Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	call_v	king_n	kingdom_n	2,557	5	5.7928	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

every ordinance of man for the Lords sake whether it be unto the King c. whereas he might well understand that the same act is oftentimes ascribed aswell to the mediate as to the immediate agent as Samuels anointing of Saul and David Kings denyeth not but that God was the immediate giver of their Kingdomes and the Author of that Regall power for God anointing Saul Captain over his inheritance 1 Sam. 10. and by the mouth of Nathan he telleth David 2 Sam. 12. that he anointed him King over Israel and Solomon acknowledgeth 1 Reg. 2. that the Lord had set him on the seat of his father David 1 Reg. 11. and Abija in the person of God saith unto Ieroboam I will give the Kingdome unto thee and yet it is said that all the people went to Gilgal 1 Sam. 11.15 and made Saul King before the Lord and the men of Iuda annointed David King of Iuda 2 Sam. 5. and Zadok the Priest and Nathan the Prophet annointed Solomon King that is God annointed them as Master of the substance and gave unto them Regall power in whom is all power primario perse and the Prophets anointing them as Masters of the Ceremony and declared that God had given them that power Constituere regem est facere ut regiam potestatem exerceret Pineda de reb Solom c. 2. And therefore the power and authority of Kings is originally and primarily as S. Paul saith the ordinance of God and secondarily or demonstratively it is as S. Peter calleth it the ordinance of man when the people whose power is onely derivatively makes them Kings not by giving unto them the right of their Kingdoms but by receiving them into the possession of their right and admitting them to exercise their royall authority over them which is given them of God and therefore ought not to be withstood by any man And this Anti-Cavalier might further see that Saint Peter meaneth not that the King is the creature of man or his office of mans Creation but that the Laws and commands of Kings though they be but the commands and ordinances of man yet are we to obey the same for the Lords sake because the Lord commandeth that Every soule should be subject to the higher powers Or if this will not satisfie him because the Greeke word is not so plaine for this as the English yet let him looke into Pareus that was no friend to Monarchie Pareus in Rom. c. 13. p. 1327. and he shall find that he doth by seven speciall reasons prove that the authority of Kings is primarily the ordinance of God and he quoteth these places of Scripture to confirme it Prov. 8.15 2 Chron. 19.6 Psal 81.6 Ioh. 10.34 Gen. 9.6 1 Sam. 15. 1 Kings 12. 2 King 9. Dan. 2.21 Iob 34.30 Eccles 10.8 and to this very objection he answereth that the Apostle calleth the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane ordination or creation not causally because it is invented by man and brought up onely by the will of men but subjectively because it is borne and executed by men and objectively because it is used about the government of humane society and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the end because it is ordained of God for the good and conservation of humane kind and he saith further that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatio the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Deum primum autorem nos revocat sheweth plainly that God is the first Author of it for though the Magistrate in some sense as I shewed may be said to be created that is ordained by men yet God alone is the first Creator of them as Aaron though he was ordained the high Priest by Moses yet the Apostle tels us None taketh this office upon him but he that is called of God as Aaron was Yet I doe admire that Buchanan or any other man of learning to satisfie the people or his owne peevish opinion will so absurdly deny so divine and so well known verity and say that any Kings have their Kingdomes and not from God so flatly contrary to all Scripture CHAP. VII Sheweth the reasons and the examples that are alleadged to justifie Rebellion and a full answer to each of them God the immediate Author of Monarchie inferiour Magistrats have no power but what is derived from the superiour and the ill successe of all rebellious resisting of our Kings BUt to prove their absurdities they still alledge The allegation to justifie Rebellion That the inferiour Magistrates as the Peeres and Counsellors of Kings and the chiefe heads of all the people which are flos medulla regni 1. By reason are therefore added unto the superiour Magistrate both to be his helpers in the Government and also to refraine his licentiousnesse and to hinder his impieties if he degenerate to be an Idolater or a Tyrant And to confirme this tenet 2. By examples they produce many examples both out of the