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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

as Moses the meekest man on earth and the Bishops as holy as Aaron the Saint of the Lord yet such disobedience and rebellion would anger Saints Tirinus in h. psal 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 himselfe so farre that fire was kindled in his wrath and it burned to the bottome 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 beene more heavenly and those 250 men which userped the Office of the Priests He sent fire from heaven to devour them and the Nobility that were Lay Lords the Prophet tels you the earth opened and swallowed up Dathan and covered the Congregation of Abiram A most fearfull example of a just judgment for to have seene them de ad upon the earth as the Egiptians upon the shore had beene very lamentable but to see the earth opening and the graves devouring them quick was most lamertable and so strange that we never read of such revenge taken of Israel Basiil hom 9. never any better deserved and which is more S. Basil saith quod descenderunt in infernum damnatorum they fell into the very pit of the damned which dolefull judgement though they well deserved it yet I will leave that undetermined And if these rebels proceeding not so farre whatsover they intended to offer violence and to make an open war against Moses were so heavily plagued for the Embrio of their rebellion what tongue shall be able to expresse the detestation of that sinne 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 Gratious 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 paralleled from the beginning of the world to this very day And therefore except they doe speedily repent with that measure of repentance as shall be in some sort proportionable to the measure of their transgression I feare God in justice will deale with them as he did with the Jewes 2. Chron. 36.17 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 as he did with Pharaoh King of Egypt deliver them up to a reprobate sense and harden their hearts that they cannot repent but in their folly and obstinacie still to fight against Heaven untill the God of heaven shall overthrow them with a most fearefull destruction the which I pray God they may foresee in time and repent that they may prevent it that God may be still mercifull 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 briefe if God shall say to any Nation The application of all I will send 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 hee 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 they that struggle against him do but strive against God and therefore they have no better remedie then to pray to God which hath the hearts of Kings in his hand that he would as the Psalmist saith Give the King his judgements and his righteousnesse unto the Kings Son that he would either guide his heart to right and direct his feete to the way of peace or as he hath sent him in his fury so hee would take him away in his mercy But for our selves of these Ilands 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 dreadfull judgement not to flatter him that heares mee not but to informe those of you that know him not so well as I that had the happinesse to live with my ever honoured Lord the Noble Earle of Pembroke and Montgomery 16. or 17. yeares in the Kings house and of them 6. or 7. yeares in the Kings service He is a most just pious and gracious King and I beleeve the best Protestant King that ever England or Ireland saw neither Popishly affected nor Scismatically led to disaffect but most constantly resolved to be a true Defender of that true Protestant Faith which is established by Law in the Church of England and he is such a King of so unblameable life so spotlesse in all his actions so clement and so meeke towards all men and so mercifull towards his very enemies that the mouth of Envie cannot truly tax him nor malice it selfe disprove him in any thing Yet wee know that as Moses the meekest among men and David the best of Kings were sore afflicted slandered and persecuted not a little by many of their owne obliged subjects yea and the best Kings have had the greatest troubles so this good King hath had for his tryall a great part of the like usage I know not by whom neither do I indend here to accuse others but to instruct you and by what I shewed out of this text to teach you above all to take heed of disobedience and Rebellion towards your King and to let you understand that what priviledges in the New Test are acknowledged to be due to Heathen Princes and what prerogatives the spirit of God hath in the Old Testament warranted unto the Jewish Kings and what the universall Law of Nature hath established upon all the supreme Governours do all of them appertaine by unquestionable right unto his most sacred Majesty and yet his Majesty out of His incomparable goodnesse insisteth not to challenge all these but vouchsafeth to accept of these rights and prerogatives which are undoubtedly afforded him by the Lawes of His own Lands and these come far short scarce the moity of the other because we know if our Historians have not deceived mee how many of them were obtained by little better then by force and violence compelling Kings to consent unto them whereas Lawes should be of a freer nature And therefore of all the Nations round about us besides that God hath intrusted Him with us all wee have most reason to entrust him and to give credit unto His Majesties many protestations too high to be forgotten by him or misdoubted by us for His resolution to

