Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	england_n	king_n	parliament_n	3,428	5	6.3449	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67467	The life of Dr. Sanderson, late Bishop of Lincoln written by Izaak Walton ; to which is added, some short tracts or cases of conscience written by the said Bishop.	Walton, Izaak, 1593-1683.; Sanderson, Robert, 1587-1663. Judgment concerning submission to usurpers.; Sanderson, Robert, 1587-1663. Pax ecclesiae.; Hooker, Richard, 1553 or 4-1600. Sermon of Richard Hooker, author of those learned books of Ecclesiastical politie.; Sanderson, Robert, 1587-1663. Judgment in one view for the settlement of the church.; Sanderson, Robert, 1587-1663. Judicium Universitatis Oxoniensis. English.	1678 (1678)	Wing W667; ESTC R8226	137,878	542

the use of indifferent things The Romans Corinthians and others to whom St. Paul wrote about these matters being not limited any way in the exercise of their liberty therein by any over-ruling Authority But where the Magistrates have interposed and thought good upon mature advice to impose Laws upon those that are under them whereby their liberty is not infringed as some unjustly complain in the inward judgment but only limited in the outward exercise of it there the Apostolical directions will not hold in the same absolute manner as they were delivered to those whom they then concerned but only in the equity of them so far forth as the cases are alike and with such meet qualifications and mitigations as the difference of the cases otherwise doth require So that a man ought not out of private fancy or meerly because he would not be observed for not doing as others do or for any the like weak respects to do that thing of the lawfulness whereof he is not competently perswaded where it is free for him to do otherwise which was the case of these weak ones among the Romans for whose sakes principally the Apostle gave these directions But the Authority of the Magistrates intervening so alters the case that such a forbearance as to them was necessary is to as many of us as are commanded to do this or that altogether unlawful in regard they were free and we are bound for the Reasons already shewn which I now rehearse not But you will yet say for in point of obedience men are very loath to yield so long as they can find any thing to plead those that lay these burdens upon us at leastwise should do well to satisfie our doubts and to inform our Consciences concerning the lawfulness of what they enjoyn that so we might render them obedience with better chearfulness How willing are we sinful men to leave the blame of our miscarriages any where rather than upon our selves But how is it not incongruous the while that those men should prescribe rules to their Governours who can scarcely brook their Governours should prescribe Laws to them It were good we should first learn how to obey ere we take upon us to teach our betters how to govern However what Governours are bound to do or what is fit for them to do in the point of information that is not now the question If they fail in any part of their bounden duty they shall be sure to reckon for it one day but their Iailing cannot in the mean time excuse thy disobedience Although I think it would prove a hard task for whosoever should undertake it to shew that Superiours are always bound to inform the Consciences of their Inferiours concerning the lawfulness of every thing they shall command If sometimes they do it where they see it expedient or needful sometimes again and that perhaps oftner it may be thought more expedient for them and more conducible for the publick peace and safety only to make known to the people what their pleasures are reserving to themselves the Reasons thereof I am sure in the point of Ecclesiastical Ceremonies and Constitutions in which case the aforesaid Allegations are usually most stood upon this hath been abundantly done in our Church not only in the learned writings of sundry private men but by the publick declaration also of Authority as is to be seen at large in the Preface commonly printed before the Book of Common Prayer concerning that Argument enough to satisfie those that are peaceable and not disposed to stretch their wits to cavil at things established And thus much of the second Question touching a doubting Conscience whereon I have insisted the longer because it is a point both so proper to the Text and whereat so many have stumbled There remaineth but one other Question and that of far smaller difficulty What is to be done when the Conscience is scrupulous I call that a scruple when a man is reasonably well perswaded of the lawfulness of a thing yet hath withal some jealousies and fears lest perhaps it should prove unlawful Such scruples are most incident to men of melancholy dispositions or of timorous Spirits especially if they be tender conscienced withal and they are much encreased by the false suggestions of Satan by reading the Books or hearing the Sermons or frequenting the company of men more strict precise and austere in sundry points than they need or ought to be and by sundry other means which I now mention not Of which scruples it behooveth every man first to be wary that he doth not at all admit them if he can choose Or if he cannot wholly avoid them that secondly he endeavour so far as may be to eject them speedily out of his thoughts as Satan's snares and things that may breed him worfer inconveniencies Or if he cannot be so rid of them that then thirdly he resolve to go on according to the more profitable perswasion of his mind and despise those scruples And this he may do with a good Conscience not only in things commanded him by lawful Authority but even in things indifferent and arbitrary and wherein he is left to his own liberty REASONS Of the present JUDGMENT OF THE University of OXFORD Concerning The Solemn League and Covenant The Negative Oath The Ordinances concerning Discipline and Worship Approved by general consent in a full Convocation Iune 1. 