Selected quad for the lemma: parliament_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
parliament_n	king_n	power_n	subject_a	2,513	5	7.6545	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79473	Chillingworthi novissima. Or, The sicknesse, heresy, death and buriall of William Chillingworth. (In his own phrase) Clerk of Oxford, and in the conceit of his fellow souldiers, the Queens arch-engineer, and grand-intelligencer. Set forth in a letter to his eminent and learned friends, a relation of his apprehension at Arundell, a discovery of his errours in a briefe catechism, and a shorr [sic] oration at the buriall of his hereticall book. By Francis Cheynell, late fellow of Merton Colledge. Published by authority.	Cheynell, Francis, 1608-1665.	1644 (1644)	Wing C3810; Thomason E36_7; ESTC R13256	46,148	66

shame work not feare may the same feare which falls upon the men of Northumberland the feare of a Scottish Reformation I will not listen at the doore of your Iunto to heare what newes nor will I peepe into your pretended Parliament no nor into Merton Colledge for feare I should see some sights like those in the eighth of Ezekiel some with their backs towards the Temple of the Lord and their faces towards the East and if I should look farther one that is no Prophet tells me that I may see greater abominations then these Sir I beseech you keepe downe your staffe but if you will hold it up as Eurybiades did I must cry as Themistocles did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} strike if you please yet heare me or at least heare what the Prophet saith to me doth he not speak of you Then hee said unto me Hast thou seene this O sonne of man Is it a light thing to the house of Iudah that they commit the abominations which they commit here for they have filled the Land with violence and have returned to provoke me to anger and lo they put their branch to their nose Therefore read and tremble at the rest Come come away with this learned Atheisme your Iudge looks upon you the searcher of hearts and discoverer of secrets is acquainted with all your plots The Lord sees what the Ancients of Oxford doe in the dark every man in the chambers of his imagery the Lord heares what you say O doe not say as the Ancients of Israel said The Lord seeth us not the Lord hath forsaken the earth I am afraid that you have the same temptations at Oxford which were presented to Origen an Ethiopian woman and an Idoll he was you know put to this unhappy choice to commit folly with which he pleased Some lust as mnch after idols as others doe after women if in these dayes of liberty you restraine from neither you doe in effect tempt to both and are the grand seducers of the hopefull Gentry but alasse you are guilty of a more ambitious wickednesse it is your study to seduce a King I remember an old story of King Canutus who as the Chronicler relates took off the Crowne from his owne head and set it upon the Crucifixe at Westminster But tell me you that have read some Italian Jesuite more subtile then the Politicians Saint Saint Machiavel doe you conceive that you can perswade our King to take off his Crowne from his owne head and place it upon your idoll the Queene or her idoll the Crucifixe at Oxford We have none at Westminster Well plot on my Masters and walke in the light and warmth of that fire which you have kindled but heare what the Prophet saith Behold all you that kindle a fire and compasse about your selves with sparkes walke in the light of your fire and in the sparks which you have kindled This shall ye have of mine hand ye shall lay downe in sorrow Pardon our just feare if we dare not say a confederacy to all those Welch Atheists Irish Rebels bloudy Papists of the French or Spanish faction to whom you say A confederacy Associate your selves together you know what followes take counsell together in your pretended Parliament and it will be brought to nought enact and pronounce a decree imagine mischiefe as a Law yet you shall not prosper for God is with us I know you urge the 13 to the Romanes to justifie your royall cruelty but you know what Chrysostome and many others have said upon that place But I shall onely aske you one queshion with which I stopped your friend Chillingworths mouth be pleased to answere it Doe you beleeve that Tyrannie is Gods ordinance I ever held it a violation of Gods ordinance and whether the supreme Judicatory of the Kingdome may not repell that force with force which would violate Gods ordinance judge ye for it is absurd to talke as Doctor Ferne doth of a morall restraint in such a case Sure I am the Parliament hath power to raise an Army to preserve Gods ordinance inviolable when it cannot be preserved by any other meanes They doe certainly resist Gods ordinance who seeke to violate it You endevour to violate it We to preserve it who is in the fault I have examined your great Champion Doctor Ferne his three bookes and cannot finde any