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

and Societies doe cease and are even then reduced into him from whom before they were derived But we finde it many times that not the fault of the Prince The true causes that move many men to disturbe the State and to rebell nor the good of the Common-wealth but either the hiding of their owne shame or the hope of some private gaine induceth many men to kindle and blow up the flames of civill discord for as Paterculus saith Itase res habet ut republicâ ruinâ quisque malit quàm suâ proteri It so falls out that men of desperate conditions that with Catiline have out-runne their fortunes and quite spent their estates had rather perish in a common calamstie which may hide the blemish of their sinking then to be exposed to the shame of a private misery and we know that many men are of such base behaviour that they care not what losse or calamity befalls others so they may inrich themselves Paterculus in Histor Roman so it was in the civill warres of Rome Bella non causis inita sed prout merce corum fuit they undertooke the same not upon the goodnesse of the cause but upon the hope of prey and so it is in most warres that avarice and desire of gaine makes way for all kinde of crueltie and oppression and then it is as it was among the Romans a fault enough to be wealthy and they shall be plundred that is in plaine English robbed of their goods and possessions without any shew of legall proceedings But they that build their owne houses out of the ruine of the State and make themselves rich by the impoverishing of their neighbours are like to have but small profit and lesse comfort in such rapine because there is a hidden curse that lurketh in it and their account shall be great which they must render for it Therefore I conclude this point that for no cause and upon no pretext it is lawfull for any Subject to rebell against his Soveraigne Governour for Moses had a cause of justice and a seeming equitie to desend and revenge his brother upon the Aegyptian And Saint Peter had the zeale of true Religion and as a man might thinke as great a reason as could be to defend his Master that was most innocent from most vile and base indignities and to free him from the hands of his most cruell persecutors August contra Faustum Man l. 22. c. 70. and yet as S. Augustine saith Vterque justitiae regulam excessit ille fraterno iste Dominico amore peccavit both of them exceeded the rule of justice and Moses out of his love to his brother and Saint Peter out of his respect to his Master have transgressed the commandement of God And therefore I hope all men will yeeld that what Moses could not doe for his brother nor Saint Peter for his Master and the Religion of his Master Christ that is to strike any one without lawfull authoritie ought not to be done by any other man for what cause or religion soever it be especially to make insurrection against his King contrary to all divine authoritie for the true Religion hath beene alwayes humble patient and the preserver of peace and quietnesse Pro temporali salute non pugnavit sed potius ut obtineret aeternam non repugnavit Aug. de Civit. l. 22. c. 6. and as S. Augustine saith the Citie of God though it wandered never so much on earth and had many troopes of mighty people yet for their temporall safety they would not fight against their impious persecuters but rather suffered without resistance that they might attain unto eternall health And so I end this first part of the objection with that Decree of the Councell of Eliberis if any man shall break the Idols to pieces and shall be there killed for the doing of it because it is not written in the Gospel Concil Eliber Can. 60. and the like fact is not found to be done at any time by the Apostles it pleased the Councell that he shall not be received into the number of Martyrs because contrary to the practise of our dayes when every base mechanick runs to the Church to break down not Heathen Idols but the Pictures of the blessed Saints out of the windows they conceived it unlawfull for any man to pull down Idolatry except he had a lawfull authority CHAP. VI. Sheweth that neither private men nor the subordinate Magistrates 2. Part of the objection answered No kinde of men ought to rebell 1. Not private men Calv Inst l. 4 c. 20. Sect. 31. Beza Confess c. 5. p. 171. I. Brutus q 3. pa. 203. Dan. de Polit. Christ. l. 6. c. 3. Bucan loc com 49. Sect. 76. nor the greatest Peeres of the Kingdome may take armes and make Warre against their King Buchanans mistake discovered and the Anti-Cavalier confuted 2. AS it is not lawfull for any cause so no more is it lawfull for any one or for any degree calling or kind of men to rebell against their lawfull Governours For 1. Touching private men we finde that Calvin Beza Junius Brutus Danaeus Buchanus and most others yeeld that meere private men ought not to rebell at any hand and no wonder for the Scriptures forbid it flatly as Exod. 22.28 Revile not the Gods curse not the Ruler 1 Chron. 16.22 Touch not mine anointed Proverb 30.31 Rise not up against the King that is to resist him Eccles 8.3 Let no man say to the King Why doest thou so Eccles 10.17 Curse not the King in thy thought The examples of obedience to Kings And the examples of obedience in this kinde are innumerable and most remarkable for David when he had Saul a wicked King guilty of all impiety and cruelty in his owne hand yet would he not lay his hand upon the Lords annoynted but was troubled in conscience when he did but cut the lap of his garment Elias could call for fire from Heaven to burne the two Captains and their men a hundred in number onely for desiring him to come down unto the King as you may see 2. Reg. 1.10.12 and yet he would not resist Achab his King that sought his life and was an enemy to all Religion but he rather fled then desired any revenge or perswaded any man to rebell against him Esayas was sawed in pieces by Manasses Jeremy was cast into the Dungeon Daniel exposed to the Lyons the Three Children thrown into the Fiery Furnace Amos thrust through the temples Zacharias slaine in the porch of the Temple James killed with the sword Peter fastened to the Crosse with his head downward Bartholomew beaten to death with Clubs Matthew beheaded Paul slaine with the Sword and all the glorious company of the Martyrs which have ennobled the Church with their innocent life and inlarged the same by their pretious death never resisted any of their Persecuters never perswaded any man to rebell against them never cursed the

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