Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	head_n	king_n	supreme_a	4,443	5	9.1068	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96592	Jura majestatis, the rights of kings both in church and state: 1. Granted by God. 2. Violated by the rebels. 3. Vindicated by the truth. And, the wickednesses of this faction of this pretended Parliament at VVestminster. 1. Manifested by their actions. 1. Perjury. 2. Rebellion. 3. Oppression. 4. Murder. 5. Robberies. 6. Sacriledge, and the like. 2. Proved by their ordinances. 1. Against law. 2. Against Equity. 3. Against conscience. Published 1. To the eternall honour of our just God. 2. The indeleble shame of the wicked rebels. And 3. To procure the happy peace of this distressed land. Which many feare we shall never obtaine; untill 1. The rebels be destroyed, or reduced to the obedience of our King. And 2. The breaches of the Church be repaired. 1. By the restauration of Gods (now much profamed) service. And 2. The reparation of the many injuries done to Christ his now dis-esteemed servants. By Gryffith Williams, Lord Bishop of Ossory.	Williams, Gryffith, 1589?-1672.; Burgess, Anthony, d. 1664.	1644 (1644)	Wing W2669; Thomason E14_18b	215,936	255

c. 16. and confirmed unto him by Act of Parliament yet upon his death-bed confessed he had no right thereunto as Speed writeth 4. Because it was determined by all the Judges at the Arraignment Reason 4 of Watson and Clerke 1. Jacobs that immediately by descent his Majestie was compleatly and absolutely King without the Ceremony of Coronation which was but a royall ornament and outward solemnization of the descent And it is illustrated by Hen. 6. Speed l. 9. c. 16. that was not crowned till the ninth yeare of his reigne and yet divers were attainted of High Treason before that time which could not have beene done had he not beene King And we know that upon the death of any of our Kings The right heire to the Kingdome is King before he is crowned his Successor i● immediately proclaimed King to shew that he hath his Kingdome by descent and not by the people at his Coronation whose consent is then asked Why the peoples consent is asked not because they have any power to deny their consent or refuse him for their King but that the King having their assent may with greater security and confidence rely upon their loyalty Respect 2 2. As the Kings of Israel had full power and authority to make warre and conclude peace to call the greatest Assemblies as Moses Joshua David Iehosaphat and the rest of the Kings did to place and displace the greatest Officers of State as Solomon placed Abiathar in Sadoc's roome 2. Chron 19.11 and Iehosaphat appointed Amariah and Zebadiah rulers of the greatest affaires and had all the Militia of the Kingdome in their hands The absolute authority of the Kings of England Coke 7. rep fol 25. 6. P●lyd Virgil. lib. 11. Speed St●w c. so the Kings of England have the like for 1. He onely can lawfully proclaime warre as I shewed before and he onely can conclude peace 2. There is no Assembly that can lawfully meet but by his Authority and as the Parliament was first devised and instituted by the King as all our Historians write in the life of Hen. 1. so they cannot meet but by the Kings Writ 3. All Lawes Customes and Franchises are granted and confirmed unto the people by the King Rot. Claus 1. R. 2. n. 44. Smith de repub Angl. l. 2. c. 4. c. 5. 4. All the Officers of the Realme whether Spirituall or Temporall are chosen and established by him as the highest immediately by himselfe and the inferiour by an authority derived from him The absurdities of them that deny the Militia to the King 5. He hath the sole power of ordering and disposing all the Castles Forts and strong Holds and all the Ports Havens and all other parts of the Militia of this Kingdome or otherwise it would follow that the King had power to proclaime warre but not to be able to maintaine it and that he is bound to defend his Subjects but is denied the meanes to protect them which is such an absurdity as cannot be answered by all the House of Commons 6. The Kings of Israel were unto their people their honour their Soveraignes their life and the very breath of their nostrils as themselves acknowledge and so the Kings of England are the life the head and the authority of all things that be done in the Realme of England Smith de Repub. l. 2. Cambden Britan p. 132. supremam potestatem merum imperium apud nos habentes nec in Imperii clientelâ sunt nec investituram ab alio accipientes nec praeter Deum superiorem agnoscentes and their Subjects are bound by oath to maintaine the Kings Soveraignty in all causes and over all persons as well Ecclesiasticall as Civill and that not onely as they are singularly considered but over all collectively represented in the body politique for by sundry divers old authentique Histories and Chronicles it is manifestly declared and expressed that this Realme of England is an Empire and so hath beene accepted in the world In the P●eface to a Sta● 24. Hen. 8. c. 12. governed by one supreame Head and King having the dignity and royall estate of the Imperiall Crowne of the same unto whom a body politique compact of all sorts and degrees of people divided in termes and by names of spiritualty and temporalty have beene bounden and owen to beare next to God a naturall and humble obedience 3. As the duty of every one of the Kings of Israel was to be Respect 3 Custos utriusque tabulae to keepe the Law of God and to have a speciall care of his Religion and then to