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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	call_n	moses_n	31	3	6.8077	4	false

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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

unto the rules of justice when as The Law condemneth no man much lesse the King before his cause be heard And seeing such a competent Judge as can justly determine this controversie betwixt the King and his People or rather betwixt one part of his people and the other cannot be found under Heaven therefore to avoid civill warres and the effusion of humane and Christian blood and the prevention of abundance of other mischiefs That we ought not by any means to resist our Kings Proved both the Scripture teacheth and the Church beleeveth and Reason it self sheweth and the publique safetie requireth that we should transmit this question to be decided onely by him which is the King of Kings and Lord of Lords and will when he seeth good bind evill Kings in fetters and their Nobles with links of iron CHAP. V. Sheweth by Scripture the Doctrine of the Church humane reason and the welfare of the weale publique that we ought by no means to rebell A threefold power of every Tyrant Three kinds of tyraunies The doubtfull and dangerous events of Warre Why many men rebell Jehu's example not to be followed 1. THe Scripture saith 1. By the Scriptures I counsell thee to keep the Kings commandement and that in regard of the oath of God that is the oath whereby thou hast sworne before God and by God to obey him Be not hastie to go out of his sight that is not out of his presence but out of his rule and government and stand not in an evill thing that is in opposition or rebellion against thy King which must needs be evill and the worst of all evils to thy King for He doth whatsoever pleaseth him that is Ecclesiast 8.2 3 4. he hath power and authority to do what he pleaseth Where the Word of a King is there is power and who may say unto him What doest thou or Why doest thou so And Solomon saith A Greyhound an Hee-Goat and a King Prov. 30.31 against whom there is no rising up there ought not to be indeed I will not set down what Samuel saith but desire you to read the place 1. Sam. 8.11 12 13 14 15 16 17 18. where you shall see what the King will do and what remedy the Prophet prescribeth against him not to rebell and take up armes but to cry unto the Lord that he would help them And Saint Paul saith Whosoever resisteth the power resisteth the ordinance of God Rom. 13.2 and they that resist shall receive to themselves damnation And Saint Peter saith that they which despise government 2. Pet. 2.10.12 and are not afraid to spoake evill of dignities are presumptuous and doe walke after the flesh in the lusts of uncleannesse and as naturall bruit beasts that are made to be taken and destroyed they speake evill of the things they understand not and therefore they shall utterly perish in their own corruption And Saint Jude in like manner calleth those that despise Dominion and speak evill of Dignities the very phrase of Saint Peter filthy dreamers Iude 8.10 11. that defile the flesh and therefore shall perish in the gainsaying of Corah This is the doctrine of God therefore Saint Paul exhorteth us not to rebell nor to speak evill of our Kings 1 Tim 2.2 be they what they will but first of all or before all things to make prayers and supplications for our Kings and for all that are in authoritie And I wonder what spirit except it were the spirit of hell it selfe durst ever presume to answer and evade such plain and pregnant places of Scripture to countenance disobedience and to justifie their rebellion And therefore 2. 2. By the Doctrine of the Church The Church of Christ beleeveth this Doctrine to be the truth of God for no man saith Saint Cyril without punishment resisteth the Laws of Kings but Kings themselves in whom the fault of prevarication hath no place because it is wisely said it is impiety therefore against the will of God to say unto the King Cyril in Iohan. l. 12. c. 56. Iniquè agis thou dost amisse for as God is the supreame Lord of all which judgeth all and is judged of none so the Kings and Princes of the earth which do correct and judge others are to be corrected and judged of none but onely of God to whose power and authority they are onely subject and therfore King David understanding his own station well enough when he was both an adulterer and a murderer and prayeth to God for mercy saith Against thee onely have I sinned because I acknowledge none other my superiour on earth besides thee alone and I have no judge besides thee which can call me to examination or inflict any punishment on me for my transgression And so the Poet saith Regum timendorum in proprios greges Reges in ipsos imperium est Jovis But you will object against Saint Cyril Obiect if it be impiety to say unto the King Thou doest amisse how shall we excuse Samuel that told King Saul he did foolishly and Nathan that reproved King David and Elias that said to King Ahab it was he and his fathers house that made Israel to sinne and John Baptist that told Herod It was not lawfull for him to have his brothers wife I answer 1. Sol. That by the mouth of these men God himself reproved them because these men were no private persons What the Priest or Prophet may do private men may not do but extraordinarily inspired with the Spirit of God to perform the extraordinary messages of God 2. I say as I said before that as Moses may correct and punish Aaron if he doth amisse so Aaron the Priest inregard of his calling may reprove and admonish Moses the chief Magistrate when he doth offend but so that he do it wisely and with that love and reverence which he oweth unto Moses as to his God not publiquely to disgrace and vilifie his Prince unto his people but modestly and privately to amend his fault and reconcile him to God and this is the work of his office which he ought to do as he is a Priest and not of his person which ought not to do it as he is his subject 3. Reason it self confirmeth this truth 3. By humane reason because the King is the head of the body politique and the members can neither judge the head because they are subject unto it nor cut it off because then they kill themselves and cease to be the members of that head and therefore the subjects with no reason can either judge or depose their King 4. 4. From the welware of every Common-wealth The event of every warre is doubtfull The publique safety and welfare of any Common-wealth requireth that the Subjects should never rebell against their King 1. Because the event of a rebellious warre is both dubious and dangerous for who can divine in whose ruine it shall end or which

