publiquely in the Church or privately in the family we refuse not by the grace of God bestowed upon frayl creatures labouring of the same humain infirmities with other men the search and censure of our most bitter adversaries if not destitute of all both honestie and wisdom Touching the reformed Churches what more shall I say We account them the true Churches of Iesus Christ and both professe practise communion with them in the holy things of God what in us lyeth their sermons such of ours frequent as understand the Dutch tongue the sacraments we do administer unto their known members if by occasion any of them be present with us their distractions and other evils we do seriously bewayl and do desire from the Lord their holy and firm peace But happily it wil be objected that we are not like-mynded with them in all things nor do approve of sundry practises in use amongst them if not by publique institution which it seems they want yet by almost universall consent and uniform custome I graunt it neither doubt I but that there are many godly and prudent men in the same churches who also dislike in effect the things which we doe and amongst other things this malâ—part and unbridled bouldnes of unskilfull men who make it a very May-game to passe most rash censure upon the fayth and so by consequence upon the eternall salvation of their brethren and to impeach their credit whom they neither do nor perhaps willingly would know lest that which they lust to condemn unknown they should be constreyned to allow if they once knew it and withall to disallow that into which they themselvs haue been led formerly by common errour of the times Which maladie is also so frequent and ordinarie as that it may truely be said of many that they then think themselus most acceptable unto God when they can make their brethren differing from them in some smaller matters most odious unto men This rageing plague except the Lord God in mercie asswage and bend the mindes of godly and modest men the Ministers of his word to put to their helping hand that way it wiâ— without all doubt come to passe which God forbid that the multitude of Christians will come to judg of their estate with the Loâ—â— not so much by the christian vertues which themselvs indeed have as which they imagine others want But that it may appear unto thee Christian Reader wherein 〈◊〉 do dissent from the Dutch reformed Churches and upon whaâ— grounds and that none may take occasion of suspicion that the things are either greater or more absurd for which those hatefulâ— Brownists are had by many in such detestation then indeed anâ— truth they are I will breifly as I can present unto thy christian veiâ— either all or the most our greatest differences with the groundâ— thereof CHAP. I. Of the largenes of Churches AND first it is evident that the most especially cittie-churches are so great and populous as that two or three diveâ— temples are not sufficient for one and the same Church to meetâ— at once We on the contrarie so judg that no particular churcâ— under the New Testament ought to consist of more members theâ— can meet together in one place because 1. The Holy Scriptures speaking definitely of the politicall or ministeriall commonly called visible church instituted by Christ and his Apostles by his power understand none other then onâ— congregation convening and comming together ordinarie at least in one place Math. 18 17 20. gathered together in my name wiâ—â— 1 Corinth 5 4. when you are come together Act. 2 44. Alâ— that beleeved were together and chap. 5 12. They were all with one accord in Salomons porch Also chap. 6 2 5. and chap. 13 1 2. with â—4 27. and 14 23. with Tit. 1 5. Act. 15 4 22 25. and 21 22. So 1 Corinth 11 20. when yee therefore come together in one to wit place not minde as some conceipt for from that the Corinthians were to far and lastly chap. 14 23. If the whole church come together into some place 2. There is then had the most full and perfit communion of the body in the holy things of God which is the next and immediate end of the visible Church when all the members thereof do convene and assemble together in some one place And if nature as Philosophers teach ever intend that which is most persit much more grace Now that the church commonly called visible is then most truely visible indeed when it is assembled in one place and the communion thereof then most full and intire when all its members inspired as it were with the same presence of the holy ghost do from the same Pastor recâ—av the same provocations of grace at the same time and in the same place when they all by the same voice banding as it were together do with one accord pour out their prayers unto God when they all participate of one and the same holy bread and lastly when they all together consent unanimously either in the choice of the same officer or censuring of the same offender no man admitting a due thought of things can make doubt of 3. We have the Apostle Paul giving it in charge to the Elders of everie particular Church as was that of Ephesus that they take heed unto al the flock whereof the holy ghost made them Bishops or overseers to feed the church of God which he hath purchased with his own blood But surely as that flock is verie inordinate if not monstrous which for the largenes thereof neither ever doth nor possibly can feed together so that sheepheard of the Lords flock seemeth not aright and as he ought to fulfill his charge which doth not at the least everie Lords day minister unto the same the wholesom food of Gods word Ad hereunto that in these huge and vast flocks the governers