Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	earl_n	henry_n	son_n	52,581	5	5.5730	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27494	Clavi trabales, or, Nailes fastned by some great masters of assemblyes confirming the Kings supremacy, the subjects duty, church government by bishops ... : unto which is added a sermon of regal power, and the novelty of the doctrine of resistance : also a preface by the right Reverend Father in God, the Lord Bishop of Lincolne / published by Nicholas Bernard ...	Bernard, Nicholas, d. 1661.	1661 (1661)	Wing B2007; ESTC R4475	99,985	198

descents especially seeing Rome hath little else to alledge for this preferment but only that St. Peter was crucifyed in it which was a slender reason to move the Apostle so to respect it Seeing therefore the grounds of this great claime of the Bishop of Rome appear to be so vain and frivolous I may safely conclude that he ought to have no Ecclesiastical or Spiritual Authority within this Realme which is the principal point contained in the Second part of the Oath King JAMES His Gracious Letter of Thanks to the Primate for his Speech JAMES R. RIght Reverend Father in God and Right Trusty and well beloved Counsellor We greet you well you have not deceived Our expectation nor the gracious opinion We ever conceived both of Your Abilities in learning and of your Faithfulness to Us and Our Service Whereof as We have received sundry Testimonies both from Our precedent Deputys as likewise from Our Right Trusty and well-beloved Cousin and Counsellor the Viscount Falkland Our present Deputy of that Realm so have We now of late in one particular had a farther Evidence of your Duty and Affection well expressed by your late carriage in Our Castle-Chamber there at the censure of those disobedient Magistrates who refused to take the Oath of Supremacy wherein your zeale to the maintenance of Our just and lawfull Power defended with so much Learning and Reason deserves Our Princely and Gracious Thanks which We do by this Our Letter unto you and so bid you farewel Given under Our Signet at Our Court at White-Hall the Eleventh of January 1622. In the Twentieth Year of Our Reign of Great Brittain France and Ireland To the Right Reverend Father in God and Our Right Trusty and Well-Beloved Councellor The Bishop of Meath A SPEECH delivered by the Lord PRIMATE USHER before the Lord Deputy and the great Assembly at His Majesties Castle in DUBLIN April the last 1627. MY LORD THe Resolution of these Gentlemen in denying to contribute unto the supplying of the Army sent hither for their defence doth put me in mind of the Philosophers observation That such as have respect unto a few things are easily misled the present pressure which they sustain by the imposition of the Soldiers and the desire they have to be eased of that Burthen doth so wholly possess their minds that they have only an eye to the freeing of themselves from that Incumbrance without looking at all to the Desolations that are like to come upon them by a long and heavy War which the having of an Army in readiness might be a means to have prevented The lamentable effects of our last Wars in this Kingdom doth yet freshly stick in our Memories Neither can we so soon forget the depopulation of our land when besides the Combustions of War the extremity of Famine grew so great that the very women in some places by the way side have surprised the men that rode by to feed themselves with the flesh of the horse or the rider and that now again here is a storm towards wheresoever it will light every wise man will easily foresee which if we be not carefull to meet with in time our State may prove irrecoverable when it will be too late to think of Had I wift The dangers that now threaten us are partly from abroad and partly from home Abroad we are now at odds with two of the most Potent Princes in Christendom and to both which in former times the discontented persons in this Country have had recourse proffering the Kingdom it self unto them if they would undertake the conquest of it For it is not unknown unto them that look into the search of those things that in the days of King Henry the Eighth the Earl of Desmond made such an offer of this Kingdom to the French King the instrument whereof yet remain's upon record in the Court at Paris and the Bishop of Rome afterwards transferred the Title of all our Kingdoms unto Charles the Fifth which by new Grants was confirmed unto his Son Phillip in the time of Queen Elizabeth with a resolution to settle this Crown upon the Spanish Infanta which Donations of the Popes howsoever in themselves they are of no value yet will they serve for a fair colour to a potent Pretender who is able to supply by the Power of the Sword whatsoever therein may be thought defective Hereunto may we adde that of late in Spain at the very same time when the Treaty of the Match was in hand there was a Book published with great approbation there by one of this Countrey Birth Phillip O Sullevan wherein the Spaniard is taught that the ready way to establish his Monarchy for that is the only thing he mainly aimeth at and is plainly there confessed is first to set upon Ireland which being quikcly obtain'd the Conquest of Scotland first of England next then of the Low-Countreys is foretold with great facility will follow after Neither have we more cause in this