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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	authority_n	tell_v	31	3	6.0382	4	false

Text snippets containing the quad

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

by God's holy Spirit both for the building of the Temple and the ordering of the Priests and Levites for the Service of the Temple And as Jehu had the direction of the Prophet Elisha for the suppression of the Priests of Baal so had Ezechias the Prophet Esay to direct him in the pu●ging of the Temple and R●formation of those abuses that had crep●●● into the Service of God To this we answer That as Joshua the Prince was required to go in Sol. and out at the word of Eleazar the Priest so we yield that the King ought to hearken to the counsel and direction of his Bishop and Priest as David here did consult with Nathan and Ezechias with the Prophet Esay And while Religion is purely maintained the people truly instructed and the Church rightly and orderly governed by the Bishops and the rest of the Ecclesiastical Governours the Prince needs not to trouble himself with any Reformation or to meddle with the matters of Religion But the King Prince and Supreme Magistrate ought to see that all the aforesaid things are so and if they be not to correct the Priest when he is careless and to cause all the abuses that he seeth in the Church and in Religion to be Reformed Because as S. Augustine saith In hoc reges Deo serviunt sicut Augustin contra Cresconium l. 3. c. 51. iis divin●tùs praecipitur in quantum sunt reges si in suis regnis bona jubeant mala prohibeant non solum quae pertinent ad humanam societatem verumetiam quae ad Divinam religionem In this Kings and Princes do serve God as they are commanded by God if they do command as they are Kings in their Kingdoms those things that are good and honest and prohibit the things that are evil no● only in causes that do properly appertain to civil society but also in such th●ngs as belong and have refer●nce to Religion and Piety And when they do so the Bishops and Priests be they whom you will should observe their Commands and submitt themselves in all obedience That the Bishops Priests ought to submit themselves to the lawful commands directions of their Kings civil Governours to their Determinations and censures For Moses was the civil Magistrate and the Governour of the people and as he received them from God so he delivered unto the people all the Laws Statutes and Ordinances that appertained to Religion and to the Service of God And when Aaron erected and set up the golden Calf to be worshipped and so violated the true Religion and Service of God Moses reproved and censured him and Aaron though he was the High Priest of God and the Bishop of the people yet as a good example for all other Priests and Bishops he submitted himself most submissively unto Moses the chief Magistrate and said Let not the anger of my Lord wax hot And I would the Pope would Exod 32. 22. do so likewise And therefore though we say the Judge is to be preferred before the Prince in the knowledge of the Laws and the Doctor of Physick in prescribing potions for our health and the Pilot in guiding his Ship which the King perhaps cannot do Yet it cannot be denied but the King hath the commanding power to cause all these to do their du●ies and to punish them if they neglect it So though the King cannot preach and may not administer the holy Sacraments nor intrude himself with Saul and Vzzia to execute the Office of the Priest or Bishop yet he may and ought to require and command both Priests and Bishops to do their duties and to uphold the true Religion and the Service of God as they ought to do and both to censure them as Moses did Aaron and also to punish them as Solomon did Abiathar if their offence so deserve when they neglect to do it and both Priests and Bishops ought like Aaron and Abiathar to submit themselves unto their censures CHAP. VII The Objections of the Divines of Lovaine and other Jesuites against the former Doctrine of the Prince his authority over the Bishops and Priests in causes Ecclesiastical answered And the foresaid truth sufficiently proved by the clear testimony of the Fathers and Councils and divers of the Popes and Papists themselves BUt against this Doctrine of the Prince his authority to rectifie the Obj. things that are amisse and out of order in the Church of God the Jesuites and their followers tell us Spirituales dignit●tes praestantiores ●sse secularibus seu mundanis dignitatibus That the Spiritual Dignities are more excellent than those that are worldly When as these two Governments Gen. 1. 