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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	father_n	king_n	servant_n	3,226	4	6.7708	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

us when either for the proofe of our sidelity or the scourging of our sinnes by cruell Tyrants for the healing of our dying and perishing soules he punisheth us then when he heapeth his blessings upon us by most meeke and clement Princes for the comfort and consolation of this present life Neither may we thinke that by this sufferance of God the worse part can take away the better or that the Devill by this means shall be able to overthrow the Church of Christ against which the gates of hell shall never be able to prevail because hee doth not cast his vessel into the furnace of tribulation Vtfrangatur sed ut conquatur and as the Goldsmith doth not cast his gold into the fire to consume it but to purge it so God never did Why God punisheth his servants nor ever will in the greatest persecutions deliver up his inheritance as a prey unto the Tyrants teeth nor submit his people unto the hands of their adversaries that they might be oppressed to destruction but onely that they might be pressed and reduced to amendment or delivered from their miseries to salvation And therefore when the Saints of God lye under the hands of a cruell Tyrant The best means to escape our punishments Christ hath prescribed them farre better meanes both for his glory and their owne comfort to escape his tyranny then by resisting his power And these meanes I finde to be amendment to life teares for our sinnes prayers to God Theodor. Orat. 7. de Providentia flight from them and patience to suffer when we cannot escape For so Theodoret saith as often as Tyrants fit at the sterne of the Common-wealth or cruell masters doe rule over us the wrath of God is to be pacified and the mitigation of these miseries is to be sought for by earnest prayers and serious amendment of our lives And Christ when he was sought to be murdred by Herod fled into Egypt and he adviseth us When we are persecuted in one Citie to flee into another and when by flight we cannot escape then as the Martyrs and godly Confessors did so must we doe either mollifie the Tyrants by our humble prayers Ambrusius in Orat. contra Auxent tom 5. Ep. 32. similia habet or offer up our soules to God by true pattence For so Saint Ambrose saith I have not learnrd to resist but I can grieve and weepe and sigh and against the weapons of the Souldiers and the Gothes my teares and my prayers are my weapons otherwise neither ought I neither can I resist Basilius ut est apud Lonicerum in Theatro Historico pag. 154. And Saint Basil saith I will not betray my faith for feare of the losse of my goods or of banishment or of death it selfe for I have no wealth besides a torne garment and a few books I remaine on earth as one that is alwayes going away and my feeble body shall overcome all sence of paine and torments Vná acceptâ plagà when I shall receive but one stroke And Saint Chrysostrme Chrysost in Epist ad Cyriacum when he was driven from Constantinople said unto himselfe if the Empresse will banish me let her banish me for the earth is the Lords and the fulnesse of it If she cut me in pieces let her cut me Esayas suffered the same punishment If she will have me throwne into the Sea I will remember Ionas If she will throw me into the siery furnace the three Children suffered the like doome If she will cast me to wilde beasts let her doe it I shall call to minde how Daniel was cast into the Lyons den If she will stone me to death let her stone me I have Steven the Protomartyr my companion If she will take away my head let her take it I have Iohn Baptist for my fellow If she will take away my goods and substance let her take it for I came naked out of my mothers wombe and naked shall I returne againe Bernard Epist 221. And Saint Bernard saith whatsoever it pleaseth you to do concerning your Kingdome your Crowne and your Soule we that are the children of the Church cannot any wayes dissemble the injuries and contempt of our mother and therefore truely we will stand and fight unto death if needs be for our mother but with those weapons wherewith we may lawfully doe not with swords speares and shields but with our prayers and teares to God And it would be too tedious for me to set down all that I might collect of this kinde most excellent sayings of those worthy men which never hoped for any glory in the Kingdome of Heaven but by suffering patiently in the Kingdom of the Earth and when they could did faithfully discharge the duties of their places and when they could not did willingly undergoe the bitternesse of death and were alwayes faithfull both to their good God and their evill Kings to God rather by suffering Martyrdome then offend his Majesty and to their Kings not in committing that evill which they commanded but in suffering that punishment which they inflicted upon them 2. As no private men 2. Not the Nobility or Peeres Calvin Instit l. 4. c. 20 §. 31. Beza in confess c. 5. p. 171. Autor vindic q. 3. pag. 203. Althus de poli c. 14. pag. 142. 161. Danaeus depolit Christiana l. 6. c. 3. p. 413. 1. Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what ranke or condition soever they be so neither Magistratus populares the peoples Magistrates as some terme them nor Iunius Brutus his Optimates regni the prime Noblemen of the Kingdome nor Althusius his Ephori the Kings assistants in the government of the people nor his great Councell of Estate nor any other kinde calling or degree of men may any wayes resist or at any time rebell for any cause or colour whatsoever against their lawfull Kings and supreame Governours 1. Because they are not as Althusius doth most falsly suggest Magistratu summo superiores but they are inferiours to the supreame and chiefe Magistrate otherwise how can hee be Summus if he be not Supremus or how can Saint Peter call the King supereminent 1 Pet. 2.23 if the inferiour Magistrates be superiours unto him and it is Contra ordinem justitiae contrary to the rules of justice as I told you before out of Aquinas that the inferiours should rise up against the superiour which hath the rule and command over them as the husband hath over the wife The inferiour should never rise against his superiour Optat. de schis Donat. l. 3. p. 85 the father over the sonne the Lord over his servants and the King over his subjects and therefore Iezabel might truely say Had Zimri peace which slew his Master And I may as truly say of these men as Optatus saith of the Donatists when as none is above the King or the Emperour but onely God which made him Emperour while the inferiour

the King when with all their might and maine they strive to take away his power to pull the sword out of his hand and to throw his Crowne down to the dust which is so strange a kinde of equivocation as might well move men with Pilate to aske what is truth which we can never understand if any of these things can be true which as one saith most truely is one of the absurdest gulleries that ever was put upon any Nation The tale of an Anabaptist much like that Anabaptist which I knew that beat his wife almost to death and said he beat not her but that evill spirit that was in her Therefore the Lord hateth this abhominable sinne because it is unpossible the people should be so soon drawn into rebellion if they did not credit these defamations But the wise man tells us that Stultus credit omni verbo therefore no wise man will beleeve those false and wicked slanders that such malicius Rebels doe spread abroad against their King Prince or Priest or any other Governour of Gods people 8. After they had thus slandered these good men they fell to open rayling against them 8 Rayling as you may see Numb 16.13 14. for now they had eaten shame and drunke after it and therefore they cared not what they sayd and so now we finde how the Rebels deale with our King and with our Bishops too with our Moses and with our Aaron for here in Ireland they rebell against their Soveraigne because he is no Papist and will not countenance the Papists as they desire And in England they rayle at him and rebell against him because they say hee is a Papist and doth connive at Popery and hath a designe to bring in Popery into the Kingdome which is as slat a lye as the father of lyes hath ever invented So the Bishops here are driven out of all as my selfe am expelled aedibus sedibus and left destitute of all reliefe because we are no Papists but doe both preach add write against their errors as much as any and more learnedly then many others And in England we are persecuted and driven to flie from place to place or to take our place in a hard prison as my selfe have beene often forced to flie and to wander in the cold and dark long nights because we are Papists and so Popishly given good God what shall we doe whither shall we goe or what shall we say for Nusquam tutae fides nec hospes ab hospite tutus We cannot confide in the confiders to whom we are become malignant enemies for speaking truth noither dare we trust in the followers of the publique faith nor in the professors of the Catholique faith whereof men maliciously rejecting their godly Bishops rebelliously fighting against their lawfull King and wortally wounding their owne soules have made a shipwracke But If they called the Master of the house Beelzebub if they said he was a glutton and a drunkard what wonder if they say these things of us and if Christ the King of Kings was crucified betwixt two Theeves what marvell if this servant of Christ our King be thus pressed opposed and abused betwixt two rebellious factions and when we see our Saviour and our King thus handled it is lesse strange to finde the Bishops and the Priests persecuted and crucified betwixt two hereticall and tyrannicall parties Well Jerusalem Jerusalem that killest the Prophets and stonest them that are sent unto thee take heed lest the King of peace shall say unto thee Verily thou shalt see me no more till thou sayest Blessed is he that commeth in the name of the Lord. 9. When they were growne thus impudent 9. Disobedience from bad to worse both over shooes and over bootes then disobedience must needs follow and therefore now putting on their brazen foreheads they tell Moses plainly We will not come to thee wee will doe nothing that thou willest but will crosse thee in all that thou intendest this is our most peremtory resolution And so we see that Nemo repente fit pessimus but the wicked grow worse and worse first you must lend then you must give if not we will take or if you deny your goods we will have your bodies so at first what soever