cannot take knowledg of the manners of the people private or publick no nor so much as of their presence at or absence from the church assemblies whereby what domage cometh unto true pietie any man may easily conjecture and miserable experience makes too too manifest in the reformed Churches I conclude therefore since as Iunius sayth it concerneth the Pastour throughly to know the church committed unto him the persons their works and courses without the knowledg of which things he shall profit them no more then a tincking cymball c. that it were a point of good provision both for the conscience of the officers and edification of the people that a division were made of the cittie-churches which by continuall accession of members are thus grown out of kinde into different and distinct congregations under their certain and distinct Pastours and Elders If any object that there is one visible and catholick Church comprehending as the parts thereof all the particular Churches and severall congregations of divers places as there is one Ocean
sentence or charge given but translated to religious use denoteth an assemblie of persons called out of the state of corrupt nature into that of supernaturall grace by the publishing of the gospell Now the Elders or presbyters as such are and so are said to be called to wit to their office of Eldership but called out they are not being themselvs to call out the church and unto it to perform the cryers office Neither do I think that the name Ecclesia Church hath been used by any Greek author before the Apostles times or in their daies or in the age after them for the assemblie of sole governers in the act of their government or indeed before the same governers had seazed into their own onely hands the churches both name and power But you will say as learned men use to do that these Elders susteyn the person of the whole multitude and supplie their room for the avoiding of confusion and so are â—ightly as commonly called The church representative I answer First no godly no nor reasonable man will affirm that this representation is to be extended to all the acts of religion or indeed to others then these which are exercised in the governing of the Church What is it then The Elders in ruling and governing the Church must represent the people and ocupie their place It should seem then that it appeâ—teyns unto the people unto the people primarily and originally under Christ to rule and govern the church that is themselvs But who will so say of a government not personall but publique and instituted as the churches is 2. If the Elders in their consistorie represent the church then whatsoever they either decree or do agreeing to the word of God whether respecting faith or manners that also the church decreeth and doth though absent though ignorant both what the thing is which is done and upon what grounds it is done by the Elders this being the nature of representations that what the representing doth within the bounds of his commission that the represented doth primarily and much more as but using the other for his instrument Now how dissonant this is to true faith and pietie how consonant unto the Papists implicit faith no man can be ignorant and I had raither wise men should consider then I aggravate 3. The constant and universall practise of the Apostles Apostolick churches do quite crosse this consistorian course The Apostle Paul well acquainted with the meaning of Christ doth 1 Cor. 5. so reduce into practise the rule and prescript of his maister Matth. 18. or to use the words of the Bishop of Chester There commaunds to bring into practise this power In the name of Christ with his spirit as he seems to leav no place for doubting to him who with diligence and without prejudice will compare together these two places what the Lord meaneth when he saith Tell the Church This our Apostle doth in that place reprove not the Elders or governers alone but with them also the whole commonaltie and bodie for tolerating the incestuous person amongst them Which therefore accordingly as his authoritie Apostolicall and care for all the churches dâ—d require he admonisheth and directeth that as mindefull both of the sinners repentance and salvation and therewith of their own puritie they would exclude by due order that wicked man from their holy fellowship And that by these words when ye are come together the whole church is to be understood manie but heavie freinds to the peoples libertie Iesuites Pâ—clatists and others do graunt But we will annex certain reasons for the further clearing of the thing 1. They among whom the fornicatour was who were puffed up when they should have sorrowed and out of the middest of whom he was to be put who had done that thing they were to be gathered together in one and to judg and excommunicate that incestuous person But the fornicatour was not amongst the Elders alone neither were they alone puffed up when they should have sorrowed neither was that wicked man to be taken out of the midst of them and still left in the midst of the people and therefore not to be judged by them alone but by the church with them though governed by them 2. It did not of ould apperteyn onely to the Levites and Elders in Israel to purge out of their houses the materiall leven but to everie father of familie also so by proportion to the whole church now to purge out the leven spirituall there spoken of which also could not leven the whole lump or church in the Apostles meaning except it had concerned the whole church to purge it out 3. The Apostle wrote not to the Elders onely but with them to the