made confederacies and conspiracies against the truth and thereby they have at all times drawn after them many mulâ—itudes of ignorant soules unto perdition This is no new thing but a true saying and therefore our Saviour biddeth us to Take heed of false Prophets and of rebellions spirits that as Saint John saith went from us but were not of us but are indeed the poyson and Incediaries both of Church and Common-wealth 4. These Rebels had received many favours and great benâ—fits from 4. Much obliged for many favours unto their Governours their Governours for they were delivered è lutulentis manâ—um operibus as Saint Augustine speaketh and as the Prophet saith They had â—ased their shoulders from their burthens and their hands from making of pots they had broken the Rod of their opprâ—ssâ—rs and as Moses tells them they haâ— separated them from the rest of thâ— multitude of Israel and set them near to God Numb 16. 9. himself to do the service of the Tabernacle of the Lord and therefore the light of nature tells us that they were most ungrateful and as inhumane as the brood of Serpents that would sting him to death which to preserve his life would bring him home in his bosome And it seems this was the transcendencie of Judas his sin and that which grieved our Saviour most of all that he whom he had called to be one of his twelve Apostles whom he had made his Steward and Treasurer of all his wealth and for whom he had done more then for thousands of others should betray him into the hands of sinners for if it had been another saith the Psalmist that had done me this dishonour I could well have born it but seeing it was thou my familiar friend which didst eat and drink at my table it must needs trouble me for thought in others it might be pardonable yet in thee it is intolerable and therefore of all others he saith of Judas Vâ— illi homini woe be unto that man by whom the Son of man is betrayed it had been better for him he had never been born as if his sin were greater then the sin of Annas Caâ—aphas or Pâ—late But the old saying is most true Improbus à nullo flâ—ctitur obsequio no service can satisfie a froward soul no favour no benefit no preferment can appease the rebellious thoughts of diâ—contented spirits And therefore notwithstanding Mâ—ses had done all this for Corah yet Corah must rebell against Moses So many times though Kings have given great honours unto their subjects made them their Peers their Chamberlains 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 aâ—miâ— them into Sacred Orders above their brethren to be near the Lord and bestow all the pâ—â—ferment 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 them that now rebell against their King have not had either 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 Rebels most ungrateful most unworthy men CHAP. II. Sheweth against whom these men rebelled that God is the giver of our Governours the severall offices of Kings and Priests how they should assist each other and how the people laboureth to destroy them both SEcondly we are to consider against whom they rebelled and the Text 2. Part against whom they rebelled 2. â—oints discussed saith Moses and Aaron and therefore We must discusse 1. Qui fuére who they were in regard of their places 2. Qâ—ales fuére what they were in regard of their qualities 1. In regard of their places we find that these men were 1. The chief Governours of Gods people 2. Governours both in temporal and in spiritual 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 sins of the people and these have their authority from God for though it sometimes happeneth that Potens the Ruler is not of God as the Prophet saith They have reigned Hos 8. 4. and not by me and likewise modus assumendi the manner of getting authority is not alwayes of God but sometimes by usurpation cruelty subtlety or some other sinful means yet Potestas the power it self whosoever hath it is ever from God for the Philosopher saith Magistraâ—ûs originem esse Aristoâ— Pâ—lit lib 1. c 1. Ambros Ser. 7. à natura ipsa And Saint Aâ—brâ—sâ— saith Dâ—tus à Deo Magistratus nâ—n modo malorum coercendorum causâ sâ—d etiam honorum sovâ—â—dorum in vera animi pieâ—atâ— honestate gratiâ And others say the Sun 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 cùm vivitur ex rapto 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 Vide etiam â— 2. v. 37. men and he giveth it to whomsoever he will Dan 4. 25. 