who doth often times ponere obicem make a stop to stay the proceedings of the wicked that would not seldome be farre worse and doe more unjustice if it were not for the company and perswasions of the Priest and Preacher And therefore the former ages that feared God more then we and were wiser to use this meanes The wisedome of the former age that they might feare him desired that in their greatest Assemblies of greatest affaires as Sessions Councels Parliaments and the like the Bishops and Preachers might be as the chiefe members of their consultations as well to witnesse the uprightnesse of their actions and to direct them in cases of conscience what is most agreeable to the divine constitution And wheresoever you see the expulsion of these men The expulsion of Bishops the cause of many subsequent mischiefes and the rejection of these helpes and furtherances unto godlinesse you shall finde no good successe nor better fruit of their greatest Councels then Sedition Oppression Confusion and Rebellion For it is not the least part of the Bishops office and the duty of all Preachers not onely in the Pulpit where what they say is of many men soone forgotten but also in all other meotings and assemblies and in the very instances when occasions shall be offered to doe as Christ and his Apostles did perswade peace righteousnesse and obedience unto the people and the want of their association hath beene the opening of many gaps to let in much injustice and impiety in many places because their present perswasion may doe as much if not more good with men when they are in action then their preaching can doe when they come to contemplation And therefore if any assembly hath like Corah rebelled against Aaron and cast their Bishops and Preachers out of doores I would advise them to follow the Councell of S. Ambrose in the like case Quod inconsultò fecerunt consultiùs revocetur what

they have inconsiderately done to throw them out let them more advisedly revoke and call them in againe and they whose breeding hath beene in knowledge and their calling is to doe justice and to teach truth will helpe and not hinder them to understand the truth and to proceed in righteousnesse And so you see who these men were in regard of their places CHAP. III. Sheweth the assured testimonies of a good and lawfull Governour their qualifications or duties to them and wherein our obedience to them consisteth SEcondly 2. How these Governours were qualified for their places we are to consider Quales fuere how these men were qualified for their places touching which these two points are to be handled 1. Modus assumendi the manner of obtaining it 2. 2. Points discussed Facultas exequendi the ability and fidelity of discharging it 1. 1. How they obtained their places I told you before that many doe obtaine their places by sinfull meanes as many of the Popes and Romane Emperours by poysoning and murthering their Predecessors have unlawfully stept into the Thrones of Majestie and so did Henry the fourth by the unjust deposition of Richard the second Many usurp then places and Richard the third by the cruell and secret murthering of his poore innocent Nephewes attaine unto the Crowne of England And in such manner of assuming government there is just cause of resisting and a faire colour of rebelling against them if you call it a Rebellion when men discharge their duties in defence of justice to oppose usurpation But neither Moses nor Aaron came so to the places of their government For 1. 1. Moses had a twofold testimony to justifie his calling Moses had a double testimony to approve his calling to be from God The first was Internum to assure himselfe And the second was Externum to confirme the same unto the people For 1. 1. Inward When Moses said unto God Who am I that I should goe unto Pharaoh the Lord answered I will be with thee ad protegendum dirigendum saith the glosse and this shall be a token unto thee that I have sent thee After that you have brought the people out of Egypt you shall serve God upon this Mountaine and that may assure thee that I have sent thee and will bring thy people unto Canaan as I have brought them into this wildernesse 2. 2. Outward which was a threefold sign 1. Of his Rod. That the people might be assured he was lawfully called God gave unto him a threefold signe 1. Of his Rod that being cast to the ground was turned to a Serpent but taken by the tayle it turned to a Rod againe to shew that when the rod of goverument is throwne out of the Magistrates hand the people are like the brood of Serpents People without government like Serpents a malitious and a viperous generation but being taken into the hand of government they prove a royall and a glorious Nation 2. The hand thrust into his bosome and taken out 2. Of his Hand was leaprous but thrust againe and taken out was made whold to signifie that a good Magistrate out of the bosome of the Law must put out the hand of justice both to wound and to heale to kill and to make alive as the Poet saith Parcere subjectis debellare superbos To defend the innocent and to punish the wrong doer 3. 3. Of the Water The water taken out of the river and cast upon the drie ground should be turned into blood to imitate unto them that the blood which was spilt by Pharaoh when their children were murthered and drowned in the rivers should be required and revenged upon the Egyptians when by the government of Moses the carkasses of those outragious oppressours should be cast out of the Red Sea and laid upon the drie ground Thus Moses shewed that he was lawfully called 2. For Aaron 2. Aarons calling Iustified Heb. 5. the Apostle makes him the pattern of all lawfull entrance into this calling when he saith that No man taketh this honour upon him but he that is called as Aaron was and Moses manifested the lawfulnesse of his calling unto all Israel when according to the number of their 12. Tribes he caused 12. Rods to be put in the Tabernacle of witnesse and of all them the Rod of Aaron onely which was for the Tribe of Levy Numb 17.8 was budded and brought forth buds and bloomed blossomes and yeelded Almondes And so it was apparant to all Israel that these men came lawfully to their government 2. For their ability and fidelity to discharge their places 2. Their qualifications for their places the malice of their adversaries could not charge them with any omission they doe not say they have governed amisse but they would faine governe with them And to make this more apparent 1. 