whole bodie not to be commingled with fornicators covetâ—us persons or the like called brethren he therefore admonisheth them as the other to cast their stone at the incestuous man for the taking him away from the Lords people Manie more Arguments and the same verie clear might be drawn to this end out of the text it self but for brevitie sake I will omit them and annex this onely one which followeth from the second chapter of the second Epistle The same Apostle writing to these same Corinthians about the same incestuous person but now penitent as before delinquent seriously exhorts them that look what severitie they had formerly shewed in censuring him for his sin the like compassion they would now shew in â—eceaving him again upon his repentance therein plainly insinuateing that this busines was not in the hands of the Elders alone except we will say that they alone were made sad by the Apostles reproof that they alone by their studie defence indignation zeal c. testified that they were pure in the thing and except it belonged to them alone to pardon and comfort the repentant sinner and to confirm their love unto him And whereas some would inclose this whole power within the Apostles circuit as if he alone Bishop-like had passed sentence judiciaâ—ie upon the offender and onely committed the declaration and publication of it in the church to some his substitute I deem it not lost labour breifly to â—hew how erroneous this opinion is of externall monarchicall government yea power also which is more in the church of Christ. And first one alone how great soever cannot suffice to make the Church or a congregation which Christ hath furnished with power of binding and loosing Math. 18 17 18. both reason and scripture teaching that for an assembly and congregation at least two or three are required ver 19. The Church which name signifies a multitude designeing by a new trope one alone singular person as saith D. Whitakers against Stapleton going about to prove that the name of the church belongs to the Pastours or Byshops or Pope alone 2. It is expresly affirmed 2 Cor. 2 6. that the incestuous person was censured by many which
or Sea diveâ—sly called according to the divers regions by whose shores it passeth and that therefore this matter is not worth labour spending about it I answer First that the Catholick church neither is nor can be called visible since onely things singular are visible and discerned by sence whereas universals or things catholick are either onely in the understanding as some are of minde or as others think better are made such to wit universals by the understanding abstracting from them all circumstanstiall accidents considering that the kindes intelligible have their existence in nature that is in the Individuals 2. The Catholick church with due reverence unto learned ned men be it spoken is verie unskilfully said to be one as the sea is one For first it is expressedly said Gen. 1 9 10. that the waters which were under the heauens were gathered into one place or conceptacle which God called Sea or seas But the Catholick church which is said to comprehend al particular congregations in her bosom is not gathered together into one place nor ever shall be before the glorious coming of Christ. 2. The Ocean is a body so continued as that all and everie part thereof is continually fluent so as the self same waters which in their flux do make one sea do in their reflux by contrarie windes make another and so contrariewise But thus to affirm of particular churches and their materiall constitutive cause were most absurd 3. If some one particular sea were drawn drie or should fail his course a disturbance of all the rest would necessarily follow But and if the sea should in divers places at once happen to be exhausted or drawn drie there would then be a fayling of the Ocean neither were the waters now gathered into one place neither made they one sea and body of water either continued or conjoyned But now on the other side upon the defection or dissipation of this or that particular church no such impediment should come in the way but that the rest might hould their full course as before Yea I adde moreover if all and everie particular assembly in the world should languish and fall away one onely excepted that onely one did still remain the true entire Church of Christ without any either subordination or coordination or dependencie spirituall save unto Christ alone The reason is plain because this singular and sole assembly may under Christ the head use and enjoy everie one of his institutions the communion of Saints combyned together in solemn and sacred covenant the word of God Sacraments Censures and ministrations whatsoever by Christ appointed and therewith the same Christs most gratious presence And upon this ground it is that the Apostle Paul doth intitle the particular congregation which was at Corinth and which properly and immediately he did instruct and admonish to the body of Christ the temple of God and one virgin espoused to one housband Christ. We may not therefore under pretence of antiquitie unitie humain prudence or any colour whatsoever remove the auncient bounds of the visible and ministeriall church which our right fathers to wit the Apostles have set in comparâ—son of whom the most ancient of those which are so called are but infants and beardlesse as one truely and wittily sayth There is indeed one church and as the Apostle speaketh one bodie as one spirit one hope of our calling one sayth one baptism that is of one kinde and nature not one in number as one Ocean Neither was the church at Rome in