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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

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

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

the destroyer of my brethren neither will I sell them as the brethren of Joseph did him unto the Egyptians but I will send them if I can possible quicke to hell let those Loyall subjects that have beene unexpectedly murdered and those many many thousands that have beene plundered of all their Estates testifie to the world the love of these men unto their brethren who have felt more cruelty and barbarity and lesse charity from these holy Saints then could be expected from Jewes Turkes and Pagans 23. How they have committed the 7 deadly sins Rom. 6.23 23. Though every sinne deserves the wrath of God as the Apostle saith in generall the reward of sinne is death be it little or be it great yet because some sinnes do more provoke the wrath of God do sooner produce this deadly fruit then other sinnes the Divines have observed 7 speciall sinnes which they terme the 7 deadly sinnes and these also you may finde committed in the highest degree by these factious Rebels For 1. Their Pride Quid juvat ô homines tanto turgescere fastu Nam ut ait Comteus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pride which is an high conceit of a mans owne worth farre beyond his just deserts and therefore beleiving himselfe to be inferiour to none scornes to be subject unto any is the Father that produceth and the nurse that cherisheth all rebellion and our Parliamentary faction together with the Assembly of their Divines thinking themselves holyer then the Saints and wiser then their Brethren have therefore made this unnatarall warre to destroy us all because we will not subscribe with them to destroy both Church and State this is the fruit of pride but the punishment is to be resisted by God who throweth damnation upon their heads because they resist the ordinance of God 2. Their Covetousnesse Sacrilegia minuta puniuntur magna jam in triumphis feruntur Sence ep 87. 2. Pride cannot subsist without meanes therefore covetousnesse must support it and I shewed you before how covetous these rebels are not of any good but of our goods and of our lives that they may enjoy our lands even the lands of the Church that they may take the houses of God in possession which may prove to them like Aurum Tholosanum or as Midas gold that was the destruction of that covetous wretch 3 Their Luxury Certa quidem tantis causa est manifesta ruinis Luxuria nimi um libera facta via est Propert. eleg 11. l. 3. 3. Their luxury and lust must needs proceed from fulnesse and pride and I beleeve it is not unknowne to many how these Rebels spend their time in revelling and feasting chambering and wantonnesse which though never so secretly done by them in the night yet are they publiquely seene in the day and seene to their shame if they could be ashamed of any thing 4. How envy hath possest their soules it is almost beyond all sence to consider it they envy that any man should be King and themselves Subjects that any man should be a Bishop and themselves Priests 4. Their Envy or that any man should be rich and themselves not so wealthy therefore they will needs pull downe what themselves cannot reach unto 5. If Epicurus were now living 5. Their Gluttony and drunkennesse or Sardanapalus came to these mens feasts they might thinke themselves the teachers of sobriety and the masters of abstinency in comparison of these new gulists who make a God of their bellies and fare deliciously every day that they can get it more deliciously then Dives it is incredible to consider what they devoure in delicates and how the Sisters teachers eat more good meat and drinke better wines then the gravest Bishops 6. They are as the Psalmist saith 6. Their wrath and malice wrathfully displeased at us and I know not whether their envy at our happinesse or their wrath and anger that we doe live is the greater yet thankes be to God Vivere nos dices salvos tamen esse negamus And God I hope will preserve us still notwithstanding all their malice 7. For their sloath 7. Their Sloth I was a while musing how these factious rebels could any wayes be guilty of this lazie sinne for as the Devill is never at rest but goeth about continually like a roaring Lion seeking whom he may devoure and he saith Job 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 16.8 he compasseth the earth to and fro so these children of this world being wiser in their generation then the children of light are as diligent as their father they imagine mischiefe upon their beds and are a great deale more watchfull and more painefull to doe evill to serve the Devill to goe to Hell then the faithfull servants of God are to goe to Heaven witnesse all the victories and successes that they had by this warre in the night not by any manhood but by taking the Kings Souldiers carelesse in their beds yet notwithstanding all this diligence to doe wickednesse they are as lazie as any stuggard and as slow as the snayle to any goodnesse they are asleepe in evill and are dead in trespasses and sinnes and cannot be awakened to any service of God 24. 24. How they have grievously committed the foure crying sinnes The Scripture maketh mention of foure crying sinnes that doe continually cry to God for vengeance against the sinners Clamitat ad coelum vex sanguinis Sodomorum Vox oppressorum merces retenta laborum And they are not free from any of these For 1. How they have shed abundance of innocent bloud 1. As the Psalmist speaketh Psal 79.2 3. so they have done and the streames of bloud that since the beginning of this unnaturall warre they have most unjustly caused to be spilt and doe flow like the rivers of waters over the face of this now unhappy Land doe with Abels bloud continually cry against them and cannot chuse but pull downe vengeance upon their heads Psal 9.12 when God shall come to make inquisition for bloud and therefore though Pacem nos poscimus omnes we all cry for peace and the Kings clemency still proclaimeth pardon yet seeing it is God that maketh warres to cease and the Prophet saith how can the sword be quiet seeing the Lord hath given it a charge against Ashkelon Jer. 47.7 as the bloudy sinne of Saul upon the poore Gibeonites never left crying for vengeance untill it was expiated by bloud even by the bloud of seven of his sonnes so I feare me the much bloud that these rebels spilt and the bloud of so many innocents that they caused to be slain can never be expiated and the wrath of God appeased untill an attonement be made by bloud even a judiciarie sentence of death against some of the head rebels for it is the voyce of God that whosoever sheddeth mans bloud that is without due authority by man shall his bloud be

