Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	christian_a	prove_v	true_a	6,151	5	5.4132	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90814	The paper called the Agreement of the people taken into consideration, and the lawfulness of subscription to it examined, and resolved in the negative, by the ministers of Christ in the province of Lancaster. Published by them especially for the satisfaction of the conscience, and guiding of the practise of our entirely honored and beloved, the people of our several churches, committed to our charge; and for the general good of this Church & nation.	Heyrick, Richard, 1600-1667.	1649 (1649)	Wing P279; Thomason E546_27; ESTC R203122	28,425	38

men professe that they know God jet in their works they deny him using the name of God and Religion as Conjurers in t heir Incantations to perpetrate those things are most contrary unto God and destructive unto Religion for as the Devill never doth more hurt then when he appeares in the likenesse of an Angel of light so are men never so mischievous as when they drive on wicked designes under the shew of Godlinesse Englands former sins which caused this Gods just dereliction the abandoning them up unto greater were their exceeding luxury in turning the grace of God temporal favours into wantonnes the long continuance of their peace the increase of their Trade riches and plenty begot in them a generall insolency and pride so that when they Waxed fat like Jesurun they kicked against God in the Authority and regard due unto his principall Officers the Prince and the Priest Hence the people of England in their generality became self-willed heady high-minded and incorrigible they slandered the footsteps of Gods Anointed smote him-with the tongue contended with Gods Priests and usurped that sacred Jurisdiction which God had delegated unto them as those Conspirators did Ye take too much upon you ye Sonnes of Levi since all the people of the Lord are holy under pretence of then Ambition of the Clergy and being like Elihu's now bottels ready to burst with that liquor or flatuous and superficiall knowledge instilled into them by the giddy preachments and undigested swelling and tedious prayers of their Lecturers who reduced all Religion unto lip-worship and canting Scriptures Hence came it to passe that contemning the old paths the truth of the reformation in the Protestant Religion they contended unto bloud to corrupt by their phanatick Alterations the pure Doctrine Evangelical discipline established in the Church of England to effect which with the more ease they adventure upon sacriledge to carry on that they must pull down Episcopacy the fence of the Church and here the King as a nursing Father interposing they tender Him unable by encroaching upon his Prerogatives quarrelling him seize upon his Strengths Arme fight against him Imprison and then Murther Him which last Act of Rebellion though the greatest part of the first Engagers may be thought never to have intended yet they may see the first violation of their Obedience due unto His Majesty punished by a guilt thus farre of his Innocent bloud that that power which they raised spilt it So dangerous it is to vary from a Christian Principle or to doe evill that good may come of it God onely having power to direct limit and determine any evill action so that looke over the pedigree of Englands sinnes through the severall descents thereof and you will find it thus peace begot wealth that plenty that pride that vanity that curiosity that contention that hate of the Clergy that sacriledge that the downfall of Bishops that the contempt of the KING that Warre that Imprisonment and that the murther of the King a murther the most horrid murther that ever the Sun saw for Subjects to take away their KING's life without the prescription of a single example or a law nay even against all lawes divine and humance to Trie him after the forme of a Judiciary proceeding this is to entitle God unto the greatest sinne to establish iniquity by a Law and to make God such as themselves Thus the Jewes dealt with our Saviour Ioh. 19.7 We have a Law and by that Law he ought to die because he made himself the Son of God although there was no such Law but a new-made Law a Junto-law Straffords law Canterburies law the KING's law consequent Lawes Lawes without names or cognizance made because He was KING Neither doth their Power any more prove the equity of this fact the great scandall of the Christian name and height of Anabaptistical fury then the Devils power which is from God doth justifie his malice which is from himself They have now indeed made King Charles a Glorious King prov'd him glorious in his Personall virtues glorious in his divine Grace but most Glorious in the Christian Constancy of his Glorious sufferings for Gods Cause the true Protestant Religion and the Lawes and Liberties of the three Kingdomes thus hath God extorted a truth