doe justice and judgement according to the Law of nature and to observe all the judiciall Lawes of that Kingdome so are the Kings of England obliged to discharge the same duties 1. To have the chiefest care to defend the faith of Christ The duty of the Kings of England and to preserve the honour of Gods Church as I shewed before 2. To maintaine common right according to the rules and dictates of nature And 3. To see the particular Lawes and Statutes of his owne Kingdome well observed amongst his people To all which the King is bound not onely virtute officii in respect of his office but also vinculo juramenti in respect of his oath which enjoyneth him to guide his actions not according to the desires of an unbridled will but according to the tyes of these established Lawes neither doe our Divines give any further liberty to any King but if he failes in these he doth offend in his duty 4. As the Kings of Israel were accountable for their actions Respect 4 unto none but onely unto God and therefore King David after he had committed both murder and adultery saith unto God Psal 51.4 Tibi soli peccavi as if he had said none can call me to any account for what I have done but thou alone and we never read that either the people did call or that the Prophets perswaded them to call any of their most idolatrous tyrannicall or wicked Kings to any account for their idolatrie The kings of England accountable for their actions onely to God tyrannie or wickednesse even so the Kings of England are accountable to none but to God 1. Because they have their Crowne immediately from God Reason 1 who first gave it to the Conquerour through his sword and since to the succeding Kings Smith de repub l. 1. c. 9. by the ordinary meanes of hereditary succession Reason 2 2. Because the oath which he takes at his Coronation binds him onely before God who alone can both judge him and punish him if he forgets it Reason 3 3. Because there is neither condition promise or limitation either in that Oath or in any other Covenant or compact that the King makes with the people either at his Coronation or at any other time that he should be accomptable or that they should question

of them have belebed forth against the Divine Truth of God's Word and the sacred Majesty of Kings Calvin in Amos cap. 7. Master Calvin a man otherwise of much worth and worthy to be honoured yet in this point transported with his own passion calleth those Blasphemers that did call King Henry the Eighth the Supreme Head of this Church of England Stap●● cont ●●dorn l 1. p. 22. and Stapleton saith that he handled the King himselfe with such villany and with so spitefull words as he never handled the Pope more spitefully and all for this Title of Supremacy in Church causes and in his 54. Epist to Myconius he termeth them prophane spirits and mad men that perswaded the Magistrates of Geneva not to deprive themselves of that authority which God had given them Viretus is more virulent for he resembleth them not to mad men as Calvin did but to white devils because they stand in defence of the Kings authority and he saith they are false Christians though they cover themselves with the cloak of the Gospell How Viretus would prove the temporall Pope as he calleth the King vvorse then the spirituall Pope affirming that the putting of all authority and power into the Civill Magistrates hands and making them Masters of the Church is nothing else but the changing of the Popedome from the Spirituall Pope into a Temporall Pope who as it is to be feared will prove worse and more tyrannous than the Spirituall Pope which he laboureth to confirme by these three reasons Reason 1 1. Because the Spiritual Pope had not the Sword in his own hand to punish men with death but was fain to crave the aid of the Secular power which the Temporal Pope needs not do 2. Because the old Spirituall Popes had some regard in their Reason 2 dealings of Councels Synods and ancient Canons but the new Secular Popes will do what they list without respect of any Ecclesiasticall Order be it right or wrong 3. Because the Romish Popes were most commonly very Reason 3 learned but it happeneth oftentimes that the Regall Popes have neither learning nor knowledge in divine matters and yet these shall be they that shall command Ministers and Preachers what they list and to make this assertion good he affirmeth that he saw in some places some Christian Princes under the title of Reformation to have in 10 or 20 yeares usurped more tyrannie over the Churches in their Dominions then ever the Pope and his adherents did in 600 yeares All which reasons are but meere fopperies Viretus his scandalous reasons answered blowne up by the blacke Devill to blast the beauty of this truth for we speake not of the abuse of any Prince to justifie the same against any one but of his right that cannot be the cause of any wrong and it cannot be denyed but an illiterate Prince may prove a singular advancer of all learning as Bishop Wickham was no great Scholler yet was he a most excellent instrument to produce abundance of famous Clerks in this Church and the King ruleth his Church by those Lawes which through his royall authority are made with the advice of his greatest Divines as hereafter I shall shew unto you yet these spurious and specious pretexts may serve like clouds to hide the light from the eyes of the simple So Cartwright also T. C. l. 2. p. 411 that was our English firebrand and his Disciples teach as Harding had done before that Kings and Princes doe hold their Kingdomes and