Selected quad for the lemma: prince_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prince_n	henry_n	king_n	navarre_n	3,463	5	11.5896	5	false

Text snippets containing the quad

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

Religion should be revenged with humane fire or that it should grieve us to suffer wherein we are commended for suffering Nazianzen that for his soundnesse of judgement and profoundnesse of Nazian Orat. 1. knowledge was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termed Theologus the Divine saith that the fury of Julian that great Apostata was repressed onely with the tears of the Christians which many of them did most plentifully powre forth to God when they had no other remedy against their Persecutor because Mark that they ay it is unlawful to resist they knew it unlawful for them to use any other means then sufferance or else they might having so much strength as they had have repelled their wrongs with violence Saint Ambrose saith as much and Prosper in like manner saith The present Ambros ep 33. evils should be suffered untill the promised happinesse doth come the Infidels should be permitted among the faithful and the plucking of the tares should be deferred and let the wicked rage against the godly as much as they will yet the case of the righteous is far better because that Quantò acri●s impe●untùr tantò gloriosi●s coronantur by how much the Prosper in sent 99. more sharply they are tormented by so much the more gloriously they shall be crowned And Saint Bernard saith If all the world should conspire against me and conjure me that I should plot any thing against the royal Majesty yet I would fear God and would not dare to offend the King that is appointed Bernard Ep. 170. of him over me because I am not ignorant of the place where I read Whosoever resisteth the Power resisteth the Ordinance of God And yet he speaketh this of King Lodovicus that offered a monstrous wrong to all the Clergy when he robbed them and took away all their goods without cause and which is worse would hear of no perswasions to make restitution or to give them any satisfaction as Gaguinus Gaguin lib 6 testifieth Thus the Fathers whereof I could heap many more do testifie of this The Schoolmen of the same judgement truth and the School-men tread in the same steps and differ not a nails breadth from them herein For Alexander Hales saith wicked and evill men ought to suffer for the fault of their irrationability and good men ought to suffer Propter debitum divinae ordination is for the duty that they owe to the divine ordinance and the benefit of their own purgation Whereupon Saint Ambrose saith Ambrosius in Rom. 13. If the Prince be good he doth not punish the well-doer but loveth him because he doth well but if the Prince be evill and punisheth the well-doer he hurteth him not but purgeth him and therefore he is not a terrour to him Alex. Hales p. 3. q. 48. memb 2. art 1. de offic subd erga Princ. that doth well but the wicked ought to fear because Princes are appointed that they should punish evill Aquinas saith The faith of Christ is the beginning and the cause of righteousnesse and therefore by the faith of Christ the order of Justice is not taken away but rather setled and strengthened because as our Saviour saith It became him to fulfill all righteousnesse But the order of justice doth require that all inferiours should obey their superiours otherwise the estate of humane affairs could no ways be preserved and therefore by the Tham. secunda secundae q. 104. art 6. faith of Christ the godly and the faithful Christians are neither exempted nor excused but that they are tyed and bound by the Law of Christ to obey their secular Princes Where you see the Christian faith doth not submit the superiour to the inferiour contrary to the rule of justice neither doth it any wayes for any cause permit the power of the sword to any subject to be used against his Prince because this inordinate power would turn to the ruine of man-kind and the destruction of all humane affairs which can no otherwise be preserved but through the preservation of the order of justice Indeed many times there may happen some just causes for which we are Wherein we may disobey and how not bound to obey the commands of our Magistrates as when they command any thing contrary to the commandements of God and yet then there can be no cause why we should withstand him that executeth the unjust sentence of our condemnation or requireth the punishment that an unjust malitious Magistrate under the colour of his power and authority hath most unjustly laid upon us because he hath as our Saviour saith unto Pilate this ordinary power from God which if he doth abus● he is to be refrained not by the preparation of arms and the insurrection of his subjects to make impressions upon their Soveraign but by those lawful means which are appointed for them that is Petitions unto him and prayers and tears unto God for him because nothing else remaineth to him that is guilty or condemned as guilty for any fault but to commit his cause to the knowledge of the omnipotent God and to expect the judgement of him which is the King of Kings and the Judge of all Judges and will undoubtedly chastize and correct