2. These two men were Governours both in all temporal and in all spiritual things as Mosâ—s 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 self so that the one may not usurp the office of the other for 1. The spiritual Priest is to instruct the Magistrates and to reprove them 2 Governours both in temporal and spirituall things too if they do amisse as they are members of their charge and the sheep of their sheep-fold And so we have the examples of David reproved by Nathan Achab by Elias Herod by John Baptist and in the Primitive Church of Philip the Emperour repenting at the perswasion of Fabian Euseb l 6. c. 34. Sozomen lib. 7. and Theodosius senior by the writings of S. Ambrose 2. The temporal Magistrate is to command and if they offend to correct and condemn the Priests as they are members of their Common-wealth for Saint Paul saith Let every soul be subject to the higher powers Rom. 13. Bernard ad Archiepis Senonensem and if every soul then the soul of the Priest as well as the souls of the People or otherwise Quis eum excepit ab
a Priest and so he did to the Lâ—vite that succeeded him consecravit ministerium ejus id est implevit manum ejus He filled his hand and satisfied him with a certainty of maintenance And Pharaoh and the rest of the Egyptians allowed lands and possessions and other sufficient maintenance unto their Priests and Magicians And the Babylonians were very bountiful to their Wise-men and the Professors of the Mysteries of their religion And so was Jezabel also to the Priests of Baal making them to sit at her own Table 2. That the Tythes or tenth part of our goods and fruits of the earth is 2. That the Tythes are the fittest part to maintain these publick Ministers and were so given by Jews and Gentiles before Moses time the fittest part and the most indâ—fferent proportion that we can assign and lay out for the maintenance and allowance of the Priests and Ministers of Religion for not only Moses by the instinct and inspiration of God's Spirit appointed and commanded the tenth part to be paid unto the Priests but also many good and godly men before Moses time were by the secret instigation of the same Spirit and the innate light of their natural reason directed before God commanded the same to give the Tythes of their whole Estate unto God and to deliver it into the hands of his Receivers the Priests As among the people of God Abraham and Jacob Veteres ex una quaque re decimam offerre diis solebant Fran. Sylviâ—s Insul And Plaâ—tus saith Ut decimam solveret Herculi paid Tythes of all and that long before Moses time And among the Gentiles Plutarch recordeth that when Hercules had vanquished Geryon King of Spain and by a strong hand had taken away his Oxen from him he made an oblation of every tenth Bullock unto God And it is said that Cartalus was sent by the Carthaginians unto Tyrus to offer unto Hercules the tenth part of the spoils that he had gotten in the Isle of Sicily And the Histories do relate further That the Tythes of the prey that was taken in the Platean Wars were dedicated and offered up unto the gods And Socrates in his Ecclesiastical Histories saith That the Famous Writer Xenophon both in the sixth Book of Cyrus his Expedition and in the first Book of the Acts of the Grecians maketh mention of a Town called Socrates Scholast l. 7. c. 25. Titus Livius l. 5. pag. 159. Chysophle which Alcibiades walled about and assigned a place therein for the payment of Tythes and Tribute and so all that loose out of the main Sea and sail from Pontus and do arrive at that place did use there to pay their Tythes saith mine Author And Titus Livius writeth That when the rich City of the Veii was besieged by Furius Camillus he spake thâ—se words and said By thy conduct and the instinct of thy divine power O Pythius Apollo I set forward to the winning of the Town of Veii and now to thee I vow the tenth part of the spoils thereof and after the Veii were â—â—pâ—ivated and peace concluded with the Volscianâ— and the spoils of the City brought to Rome Camillus said There was one thing that his conscience would not suffer him to hold his peace That out of that booty only which was of moveable things the tenth part was appointed to be levyed but as for the City and ground that was won which also was comprised within the vow there were no words at all made of them whereupon the debating of this matter which to the Senate seemed doubtful and hard was put over to the Priests and Prelates and their Colledge calling to them Camillus thought good that whatsoever the Veientians had before the vow was made and whatsoever after the vow was made came into the hands of the people of Rome the tenth part thereof should be