Dominions under Christ as he is the Sonne of God onely before all worlds coequall with the father and not as he is Mediator and Governour of the Church and therefore the Christian Kings have no more to doe with the Church government then the Heathen Princes so Travers saith that the Heathen Princes being converted to the faith receive no more nor any further increase of their power whereby they may deale in Church causes then they had before so the whole packe of the Disciplinarians are all of the same minde and do hold that all Kings aswell Heathen as Christian receiving but one Commission and equall authority immediately from God have no more to doe with Church causes the one sort then the other And I am ashamed to set downe the rayling and the scurrilous speeches of Anthony Gilby against Hen. 8. Gilby in his admonition p. 69. Knox in his exh●ta i●n to the Nobility of Scotland fol. 77. and of Knox Whittingham and others against the truth of the Kings lawfull right and authority in all Ecclesiasticall causes For were it so as Cartwright Travers and the rest of that crew doe avouch that Kings by being Christians receive no more authority over Christ his Church then they had before * Which is most false yet this will appeare most evident to all understanding men that all Kings aswell the Heathens as the Christians are in the first place to see that their people do religiously observe the worship of that God which they adore and therefore much more should Christian Princes have a care to preserve the religion of Jesus Christ The Gentile Kings preservers of religion For it cannot be denyed but that all Kings ought to preserve their Kingdomes and all Kingdomes are preserved by the same meanes by which they were first established and they are established by obedience and good manners neither shall you finde any thing that can beget obedience and good manners but Lawes and Religion and Religion doth naturally beget obedience unto the Lawes therefore most of those Kings that gave Lawes were originally Priests Synes ep 126. Vide Amis part 2. pag. 14. Ad magnas r●spubl utilitates retinetur religio in civitatibus Cicero de divin l. 2. and as Synesius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest and a Prince was all one with them when the Kings to preserve their Lawes inviolable and to keepe their people in obedience that they might be happy became Priests and exercised the duties of Religion offering sacrifices unto their gods and discharging the other offices of the Priestly function as our factious Priests could willingly take upon them the offices of the King or if some of them were not Priests as all were not Law-makers yet all of them preserved Religion as the onely preservation of their Lawes and the happinesse of their Kingdomes which they saw could not continue without Religion But 2. In the Parliament 2. The wisedome of our grave Prelates and the learning of our religious Clergie having stopped the course of this violent streame and hindered the translation of this right of Kings unto their new-borne Presbyterie and late erected Synods There sprang up another generation out of the dregs of the former that because they would be sure to be bad enough out of their envy unto Kings and malice unto the Church that the one doth not advance their unworthinesse and the other doth not beare with their

and the like as too many of our Sectaries most falsely most malitiously have done is rather to vilifie and disgrace him to worke an odium against him and a tediousnesse of him then to procure an honourable esteeme and reverence of him Cassiodorus saith stipendium tyranno penditur praedicatio non nisi bono Principi Tribute is due to Tyrants and ought to be paid unto them but honour and reverence much more to a good Prince the spirit of God bids us blesse them that persecute us and our Saviour saith Rom. 12.14 blesse them that curse you that is speake well of Tyrants that oppresse us Matth. 5.44 and speak not ill of them that speak ill of you especially if they be your Magistrates or your King whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are commanded to honour even with the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore no doubt The fifth Commandement is the most obliging of all the Commandements of the second Table Ephes 6.2 How the heathens honoured their Kings C. Tacitus lib. 14. but with the same honour as we are commanded to honour our Father and our Mother because the King is our Politicall Father and is therefore commanded to be reverenced by this precept which as the Divines observe is of greater moment and more obliging then any of the rest of the Commandements of the second Table not only because it keepeth the first place of all these precepts but is also the first Commandement with promise as the Apostle observeth And not only the Scriptures command us thus to honour and to reverence our King but the very Heathens also did so reverence them that they did adore the Statues and Images of their Kings and Caesars as Tacitus reporteth and it was Treason for any man to pull away or violate them that fled unto them for sanctuary yea it was capitall for a man that had the Image of his Prince stamped in silver or ingraven in a Ring to goe to any uncleane or unseemly place and therefore Seneca saith Seneca de benefic l. 30. that under the Empire of Tiberius a certain Noble man was accused of Treason for moving his hand The reason of their reverence that had on his finger a Ring whereon was ingraven the portraiture of the Prince unto his