1. Of the abilities of Moses The Spirit of God testifieth of Moses that He was faithfull in all Gods house and in that respect called the man of God the servant of God whose whole care was for his Master and for the sweetnesse of his disposition he is said to be a very meeke man above all the men that were upon the earth for his love to his people Tertul. de fuga in Pe secut Tertullian makes him the figure of Christ Cùm adhuc Christo non revelato in se figurato ait si perdis hunc populum me pariter cum eo disperde for his zeale of Gods honour he was most fervent and therefore severe in punishing the worshippers of the golden Calfe and for his justice and uprightnesse he wronged no man for his intellectuals he was exceeding wise and learned in all the learning of the Egyptians 2. 2. Of the abilities of Aarun For Aaron how fit he was to be a Priest will appeare if you consider those two vertues that are the most requisite for the Priesthood as Moses sheweth when he prayeth Let thine Vrim and thy Tummin be upon the man of thy mercy that is omitting all other interpretatious 1. 1. His ability to teach Abilitie to teach For 2. Sanctitie of life For 1. Malach. 5 Tim. 3.2 The Priests lips must preserve knowledge he must be apt to teach si Sacerdos est sciat legem Dei si ignorat legem ipse se arguit non esse Sacerdotem Domini Hieron in Haggai 2. Aug. de doctr Christ l. 4. c. 16. But God himselfe saith that hee knew Aaron was an eloquent man and could speake well and he promised unto Moses that He would be with his mouth to teach him what he would say and therefore I know not who can say any thing against him herein when God saith he can doe it so well and ingageth himselfe that he will helpe him 2 2. His uprightnesse of life For the Integrity of his life I need not goe further then my Text when

Magistrates doe extoll themselves above him they have now exceeded the bounds of men that they might esteeme themselves as God Non verendo eum qui post Deum ab hominibus timebatur in not fearing him which men ought to feare next to God But the words of Saint Peter are plaine enough Submit your selves unto every ordinance of man for the Lords sake 1 Pet. 2.13 whether it be unto the King as supreame or unto Governours as unto them that are sent by him for the punishment of evill doers and for the prayse of them that doe well Wherein you may see not onely the subordination which God hath placed betwixt the King and his Subjects but also that different station which is betwixt the supreame and the inferiour powers for the words sent of him doe most clearely conclude that the inferiour Magistrates have no power to command but by the vertue power and force which they receive from the supreame and that the inferiour Magistrates opposed to the supreame power are but as private men and therefore that as they are rulers of the people so being but instruments unto the King they are subjects unto him to be moved and ruled by him which is inferiour to none but God and their authority which they have received from him Inferiour Magistrates in respect of the King are but private men can have no power upon him or to mannage the sword without him and especially against him upon any pretence whatsoever how then can any or all these Magistrates make a just warre against their King when as none of them can make any just warre without him 2. Reason 2 Because as Bodinus saith most truly the best and greatest not onely of the inferiour Magistrates but also of all these Peeres Nobles Counsellors or what you please to call them have neither honour power nor authority but what they have given them from him which is the King or supreame Magistrate as you see God made Moses the chiefe Governour and Moses made whom he pleased his Peers and his inferiour Magistrates and as they have all their power derived from him that is the chiefe so he that is the King or chiefe can draw it away from them that are his inferiours when he pleaseth and as he made them so he can unmake them when he will and none can unmake him but he that made him that is God himselfe and therefore David that was Ex optimatibus regni the greatest Peere in Israel being powerfull in war famous in peace the Kings sonne in law and divinely destinated unto the Kingdom yet would he not lay his hand upon his King when he was delivered into his hands And this Buchanan cannot deny but confesseth that the Kings of the Iews were not to be punished or resisted by their Subjects because that from the beginning they were not created by the people but given to them by God Buchanans absurdity and therefore saith he jureoptimo qui fuit honoris autor idem fuit poenarum exactor it is great reason that he which gives the honour should impose the punishment But for the Kings of Scotland Buchan de jure Regni apud Scotos they were saith Buchanan not given them of God but created by the people which gave them all the right that they can challenge Ideoque jus idem habere in reges multitudinem quod illi in singulos è multitudine habent which is most false for Moses tels us that immediately after the deluge God the Creator of all the world ordained the revenging sword of bloudshed and the slavish servitude of paternall derision wherein all the parts of civill jurisdiction and regall power are Synecdochically set downe and Iob saith that there is one God which looseneth the bond of Kings Job 12.18 and girdeth about their