Parliament they being the first of the three Estates of this Kingdome to take away not some but all the Kings rights out of his hands and to make him no King indeed to take away all our goods our liberties and our lives at their pleasure and then to assure the Devill they would be faithfull unto him Holland and Bedford show'd what trust is to be given them which were thus faithlesse unto God to sweare againe and make a solemne Covenant with Hell they would never repent them of their wickednesse but continue constant in his service till they have rooted out whom they deemed to be Malignants though the King who is wise as the Angell of God that hath the Kings heart in his hand and turneth it like the rivers of waters Proverb 21.1 where he pleaseth knoweth best what to doe as God directeth him yet for mine owne part No trust to be given to lyers and perjurers 2 Sam. 20.20 16. either in peace or warre I would never trust such faithlesse perjured creatures for a straw and seeing that to spare transcendent wickednesse is to increase wickednesse and to incourage others to the like Rebellion upon the like hope of pardon if they fayled of their intention if our great Metropolis of London partake not rather of the wise spirit of the men of Abel then of the obstinacy of the men of Gibe●h and deliver not unto the King the chiefe of those rebells that rose up against him I feare that Gods wrath will not be turned away Judg. 20. but his hand will be stretched out still untill he hath fulfilled his determined visitation upon this Land and consummated all with their deplorable destruction How the King desired the good of the Rebels even as he did those obstinate men of Gibeah and Benjamin for though the King beyond the clemency of a man and the expectation of any rebell hath most christianly laboured that they would accept of their pardon and save themselves and their posterity yet their wickednesse being so exceeding great beyond all that I can finde in any history rebellion it selfe being like the sinne of witchcraft the rebellion of Christians farre worse and a rebellion against a most christian pious Prince worst of all and such a rebellion ingendered by pride fostered by lyes augmented by perjury continued by cruelty refusing all clemencie The unspeakeable greatnesse of their sins despising all piety and contemning God their Saviour when they make him with reverence be it spoken which is so irreverently done by them the very pack-horse to beare all their wickednesse being a degree beyond all degrees of comparison hath so provoked the wrath of God against this Nation that I feare his justice will not suffer their hearts that can not repent to accept and imbrace their owne happinesse till they be purged with the floods of repentant teares or destroyed with the streames of Gods fearfull vengeance which I heartily beseech Almighty God may by the grace of Christ working true repentance in them for themselves and reducing them to the right way be averted from them And the best way that I conceive to avert it to appease Gods wrath and to turne away his judgements from us is H●w we may recover the peace and prosper ty of this land to returne back the same way as we proceeded hitherto to make up the breaches of the Church to restore the Liturgie and the service of our God to its former purity to repeale that Act which is made to the prejudice of the Bishops and Servants of God that they may be reduced to their pristine dignity to recall all Ordinances that are made contrary to Law and derogatory to the Kings right and to be heartily sorry that these unjust Acts and Ordinances were ever done and more sorry that they were not sooner undone and then God will turne his face towards us he will heale the bleeding wounds of our land and he will powre downe his benefits upon us but till we doe these things I doe assure my selfe and I beleeve you shall find it that his wrath shall not be turned away but his hand will be stretched out still and still untill we either doe these things or be destroyed for not doing them Thus it is manifest to all the World that as it was often spoken by our sharpe and eagle sighted Soveraigne King Iames his speech made true by the Rebels King James of ever blessed memory no Bishop no King so now I hope the dull-eyd owle that lodgeth in the desart seeth it verifyed by this Parliament for they had no sooner got out the Bishops but presently they laid violent hands upon the Crowne seized upon the Kings Castles shut him out of all his Townes dispossest him of his owne houses tooke away all his ships detayned all his revenues vilified all his Declarations nullified his Proclamations How the Rebells have unkingd our King hindered his Commmissions imprisoned his faithfull Subjects killed his servants and at Edge-hill and Newbury did all that ever they could to take away his life and now by their last great ordinance for their counterfeit Seale they pronounce all honours pardons grants commissions and whatsoever els His Majestie passeth under his Seale to be invalid void and of none effect and if this be not to make King Charles no King I know not what it is to be a King so they have unkingd him sine strepitu and as the Prophet saith they have set up Kings but not by me they have made Princes and I knew it not but whom have they made Kings even themselves who in one word Hos ● 4 doe and have now exercised all or most of the regall power and their Ordinances shall be as firme as any Statutes and what are they that have thus dis-robed King Charles and exalted themselves like the Pope as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What kings they would have to rule us the great Antichrist above all that are called Gods truly none other then king Pym king Say king Faction or to say the truth most truly and to call a spade a spade king perjurers king murderers king traytors * Which S. Peter never bade us honour and I am sorry that I should joyne so high an office so sacred a thing as King to such wicked persons as I have shewed them to be And what a royall exchange would the Rebells of this kingdome make just such as the Israelites made The Rebels brave exchange when they turned their glory into the similitude of a Calfe that eateth hay and sayd these be thy Gods ô Israel Psal 146.20 which brought thee out of the land of Aegypt for now after they have changed their lawfull King for unlawfull Tyrants Judg. 9.15 and taken Jothams bramble for the cedar of Lebanon the Devills instruments for Gods annointed they may justly say these be thy Kings ô Londoners ô Rebells that brought