1647. And presented to Consideration LONDON Printed for Richard Marriott 1678. A Solemn League and Covenant for Reformation and Defence of Religion the honour and happiness of the King and the Peace and Safety of the three Kingdoms England Scotland and Ireland WE Noblemen Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospel and Commmons of all sorts in the Kingdoms of England Scotland and Ireland by the Providence of God living under one King and being of one Reformed Religion having before our eyes the glory of God and the advancement of the Kingdom of our Lord and Saviour Iesus Christ the honour and happiness of the King's Majesty and his Posterity and the true publick Liberty Safety and Peace of the Kingdoms wherein every ones private Devotion is included and calling to mind the treacherous and bloody Plots Conspiracies Attempts and Practices of the Enemies of God against the true Religion and how much their rage power and presumption are of late and at this time increased and exercised whereof the deplorable estate of the Church and Kingdom of Ireland the distressed estate of the Church and Kingdom of England and the dangerous estate of the Church and Kingdom of Scotland are present and publick Testimonies We have now at last after other means of Supplication Remonstrance Protestations and Sufferings for the preservation of our selves and our Religion from utter ruine and destruction according to the commendable practice of these Kingdoms in former times and the Example of God's People in other Nations after mature deliberation resolved and determined to

or may hereafter concern us namely That in his last sad Sermon on the Scaffold at his death he having freely pardoned all his Enemies and humbly begg'd of God to Pardon them and besought those present to pardon and pray for him yet he seem'd to accuse the Magistrates of the City for suffering a sort of wretched people that could not known why he was condemned to go visibly up and down to gather hands to a Petition That the Parliament would hasten his Execution And having declar'd how unjustly he thought himself to be condemned and accus'd for endeavouring to bring in Popery for that was one of the Accusations for which he died he declar'd with sadness That the several Sects and Divisions then in England which he had laboured to prevent were like to bring the Pope a far greater harvest than he could ever have expected without them And said these Sects and Divisions introduce prophaneness under the cloak of an imaginary Religion and that we have lost the substance of Religion by changing it into Opinion and that by these means this Church which all the Iesuits machinations could not ruine was fall'n into apparent danger by those which were his Accusers To this purpose he spoke at his death for this more of which the Reader may view his last sad Sermon on the Scaffold And 't is here mentioned because his dear Friend Dr. Sanderson seems to demonstrate the same in his two large and remarkable Prefaces before his two Volumes of Sermons and seems also with much sorrow to say the same again in his last Will made when he apprehended himself to be very near his death And these Covenanters ought to take notice of it and to remember that by the late wicked War began by them Dr. Sanderson was ejected out of the Professors Chair in Oxford and that if he had continued in it for he lived 14 years after both the Learned of this and other Nations had been made happy by many remarkable Cases of Conscience so rationally stated and so briefly so clearly and so convincingly determin'd that Posterity might have joyed and boasted that Dr. Sanderson was born in this Nation for the ease and benefit of all the Learned that shall be born after him But this benefit is so like time past that they are both irrecoverably lost I should now return to Boothby Pannel where we left Dr. Hammond and Dr. Sanderson together but neither can be found there For the first was in his Journey to London and the second seiz'd upon the day after his Friends departure and carried Prisoner to Lincoln then a Garison of the Parliaments For the pretended reason of which Commitment I shall give this following account There was one Mr. Clarke the Minister of Alington a Town not many miles from Boothby Pannel who was an active man for the Parliament and Covenant one that when Belvoire Castle then a Garison for the Parliament was taken by a party of the King's Soldiers was taken in it made a Prisoner of War in Newark then a Garison of the Kings a man so active and useful for his party that they became so much concern'd for his inlargement that the Committee of Lincoln sent a Troop of Horse to seize and bring Dr. Sanderson a Prisoner to that Garison and they did so And there he had the happiness to meet with many that knew him so well as to treat him kindly but told him He must continue their Prisoner till he should purchase his own inlargement by procuring an Exchange for Mr. Clarke then Prisoner in the King's Garison of Newark There were many Reasons given by the Doctor of the Injustice of his Imprisonment and the Inequality of the Exchange but all were uneffectual For done it must be or he continue a Prisoner And in time done it was upon the following Conditions