reines which must be understood of the Gentile Kings because that in his time the Common-wealth of Israel was not in being and God himselfe universally saith By me Kings doe reigne that is all Kings not onely of the Iewes but also of the Gentiles and Christ doth positively affirme that the power of Pilate was given him from Heaven And Saint Paul saith There is no power but what is appointed of God And Tertullian saith Inde Imperator unde homo inde illi potestas unde spiritus he that made him a man made him Emperour and he that gave him his spirit gave him his power That God is the ordainer of all Kings And Ireneus saith God ordained earthly Kingdomes for the benefit of the Gentiles Et cujus jussu homines nascuntur illius jussu Reges constituuntur and by whose command men are borne by his command Kings are made And S. Augustine more plainly and more fully saith Aug. de Civit. Dei l. 4. c. 33. God alone is the giver of all earthly Kingdomes which hee giveth both to the good and to the bad neither doth he the same rashly and as it were by chance because he is God but as he seeth good Pro rerum ordine ac tempore in respect of the order of things and times which are hid from us but best knowne unto himselfe and whosoever looketh back to the originall of all Governments God the immediate author of Monarchie he shall find that God was the immediate Author of the Regall power and but the allower and confirmer of the Aristocraeticall and all other forms of Government which the people erected and the Lord permitted lest the execution of judgement should become a transgression of justice for as Homer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer odyss α And Aristotle tels us Arist Pol. l. 1. c. 8. that the Regall power belonged to the father of the family who in the infancie of the world was so grandevous and long-lived that he begat such a numerous posterity as might well people a whole Nation as Cain for his owne Colonie built a Citie and was aswell the King as the father of all the Inhabitants and therefore Iustin saith very wel that Principio rerum gentium nationumque imperium penes reges erat Justin l. 1. the rule of all Nations was in the hands of Kings from the beginning and the Kingly right pertaining to the father of the family the people had no more possibility in right to choose their Kings then to choose their Fathers and to make it appeare unto all Nations that not onely the Kings of Israel but all other Heathen Kings are acknowledged by God himselfe to be of divine institution Jer. 43.10 Esay 45.1 he calleth Nebuchadnezzar his servant and Cyrus his anointed And therefore though I doe not wonder that ignorant fellowes should be so impudent Jo. Good win in his Pamphlet of Anti-Cavalierisme p. 5. as to affirme The King or kingly Government to be the ordinance or creation or creature of man and to say that the Apostle supposeth the same because he saith Submit your selves to

to be the true high Priest I would not have spoken what I did because I know the Law of God obligeth me to be obedient to him that God hath placed over me be he good or bad for it is Gods institution Bad Kings to be obeyed as well as the good and not the Governours condition that tyeth me to mine obedience so you see the minde of the Apostle he knew the Priesthood was abolished and that he was not the lawfull high Priest therefore he saith God shall smite thee thou whited wall But if hee had knowne and beleeved him to be the true and lawfull high Priest which God had placed over him he would never have said so had the Priest beene never so wicked because the Law saith Thou shalt not revile thy Ruler but for private robbers or forreigne Tyrants God hath not placed them over us nor commanded us to obey them neither have they any right by any law but the law of strength to exact any thing from us and therefore we are obliged by no law to yeeld obedience unto them neither are we hindred by any necessity either of rule or subjection but that we may lawfully repell all the injuries that they offer unto us 3. 3. Example answered For the peoples hindering of King Saul to put his sonne Ionathan to death I say that they freed him from his fathers vow non armis sed precibus not with their weapons but by their prayers Saul was contented to bee perswaded to spare his sonne when they appealed unto himselfe and his own conscience before the living God and perswaded him that setting aside his rash vow he would have regnard unto justice and consider whether it was right that hee should suffer the least dammage who following God had wrought so great a deliverance unto the people as Tremelius and Iunius in their Annotations doe observe And Saint Gregory saith Gregor in 1 Reg. 4. The people freed Ionathan that he should not die when the King overcome by the instance of the people spared his life which no doubt hee was not very earnest to take away from so good a sonne 4. 4. Example answered Touching Ahikam that was a prime Magistrate under King Iehoiakim I say that he defended the Prophet not from the tyrannie of the King but from the fury of the people for so the Text saith Jer. 26.4 The hand of Ahikam that is saith Tremelius the authority and the helpe of Ahikam was with Ieremy that They that is his enemies should not give him into the hands of the people which sought his life to put him to death because Ahikam had beene a long while Councellour unto the King and was therefore very powerfull in credit authority with him The act of Ahikam no colour for Rebellion And you know there is a great deal of difference betwixt the refraining of a tumultuous people by the authority of the King and a tumultuous insurrection against the King that was the part of a good man and a faithfull Magistrate as Ahikam did this of an enemy and a false Traytor as the opposers of Kings use to doe 5. 5. Example answered For the defection and revolting of the ten Tribes from Rehoboam their own naturall lawfull King unto a fugitive and a man of servile condition and for the Edomites Libnites and others 2 Chron. 