Regard to be afraid of a Forreign Invasion than to be jealous of a Domestick Rebellion where lest I be mistaken as your Lordships have been lately I must of necessity put a difference betwixt the Inhabitants of this Nation some of them are descended of the Race of the antient English or otherwise hold their Estates from the Crown and have possessions of their own to stick unto who easily may be trusted against a Forreign Invader although they differ from the State in matter of Religion for proof of which fidelity in this kind I need go no further than the late Wars in the time of the Earl of Tyrone wherein they were assaulted with as powerfull temptations to move them from their Loyalty as possibly hereafter can be presented unto them for at that time not only the King of Spain did confederate himself with the Rebels and landed his forces here for their assistance but the Bishop of Rome also with his Breves and Bulls solicited our Nobility and Gentry to revolt from their obedience to the Queen Declaring that the English did fight against the Catholick Religion and ought to be oppugned as much as the Turks imparting the same Favours to such as should set upon them that he doth unto such as fight against the Turk and finally promising unto them that the God of peace would tread down their enemys under their feet speedily and yet for all the Popes Promises and Threatnings which were also seconded by a Declaratian of the Divines of Salamanca and Valledolid not only the Lords and Gentlemen did constantly continue their Allegiance unto the Queen but also were encouraged so to do by the Priests of the Pale that were of the Popish Profession who were therefore vehemently taxed by the Traytor O Sullevan for exhorting them to follow the Queens side which he is pleas'd to term Insanam venenosam Doctrinam Tartareum dogma A mad and venemous Doctrine and a hellish opinion but besides these

mediorollere c. surely much less may this be in cases of less consequence which do not touch upon the foundation but are only circumstantials The ancient Christians held not these things worthy of blood but submitted to them after St. Pauls example in the like And now 't is high time to apply my self to the consideration of that horrid Fact which as fruit sprung from those deadly seeds of Doctrine we lament this day This was the day when out of pretence of relieving the Mother as they call the Common-wealth children destroyed the Father and so at once both The Casuists say Si filius patrem in ultionem matris occidat haec pietas erit scelus but for a Son to slay both Parents at once is a Monster indeed This was the black work of this day rather to be trembled at the thought of then uttered when the most wise pious prudent meek mercifull King was put to death by pefidious sons of Belial faithless and merciless men And this not in the dark but in the face of the Sun at his own gates a thing unparalleld in any Story That which hitherto hath been urged is from what the ancient Church abhorred even to a Heretick a Persecutor a Heathen how much then is this cruelty and hypocrisie to be loathed when exercised against the life and soveraignty of a pious orthodox just and Christian Prince not only to a dreadfull Rebellion but a bloody murther All history shews that Rebellion hath ever in conclusion been the ruine of the Authors take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text as some render it poenam judicium i. e. for some corporal vengeance from God or man here That known speech of Rodolphus to those that were about him when he was nigh unto death after his taking up arms against his Master the Emperor is worthy to be remembred See ye my right hand maimed by a wound with this I sware to my Lord Henry the Emperor that I would doe him no hurt nor treacherously entrap him in his dignity but the Apostolick Command or that of the Pope hath enduced me to it that as a perjured person I have usurped an honor not due unto me Ye see in that very hand with which I violated my oath I have received my mortall wound let them look to it who have invited us to what a condition they have brought us even to the very hazard of everlasting damnation according to the Text ipsi sibi damnationem acquirunt I shall conclude with that sentence of St. Jude and St. Peter cap. 2. upon the like then which ye have not a more full execration in the whole Bible These are they that despise dominion and are so presumptuous as to speak evil of dignities i e. Kings and Princes Wo unto them for they have gone in the way of Cain and ran greedily after the error of Baalam and perished in the gain-saying of Core these are spots in your feasts clouds without water trees without fruit withered plucked up by the roots raging waves of the sea foaming out their own shame wandring stars to whom is reserved the blackness of darkness for ever Let us all say Amen to that which fell from a Royal pen King James of ever happy memory in his maledictus qui maledicit uncto Domini pereatque interitu Core qui peceavit in contradictione Core Let him be accursed that shall curse the Lords annointed and let him perish with the perishing of Corah who hath sined in the gain-saying of Korah And let us earnestly pray for the safety of the Kings Majesty according to that of the Christians for the Emperour in Tertullian Det Deus illi vitam exercitus fortes Senatum fidelem