consecrated to Apollo and so both the City and the lands were valued â—nd money taken out of the City-Chamber for the payment of this tenth and because there was not store enough to do it the Dames of the City consulted thereabouts and by a common Decree made promise unto the Tribunes Military to supply their want and to that end they brought into the Exâ—hequer their own Gold and all the Ornaments and Jewels that they had for the payment of this tenth unto the god Apollo And this was as acceptable a thing and as well taken of the Senate as ever any thing had been saith Titus Livius And it is reported by Plinius That the Arâ—bians Plinius l. 12. c. 14. worshipped a god whom they sirnamed Sabis and that they used to pay the Tythes of all their goods unto that imaginary god And what is the cause that these Heathens which knew not the True God did these things but that the light of reason which the God of Nature imprinted in their minds informed them that the tenth part of their fruits and increase should appertain to the provision of those Priests that served their god And the reason why they conceived the tenth part to Why the 10th is the most proper number that belongeth to God be more properly due to their gods rather than the eighth ninth eleventh twelfth or thirteenth or any other number more or less was because the tenth number is the perfectest and the greatest number that is beyond which there is no other number but by the addition and re-iteration of the same former numbers thereunto which you may observe in all Languages and in the Arithmetical explanation thereof you have no figures as Aquinas well observeth that reach any further than 9. to which you add the cypher o to make up 10. and that cypher o being circular and round is the Hieroglyphic expressing the Eternal God which like unto this cypher o hath neither beginning nor ending and doth therefore challenge this number that is like himself unto himself And the highest reach of mans natural reason could not any better way acknowledge the Power and Eâ—ernity of the God of Nature than by assigning that quantity of their goods which they offered to him by this number 10. which is the highest and the most perfect number that is and containeth all other numbers within it when as after 9. you have no more figures but adding this cypher o. And the re-iteration of the same figures from 1. to 9. with the cyphers unto them it makes up all numbers from 10. to 10. thousand thousands And therefore this payment of the Tythes unto the Priests being a truth which Nature teacheth and which I believe was the proportion of the offering and oblation that Cain and Abel brought to God it must needs be the truth of God that the Tythes are due unto the Priests by a Natural and Divine Right and so never to be altered nor repealed 3. That the Priests of God which serve at his Altar and the Ministers 3. Reason Of whatthings the hire of the Priests should be
greatest Nobility Lords of the Council Senate Parliament or Pope for any cause compelling to Idolatry exercising Cruelty practising Tyranny or any other Pretext how fair and specious soever it seems to be to Rebell take Arms 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 main Objections to the contrary are clearly answered By GRYFFITH WILLIAMS Lord Bishop of Ossory London Printed for Phil. Stephens the younger 1663. TO THE KINGS Most Excellent MAJESTY Most Gracious Sovereign I Have been long ashamed to see the Aegyptian locusts the emissaries of Apollyon and the sons of perdition under the name of Christ so much to abuse His sacred truth as to send forth so impudently and most ignorantly such lying Pamphlets so stuffed with Treason to animate Rebellion and to poyson the dutiful affections and the obliged loyalty of Your Majesties seduced Subjects and seeing we ought not to be sleeping when the Traytors are betraying our Master I have been not a little grieved to see so many able men the faithful servants of Christ and most loyal to Your Majesty either over-awed with fear or distempered with their calamities or I know not for what else to be so long silent from publishing the necessity of obedience and the abomination of Rebellion in this time of need when the tongue and pen of the Divine should aswell strengthen the weak hands of faithful subjects as the Sword and Musket of the Souldier should weaken the strength of faithlesse Rebels Therefore not presuming of mine ability to equalize my brethren but as conscious of my fidelity both to God and to Your Majesty as in my younger years I * Non sine meo