thing in them whereby the conscience of an impartiall Scholar may be fully resolved or satisfied It is very impertinent in my weake judgement to talke of the priviledges of the Kings of Judah who were immediately elected by God or to discourse of the power of the Romane Emperour or the first draughts of Government in the Saxon and Norman lines for Doctor Ferne doth acknowledge that it is not injurious to his Majesties posterity that the King sweares to a limited power a power limited by priviledges and immunities granted or restored to the people since the conquest which priviledges grants liberties though not originall yet are they irrevocable Doctor Ferne distinguishes betweene the Title of the King and the Power of the King but wee did never so much as once question his Majesties Title whether it be limited or no It is confessed that his power and therefore much more the exercise of his power is limited by the Priviledges of the Parliament the immunities of the Subject and the Kings owne oath Nay it is acknowledged that the two houses of Parliament are in a sort co-ordinate with his Majesty to some act or exercising of the supreme power by a fundamentall constitution Truely here is in my judgement so much granted that the rest need not be disputed But what if these powers be divided and clash one against the other why then the power is not fully in King or Parliament for the power which is in the three Estates is suspended whilest one part suspends So Doctor Ferne Give me leave to aske him and you whether the power of the Militia be not in the three Estates as well as the power of making Lawes if it be not then sure the power of making Lawes is to no purpose because they have no power to defend or enforce I aw and if the power of the Militia be in the three Estates then the Kings power of levying arming men c. is suspended by the severall Ordinances of Parliament for it is Doctor Fernes conclusion that the power which is in the three Estates is suspended whilest one part suspends Ergo much more if two Estates suspend But on the other side I desire Doctor Ferne to shew how the Kingdome is secured by the government of three Estates if the two houses of Parliament have not sufficient power to preserve the King and the Kingdome in case the King refuse to preserve it or him It is unreasonable saith Doctor Ferne that the supply should be made by the body onely without the head nay

rather Doctor it is unreasonable for the Head to neglect the preservation of it selfe and the body but it is very reasonable for to lift up both armes to defend the head and the whole body and therefore reasonable for both houses to take up armes and lift up their armes put forth their whole strength to defend the King and themselves Doctor Ferne talkes of a Fundamentall constitution which hath provided this temper of three Estates as the reasonable meanes of our safety But I must confesse that it cannot enter into my dull pate to conceive that our Government is of any setled temper or that we have any reasonable meanes provided for the safety of this Kingdome by that fundamentall constitution if the King may doe what he pleases seize on our goods 't is Doctor Fernes supposition imprison our persons kill us outright and which is worse overthrow our Lawes our ●iberties our Religion and all at once and by consequence enslave not onely the bodies but the consciences of our posterity and there is no more power in both houses of Parliament to protect us by force against force then if we had no such remedy provided as the government of three Estates Are we not subjected to an absolute Monarch if the other two Estates have no legall power to releeve our neglected or oppressed Common-wealth how are we secured by the temper of three Estates or how can it be called a temper or a temper of three Estates if the first of the three may oppresse us and the other two have no power to releeve us Sure I am that by this account there is but one Estate that hath a true power and therfore that Estate must be an estate of absolute Monarchy which Dr Ferne himselfe seemes to abhorre and yet so vaine is that Doctor as to call the Power of Supply legally placed in both Houses of Parliament a Conceit nay a vaine Conceit his words are these The Conceit of Supply by the two Houses in case the King refuse to preserve the Kingdome is a vaine Conceit and if that be true then I must conclude that this provision of a Temper of three Estates is no Temper no provision two of the Estates are no Estates or else this provision is in the phrase of Doctor Ferne a lame provision which argues the first contrivement of our Ancestors very inconsiderate because then it followes that there is no Reasonable Meane of safety provided for this Kingdome by that Fundamentall Constitution which provided this Temper of three Estates so the Doctor loves to call it though he make one Estate so praedominant that as there is no Temperamentum ad