privie parts when he did Vrine and the reason of this great reverence which they bare unto their Princes was that they beleeved there was in Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some divine thing which above the reach of man was ingraffed in them and could not be derived from them for so Raderus tells us Raderus Comment in Quint. curt that this divine Majesty or celestiall sparke was so eminent in the countenance of Alexander that it did not only terrifie his enemies but also moved his best Commanders and greatest Peeres to obey his commands and the like is reported of Scipio Africanus and I find the Macedonians had a law that besides the Traitors condemned to death five of their next Kinsfolkes A Macedoninian law that were convicted of conspiracy against their King and a Gentleman of Normandy confessing to his Frier how such a thought came once in his mind to have killed King Francis the first A gentleman hanged for his thought but repenting of his intention he resolved never to doe it the Frier absolved him of his sinne but told the King thereof and he sent him to his Parliament who condemned and executed him for his thought Philip the first of Spaine seeing a Falcon killing an Eagle commanded his head to be wrung of saying let none presume above their Soveraigne and in the raigne of Henry fourth of England one was hanged drawne and quartered in Cheapside London for jesting with his sonne that if he did learne well he would make him heire of the Crowne meaning his owne house that had the Signe of the Crowne to prove the Proverbe true non est bonum ludere cum sanctis it is not safe jesting with Kings and Crowns and it is lesse safe to resist them if you will beleeve wise Solomon And I have read of another King that passing over a river his Crowne fell into the water one of his water-men lept in and dived to the bottome and taking up the Crowne put it upon his head that it might not hinder his swimming and so brought it to the King againe who rewarded him well for his paines but caused his head to be chopt of for presuming to weare his Crowne And all this is but an inanswerable argument to condemne our Rebells that neither reverence the Majesty of their King nor respect the commandement of their God 3. Obedience 3. Obedience is another principall part of that honour which we owe unto the King and this obedience of the inferiours joyned with the direction of the superiors The marriage of obedience and authority and the issue doe make any state most successefull but when these are divorced then nothing goeth right in that Common-wealth for so the Sages of Greece exprest it by the marriage that Iupiter made between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aescylus whose child brought forth betwixt them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All must be obedient to shew unto us that when authority is married to obedience and obedience proves a dutifull and good wife to authority the fruit of that match will be happinesse to the whole Kingdome And therefore if we would be happy we must be obedient and our obedience must be universall in all things in the Lord. Iussa sequi tam velle mihi quàm posse necesse est Lucan l. 1. So the people say unto Ioshua all that thou commandest us Iosh 1.16 we will doe and all must doe it the greater aswell as the lesser the noble man as well as the meane man yea rather then the meane man for though rebellion in any one is as the sinne of witchcraft yet in a vulgar man it may admit of vulgar apologies but in a man of quality in noble men in Courtiers Noble mens Rebellion more abominable to God man then any other bred in the Kings house in the Kings service and raised by the Kings favour it is Morbus complicatus a decompound sinne a transcendent ingratitude and unexpressable iniquity the example more spreading and the infection more contagious because more conspicuous and the giddy attempts of an unguided multitude are but as Cardinall Farnesius saith like the Beech tree without his top soon withered and vanishing into nothing without leaders when they become a burthen unto themselves and a prey unto others therefore the contradiction of Corah Dathan and Abiram that were so eminent in the congregation was a sinne so odious unto God that he would have destroyed all Israell for their sake as now he punisheth all England for the sinnes of those noble men that have rebelled against their King and

Majestie and so much trust reposed in him and would notwithstanding prove so unthankfull as to kick with his heeles against his Master and so follow whom you know passibus aequis whose example any other man that were not robb'd of his understanding would make a remora to retaine him from rebellion and what are the other heads but a company either of poore needy Who the Rebells are and what manner of persons they be and meane condition'd Lords and Gentlemen or discontented Peeres that are misled or such factious Sectaries whose blind zeale and furious malice are able to hurry them headlong to perpetrate any mischeife for their Captaines and their Officers I beleeve they fight neither for the Anabaptists creed nor against the Roman faith nor to overthrow our Protestant Church but for their pay for which though they cannot be justified to take their hire for such ill service to rebell against their King and to murder their innocent brethren Yet are they not so bad as their grand Masters and for their common Souldiers I assure my selfe many of them fight against their wills many seduced by their false