Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	people_n	shepherd_n	53	3	10.2247	5	false

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

people God is the governour and Kings are but Gods instruments Psal 77.20 for Kings are but Gods instruments and God himselfe is the ruler of his people even as the same King David sheweth saying still to God Tu deduicisti populum tuum Thou leadest thy people like sheep by the hands of Moses and Aaron God was the leader and they were but the hands by which he led them for where God hath not a hand in the government of the people it is impossible for the best and most politique heads to doe it and this Solomon knew ●ull well when God bade him aske what he should give him and he said Thou hast made me King he doth not say the people hath made me and I know not how to goe out or in that is to governe them 1 Reg. 3.7.9 therefore I pray thee give thy servant an understanding heart to judge thy people that I may discerne betweene good and bad for who is able to judge this thy so great a people that is what one man is able to governe an innumerous multitude of men Thou therefore must be the governour and I am but thine instrument and that I may be a fit instrument to doe thy worke I desire thee to give me a docible heart Wherefore O you Subjects without obedience They that reject their King reject God and you Divines without Divinity how dare you put any instruments into Gods hands and refuse nay reject the instrument that he chuseth for the performance of his owne worke to rule the people you may as well refuse God himselfe even as God saith unto Samuel They have not rejected thee 1 Sam. 8.7 but they have rejected me so you that doe rebell and cast away your King that God hath chosen as his hand to guide you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 10.16 and his instrument to governe you I pronounce it to all the world you have rebelled against God and you have cast away your God for the rule of Christ must stand infallible he that rejecteth or despiseth him that is sent rejecteth him that sent him CHAP. XII Sheweth the assistants of Kings in their government to whom the choyce of inferiour Magistrates belongeth the power of the subordinate officers neither Peeres nor Parliament can have supremacy the Sectaries chiefest argument out of Bracton answered our Lawes prove all Soveraignty to be in the King the two chiefe parts of the regall government the foure properties of a just Warre and how the Parliamentary Faction transgresse in every property 3. SEeing it is so hard and difficult a matter 3. The assistance that God alloweth unto Kings to helpe them in their government of two sorts ars artium guberuare populum the Mistresse of all Sciences and the most dangerous of all faculties to governe the people that Saturninus said truly to them that put on his Kingly ornaments they knew not what an evill it was to rule because of the many dangers that hang over the rulers heads which under the seeming shew of a Crowne of gold doe weare indeed a Crowne of thornes therefore ut rarò eminentes viros non magnis adjutoribus ad gubernandam fortunam suam usus invenies saith Paterculus as great men of a wealthy and vast estate are seldome without great counsell to assist them to governe and to dispose of that great fortune so Kings having a great charge laid upon them are not onely permitted but advised and counselled by God to have 1. Wise Counellors 1. Faithfull and wise Counsellors to direct them 2. Subordinate Magistrates to assist them in the government of the people Tacit. annal lib. 2. 1. Tacitus as I said before saith There cannot be an argument of greater wisedome in a Prince nor any thing of greater safety to the Common-wealth then for him to make choyce of a wise and religious Counsell because the most waighty labours of the Prince doe stand in need of the greatest helpes therefore Agamemnon had his Nestor and Chalcas ●●s Hali. ● ●ib 2. Augustus had Mecoenas and Agrippa two wise Counsellors to direct him in all his affaires David had Nathan Gad Achitophell and Hushai and Nebuchadnezzar had Daniel Shadrac Meshac and Abednego and so all other Kings in all Nations do chuse the wisest men that they conceive to be their Counsellors ● Subordinate Magistrates 2. For subordinate Magistrates Jethro's counsell unto Moses and Moses hearkning unto him as to a wise and faithfull Counsellor makes it plaine how necessary it is for the supreme Magistrate to chuse such assistants as may beare with him some part of the great burthen of government Thus farre it is agreed upon on all sides but the difference betwixt us and our new State-Divines consisteth in these two points A twofold difference 1. About the choice 2. About the power of these officers For 1. About the choice of inferiour Magistrates and Officers 1. We say that by the Law of nature every master hath right to