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A27115
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The royal charter granted unto kings, by God himself and collected out of his Holy Word, in both Testaments / by T.B. ... ; whereunto is added by the same author, a short treatise, wherein Episcopacy is proved to be jure divino.
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Bayly, Thomas, d. 1657?
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1649
(1649)
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Wing B1514; ESTC R17476
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64,496
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181
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ground of his quarrell with the Bishop who also was their Prince when in his own person he acts the part of both Now we will see how these kind of â—reatures have plaid the masters of mis-â—ule among our Princes here at home King James in his discourse at Hampton Court tels us how the Presbyterians â—ecame Lords Paramount in his Kingdome of Scotland and how they used his Mother the Queen of Scots viz. Knoxâ—nd Buchanon and the rest of that gauge came unto Mary Queen of Scots and told â—er that by right no Pope nor Potenâ—ante whatsoever had any superiority over her in her own Dominions either â—n cases Civill or Eccesiasticall but that â—hee her self was Supreme in both and constituted by God as the only nursing mother of his Church within her Dominion and therefore conjured her to look about her and not to let the Pope of Rome or any of his agents to have any thing to do within her territories and to have care of Christ Evangil as â—hee would answer it at the dreadfull day of judgement shee gives them her â—ar and at last her authority they make use of it in the first place to the pulling down of the Bishops and exalted themselves in their roome when the Queen look'd for an absolute Supremacy behold all the Supremacy that these men would alow her was not so much as to have one private Chappell for her self nor one Priest whereby shee might serve God according to her own conscience shee finding her self so much deceived labours to recall her authority they kept her to it shee takes up Armes they oppose her fight her beaâ— her out of her Kingdome shee flies into England they follow her with invectives thrust jealousies into the Queen of Englands bosome concerning her shee is imprisoned and after a long imprisonment put to death King James having related this passage in the forementioned discourse unto Dr Renolds and Knewstubs and the rest turnes unto the Bishops and closes his discourse with this animadversion wherefore my Lords I thanke you for my Supremacy for if I were to receive it from these men I know what would become of my Supremacy the shining light of the Gospel and the burning zeal of the Ministers thereof may fitly be compared to fire which if it be not in every roome confind to on hearth and limited to one tunnell that may convey out of this so comfortable and necessary a blessing all that may be destructive and offensive in it up toward the highest â—egion but is suffered like wild-fire to â—un up and down the house it will soon â—urne all to flames and high combustiâ—ns so the government of the soul â—eemes to be of so transcendent nature â—o what the government of the body â—nd goods is that if it be not overtopt with superintendency or Episcopacy â—nd so disimbogued into the Supreme â—uthority this comfortable heat if limited as it turnes to our greatest benefit so neglected and boundlesse soon converts its self into a suddaine destruâ—tion and ruine If you will hear how these men dealt with King James her Son and Father to Charls the First you shall find it in his Basilicon Doron Crebrae adversus me in tribunitiis Conscionibus Callumniae spargebantur non quod crimen aliquod designassem sed quia Rex eram quod omni crimine pejus habebatur are these men good subjects did they not convene him diverse times before them school him Chatechize him like a school-boy did he not protest unto his Son Henry that he mislik'd their proud and haughty carriage ever since he was ten years of age did he not say that Monarchy and Presbytery agreed like God and the Devil and have we not found it so if we consider the behaviour of our new madâ— Presbyterians in England to Charls the Frist his Son O but the Presbyterianâ— had no hand in it they pray'd and preach'd and writ against it fasted and pray'd for a diversion of all such intentions but I pray who took the Scepteâ— out of his hand in taking away the Militia of which it was an emblem that should have defended him was it not the Presbyterian who cast down his Throne by taking away his Negative voice was it not the Presbyterians who took off his Crown the fountaine of Honour from off his Head by denying those honour on whom he had confer'd it without them was it not the Presbyterian who took away his Supremacy singnified by the sacred unction wherewith he was anointed in not allowing him the Liberty of his owne Conscience in the point of Episcopacy and Church government was it not the Presbyterian who would not â—reat a minuite with their King before they had made him acknowledge himself guilty as they say of all the bloud that had been spilt throughout his Dominions was it not the Presbyterian who notwithstanding all the Concessions on his â—â—rt that could be granted even to the â—ery grating his Princely Conscience â—hen he bid them aske flesh from off his â—ones and he would not deny it them â—it might have been a benefit unto his â—eople prayed that he might keep his â—onscience whole it was the Queen â—â—gient of all good mens actions and â—e hoped there were none would force â—is Queen before him in his House as â—â—asuerus said to Haman Voted not saâ—isfactory so long untill the Indepenâ—ent Army came from Edenbâ—rough and â—urpriz'd and murdred him was it not the Presbyterians he that said the Presâ—yterians held him down by the haire while the Independents cut off his Head said true enough they murdred him as â— King before ever they murdred him as a man for what may the Independent say to the Presbyter if yuo 'l take off his authority we 'l take of his Head if you 'l make him no King we 'l make him no body if you 'l make him a man of bloud we 'l use him accordingly therefore at your doors O Persybterian hypocrites do I lay his Innocent bloud it is but like the rest of your actions committed by your Ancestors to former Princes all along One thing I pray you well observeâ— There was never any reformed Church in Christendome but when they shook off their Bishops they made their apologies to all the Christian world how they were necessitated to alter that antient and best form of government of the Church by Bishopâ— in regard that they could not be drawn off from their obedience and dependance on the Pope of Rome and if possible they would retaine that laudable government as most convenient but never were there any reformers in the world but ours that ever held Episcopacy to be unlawfull and Anti-christian before and will you know the reason which is only this the Bishops what they receive they lay down at his Majesties feet as acknowledging him to be Supreme in all cases when they would have him to be Supreme in no case as Buch. de jure Regini plainly tels us that Princes are