Sacred and Profane Histories as the Iudges that that rose up against their neighbour Tyrants Ezechias against the King of Assyria the people withstanding Saul that he should not slay Ionathan Ahikam defending the Prophet Ieremy against King Iehoiakim Jer. 26.24 the revolting of the ten Tribes in the time of Rehoboam the Priests and Princes of Iuda taking away Athalia the Macchabees arming themselves against Antiochus and others of the Macedonian Tyrants Thrasibulus driving the thirty Tyrants out of Athens the Romans expelling their flagitious Kings Consuls and other Tyrants that behaved themselves most wickedly out of Rome and so many Peeres and Potentates of other Kingdomes that in the like cases did the like To all which I answer 1. That it is most false that any Peere Sol. or inferiour Potentate Magistrate or other 1. Their reasons answered is appointed by God to be the Associate of the King or supreame Governour for the government of the people for as God and not the people appointed Moses Ioshua Gideon and the other supreame Judges of Israel so Moses and not God immediately as he did the others appointed the Rulers of tens To what end Kings doe choose their inferiour Magistrates fifties hundreds and thousands which alwayes acknowledged themselves his subjects and not his associates in the government of the people And so other Kings and Princes have alwayes chosen whom they pleased to be their Peeres Counsellors and inferiour Magistrates as well to beare some part of their burthen as Iethro saith unto Moses and to lessen their care as also to afford them their best assistance and counsell in the discussion and determination of great and difficult affaires but not for them to prescribe and set down lawes orders and ordinances that should either moderate their royall liberty or bridle and revenge what they conceive to be Idolatry or Tyranny I am sure no King that did intend to be a Tyrant would choose Counsellours

Crown and therefore Jehoida the chiefe Priest having gathered together the principall Peers of the Kingdome and the Centurions and the rest of the people shewed them the Kings son whom for six yeares space he had preserved alive from the rage and fury of Athalia which had slain all the rest of the Kings seed and when they saw him they did all acknowledge him for the Kings son they crowned him King and he being crowned they joyfully cryed God save the King and then by the authority of the new crowned king that was the right heire unto the Kingdome they put to death the cruell Queen that had so tyrannically slain the Kings children and so unjustly usurped the Crowne all that while And therefore to alledge this example so justly done to justifie an insurrection contrary to justice doth carry but a little shew of reason And I say the like of the Macchabees and Antiochus that neither he nor any other Macedonian Tyrant had any right over them but they were unjust usurpers that held the Jewes under them in ore gladii with the edge of their swords and were not their lawfull Kings whom they ought to obey and therefore no reason but that they might justly free themselves with their swords that were kept in bondage by no other right then the strength of the sword 8. 8. Example answered For the example of Thrasibulus Junius Brutus and other Romans or whosoever that for their faults have deposed their Kings Examples not to be imitated I answer with Saint Augustine that Exemplo paucorum not sunt trahenda in legem universorum we have no warrant to imitate these examples for though these things were done yet we say they were done by Heathens that knew not God and unjustly done contrary to the law of God and therefore with no blessing from God with no good successe unto themselves and with lesse happinesse unto others but it happened to them as to all others that do the like to expelle mischiefe and to admit a greater as besides what I have shewed you before this one most memorable example out of our owne Histories doth make it plaine In the time of Richard the second the Nobility and Gentry murmured much against his government in brief they deposed him The ill successe of resisting our superiours and set the Crown upon the head of the Duke of Lancasher whom they created King Henry the fourth The good Bishop of Carlile made a bold and excellent speech to prove that they could not by any law of God or man depose or dispossesse their lawfull King or if they deposed him that they had no right to make the Duke of Lancaster to succeed him but he good man for his paines was served as S. Paul and others were many times for speaking the truth committed to prison and there was an end of him but not an end of the story for the many battels and bloodshed the miseries and mischiefes that this one unjust and unfaithfull act produced had never any period never an end till that well nigh an hundred