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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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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

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

party can assure themselves of victory It is true that the justest cause hath best reason to be most confident yet it succeeds not alwayes when God for secret causes best known unto himself suffereth many times especially for a time as in the case of the Tribe of Benjamin the Rebels to prevaile against the true Subjects And as the event is doubtfull so it must needs be mournfull what side soever proveth victor for who can expresse the sorrows and sadnesse of those faithfull subjects that shall see the light of their sunne any wayes eclipsed the lampe of Israel and the breath of their nostrils to be darkned or extinguished and also to see the learned Clergy and the grave Fathers of the Church discountenanced and destroyed On the other side it will not be much lesse mournfull to see so many of our illustrious Nobles ancient Gentry and others of the ablest Commonalty brought to ruine and to pay for their folly not onely their dearest lives but also the desolation of their houses and decay of their posterities Quis talia fando temperet à lachrymis When the Kings victory shall be but like that of David after the death of Absolon Bella geri placuit nullos babitura triumphos Luca. l. 1. and the Nobles victory but as the two victories of the Benjamites over their own brethren the Israelites and the best triumph that can succeed on either side shall be but as the espousall of a virgin on the day of her parents funerall or as the laying of the foundation of the second Temple when the shout of joy could not be discerned from the noise of weeping And therefore a learned Preacher of Gods Word saith most truly Mr. Warmstry in Ramo Olivae p. 23. that it is a hard matter to find out a mischief of so destructive a nature that we would exchange it for this civill warre for Tyranny Slavery Penury or any thing almost may be better born with peace and unity then a civill war with the greatest libertie and plenty seeing the comfort of such associates would quickly be swallowed up like Pharaohs fat kine by such a monster feeding with them Had we a Tyrant like Rehoboam that would whip us with Scorpions which the Devill dares not be so impudent as to alledge we have yet better it were to be under one Tyrant then many which we are sure to have in civill broyles when every wicked man becomes a Tyrant when he seeth the reines of government cut in pieces Were we under the yoke of an Egyptian slavery to make bricks without straw yet better it were for us to be in bondage then that fury and violence should be set free and malice suffered to have her will because there is more safety in being shut up from a Tyger then to be let loose before him to be chased by him or were we wasted and oppressed in our states yet the wisest of men tels us that Better is a little with the fear of the Lord Pro. 15.16 17. then great treasure and trouble therewith And therefore seeing civill warre is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affliction full of calamitie and one of the greatest punishments that God useth to send upon a Nation it is apparent that the welfare of any State calleth upon every subject to be obedient unto his King yea though he were never so vile an Idolater or so cruell a Tyrant for though a King could be proved and should be condemned to be cruell and Tyrannous unjust and impious towards God and men yet hereby that King will not yeeld what hee doth hold from God but though the confederate conspirators should have a thousand times more men and strength then he yet he will call his servants and friends his Kinsmen Allies and other circumjacent Kings and Princes unto his aide and he would hire mercenary Souldiers to revenge the injury offered unto him and to suppresse the Rebels both with fire and sword and if he should happen to have the worse and to loose both his Crowne and Kingdome and his Life and all yet all this would be but a miserable comfort and a lamentable victory to a ruined Common Wealth whose winnings can no wayes countervaile her losses The miseries that follow the disturbance or deposing of any King are unspeakable For wee never read of any King that either was disturbed expelled or killed but there succeeded infinite losses to that Kingdome and therefore Writers say that the death of Caesar was no benefit unto the Romans because it brought upon them farre greater calamities then ever they felt before as you may find in Appian those infinite miseries that succeeded in severall fields and battels which could never end untill the overthrow of Anthony by Augustus Caesar and when Nero perished it fell out with no good successe but the next yeare that followed after his death felt more Oppression and spilt more Bloud then was spilt in all those * His first Quinquennium was good nine yeares wherein he had so Tyrannically reigned So when the Athenians had expelled one Tyrant they brought in Thirty and when the Romans had abandoned their Kings they did not put away the tyrannie but changed the Tyrants for wicked Kings they chose more wicked Consuls which is nothing else but as the Proverbe goeth Antigononum effodere to go out of Gods blessing into the warme Sunne or rather to change a bad Master for a worse And this is contrary to the judgement of that ulcerated wretch in the fable A fable worth the observing who when the traveller saw him full of flies swarming in his sores and pitying his miseries would have swept them off prayed him to let them alone for that these being now well filled would suck the lesse but if these were gone more hungry flies would come which would most miserably suck his blood And so Histories tell us of many other Kings that by Heathens and rebellious subjects were for their injustice cruelty and tyrannie either expelled or murdered but very seldome or never with any publique benefit when the chiefest plotters of any rebellion do most chiefly ayme at their own private revenge or profit Why do many times rebell and why Yea many times those very Parasiticall Lords that have most perswaded the King to do things which he knew not to be illegall and made benefit of those Monopolies and exactions to their own advantage to fill their own purses and then upon either discontent with the King or to content the people and to escape their own due deserved punishment will be the chiefest upbraiders of their King the greatest sticklers of rebellion and the head leaders of all the disloyall Faction What fools then are the people upon the false pretence of publique good to take up armes to destroy themselves when this name of publique good is nothing else but a vain shadow to hide their private ends Or were it granted that it might happen for