populum probum orbem quietum i. e. God give him a long life a secure Empire a safe house valiant forces a faithfull Councell loyall people and a quiet State c. even for his sake who is King of Kings and Lord of Lords to whom with the Father and holy Spirit be all honor and glory now and for ever Amen The late Lord Primate USHER'S Judgment and Practice in point of Loyalty Episcopacy Liturgy and Ecclesiasticall Constitutions of the Church of England THe various interpretations which have been made of the Judgement and Practice of this most Eminent Prelate in these particulars and the mis-applications the eupon pread by some of different Judgments to his great prejudice hath occasioned this brief vindication of him by declaring my own knowledge therein as followeth 1. His Judgement and Practise in point of Loyalty For his Judgement it hath been most fully manifested by a most learned Treatise lately published of the Power of the Prince and 〈◊〉 of the Subject the writing of which was thus occasioned About the beginning of those unhappy Commotions in Scotland 1639. Sir George Radoleife desired me very earnestly to let him know what the Lord Primats Judgment was of them and not being contented with my verball assurance of it desired to have it more punctually under my hand which I had no sooner communicated to the Lord Primate but hereadily and instantly dictated unto me his sentence upon them which was accordingly returned for which I had a letter of very great thanks Now as soon as the Primate came to Dublin the Earl of Strafford then Lord Deputy of Ireland desired him to declare his Judgment publiquely concerning those Commotions which he forthwith did at Christ-Church Dublin before the State in two Sermons to all mens satisfactions from this Text Eccles. 7. 2. I councel thee to keep the Kings commandement and that because of the Oath of God After this the Lord Deputy besides his own desire signified unto him that it would be acceptable to his late Majesty of ever blessed memory that he should either print his Sermons or write a Treatise of the like Subject the latter of which he made choice of And having with much labour and industry finisht it and caused it to be fairly transcribed he came over with it into England with an intention to commit it to the Presse as hath been declared by the learned and Reverend Father in God the Lord Bishop of Lincoln in his Preface to that Treatise To which give me leave to add That his Judgement was alwayes the same and so declared by him upon all occasions since I had the happynesse to be known to him As annually upon the Kings Inauguration day which was constantly observed by him at Drogheda with great Solemnity and occasionly in some learned Sermons preacht by him at the opening of two Parliaments And especially upon the first solemnity for his present Majesties Birth day anno 1630. at Dublin being sent for of purpose by the State then to preach which he did upon this Text Psalm 45. 26. Instead of thy Fathers shall be thy children whom thou mayest make Princes in all the Earth But most fully in those two Speeches of his herewith

p. 114. l. 3. dele the. l. 20. r. are l. 30. dele p. 115. l. 24. r. they p. 116. l. 19. r. of this mind l. ult dele ut p. 117. l. r. degrees p. 122. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 128. l. 6. r. Scythia p. 130. l. 26. r. These p. 132. l. 26. r. pam l. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In marg p. 134. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 150. l. 12 dele 2. p. 147. l. 2. r. Christi REcensui Librum cui Titulus CLAVI TRABALES Imprimatur Tertio Nonas Sext. 1661. MA. FRANCK S. T. P. Reverendo in Christo Patri Episcopo Londinesi à Sacris Domesticis A SPEECH Delivered in the CASTLE-CHAMBER at DUBLIN 22. of November Anno 1622. At the Censuring of some Officers who refused to take the Oath of Supremacy By the late Lord Primate Usher then Bishop of Meath WHat the danger of the Law is for refusing this Oath hath been sufficiently opened by my Lords the Judges and the quality and quantity of that Offence hath been agravated to the full by those that have spoken after them The part which is most proper for me to deal in is the information of the Conscience touching the Truth and Equity of the matters contained in the Oath which I also have made choice the rather to insist upon because both the form of the Oath it self requireth herein a full resolution of the Conscience as appeareth by those words in the very beginning thereof I do utterly testifie and declare in my Conscience c. And the Persons that stand here to be censured for refusing the same have alledged-nothing in their own defence but only the simple Plea of Ignorance That this point therefore may be cleered and all needless Scruples removed out of mens minds Two maine Branches there be of this Oath which require special Consideration The one Positive acknowledging the Supremacy of the Government of these Realms in all Causes whatsoever to rest in the the Kings Highness only the other Negative renouncing all Jurisdictions and Authorities of any Forraigne Prince or Prelate within His Majesties Dominions For the better understanding of the former we are in the first place to call unto our remembrance that Exhortation of St. Peter Submit your selves unto every Ordinance of Man for the Lords sake whether it be unto the