thousand English men were slaine in civill warres Trussel in his supplement to Damels History whereof 2 were Kings 1 Prince 10 Dukes 2 Marquesses 21 Earles 27 Lords 2 Viscounts 1 Lord Prior 1 Judge 139 Knights 421 Esquires and Gentlemen of great and ancient Families a far greater number a just revenge for an unjust extrusion of their lawfull King whose greatest misery came from his great mildnesse And therefore these things being well weighed in the the ballance of the Sanctuary in the scales of true wisedome it had been better for them as it wil be for us all others patiently to suffer the crosse that shall be laid upon us untill that by our prayers we can prevail with God that for our sins hath sent it in mercy to remove it then for our selves to pluck our necks out of the coller and in a froward disobedience to pull the house as Sampson did upon our own heads and like impatient fishes to leap out of the frying-pan into the fire All the pressures that wee have suffered since the first yeare of our King are not comparable to the miseries that this one yeares civill warre hath brought upon us from hard usage that we impatiently conceived to most base and cruell bondage that we have deservedly merited or at the best to bring many men to many miseries before we can attain unto any happinesse and so as the Poet saith in this very case among the Romanes when for their liberty and priviledges as they termed it in Pompeyes time Excessit medicina modum the remedy that they procured hath proved farre worse then the disease they suffered and I doubt not but ere long the Rebels in this Kingdome will feelingly confesse this to bee too true when they shal more deeply taste of the like miseries as they have brought as well upon many of their own friends as others If you alledge the time of Richard the third how soone he was removed and how happily it came to passe that Henry the seventh succeeded I answer briefly that Richard the third was not only a cruel bloody Tyrant but he was also an unjust Usurper of the crown and not the right King of England and that there is a great deal of difference betwixt rebelling against our lawfull Kings which God hath justly placed over us and expelling an usurping tyrant which hath unjustly intruded himselfe into the royall throne This God often hath blessed as in the case of Eglon Athalia Henry the seventh and many more which you may obviously finde both in the Greek and Romane stories and the other he alwayes cursed and will plague it whensoever it is attempted Object After I had answered these objections I lighted upon one more which is taken out of 2 King 6.32 where the Objector saith when Ahab sent a Cavalier a man of blood to take away the Prophet Elisha's head as he sate in his house among the Elders did Elisha open his doore for him sit still til he took off his head in obedience to the King No he bestirred himselfe for the safeguard of his life and called upon others to stand by him to assist him and a little after he saith surely he that went thus farre for the safety of his life when he was but in danger to be assaulted would have gone further if occasion had been and in case the Kings Butcher had got into him before the doore had been shut if he had been able and had had no other means to have saved his own head but by taking away the others there is little question to be made but he would rather have taken then given a head in this case I answer Sol. that who this Goodwin is I know not I could wish he were none of the Tribe of Levi The Ministers of Chist should not be incendiaries of waite 1. Because I finde him such an

omnes Deos it is God alone in whose power Kings are kept which are second from him first after him above all men and before all Gods that is all other Magistrates that are called Gods Athanasius saith Athanasius de summo regum imperio q. 55. that as God is the King and Emperour in all the world that doth exercise his power and authority over all things that are in Heaven and in Earth so the Prince and King is appointed by God over all earthly things Et ille libera suâ voluntate facit quod vult sicut ipse Deus and the King by His own free will doth whatsoever he pleaseth even as God himselfe and the Civilians could say but little more Saint Augustine saith Simulachrum à similitudine dictum Isidot Videtis simulachrorum templa you see the temples of our Images partly fallen for want of reparation partly destroyed partly shut up partly changed to some other uses ipsaque simulachra and those Images either broken to pieces or burned and destroyed and those Powers and Potentates of this world which sometimes persecuted the Christians Aug. ad frat Maduar ●p 42. pro istis simulachris for those Images to be overcome and tamed non à repugnantibus sed à morientibus Christianis not of resisting but of dying Christians See the duty of Subjects