the iniquity of any unjust sentence with the severity of eternal justice as Barclay saith Barcl l. 3. c. 10. These testimonies are clear enough and yet to all these I will adde this one memorable example which you may read in Berchetus and Joh. Servinus Berchetus in explicat controvers Galli cana cap. 7. which tells us that in France after the great Massacre at Paris when the reformed Religion did seem as it were forsaken and almost extinguished a certain King powerful in strength rich in wealth and terrible for his Ships and navall Force which was at enmity and hatred with the King of France dispatched a solemn Embassie and Message unto Henry King of Navarre and other Protestant Lords and commanded his Embassadors to do their best to set the Protestants against the Papists and to arm Henry the Prince of Navarre which then lived at Bearn under the Dominion of the most Christian King against his Soveraign the French King which thing the Embassadours endeavoured to do with all their art and skill but all An example of a faithful and excellent subject in vain for Henry being a good subject as it were another David to become a most excellent King would not prevent the day of his Lord yet the Embassadours offered him many ample fair and magnificent conditions among the rest abundance of money the summe of three hundred thousand Aureorum Scutatorum French Crowns which were ready to be told for the preparation of the warre and for the continuation of the same there should be paid every moneth so much as was necessary but Henry being a faithful Christian a good Prince a Widower and though he was displaced from the publique government of the Common wealth and

poor should not become rich and much less should the servants become wealthy when the Master is alwayes poor But he might have as well said This day is honey entred into the Church for as of wealth if you have too much it may prejudice you so of honey if you Prov. 25. 16. eat too much it will make you to vomit saith Solomon When as a competency of either may do much good and no hurt but his poison is alwayes bad and seldom doth any good unlesse it be very well and wisely tempered with good ingredients But howsoever so it happened to the Church and to the servants of Christ that the world and worldly men said how truly I cannot judge This wealth and promotion brought ●ase and pride and luxury amongst them which might be so to some of them but questionless not to all nor to most of them yet however as swelling waters when they are at the highest must needs fall and be scattered so say the men that either envied at the Prosperity of the Church or desired the Reformation of what they conceived amiss This poison must be purged or the honey vomited before the Church could be healed of her infective tumours or the Clergy cleansed from their pride and luxury And therefore an Antidote must be sought and a Remedy must be found to allay that evil which the Good abused had produced forth but how this should be done the Physitians either through ignorance knew not or through envy and malice to the Church and Church-men would not know what was best for the good of the Church or the Glory of God and the propagation of the Gospel of Jesus Christ but what through Pride Ambition and Covetousness they thought best and most available for themselves And therefore as the Manichees condemned all Christianity because there V●strum ocul●m mal●v●lus 〈◊〉 insolam paleam inducit nam triticam ibi ●ito videretur si esse velletis Aug. contra Faust Man l. 5. c. 22. were some evil men that went under the name of Christians to whom Saint Augustine answereth that if their malice did not blind them they might have seen wheat as well as chaffe upon the floor of Gods Church so might the Reformers have seen many pious Bishops and other famous Clergy-men that had done very many good deeds erecting Colledges building Churches and Hospitals and relieving many of the members of Christ with the revenues of the Church as well as some few proud and ambitious Prelates Or else as the Donatists refused the bl●ssed Sacraments because some of the Priests that administred them were wicked to whom also the Idem contr lit Petiliani l. 2. c. 30. same Saint Augustine answereth that they must needs erre when they will violate the Sacraments of God for the sins of men or refuse his gif●s because they like not the bearers for who would reject a pretious Jewel sent him from his Majesty because he liked not the messenger that brought it What the Reformers did in the Usurpers time Or rather as Lycurgus rooted up all the Vines in his Countrey because he saw many men were made drunk and mad with wine to whom Plutarch answereth that he might have seen many more good men without any offence cherished and refreshed with wine and therefore he should have rather digged some wells neer unto the Vines to mix the wine with some water and so to take away the abuse of the wine and to prevent drunkenness and not to root up the Vines to deprive the good and sober men from the use and benefit thereof Even so did the pretended Reformers of the Church imitate Lycurgus to a hair rob the Church and left her a beggar to take away as they said her pride they did not wash away the Paupertatem summis