pondus so there will bee no Temperamentum ad justitiam neither by his conceit How say you Sir John are not you of my perswasion or are you ashamed to tread in the steppes of your learned Countrey-man The Lord open your eyes and cleare your eye-sight you are naturally sharp-sighted but if your eye look red or yellow you know your disease by the symptome It sball be my prayer that your eye may neither be dimme nor blood-shotten Consider that the blood of the 70 was laid upon Abimelech their brother who slew them and upon the men of Shechem which had ayded him by strengthning his hands to kill his brethren Whether you have strengthned their hands who slew their Brethren only for being too zealous in the maintenance of that Religion which you professe I appeale to God your Conscience and the evidence of the fact If you have dealt truly and sincerely with this * Reforming Parliament nay with your owne party rejoyce and flatter your selves with hope of a desired successe but if not then take heed the curse of Iotham doe not fall upon you there may be an evill spirit sent between the Irish and English the French and Spanish factions nay fire may come out from the Queen and consume the Prelates and fire from the Prelates and consume the Papists or else there may come a fire from the North a fire to purge and refine not to destroy which is my prayer and will be your happinesse I will not hold you any longer upon the racke Learne the first lesson of Christianity Self-deniall deny your owne will and submit your selves to Gods deny your reason and submit to faith Reason tells you that there are some things above reason and you cannot be so unreasonable as to make reason judge of those things which are above reason Remember that Master Chillingworth your friend did runne mad with reason and so lost his reason and religion both at once hee thought he might trust his reason in the highest points his reason was to be Iudge whether or no there be a God Whether that God wrote any Booke Whether the bookes usually received as Canonicall be the bookes the Scriptures of God What is the sense of those books What Religion is best What Church purest Come doe not wrangle but beleeve and obey your God and then I shall be encouraged to subscribe my selfe Your Friend and Servant FRANCIS CHEYNELL A briefe and plaine Relation of Mr Chillingworths Sicknesse Death and Buriall together with a just Censure of his Works by a Discovery of his Errours collected out of his Book and framed into a kinde of Atheisticall Catechisme fit for Racovia or Cracovia And may well serve for the instruction of the Irish Welch Dutch French Spanish Army in England and especially for the Black Regiment at Oxford I Am very religious in observing that old proverbe if it be taken in its right sense Nothing is to be spoken of the dead but good If that be true which Quintilian saith adversus miseros I may better say adversus mortuos inhumanus est jocus that man is void of humanity who makes sport with the dead Mr Chillingworth was looked upon by me at the first sight as a conquered man and therefore I was not only civill but as he confessed charitable unto him and now he is dead I cannot deale with him as a Asinius Pollio did with Plancus set forth an Oration to which no answer is to be expected unlesse according to the desire of Saul or Dives a messenger should arise from the dead to give me an answer as full of terrour as satisfaction It is no glory to triumph over one that is conquered nay dead for that of the Poet is true Nullum cum victis certamen * aethere cassis But I consider that Mr Chillingworths party is alive though he be dead and though one of his Books is buried there are many hundred Copies divulged and therefore though I speak not of his humane frailties or personall infirmities and imperfections which died with him yet I may speak of his Hereticall Book and of some destructive policies he used which doe yet survive in their sad and lamentable effects Iudge what I say put the case a man commits notorious crimes

if in the midst of these distresses the Souldiers breake forth into a mutinous flame and set all their fellowes in a combustion must the Engineer bee blamed if the Castle be surrendred in such a case Now I appeale to their Councell of Warre whether their case were not so like to these cases which have beene put that it is hard to say wherein they differed Let not then Master Chillingworth be charged with more faults then he was guilty of I cannot but vindicate his reputation from all false aspersions which are cast upon him by some who know not how to excuse themselves I tooke all the care I could of his body whilest he was sicke and will as farre as he was innocent take care of his fame and reputation now he is dead nay whilest he was alive I tooke care of something more precious then his health or reputation to wit his precious and beloved soule for in compassion to his foule I dealt freely and