from them for this spake they not of themselves but God forceing their testimony they prophecyed As we have seen His Majesties sufferings and their causes our sins so let us reflect upon their punishment as the Springs from which our sorrowes should arise l'it Const l. 4. c. 29. The exceeding avarice and hypocrisie two noted Court sinnes with which the greatest Christian Prince Constantine was abused of the State-Grandees the deep pits wherein they laid the fatall snares into which pious King CHARLES fell will be visibly punished for God will not be mocked The pride vanity sacriledge rebellion and the cruell murther of His Majesty will have particular judgements levell'd against these sinnes every mans sinne even of those who have fought for His Majesty who have yet fought against him by their sinnes hath given force unto this great stroked and wound given unto these Kingdomes in His Majesties death and therefore ought every man to proportion his sorrow unto his sinnes As King Josiah from Judah so the strong Barricadoe King Charles is taken away betwixt Gods judgements and this Kingdome the great and wide Inlet of all misery is made by his death could our sorrows answer them like a Torrent it would over flow all the banks of reason and grow too big to be carried away by the chanels of our senses behold every spring of Jeremiah and Judahs sorrow open to send forth these flowing streames of affliction upon us and also arise from the same head The breath of our Nostrils the Anointed of the Lord was taken in their pice of whom we said Vnder his shadow we shall live among the Heathen Those heavie judgements which the Prophet Jeremiah foresaw impending and after came to passe by King Josiahs death are in agreat part by King Charles his death Lam. 1.10 2.7 already come upon us Gods house his beautifull house is laid maste the Heathen have entred into the Sanctuary they have made a noise in the house of the Lord as in the day of a solemus Feast So that they who in the beginning pretended God Religion the Church their Cause have dealt with us as that Faction among the Jewes who called themselves The Zealous in the Warre with Titus did under pretense of defending Religion Joseph Bell. Jud.l. 2. c. 12. and the Law they possessed themselves of the Temple yet were themselves the first who put fire with their owne hands into the holy places How hath the avarice and carnall interests of the Teachers of these times corrupted the purity of our Religion Lam. 2.14 as Judahs so Englands onely Prophets have seen vaine and foolish things for her and they have

to in them upon any temptation either of advantage offered or danger and trouble threatened and the remissness backwardness and indifferency of spirit in all we excuse not our selves in this in relation to the duties of them But especially we know not how to hide or hold in the sorrow and shame that even unto horror hath filled our hearts and faces upon occasion of the late proceedings both those against the secluded and imprisoned Members of Parliament and those against the person of the King deceased we not knowing how to clear them from manifest disloyalty and breach of Covenant and when we would comfort our selves with this that our souls have not come into the secrets of or been united in any society with those actions but ever abhorred them our hearts are yet faint within us when we consider how upon these proceedings our Christian and Protestant profession the Way and common Cause we have stood for the endeavored Reformation and the National Covenant we with others have entered into are reproached Oh tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistins rejoyce ● Sam. 1.20 lest the daughters of the uncircumcised triumph But having delivered our sense in this first part of the whole frame and general drift of the book we proceed to that which we proposed for our second part the examination of the nineth Section of this Agreement which concerneth Religion we have seen its contrivements in humane or civil matters let us now see how it would despose in the matters of God and truly in this respect we may say to the promoters of it as the Prophet Isaiah spake to Ahaz the King Hear ye now is it a small thing for you to weary men but will ye weary any God also (a) Isai 7.13 In speaking to this Section we shall 1. dissect it sentence by sentence denoting as we go the flaws or faults we observe in it 2. Lay down some of our Reasons against what we take to be the main import or project of it to wit the dissettlement and free intermixture of Religion This Section of Religion is divided into four heads whereof we shall examine particularly the three first It is intended Agreem 1. that Christian Religion be held forth and recommended as the publike Profession in this Nation 1. How reservedly sparingly fearfully doth this Agreement own Religion as if it were jealous of engaging men to it it dare not injoyn no nor