21. that revolted against King Ioram and that conspiracie which was made in Ierusalem against Amazia 2 Reg. 14.19 I answer briefely that the Scriptures doe herein as they doe in many other places set downe Rei geste veritatem non facti aequitatem the truth of things how they were done not the equity of things that they were rightly done Actions commanded to bee done are not to bee imitated by us unlesse wee bee sure of the like commandement and therefore Non ideo quia factum legimus faciendum credamus ne violemus praeceptam dum sectamur exemplum we must not beleeve it ought to be done because we reade that it was done lest we violate the commandement of God by following the example of men as Saint Augustine speaketh for though Ioseph sware by the life of Pharaoh the Midwives lyed unto the King and the Israelites robbed the Egyptians and sinned not therein yet we have no warrant without sinne to follow their examples Besides God himselfe had fore-told the defection of the ten Tribes for the sinne of Solomon and he being Lord proprietary of all his donation transferreth a full right to him on whom he bestowes it and this made Shemaiah the man of God God is the right owner of all things and therefore may justly dispose any Kingdom to warn Rehoboam not to fight against his brethren for as when God commanded Abraham to kill his sonne it was a laudable obedience and no murder to have done it and when he commanded the Israelites to rob the Egyptians it was no breach of the eight Commandment so this revolt of these Tribes if done in obedience unto God could be no offence against the law of God but because they regarded not so much the fulfilling of Gods will as their not being eased of their grievances and the fear of the weight of Rohoboams finger which moved them to this rebellion I can no waies justifie their action and though God by this rent did most justly revenge the sinne of Salomon and paid for the folly of Rehoboam yet this doth no waies excuse them from this rebellion because they revolted not with any right aspect and therefore it is worth our observation that the consequences which attended this defection was a present falling a way from the true God into Idolatry and not long after to be led into an endlesse captivity which is a fearfull example to see how suddenly men do fall away from God and from their true Religion after they have rebelled against their lawfull King and how to avoid imaginary grievance they do often fall into a reall bondage and so leap out of the frying pan into the fire And for the Edomites they were not Israelites that led their lives by the law of God neither can any man excuse the conspirators against Amazia from the tranlgression of the law of God 6. For Vzziah that was taken with a grievous sicknesse 6. Example answered so that he could not be present at the publick affaires of the Kingdome I say that according to the law by reason of the contagion of his disease he was rightly removed from the Court and concourse of people and his son in the mean time placed in his fathers stead to administer and dispose the Common-wealth but he in all that while like a good son did neither affect the name nor assume the title of a King 7. For the deposing of Athalia 7. Example answered I see nothing contrary to equity because she was not the right Prince but an unjust Vsurper of the

thickets that it soone brought the Serpent to confusion The other is of Titus Livius who tels us Titus Livius Decad. 1. l. 2. that when the people of Rome made a factious combination to rebell against their Governours Menenius Agrippa went unto them and said that on a time all the members conspired against the stomack and alleadged that shee devoured with ease and pleasure what they had purchased with great labour and paine therefore the feet would walke no more the hands would worke no more the tongue would plead no more for it and so within a while the long fast of the stomack made weake knees feeble hands dimme eyes a faltering tongue and a heavy heart and then presently seeing their former folly they were glad to be reconciled to the stomack againe and this reconciled the people unto their Governours I need not make any other application but to wish and to advise us all with the people of Rome to submit our selves unto our heads that are our Governours lest if wee bee guided by the tayle we shall bring our selves with the Serpent unto destruction And to remember that excellent speech of S. Basil the people through ambition are fallen into grievous Anarchy whence it happeneth that al the exhortations of their rulers do no good no man hath any list to obey but every man would raigne being swelled up with pride that springeth out of his ignorance and a little after he saith that some sit no lesse implacable and bitter examiners of things amisse then unjust and malevolent Iudges of things well done Basilius de Spiritu Sancto c. ult scil 30. so that we are more bruitish then the very beasts because they are quiet among themselves but we wage cruell and bloudy warre against each other And let us never forget that the Lord saith Honour thy father and thy mother An argument of obedience drawne from the 5. commandement and I must tell you that by father in this precept you must not onely understand your naturall father but also the King who is your politicall father and the father of all his subjects and the Priest your spirituall father and those likewise that in loco patris 1 Chron. 