the Apostles dayes more one with the Church of Corinth then was the baptism of Peter one with Pauls baptism or then Peter and Paul were one Neither was Peter or Paul more one whole intire and perfit man consisting of their parts essentiall and integrall without relation unto other men then is a particular congregation rightly instituted and ordered a whole intire and perfit Church immediately and independently in respect of other Churches under Christ. To conclude since the Pastor is not a minister of some part of a Church but of the whole particular Church Act. 20 28. Attend to the whole Flock or Church whereof the holy Ghost hath made you Bishops c. if the ministers office be to be confined within the circle of a particular congregation then also the ministeriall church it self Now the Pastors office is either circumscribed within these bounds or els the Angell of the Church of Ephesus was also the Angell of the Church of Sâ—â—rna and so the Pastour of this Church is also the Pastour of that and by consequence of all that is everie Pastour is an universall Bishop or Pope by office if not for exeqâ—ution yet for power according to which power we are to judg of the office What then will some man say Is it not lawfull for a Pastour to exequute his pastorall office but in the congregation over which he is set I answer with the Apostle No man taketh this honour unto himself but he thatâ— is called of God as Aaron Hebr. 5 3 4. It is not lawfull for thee reverend brother to do the work of a Pastour where thou art no Pastour lest thou arrogate to thy self that honour which apperteyns not unto thee Thou art called that is elected and ordeyned a Pastour of some particular Church and not of all churches It is not onely lawfull but requisite that the Pastour of one Church or â—aither he that is the Pastour and so any other member imparte the gift either spirituall or bodily which he hath receaved to other churches out of the common bond of charitie in which he is obliged not so to exequute a publique office over them by the prerogative of authoritie which he hath not but onely over his owne We will illustrate this by a similitude Any citizen of Leydâ—n may enjoy certain priveledges in the cittie of Delph by vertue of the politick combination of the united provinces and cittie under the supream heads thereof the States generall which he is bound also to help and assist with all his power if necessitie require but that the ordinarie magistrate of Leyden should presume to exequute his publique office in the cittie of Delph were an insolent and unheard of usurpation The verie same and not otherwise is to be said of Pastors and particular Churches in respect of that spirituall combination mutuall under their chief and sole Lord Iesus Christ. CHAP. II. Of the administration of Baptism THE Dutch Reformed Churches as is evident by their practise compared with then profession are neither so true unto their own grounds as they ought neither do they so well provide for the dignitie of the thing whilst they administer the Sacrament of Baptism to the infants of such as are not within the Covenant nor have either parent a member of any Church because 1. Baptism now as circumcision of ould is the seal of the covenant of God with the faythfull and their seed
If reply be made that the fourth commandement is so ceremoniall that notwithstanding it hath this morall in it that some tyme be assigned and taken for the publique ministerie and exercises of religion I answer 1. That the same may be said in generall of the Mosaicall ceremonies whatsoever all and everie one whereof affoardeth something morall For instance The Mosaicall Temple or Tabernacle had this morall in it and perteyning to us as well as to the Israelites that it was a fit and convenient place for the Church assembly Is therefore the precept for the tabernacle as well morall as that for the Sabboth Is it alike a part of the decalogue and morall law Is it alike one of the ten Commandements 2. If the morall sanctification of the Sabboth stand in this that sometime be assigned to the publique ministerie then were the Israelites especially the preists and Levites bound to an everie day sabboth and sanctification morall being bound everie day to offer in the tabernacle and temple two young lambs the one at morning the other at evening for a daylie sacrifice 3. If the second precept of the Decalogue do in the affirmative part injoyn all outward instituted worship of God then also by consequence it requiâ—es some set time as a naturall circumstance absolutely necessarie to everie finite action in which the same worship is to be performed In vaâ—n then is the fourth commandement and to no purpose if it injoyn nothing at all but that which was injoyned before namely in the second 4. The verie essence of the fourth commaundment consists in this that a day of seaven be kept holy that is separated from common use and consecrated to God in whâ—ch as in a holy day the works of divine worship and such as serve for the spirituall man ought to be exercised as appears plainly by the reason taken from Gods example upon which the commandement is founded Take this away and the life of the precept seemeth to suffer violence The truly godly take some tyme for the exercises of Gods worship not onely publique and Ecclesiasticall but private also and domesticall yea in their closets as Christ teacheth Yet are not these either times or places in which such things are done then others arâ— Eyther therefore a day in it self must be holy by divine institution or the Decalogue is mayâ—ed in the fourth commandement But