magno mâ—lo fearlesly published The resolution of Pilate so in my latter age though as much perplexed and persecuted as any man driven out of all my fortunes in Ireland hunted out of my house and poor family in England and after I had been causelesly imprisoned and most barbarously handled then threatned beyond measure yet I resolvedly set forth this Tract of The Grand Rebellion and though it be plain without curiosity Qualem decet exulis esse Yet I do it in all truth and sincerity without any sinister aspect for my witnesse is in Heaven I had rather have all the estate I have plundred and pillaged my wife and children left desolate and destitute of all relief and my self deprived of liberty and life by the Rebels for speaking truth in defence of whom my conscience knoweth to be in the right than to have all the praise and preferment that either People Parliament or Pope can heap upon me for sewing pillowes under their elbows and with idle distinctions false interpretations and wicked applications of holy Writ hypocritically to flatter and most seditiously to instigate the discontented and seduced spirits and others of most desperate fortunes to rebell against the Lord's annointed I presume to present the same into Your sacred hands God Almighty which delivereth your Majesty from the contradiction of sinners and subdueth your people that are under You bless protect and prosper You in all Your wayes Your Royal Queen and all Your Royal Progeny Thus prayeth Your Majesties most loyally devoted Subject and most faithfully obliged servant Gryffith Ossory THE GRAND REBELLION PSAL. 106. 16. Aemulati sunt Mosen in Castris Aaron sanctum Domini CHAP. 1. Sheweth who these Rebels were how much they were obliged to their Governours and yet how ungratefully they rebelled against them I Am here in this Treatise to shew unto you a Monster more hideous and monstrous than any of those that are described either by the Greek or Latin Poets and more noysome and destructive to humane kinde then any of those that the hottest Regions of Africa have ever bred though this be now most frequently produced in these colder Climates The name of it is Rebellion an ugly beast of many-heads of loathsome aspect of great antiquity and as great vivacity for the whole world could not subdue it to this very day And this Rebellion the like whereof was never seen from the Creation of the World to this very time and I hope shall never be seen hereafter The greatnesse of this sin of Rebellion is seen two ways 1. From the Text. 2. From their punishment 1. Of the Text 4. Parts of the Text. to the day of Judgement is fully set down in the 16. of Numbers and it is briefly repeated in the words of the Psalmist Psal 106. 16. How great a sin it is and how odious unto God will appear if we examine 1. The particulars of the Text in the 16. verse and but view 2. The greatnesse of their punishment in the next verse 1. The Text containeth four special parts 1. Qui fuâ—re who the Rebels were that did this 2. Contra quos against whom they rebelled 3. Quid fecerunt what they did 4. Vbi fecerunt where they did it And in each of these I will endevour brevity for as the Poet saith Citò dicta Percipiunt dociles animi retinâ—ntque fideles Horat. Few words do best hold memory and a short taste doth breed the more eager appetite therefore as all the precepts of Christ were 1. Brevia so my desire shall be to do herein 3. Properties of Christs precepts 2. Levia so my desire shall be to do herein 3. Vtilia so my desire shall be to do herein First then Aemulati sunt they angred and who were they the Prophet 1. Part who the Rebels were Described by four notions answereth Vers 7. Patres nostri in Aegypto Our Fathers regarded not thy wonders in Aegypt And therfore they were 1. Their own Countrey-men the Israelites 2. Of their own Tribe as was Corah and his companions and of the Nobility of Israel as were Dathan and Abiram and their adherents 3. Of their own Religion such as had received the Oracles of God and did professe to serve thâ— same true and â—ver living God as the others did 4. Such as had obtained multa magna many great favours and benefits yea Beneficia â—â—mis â—opâ—â—sa and I may say very precious benefits from them For when God sent Mâ—ses his servant and Aaron whom he had chosen these delivered them from bondage and brought them forth with silver and gold and there was not one feeble person among their Tribes saith the Prophet And yet these were the men that rebelled 1. They were their own Country-men of their own Tribe the seed of Abraham 1. Of the same Country and partakers of the same fortunes And therefore they should love and not hate they should further and not hinder rejoyce and not envie at one anothers happinesse for though wicked men of desperate fortunes care for none but for themselves Sibi nati sibi vivunt sibi moriuntur sibi damnantur yet not only the Heathen Philosophy of Natures