resolve firmly on it only it adventures to intend it a word that enacts or puts not anything in being imports nothing but a wavering irresolvedness and mutability 2. How doubtfully doth it hold forth Religion Here 's no restriction to true Christian Religion although there are so many so extreamly differing ways of Religion which assume the title of Christian yea instead of such a necessary restriction here 's a plain implication in that only Popery and Prelacy are excepted from being thus held forth That any Religion Popery and Prelacy excluded may be the publique Profession 3. How pretendedly and meerly in shew doth it hold forth the profession of Christian Religion for in the three following Heads it leaves practise free and what gross hypocrisie is this If a man should propound to himself and declare to others that he would profess Christian Religion but he would leave himself a freedom to practise any way live as his list were not this in him the most deliberate wilful and perfect hypocrisie that can be imagined And is it not so in a Nation yet this is the Agreements Profession 4. Is not this holding forth of Christian Religion as the publique Profession being compared with the rest of this Section a self-contradiction for if none shal be compelled to the publique profession but may cast it off if they will as in the second Head and if men may both profess and practise differently from that which it 's said shall be publiquely held forth as in the third Head if this liberty be generally made use of what becomes of the publique profession how is it held forth and by whom And suppose it not grown to that yet this Agreement neither tells us who it intends shall hold it forth nor by what acts or means it shall be held forth but on the contrary denies the Representatives to have the highest and final Judgment concerning things Spiritual or Evangetical Pag. 14. part 8 and consequently it cannot be done by them and for a Church Representative or National Synod or any other way of holding forth a publique Profession here is not the least sillable but contrarywise provisions that make it morally impossible to be done Agreem Which we desire may by the grace of God he reformed to the greatest purity in Doctrine Worship and Discipline according to the Word of God 1. Here are none nominated encouraged or authorized to take this work in hand and we apprehend the Representatives being not to have the judgment of things Spiritual of Evangelical are dis-enabled to do or set others about it 2. But in the three following Heads there are full promises that men may if they will live unreformed yea lay aside the very face and profession of Religion or deform the Church of God in Doctrine Worship or Discipline without controul 3. We have Covenanted a Reformation in all these but is this hollow desire with long actual grants of the contrary following it all the keeping and performing of our Covenant that is intended It is no marvel those words are left out according to the example of the best reformed Churches for such a Reformation is this is without example or pattern in any Church or age 4. It is Reformation according to the Word of God That the Magistrate suppress the preaching of false doctrines and exercise of false Religion and that he command men to serve the Lord according to his own institution and bring men to the means of their Salvation which the following particulars deny him power to do Agreem The instructing of the people whereunto in a publique way so it be not cumpulsive as also the maintaining of able Teachers for that end and for the confutation or discovery of Heresie Error and whatsoever is contrary to sound doctrine is allowed to be provided for by our Representatives 1. Here is mention of able Teachers for the instructing of the people in Christian Religion but not a word of a Church or Ministry for this or for the building up of those that are instructed or for the offering up of the publique Worship the administration of the Sacraments and Discipline Must we have none of these things provided for Must they be laid aside until that faint desire without hands or endeavors work out a Reformation Or must these be dispensed by any body Here then is a Christian Religion without Church Ministry Sacraments or Discipline 2. Here is confutation and discovery of Heresie c