plainly with him and told him that he had been very active in fomenting these bloudy warres against the Parliament and Common-wealth of England his naturall countrey and by consequent against the very light of nature I acknowledge saith he that I have beene active in these warres but I have ever followed the dictates of my conscience and if you convince me that I am in an errour you shall not finde me obstinate I told him I conceived that he might want sleep being at that time newly come out of the Castle and therefore I gave him time to refresh himselfe and when I came to him againe I asked him whether he was fit for discourse he told me yes but somewhat faintly I certified him that I did not desire to take him at the lowest when his spirits were flatted and his reason disturbed but had much rather undertake him when he was at the highest because I came prepared to receive satisfaction and looked upon my selfe as unlikely to give satisfaction to one whom I acknowledged so much above mee in regard of his parts gifts experience he having studied bookes and men and more accurately discussed that question of State then ever I had done He then told me that he was pretty well refreshed and as able as he used to be in these times of distraction for any discourse about that great controversie of State He desired me to begin I satisfied his desire and told him that it would be very requisite in the first place to state the Question aright for as I conceived many ingenious men were grossely mistaken even in the very state of the Question First then be pleased quoth I to consider that the originall difference was not between the King and the Parliament but between the Parliament and Delinquents and indeed betweene the Queen and the Parliament I told him that hee could not be ignorant that upon the fourth of January two yeares agoe the King went unto the Parliament upon the Queens errand and I beleeved that he knew better then I how much the Queen was discontented because her bloody designe was not put in execution He told me that he could not deny it and he would not excuse it When I was going on to discourse about other matters of fact he confessed very honestly that he did now perceive that they had no certaine information of matters of fact at Oxford whereby I perceived that it was no wonder that so many brave men were seduced to fight against the Parliament Vpon further discourse he told me that he observed a great deale of piety in the Commanders and Souldiers of the Parliaments Army I confesse sath he their discourse and behaviour doth speake them Christians but I can finde little of God or godlinesse in our men they will not seeke God whilest they are in their bravery nor trust him when they are in distresse I have much adoe saith he to bring them upon their knees to call upon God or to resigne themselves up to God when they goe on upon any desperate service or are cast into any perplexed condition I liked him well when I heard him run on so fluently to this effect and I closed with him and desired him to tell me freely whether in good earnest he thought the Parliament did intend any thing else then the taking of the wicked from before the King the establishing of the Kings throne in justice the setting up of Christs ordinances in power purity liberty and the setling of the knowne lawes of the land the priviledges of the Parliament and liberties of the subjects in quiet and peace Sir saith he I must acknowledge that I doe verily beleeve that the intentions of the Parliament are better then the intentions of the Court or of that Army which I have followed but I conceive that the Parliament takes a wrong course to prosecute and accomplish their good intentions for warre is not the way of Iesus Christ Truely I was ashamed to dispute with him any longer when he had given me so much advantage For first he clearly condemned himselfe for being confederate with them whose intentions were destructive because no man must promote an ill designe by any meanes whatsoever be they never so lawfull Secondly he confessed himselfe cleane out of his way when he was in Armes for warre saith he and he learnt to say so of the Anabaptists and Socinians is not the way of Iesus Christ all that he could say for himselfe was that he had no command in the Army and yet their greatest Officers told me that in a true construction there was no man else that had a command to any purpose but Master Chillingworth And as touching their intentions it is no hard matter to guesse at the intentions of the French and Spanish faction at Court or the Irish intentions of the Papists Prelates Delinquents c. that follow the Queens Army I am sure one of the Captains that was taken Prisoner at Arundell had a Spanish head a French nose and an Irish heart And there was a Letter found in Arundell-Castle which was directed to Master Beckingham the Earle of Arundels Receiver which doth declare the good intentions of the