13. 1. 1 Pet. 2. 13. How the Rebels swore and forswore themselves Kings at their admittance to any office to beare faith and true alleagiance to His Majesty at the beginning of this last Parliament to maintain the Kings just rights and all the priviledges of Parliament together with the liberty and property of the Subjects and yet immediately to forget their faith to break all these oathes and to make ship wrack of their conscience to drive the Bishops out of their House which is one of the first and most fundamentall priviledges of the Parliament they being the first of the three Estates of this Kingdome to take away not some but all the Kings rights out of his hands and to make him no King indeed to take away all our goods our liberties and our lives at their pleasure Holland and Bedford shew'd what trust is to be given them and then to assure the Divel they would be faithfull unto him which were thus faithlesse unto God to sweare again and make a solemne Covenant with Hell they would never repent them of their wickednesse but continue constant in his service till they have rooted out whom they deemed to be Malignants though Proverb 21. the King who is wise as the Angel of God that hath the Kings heart in his hand and turneth it like the Rivers of waters where he pleaseth knoweth best what to No trust to be given to lyars and perjurers 2 Sam. 20. 20. 16. do as God directeth him yet for mine own part either in Peace or War I I would never trust such faithlesse perjured creatures for a straw and seeing that to spare transcendent wickedness is to encrease wickednesse and to incourage others to the like Rebellion upon the like hope of pardon if they failed of their intention if our great Metropolis of London partake not rather of the wise spirit of the men of Abel then of the obstinacy of the men of Gibeah and delivered not unto the King the chiefe of those Rebells that rose up against him I feare that Judg. 20. Gods wrath will not be turned away but his hand will be stretched out still until he hath fullfilled his determined visitation upon this Land and consummated all with their deplorable destruction even as he did those obstinate men of Gibeah and Benjamin for though the King beyond the clemency of a man and the How the King desired the good of the Rebels expectation of any Rebell hath most Christianly laboured that they would accept of their pardon and save themselves and their posterity yet their wickednesse being so exceedingly great beyond all that I can finde in any history Rebellion it selfe being like the sin of witchcraft the Rebellion of Christians far worse and a Rebellion against a most Christian pious Prince worst of all and such a Rebellion ingendered by pride fostered by lyes augmented by perjury continued by cruelty reâ—using all clemency despisâ—â—â— all piety and contemning The unspeakable greatness of their sins God their Saviour when they make him with reverence be it spoken which is so irreverently done by them the very pack-horse to beare all their wickedness being a degree beyond all degrees of comparison hath so provoked the wrath of God against this Nation that I feare his justice will not suffer their hearts that can not repent accept and imbrace their own happiness till they be purged with the floods of repentant teares or destroyed with the streames of Gods fearefull vengeance which I heartily beseech Almighty God may by the grace of Christ working true repentance in them for themselves and reducing them to the right way be averted from them And the best way that I conceive to avert it to appease Gods wrath and to turne away his judgements from us is to returne back the same way as we proceeded hitherto to make up the breaches How we may recover the peace and prosperity of this Land of the Church to restore the Liturgie and the service of our God to its former purity to repeale that Act which is made to the prejudice of the Bishops and Servants of God that they may be reduced to their pristine dignity to recall all Ordinances that are made contrary to Law and derogatory to the Kings right and to be heartily sorry that these unjust Acts and Ordinances were ever done and more sorry that they were not sooner undone and then