or a perswasion 〈◊〉 Loyalty which is a full collection of the Fathers to this purpose and the rest of the Fathers are most plentifull in this theam and therefore to the later Writers Cardinall Alan saith but herein most untruly that the Protestants are desperate men and most factious for as long as they have their Princes and Lawes indulgent to thier owne wills they know well enough how to use the prosperous blasts of fortune but if the Princes should withstand their desires Card. Alan in rep ad Iustit Britannicam c. 4. or the Lawes should be contrary to their mindes then presently they break asunder the bonds of their fidelity they despise Majesty and with fire and sword slaughters and destructions they rage in every place and do runne headlong into the contempt of all divine and humane things which accusation if it were true then I confesse the Pretestants were to be blamed more then all the people of the World but howsoever some factious seditious Anabaptisticall and rebellious spirits amongst us not deserving the name of Protestants may be justly taxed for this intolerable vice yet to let you see how falsly he doth accuse us that are true Protestants and how fully we doe agree with the Scriptures and the Fathers of the purest age of the Church in the Doctrine of our obedience to our Kings and Princes I will only give you a taste of what we teach and to begin with the first reformer Luther saith no man which stirreth up the multitude to any tumult can be excused from his fault though he should have never so just a cause but he must goe to the Magistrate and attempt nothing privately Sleidan Commentar l. 5. because all sedition and insurrection is against the Commandement of God which forbiddeth and detesteth the same Philip Melancthon saith though it be the Law of Nature to expell force with force yet it is no wayes lawfull for us to withstand the wrong done us by the Magistrate with any force yea Melanctgon apud Luther to 1 p. 463. though we seeme to promise our obedience upon this condition if the Magistrate should command lawfull things yet it is not therefore lawfull for us to withstand his unjust force with force for though their Empires should be gotten and possest by wicked men yet the worke of their government is from God and it is the good creature of God and therefore whatsoever the Magistrate doth no force ought to be taken up against the Magistrate Brentius saith The rule of a Prince may be evil two waies that the rule and government of a Prince may be evill two wayes 1. When hee commandeth any thing against the faith of Christ as to deny our God to worship Idols and the like and herein we must give place to the saying of the Apostle It is better to obey God then men but in this case the subiect must in no way rage or rise against his Magistrate but he should rather patiently suffer any evill then any way strike againe and rather endure any inconveniences and discommodities then any wayes obey those ungodly commands 2. The Prince his government may be evill when hee doth or commandeth any thing against the publique Justice of which kinde are the exaction of our goods or the vexation of our bodies Brentius in re spon-ad artie rusticorum and in these kindes of injuries the subject ought rather then in the former to be obedient to his Magistrate for if hee steps forth to armes God hath pronounced of such men He that smiteth with the sword shall perish with the sword Cranmer Archbishop of Canterbury together with the rest of the bishops and most famous Divines of this Kingdome saith if Princes shall doe any thing contrary to their duties God hath not appointed any superiour Judge over them in this world but they are to render their account to God which hath reserved their judgement to himselfe alone and therefore it is not lawfull for any subjects how wicked soever their Princes shall be to take armes or raise sedition against them but they are to powre forth their prayers to God Cranmer in lib. de Christiani hominis institut in whose hand Kings hearts are that he would inlighten them with his spirit whereby they might rightly to the glory of God use that sword which he hath delivered unto them Gulielmus Tindall a godly Martyr of Christ when Cardinall Lanio's sonne did leade the Lambes of Christ by troopes unto the slaughter doth then describe the duty of subjects according to the straight rule of the Gospell saying David spared Saul and if he had killed him he had sinned against God for in every Kingdome the King which hath no superiour judgeth of all things and therefore he that endeavoureth or intendeth any mischiefe or calamity against the Prince that is a Tyrant or a Persecuter or whosoever with a froward hand doth but touch the Lords anointed he is a rebell against God and resisteth the ordinance of God as often as a private man sinneth he is held obnoxious to his King that can punish him for his offence but when the King offendeth he ought to be reserved to the divine examination and vengeance of God and as it is not lawfull upon any pretence to resist the King Tindall l. de Christiani bominis obedient so it is not lawfull to rise up against the Kings Officer or Magistrate that is sent by the King for the execution of those things which are commanded by the King for as our Saviour saith Hee that heareth you heareth me and he that despiseth