ingeniis obesse ne provehantur stains of her garment but took her cloathes quite away and left her naked unto the World in steed of pride for her former glory to be now ashamed for her present misery when she is rather scorned then respected or reverenced by all worldlings and the enemies of the Church as are also both her Ministers and her Children whereby they might say with Alciat Embl. 120. And as Juvenal saith Nil habet infoelix paupertas d●rius in se Quàm q●od ridiculos homines facit Neither 1. G●d nor 2. Christ nor 3. Reason teach us to reform abuses as Sacrilegious persons do Alciat Dextra tenet lapidem manus altera sustinet alas Vt me pluma levat sic grave mergit onus Ingenio poteram superas volitare per arces Me nisi pauper●as invida deprimeret But to this we do answer that neither God which is the God of justice nor Christ which left his actions for our instructions nor ratio sana Reason it self which should guide all wise men in all their doings have ever taught us this preposterous course and most impious lesson For the abuse of good things especially in Gods service to take away the things themselves that should preserve and uphold the service of God For 1. When Saul abused his state and his whole Kingdom Samuel saith not the Lord will annihilate and bring to nought the Kingdom of Israel 1 Sam. 15. but he saith He hath rent thy Kingdom from thee and he hath given it to thy neighbour which is better then thou And when Eli the Priest abused his 1 Sam. 31. 35. place and neglected his office and the service of God the Lord saith not I 1. How God dealeth with things that are abused will cut off the Priest-hood from Israel or I will deface the glory and beauty of it but I will cut off thine arm and the arm of thy Fathers house and I will raise me up a faithfull Priest that shall do according to that which is in mine heart and in my mind and I will build him a sure house and he shall walk before mine Anointed for ever And I would to God the reformers of abuses in Religion would have imitated the doings of God herein when they can never have a better pattern that is to remove those Bishops or Priests that do indeed neglect their duties or abuse their Offices and not take away the means and maintenances of their places and put other better and more carefull men in their rooms for here you see we are taught that God doth not as the Romans did alter the whole state of their Government for the wickedness of Tarquinius and the rest of their tyrannous Kings I say God Titus Livius l. 1. doth not for the sins either of Prince or Priest change the manner of Government or abrogate the Priviledges or lessen the demaines of either Office but he Translateth the Office with all the dignities and appurtenances to a worthier person that should bring forth more and better fruits to the glory of God and I wish King Henry the 8 th had done and all other Kings and Princes would

the Gospel was formerly published by as many famous Fathers as now England How Constant was lost and what the Turk then said hath Preachers for the Emperour foreseeing the Siege made many motions for contributions towards the repairing of the Walls and continue the military charge but the Subjects drew back and pleaded want until it was too late and the City lost for though the enemy having a long time besieged it was intended to give over the Siege and to be gone yet tydings and intelligence being given him that the Souldiers within the Town were grown very thin and discontented for want of ●heir pay the enemy returned and in a short space took the City and there found in private mens hands such infinite store of gold and all manner of treasure the hundred part whereof would have paid all the Souldiers kept out the enemy and preserved them all that the Turk seeing the basenesse of the Citizens so foolishly hiding their wealth and denying just aid unto their Emperour stood amazed and lifting up his hands to heaven lamented their folly and asked what they meant that having such a store of wealth they would suffer themselves to be thus destroyed onely for want of wit or of grace to use it and thence grew the Proverb among the Turkes unto this day when one becommeth very rich you have been at the Siege of Constantinople And I pray God it may not so fall out with us for our covetousnesse that we prove not Lucans speech to be true omnia dat qui iusta negat to lose all unjustly unto strangers unto rebels because we deny what is just unto our King But I will conclude this point with the Poët Astra Deo nil majus habent nil Caesare terra Sic Caesar terras ùt Deus astra regit Imperium regis Caesar Deus astra gubernat Caesar honore suo dignus amore Deus Dignus amore Deus dignus quoque Caesar honore est Alter enim terras alter astra regit Cum Deus in caelis Caesar regat omnia terris Censum Caesaribus solvite vota Deo 5. Defence of his Person is another princ●pal part of that honour which we 5. Defence of the kings person owe unto our King And the very heathens did think their lives well bestowed for their Gods their family and the father of the Country how much more willing should the Christians be to hazard their lives in defence of their King which is quasi unus è decem millibus worth ten thousands of us being as the Scripture termes him the Light of Israel and the breath of our nostrils 2 Sam. 21. 