Queens Army I took a copy of it which I will here transcribe word for word Good Mr Beckingham I Doubt not but you are acquainted with the generall and voluntary contribution of the whole Catholikes of this Kingdome both to declare the true affection of their hearts towards his Majesty in this as in all other occasions as also to exhibite such aid as their estates doe afford to assist his Majesty in this present businesse which doth concerne each one in particular The monies which the Catholikes are to give must be presented this Terme and therefore I entreat you that you will be pleased that what your liberality will bestow in so good a cause you will cause it to be delivered to me in London and I shall give an account thereof to such as it doth concern and

you a sufficient discharge The subscription and name was torne away I need not make any observations upon this Letter it speakes for it selfe and it speaks so bad English and such perfect policy that I beleeve the man that writ it was no Englishman borne There was a Commission found there likewise which doth declare their good intentions directed to Sir Edward Ford c. to secure the persons of all men in Sussex who had contributed to the Parliament and to seize their estates and sell their goods to the utmost value for the best advantage of his Majesty and the Commissioners were to give an account of their service to the field-Marshall Generall Baron of Stratten Commander in chiefe of all his Majesties forces in Surrey Sussex Kent c. Now their intentions are as you see And as touching the meanes used Master Chillingworth himself would not say that the Queen and her adherents Prelates Papists Delinquents Malignants of the French conspiracy the Spanish faction or the Irish Rebellion and their confederates doe take better courses and use more lawfull meanes to accomplish their intentions and bring about their designes then the Parliament of England the Kingdome of Scotland and the Protestants in Ireland since then Master Chillingworth did as all ingenuous and active spirits doe detest Neutrality hee might have seene for hee had light enough to see the way of Jesus Christ I desired him to tell me whether the highest Court of justice in the Kingdome may not compell Delinquents who are protected by force against Law to come in by force of Armes that they may be tryed according to Law First hee acknowledged that the Parliament is the highest Court and therefore I conclude not to be controlled by some few of the Kings Councell or by a pretended Assembly consisting of Fugitives and Delinquents Secondly saith he I must deale plainly with you though the Parliament hath voted some to be Delinquents and the Queen her selfe to be a Traitour yet I doe not beleeve that their judgement is infallible I was able to answere him out of his owne booke that the judgment of a Court or person especially where there is evidence of the fact may be certaine though that Court or person be not infallible Secondly though the judgment of the highest Court be not infallible yet it is finall and therefore we cannot appeale from the judgement of the Parliament to any Court but the Court of heaven True saith Master Chillingworth but this is it which stickes with me that there is no fundamentall constitution for the government of this Kingdome by a standing Parliament To which I had many answers to returne first there is a fundamentall constitution for the government of this Kingdome by the three Estates secondly there is a Law for the frequency of Parliaments and thirdly the vertue and strength of every Parliament continues in the Acts of every Parliament by which the Kingdome is governed even after the dissolution of that Parliament every Parliament doth live in its unrepealed Acts and therefore lives even after its dissolution and in that respect wee have many Parliaments yet standing some old Elisabeth-Parliaments doe as yet live breath move and operate with strength and vigour fourthly there is an Act passed for the continuance of this Parliament by the unanimous consent of all three Estates and the Kings Councell could not find any other probable meanes under heaven for the dis-engaging of his Majesty then the framing and passing of that Act of continuance Master Chillingworth putting off his hat cryed I acknowledge that Act with all reverence and there is your strength He seemed pretty well satisfied with that answere and as touching the way of Jesus Christ I desired to know whether the Saints were not to make warre against the Whore and the Beast Whether it be not an act of charity for Protestants to lay downe their lives for their Brethren Whether it be not an act of faith to waxe valiant in fight for the defence of that faith which was once delivered to the Saints I perceived my Gentleman somewhat puzled and I tooke my leave that he might take his rest My heart was moved with compassion towards him and I gave him many visits after this