you despiseth me and he that despiseth me despiseth him that sent me And as he said unto Saul when he persecuted the servants of Christ Act. 9.4 Saul Saul why persecutest thou me when as hee was then in Heaven farre above the reach of Saul yet because there is such a mysticall union betwixt Christ and his Church the head and members as is betwixt man and wife no man can be said to injure the one but he must wrong the other so whosoever resisteth the Kings Lieutenant Deputy or any other Magistrate or Officer that he sendeth with Commission to execute his commands resisteth the King himselfe and all the indignities that are offered to the Kings Embassador or servant that he thus sendeth 2 Sam. 10. are deemed as indignities offered to the King himselfe as we see the base usage of Davids servants by King Hanun David revenged as an abuse offered unto himselfe because the Kings person cannot be in all places where justice and judgement Whatsoever is done to any Messenger is deemed as dont to him that sent him and many other offices and actions are necessarily to be done throughout the latitude of his Dominions but his power and his authority deputed to those his servants and officers that he sendeth are as the lively representatives of the King in every part of his Kingdome and whatsoever favour payment neglect or abuse is shewed unto any of them the same in all Nations is accounted and therefore punished or rewarded as a service done unto the King himselfe as our Saviour when but the Tole-gatherer came for the Tribute money saith Give unto Caesar what belongeth unto Caesar And therefore it is but an idle simple and most foolish frivolous distinction of men to deceive children and fooles to say they love and honour their King and they fight not against their King but against such and such whom notwithstanding they know to be the Kings chiefest officers and to be sent with the Kings Power Commission and Authority to doe those things that they doe this is such a foppery that I know not what to say to undeceive those that are so desirous to be deceived when the Devill * S. Paul saith God sendeth them strong delusions 2 Thess 2.11 But what God sendeth justly as the punisher of their sin the Devill sendeth maliciously as the guider of them to Hell which knoweth how neare their destruction hangeth over their heads sends them strong delusions that they should so easily and so sillyly believe such palpable lyes as to make them thinke they love him dearely whom they murder most barbarously Barnesius Barnesius in tract de humanis constitut a very godly and learned man treating of the same Argument saith in a manner the same thing that the servants of Christ rather then either commit any evill or resist any Magistrate ought patiently to suffer the losse of their goods and the tearing of their members nay the Christian after the example of his Master Christ ought to suffer the bitterest death for truth and righteousnesse sake and therefore saith he whosoever shall rebell under pretence of Religion aeternae damnationis reus erit he shall be found guilty of eternall damnation Master Dod saith Master Dod upō the Commandements that where the Prince commandeth a lawfull act the subjects must obey and if he injoynes unlawfull commands we must not rebell but we must be content to beare any punishment that shall be laid upon us even unto death it self and we should suffer our punishment without grudging even in heart and this he presseth by the example of the Three Children and of Daniel that was a mighty man and of very great power in Babylon yet never went about to gather any power against his King though it were in his own defence Master Byfield expounding the words of S. Peter Master Byfield upon 1 Pet. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Supreame saith this should confirme every good subject to acknowledge and maintaine the Kings supremacy and willingly to binde himselfe thereto by oath for the oath of supremacy is the bond of this subjection and this oath men must take without equivocation mentall evasion or secret reservation yea it should binde in them the same resolution that was in Saint Bernard who saith if all the world should conspire against me to make me complot any thing against the Kings Majesty yet I would feare 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 Writers I will adde but one of a most excellent King our late King Iames 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 Serenissimus Rex Jacobus de vera lege liberae Monarchiae for if it be not lawfull 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 lesse lawfull is it thinke you either for all the people or for some of them to usurpe the sword whereof they have no right against the publike Magistrate to whom alone it is committed by God This hath beene the Doctrine of all the Learned of all the Saints of God of all the Martyrs of Jesus Christ The obedient example of the Martyrs in the time of Queene Mary and therefore not only they that suffered in the first Persecutions under Heathen Tyrants but also they that now of late lived under Queene Mary and were compelled to undergoe 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 Queene that made such havock of the Church of Christ and causelesly spilt so much innocent bloud but being true Saints they feared God and honoured her and in all obedience to her authority they yielded their estates and goods to he 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 bloudy Persecuters whom they knew to have their authority from that bloudy yet their lawfull Queene And therefore I hope it is apparent unto all men that have their eyes open Numb 24.15 Gen. 19.11 and will not with Baalam most wilfully deceive themselves or with the Sodomites grope for the wall at noone 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

take upon you more learning then the chosen Bishops and Clerks of this Realme have this was the judgement of that judicious man and I must tell you that Religion never taught Rebellion neither was it the will of Christ that faith should bee compelled by fighting but perswaded by preaching for the Lord sharply reproveth them that built up Sion with bloud Micah 3.10 and Hierusalem with iniquity and the practice of Christ and his Apostles was to reforme the Church by prayers and preaching and not with fire and sword and they presse obedience unto our Governours yea though they were impious infidels True religion never rebelleth and idolatrous with arguments fetched from Gods ordinance from mans conscience from wrath and vengeance and from the terrible sentence of damnation and this truth is so solid that it hath the cleare testimony of holy Writ the perpetuall practice of all the Primitive Saints and Martyrs and I dare boldly say it the unanimous consent of all the Orthodox Bishops and Catholique Writers both in England and Ireland and in all the World that Christian Religion teacheth us never with any violence to resist or with armes to withstand the authority of our lawfull Kings If you say the Lawes of our Land Whether the Lawes of our Land doe warrant us to rebell and the Constitutions of this our Kingdome doe give us leave to stand upon our liberty and to withstand all tyranny that shall bee offered unto us especially when our estates lives and religion are in danger to bee destroyed To this I say with Laelius Laelius de privileg Eccl. 112. that Nulla lex valeat contra jus divinam mans laws can exact no further obedience then may stand with the observance of the divine precepts and therefore wee must not so prefer them or rely upon them so much as to prejudice the other and for our feare of the losse of estate life or religion I wish it may not be setled upon groundlesse suspitions for I know and all the World may beleeve that our King is a most clement and religious Prince that never did give cause unto any of his subjects to foster such feares and jealousies within his breast and you know what the Psalmist saith of many men They were affraid where no feare was And Iob tels you whom terrours shall make affraid on every side Iob 18.11 12 and shall drive him to his feet that is to runne away as you see the Rebels doe from the Kings Army in every place and in whose Tabernacle shall dwell the King of feare for though the ungodly fleeth when no man pursueth him yet they that trust in God are confident as Lyons without feare they know that the heart of the King is not in his owne hand but in the hand of the Lord Prov. 21.1 as the rivers of waters he turneth it whithersoever it pleaseth him either to save them or destroy them even as it pleaseth God hee ordereth the King how to rule the people Bonav ad secundam dist 35. art 2. q. 1. And therefore in the name of God and for Christ Iesus sake let me perswade you to put away all causles feares and groundlesse jealousies and trust your King if not trust your God and let your will which is so unhappy in it selfe become right and equall by receiving direction from the will of God and remember what Vlpian the great Civilian saith that rebellion and disobedience unto your King is proximum sacrilegio crimen and that it is in Samuels judgement as the sin of witchcraft The remembrance of his oath