families of the Tribe of Reuben A subtle practise of that pestiferous Serpent to joyn Simeon and Levi Clergy and Laity in this wicked faction of Rebellion the one under colour of dissembled sanctity the other with their power and usurped authority to seduce the more to make the greater breach of obedience And so it hath been alwaies that we scarce read of any Rebellion but some base Priests the Chaplaines of the Devill have begot it and then the Nobles of the people arripientes ansam taking hold of this their desired opportunity do foster that which they would have willingly fathered as besides this Rebellion of Corah that of Jacke Cade in the reigne of Henry the sixth and that of Perkin Warbeck in the time of Henry the seventh and many more that you may finde at home in the lives of our owne Kings may make this point plaine enough But they should have thought on what our Saviour tells us that Every Kingdome divided against it selfe is brought to desolatiou and every Citie or House devided against it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not stand What a mischiefe then was it for these men to make such a division among their owne Tribe and in their owne Campe Nondum tibi defuit hostiis had they not the Egyptians and the Canaanites and the Amalckites and enough besides to fight against but they must raise a civill discord in their owne house could not their thoughts be as devout as the heathen Poets which saith Lucan Pharsal lib. 1. Omnibus hostes Reddite nos populis civile avertite bellum And therefore this makes the sinne of home-bred Rebells the more intollerable because they bring such an Ilias malorum so many sorts of unusuall calamities and grievous miquities upon their owne brethren 3. These Rebels were of their owne Religion 3. Of the same Religion professing the same faith that the others did Et religio dicitur à religando saith Lactantius and therefore this bond should have tyed them together firmer then the former for if equall manners do most of all binde affections Es similitudo morum parit amiciciam as the Orator teacheth then hoc magnum est hoc mirum that men should not love those of the same Religion And if the profession of the same trades and actions is so forcible not onely to maintaine peace but also to increase love and amity JACOB REX in Ep. to all Christian Monarchs as we see in all Societies and corporations of any mechanick craft or handy-work they do inviolably observe that maxime of the Civill Law to give an interest unto those qui fovent consimilem causam so that as birds of the same feather they will cluster all in one and be zealous for the preservation of them that are of the same craft or society why then should not the profession of the same Religion if not increase affection yet at least detaine men from dissention For though diversities of Religion non bene conveniunt can seldome containe themselves for any while in the same Kingdome without civill distractions especially if each party be of a neer equall power which should move all Governours to doe herein as Haniball did with his army that was a mixture of all Nations to keepe the most suspected under and ranke them so that they durst not kicke against his Carthaginians or is Henry the fourth did with the Brittaines to make such laws that they were never able to rebell so should the discreet Magistrate not root out a people that they be no more a Nation but so subordinate the furthest from truth to the best professors that they shall never be able any wayes to endanger the true Religion yet where the same Religion is universally professed excepting small differences in adiaphorall things Quae non diversificant species as the Schooles speake it is more then unnaturall for any one to make a Schisme and much more transcendently heynous to rebell against his Governours But indeed no sinne is so unnaturall no offence so heynous but that swelling pride and discontented natures will soon perpetrate no bonds nor bounds can keep them in And therefore Corah must rebell and ever since in all Societies even among the Levites and among the Priests the disordered spirits have rebelled against their Governours fecerunt unitatem contra unitatem erecting Altars against Altars as the Fathers speak they have made confederacies and conspiracies against the truth and thereby they have at all times drawne after them many multitudes 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 rebellious spirits that as Saint John saith went from us but were not of us but are indeed the poyson and incendiaries both of Church and Common-wealth 4 These Rebells had received many favours and great benefits from their Governours 4 Much obliged for many favours that Governour for they were delivered è lutulentis manuum operibus as St. Augustine speaketh and as the Prophet saith They had eased their shoulders from their burthens and their hands from making of pots they had broken the Rod of their oppressors and as Moses tells them they had separated them from the rest of the multitude of Israel Numb 16.9 and set them neer to God himselfe to doe the service of the Tabernacle of the Lord and therefore the light of nature tells us that they were most ungratefull 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 sinne and that which grieved our Saviour most of al that he whom he had called to be one of the 12. Apostles whom he had made his Steward and Treasurer of all his wealth 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 bornc it but seeing it was thou my familiar friend which didst eat and drinke at my table it must needes trouble me for though in others it might be pardonable yet in thee it is intolerable and therefore of all others he saith of Judas vae illi homini woe be unto that man by whom the Sonne of man is betrayed it had beene better for him he had never been borne as if his sin were greater then the sinnes of Ananias Caiphas of Pilate But the old saying is most true Improbus à nullo flectitur obsequio no service can satisfie a froward soule no favour no benefit no preferment can appease the rebellious thoughts of discontented spirits And therefore notwithstanding Moses 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 Peeres their