spoken of but no Church Censures or Authority placed in any to purge them out of the Church 3. Here is compulsive instruction prohibited the meaning of which we take to be that none shall be compelled to repair to the publique meetings for instruction or to behave themselves orderly therein so that neither Magistrate parent or master shall bring those under them to the means of their salvation but give them the reins to run on in ignorance and all damnable ways This one clause if followed is a lesson that may more instruct men to irreligion and informedness and more unteach men the Christian Religion then all the able Teachers here allowed to be provided for by the Representatives can prevail to instruct them to it 4. Here is not so much care taken to promote the Religion which is intended publiquely to be held forth as there is of giving advantage to other ways differing from it in the following Heads for here the instruction of people unto the publique Religion and providing Teachers for that end is put off and referred to the Representatives but the liberty of diserting it and both professing and practising contrary to it is presently granted and enacted and the Laws Statutes and Ordinances contrary to that liberty are repealed The maintenance of which Teachers may be out of a publique Treasury and we desire not by Tythes For this we being in hand with matter of Religion and this being but of a temporal concernment and that our own we shall not insist on it We expect to suffer in such things and think it but suitable when our Religion it self is thus dealt with as in this Agreement only seeing that in this very page it saith No Representative shall in any mise level mens estates destroy property c. We mind it to see that it agree with it self Provided That Popery and Prelacy he not hold forth as the publique way on profession in this Nation 1. They are so much the more beholding to this Agreement the ways that are not thus held forth being better provided for as we shall see presently 2. Then any or all other ways of Religion called Christian are or may be held forth as the publique way or profession besides Popery and Prelacy here then is a profession of Religion of a wide latitude and of strange party-coloured and jarring composure more like to the mixture of the cup in the hand of the great Whore of Babylon or to the many headed and homed beast she sits on Revel 17. then to pure and uniform Religion of the chaste Spouse of Christ 3. Why are these two only excepted is it because these are the worst of all doubtless there are other doctrines and ways that are held forth among us or may be introduced as bad as the worst points of Popery ten thousand times worse then Prelacy such as these of the Antiscripturists Antitrinitarians Arrians Pelagians c. 4. Why are they only excluded from being the publique profession If they may be allowed to be professed and practised why may they not be comprehended under the notion of the publique profession as well at least as some other differing ways It they be too dangerous or noxious for that notion why are they not wholly exterminated they may hurt as well if they be permitted as private profession That to the publique Profession so held forth none be compelled by penalties 2 Head or otherwise but only may be endeavored to be won by sound doctrine and the example of a good Conversation 1. To the profession of Christian Religion none among us have been or are desired to be compelled but it hath been and still is judged a necessary course to cause men that profess the Christian Religion to carry towards it answerably to bring men to the means of the knowledg of it and to restrain men from publique scandalizing of it 2. Compulsion by Penalties or otherwise here forbidden may include the Ecclesiastical Censures of the Church the exercise of the power of parents over their children and of masters over their servants in reference to duties of Religion and the rather because it is said they only may be endeavored to be won by sound doctrine c. which words are exclusive of all other ways 3. Here then if this should stand men might become Atheists Recusants Sabbath-breakers Blasphemers or what they will and no man say to them what dost thou The former Court connivance of Popery the prelatical indulgence of prophaneness the Kings book for sports on the Lords Day so much cryed out upon since this Parliament were but small Gnats to the swallowing down of this a horrible thing to be enacted in a Kingdom so generally christianized as this is 4. Them may no Court or Magistrate constrain men to take an oath such as is used among us because in so doing he professeth Christian Religion 5. How should men be won to Christian Religion by sound doctrine and good Conversation when no provision is made to bring or keep doctrine to be sound and conversation to be religious That such as profess faith in God by Jesus Christ however differing in judgment from she Doctrine 3 Head Worship or Discipline publiquely held forth as aforesaid shall not be restrained from but shall be protected in the profession of their faith and exercise of Religion according to their conscience 1. Thus all the damnable Heresies Doctrines of Devils Idolatrous Superstitious and abominable Religions that ever have been broached or praclised or can be devised if the persons owning them will but profess faith in God by Jesus Christ are set a liberty in this Kingdom nay not only granted a Toleration but enfranchisement yea protection and patronage