16. Rom. 13 12. And though th● light of the Church be the greater yet that proves not but that the King should be the prime and chief Governo● of the Church the one of the Church and the other of the Common-wealth are like the two great Lights that God hath made the greater light to rule the day and the lesser light to rule the night and the Government of the Church must needs be acknowledged to be the Day and to have the greater light to guide and to direct it The Apostle telling us plainly that now the Gospel being come and the Church of Christ established the night is past or far spent and the day is at hand and come amongst us And the Government of the Sec●lar State is like the Moon that ruleth the Night and receiveth her cleerest light from the Sun as all Christian Kingdoms do receive their best light and surest Rules of Government from the Church of God which is the p●llar and the ground of truth But To these that thus make the Civil Government subordinate to that which is Spiritual as both the Papists and our Fanatick-Sectaries here amongst us like the old doting Donatists would do and so abridge and deprive the Christian Prince of his just right and jurisdiction over the affairs and persons of the Church I answer 1. That Symbolical propositions examples parables comparisons and Sol. similitudes can prove nothing they may serve for some illustrations but for no infallible demonstrations of truth 2. I say that Isidorus a popish Doctor preferreth the Government of the Isidorus in ●l●ssa in Gen. ut citatur In the Scourge of Sacriledge Kingdom before the Priesthood by comparing the Kingdom unto the Sun and the Priesthood unto the Moon 3. I say that Theodore Balsamon a good School-man saith Nota Canonem Dicit Spirituales dignitates esse praestantiores secularibus sed ne hoc eò traxeris ut Ecclesiasti●ae dignitates praeferantur Imperat●riis quia illis subjiciuntur You must note that when the Canon saith the Spiritual dignities are more excellent than the Secular you must not so understand it Balsamon in Sext● Synodo Canon● 7. as to prefer the Ecclesiastical Rule or Dignities before the Imperial State because they are subject unto it and so to be

Rents by you reserved and other particulars relating to the premises you are to give an exact and speedy Account unto Your very loving Friends Hen. Tichburn Joh. Stephens Hans Hamilton Ran. Clayton Alex. Piggot According to the purport of the above Letter We do hereby give notice unto all persons Concerned that Fryday next being the 30th of this Instant May We do intend to sett and dispose of all such Houses c. Which Letter we have thought fit to publish that so none might plead Ignorance Dated the 26th of May. 1662. Tho. Evans Rob. Lloyd Ol. Wheeler Will. Hamilton Hen. Brenn. Whereby all men may see how the Church and poor Bishop of Ossory do seem to stand in the hands of Scyron and Procrustes The Souldiers of the Vsurpers that fought against their King and do still detain the Church-land from the Bishop And now like that in the Canticles wounded in the house of our friends the Souldiers in 49. that were most faithful unto your Majesty do still seek to take away our Houses from the Church And if we lose both House and Land we may go to live in the Church and lie with the Levite in the Streets But as your Majesty hath been most Gracious to the Bishops and to all the Clergy so bountifull as to grant them almost as much as we could desire so our hope and humble Request is that you will not suffer these men to take from us so much as they desire For the preventing of which desire of theirs if it may be I have endeavoured to arm my self with a resolution neither to fear nor flatter any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they that fear the smoak may fall into the fire Et qui timet pruinam opprimetur à nive that is as S. Gregory moralizeth it He that fears the frost of mans anger which he may tread under his feet may be overwhelmed with the hail and snow of God's wrath which shall fall upon his head so that he can not escape it And I have studied not to prepare sweet and savory meat unto my Readers but salubria medicamenta those medicines that shall be most wholesome for their Souls And because the ears of all Church-robbers are like the ears of the deaf Adder that will not be charmed and the walls of this sin of Sacriledge are like the walls of Jericho that cannot be tumbled down without the shrill sound of Trumpets and Rams horns I have sharpned my Pen and in the bitterness of my soul for the havock that I see made of the Patrimony of God's Church I have indeavoured to speak not in the mild voice of Eli to his sons but with the rough speeches of Joseph unto his brethren that had slept so many years in their sins as our people have done in their Sacriledge and yet think it to be no sin And I doubt not but that this my Discourse will prove as the waters of gall and as bitter as wormwood unto those mens stomacks that are so greedy as we see men are to get away the lands and possessions of the Church and my self to be maligned and envyed to the full But I assure them Non flocci facio I weigh it not a rush for I have hardened my face like an Adamant and as the Lord saith to Ezechiel Whether they will hear or whether they will forbear I will speak what I conceive to be truth and nothing but what my Conscience tells me is truth And if in any thing I shall mistake it is not amor erroris the love of error or the hatred of any of those Sacrilegious persons that rob the Church but it is error amoris the error of my love to the Church of Christ and unfaigned desire to promote the service of God and the good of the poor and honest Irish of this Kingdom and so if I have offended I shall humbly crave your Majesties pardon and most willingly submit my self to the censure of the Church and with my morning evening and noon-daies prayers for your Majestie 's long-life and much happiness I rest Your Majestie 's most