2.24 doe breed and bring you up and though naturall affection produceth more love and honour unto those fathers that begat us yet reason and religion oblige us more unto the King that is the common father of all and to the Priest that begat us unto Christ then unto him that begat us into the world for that without our new birth which is ordinarily done by the office of the Priest we were no Christians and as good unborne as unchristened What wee are and should be without King or Priest that is unregenerated and without the King that is Custos utriusque tabulae the preserver both of publique justice and of the pure religion our fathers can neither bring us up in peace nor teach us in the faith of Christ and therefore if my father should plot any treason against the King or prove a Rebell against him I am bound in all duty and conscience to preferre the publique before the private and if I cannot otherwise avert the same to reveale the plot to preserve the King though it were to the losse of my fathers life and therefore certainely they that curse that is speake evill of their King are cursed and they that rebell against him shall never have their daies long in the land but shall through their owne rebellion be soone cut off from the land of the liuing For mine owne part Whether for the liberty of Subjects we can be warranted to rebell In the discourse of the differences betwixt King Parliament I have often admired why the subjects of King CHARLES should raise any civill war and especially turne their spleene against him if any say it is for their liberties I answer that I am confident his Majesty never thought to bring any the meanest of his subjects into bondage nor by an arbitrary government to reduce them into the like condition as the Peasants of France or the Boores of Germany or the Pickroes of Spaine as some doe most falsly suggest but that they should continue as they have beene in the dayes of his Father of blessed memory and of all others his most noble Progenitours the freest subjects under Heaven And I hope they desire not to be such libertines as those in the Primitive Church The libertines of the Primitive Church what they thought who because Christian liberty freed us from all Iewish Ceremonies and all typicall Rites which were such a burthen that neither we nor our fathers could undergo and also from the curse and malediction of the morall law would under this pretence of Christian liberty bee freed from the obligation of all lawes and give themselves the freedoms to doe what they pleased for this would prove to be not the liberty but the bondage and the base slavery of a people that are not governed by lawes but suffered to doe what they please because that neither God nor good lawes confine us but for our owne good and hee that forbids us to obey impious commands bids us to obey all righteous lawes and rather to suffer then to resist the most unrighteous Governours But I feare that under the name of the liberty of the subjects the licentiousnesse of the flesh is aymed at What is often aymed at under the name of the liberty of the subjects because you may see by what is already come to passe our civill dissention hath procured to many men such a liberty that few men are sure either of their life or estate and God blesse mee from such a liberty and send me rather to be the slave of Christ then such a libertine of the World And if religion bee the cause that moveth you hereunto Whether for the preservation of our redigion wee can bee warranted to rebell I confesse this should be dearer to us then our lives but this title is like a velvet maske that is often used to cover a deformed face decipimur specie recti for as that worthy and learned Knight Sir Iohn Cheeke that was Tutor to King Edward the sixth saith if you were offered Persecution for Religion you ought to fly and yet you intend to fight if you would stand in the truth yee ought to suffer like Martyrs and you would slay like Tyrants Thus for religion you keepe no religion and neither will follow the counsell of Christ nor the constancy of Martyrs And a little after he demands why the people should not like that Religion which Gods Word established the Primitive Church hath authorized the greatest learned men of this Realme and the whole consent of the Parliament have confirmed and the Kings Majesty hath set forth is it not truly set out Sir Iohn Check in the true subject to the rebell p. 4. 6. Dare you Commons

take upon you more learning then the chosen Bishops and Clerks of this Realme have this was the judgement of that judicious man and I must tell you that Religion never taught Rebellion neither was it the will of Christ that faith should bee compelled by fighting but perswaded by preaching for the Lord sharply reproveth them that built up Sion with bloud Micah 3.10 and Hierusalem with iniquity and the practice of Christ and his Apostles was to reforme the Church by prayers and preaching and not with fire and sword and they presse obedience unto our Governours yea though they were impious infidels True religion never rebelleth and idolatrous with arguments fetched from Gods ordinance from mans conscience from wrath and vengeance and from the terrible sentence of damnation and this truth is so solid that it hath the cleare testimony of holy Writ the perpetuall practice of all the Primitive Saints and Martyrs and I dare boldly say it the unanimous consent of all the Orthodox Bishops and Catholique Writers both in England and Ireland and in all the World that Christian Religion teacheth us never with any violence to resist or with armes to withstand the authority of our lawfull Kings If you say the Lawes of our Land Whether the Lawes of our Land doe warrant us to rebell and the Constitutions of this our Kingdome doe give us leave to stand upon our liberty and to withstand all tyranny that shall bee offered unto us especially when our estates lives and religion are in danger to bee destroyed To this I say with Laelius Laelius de privileg Eccl. 112. that Nulla lex valeat contra jus divinam mans laws can exact no further obedience then may stand with the observance of the divine precepts and therefore wee must not so prefer them or rely upon them so much as to prejudice the other and for our feare of the losse of estate life or religion I wish it may not be