17 L●ment 2 4. Ps 78. 71. 72. vide Hos 3. 4. c. 10. 3 and Lament 2. 9. the head of his Subjects the shepheard and Pastor of the people and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of the people without which they must all fall unto the ground for where there is no governour all must perish and there will be no Priest no Prince no Religion no Nobility no g●●d but anarchy and confusion and the destruction of all things And if we ought to lay down our lives for the brethren as S. John saith how much rather 1 Joh 3. 16. ought we to do it for our King it is recorded in our annals to his eternal praise that Sir Hubert Syncler at the Seige of Bridge-north seeing an arrow that Nulla gens ●tà sollicita est ●ir ca regem suum sicut apes unde rege incolumi omnibus mens ● na est quando nequit vola re fert ipsum turba apum si moritur moriuntur ipsae was shot at his Master King Henry the second stepped betwixt the shaft and his Soveraign and receiving the arrow into his body was therewith shot through to death that he might preserve the life of his King which otherwise had been slain in his stead So Turnbull had his name for killing a Bull that had otherwise slain one of the Kings of Scotland and we read that when David was assailed by a mighty Giant named Ishibibenob which was of the sons of Rapha the head of whose speare weighed three hundred shekels of brass Abishai the son of Zervia with the danger of his owne life runs in succou●s the king and kills the Philistim 2 Sam. 21. 17. and so all other good Subjects have had a speciall care to preserve the lives of their Kings whom they loved better then their own Parents yea then their wives or children or their own lives as it appeareth by the foresaid examples and abundance of the like that you may find in the Histories of the Heathens for they had not learnt the new divinity of our time to destroy the King for the good of his Subjects but they thought as it is most true that salus regis est sal●s populi and they beleeved as all good Christians do that Vna salus nobis nullam sperare salut em Principe calcato sublato jure coronae because as S. Chrysostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their safety is our Chrysost in 1 ●im 2. 2. Aug. to 9. tract 6. in Johan security and as S. August saith si tollis jura Imperatorum quis audet dicere mea ●st illa villa if you take away the government of Kings who dares say haec mea sunt this or that is mine as now God knowes since these Rebels have abused our King we can say nothing is our own our houses goods lives and liberties are at the disposing of them that are strongest what then shall we say of those Subjects that strive with all their wit wealth and strength to destroy their King and if you ask me why I must answer as Aristides was banished out of Athens justus quia justus so must our King be killed if these men could do it with their Cann●n Bullets because he is too good to reigne over them who deserved not a pious David nor a wise Solomon to rule over them but a foolish Rehoboam that Ps 2. 9. would whip them with Scorpions or such a one as would rule them with a rod of iron and breake them in pieces like a potters vessel for had our King been not Caesar Augustus but Augustus Sev●rus so severe as Henry 8. or some other more unmercifull Princes these Rebels durst as well eate their own flesh as thus to devoure the flesh and bones of the Kings loyall Subjects and seek the death of the King himself For it is most certaine of the vulgar people and of ill bred natures that ungentes pungunt pungentes molliter ungunt and therefore though the manifold offers of Peace and the unparallel'd promising of Pardons to most obstinate Rebels do insinitely commend the piety and declare the mildness of a most clement Prince and the refusall thereof betray the ingratefull stubbornnesse of graceless Subjects to all posterity yet

God made Kings our nursing Fathers and Queens our nursing Mothers and we putting our selves under their protection have been hitherto most graciously protected but now by this Act we are left naked of all defence and set under the very sword of our Adversaries and as the Psalmist saith They that hated us are made Lords over us to call us to assess us to undo us 3. Hereby they are made more slavish than the meanest Subject and 3. Debarred of that ●ight that none else ar● deprived of that benefit and priviledge which the poorest Shoomaker Tailer or any other Tradesman or yeoman hath most justly left unto him for to be excluded debarred and altogether made uncapable of any benefit is such an insupportable burden that it is set upon no mans shoulders but upon the Clergy alone as if they alone were either unworthy to receive o● unable to do any good 4. Hereby they are made the unparalleled spectacle of all neglect and 4. Made more contemptible than all others scorn to all forraign people for I can hardly believe the like Precedent can be shewed in any Age or any other Nation of the World no not among the very Infidels or Indians for in former times the Bishops and Clergy-men were thought the fittest instruments to be imployed in the best places of greatest trust and highest