to bring Authority to the Barr and set the Subject upon the Bench What is it but in plain Terms to sollicit the Multitude to a Tumult For Mr. Calamy knowes very well that they have no other way in the world to do him a service in This Case but by Sedition And for fear of Mistakes Note I beseech ye with what Care the Good man leads them to his Meaning They can complain of Taxes he sayes but Hee would have them Complain for the Loss of the Ark That is in honest English He would have them Clamour against the Government of the Church The very Truth is This Gentleman speaks both upon Experience and Foresight for no man knowes better both what it has done and what it may do First as to his Foresight Rebellion can never be made God's Cause but by taking the Ark into the Quarrel Next to his Experience This Person was one of the Five that Menag'd the Cause of the Rabble against Bishops some Twenty Years agoe There was compleyning for fear of the Ark too and what Ensu'd upon it but the Dissolution of the Government the Scandal of Religion and the Murder of the King He Blames the People next for their Lukewarmness Pray mark me They have been once in Arms already since the King came in They make no scruple at all of Affronting the Law They have Enter'd into several Plotts upon the very Person of his Sacred Majesty and All This for fear of the Ark as the poor Wretches miserably Imagine If This Zeal be not sufficient I wonder what Temper it is that our Religious Salamander would perswade them to Now take the whole Matter in Complication and you have First A Prohibited Minister Preaching Publiquely in Despite of a Solemn Law Secondly The Sermon it self is within the Reach of The Act for the King's Safety Where It is Enacted That what Person soever shall Maliciously and Advisedly publish or affirm the King to be an Heretick or a Papist or that he endeavours to Introduce Popery or shall Maliciously and Advisedly by writing Printing Preaching or other speaking express publish utter or declare any Words Sentences or other thing or things to incite or stirr up the people to Hatred or Dislike of the Person of his Maiesty or the Established Government then every such person and persons being thereof Legally convicted shall be Disabled to have or enioy and is hereby Disabled and made Incapable of having holding enioying or exercising any Place Office or Promotion Ecclesiastical Civil or Military or any other Imployment in Church or State other than that of his Peerage c. Thirdly Here 's not only a Reproche cast upon the Government but an Appeal Offer'd to the People for the Redress of it Now to proceed You have him Here Charging upon the Peoples Consciences the sin of not being sufficiently affected with the Danger that the Ark of God is in It is a sign you do not Love the Gospel if you had any Love to it you would be troubled more for the danger of the Ark then for any Outward Danger whatsoever Is not This the very style and scope of 43. I spare his former Hortatives to the Warr even for the Credit of the Function The Glory of God he sayes is Imbark'd in the same Ship which This Cause is in again When you are derided for hazarding Lives and Estates in This Cause you must reply It is for God and his Religion And what was This Cause I beseech ye but the Foulest Conspiracy that ever appear'd under that Masque and Those are of all others certainly the Foulest Religion was Then in Danger it seems That is the Presbyterian was not as yet sure in the Saddle nor would That Obstinate and Implacable Faction ever be Quiet till they forc'd their Soveraign to confute the Imposture with his Bloud We have it now from the same Hand that the Ark is in Danger and what 's that but The Good Old Cause over again only a little vary'd in the Dress By the Ark he has already explain'd Himself to Intend the Interest of the Ejected Clergy Pa. 6. and what he means by pressing so deep a Concern for the Danger of it let any sober man Imagine He tells them first that the Ark is in danger and Then conjures them as they Love the Gospel not to Regard any Outward Danger whatsoever to save it If This be not to Invite Provoke and Warrant any Violence Imaginable either upon the Person of the King or upon the Authority of the Law or wherever else the Multitude shall think fit to fasten the Quarrel let me suffer the shame that belongs to him that 's Guilty of such an Offence Nor shall the Project want Hammering for hee 's over with it again and again Let me beseech ye All to Declare you are the People of God in DEED and in Truth by following the Example of Old Eli to be very solicitous for the Ark of God Consider what a sad Condition we are in if the Ark be Taken What will your Estates doe ye Good or all your Concernments do ye Good if the Gospel be Gone What is the Glory