setled upon groundlesse suspitions for I know and all the World may beleeve that our King is a most clement and religious Prince that never did give cause unto any of his subjects to foster such feares and jealousies within his breast and you know what the Psalmist saith of many men They were affraid where no feare was And Iob tels you whom terrours shall make affraid on every side Iob 18.11 12 and shall drive him to his feet that is to runne away as you see the Rebels doe from the Kings Army in every place and in whose Tabernacle shall dwell the King of feare for though the ungodly fleeth when no man pursueth him yet they that trust in God are confident as Lyons without feare they know that the heart of the King is not in his owne hand but in the hand of the Lord Prov. 21.1 as the rivers of waters he turneth it whithersoever it pleaseth him either to save them or destroy them even as it pleaseth God hee ordereth the King how to rule the people Bonav ad secundam dist 35. art 2. q. 1. And therefore in the name of God and for Christ Iesus sake let me perswade you to put away all causles feares and groundlesse jealousies and trust your King if not trust your God and let your will which is so unhappy in it selfe become right and equall by receiving direction from the will of God and remember what Vlpian the great Civilian saith that rebellion and disobedience unto your King is proximum sacrilegio crimen and that it is in Samuels judgement as the sin of witchcraft The remembrance of his oath should be a terrour to the conscience of every rebell whereby men forsake God and cleave unto the Devill and above all remember the oath that many of you have taken to bee true and faithfull unto your King and to reveale whatsoever evils or plots that you shall know or heare to bee contrived against his Person Crowne or Dignity and defend him from them Pro posse tuo to the uttermost of your power So helpe you God Which oath how they that are any wayes assistant in a warre against their King can dispence with I cannot with all my wit and learning understand and therefore returne O Shulamite returne lay downe thine armes submit thy selfe unto thy Soveraigne and know that as the Kings of Israel were mercifull Kings so is the King of England 1 King 20.32 thou shalt find grace in the time of need but delay not this duty lest as Demades saith the Athenians never sate upon treaties of peace but in mourning weeds when by the losse of their nearest friends they had paid too deare for their quarrels so thou be driven to doe the like for except the sinnes of the people require no lesse satisfaction then the ruine of the Kingdome I am confident and am ready to hazard life and fortunes in this confidence that the goodnesse of our King The Authors confidence of the Kings victory the justnesse of his cause and the prayers of all honest and faithfull Ministers for him and our Church will in the end give him the victory over all those his rebellious enemies that with lyes slanders and false imputations have seduced the Kings subjects to strengthen themselves against their Soveraigne and all the World shall see that as Christ so in Sensu modificato this Vicegerent of Christ shall rule in the midst of these his enemies and shall raigne untill hee puts them all under his feet And because we never read of any rebellion not this of Corah here A rebellion that the like was never seen which of above six hundred thousand men had not many more then 250. Rebels nor that of Absolon against David who had all the Priests and Levites and the best Counsellours and a mighty Army with him such as was able to overthrow Absolon and twenty thousand men in the plaine field nor Israel against Rehoboam because they did but revolt from him and not with any hostile Armes invade him nor the Senate of Rome against Caesar though hee was the first that intrenched upon their liberty and intended to exchange their Aristodemocracy into a Monarchy nor any other that I can remember except that Councell which condemned Christ to death that was growne to that height to bee so absolute and so perfect a rebellion in all respects as that a whole Parliament in a manner and the major part of the Plebeians of a whole Kingdome should make a Covenant with Hell it selfe yea and which is most considerable that as I understand the beginning of this rebellion in this Kingdome of Ireland was the Commenalty therein should so fascinate the Nobility as to allure them so long to confirme their Votes till at last they must bee compelled in all thhings to adhere unto their conclusions that they whose power was formerly most absolute without them must now bee subordinate unto them that the strength of the people may defend

English to Murmure in Brittish Grwgnach a sad word and a sowre sinne therefore the wise man saith Beware of murmuring Exod. c. 15. c. 16. c. 17. which is nothing worth and yet this sinne was frequent among the Israelites three times in three Chapters that they could never leave it till as Saint Paul saith 1 Cor. 10. They were destroyed of the destroyer 5. Hypocrisie is when a man seemes to be what he is not 5. Hypocrisie for as Saint Hierome saith Qui intus Cato foris Nero hypocrita est he that talkes of peace and prepares for warre that protesteth loyaltie and yet hates his King that in his words will advance the Church but in his actions will overthrow the Church-men that commends all pietie but commits all iniquity that will not sweare for a Kingdome but deceive for a penny that pretends the safety of the Kings Person but purloineth away all his power that will bend his knee and say Hayle King but will spit in his face and crowne him with thornes he is an hypocrite So these rebels say they are all holy they love all their brethren they hate usurpation and cannot endure the tyranny of these Governours but indeede though they cryed Templum Domini Templum Domini all for the King and all for the Church all for Moses and