and that in gross without considering or knowing what is so allowed and taken into Tutelage 2. Although here is a distinction used betwixt the Doctrine Worship and Discipline publiquely held forth and other ways differing from them yet the deserters of and contrary professors and practisers to the publique profession have as much favor granted them as to secure practise as they have that embrace it nay more 1. None are forbidden to compel by penalties or otherwise to any profession of Faith or exercise of Religion that is differing from the publique how gross soever it be in it self or opposite to it only men may not be compelled to the publique 2. None are prohibited to restrain any from the publique Religion only men may not restrain from the Heterodox or differing ways though never so corrupt 3. No protection is granted to those of the publique profession men may thrust themselves into the publique Assemblies violate the Ordinances of them and no remedy for it men may profess the publique Religion at their perils but the differing ways must be protected 3. It were much more to the honor of the Name and Faith or God if this liberty must be afforded that men might have it without professing Faith in God

by Jesus Christ for the worst the world will verbally profess thus much to obtain such a liberty if they have need of it and by their professing thus when as both their real prefession and their practise denyeth opposeth and reproacheth the Faith in God by Jesus Christ the Name of God and of Christ and the true Faith are but the more blasphemed and vilified Agreem In any place exept such as shall be set and apart for the publique worship where we provide not for them unless they have leave 1. As you provide not for them so you prohibit them not the place of the publique Worship but rather by adding that reservation unless they have leave you make them capable of it only they must carry favor with them that can give leave and then ask and have 2. If they to wit the dissenters from the publique and advancers of another different profession of Religion may have leave and upon it enjoy the places of publique Worship then may they by encreasing their number come to justle out the publique profession and then that which in the first head was propounded to be held forth and recommended ceaseth to be the publique profession and instead of being held forth is put forth adoors 3. Were this a real exeption and might not be remitted by leave yet it is little or no abatement of the liberty or prevention of the growth of a way to e denyed the publique if it may have free passage in any other place yea if it find followers enough as if it be bad enough it is likely to do it may become as publique as that which hath that name it being the concourse of people and not the place which makes any action of society publique Agreem So as they abuse not this liberty to the civil injury of others or to actual disturbance of the publique peace on their parts Civil injury then of men and breach of outward wordly peace must by all means be prevented and rather Religion confined then it incurred such miscarriages may nullifie this liberty but spiritual yea divine injury the disturbance of the Churches and consciences peace and wealth must be let pass yea protected Agreem Nevertheless it is not intended to be hereby provided that this liberty shall necessarily extend to Popery or Prelacy This clause as the former would make a countenance of being an exception but indeed is none for as it doth not say that these two shall be excluded from this liberty so it leaves it Arbitrary that it may extend to them and consequently leaves no authority in any to restrain them from it if any in the place of Magistracy should go about to abridg them of this liberty they might soon plead where is your authority The Agreement prohibits to us but never any Law forbade a thing in these terms it shall not necessarily be The same though it be not exprest must needs be granted of all other ways to which this liberty is intended it is not necessary it should extend to this or that because it is not necessary that this or that should be And because the exceptions that we have noted by the way upon looking into them appear to us to be of no reallity at all but may be inserted as colours and shadows to blind the eyes of men easie of belief and to make them think those more generally distasted and exploded ways Popery and Prelacy are quite cashier'd from having freedom and that others are much confined by exclusion from the places set apart for the publique profession We shall yet further give notice to the Reader that these pretended exceptions as to that purpose are but void and frivolous terms meer nothing and that notwithstanding them Popery and Prelacy stand as free to be practised as any other different ways and those other different ways are as capable if they can but get head or favor of the publique