of England What is the Glory of Christianity but the Gospel If the Gospel be Gone our Glory is Gone Oh! when the Glory is Gone who would Desire to Live He goes on I am loth to tell you the story of Chrysostom he was but One Man yet when he was banish'd Constantinople the People all Petitioned for him and said They could as well lose the Sun out of the Firmament as lose Chrysostome from among them Oh the sad and lamentable and woful Condition we are in if the Ark of God be taken Without any Force to his Meaning take his Sense in few words What will your Lives or Estates avail ye without the Gospel Petition for your Chrysostome again Good Gentleman as if the Sole Receptacle of the Holy Ghost were Mr. Calamy's Night-cap Now to what End this Tends let Any man look that is not blind No Man runs the Risque either of his Life or Fortune for a Petition so that his Enforcing so much the Contempt of Outward Dangers and of all other Concernments in comparison with the Safety of the Ark which is now in Hazard cannot Rationally be Apply'd to an Action that carries along with it No Danger at all Wherefore you must of Necessity Grant that your friend either Meant Nothing or Worse and that his Pressing and Disposing the Multitude to so great a contempt of their Lives and Fortunes was but a Tacit Encouragement of them to some Action that might bring Those Interests in Question Zea. I perceive a Presbyterian is well helpt up that has you for his Interpreter Conf. Can you your self Acquit him Zea. I must confess I think he might have Worded it with more Caution Conf. And then his Horrible Unchristian Bitterness against the Government You have seen Smectymnuus I suppose Zea.
the Forces raised by the PARLIAMENT according to their Power and Vocation and not to Assist the Forces raised by the KING neither DIRECTLY nor INDIRECTLY That Proclaym the breach of the National Covenant to be a greater sin then a sin against a Command'ment or against an Ordinance a sin of so high a Nature that God cannot in Honour but be Aveng'd upon 't These are a People likewise whose Principles stand in no Consistence either with Piety or with Government and can as little Pretend to the Benefit of a Toleration as the Former There are that Asfirm Reformation of Religion to be the People's Duty no Less then the King 's and that the Pastors of the Land are Oblig'd to Reform Themselves and Religion without the King nay though the King command the contrary There are that Print the English Episcopal Clergy to be sons of Belial that Press the Cutting of them off that scandalously Charge Them with Drunkennesse Prophanesse Superstition Popishness To the Dishonour of that Government which his Majesty has sworn to Maintain and to the Hazard of the Publique Peace These also do I take to be a People whose Practices and Opinions Threaten a certain and swift Destruction both to Church and State Wherever They are Tolerated What security can a Prince expect where his Mistakes are made the common Theme of the Pulpit and where His Regalities are subjected to the Good Pleasure of His Subjects Ze. You do not think it Lawfull then I perceive to Tolerate the Non-conformists Conf. Till they renounce their Seditious and Anti-Monarchical wayes I must confess I do not Ze. And which are Those I beseech ye Conf. Their Inconformity to the Law Their Doctrine of Conditional Obedience Their Erecting an Ecclesiastical Supremacy to overtop the Prerogative Royall To say no more Their Declaring the Magistrate accomptable to the People Scrup. Conformity You have spoken some sharp Truths and it is to be presum'd that you 'l Allow the Liberty you Take Whether do you believe Scandal to be any more Tolerable than Schism Or are not the Sons of the Church as ye call them as Guilty of the One as the Non-conformists are of the Other Conf. Scandal My good Friend is a General Term especially as you frequently apply it and 't is but Reason for me to ask your Meaning before I give you my Answer To say that the Sons of the Church are Guilty of Scandal when eo nomine they appear to you Scandalous is no more then to say that the Sons of the Church are the Sons of the Church for the Church it self the Government and the Rites of it are All Scandalous to You. Wherefore I beseech ye be a little more Particular that I may understand what Scandal you intend and be as plain as playn may be Scrup. Nay you shall have it then and as plainly too as your Heart can wish Your Position is that No Toleration can warrantably be Granted to the Hazard of Religion Good Life and Government According to That Standard You 'ld find that the Conformists have as little Right to a Toleration as their Neighbours and that the Notorious Scandal on the One side out-weighs the Pretended Schism on the Other But to make my self understood