you will doubtlesse object the change made from the last daie to the first day of the week I answer 1. that change is meeâ—ly circumstantiall in which also the essence of the precept iâ— not abolished but established As for example God promised unto children duly honouring their parents a long life in that land to wit of Canaan then to be possessed by his people which the Lord thy God gave unto them The same promise by the Apostles testimonie still stands good to obedient children though out of Canaan and in another land so doth the same precept stand in force for the sanctification of the sabboth though removed to another of the seven dayes by the Lords hand 2. It is evident that this alteration was made both upon weightie ground and warrantable authoritie The ground is Christ our Saviours resurrection from the dead in whâ—ch mans new creation at least in respect of Christ working the same in the state of humiliation for that â—nd undertaken was perfeited a new kinde of kingdome of God after a sort established and as the Scriptures speak all things made new And why not also a new sabboth after a sort in which yet notwithstanding the former as â—he creation also by Christâ— is not so properly abolished as perfited The authoritie upon which this change leaâ—eth is no lesse then of Christ himself who first by word of mouth for the fortie dayes after his resurrection taught the disciples the things which apperteyned to the kingdom of God that is as Calvin saith whatsoever things they published either by word or writing afterward 2. By his example or fact setting himself in the middest of the same his Apostles the first day of the week and as Iunius saith everie eigth day till his ascension into heaven therein not onely blessing them with his bodily but much more with his spirituall and that speciall presence 3. By his spirit speaking in his Apostles whose office it was to teach his disciples to observ what things soever he had commanded them and to declare unto them the whole counsail of God who also in their whole ministration were to be reputed none other then the ministers of Christ and lastly whose both writing preachings accordingly even about order and comlines to be kept in the church exercises were the commandements of the Lord Iesus Agreable hereunto it was that the Apostle Paul coming to Troaâ— and there with his companie abidâ—ng seven dayes he did not till the first day of the week which yet was the last of the seven call together the aâ—sciples to eat bread that is to communicate in the Lords supper Hereupon also it was that the same Apostle ordeyned that on everie first day of the week as on a day sanctified for the holie assemblies and â—ttest for most effectuall provocations to the supplying of the necessities of the poore Saints everie one of the richer sort should lay something apart as God had blessed him for the releif of the Churches in Syria at that tyme oppressed with great penurie and want Lastly upon none other ground but this was this day by Iohn the Apostle named expresly the Lords day as being consecrated to the resurrection and service of the Lord Iesus for which end also it was kept in the primitive Churches as appeareth by most ancient and authentick writers Neyther did Pathmos more distinctly denote a certain and known Iland and Iohn a certain and known person then did the Lords day a day certain and known especially unto Christians unto whom the Apostle wrote Whereunto also agreeth that of Austin This Lords day is therefore so called because on that day the Lord rose again or that by the verie name iâ— might teach us how it ought to be consecrated to the Lord. The second reason is because the sanctification of the Sabboth the circumstantiall change notwithstanding doth as well belong to us in our times as to the Israelites in theirs whether we respect the Reason of the commandement or the end The reason is taken from the example of God himself who rested the seventh day from the works of creation The ends are 1 that we framing our selvs to Gods example after six daies spent in servile works or works of acquisition might rest the seaventh 2. That we might recount with our selvs not onely with thankfull but also composed hearts as the creation of man and of all other things for mans good so also his re-creation renovation clearly shineing in the resurrection of Christ from
nature of the principall For example Let the principall as they speak be some naturall good thing the verie least accessorie or circumstance by which this principall is rightly and orderly furthered and promoted undergoes also the consideration of a naturall good The same rule houlds in actions civill much more in the things which appertein to religion and Gods worship I therefore conclude that the least â—ite or ceremonie serving rightly and orderly to further the principall act and exercise of religion doth worthily obteyn after a sort the respect and denomination of a religious and ecclesiasticall good thing which principall act if it do not truely and effectually promote and advance it is a vain addition at the best beseeming onely vain purposes and persons which worship God in vain teaching for doctrines mens traditions seeing whatsoever is to be done in the church is also and first to be taught that so it may be done 2. Whatsoever hath being in nature is some certain thing first and properly and to be reduced to some certain and distinct head Now all things whatsoever in use either in or about Gods worship may and must be referred necessarilie to some one of these three heads Eyther they are things naturall and simplie