should be a terrour to the conscience of every rebell whereby men forsake God and cleave unto the Devill and above all remember the oath that many of you have taken to bee true and faithfull unto your King and to reveale whatsoever evils or plots that you shall know or heare to bee contrived against his Person Crowne or Dignity and defend him from them Pro posse tuo to the uttermost of your power So helpe you God Which oath how they that are any wayes assistant in a warre against their King can dispence with I cannot with all my wit and learning understand and therefore returne O Shulamite returne lay downe thine armes submit thy selfe unto thy Soveraigne and know that as the Kings of Israel were mercifull Kings so is the King of England 1 King 20.32 thou shalt find grace in the time of need but delay not this duty lest as Demades saith the Athenians never sate upon treaties of peace but in mourning weeds when by the losse of their nearest friends they had paid too deare for their quarrels so thou be driven to doe the like for except the sinnes of the people require no lesse satisfaction then the ruine of the Kingdome I am confident and am ready to hazard life and fortunes in this confidence that the goodnesse of our King The Authors confidence of the Kings victory the justnesse of his cause and the prayers of all honest and faithfull Ministers for him and our Church will in the end give him the victory over all those his rebellious enemies that with lyes slanders and false imputations have seduced the Kings subjects to strengthen themselves against their Soveraigne and all the World shall see that as Christ so in Sensu modificato this Vicegerent of Christ shall rule in the midst of these his enemies and shall raigne untill hee puts them all under his feet And because we never read of any rebellion not this of Corah here A rebellion that the like was never seen which of above six hundred thousand men had not many more then 250. Rebels nor that of Absolon against David who had all the Priests and Levites and the best Counsellours and a mighty Army with him such as was able to overthrow Absolon and twenty thousand men in the plaine field nor Israel against Rehoboam because they did but revolt from him and not with any hostile Armes invade him nor the Senate of Rome against Caesar though hee was the first that intrenched upon their liberty and intended to exchange their Aristodemocracy into a Monarchy nor any other that I can remember except that Councell which condemned Christ to death that was growne to that height to bee so absolute and so perfect a rebellion in all respects as that a whole Parliament in a manner and the major part of the Plebeians of a whole Kingdome should make a Covenant with Hell it selfe yea and which is most considerable that as I understand the beginning of this rebellion in this Kingdome of Ireland was the Commenalty therein should so fascinate the Nobility as to allure them so long to confirme their Votes till at last they must bee compelled in all thhings to adhere unto their conclusions that they whose power was formerly most absolute without them must now bee subordinate unto them that the strength of the people may defend

Magistrates doe extoll themselves above him they have now exceeded the bounds of men that they might esteeme themselves as God Non verendo eum qui post Deum ab hominibus timebatur in not fearing him which men ought to feare next to God But the words of Saint Peter are plaine enough Submit your selves unto every ordinance of man for the Lords sake 1 Pet. 2.13 whether it be unto the King as supreame or unto Governours as unto them that are sent by him for the punishment of evill doers and for the prayse of them that doe well Wherein you may see not onely the subordination which God hath placed betwixt the King and his Subjects but also that different station which is betwixt the supreame and the inferiour powers for the words sent of him doe most clearely conclude that the inferiour Magistrates have no power to command but by the vertue power and force which they receive from the supreame and that the inferiour Magistrates opposed to the supreame power are but as private men and therefore that as they are rulers of the people so being but instruments unto the King they are subjects unto him to be moved and ruled by him which is inferiour to none but God and their authority which they have received from him Inferiour Magistrates in respect of the King are but private men can have no power upon him or to mannage the sword without him and especially against him upon any pretence whatsoever how then can any or all these Magistrates make a just warre against their King when as none of them can make any just warre without him 2. Reason 2 Because as Bodinus saith most truly the best and greatest not onely of the inferiour Magistrates but also