King as having the Preheminence or unto Governors as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well By this we are taught to respect the King not as the only Gove nor of his Dominions Simply for we see there be other Governors placed under him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as him that excelleth and hath the preheminence over the rest that is to say according to the Tenure of the Oath as him that is the only Supream Governor of his Realms Upon which ground we may safely build this conclusion that whatsoever Power is inetdent unto the King by vertue of his place must be acknowledged to be in him Supream there being nothing so contrary to the nature of Soveraignty as to have another Superior power to over-rule it Qui Rexest Regem Maxime non habeat In the second place we are to consider that God for the better setling of Piety and Honesty among men and the repressing of Prophaneness and other Vices hath establisted two distinct powers upon earth the one of the Keys committed to the Church the other of the Sword committed to the Civil Magistrate That of the Keys is ordained to work upon the Inner man having immediate Relation to the remitting or retaining of sins That of the Sword is appointed to work upon the outward man yielding Protection to the obedient and inflicting external punishment upon the Rebellious and Disobedient By the former the spiritual Officers of the Church of Christ are enabled to govern well to speak and exhort and rebuke with all authority to loose such as are penitent to commit others unto the Lords Prison until their amendment or to bind them over unto the Judgment of the great Day if they shall persist in their wilfulness and obstinacie By the other Princes have an imperious power assigned by God unto them for the defence of such as do well and executing revenge and wrath upon such as do evil whether by death or banishment or confiscation of Goods or Imprisonment according to the quality of the offence When St. Peter that had the Keys committed unto him made bold to draw the Sword he was commanded to put it up as a weapon that he had no authority to meddle withall and on the other side when Uzziah the King would venture upon the Execution of the Priests office it was said unto him It pertaineth not unto thee Uzziah to burn incense unto the Lord but to the Priests the Sons of Aaron that are consecrated to burn Incense Let this therefore be our second conclusion that the Power of the Sword and of the Keys are two distinct ordinances of God and that the Prince hath no more authority to enter upon the execution of any part of the Priests function then the Priest hath to intrude upon an● part of the office of the Prince In the third place we are to observe that the power of the Civil Sword the Supreame managing whereof belongeth to the King alone is not to be restrained unto temporal causes only but is by Gods ordinance to be extended likewise unto all Spiritual and Ecclesiastical Things and Causes That as the Spiritual Rulers of the Church do exercise their kind of Government in bringing men unto obedience not of the duties of the first Table alone which concerneth Piety and the Religious Service which man is bound to perform unto his Creator But also of the second which respecteth moral honesty and the Offices that man doth owe unto man So the Civil Magistrate is to use his Authority also in redressing the abuses committed against the first Table as well as against the Second that is to say as well in punishing of an Heretick or an Idolater or a Blasphemer as of a Thief or a Murtherer or a Traytor and in providing by all good means that such as live under his Government may lead a quiet and peaceable life in all Piety and Honesty And how soever by this means we make both Prince and Priest to be in their several places custodes utriusque Tabulae Keepers of both Gods Tables yet do we not hereby any way confound both of their Offices together for though the matter wherein their government is exercised may be the same yet is the form and manner of governing them alwayes different the one reaching to the outward man only the other to the Inward the one binding or loosing the soul the

of condition that may seem unequal unto any side and to refer unto his own sacred breast how fat he will be pleased to extend or abridge his Favours of whose Lenity in forbearing the executing of the Statute our Recusants have found such experience that they cannot expect a greater liberty by giving any thing that is demanded then now already they do freely enjoy As for the fear that this voluntary contribution may in time be made a matter of Necessity and imposed as a perpetual charge upon posterity it may easily be holpen with such a clause as we find added in the grant of an ayde made by the Popes Council An 11. H. 3. out of the Ecclesiastical Profits of this Land Quod non debet trahi in confuetudinem of which kinds of Grants many other Examples of later memory might be produced and as for the proportion of the sum which you thought to be so great in the former proposition it is my Lords desire that you should signifie unto him what you think you are well able to bear and what your selves will be content voluntarily to proffer To alledge as you have done that you are not able to bear so great a charge as was demanded may stand with some reason but to plead