necessarie to the exercise of which sort are the naturall circumstances of time and place without which no finite action can be performed also for the administring of Baptism either a fonte or other vessell to hould water and so for other adjoints absolutely necessarie for the administring of the holy things of the Church or secondly they are things civill and comely as for example A convenient place in which the church may conveniently and comelily meet together not a stable or swynestye also that habit of the minister that coveting of the L. Table those ministring vessels and other accessories and appurtâ—nances whatsoever without which the holy things of God cannot be dispensed so â—â—villy and comely as is meet Or lastly they are properly things sacred and holy and by consequence parts of externall divine worship and the same either commaunded by God and so lawfull or of mans devise therefore superstâ—tâ—ous Now if any shall further ask me what power then I ascribe eyther to the civill magistrate or Church-governors for makâ—ng lawes about things indifferent I answer touching Church-governers first being to treat by and by of the Magistrate that no such power to speak properly belongs unto them as being not Lords but servants of the church under Christ the onely Lord thereof exercising as saith Austin from Christ and the Apostles a mâ—mbâ—â—â— not a Lordship and who therefore are to learn if ther will be câ—ment with their 〈◊〉 Which 〈◊〉 them that a 〈◊〉 better becomes them then asâ—pter as Bernard speaketh For to â—â—ake lawes by all mens graunt belongs to them and them onely who do swey â—â—â—pters 〈…〉 Lords 〈…〉 Moreover the holy scriptures everie where teach that the highest Church-officers and governers are but ambassadours of God and interpreters and proclaymers or cryers of his word But neither 〈…〉 nor interpreter nor cryer no nor the herald the most honourable of all proclaimers or publishers of Edicts can commaund any thing 〈◊〉 of the least matter by his own authoritie as lunius sayth rightly It is certain that the governers of Churches do stand in need of wisdom and discretion for the applying determining of the common rules of order and comlynes taken from the Scripture and common sense to certain cases and according to certain circumstances But what makes this for the power of making lawes in the Church which as M. Perkins makes account is a part of Christs prerogative royall considering withall that neyther the Church not the meanest member thereof is further bound unto these their determinations then they apper to agree with order and comlines neither are the ministers in any thing at all as are the magistrates in manie things to be obeyed for the authoritie of the commaunder but for the reason of the commaundment which the ministers are also bound in duetie to manifest approve unto the consciences of hâ—m over whom they are set CHAP. XI Of civill Magistrates VVE beleev the verie same touching the civill Magistrate with the Belgick reformed Churches and willingly subscribe to their confession and the more because what is by many restreyned to the Christian Magistrate they extend indefinitely and absolutely to the Magistrate whomsoever And that surely upon good ground seeing the magistracie is one the power the same whether the person be christian or heathen neither is there wanting in an heathen magistrate that he might rule as he ought authoritie of order but will of person neither is his power increased by the accession of christianitie but onely sanctified as is first his person The Prince rules over his subjects as he is a Prince and they subjects simply not as faithfull or christian he or they Onely Christ the Lord of our faith hath the faithfull as faithfull for his subjects neither are the subjects of Kings as subjects â—ame part of the church but of the kingdom Besides there is one and the same christian faith of the Prince and subject and all things common unto both which spring from the same seeing that in Christ Iesus there is neither servant nor freeman I ad neither magistrate nor subject but all are one in him As therefore none no not the least power of publique administrat on comes to the subjects by their christianitie to neither is the Princes thereby at all increased And indeed how can it The magistrate thoughâ—-Heathen hath power as the minister of God for the good of his subjects to command and procure in and by good and lawfull manner and means whatsoever apperteines either to their naturall or spirituall life so the same be not contrarie to Gods word upon which word of God if it beat God forbid that the christian magistrate should take libertie to use or rather abuse his authoritie for the same which yet if he do eyther the one or other whether by commanding what God forbids or by forbidding what God commaunds seeing it comes by the fault of the person not of the office the subject is not fâ—â—ed from the bond of allegiance but as still tyed to obedience as active for the doing of the thing commanded if it be lawfull so passive if unlawfull by suffering patiently the punishment though unjustly inflicted Lastly if anie civill and coactive power in things whether civill or ecclesiasticall come to the magistrate by his christianity then if it so fall out that he make defection from the same whether by idolatrie or heresie or profanes it must follow that thereupon his kingly power is dimâ—nished and abridged whereby how wide a window or gate rather would be opened to sedâ—tions subjects under pretext specially catholick religion to taise tumults in kingdoms no man can be ignorant CHAP. XII Of the