importance in the Common-Wealth and Kings made them their Embassadours as the Emperour Valentinian did Saint Ambrose And our own Chronicles relate how former times respected the Clergy and how our Kings made them both their Counsellours and their Treasurers Chancellours Keepers of the Great Seal and the like Officers of the chiefest concernment as Ethelbert in the year of Christ 605. saith I Ethelbert King of Kent with the consent of the Reverend Vt refert in tractatu suo de Episcopatu p. 61 62. M Theyer Sir Henry Spelman p. 118. Idem p. 403. Idem p. 219. Arch Bishop Augustine and of my Princes do give and grant c. And the said Ethelbert with the Queen and his Son Eadbald and the most Reverend Prelate Augustine and with the rest of the Nobility of the Land solemnly kept his Christmass at Canterbury and there assembled a Common Councel tam cleri quàm populi as well of the Clergy as of the People And King Adelstan saith I Adelstan the King do signify unto all the Officers in my Kingdom that by the advice of Wolfelm my Arch-Bishop and of all my Bishops c. In the great Councel of King Ina An. 712. The Edicts were Enacted by the Common Councel and consent omnium Episcoporum Principum Procerum Comitum omnium sapientum seniorum populorum totius regni per praeceptum regis Inae And in the second Charter of King Edward the Confessour granted to the Church of Saint Peter How former timesrespected the Clergy in Westminster it is said to be Cum concilio decreto Archiepiscoporum Episcoporum Comitum aliorumque suorum Optimatum With the Counsel and Decree of the Arch-Bishops Bishops Earls and other Potentates And so not only the Saxon Kings but the Norman also ever since the Conquest had the Bishops in the like or greater esteem that they never held Parliament or Councel without them And surely these Princes were no Babes that made this choice of them neither was the Common-Wealth neglected nor justice prejudiced by these Governours And whosoever shall read Mores gentium or the pilgrimage of Master Purchas Livy Plutarch Appian and the rest of the Greek and Latin Histories I dare assure him he shall find greater honour given and far less contempt cast upon the Priests and Flamins the Prophets of the Sybils than we find of this Faction left to the Servants of the Living God who are now delt withall worse than Pharaoh dealt with the Israelites that took away their straw and yet required their full tale of Bricks For these men would rob us of all our means and take a way all our Lands and all our Rights and yet require not only the full tale of Sermons and Services as was used by our Predecessours but to double our files to multiply our pains and to treble How the Clergy are ●ow used the Sermons and Services that they used to have of our forefathers more than ever was done in any Age since the first Plantation of the Gospel And when we have done with John Baptist the utmost of our endeavours like a shining and a burning lamp that doth waste and consume it self to nothing while it giveth light to others they only deal with us as Carriers use to do with their pack-horses hang bels at their ears to make a melodious noise but with little provender lay heavy loads upon their backs and when they can bear no more burdens take away their Bells withdraw their praises call them Jades exclaim against their laziness and then at last turn them out to feed upon the Commons and to die in a ditch And thus we have now made the Ministers of Christ to be the Emblems of all misery and in pretending to make them more glorious in the sight of God we have made them most base in the eyes of all men And therefore the consequence of this Act is like to prove most lamentable when the people considering how that hereby we are left naked of all comfort and subject to all kind of scorn and distresse and how that this being effected is but the Praeludium of a far greater mischief they will rather with no great cost make their children of some good Trade and their children will chuse so to be than with such great cost and more care and yet little hope to bring them up to worse condition than the meanest of all Trades or the lowest degree of all rusticks When as they can challenge and it shall not be denied them to have the priviledges of the Law and a The Clergy alone are deprived of Magna Charta property in their goods which without their own consent yielded in their porsons or their representours cannot be taken from them And the Clergy only of all the people in this Kingdom shall be deprived of the right and benefit of our great Charter which so many famous Kings and pious Princes have confirmed unto us and when we have laboured all the dayes of our lives with great pains and more diligence to instruct our people and to attain to some competency of means to maintain our selves and our families we shall be in the power of these men at their pleasure under the pretence of Religion contrary to all justice to be deprived of any part of our freehold when we shall have not one man of our own Calling to speak a word in our behalf on no Seat of Justice throughout the whole Kingdom O terque quaterque beati Queis ante or a patrum contigit oppetere O most miserable and lamentable condition of Gods Ministers I must needs