an unability to give any thing at all is neither agreeable to reason or duty You say you are ready to serve the King as your Ancestors did heretofore with your bodys and lives as if the supply of the Kings wants with monys were a thing unknown to our Fore-fathers But if you will search the Pipe-Rolls you shall finde the names of those who contributed to King Henry the third for a matter that did less concern the Subjects of this Kingdom then the help that is now demanded namely for the marrying of his Sister to the Emperor In the Records of the same King kept in England we finde his Letters Patents directed hither into Ireland for levying of money to help to pay his debts unto Lewis the Son of the King of France In the Rolls of Gasconie we finde the like Letter directed by King Edward the Second unto the Gentlemen and Merchants of Ireland of whose names there is a List there set down to give him ayd in his Expedition into Aquitain and for defence of his Land which is now the thing in question We finde an Ordinance likewise made in the time of Edward the Third for the personall taking of them that lived in England and held Lands and Tenements in Ireland Nay in this Case you must give me leave as a Divine to tell you plainly that to supply the King with means for the necessary defence of your Country is not a thing left to your own discretion either to doe or not to doe but a matter of duty which in conscience you stand bound to perform The Apostle Rom. 13. having affirmed that we must be subject to the higher powers not only for wrath but for Conscience sake adds this as a reason to confirm it for for this cause you pay Tribute also as if the denying of such payment could not stand with conscionable Subjection thereupon he inferrres this conclusion Render therefore unto all their due tribute to whom tribute custome to whom custome is due Agreeable to that known lesson which he had learned of our Saviour Render unto Caesar the things which are Caesars and unto God the things which are Gods Where you may observe that as to with-hold from God the things which are Gods man is said to be a Robber of God whereof he himself thus complaineth in case of subtracting of Tythes Oblations So to deny a supply to Caesar of such means as are necessary for the support of his Kingdom can be accounted no less then a Robbing of him of that which is his due which I wish you seriously to ponder and to think better of yielding somthing to this present Necessity that we may not return from you an undutifull answer which may justly be displeasing to his Majesty ROM 13. 2. Whosoever resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves Damnation THe former Chapter may be called the Apostles Ethicks this his Politicks in the former he had taught them their dutys one to another in this towards the Magistrate And for this subject De officio subditorum both St. Peter and this our Apostle are very often and copious upon not only in this Epistle but in divers others inculcating it as his last words to Timothy and Titus chargeing them to teach it to the generation succeeding 1 Tim. 2. 1. 3. 1. And a some Expositors conceive one Cause to be the Rumor then falsly raised upon the Apostles as if they had been Seditious Innovators of the Roman Laws and the Kingdom of Christ preached by them tended to the absolving Subjects from their obedience to any other Whose mouths he here stops in shewing that the laws of Christ were not induced for the overturning the Civil but confirming not abolishing but establishing and making them the more sacred Abhorring those tumultuous spirits who under pretext of Religion and Christian liberty run into Rebellion as if there could be no perfect service of Christ nisi excusso terrenae potestatis jugo without casting off the yoak of earthly power In the text it self he exhorts to a Loyall subjection from these two principall Arguments First from the Originall of Regall Power ordained of God Secondly the Penalty of resisting it threatned as from God himself They shall receive to themselves damnation Every word in the Text hath its Emphosis Whosoever See how he commands a subjection without exception as in the former verse Let every Soul Omnis Anima si Apostolus sis si Evangelista si Prepheta sive quisquis tandem fueris as S. Chrysostom upon the place Resisteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies how all preparative Ordering of forces Risings to that end as the Syriack renders it qui insurgit are condemned as a violation of Gods Ordinance not only an actuall resistance by open force in the field commonly called Rebellion like that of Absolom against David Jeroboam against Rehoboam but all secret undermining of a Prince by fraud and falsehood tending to it The Power 'T is observable the Apostle rather mentions the power then the person armed with it to teach us we should not so much mind the worth of the person as the authority it self he bears We acknowledge that sacred Apothegme of the Apostle Acts 5. 29. 't is better to obey God then man but both may be at once obeyed God actively and the Magistrate passively as the Apostles themselves then did The Ordinance of God As if Rebellion were Giant-like a waging of war with God himself as St. Chrysostome hath it which fully checks that proud conceit of some viz. that being made heirs of God they are no longer to be made