Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	great_a	time_n	49	3	3.2881	3	false

Text snippets containing the quad

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

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

power or priviledge to our Parliament as to make orders and ordinanees without the consent and contrary to the will of our King much lesse to leavy monies and raise armes against our King for I conceive the Priviledges of Parliament to be Privatae leges Parliamenti Priviledges of Parliament what they are a proceeding according to certain rules and private customes and laws of Parliament which no member of the Houses ought to transcend whereas the other is privatio legum a proceeding without Law contrary to all rules as if our Parliament had an omnipotent power were more infallible then the Pope to make all their Votes just and their sayings truth I but to make this assertion good that the Parliament in some cases may justly take armes and make warre upon their justest King if they conceive him to be unjust it is alledged that although the King be Singulis major greater then any one yet he is Vniversis minor lesse then all therefore all may oppose him if he refuse to consent unto them I answer that the weaknesse of this argument is singularly well shewed in the Answer to the Observations upon some of his Majesties late answers and expresses Pag. 11. 38 39 40. and I will briefly contract the answer to say the King is better then any one doth not prove him to be better then two and if his Supremacy be no more then many others may challenge as much for the Prince is Singulis major a Lord above all Knights and a Knight above all Esquires he is singulis major though universis minor and if the King be universis minor then the people have placed a King not over 1 Pet. 2.23 but under them And Saint Peter doth much mistake in calling the King Supreme and they doe ill to petition when they might command and I am confident that no records except of such Parliaments as have most unjustly deposed their Kings can shew us one example As Ed. Carnarvon and Richard the second that the Parliament should have a power which must of necessity over-rule the King or make their Votes Law without and against the will of the King for if their Votes be Law without his consent what need they seek and sollicite his consent But the clause in the Law made 2. Hen. 5. cited by his Majesty that it is of the Kings regality to grant or deny such of their Petitions as pleaseth himselfe That the King is universe major greater then all proved and the power which the Law gives the King to dissolve the Parliament and especially the words in the Preface of cap. 12. Vices to Hen. 8. where the Kings Supremacy not over single persons but over all the body politique is clearely delivered God having given and the people having yeelded their power to their King they can never challenge any power but what they have derived from their King doth sufficiently shew the simplicity of this Sophistry and prove that the King being invested with all the power of the people which is due to him as their King he is the onely fountaine of all power and justice so that now they can justly claime no power but what is derived from him and therefore it is the more intolerable that any man should usurpe the power of the King to destroy the King 2. They will say that Salus populi est suprema lex the good of the people is the chiefest thing that is aymed at in all government Reason 2 and the Parliament is the representative body of all the people therefore if any thing be intended contrary to the good of the people they may and ought lawfully to resist the same I answer and confesse Sol. that there is no wise King but will carefully provide for the safety of his people because his honour is included therein and his ruine is involved in their destruction but it is certaine that this principle hath been used as one of our Irish mantles to hide the rebellion of many Traytors and so abused to the confusion of many Nations for there is not scarce any thing more facile 2 Sam. 15.4 then to perswade a people that they are not well governed as you may see in the example of Absolon who by abusing this very axiome How easie it is to perswade the people to rebell hath stollen away the hearts of many of his fathers subjects for as Lipsius saith Proprium est aegri nihil diu pati it is incident to sick men and so to distempered minds to indure nothing long but foolishly to thinke every change to be a remedy therefore the people that are soon perswaded to beleeve the lightest burthen to be too heavy are easily led away by every seducing Absolon who promise them deliverance from all their evils so they may have their assistance to effect their ends and then the people swelled up with hopes cry up those men as the reformers of the State and so the craft and subtilty of the one prevailing over the weaknesse and simplicity of the other every Peere and Officer that they like not must with Teramines be condemned and themselves must have all preferments or the King and Kingdome must be lyable to be ruined But you will say Repl. the whole Parliament cannot be thought to be thus envious against the officers of State or thus carelesse of the common good as for any sinister end to destroy the happinesse of the whole I answer Sol. that Parliaments are not alwaies guided by an unerring spirit but as Generall Councels so whole Parliaments have been repealed and declared null by succeeding Parliaments How a faction many times prevaileth to sway whole Councels and Parliaments as 21 Rich. 2. c. 12. all the Statutes made 11 Rich. 2. are disanulled and this in the 21 Rich. 2. is totally repealed in 1. Hen. 4. c. 3. and 39. Hen. 6. we find a totall repeale of a Parliament held at Coventry the yeare before and the like and the reason is because many times by the hypocritical craft of some faction working upon the weakenesse of some and the discontent of others the worse part procuring most unto their party prevaileth against the better Besides all this The originall of Parliaments why they were at first ordained I conceive the originall of Parliaments was as it is expressed in the Kings Writ to consult with the King De quibusdam arduis urgentibus negotiis regni they being collected from all the parts of the Kingdome can best informe His Majesty what grievances are sprung and what reparations may be made and what other things may be concluded for the good of his Subjects in every part And his Majesty to informe them of his occasions and necessities which by their free and voluntary Subsidies they are to supply both for his honour and their owne defence In all this they have no power to command their King So Io. Bodin de repub l.