First that Dr. Sanderson and Mr. Clarke being Exchanged should live undisturb'd at their own Parishes and of either were injur'd by the Soldiers of the contrary party the other having notice of it should procure him a Redress by having satisfaction made for his loss or for any other injury or if not he to be us'd in the same kind by the other party Nevertheless Dr. Sanderson could neither live safe nor quietly being several times plundered and once wounded in three places but he apprehending the remedy might turn to a more intolerable burthen by impatience or complying forbore both and possess'd his Soul in a contented quietness without the least repining But though he could not enjoy the safety he expected by this Exchange yet by his Providence that can bring good out of evil it turn'd so much to his advantage that whereas his Living had been sequestred from the year 1644. and continued to be so till this time of his Imprisonment he by the Articles of War in this Exchange for Mr. Clarke procur'd his Sequestration to be recall'd and by that means injoy'd a poor but contented subsistence for himself wife and children till the happy Restoration of our King and Church In this time of his poor but contented privacy of life his Casuistical learning peaceful moderation and sincerity became so remarkable that there were many that apply'd themselves to him for Resolution in Cases of Conscience some known to him many not some requiring satisfaction by Conference others by Letters so many that his life became almost as restless as their minds yet he denied no man And if it be a truth which holy Mr. Herbert says That all worldly joys seem less when compared with shewing mercy or doing kindnesses then doubtless Dr. Sanderson might have boasted for relieving so many restless and wounded Consciences which as Solomon says are a burthen that none can bear though their fortitude may sustain their other Infirmities and if words cannot express the joy of a Conscience relieved from such restless Agonies then Dr. Sanderson might rejoyce that so many were by him so clearly and conscientiously satisfied for he denied none and would often praise God for that ability and as often for the occasion and that God had inclin'd his heart to do it to the meanest of any of those poor but precious Souls for which his Saviour vouchsafed to be crucified Some of those very many Cases that were resolved by Letters have been preserv'd and printed for the benefit of Posterity as namely 1. Of the Sabbath 2. Marrying with a Recusant 3. Of unlawful Love 4. Of a Military life 5. Of Scandal 6. Of a Bond taken in the King's Name 7. Of the Ingagement 8. Of a rash Vow But many more remain in private hands of which one is of Symony and I wish the World might see it that it might undeceive some Patrons who think they have discharg'd that great and dangerous trust both to God and man if they take no money for a Living though it may be parted with for other ends less justifiable And in this time of his retirement when the

enter into a mutual and solemn League and Covenant wherein we all subscribe and each one of us for himself with our hands lifted up to the most high God do swear I. THat we shall sincerely really and constantly through the Grace of God endeavour in our several places and callings the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our common Enemies The Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Churches And shall endeavour to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Religion Confession of Faith Form of Church Government Directory for Worship and Catechizing That we and our Posterity after us may as Brethren live in Faith and Love and the Lord may delight to dwell in the midst of us II. That we shall in like manner without respect of persons endeavour the extirpation of Popery Prelacy that is Church Government by Archbishops Bishops their Chancellours and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on that Hierarchy Superstition Heresie Schism Profaneness and whatsoever shall be found to be contrary to sound Doctrine and the power of Godliness lest we partake in other mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms III. We shall with the same sincerity reality and constancy in our several Vocations endeavour with our Estates and Lives mutually to preserve the Rights and Priviledges of the Parliaments and the Liberties of the Kingdoms and to preserve and defend the King's Majesties person and authority in the preservation and defence of the true Religion and Liberties of the Kingdoms that the world may bear witness with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish his Majestie 's just power and greatness IV. We shall also with all faithfulness endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindring the Reformation of Religion dividing the King from his people or one of the Kingdoms from another or making any faction or parties amongst the people contrary to this League and Covenant that they may be brought to publick Trial and receive condign punishment as the degree of their offences shall require or deserve or the Supream Judicatories of both Kingdoms respectively or others having power from them for that effect shall judge convenient V. And whereas the happiness of a blessed Peace between these Kingdoms denied in former times to our Progenitours is by the good Providence of God granted unto us and hath been lately concluded and settled by both Parliaments we shall each one of us according to our place and interest endeavour that they may remain conjoyned in a firm Peace and union to all Posterity And that Justice