we doe it is for the King and because this is so palpable a mockery that as every man knoweth that they fight against the Earle of Essex and his Army doe warre against the Parliament so they that fight against the Kings Army do as certainly warre against the King then we grow so impudent as to justifie any rebellion against our King as in England Goodwin and that seditious Pamphleter in opening the glorious name of the Lord of Host doe but a little lesse for which application of Gods glorious name and abusing the holy Scriptures to such abominable transgression of Gods holy Precepts to instigate the subjects to warre against their Soveraigne and to involue a whole Kingdome into a detestable distraction I doe much admire that they are not apprehended and transferred to the Kings Bench Barre to be there arraigned and condemned to be punished according to their deserts 10. 10. Rebellion See the place Joshua 1.16 17 18. When these Rebels had proceeded thus farre then contrary to the loyall obedience which they owed unto their Prince and which the people promise unto Joshua They ascended to the height of odious rebellion which may not unfitly be called Monstrum borendum informe ingens cui lumen ademptum and is as Thucydides saith all kinde of evill Et qui facit pecatum non facit sed ipse totus est peccatum and therefore Samuel saith that Rebellion is as the sinne of Witchcraft when men doe confederate to give their soules unto the Devell for now these Rebells are ready to take armes against Moses and they had reduced all civill order to confused paritie deposed and destroyed their Governours if the Governour of all the world by whom Kings doe reigne and who hath promised to defend them had not prevented the same from Heaven And the reason why they did all this The reason of their rebellion and proceeded thus far against Moses and Aaron is intimated in the words of my Text AEmulati sunt because they would emulate or imulate Moses that is to play the Moses or play the Kings and play the part of the chiefe Priest themselves for this is certaine that none will envy murmure at slander and disobey his King so farre as to make any open rebellion against him but they that in some sort would rule and be Kings themselves especially when they shall seeke so farre to debilitate their Prince as that hee shall be no wayes able to make resistance for they thinke if Treason prosper 't is no Treason what 's the reason if it prosper who dares call it Treason and none would disobey their Bishops or chiefe Priests but they that would and cannot be Bishops

TO THE KINGS MOST EXCELLENT MAJESTIE Most Gracious Soveraigne I Have beene long ashamed to see the Aegyptian loacusts the emissaries of Apollyon and the sonnes of perdition under the name of Christ so much to abuse His sacred truth as to send forth so impudently and most ignorantly such lying Pamphlets so stuffed with Treason to animate Rebellion and to poyson the dutifull affections and the obliged loyalty of your Majesties seduced Subjects and seeing we ought not to be sleeping when the Traytors are betraying our Master I have been not a little grieved to see so many able men the faithfull servants of Christ In publicos hostes quilibet homo miles and most loyall to Your Majesty either over-awed with fear or distempered with their calamities or I know not for what els to be so long silent from publishing the necessity of obedience and the abomination of Rebellion in this time of need when the tongue and pen of the Divine should aswell strengthen the weak hands of faithfull subjects as the sword musket of the souldier should weaken the strength of faithlesse Rebels therfore not presuming of mine ability to eqalize my brethren but as conscious of my fidelity both to God and to your Majesty as in my yonger yeers I fearlesly published The resolution of Pilate Non sine meo magno malo so in my latter age though as much perplexed and persecuted as any man driven out of all my fortunes in Ireland hunted out of my house and poore family in England and after I had been causelesly imprisoned and most barbarously handled then threatned beyond measure yet I resolvedly set forth this Tract of The Grand Rebellion and though it be plaine without curiosity Qualem decet exulis esse Yet I doe it in all truth and sincerity without any sinister aspect for my witnesse is in Heaven I had rather have all the estate I have plundred and pillaged my wife and children left desolate and destitute of all reliefe and my selfe deprived of liberty life by the Rebels for speaking truth in defence of whom myconscience knoweth to be in the right then to have al the praise and preferment that either people Parliament or Pope can heap upon me for sowing pillows under their elbows and with idle distinctions false interpretations and wicked applications of holy Writ hypocritically to flatter and most sediriously to instigate the discontented and seduced spirits and others of most desperate fortunes to rebell against the Lords annionted I presume to present the same into your sacred hands God Almighty which delivereth your Majesty from the contradiction of sinners and subdueth your people that are under You blesse protect and prosper You in all Your waies Your royall Queen and all Your Royall progeny Thus prayeth Your Majesties most loyall devored subject and most faithfully