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

incendiary of warre and an enemy unto peace whereas the messengers of Christ have this Elogie given them Quam speciosi pedes Evangelizantium pacem And the Scripture saith Blessed are the Peace-makers and we continually pray Give peace in our dayes O Lords and therefore I can hardly beleeve these incendiaries of warre to be the sonnes of the God of peace 2. Because his objection is full of falshoods and false grounds as 1. He saith that Ahab sent to take Elisha's head The first mistake in the front of his speech when as Ahab was dead long before it was his ghost therfore and not he but it was his son and what then what did the Prophet he shut the door and desired the Elders to handle the Messenger roughly or hold him fast at the doore Thus saith the text 2 Kings 6 32. and the Prophet in my judgment doth herein but little more then what God and nature alloweth every man to doe If any thing more not to lay down his life if he can lawfully preserve it but as the Prophet did to shut the doore or as our Saviour saith When we are persecuted in one Citie to flie into another to save our lives as long as we can and in all this I find no violent resistance But 2. the Objector telleth us Surely if the messenger had got in Elisha had taken off his head rather then given his own I demand what inspiration he hath from God to be sure of this for I am sure Iohn Baptish would not do so nor S. Paul nor any other of Gods Saints that I have read of but these men are sure of every thing even of Gods secret counsell and that is more then the thoughts of mens hearts or if this be sure which I am not sure of I answer that Elisha was a great Prophet that had the spirit of Eliah doubled upon him and those actions which he did or might have done through the inspiration of Gods spirit this man may not doe except hee bee sure of the like inspiration for God who is justice it self can command by word as he did to Abraham to kill his sonne or by inspiration as he did to Elias to call fire from heaven and it is a sin to disobey it whereas without this it were an horrible sin to doe it And we must distinguish betwixt rare and extraordinary cases that were managed by special commission from God and those paternes that are confirmed by knowne and generall rules which passe through the whole course of Scripture and take heed that we make not obscure commentaries of humane wisedome upon the cleare Text of holy Writ Quia maledicta glossa quae corrumpit textum But indeed the place is plain that Elisha made no other resistance but what every man may lawfully doe to keep the messenger out of doors so long as he could and yet this man would infer hence that we may lawfully with a strong hand and open warre resist the authority of our lawfull Kings a Doctrine I am sure that was never taught in the Schoole of Christ He makes some other objections which I have already answered in this treatise and then he spends almost two leaves in six severall answers that he maketh to an objection against the examining the equity or iniquity of the Kings commands but to no purpose because we never deny but that in some cases though not in all for there must bee Arcana imperii and there must be privie Counsellors every Peasant must not examine all the Edicts of his Prince The commands of Kings may not only be examined but also disobeyed as the three children did the commands of Nebuchadnezzar and the Apostles the commands of the high Priests but though we may examine their commands and disobey them too when they are contrary to the commands of God yet I would fain know where we have leave to resist them and to take armes against them I would he understood there is a great deale of difference betwixt examining their commands and resisting their authority the one in some cases we may the other by no meanes we may doe 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 BUt when all that hath been spoken cannot satisfie their indignation against true obedience and allay the heat of their rebellious spirits they come to their ultimum resugium best strength and strongest fort that although all others should want sufficient right to crosse the commands and resist the violence of an unjust and tyrannicall Prince yet the Parliament that is the representative body of all his Kingdom are intrusted with the goods estates and lives of all his people may lawfully resist and when necessity requireth take armes and subdue their most lawfull King and this they labour to confirme by many arguments I answer that for the Parliament of England it is beyond my sphere and I being a transmarine member of this Parliament of Ireland And whatsoever I speak of Parliament in all this Discourse I mean of Parliaments disjoyned frō their King understand only the prev●lent fact●●n that ingrosseth and captivateth the Votes of many of the plain honest minded party which hath been often seen both in generall counsells and the greatest Parliaments I wil only direct my speech to that whereof I am a Peer I hope I may the more boldly speak my mind to them whereof I am a member and I dare maintain it that it shall be a benefit and no prejudice both to King and Kingdom that the spirituall Lords have Votes in this our Parliament For besides the equity of our sitting in Parliament and our indubitable right to vote therein and his Majesty as I conceive under favour be it spoken is obliged by the very first act in Magna Charta to preserve that right unto us when as in the Summons of Ed. 1. it is inserted in the writ * Claus 7. m. 3. dort that Quod omnes tangit ab omnibus approbari or tractari debet whatsoever affair is of publick concernment ought to receive publicke approbation and therefore with what equity can so considerable a party of this Kingdome as are the Clergy who certainly cannot deserve to forfeit the priviledge of the meanest subjects and of common men because they are more immediately the servants of the living God be denyed the benefit of that which in all mens judgement is so reasonable a law and they only be excluded from that interest which is common unto al I cannot see yet I say that besides this our right while we sit in Parliament this fruit shall alwaies follow that our knowledge conscience shall never suffer us to vote such things against the truth as to allow that

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