God will turne his face towards us he will heale the bleeding wounds of our Land and he will powre down his benefits upon us but till we do these things I do assure my selfe and I beleive you shall finde it that his wrath shall not be turned away but his hand will be stretched out still and still untill we either do these things or be destroyed for not doing them King James his speech made true by the Rebells Thus it is manifest to all the World that as it was often spoken by our sharpe and eagle-sighted Soveraigne King James of ever blessed memory no Bishop no King so now I hope the dull-ey'd owle that lodgeth in the desart seeth it verifyed by this Parliament for they had no sooner got out the Bishops but presently they laid violent hands upon the Crowne seized upon the Kings Castles shut him out of all his Townes dispossest him of his owne houses took How the Rebells have unking'd our King away all his sâ—ips detained all his revenues vilified all his Declarations nullified his Proclamations hindered his Commissions imprisoned his faithful Subjects killed his servants and at Edge-hill and Newbury did all that ever they could to take away his life and now by their last great ordinance for their counterfeit Seale they pronounce all honours pardons grants commissions and whatsoever else His Majesty passeth under his Seale to be invalid void and of none effect and if this be not to make King Charles no King I know not what it is to be a King so they have unking'd him sine strepitâ— and as the Prophet saith Hos 8. 4. they have set up Kings but not by me they have made Princes and I knew it not but whom have they made Kings even themselves who in one word do What kings they would have to rule us and have now exercised all or most of the regall power and their Ordinances shall be as firm as any Statutes and what are they that have thus dis-robed King Charles and exalted themselves like the Pope as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Antichrist above all that are called Gods truly none other then king Pym king Say king Faction or to say the truth most truly and to call a spade a spade king perjurers king murderers king traytors * Which S. Peter never bade us honour The Rebells brave exchange Psal 146. 20. and I am sorry that I should joyne so high an office so sacred a thing as King to such wicked persons as I
with us to the comfort of our King and the glory of our God through Jesus Christ our Lord To whom with his Father and the Holy Spirit be all honour thanks prayse and dominion for ever and ever Amen Amen Jehovae liberatori FINIS Errata PAge â— lin 35. dele not p. 5. l. 50. for make r. made p. 9. l. 23. for hand r. had p. 27. l. 53. dele can p. 39. l. 25. r. right to be p. 51. l. 54. r. this day p. 54. l. 37. dele and p. 61. l. 21. r. that denyed repentance p. 62. l. â—â— r. the same hope p. â—5 l. 18. for justice r. injustice p. 106. l. 49. for ye r. yet The Contents of the severall Chapters contained in the RIGHTS of KINGS CHAP. I. Sheweth who are the fittest to set down the Rights which God granted unto Kings what causeth men to rebell the parts considerable in S. Peter's words 1 Pet. 2. 17. in fine How Kings honoured the Clergy the faire but most false pretences of the refractary Faction what they chiefly ayme at and their malice to Episcopacy and Royalty Pag. 1 CHAP. II. Sheweth what Kings are to be honoured the institution of Kings to be immediately from God the first Kings the three chiefest rights to kingdoms the best of the three Rights how Kings came to be elected and how contrary to the opinion of Master Selden Aristocracy and Democracy issued out of Monarchy 7 CHAP. III. Sheweth the Monarchicall Government to be the best forme the first Government that ever was agreeable to Nature wherein God founded it consonant to Gods own Government the most universally received throughout the world the immediate and proper Ordinance of God c. 11 CHAP. IV. Sheweth what we should not do and what we should do for the King the Rebels transgressing in all those how the Israelites honoured their persecuting King in Egypt how they behaved themseves under Artaxerxes Ahashuerus and under all their own Kings of Israel c. 17 CHAP. V. Sheweth how the Heathens honoured their Kings how Christ exhibited all due honour unto Heathen and wicked Kings how he carried himself before Pilate and how all the good Primitive Christians behaved themselves towards their Heathen Persecuting Emperours 23 CHAP. VI. Sheweth the two chiefest duties of all Christian Kings to whom the charge and preservation of Religion