all for Aaron yet notwithstanding this voyce of Iacob they had the hands of Esau and they would have brought Moses and Aaron to confusion as they brought themselves to destruction This is the property of an Hypocrite and therefore Job speaking of an hypocrite saith and it is exceedingly well worth the observing Though his excellencie mount up to the heavens and his head reach unto the clounds yet he shall perish for ever like his owne dung they which have seene him that is they which came out to see his pompe and his greatnesse and have admired at the greatnesse of his glory shall say where is be or how chance he doth not ride on with his honour Iob answereth The eye which saw him shall see him no more that is Iob 20.6 7 8 9. in the like majestie neither shall his place any more behold him for He shall flee away as a dreame and shall not be found yea hee shall be chased away as a vision in the night And our Saviour knowing aswell the cruelty as the subtilty of hypocrites biddeth us to beware of hypocrites Mat. 7.15 as the Poet saith Hypocritas fugito sicut atri limina ditis Shun hypocrites as the gates of Hell Hypocrisie how odions it is and beleeve their actions rather then their protestations for as in the Old Testament Sodome and Gomorrah are the patternes of all beastlinesse so in the New Testament the greatest sinners are threatned to have their portion with the hypocrites 6. 6. Lying Lying must follow Hypocrisie at the heeles for were it not for the heapes of lyes that kypocrites spread abroad the world could not possibly be so easily seduced by their hypocrisie and I read it in a Sermon of a learned Divine that now adayes some phanatique Sectaries of desperate opinions and dispicable fortunes Master Griffith in his patheticall perswasion to peace p. 28. whom the Church and State finde to be a malignant party having little else to doe make it their trade to lye both by whole sale and retayle they invent lyes and vent lyes they tell lyes and write lyes and print lyes yea I may adde and more palpable lyes and more abominable then either Bourne or Butter ever published of the affaires of Germany and this they doe as confidently and impudently as if they were informed by that lying spirit which entred as a Voluntier into Ahabs Prophets and by lying and raising false rumours they beget jelousies and feares in the people and by blowing the coales which themselves kindled and inlarging the difference betwixt King and Parliament they set all in a cumbustion and bring all into confusion and that which grieves me most he saith that they are Preachers which in the exuberancie of their misgrounded and misguided zeale doe both preach and pray against publique peace as inconsistent with the independencie or rather Anarchie that they ayme at 7. 7. Slandering Slandering may be coupled unto their lying because wee can slander none with that which is truth therefore these Rebells say All the Congregation is holy and that is a lye when there can be no holinesse in the Rebels and the Lord is among them which is another lye for he will forfake all those that forsake him then they say Moses and Aaron take too much upon them which is an apparent slander and they adde that they lifted up themselves above the Congregation of the Lord which is another slander as false as the fathers of lyes could lay upon them for I shewed unto you before how truely they were called and how justly they behaved themselves in their places but as Absolon knew well enough that to traduce his fathers Government was the readiest way to insinuate and to winde himselfe into a good opinion among the people and to make the King odius unto his subjects so these and all other Rebells will be sure to lay load enough of lyes and slanders upon their Governours Goodwin in his Anti. Caval Burroughs in his Sermon upon the glorious name of the Lord of Hosts and so the namelesse Author of the Soveraigne Antidote Goodwin Borroughes and abundance more such scandalous impudent lying libels have not blushed which a man would thinke the brazen face of Satan could not chuse but doe so maliciously and reproachfully to lay to His Majesties charge the things which as the Prophet saith he never knew and which all they that know the King doe know to be apparent lyes and most abominable slanders against the Lords Vicegerent but Quid domini facient audeant cum talia fures You know the meaning of the Poet and you may know the reason why these grand lyers these impudent slanderers doe so impudently belye so good a King so pious and so gracious a Majestie for lay on enough Et aliquid adbaerebit and throw dust enough in their faces and let the Governours be never so good the King as milde and as unreproveable as Moses and the Bishops like Aaron the Saints of the Lord yet some thing will slicke in the opinion of the simple that are not able to discerne the subtilty of those distractors And as they diminish and undermine the credit and reputation of the best Governours by no other engine then a lying tongue and a false pen so with the same instruments they doe magnifie their owne repute and further their unjust proceedings by deceiving the most simple with such equivacall lyes Astrange equivocation as any sensible man might well wonder that they should be so insensibly swallowed downe as when they say they fight for him whom they shoot at and they are for