chuse his owne servants this is Lex gentium ever practiced among all Nations why then should not the King make choice of his owne Counsellors and Servants they will say because he is the servant of the Common-wealth But how is that I hope none otherwise then the Minister is the servant of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 4.5 for Christ his sake and shall he therefore that is your King lose the priviledges of a common Subject Besides hath not God committed the charge of his people into the Kings hand Exod. 18. ●1 and will he not require an accompt of him of their government how then shall he give an account to God when the government is taken out of his hands and subordinate officers and servants put upon him I am sure when the 70 grand Senators of Israel the great Sanhedrim of the Jewes were to be chosen Jethro saith unto Moses Thou shalt provide out of the people able men marke I pray you thou and not the people shalt provide them neither shall you find it otherwise in any Historie Pharaoh and not his people Gen. 41.41 made Joseph ruler over all the land of Egypt Nebuchadnezzar and not his people made Daniel ruler over the whole Province of Babylon Dan. 2.48 and Darius set over his Kingdome a hundred and twenty Princes Cap. 6.1 2. and made Daniel the first of the three presidents that were over all these And what shall I say of Ahashuerus All Kings chuse their owne Officers and all other Kings Heathens Jewes or Christians that ever kept this power to chuse their owne servants Counsellors and Officers except they were infant Kings in their nonage and so not able to chuse them But you will say that our Histories tell you how Rich. 2. Ob. Edw. 2. and others of our Kings had their Officers appointed and themselves committed unto Guardians by the Parliament therefore why may not

I take it infallibly true which Suarez faith Suarez de leg l. 5. c. 17. n. 3. fol. 316. acceptationem populi non esse conditionem necessariam tributi ex vi iuris naturalis aut gentium neque ex iure communi quia obligatio pendendi tributum ita naturalis est principi per se orta ex ratione iustitiae ut non possit quis excusari propter apparentem iniustitiam vel nimium gravamen Tribute due to the King the consent of the people is not any necessary condition of tribute because the obligation of paying it is so naturall springing out of the reason of justice that none can be excused for any apparent injustice or grievance and therefore the Parliaments that are the highest representations of any Kingdome doe not contribute any right unto Kings to challenge tribute but doe determine the quota pars and to further the more equall imposing and collecting of that which is due unto Kings by naturall and originall justice as a part of that proper inheritance which is annexed unto their Crownes And therefore our Saviour doth not say give unto Caesar but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 22. the same word which S. Paul useth when he biddeth us to pay our debts and to owe nothing to any man saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. Latimer in Mat. 22.21 pay to every man that which you owe and Father Latimer saith if we deny him tribute custome subsidy tallage taxes and the like aid and support we are no better then Theeves and steale the Kings dues from him Navar. apud Suarez de legibus fol. 300. fol. 311. because the Law testifieth tributa esse maximè naturalia prae se ferre justitiam quia exiguntur de rebus propriis and Suarez saith penditur tributum adsustentationem principis ad satisfaciendum naturali obligationi in dando stipendium iustum laboranti in nostram utilitatem tribute is most naturall and iust to be paid to the King for our own good therefore Christ pleading for the right of Caesar that was a Tyrant saith not give unto him quia petit because he demands it but pay unto him quae illius sunt the things that are his and are due unto him even as due as the hirelings wages which we are commanded not to detaine for one night Deut. 24.15 because this is a part of that reward and wages which God alloweth him for all his pains and cares that he takes to see Iustice administred in the time of Peace and to protect us from our enimies in the time of Warre which makes the life of Kings to be but a kind of splendid misery wearing may times with Christ a Crowne of Thornes a Crowne full of cares while we lap our heads in beds of downe and therefore it is not only undutifulnesse to deny him or unthankefulnesse not to requite the great good that he doth unto us but it is also a great iniustice especially if we consider that as Ocham saith Qui est Dominus aliquarum personarum est Dominus rerum ad easdem personas spectantium omnia quae sunt in regno sunt regis quoad potestatem utendi eis pro bono communi Ocha tract 2. l. 2. c. 22. 