is committed three several opinions the strange speeches of the Disciplinarians against Kings are shewed and Viretus his scandalous reasons are answered the double service of all Christian Kings and how the Heathen Kings and Emperours had the charge of Religion 27 CHAP. VII Sheweth the three things necessary for all Kings that would preserve true Religion how the King may attain to the knowledge of things that pertain to Religion by His Bishops and Chaplains and the calling of Synods c. 34 CHAP. VIII Sheweth it is the right of Kings to make Ecclesiasticall Lawes and Canons proved by many authorities and examples that the good Kings and Emperours made such Lawes by the advice of of their Bishops and Clergy and not of their Lay-Counsellors how our late Canons came to be annulled c. 40 CHAP. IX Sheweth a full answer to four speciall Objections that are made against the Civill jurisdictions of Ecclesiasticall persons their abilities to discharge these offices and desire to benefit the Common-wealth why some Councels inhibited these Offices unto Bishops c. 47 CHAP. X. Sheweth that it is the Kings right to grant Dispensations for Pluralities and Non-residency what Dispensation is reasons for it to tolerate divers Sects or sorts of Religions the foure speciall sorts of false Professors S. Augustines reasons for the toleration of the Jewes toleration of Papists and of Puritans and which of them deserve best to be tolerated among the Protestants and how any Sect is to be tolerated 56 CHAP. XI Sheweth where the Protestants Papists and Puritans do place Soveraignty who first taught the deposing of Kings the Puritans tenet worse then the Jesuites Kings authority immediately from God the twofold royalty in a King the words of the Apostle vindicated from false glosses c. 64 CHAP. XII Sheweth the assistants of Kings in their Government to whom the choice of inferiour Magistrates belongeth the power of the subordinate officers neither Peeres nor Parliament can have Supâ—emacy the Sectaries chiefest argument out of Bracton answered our Lawes prove all Soveraignty to be in the King 70 § The two chiefest parts of the Regall Government the foure properties of â— just war and how the Parliamentary Faction transgress in every property 74 CHAP. XIII Sheweth how the first Gouernment of Kings was arbitrary the places of Moses Deut. 17. and of Samuel 1 Sam. 8. discussed whether Ahab offended in desiring Naboths Vineyard and wherein why absolute power was granted unto Kings and how the diversities of Gouernment came up 78 § The extent of the grants of Kings what they may and what they may not grant what our Kings have not granted in seven speciall prerogatives and what they have granted unto their people 83 CHAP. XIV Sheweth the Kings grants unto His People to be of three sorts Which ought to be observed the Act of excluding the Bishops out of Parliament discussed the Kings Oath at His Coronation how it obligeth him and how Statutes have been procured and repealed 88 § Certain quaeries discussed but not resolved the end for which God ordained Kings the praise of a just rule Kings ought to be more just then all others in three respects and what should most especially move them to rule their people justly 92 CHAP. XV. Sheweth the honour due to the king 1. Feare 2. An high â—steem of our king how highly the Heathens esteemed of their kings the Marriage of obedience and authority the Rebellion of the Nobility how haynous 3. Obedience foure-fold divers kindes of Monarchs and how an absolute Monarch may limit himselfe 98 CHAP. XVI Sheweth the answer to some objections against the obeying of our Soveraigne Magistrate all actions of three kindes how our consciences may be reformed of our passive obedience to the Magistrates and of the kings concessions how to be taken 104 CHAP. XVII Sheweth how tribute is due to the king for six speciall reasons to be paid the condition of a lawfull tribute that we should not be niggards to assist the king that we should defend the Kings Person the wealth and pride of London the cause of all the miseries of this Kingdome and how we ought to pray for our king 116 CHAP. XVIII The persons that ought to honour the king and the recapitulation of 21 wickednesses of the Rebells and the faction of the pretended Parliament 121 CHAP. XIX Sheweth how the Rebellious faction have transgressed all the ten Commandments of the Law and the new Commandment of the Gospell how they have committed the seaven deadly sins and the foure crying sins and the three most destructive sins to the soul of man and how their