unto the desires of the people which is the fore-runner of rebellion against themselves for as King Philip told the Athenians that he had no dislike to them but would admit them into his protection so they would deliver to him their Orators which were the fomentors of all mischiefe and the people were mad to doe it The witty tale of Demosthenes to saue the Orators and to assureal Kings that if Aarons tongue the Prophets pen perswade not the conscience to yeeld obedience Moses power and Ioshuas sword may subdue the people to subjection but never retaine them long without rebellion till Demosthenes told them how the Wolfe made the same proposition unto the Sheepe to become their friends and protectors so they would deliver their Dogs which were the cause of all discontent betwixt them and the Sheepe being already weary of their Dogs delivered them all unto the Wolves and then immediately the Wolves spared neither Sheepe nor Lambe but tore them in pieces without resistance even so when any King yeeldeth his Bishops unto the poples Votes he may feare ere long to feele the smart of this great mastake Therefore Moses wisely delivereth not his brother but stoutly defendeth him who he knew had no wayes offended them and offered if they came to a convenient place to make this plaine to all the people But as evill weeds grow apace and lewd sonnes will not be kept under so the more Moses sought to suppresse this sinne the faster it grew and spread it selfe to many branches from secret muttering to open rayling from inward discontent to outward disobedience they tell them plainely to their faces they will not come Evil mengrow worse wors Vers 12. è Castris from their strong holds they accuse them falsly that Moses their Prince aymed at nothing but their destruction and to that end had brought them out of a good land to be killed in the wildernesse Vers 13. Moses is in a strait and contemning them most scornefully in the face of all the people whatsoever Moses bids them doe they resolve to doe the contrary So now Moses might well say with the Poet Quocunque aspicio nihil est nisi pontus Fluctibus hic enmidus nubibus ille minax aether And therefore it was high time this evill weed should be rooted out or else the good corne shall be choaked these Rebells must be destroyed or they will destroy the Governours of Gods people and Moses now must waxe angry Nam debet amor laesus irasci otherwise his meekenesse had beene stupidnesse and his mercy had proved little better then cruelty when as to spare the Wolfe is to spoyle the Sheepe and because these great Rebels had with Absolon by their falfe accusations of their Governours and their subtle insinuations into the affections of the people stole away the hearts of many men therefore Moses must call for aide from Heaven and say Exurgat Deus and let him that hath sent me now defend me So God must be the decider of this dissention as you may see he was in the next verse And by this you finde Quid fecerunt what these Rebels did and how their sinne was not Simplex peccatum but Morbus cumulatus a very Chaos and an heape of confused iniquity for here is 1. Pride 2. Discontent 3. Envie 4. Murmuring 5. Hypocrisie 6. Lying 7. Slandring The tenfold sin of rebels 8. Rayling 9. Disobedience 10. Rebellion A monster indeed that is a ten headed or ten horned beast 1. Pride 1 Pride which bred the distraction in the Primitive Church and will be the destruction of any Church of any Common-wealth was the first seede of their rebellion for the humble man will easily be governed but the proud heart like a sturdy oake will rather breake then bend 2. Discontent was the second step 2. Discontent and that is a most vexatious vice for though contentation is a rare blessing because it ariseth either from a fruition of all comforts as it is in the glorious in Heaven The poyson of discontent or a not desiring of that which they have not as it is in the Saints on earth yet discontent is that which annointeth all our joyes with Aloes for though life be naturally sweete yet a little discontent makes us weary of our lives as the Israelites that loved their lives as well as any yet for want of a little water say O that we had dyed in Egypt And Haman tels his wife Hester 5 1● that all the honour which the King and Queene shewed unto him availeth him nothing so long as Mordecai refused to bow unto him And discontent may as well invade the highest as the lowest for as none is so bare but he hath some benefits so none is so The common condition of man to be ever wanting something full but he wanteth something as the Israelites had Manna but they wanted water and when they had water they wanted flesh and this want made them discontented so these Rebels had the dignity to the Levites and to be Peeres of high places and heads of all their families which was more than they deserved but they wanted the honour to be Priests and to be Kings the chiefe Governours of Gods people which they desired and therefore were discontented because their conceit was unsatiable and their desires unsatisfied 3. 3. Envie As Pride makes men disconted to bee inferiour unto any so Discontent makes them alwayes to envie their superiors and therefore Envie is the third head of this monster and the third step unto rebellion How monstrous a sinne is Envie a most hatefull vice before God and man that I should pine away with griefe because God is gracious unto another and I must be angry with God because he will not be guided by me in the disposing of his favours and therefore Saint Augustine calleth this a devillish vice Gen. 4.8 Act. 7.9 which caused Cain to kill Abell the Patriarchs to sell Joseph the Medes to molest Daniel and the Nobility of Iury to persecute good King David Cyprian in Serm. de Livore and to crucifie the sonne of David Christ himselfe Et ideo periere quia maluerunt Christo invidere quàm credere And yet herein I must commend Envie that as the Poet saith Sit licet injustus livor though it be unjust to others yet it is very just to destroy them first that would destroy others as the envie of these rebels did Sampson-like pull down the house upon their owne heads and will most likely bring destruction unto those that follow them in rebellion 4. 4. Murmuring Murmuring is a secret discontented muttering one to another of things that we dislike or persons that we distaste and the very word in all languages seemes as harsh unto our eares as the sinne is hatefull unto our soules for in Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Murmurare in