places yea of the stile of being held forth as the publique profession in the Nation as any one that may seem at this day to have the property thereof For I. The second and third particulars of this Section are pag. 27. and 28. declared to be fundamental to our Common Right Liberty and Safety and there being nothing positive in them to exclude either Popery or Prelacy from liberty and protection therein provided or any different ways from the publique places as hath been noted they stand inviolably by this Agreement entitled thereunto and in case any Representative should take in hand to restrain them they may lawfully by force of arms make resistance against the Representative pag. 27. part 10 of this Agreement yea this being a fundamental all they that joyn in and subscribe the Agreement bind themselves to maintain them in it pag. 28. 2. Suppose there were something in these seeming exceptions yet it vanisheth into nothing for if the Papists Prelatists or any other do exceed them none can take cognizance of it or offer to reduce them into the limits of these exceptions for all Representatives are forbidden the highest and final judgment in Spiritual or Evangelical things and of so then all other Judicatories and Magistrates must needs be denyed subortinate judgment or cognizance of such things under which all the aberrations in this matter are comprehended yea and by this means any other Religion that cannot be shrowded under a Profession of Faith in God by Jesus Christ as Judaism Turcism Paganism may yet settle it self and enjoy freedom amongst us by this Agreement if it err only in Spiritual and Evangelical things in as much as there is none that hath power of judgment over it to suppress it We have but a word or two more way of observation on this Section of Religion We cannot but take notice that the holding forth and recommending of Christian Religion as the publique profession in this Nation is laid down not as fundamental to our Common Right Liberty and Safety but only as useful and good for the publique pag. 28. whereas the second and third particulars wherein Liberty from the profession of that Christian Religion and for a different profession and practise from it is provided for are laid down as fundamental to our Common Right Freedom and Safety so that by this Agreement Chrisrtian Religion as to the Foundation of a Kingdom is a stone set at naught by these builders though it deserve to be the head of the corner Acts 4.11 whilst Liberty to desert that Religion and positively to profess and practise in opposition to it Liberty of Irreligion Idolatry Superstition Blasphemy Sabbath-breaking Seduction Schism is of the Foundation sure the edifice must needs be a Babel or confusion a principal part of the Foundation whereof is such a Liberty as this it must needs be a rotten building where Liberty to fundamental Erroe is of the Foundation Once more it is said as you see noted that this Liberty is fundamental to our Common Right Freedom

at Ellens Robert Yates pastor at Warrington VVilliam Dun Min. of Ormeskirk Thomas Norman pastor at Newton Paul Latham pastor of Standish VVilliam Leigh pastor at Newchurch VVill Garner preacher of the Gospel Thomas VVhitehead pastor at Halton Robert Shaw Min. at Cockeram Edward Gee pastor at Eccleston VVill Brownsword pastor at Douglas Christopher Edmundson pastor at Garstang Peter Atkinson Min. at Ellel Richard VValker Min. at VVarton VVilliam Smith Min. at Overkolles Robert Seddon min. of the Gospel at Alker Robert Cunningham preacher at Hamilton John Fisher pastor at Bispham John Jaques pastor of Bolton John Syll pastor of Gressingham John Harper Rich. Goodwin Ministers of the Gospel at Bolton in the Moors March 6. 1648. Imprimatur JOHN DOWNAME FINIS additions of grace and glory into Gods Children Rev. 2.10 and therefore the chief marks of Gods favour As in our gracious King Charles Dan. 12.10 who was also taken away from the evill to come in Gods mercy unto him which thou even thou unto the shame and confusion of thy face although thou hast harned it shalt see in the approaching day of Englands calamity which in a great part is procured and hastned by thy infernall counsels thou needst not to have given that Scripture such a violent stretch so to streine it as to make it reach from Assyria unto England or to travaile so farre for a reason why His Majesty should not have a royall interment with His Mauncesters the causes were nearer thee Let me assigne them First it had been a Condemnation of your selves to have allowed him solemne and Kingly Funeralls unto whom you gave so unjust and cruell a death that were to build up what you were resolved to destroy Next you could not but know that the neighbourhood of his sacred earthly remaines must needs refricate the scarce skinn'd sorrowes of London when they should have such a standing and still present Monument of their former happinesses in His Majesties peaceable