may be done upon the wilfull opposers thereof in manner expressed in the precedent Articles VI. We shall also according to our places and callings in this common cause of Religion Liberty and Peace of the Kingdoms assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof and shall not suffer our selves directly or indirectly by whatsoever combination perswasion or terrour to be divided and withdrawn from this blessed Union and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God the good of the Kingdoms and the honour of the King but shall all the days of our lives zealously and constantly continue therein against all opposition and promote the same according to our power against all lets and impediments whatsoever and what we are not able our selves to suppress or overcome we shall reveal and make known that it may be timely prevented or removed All which we shall do as in the sight of God And because these Kingdoms are guilty of many sins and provocations against God and his Son Iesus Christ as is too manifest by our present distresses and dangers the fruits thereof We profess and declare before God and the world our unfeigned desire to be humbled for our own sins and for the sins of these Kingdoms especially that we have not as we ought valued the inestimable benefit of the Gospel that we have not laboured for the purity and power thereof and that we have not endeavoured to receive Christ in our hearts nor to walk worthy of him in our lives which are the causes of our sins and transgressions so much abounding amongst us And our true and unfeigned purpose desire and endeavour for our selves and all others under our power and charge both in publick and in private in all duties we owe to God and man to amend our lives and each one to go before another in the example of a real Reformation that the Lord may turn away his wrath and heavy indignation and establish these Churches and Kingdoms in truth and peace And this Covenant we make in the presence of Almighty God the searcher of all hearts with a true intention to perform the same as we shall answer at that great day when the secrets of all hearts shall be disclosed most humbly beseeching the Lord to strengthen us by his holy Spirit for this end and to bless our desires and proceedings with such success as may be deliverance and safety to his people and encouragement to other Christian Churches groaning under or in danger of the yoke of Antichristian tyranny to joyn in the same or like Association and Covenant to the glory of God the enlargement of the Kingdom of Iesus Christ and the peace and tranquillity of Christian Kingdoms and Commonwealths The Negatie Oath I A. B. do swear from my heart That I will not directly nor indirectly adhere unto or willingly assist the King in this War or in this Cause against the Parliament nor any Forces raised without the consent of the two Houses of Parliament in this Cause or War And I do likewise swear That my coming and submitting my self under the Power and Protection of the Parliament is without any manner of Design whatsoever to the prejudice of the proceedings of this present Parliament and without the direction privity or advice of the King or any of his Council or Officers other than what I have now made known So help me God and the Contents of this Book Reasons why the Vniversity of Oxford cannot submit to the Covenant the Negative Oath the Ordinance concerning Discipline and Directory mentioned in the late Ordinance of Parliament for the Visitation of that place WHereas by an Ordinance of the Lords and Commons assembled in Parliament for the Visitation and Reformation of the University

of Oxford lately published power is given to certain persons therein named as Visitors to enquire concerning those of the said University that neglect to take the Solemn League and Covenant and the Negative Oath being tendred unto them and likewise concerning those that oppose the execution of the Ordinances of Parliament concerning the Discipline and Directory or shall not promote or cause the same to be put in execution according to their several places and callings We the Masters Scholars and other Officers and Members of the said University not to judge the Consciences of others but to clear our selves before God and the world from all suspicion of Obstinacy whilst we discharge our own present to consideration the true reasons of our present Judgment concerning the said Covenant Oath and Ordinances expecting so much Justice and hoping for so much Charity as either not to be pressed to conform to what is required in any the Premisses further than our present Judgments will warrant us or not condemned for the refusing so to do without clear and real satisfaction given to our just Scruples §. I. Of the Preface to the Covenant THE Exceptions against the Introductory Preface to the Covenant although we insist not much upon because it may be said to be no part of the Covenant yet among the things therein contained the acknowledgment whereof is implicitely required of every Covenanter 1. We are not able to say That the rage power and presumption of the enemies of God in the sense there intended is at this time increased 2. Nor can truly affirm that we had used or given consent to any Supplication or Remonstrance to the purposes therein expresse●● 3. Nor do conceive the entring into such a mutual League and Covenant to be a lawful proper and probable means to preserve our selves and our Religion from ruine and destruction 4. Nor can believe the same to be according to the commendable practice of these Kingdoms or the example of God's people in other Nations When