humble devoted and most faithful Loyal Subject Gryffith Ossory To all the COMMISSIONED OFFICERS of the KINGS ARMY in the year 1649. Noble and Worthy Gentlemen WHose true faithfulness to your King and great Valour in the Wars undertaken to defend the be●t King on And to say the truth I blame not all the Souldiers and Commission●d Officers when I found very many of them very honest very religious men and some of them have told me they would not medle and wished that the rest of the Souldiers would not meddle with the lands or housesof the Church Earth and to preserve his undubitable Right unsnatched from him by wicked Rebels doth undoubtedly merit in the judgement of all wise and honest men no small Reward far more than the reach of my understanding can express Yet ye must give me leave to tell you That I should be heartily sorry that any man could justly say That your great Deserts were any wayes stained with the tincture of Sacriledge which I assure my self you would never permit if you conceived any thing that you do to have the least affinity with that ugly Bastard-Brat Therefore I have undertaken in the sincerity of my Conscience and according to the best and uttermost of my knowledge without the least ill thought of any of you all or the least covetous desire to take any thing from you that is inoffensively your due but to discharge the duty that Iowe to God and his Church to compose this subsequent Treatise concerning Sacriledge and to shew how horrible how odious a sin it is in the sight of God how derogatory and prejudicial it is to the Honour and Service of Jesus Christ and how dangerous and how it damnifieth those that commit it the same being a Canker that will eat and consume all that they have before many Generations pass away a sword that will cut down their posterity from off the earth and a sin that obligeth them to eternal damnation without the great mercy of God to accept their great and unfeigned repentance for the same And what you imagin I do herein against you I do assure you if you will believe me it is not so much to get either lands or houses from you as to hinder you as I conceive so deeply to wound your own selves For Better is a little that is duly gotten without blame and brings a blessing with it than a great deal that is unjustly obtained with a curse at the heels of it But you will say That you do nothing but what you justly may do by the Laws of our Land and what others do and have done before you And truly I do think so too But I have fully answered this Allegation and as I suppose whatsoever else can be said in this Treatise And I ask of you Whether you conceive that Humane Laws and Acts

and commanded to be paid unto them for their pains and service of his Church We are now to examine what their means and maintenance should be that God appointed for their wages And I say that he is a most bountiful Master that takes pleasure in the prosperity of his servants as King David speaketh and therefore gives them a very larg● reward which doth chiefly The two speciall portions of the Clergy 1. Tythes 2. Donations consist in these two things 1. The Tythes or tenth part of his peoples goods 2. The Free-will-offerings Oblations and Donations of the people The 1. He commandeth to be paid them And the 2. He alloweth to be given them and being given he requireth that they should not be alienated and taken from them no not by the givers themselves therefore much less by any other 1. That Tythes or the tenth part of our goods and substance are due to 1. The tythes are due to our Ministers them that discharge the service of God by the instruction of his people to Worship God as well under the New Testament as the Old it may be manifested by these Reasons 1. Whatsoever nature and Humane Reason teacheth to be justly due to 1. Reason any man or society of men the same doth the Scripture both the Law Ante legem datam Sacrificiorum impensis rebus aliis ad externum Dei cultum conservandum pertinentibus decimae applicaban●ur Fran. Sylvius and Gospel teach to be due and ought to be paid unto them Nam sicut Deus est Scripturae ita Deus est Naturae for as God is the Author of the Scripture so he is the God of nature and whatsoever is true in nature I speak not of defiled nature but of pure nature the same is true in Scripture And therefore Saint Augustine saith that as Contra-Scripturas nemo Christianus contra Ecclesiam nemo Catholicus No Christian will speak against the Scripture and no Catholick will gain-say the Church so Contra rationem nemo sobrius No sober man will deny what Reason avoucheth But the law of Nature and Reason teacheth that no pension which is indifferent and tolerable ought to be denied and detained from the Common use and the good of publick weale for so Plato and Cicero and many more that knew no more but what the light of nature shewed them do say We are born on that condition not only to provide for our selves and our off-spring but also for our private friends and especially for the publick good That every man is to do his best for the publick good of our Countrey which is the common parent of us all and the examples of Theseus the Athenian Demaratus the Lacedemonian Epaminondas the Theban Curtius Decius and Coriolanus the Romans and among the Jews Moses Aaron Gideon Sampson David