25. to detaine that right from him which God commands us to pay unto him and that indeed for our own good as Menenius Agrippa most wittily shewed unto he People of Rome when they murmured mutined for these axes that whatsoever the stomack received either from the ●and or mouth it was all for the benefit of the whole body so whatsoever the King receiveth from the People it is for the ●enefit of the people and it is like the waters that the Sea recei●eth from the Rivers which is visibly seen passing into the O●ean but invisibly runneth through the veines of the earth into ●he rivers againe so doth all that the King receiveth from the People returne some way or other unto the People again And there be sixe speciall reasons why or to what end we should pay these dues unto the King Six reasons for which we pay Tribute unto the King 1. For the Honour of His Majesty 2. For the security of His Person 3. For the protection of his Kingdome 4. For the succour of His confederates 5. For the securing of our 1. Goods 2. Estates 3. Lives 6. For the propagating of the Gospell and defence of our Religion But for the further clearing of this poynt you must know that every just and Lawfull tribute must have these three essentiall conditions that are proprietates constitutivae Three conditions of every lawfull Tribute 1. Legitima potestas that is the Kings power to require it 2. Iusta causa an urgent necessity or need of it 3. Debita portio a due proportion according to the Kings necessities and the peoples abilities that he be not left in need nor the people overcharged For As the Subjects are thus bound to supply the necessities of their King so the King is not to over-charge his Subiects for the King should be the Sheapheard of his People as David calls himselfe and Homer tearmeth all good Kings and not the devourer of his people Kings should not overcharge their Subjects as Achilles calleth Agamemnon for the unreasonable taxes that he laid upon them therefore good Kings have been very sparing in this poynt for Darius inquiring of the governours of his Provinces whether the tributes imposed upon them were not too excessive and they answering that they thought them very moderate he commanded that they should raise but the one half thereof A worthy speech of Lewis 9. which had Rehoboam bin so wise to do he had not lost ten parts of his Kingdom and Lewis the ninth of France which they say was the first that raised a taxe in that Kingdome directing his Speech to his sonne Philip and causing the words to be left in his Testament which is yet to be found Registred in the chamber of accounts said be devout in the service of God have a pittifull heart towards the poore and comfort them with thy good deeds observe the good Lawes of thy Kingdome take no taxes nor benevolences of thy Subjects unlesse urgent necessity and evident commodity force thee to it and then upon a just cause and not usually if thou doest otherwise thou shalt not be accounted a King but a Tyrant and it is one of the gratious apothegmes of our late noble and never to be forgotten Soveraigne King Iames his golden apothegme Basilicon doron l. 2. p. 99. worthy to be written in letters of gold where speaking to his sonne he saith inrich not your selfe with exactions from your Subiects but think the riches of your Subiects your best treasures Arta●er said it was a great deale more seemlier for the Majesty of a King to give then to take by polling to cloath then to uncloath which belongeth to Theeves

thee out of a land that flowed with milke and hony out of those houses that were filled with all manner of store into a land of misery into houses of sorrow that are filled with wailings lamentations and woes when we see the faithfull City is become an harlot our gold drosse and our happinesse turned to continuall heavinesse But as the Rutilians considering what fruit they should reape by that miserable warre wherein they were so farre ingaged cried out at last Scilicet ut Turno contingat regia conjux Vi●gil Aeneid l. 12. Nos animae viles inhumata infletaque turba Sternamur campis we undoe our selves our wives and our children to gaine a wife for Turnus so our seduced men may say we ingage our selves to die like doggs that these rebells may live like kings who themselves sit at ease while others indure all woes and doe grow rich by making all the kingdome poore and therefore ô England quae tanta licentia ferri lugebit patria multos when as the Apostle saith 2 Tim. 3.13 evill men and seducers wax worse worse deceiving being deceived for God is not mocked but whatsoever a man soweth that shall he also reape for Gal. 6.7 though we for our sins may justly suffer these and many other more miseries we doe confesse it yet the whole world may be assured that these rebells The Rebells sure to be destr●yed the generation of vipers being but the rod of Gods fury to correct the offences of his children such seeds of wickednesse as they sow Contemptrix