Government and of their new misery in your Tyranny which would serve also this being the place of the greatest confluence to recrude the griefe of the whole Kingdome and probably beget such compunction and reluctancy in both city and Kingdome as would testifie it selfe by their attempt to cast you downe headlong from your new and wickedly acquired Dominion Another reason was lest the nearnesse of his Body whom you murthered might too frequently offer unto you the horror of your Guilt and redouble unto you those inward cheques and lashings of your Consciences which you cannot be without and so impede and trouble your Counsels The Devill at the Oracle of Apollo of Daphne could not give his Answers unto Julian the Apostate Theod. l. 3. c. 9. who sent to consult him about his undertakings against the Persians so long as the body of the Martyr Babylas lay by him so it is to be presumed that the same Spirit which the Apostle saith Eph. 2.2 powerfully worketh in the Children of Disobedience might be hindred in his cooperation and influence upon those unto whom he hath consigned the chief exercise of his power in our English world if King Charles his sacred reliques were lodged so nigh unto them as Westminster and therefore Windsor was neare enough But from the view of His Majesties undeniable matchlesse Virtues let us passe unto that of His Sufferings Sinfull envie never failes to give a malitious attendance upon virtue which by how much the more it is illustrious with so much the greater rancour doth she dog and persecute it and therefore many are the troubles of the righteous and no meer man had ever more then righteous King Charles behold and see if any sorrows and sufferings were like unto His. See one of the most potent Monarchs of Europe loved at home and feated abroad most injuriously and strictly Imprisoned debarred from the most deare society of the most virtuous and best Wife from the converse and sight of his most sweet and hopefull Children from the attendance of his most faithfull Servants from Gods house from Gods publique worship all Gods Servants fore'd to cohabite with Beasts brutish savage and wicked Men these to be made the Instruments of their cruelty unto him who were his sworne Subjects and Servants upon whom all civill and divine obligations of duty and affection unto His Majesty rested and that upon pretensions of Religion and Liberty of which He was the truest and most undoubted Defender to lie under the weight wounds of so many scandals reproaches wants and miseries besides the most grievous sense of the sufferings of his Kingdoms and best Subjects to be daily tortured with so many iterated unreasonable Propositions and insolent Demands to be racked out of his undoubted Royal Rights to make so many Concessions such great Condescentions in his propensness unto peace which notwithstanding his Enemies never meant to be tormented if it wre possible unto perjury sacriledge and Acheisme and to have no other Conditions propounded for the Enjoyment of his Crownes and Kingdomes then that which the Devill made unto our Saviour All these will I give thee if thou wilt fall downe and worship me to offer his owne that which never was theirs to deny God which God gave him to acknowledge and worship him These must needs be sorrowes and sufferings as beyond expression so above our conception most terrible tests and trials of all his virtues certainly no man had ever more and more strict examinations of Gods graces in him all which he fully answered with a learned and invincible piecy for in all these who ever heard him murmure repine or charge God foolishly who ever heard him accuse raile at or threaten his most confirmed Foes with Job Iob 16.20 his eyes still powred out tears unto God whose justice in their greatest injustice he acknowledged and although he vindicated his owne Innocency having wherewith to justifie himselfe before man from theirs yet not before God he cleared the equity of his judgement upon him for acting against his Conscience in the Earle of Straffords death But it was the great and crying guilt of these Nations sinnes Englands principally which made this righteous man fall into the pits of his Adversaries to ripen Gods judgement upon this Nation by that great addition of guilt the shedding of his innocent bloud who had so many characters of Gods supreme power and spirituall graces upon him as must needs make this Crime committed against God and draw his speedy and unavoidable vengeance upon them for it God usually punisheth one sinne by suffering Sinners to fall into others and those customary sinnes accompanied with senslessnesse and impenitency which fills up the measure of sin brim-full for judgment to take it off so that this pious Prince fell in the very conruption of Christianity which is of farre more maligne aspect and hath a more malitious influence of impiety upon the actions of men then Atheisme it selfe for then