obliged servant GR. OSSORY TO THE READER CHristian Reader being here at Dublin attending the affaires of the Kingdome and seeing the manifold miseries and almost insupportable calamities of us the poore Protestants of this Kingdome and the not much lesse misfortuns that are fallen or falling upon the Rebels and perhaps upon many innocents of the Popish Natives I much deplored this most lamentable estate and sad face of things and weighing with my selfe the causes of these distresses which I find to be the Rebellion of some proud some simple and some discontented Peeres and Gentlemen fomented by those Jesuiticall and parasiticall trencher-Priests the Seminaries of all wickednesse that are amongst our people as thicke as the Anti-Episcopall and Anabaptisticall non conformist of England or Caterpillers in the Land of Egipt I lighted upon some few notes that about 25. yeares agone I had collected upon the Rebellion of Corah which I see now and never till now risen and revived out of the pit wherein those grand Rebels were swallowed and having some leisure I thought good though I had not my bookes about me which perhaps may shew me the lesse exact in some quotations to reduce them into some order and among them I have transferred not in a little out of D. O. his Anti-Paraeus yet with such explanations abreviations and translocations of them as might best fit mine own method and matter I ayme at no body in thesi but onely as a Divine I set downe the truth in hipothesi if any man be aggrieved let him blame himselfe not me for in all this I speake the truth in Christ Jesus and lye not and as I have lived so I will dye in this truth and will daily expect that death if God should deliver my life in to the Rebels hands and not rather preserve me from their mercilesse cruelty And therefore my prayer shall ever be for all that our good God would blesse us and give us obedience while we live and patience whensoever we shall be brought to suffer death and so both in life and death I rest Thy faithfull and affectionate brother GR. OSSORY The Contents of the severall Chapters in this TREATISE CHAP. I. Sheweth who these Rebels were how much they were obliged to their Governours and yet how ungratefully they rebelled against them Page 1. CHAP. II. Sheweth against whom these men rebelled that God is the giver of our Governours the severall offices of Kings and Priests how they should assist each other and how the people laboureth to destroy them both Page 8 CHAP. III. Sheweth the assured testimonies of a good and lawfull Governour their qualifications our duties to them and wherein our obedience to them consisteth Page 14 CHAP. IV. Sheweth the objection of the Rebels to justifie their Rebellion the first part of it answered that neither our compulsion to Idolatry nor any other injury or tyranny should move us to rebell Page 19 CHAP. V. Sheweth by Scripture the doctrine of the Ckurch humaine reason and the welfare of the weale publique that we ought by no meanes to rebell A threefold power of every Tyrant Three kinds of tyrannies The doubtfull and dangerous events of Warre Why many men rebell Jehu's example not to be followed Page 29 CHAP. VI. Sheweth that neither private men nor the subordinate Magistrates nor the greatest Peeres of the Kingdom may take armes and make Warre against their King Buchanans mistake discovered and the Anti-Cavalier confuted Page 39 CHAP. VII Sheweth the reasons and the examples that are alleaged to justifie Rebellion and a full answere to each of them God the immediate author of Monarchy inferiour Magistrates have no power but what is derived from the superiour and the ill successe of all rebellious resisting of our Kings Page 51 CHAP. VIII Sheweth that our Parliament hath no power to make Warre against our King Two maine Objections answered The originall of Parliaments The power of the King to call a Parliament to deny what he will and to dissolve it when he will Why our King suffereth Page 62 CHAP. IX Sheweth the unanimous consent and testimonies of many famous learned men and Martyrs

the publique good yet it is not good to do it because it can never stand with a good conscience because it is contrarie to the Commandement of God A threefold power in every Tyrant for in every Tyrant there is a threefold power and authority that doth concurre 1. Paternall 2 Conjugall 3 Herile and you know the law of God doth not permit the children to renounce their father nor which is lesse to laugh at their fathers nakednesse nor doth it suffer the wife to forsake her husband nor the servant to chastise his Lord and Master and therefore much lesse may the Subjects deprive their King from his Dominion and take from him what God hath given him or any wayes chastise him for his ill government whereof he is accomptable to God and not to them or if they might depose him or reduce him by their correction when he doth degenerate into a Tyrant yet seeing there are many kinds of Tyrannies I demand if the same reason shall serve to proceed against all kinds of tyrannie Punishment should be proportionable to the fault to the like condemnation of all tyrannous Kings and this every Sophister will deny for where the punishment is not preportionable to the fault the sentence is most unjust and the suppressours of the Tyrant doe shew the signes of a worse tyrannie and if there must be an adaequation of the punishment to the sinne I would know how they would distinguish to impose the just measure that is due to each kinde of tyranny But to leave the Rebels in this Labyrinth till they be better able to evade I say 3. Kindes or tyrannies that there are three speciall kindes of tyrannies 1. 