superum savaque avidissima cadis violenta fuit scires è sanguine natam can produce none other harvest then ruine and destruction to all these usurping kings and traytors who thinke to please God by doing good service unto the Devill and to goe to Heaven for their good intention after they are carried into Hell for their horrid Rebellion God Almighty grant them more grace and our King more care to beware of them and when God doth grant him rest with David 2 Sam. 7.1 on every side round about him to restore his Bishops and Clergy to their pristine station that when these bramble rods are burnt and these rebels fallen the King and the Bishops may still stand like Moses and Aaron to guide and governe Gods people committed to their charge And thus I have shewed thee ô man some of the sacred rights of royall Majesty granted by God in his holy Scriptures practised by Kings from the beginning of the world yielded by all nations that had none other guide but the light of nature to direct them I have also shewed thee how the people greedy of liberty and licenciousnesse have like the true children of old Adam that could not long endure the sweet yoke of his Creator strived and strugled to withdraw their necks from that subjection which their condition required and their frowardnesse necessitated to be imposed upon them and thereby have either graciously gained such love and favour from many pious and most clement Princes as for the sweetning of their well merited subjection to grant them many immunities and priviledges or have most rebelliously incroached upon these rights of Kings wresting many liberties out of the hands of government and forcibly retaining them to their owne advantage sometimes to the overthrow of the royall Government as Junius Brutus and his associates did the Kings of Rome sometimes to the diminution of the dimidium if not more then halfe his right as the Ephori did to the Kings of Lacedemon but alwayes to the great prejudice of the King and the greater mischiefe to the Common-wealth because both reason and experience hath found it alwayes true that the regall government or Monarchicall State though it might sometimes happen to prove tyrannicall is farre more acceptable unto God as being his owne prime and proper ordinance most agreeable unto nature and more profitable unto all men then either the Aristocraticall or Popular government either hath or possibly can be for as it is most true that prastat sub malo principe esse quàm sub nullo it is better to live under an ill governour then where there is no government so praestat sub uno tyranno vivere quàm sub mille it is better to be under the command of one tyrant then of a thousand as we are now under these Rebells who being not faex Romuli the worst of the Nobility but faex populi the dreggs of the people indigent Mechanicks and their Wives captivated Citizens together with the rabble of seduced Sectaries have so disloyally incroached upon the rights of our King and so rebelliously usurped the same to the utter subversion both of Church and Kingdome if God himself who hath the hearts of all Kings in his hand and turneth the same wheresoever he pleaseth had not most graciously strengthned his Majesty with a most singular and heroick resolution assisted with perfect health from the beginning of their insurrection to this very day to the admiration of his enemies and the exceeding joy and comfort of his faithfull Subjects and with the best ayde and furtherance of his chiefest Nobility of all his learned and religious Clergy his grave and honest Lawyers and the truly worthy Gentry of his whole Kingdome to withstand their most treacherous impious barbarous and I know not how to expresse the wickednesse of their most horrid attempts so thou hast before thee life and death fire and water good and evill And therefore I hope that this will move us which have our eyes open to behold the great blessings and the many almost miraculous deliverances and favours of God unto his Majesty and to consider the most horrible destruction that this warre hath brought upon us to feare God and to honour our King to hate the Rebells and to love all loyall Subjects to doe our uttermost endeavour to quench this devouring flame and to that end with hand and heart and with our fortunes and with the hazard of our lives which as our Saviour saith shall be saved if they be lost to assist his Majesty to subdue these Rebels Luk. 9.24 to reduce the Kingdome to its pristine government and the Church to her former dignity that so we may have through the mercy of God peace and plenty love and unity faith and true religion and all other happinesse remaineing with us to the comfort of our King and the glory of our God through Jesus Christ our Lord To whom with his father and the holy spirit be all honour thanks prayse and dominion for ever and ever Amen Amen Iehovae liberatoni FINIS