first visit but I seldome found him in fit case to discourse because his disease grew stronger and stronger and he weaker and weaker I des●red to know his opinion concerning that Liturgy which hath beene formerly so much extolled and even idolized amongst the people but all the answer that I could get was to this purpose that there were some truths which the Ministers of the Gospel are not bound upon paine of damnation to publish to the people and indeed he conceived it very unfit to publish any thing concerning the Common-Prayer-Book or the Book of Ordination c. for feare of scandall I was sorry to heare such an answer drop from a dying man and I conceived it could not but be much more scandalous to seduce or hoodwink the people then to instruct and edifie them in a point which did directly concerne the publike worship of God in this Land When I found him pretty hearty one day I desired him to tell me whether he conceived that a man living and dying a Turk Papist or Socinian could be saved All the answer that I could gaine from him was that he did not absolve them and would not condemne them I was much displeased with the answer upon divers reasons First because the question was put home of a man living and dying so or so Secondly it was frivolous to talk of Absolution for it was out of question that he could not absolve them Thirdly it shewed that he was too well perswaded of Turcism and Socinianism which runne exactly parallel in too many points Fourthly he seems to Anathematize the Socinians in the Preface to the Author of Charity maintained Sect. 28. when Knot had reckoned up some Socinian Tenets Mr Chillingworth answers Whosoever teaches or holds them let him be Anathema I have not Knots Book by me now I meane his direction to N. N. and Mr Chillingworth was so wise as not to reckon up the number of those impious doctrins or name them in particular because they were all fathered upon him and he would not assist Mr Knot so farre in the spreading of his owne undeserved defamation ibid. Sect. 28. I am afraid that Knot reckoned up too many points of Socinianism or did not forme his Interrogations aright and then Mr Chillingworth might safely anathematize and yet be a Socinian in many points which were not reckoned up or not well expressed And yet his Anathema is warily pronounced he doth not say Whosoever teaches or holds them or any of them let him be Anathema Moreover if the Socinians be asked whether Christ be God they will say Yes but then they meane that he is the Sonne of God borne after an extraordinary manner by the overshadowing of the holy Ghost

the second and third Epistles of John the Epistle to the Hebrewes the Epistle of Jude the book of the Revelation the books of Job Esther Ecclesiastes c. He saith he cannot in reason so undoubtedly beleeve those books to be Canonicall which have beene questioned as those which were never questioned At least I have no warrant to damne any man that shall deny them now having the example of Saints in Heaven either to justifie or excuse such their deniall chap. 2. sect. 38. pag. 67. Surely here is a pretty tempting excuse for if not a justification of those Libertines who question these books and may upon Mr Chillingworths principles question all the rest if they acknowledge one of the Gospels that containes as much as all the rest Ergo that is sufficient pag. 93. 101. But if they beleeve no booke to be Canonicall and therefore will not assent to any book of Scripture they doe not commit a sinne of derogation from Gods perfect and pure veracity for he onely gives God the lye who denies some book or point which he himselfe knowes or beleeves to be revealed by God chap. 3. sect. 15 16 17. Now it is impossible that a man should know one thing to be true and beleeve the contrary or know it and not beleeve it sect. 18. Whither these and the like principles which frequently occurre in his writings tend let the most sober and charitable men judge The only Fundamentall Errour in Mr Chillingworths judgement is to deny something which the party himselfe knowes or beleeves to be revealed by God and therefore in his judgement none but downe-right Atheists erre fundamentally cap. 2. p. 135. 136. Atheisme then as the Jesuites and Arminians conceive is the formality of an Heretick p. 100. for it is down-right Atheisme for any man to deny that to be true which he acknowledges to be spoken by the God of truth Qu. But if I doe beleeve the Scripture to be Gods word is it necessary to beleeve that controversies are to be decided by that Word An. No saith Mr Chillingworth this is no Fundamentall point his words are full I say that this position Scripture alone is the rule whereby they which beleeve it to bee Gods word are to judge all controversies in faith is no Fundamentall point chap. 2. pag. 115. His intent is by this assertion to make good a dreame of his that some controversies in faith need not be judged or determined at all