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

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

themselves because pride and ambition are the two sides of that bellowes which blowes up disobedienee and rebellion But they that are ill servants will prove worse masters they that will not learne how to obey can never tell how to rule and if Moses were as these Rebels suggested a Tyrant yet the Philosopher tels us we had better endure one Tyrant then as they were 250 Tyrants And the Humilie of the Church tels us that contrary to their hopes God never suffers the greatest treasons or rebellion for any long time to prosper Therefore when under loyall pretences we see nothing but studied mischiefes and most crafty endeavours to innovate our government or to imbroyle the Kingdome in a civill war that so they may fish in a troubled water let us never be so stupid as to secure them in these actions to produce our discredit for our simplicity and destruction for our disloyalty but rather let us leave them as Delinquents to the justice of our Lawes and the mercy of the King and this will be the rediest way to effect peace and happinesse to our Nation CHAP. XII Sheweth where the Rebels do hatch their Rebellion The heavy and just deserved punishments of Rebels The application and conclusion of the whole 4. WE are to consider Vbi facerunt 4. Part. Where they did all this where they did all this in castris non in templis that is in their owne houses not in the house of God for in Gods house we teach obedience to our Kings and beat downe rebellion in every Kingdome this is the Doctrine of the Church But in our houses in our cabines and corners in private conventicles they teach rebellion which is the Doctrine of those Schoolcs Our houses are our castles And these Schooles are called Castra Tents or Castles because indeed every mans house is his castle or his fort where he thinkes himselfe sure enough so did those rebels and they would not come out of them neither Moses the King could compell them nor Aaron the Priest could perswade them to come out of their castles and forsake their strong holds which their guilty consciences would not permit them to doe and so all other rebels will never be perswaded to forsake their places of strength untill God pulleth them as he did these Rebels out of their holes for were it not for these Castra the Citties and Castles that they possede they could not so like subtle Foxes runne out and in to nullisie the property and to captivate the liberty of the Kings faithfull subjects as they doe for though they doe all this under those faire pretences for the defence of the true religion the maintainance of our liberties and the property of our estates yet for our religion it is now amongst us as it was in the dayes of S. Basil Basilius de Spiritus Sancto c. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one is a Divine and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all the bounds of our fore-fathers are transgressed the foundation of doctrine and fortification of disciplin was rooted up and the innovators which never had any other imposition of hands but what they laid upon themselves have matter enough to set forward their sedition and for the other pretences I dare proclaime it to all the world that mine owne experience beleeveth the liberty of the subjects and the property of our goods and the true Procestant Religion could not possibly be more abused then it hath beene by them that came in the name and for the service of the Parliament and therefore I would to God that all the oppressions injustice and imprisonments that have beene made since the beginning of this Parliament were collected and recorded in a booke of remembrance that all the world might see and read the justice and equity of our Parliament and the iniquity oppression and rapine of them that to enrich themseves deprive us of our estates and liberties How the Paliament Rebels have inriched themselves in Ireland and that under the Parliaments name for I heare that as many have beene impoverished so many both of the Lords and Commons in this Kingdome of Ireland that before the Conjunction of these malevolent martiall Planets were very low at an ebbe and their names very deep in many Citizens books have now wiped off all scores paid all their debts and clad themselves in Silkes and Scarlet but with the extorted moneys and the plundered goods of the loyall subjects I hope it is not so in England Yet as Platina tels us Platinas story of the Guelphes and Gibilines that when the Guelphes and the Gibilines in the Citie of Papia were at civill discord and the Gibilines promised to one Fecinus Caius all the goods of the Guelphes if he assisted them to get the victory which he did and after he had subdued the Guelphes he seized upon the goods of both and when the Gibilines complained that he brake his Covenant to pillage their goods Catus answered that themselves were Gibilines but their goods were Guelphs and so belonged unto him So both in England and Ireland I see the Parliament Forces and the Kebels I hope contrary to the will of the Parliament make little difference betwixt Papist and Protestant the well affected and disaffected for they cannot judge of their affections but they can discerne their estates and that is the thing which they thirst after Haud ignota cano But you will say these are miseries unavoidable accidents common to all warre when neither side can excuse all their followers I answer Woe be to them therefore that were the first suggesters and procurers of this warre and cursed be they that are still the incendiaries and blow the coales for the continuance of these miserable distractions I am sure his Majesty was neither the cause nor doth he desire the prolonging thereof for the least moment but as his royall father was a most peaceable Prince so hath he shewed himselfe in all his life to follow him passibus aequis and to be a Prince of peace though as the God of peace is likewise a man of warre and the Lord of Hosts so this peaceable Prince when his patience is too much provoked can as you see change his pen for a sword and turne the mildenesse of a Lambe into the stoutnesse of a Lyon and you know what Solomon saith that The wrath of a King is the messenger of death especially when he is so justly moved to wrath And so much for the particulars of this Text. 2 Having fully seene the uglinesse of this sinne 2. The punishment of these rebels you may a little view the greatnesse of the punishment for Although I must confesse we should be slow to anger slow to wrath yet when the Magistrate is disobeyed the Minister despised and God himselfe disclaimed it makes our hearts to bleed and our spirits angry within us yea though the King were as gentle and as meek

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