we find not the least foot-step in our Histories of a sworn Covenant ever entred into by the people of this Kingdom upon any occasion whatsoever nor can readily remember any commendable Example of the like done in any other Nation but are rather told by the defenders of this Covenant that the World never saw the like before §. II. Of the Covenant in gross FIrst we are not satisfied how we can submit to the taking thereof as it is now imposed under a penalty 1. Such imposition to our seeming being repugnant to the nature of a Covenant which being a Contract implieth a voluntary mutual consent of the Contractors whereunto men are to be induced by perswasions not compelled by power Insomuch that the very words of this Covenant in the Preface Conclusion and whole Frame thereof run in such a form throughout as import a consent rather grounded upon prudential motives than extorted by Rigour 2. Without betraying the Liberty which by our protestation we are bound and in the third Article of this Covenant must swear with our lives and fortunes to preserve To which Liberty the imposition of a new Oath other than is established by Act of Parliament is expressed in the Petition of Right and by the Lords and Commons in their Declarations acknowledged to be contrary 3. Without acknowledging in the Imposers a greater power than for ought that appeareth to us hath been in former time challenged Or can consist with our former Protestation if we rightly understand it in sundry the most material branches thereof Neither secondly are we satisfied although the Covenant should not be imposed upon us at all but only recommended to us and then left to our choice 1. How we should in wisdom and duty being Subjects of our own accord and free will enter into a Covenant wherein He whose Subjects we are is in any wise concerned without his consent either expressed or reasonably presumed It being in his power as we conceive by the equity of the Law Numb 30. to annul and make void the same at his pleasure 2. How we can now that his Majesty hath by His publick Interdict sufficiently made known His pleasure in that behalf enter into a Covenant the taking whereof he hath expresly forbidden without forfeiting that Obedience which as we are perswaded by our natural Allegiance and former Oaths we owe unto all such His Majesties Commands as are not in our apprehensions repugnant to the will of God or the positive Laws of this Kingdom §. III. Of the first Article of the Covenant WHerein first we are not satisfied how we can with judgment swear to endeavour to preserve the Religion of another Kingdom 1. Whereof as it doth not concern us to have very much so we profess to have very little understanding 2. Which so far as the occurrents of these unhappy times have brought it to our knowledge and we are able to judge is in three of the four specified particulars viz. Worship Discipline and Government much worse and in the fourth that of Doctrine not at all better than our own which we are in the next passage of the Article required to reform 3. Wherein if hereafter we shall find any thing as upon farther understanding thereof it is not impossible we may that may seem to us savouring of Popery Superstition Heresie or Schism or contrary to sound Doctrine or the power of godliness we shall be bound by the next Article to endeavour the extirpation after we have bound our selves by this first Article to the preservation thereof 4. Wherein we already find some things to our thinking so far tending towards Superstition and Schism that it seemeth to us more reasonable that we should call upon them to reform the same than that they should call upon us to preserve it Secondly we are not satisfied in the next branch concerning the Reformation of Religion in our own Kingdom in Doctrine Worship Discipline and Government How we can swear to endeavour the same which without making a change therein cannot be done 1. Without manifest scandal to the Papist and Separatist 1. By yielding the Cause which our godly Bishops and Martyrs and all our learned Divines ever since the Reformation have both by their writings and sufferings maintained who have justified against them both the Religion established in the Church of England to be agreeable to the Word of God 2. By justifying the Papists in the reproaches and scorn by them cast upon our Religion whose usual Objection it hath been and is That we know not what our Religion is that since we lest them we cannot tell where to stay and that our Religion is a Parliamentary Religion 3. By a tacite acknowledgment that there is something both in the Doctrine and Worship whereunto their conformity hath been required not agreeable to the Word of God and consequently justifying them both the one in his Recusancy the other in

hoc quisque est pessimus quo optimus si hoc ipsum quo est optimus ascribat sibi the more blest the more curst if we make his graces our own glory without imputation of all to him whatsoever we have we steal and the multiplication of Gods favours doth but aggravate the crime of our Sacriledge He knowing how prone we are to unthankfulness in this kind tempereth accordingly the means whereby it is his pleasure to do us good This is the reason why God would neither have Gideon to conquer without any Army nor yet to be furnish'd with too great an host This is the cause why as none of the promises of God do fail so the most are in such sort brought to pass that if we after consider the circuit wherein the steps of his Providence have gone the due consideration thereof cannot choose but draw from us the very self same words of astonishment which the blessed