Prophets others inticed by their factious Masters and most of them compelled to kill their brethren against their wills and therefore in some places though their number trebled the Kings yet they had rather run away then fight and what a miserable and deplorable case is this when so many poore soules shall be driven unto the Devill by Preachers and Parliament against their wills 4. The supreme authority 4. If you consider qua authoritate by what authority they wage this warre they will answer by the Authority of Parliament and that is just none at all because the Parliament hath not the supreme authority without which the warre is not publique nor can it be justified for a warre is then justifiable when there is no legall way to end the controversie by prohibiting farther appeales which cannot be but onely betwixt independent States and severall Princes Albericus Gentilis de jure belli l 1. c. 2. that have the supreme power in their owne hands and are not liable to the censure of any Court which power the Parliament cannot challenge because they are or should be the Kings lawfull Subjects and therefore cannot be his lawfull enemies but they will say Master Goodwin Burroughes and all the rest of our good men zealous brethren Subjects can never make a lawfull warre against their king and powerfull Preachers doe continually cry out in our eares it is bellum sanctum a most just and holy warre a warre for the Gospell and for our Lawes and Liberties wherein whosoever dies he shall he crowned a Martyr I answer that for their reward they shall be indeed as Saint Augustine saith of the like Martyres stultae Philosophiae when every one of them may be indicted at the barre of Gods justice for a felo de se a Malefactor guilty of his owne untimely death Res dura ac plena pericli est regale occidisse genus and for their good Orators that perswade them to this wickednesse I pray you consider well what they are men of no worth rebellious against the Church rebells against the King factious Schismatiques of no faith of no learning In what condition their Preachers are and of what worth that have already forfeited their estates if they have any and their lives unto the King● and will any man that is wise hazard his estate his life and his soule to follow the perswasions of these men my life is as deere to mee as the Earle of Essex his head is to him and my soule deerer and I dare ingage them both that if all the Doctors in both Universities and all the Divines within the Kingdome of England were gathered together to give their judgement of this warre there could not be found one of ten it may be as I beleeve not one of twenty that durst upon his conscience say this warre is lawfull upon the Parliament side It is contrary to the doctrine of all the Protestant Church for Subjects to resist their king for though these Locusts that is the German Scottish and the English Puritane agreeing with the Romane Jesuite ever since the reformation harped upon this string and retained this serpentine poison within their bosome still spitting it forth against all States as you may see by their bookes Yet I must tell you plainely this doctrine of Subjects taking up armes against their lawfull King is point blanke and directly against the received doctrine of the Church of England and against the tenet of all true Protestants Paraeus in Rom. 13. Boucher l. 2. c. 2. Keckerm Syst pol. c. 32 ●un Brut. q. 2. p. 56. Bellar. de l●●c c. 6 Suar. d●f fid cathol c. 3. and therefore Andreas Rivetus Professor at Leyden writing against a Jesuite that cast this aspersion upon the Protestants that they jumpe with them in this doctrine of warring against and deposing Kings saith that no Protestant doth maintaine that damnable doctrine and that rashnesse of Knox and Buchanan is to be ascribed praefervido Scotorum ingenio ad audendum prompto Juell and Bilson and all the Doctors of our Church are of the same minde and Lichfield saith no Orthodox father did by word or writing teach any resistance for the space of a thousand yeares and Doctor Feild saith ●ichfield l. 4. c ●9 § 19 ●ield l. 5. c. 30 that all the worthy fathers and Bishops of the Church perswaded themselves that they owed all duty unto their Kings though they were Heretiques and Infidells and the Homilies of the Church of England allowed by authority do plainely and peremptorily condemne all Subjects warring against their King for Rebells and Traitors that doe resist the ordinance of God and procure unto themselves damnation and truly I beleeve most of their own consciences tell them so they that think otherwise I would have them to consider that if they were at a banquet where twenty should averre such a dish to be full of poyson for every one that would warrant it good would'st thou venture to eate it and hazard thy life in such a case O then consider what it is to hazard thy soule upon the like termes So you see the justnesse of the warre on the Parliament side But 1. On the Kings side it cannot be denied but his cause is most just for his owne defence for the maintenance of the true Protestant Religion that is established by our Lawes and for the rights of the Church and the just liberties and property of all his loyall Subjects this he testifieth in all his Declarations and this we know in our owne consciences to be true and therefore 2. As His Majestie professeth so we beleeve him that he never intended otherwise by this warre but to protect us and our Religion and to maintaine his owne just and unquestionable rights which these Rebells would