Zorobabel and abundance more in all Nations that underwent all charge and exposed themselves to endure all adventures for the furtherance of the common good do sufficiently confirm this truth unto us But the tenth part or portion that we have from the Fruits and commodities The tenth the most indifferent part that we receive from the earth is of the most indifferent condition competent for the receiver and tolerable for the giver as being of a middle size neither too little for the one to take nor too much for the other to pay for the publick service of God And this will easily be confirmed if we compare this tenth part with the taxes and impositions that are of other nature and are required and payable in very many Nations for the men of Cholchi beside their subsidy of money were forced to deliver a hundred male Children and as many maidens by way of task or tribute unto their Princes And Heredot us writeth of very strange distributions that do arise from the waters of Nilus to the proper use of the Inhabitants about that River and of the mighty subsidies that do grow from thence unto the Kings And the Egyptians have been forced to pay the fift part of their estate unto their Kings and Diodorus Siculus The tenth compared with the taxes imposed upon the people in divers Nations saith that a certain King of Egypt gave the yearly custome of the fishes which were taken out of the pooles of his subjects to find rayment and other Ornaments for his Queen and that the same an●ounted to a Talent of silver for every day in the year And Dion in the life of Augustus relateth how he levied the twentieth part of every mans estate and of such Donations Legacies and Gifts as were bequeathed at the time of their death and said that he found some Records of that custome formerly used in the Registers of Caesar and it is written that the Thuringi exceeded this payment in the ●axes that were imposed upon them For they were forced to pay yearly to the Kings of Hungary not only the tenth part of their goods but also the tenth number of their children and yet they that are under the Tyranny of the Turks must ind●re a Heavier yoke and a far greater slavery for they pay the fourth part of all their fruits and increase of the earth and of their labours in their several trades and they pay tole-money for every servant that they keep the which if their estates be not able to do yet must they make it good or ●ell themselves for ●slav●s to do it And now judge you what rational man comparing the tythes with these tributes and the taxes of other Nations will not conclude that the tenth part is the most equal just and indifferent portion that can be all●tted and adjudged fit to be given and paid for such a publick good as is the service of God and the Ministry of the Gospel without pressing too heavy upon the giver or paying too slight a portion to the rece●ver 2. Whatsoever things have their foundation and introduction in the 2. Reason What natural Reason sheweth 1. That publick Ministers should be by the publick State main●ained Law of Nature the same things ought still to be observed and continued but natural Reason suggesteth and telleth every man that is not voyd of Reason 1. That as they which serve the Common-wealth Kings Magistrates and Governours should live upon the taxes and Contributions of the Common-wealth so they that serve the Church of God as Bishops and Priests should be maintained by the Church and the Histories of the Gentiles do bear witness that all the Nations of the World have alwayes fully and sufficiently provided maintenance for their Priests For so M●ha having Judg. 17. 5. set up his Temple and made an Ephod and his Teraphim consecravit ministerium unius ● filiis suis he made one of his sons to be his Priest and implevit manum ejus which consecravit ministerium signifieth saith Tremellius in his notes upon that place that is to give him an estate and the maintenance of

was in Saint Bernard who saith If all the world should conspire against me to make me complet any thing against the Kings Majesty yet I would fear God and not dare to offend the King ordained of God I might fill a Volume if I would collect the testimonies of our best Serenissimus Rex Jacobus de vera lege liber● Monarchiae Writers I will adde but one of a most excellent King our late King James of ever blessed memory for he saith The improbity or fault of the Governour ought not to subject the King to them over whom he is appointed Judge by God for if it be not lawful for a private man to prosecute the injury that is offered unto him against his private adversary when God hath committed the sword of vengeance onely to the Magistrate how much l●sse lawful is it think you either for all the people or for some of them to usurp the sword whereof they have no right against the publique Magistrate to whom alone it is committed by God This hath been the Doctrine of all the Learned of all the Saints of The obedient example ●f the Martyrs in the time of Queen Mary God of all the Martyrs of Jesus Christ and therefore not onely they that suffered in the first Persecutions under Heathen Tyrants but also they that of late lived under Queen Mary and were compelled to un dergoe most exquisite torments without number and beyond measure yet none of them either in