Mr Chillingworth pretends that he holds the Scripture to be a perfect rule of faith and yet he saith it is not necessary to judge all controversies and those no small ones because they are controversies in faith by that perfect rule It is a perfect rule but we need not be ruled by it in all points of faith Qu. But is there then any other way to decide controversies which hath any colour of probability from the Scripture An. Yes nine or ten severall meanes of agreement offered themselves to Mr Chillingworth upon the sudden and haply more might have beene thought on if he had had time and these that are offered have as much probability from Scripture as that which Papists obtrude upon us And truly he was such a ready blasphemer that he could vent extemporary blasphemies yet such as the Licentious men at Oxford approved chap. 3. pag. 130. 131. First he saith we could if we would try it by lots whose Doctrine is true and whose false for which he cites Prov. 16. 33. It may be this Sophister did cast lots for his Religion and it was his hard lot to draw Popery first then Arminianisme and then his doctrine run lower and lower till it came almost to the very dregs of Socinianisme Secondly we could referre it to the King Prov 16. 10. and 21. 1. Mr Chillingworth might make merry with his owne prophane doctrine but I admire that he should dare to sport himselfe with the Majesty of Scripture and the Majesty of the King But truly I am afraid that some are so indifferent in point of Religion that they are content not only to referre it to the King but to the Queene It were proper for them to vent such Doctrine who have as the old Tradition and proverbe hath it taken an oath to be of the Kings Religion Thirdly to an Assembly of Christians assembled in the name of Christ Math. 18. 20. Let them not then blame the Parliament for consulting an Assembly of learned and pious Christians and most of them Ministers of the Gospel assembled in the name of Christ Fourthly to any Priest Malach. 2. 7. This makes well of the Queens side Fifthly to any Preacher of the Gospel Pastour or Doctour Math. 28. 20. Sure Mr Chillingworth was more independent then they that are commonly so called Sixthly to any Bishop or Prelate why not then to the Bishop of Rome for it is written Obey your Prelates Heb. 13. 17. Mr Chillingworth since his pretended conversion was very apt to be seduced by the vulgar or Rhemish translation or some version received at Saint Omers but this was a voluntary and devised meanes as he saith in the same page Seventhly to any particular Church of Christians seeing it is a particular Church which is called the house of God a pillar and ground of truth 1 Tim. 3. 15. and seeing of any particular Church it is written He that heareth not the Church let him be unto thee an Heathen Matth. 18. Mr Chillingworth is sometimes Prelaticall and sometimes Congregationall Eighthly we might referre it to any man that prayes for Gods spirit for it is written every one that asketh receives this is one steppe beyond the Brownists Matth. 7. 8. James 1. 5. Lastly we might referre it to the Jewes for without all doubt of them it is written My spirit that is in thee c. Isaiah 59. 21. And why not to the Socinians they have naturall reason a very competent Judge in Mr Chillingworths conceit What wonder is it that so many blasphemies and quibbles for every quibble upon Scripture is a blasphemy should be licensed by grave and learned Professours of Divinity what if Papists take liberty to blaspheme and put the Scripture upon the rack to force it to confesse what makes for their turn must Protestants or such a one who undertakes the common Cause of Protestants though he was no Protestant bee permitted to blaspheme by the Licence of an University Repent deare Doctors once more repent and I will proceed Qu. But how shall I know the true sense of Scripture there being such variety of conceits which passe for Interpretations Answ Here help mee Reason again and Implicit Faith For the last Resolution of my Faith in his conceit must be into Reason page 65. 96. and still he labours to prove that Reason is Judge and he frequently jeares at Knot for accounting it an absurdity for every man and woman to rely upon their Reason in the interpreting of Scripture p. 98. Reasons drawn