Apostle hath O the depth of the riches of the wisdom of God! How unsearchable are his counsels and his ways past finding out Let it therefore content us always to have his word for an absolute warrant we shall receive and find in the end it shall at length be opened unto you however or by what means leave it to God 3. Now our Lord groundeth every mans particular assurance touching this point upon the general Rule and Axiom of his Providence which hath ordained these effects to flow and issue out of these causes gifts of suits finding out of seeking help out of knocking a principle so generally true that on his part it never faileth For why it is the glory of God to give his very nature delighteth in it his mercies in the current through which they would pass may be dried up but at the head they never fail Men are soon weary both of granting and of hearing suits because our own insufficiency maketh us still affraid lest by benefiting of others we impoverish our selves We read of large and great proffers which Princes in their fond and vainglorious moods have poured forth as that of Herod and the like of Ahasuerus in the Book of Hester Ask what thou wilt though it reach to the half of my Kingdom I will give it thee which very words of profusion do argue that the ocean of no estate in this world doth so flow but it may be emptied He that promiseth half of his Kingdom foreseeth how that being gone the remainder is but a a moiety of that which was What we give we leave but what God bestoweth benefiteth us and from him it taketh nothing wherefore in his propositions there are no such fearful restraints his terms are general in regard of making Whatsoever ye ask the Father in my Name and general also in respect of persons whosoever asketh whosoever seeketh It is true St. Iames saith Ye ask and yet ye receive not because you ask amiss ye crave to the end ye might have to spend upon your own lusts The rich man sought Heaven but it was then when he felt Hell The Virgins knocked in vain because they overslipped their opportunity and when the time was to knock they slept But quaerite Dominum dum inveniri potest perform these duties in their due time and due sort Let there on our part be no stop and the bounty of God we know is such that he granteth over and above our desires Saul sought an Ass and found a Kingdom Solomon named wisdom and God gave Solomon wealth also by way of surpassing Thou hast prevented thy servant with blessings saith the Prophet David He asked life and thou gavest him long life even for ever and ever God a giver He giveth liberally and upbraideth none in any wise And therefore he better knoweth than we the best times and the best means and the best things wherein the good of our Souls consisteth FINIS Phil. 1.6 Chap. 3.17 Psal. 34.11 Psal. 1 30. Colos. 1.24 Ga. 6.2 Iob 31. * Theucidides Psal. 119. 147. Psal. 32.2 * Sir I pray note That all that follows in the Italian Character are Dr. Sanderson's own words excellently worthy but no where else extant and commend him as much as any thing you can say of him T.P. † Arriba † Rob. Boyle Esq. 1. Law Object 1. Answ. Object 2. Scandal 1 Sam. 2. 17.22 Exod. 21. 33 34. Object 3. Schism 1 Thess. 5. * Such an Oath as for Matter Persons and other Circumstances the like hath not been in any Age or Oath we read of in sacred or humane stories M. Nye Covenant with Narrative pag. 12. † Pactum est duorum pluriúmvs in idem placitum consensus L. 1. ff de Pactis * Whereas many of them have had an Oath administered unto them not warrantable by the Laws and Statutes of this Realm They do humbly pray that no man hereafter be compelled to take such an Oath All which they most humbly pray as their Rights and Liberties according to the Laws and Statutes of this Realm Petit. of Right 3. Carol. † It is declared 16 Jan. 1642. That the King cannot compell men to be sworn without an Act of Parliament Exact Collect. pag. 859 860. * Proclam of 9. Octob. 19 Car. † Viz. In accounting Bishops Antichristian and indifferent Ceremonies unlawful * Viz. In making their Discipline and Government a mark of the true Church and the setting up thereof the erecting of the Throne of Christ. † Let us not be blamed if we call it Parliament Religion Parliament Gospel Parliament Faith Warding confut of Apology Part 6. Chap. 2 † Stat. 13. Eliz. 12. * Such Iurisdictions Priviledges Superiorities and Preheminences Spiritual and Ecclesiastical as by any c. for the Visitation of the Ecclesiastical State and Persons and for Reformation Order and Correction of the same and of all manner of Errours Heresies Schisms Abuses Offences contempts and Enormities shall for ever by Authority of this present Parliament be united and annexed to the Imperial Crown of this Realm An Act restoring to the Crown the ancient Jurisdiction c. 1 Eliz. 1. † Art 36. * give advantage to this Malignant party to traduce our Proceedings They infuse into the people that we mean to abolish all Church Government Remonst 15 Dec. 1641. Exact Collect. p. 19. The Lords and Commons do delare That they intend a due and necessary Reformation of the Government and Liturgy of the Church and to take away nothing in the one or in the other but what shall be evil and justly offensive or at least unnecessary and barthensome Declar. 9 Apr. 1642. Exact Coll. p. 135. † Statute of Carlisle 25 E. 1. recited 25 E. 3. † They infuse into the people that we mean to leave every man to his own fancy absolving him of that Obedience which he owes under God unto his Majesty whom we know to be entrusted with the Ecclesiastical Law as well as with the Temporal Exact Collect. ubi supra pag. 19. * That