of all these Peeres Nobles Counsellors or what you please to call them have neither honour power nor authority but what they have given them from him which is the King or supreame Magistrate as you see God made Moses the chiefe Governour and Moses made whom he pleased his Peers and his inferiour Magistrates and as they have all their power derived from him that is the chiefe so he that is the King or chiefe can draw it away from them that are his inferiours when he pleaseth and as he made them so he can unmake them when he will and none can unmake him but he that made him that is God himselfe and therefore David that was Ex optimatibus regni the greatest Peere in Israel being powerfull in war famous in peace the Kings sonne in law and divinely destinated unto the Kingdom yet would he not lay his hand upon his King when he was delivered into his hands And this Buchanan cannot deny but confesseth that the Kings of the Iews were not to be punished or resisted by their Subjects because that from the beginning they were not created by the people but given to them by God Buchanans absurdity and therefore saith he jureoptimo qui fuit honoris autor idem fuit poenarum exactor it is great reason that he which gives the honour should impose the punishment But for the Kings of Scotland Buchan de jure Regni apud Scotos they were saith Buchanan not given them of God but created by the people which gave them all the right that they can challenge Ideoque jus idem habere in reges multitudinem quod illi in singulos è multitudine habent which is most false for Moses tels us that immediately after the deluge God the Creator of all the world ordained the revenging sword of bloudshed and the slavish servitude of paternall derision wherein all the parts of civill jurisdiction and regall power are Synecdochically set downe and Iob saith that there is one God which looseneth the bond of Kings Job 12.18 and girdeth about their reines which must be understood of the Gentile Kings because that in his time the Common-wealth of Israel was not in being and God himselfe universally saith By me Kings doe reigne that is all Kings not onely of the Iewes but also of the Gentiles and Christ doth positively affirme that the power of Pilate was given him from Heaven And Saint Paul saith There is no power but what is appointed of God And Tertullian saith Inde Imperator unde homo inde illi potestas unde spiritus he that made him a man made him Emperour and he that gave him his spirit gave him his power That God is the ordainer of all Kings And Ireneus saith God ordained earthly Kingdomes for the benefit of the Gentiles Et cujus jussu homines nascuntur illius jussu Reges constituuntur and by whose command men are borne by his command Kings are made And S. Augustine more plainly and more fully saith Aug. de Civit. Dei l. 4. c. 33. God alone is the giver of all earthly Kingdomes which hee giveth both to the good and to the bad neither doth he the same rashly and as it were by chance because he is God but as he seeth good Pro rerum ordine ac tempore in respect of the order of things and times which are hid from us but best knowne unto himselfe and whosoever looketh back to the originall of all Governments God the immediate author of Monarchie he shall find that God was the immediate Author of the Regall power and but the allower and confirmer of the Aristocraeticall and all other forms of Government which the people erected and the Lord permitted lest the execution of judgement should become a transgression of justice for as Homer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer odyss α And Aristotle tels us Arist Pol. l. 1. c. 8. that the Regall power belonged to the father of the family who in the infancie of the world was so grandevous and long-lived that he begat such a numerous posterity as might well people a whole Nation as Cain for his owne Colonie built a Citie and was aswell the King as the father of all the Inhabitants and therefore Iustin saith very wel that Principio rerum gentium nationumque imperium penes reges erat Justin l. 1. the rule of all Nations was in the hands of Kings from the beginning and the Kingly right pertaining to the father of the family the people had no more possibility in right to choose their Kings then to choose their Fathers and to make it appeare unto all Nations that not onely the Kings of Israel but all other Heathen Kings are acknowledged by God himselfe to be of divine institution Jer. 43.10 Esay 45.1 he calleth Nebuchadnezzar his servant and Cyrus his anointed And therefore though I doe not wonder that ignorant fellowes should be so impudent Jo. Good win in his Pamphlet of Anti-Cavalierisme p. 5. as to affirme The King or kingly Government to be the ordinance or creation or creature of man and to say that the Apostle supposeth the same because he saith Submit your selves to