1. Kinde Is against all humane right for his owne private commoditie to the publique losse and dammage of his Subjects as was the tyranny of Achab when he tooke away Naboths vineyard 1 Sam. 8. and of those Kings which Samuel doth describe 2. Violateth the divine Law 2. Kinde to the contumelie of the Creator as was the tyranny of Nebuchadnezzar when he would have forced the three children to adore his golden Image and of Jeroboam the sonne of Nebat that made Israel to sinne because he compelled them to goe to Dan and Bethel to adore his Calves and hindred them to goe to Hierusalem for to worship the true God 3. 3. Kinde Treadeth and trampleth under-foot both the divine and humane right to the utter overthrow of all pietie and justice as was the tyranny of Manasses Julian and others that regarded neither the worship of God nor the good of men And I doe confidently affirme that each one of these tyrannies apart or all of them coupled in one tyrant as well that which offereth violence unto God as that which bringeth calamitie and cruelty unto man ought to be suffered and not abolished antill he doth abrogate the same which alone looseth the belts of Kings and girdeth about their loynes as Job speaketh for you know the forenamed Tyrants and many more as bad or worse then they as Solomon himselfe that by his Oppression Polygamie and Idolatry had most grievously sinned both against God and man and yet all of them went on without either the diminution of their glory or the losse of their dominions These should be our patterns uulesse we have some new Revelations And Achab did most tyrannically kill Naboth and tooke away his Inheritance without Law as David did before kill Vrias a most innocent man and tooke away his Wife contrary to all Law which was death by their law to any other man and he exiled the Prophets was the death of many of them and he trampled downe the true Religion under his feete and by publique authority established the Idolatrous worship of Baal in every place and yet neither the inferiour Magistrates nor the greatest Peeres nor the consent of all the people durst presume contrary to the ordinance of God to depose or suppresse any of these tyrannous men If you alleadge Jehu Ob. I confesse indeed he did it when he conspired against Joram 2 Reg. 9. his own Lord and Master But how did he this Sol. By a power extraordinarily given him from Heaven as you may see in the 6. and 7. verses of that Chapter when the same was not permitted him by any lawes as Iezabell her self could tell him Had Zimripeace which slew his Master To whom he might have answered He breakes no Law that obeyeth the Commands of the Law-maker no more then the Israelites could be accused of Theft when they did rob the Aegyptians or Abraham of Murder if hee had killed Isaac but without this speciall command hee could not have done this extraordinary worke without sinne and therefore that which He could not doe then without the warrant of the heavenly Oracle cannot be done now by any other without the contempt of the Deitie Jebu's example not to be imitated the reproach of Majestie and aboundance of dammage to the Common-wealth And so not onely I but also Peter Martyr commenteth upon the place where he saith God stirred up and armed one onely Jehu against his Lord which fact as it is peculiar and singular so it is not to be drawne for any example for certainly if it might bee Lawsull for the people upon any pretence to expell their Kings and Governours though never so wicked and unjust from their Kingdomes and government no Kings or Princes could be safe in any place Pettus Martyr loc com class 4. loc 20. for though they should reigne never so justly and holily yet they should never satisfie the people but they would still accuse them of injustice and impietie that they might depose them And Bodinus in his Policie differeth not at all from this Divinity for he saith If the Prince be an absolute Soveraigne as are the Kings of France Spaine England Scotland Ethiopia Turkie Persia Muscovie and the like true Monarchs whose authoritie cannot be doubted and their chiese rule and governement cannot be imparted with their Subjects in this case it is not lawfull for any one apart nor for all together to conspire and attempt any thing either of fact or under the colour of right against the life or the honour of his Prince or Monarch yea though his Prince should commit all kinde of impietie and crueltie which the tongue of any man could expresse For as concerning the order of right the Subject hath no kinde of jurisdiction against his Prince from whom dependeth and proceedeth all the power and authoritie of commanding as they that rise against their King doe notwithstanding send out their warrants and commands in the Kings name and who not onely can recall all the facultie of judging and governing from his inferiour Magistrates whensoever he please Iohan Bodinus de repub l. 2. c. 5 but also being present all the power and jurisdiction of all his under Magistrates Corporations Colledges Orders