which a child Reigns for then the whole Kingdome is sure to be put upon the rack Sometimes God in his â—udgement sends a Tyrant amongst us 〈◊〉 will set an evil man to rule over them saith God himself then we are never in hope â—o be from under the lash and someâ—imes in mercy he sends meek and â—hild Princes like Moses who carried his People in his bosome one that shall only make use of his Prerogatives as Christ did of his miracles in cases of necessity one who shall say with the Apostle Saint Paul â— I have no power to doe hurt but to doe good to edification but not â—o destruction one who shall continue his Reign as Saul began Videre ne quid sit populo quod fleat who will hear and ask why do the People cry deserve well and have well shall we receive good from the hands of the Lord and shall we not receive evil Princes though they be â—amarae sagittae yet when we consider that they are edulci manu domini emissae wee should not refuse them but be contented with whomsoever his mercy or his justice sends or throws upon us Never was there a bad Prince over any People but he was sent by our heavenly Father for a scourge to his children and shall we kisse or snatch the Rod out of our Fathers hand To conclude there is nothing can disoblige the People from their King because his Authority over them is a domino from the Lord buâ— their obedience towards him is propâ—eâ— dominum for the Lords sake though iâ— himself there be all there asons that caâ—â— be given to the contrary many will be glad to hear the Father of their Country say I and the Lord will go and to be solâ— elect and to hear his Father tell him deâ—â— providebit as Abraham said to his Son Isaac but if he takes fire and sword in hand threatning his follower how many followers will he have I had rather with Isaac follow my Father â— know not wherefore and with Abraham obey my God contrary to my own nature and beyond all hope then to serve so great a God and his Vicegerent by rules drawn by my own fancy and reason CHAP. X. Psal. 105.15 Touch not mine Anointed meant by Kings BY the words touch not mine Anointed is meant Kings and Princes neither â—n any other interpretation whatsoâ—â—er be obtruded upon this text withâ—â—t a great deal of impudence and ignoâ—â—nce If there were no other argument 〈◊〉 be used but this to a modest man it â—ere sufficient viz. That not any â—hurch nor any Church-men nor â—â—y Christian nor any Father nor any â—xpositor whatsoever did ever give it â—ny other interpretation before such â—â—me as the Jesuite and the Puritan and â—â—ey both at a time and that time beaâ—ing not above 100 years date neither â—egan to teach the world that it was â—awfull to murder Kings and no marâ—ell if this found some querke or other â—o turne the streame of Scriptures sence â—ut of its proper channell and constant course the two birds of a feather persecutors of one another like two fighting Cocks who quarrell amongâ—â— themselves being both of the same kind and yet both agree in taking councell together against the Lord and against his Anointed or like Pilate and Herod they could not agree but in the principles of condemning the Lordâ— Christ But it is objected that as a little child upon a Gyants shoulders may see farther then the Gyant himself so a weaker understanding comming after those Fathers and taking advantage of such helps getting up upon the shoulders of time and learning may see more then they did or hath been seen in former ages and therefore it is no wonder iâ— a man without aspersing himself with the least immodesty may pretend to set more then all those who went before him had observed and what hath this child pick-a-poke spied a birds-neaâ—â—â— can there be a simpler thing imagined whereby to give impudence the chaire and throw all the Antient Fathers flat upon their backs then this so common and so much approv'd of instance to usher innovation not only into the Church but also into the very soul of Scripture it self for what if it be granted that a child upon a Gyants shoulders sees further then doth the Gyant himself doth the child know better what he sees then doth the said Gyant must not the child aske the Gyant what is what of all that he beholds must not the child be informed by the knowing Gyant of the difference between the mountaines the vallies the water and the skie a cock a bull if the child be thus ignorant what doth the childs getting up upon the Gyants shoulders advantage the child in points of controversie except it be such a child as Saint Christopher had got upon his shoulders that was Judge of all the world if the child be not so simple but understands all these things then believe me he is no child in understanding but a Gyant himselfe in knowledge and so the similitude the child and the Gyant come tumbling all down together seat a child never so high he is but a child still and sits but at the feet of a Gamaliel when he is upon the shoulders of a Gyant no child was ever thought worthy thy to pose all the Doctors but the Child Jesus Now to clear the Text from those blots and blurs that are throwne upon the words going before this Text of Scripture touch not mine Anointed viz. I have reproved Kings for their sakes Ergo the word Anointed could not betoken Kings because Kings were reproved for their sakes who were the Lords Anointed now say they the word Anointed must necessarily signifie the people of God for whose sake these Kings were reproved and so it doth but yet my Corahmites Dathamites and Abiramites you must not thinke to be all alike holy unto the Lord as that ye are all concern'd in this nolite tangere There is no question but that in some sence the elect of God are anointed ones of the Lord but not peculiarly the Lords Anointed they are filii olii sons of oyl as the Prophet termes them but not Christi mei or Christi tui or Christi ejus or Christi Domini which were attributes that were never given by the holy Ghost to any but to Christ and Kings the Priests who were anointed really never were term'd in Scripture the Lords Anointed and the proudest and most â—ebellious people that ever were whose â—rrogance claim'd an equality with neâ—er in sacris strove to be above their Priests Now if you expect clearnesse â—n the fountaine do not ye trouble the â—aters and you shall behold the springs of truth arise 't was the elect and â—hosen of the Lord that were here meant by anointed and it was the seed of Abraham and it was not Kings that were meant by this word Anointed in the text But it was not all the elect of