to imply that God is angry for them Answ to the Preface p. 19. Qu. May a man goe constantly to Masse and be saved Ans. Yes if he bée devout at it for that he meanes by a godly Lay-man if he bée strongly perswaded that there is no impiety or superstition in the use of the Latine service Answ to the Preface p. 9. sect. 7. It seems there is no fault in the Masse but that it is in Latine Qu. What profit might be gained by the Masse-book if it were in English Ans. Much devotion instruction edification salvation in the place forecited Was not this a stout Champion chosen by Canterbury on purpose not to confute but harden Papists and seduce Protestants Qu. What are the causes of errour Ans. Negligence in séeking truth unwillingnesse to find it pride obstinacy a politique desire that that Religion should be true which sutes best with my ends feare of mens ill opinion or any other worldly feare or worldly hope these seven betray men to and kéepe men in damnable errours p. 158. It is one of the most honest passages in his book Brethren let us beware of these motives Qu. What kinde of man was Knot Ans. One that went about to delude his King and Countrey with strange captions Sure Mr Chillingworth and hee were both of a make read 117. Qu. How may a King usurp an Absolute Lordship and Tyranny over any people Ans He néed not put himself to the trouble and difficulty of abrogating Lawes made to maintaine common liberty for he may frustrate their intent and compasse his own design as well if he can get the power and authority to interpret them as he pleases and to adde to them what he pleases and to have his interpretations and additions stand for lawes if he can rule his people by his Laws and his Laws by his Lawyers p. 51. cap. 2. I think our Iudges followed his directions in the point of Ship-money Qu. What weapons of warfare may be justly called carnall Ans. Massacres Treasons Persecutions and in a word all meanes either violent or fraudulent p. 52. God grant that the Irish forces which land daily doe not make us as well acquainted with this warfare in England as they are in Ireland Qu. What obedience doe we owe to the lawes and judgements of Courts Answ. Onely externall obedience not internall approbation p. 97. Qu. If I disapprove the judgement of any Court am I bound to conceale my owne judgement Ans. No I may lawfully professe my iudgement and represent my reasons to the King or Common-wealth in a Parliament as Sir Thomas Moore did without committing any fault p. 97 Why then are men so much blam'd for professing their judgement against some things which seeme to be established by Law and representing their reasons to the Parliament and why did not Master Chillingworth yeeld externall obedience to the Common-wealth of England in this Parliament for who can deny that the Common-wealth of England is assembled in this Parliament Qu. May not a Court which pretends not to be infallible be certain enough that they judge aright Answ. Yes our Iudges are not infallible in their iudgements yet are they certaine enough that they iudge aright and that they procéed according to the evidence that is given when they condemne a thiefe or a murtherer to the Gallowes p. 140. Now Reader judge Master Chillingworths workes my proceedings and this Treatise according to the evidence given and thinke an implicite faith in thine owne reason almost as bad as implicite faith in the Church or Pope of Rome I conclude all as Doctor Fern concludes his last booke The God of Power and Wisdome cast out all Counsels and defeat all Designes that are against the restoring of our Peace and the continuance of the true Reformed Religion Amen Soli Deo gloria FINIS Dr. Bayly Dr. Prideaux Dr. Fell {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ezek. 8. 16. Ezek. 8. 17. 18. Isa. 50. ult. Isa. 8. 9 10. Vbi jus humanum naturale vel divinum arma e●pere jubet ibi juris autoritas intervenit etiamsi expressa voluntas principis non accedat Biel. 4. Sent. q. 4. Dr Ferne his 2. book p. 33. Dr Fern ib. p. 27 Dr Ferns 2. book p. 6. Book 2 p. 34. Book 2. p 28. Book 2. pag. 6. 2 Book p. 28. Ib. ubi supra 2 Book p. 16. Iudg. 9. 24. * Ac ne maledicis verborum in eos uti conviciis arguamur causam perditionis publicae ne cuiquam ignota sit non tacemus Hilar. contra Arian p. 214 Iudg. 9. 19 20 23 and 57 verses a Nec Plancus illepide cum diceretur Asinius Pollio orationes in eum parare quae p●st mortem Planci ederentur ne resp●ndere posset cum mortuis non nisi larvas luctari quo apud erud tos nihil impudentius judicatur Plin. Praefat. Hist. Natural * Scilicet esse oportet Marii reliquiat dissipari jussit acerbiore odio quàm si tam sapiens suisset quàm vehemens fuit Cicero de L●g Consulas Histor. de vita obitu Buceri Tertul. in Apolog. Synod Eliber Can. 34. 37. Vigilantius cum Synodo praedict. illam gentilium consuetudinem damnavit Prope inqu●t Vigilantius ritum gentil●um videmus sub praetextu religion●s introductum in Ecclesias Dei Sole ad●us fulgente moles cereo●um accendi Hieron. ad Vigilant cap. 2. Virgil En●id Videsis Greg. Naz. Orat. in laudem Gorgor Comment. in Iob vulgo ascripta Origeni lib. 3. Ambros. de Valent Gratiano disser●n Beati ambo si quid meae orationes valebunt nulla dies vos silenti● praeteribit nulla inhonoratos vos mea transibit oratio nulla nox non donatos aliquâ precum mearum contextione transcurret c. Ambros. de obitu Valentiniani Imperatoris Gen. 50. 7 9 and 14 verses Dr Vsher his answer to the les●ites Challenge upon the Argument of prayer for the dead {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrysost. Hom. 4. in epist. ad Heb.