his former life or when he was brought to his execution did either despise her cruell Majesty or yet curse this Tyrant-Queen that made such havock of the Church of Christ and causelesly spilt so much innocent blood but being true Saints they feared God and honoured her and in all obedience to her auth●rity they yielded their estates and goods to be spoyled their liberties to be infringed and their bodies to be imprisoned abused and burned as oblations unto God rather then contrary to the command of their Master Christ they would give so much allowance unto their consciences as for the preservation of their lives to make any shew of resistance against their most bloody Persecutors whom they knew to have their authority from that bloody yet their lawful Queen And therefore I hope it is apparent unto all men that have their eyes Numb 24. 15. Gen. 19. 11. open and will not with Balaam most wilfully deceive themselves or with the Sodomites grope for the wall at noon-day that by the Law of God by the example of all Saints by the rule of honesty and by all other equitable considerations it is not lawfull for any man or any degree or sort of men Magistrates Peers Parliaments Popes or whatsoever The conclusion of the whole you please to call them to give so much liberty unto their misguided consciences and so farre to follow the desires of their unruly affections as for any cause or under any pretence to withstand Gods Vice-gerent and with violence to make warre against their lawful King or indeed in the least degree and lowest manner to offer any indignity either in thought word or deed either to Moses our King or to Aaron our High Priest that hath the care and charge of our souls or to any other of those subordinate callings that are lawfully sent by them to discharge those offices wherewith they are intrusted This is the truth of God and so acknowledged by all good men And what Preachers teach the contrary I dare boldly affirm it in the name of God that they are the incendiaries of Hell and deserve rather with Corah to be consumed with fire from Heaven then to be believed by any man on Earth CHAP. X. Sheweth the impudencie of the Anti-Cavalier How the R●bels deny they warre against the King An unanswerable Argument to presse obedience A further discussion whether for our Liberty Religion or Laws we may resist our Kings and a pathetical disswasion from Rebellion I Could insert here abundant more both of the Ancient and Modern Writers that do with invincible Arguments confirm this truth But the Anti-Cavalier would perswade the world that all those learned Fathers Anti Cavalier p. 17 18 c. and those constant Martyrs that spent their purest blood to preserve the purity of religion unto us did either belye their own strength * Yet Tertul. Cypr. whom I quoted before and R●ffi● hist Eccles l. 2. c. 1. and S. August in Psal 124. and others avouch the Christians were far stronger then their enemies and the greatest part of Julians army were Christians or befool themselves with the undue desire of over-valued Martyrdome but now they are instructed by a better spirit they have clearer illuminations to inform them to resist if they have strength the best and most lawful authority that shall either oppose or not consent unto them thus they throw dirt in the Fathers face and dishonour that glorious company and noble army of Martyrs which our Church confesseth praiseth God and therefore no wonder that they will warre against Gods annointed here on Earth when they dare thus dishonour and abuse his Saints that raign in Heaven but I hope the world will believe that those holy Saints were as honest men and those worthy Martyrs that so willingly sacrificed their lives in defence of truth could as well testifie the truth and be as well informed of the truth as these seditious spirits that spend all their breath to raise arms against their Prince and to spill so much blood of the most faithful subjects But though the authority of the best Authours is of no authority with them that will believe none but themselves yet I would wish all other men to read that Homily of the Church of England where it is said that God did never long prosper rebellious subjects against their Prince were they never so great in authority or so many in number yea were they never so noble so many so stout so witty and politique but alwayes they came by the overthrow and to a shameful end Yea though they pretend the redresse of the Common wealth which rebellion of all other mischiefs doth most destroy or reformation of religion whereas rebellion is most against The Homily against rebellion p. 390. 301. all true religion yet the speedy overthrow of all Rebels sheweth that God alloweth neither the dignity of any person nor the multitude of any people nor the weight of any cause as sufficient for the which the subjects may move rebellion against their Princes and I would to God that every subject would read over all the six parts of that Homily against wilful rebellion for there are many excellent passages in it which being diligently read and seriously weighed would work upon every honest heart never to rebell against their lawful Prince And therefore the Lawes of all Lands being so plain to pronounce them Traytors that take arms against their Kings as you may see in