by Scandal I mean Publique and Habitual Prophaneness Sensuality Dissolution of Manners c. as by Schism and Sedition I suppose You intend our Incomplyances with your Church-Discipline Our Preaching up the Power of Godliness against the Form of it which You Interpret to be a Decrying of your Ceremonies and our Exhortings rather to obey God than Man which you are apt to take for an Affront to your Master's Prerogagative 'T is true We cannot bring up our Consciences to your Ceremonies and for Refusing to doe what we cannot Iustifie the Doing of we are Baptiz'd Schismatiques This Extermination of Us from the Publique Assembly puts us upon the Necessity of Private Meetings and There We are Charg'd with Plotts and Practices upon the State Take it all at the Worst It is but doing That which the Whole World agrees must Necessarily be done after such a Manner as some People Imagine we ought not to do it So much for the Schism of the Non-Conformists Now put the Scandal of the Adverse Party into the Other Scale and You Your self shall hold the Ballance Set but Your Tavern-Clubs against Our Conventicles and since you will have it so Oppose our Plotts against the Government in the One to your Combinations against God Himself in the Other for Atheism is become the Sport and Wit the Salt of your most Celebrated Enterteinments In Your own Words The Eternal Verity is made a Fable Religion but a Scar-Crow the sour Impression of a Superstitious Melancholy nor is't enough to Abandon Heaven unless ye Invade it too and in the Throne of Providence set up the Empire and Divinity of Fortune When you have dash'd the Bible out of Countenance with the conceit of The Three Grand Impostors or some such tart piece of Drollery and all This Enterlarded with Execrable and study'd Blasphemyes the Man must be cast off as well as the Christian and there 's the Upshot of your Familiar Conversations If such People as These may be Tolerated where 's your Foundation of Faith Good Life and Government Conf. We are fallen I must confess into a Lewd Age and yet truly when I consider that This Nation has been Twenty years under your Tuition 't is a Greater Wonder to me that it is not quite Overspread with Atheism than to find it Only Teinted and Infected with it The Reproche and Load of This Impiety you have cast upon the Episcopal Party but when we come to Trace the Monster to his Den I 'm afraid we shall bring the Footsteps of Him up to your own Dore. That there are Exorbitants in all Perswasions is a Thing not to be doubted and that there are in ours as well as in Others I will not Deny but to Asperse the Cause for Personal Misdemeanours is to my thinking very Disingenuous If ye will Charge Personal Crimes upon the Accompt of a Party You should be sure to Make out Those Crimes to be Rationally Consequent to the Tenents or Actings of That Party Now if you can shew me Any Affinity betwixt our Principles and Those Villanyes you say something but if ye cannot the Dust of your Argument puts out your own Eyes Scrup. You forget that you Condemn your own Practice for why may not I Charge Personal Extravagancies upon your Party as well as You do it upon Ours Conf. Only because there is not That Affinity as I said but now betwixt the Principles of the Party and the Faults of the Persons on the One side which I find on the Other To make This as Clear as the Day wee 'l open it Thus. The Episcopal Party was for the King and 't is undenyable that the King and the Church had both the same Cause and the
in the Place on 't Secondly It is manifest that Impossible it is to Please them any longer then while they are united in a Common Design upon us for next to Publique Order they are the deadliest Enemies one to another as being Govern'd by Inconsistent Principles Thirdly It is past Dispute that by virtue of That Favour which they now Aske and under colour of Those Pretences which they now hold forth They have render'd Themselves the Instruments of all our Late Miseries and the Masters of the Three Kingdomes Fourthly It is not more Plain what they have done then what they are now about to do And that they have the same Design upon the Publique at this Instant which they had in 41 is past all Controversie Zea. Conformity You out-run the Constable Will you pretend to enter into Mens Thoughts Conf. No I will not but if I should see a man throwing Wild-fire into a Magazine and He tells me that he does it to warm his Fingers would not you take me for an Asse if I should Believe him No no my fair Friends When ye see a Wise man Frequently and Deliberately doing things that manifestly lead to evil Consequences I think a very good Christian may suspect That wise man's Honesty Zea. Come no more of your High-flown Notions but out with 't in good honest English Where 's the Wild-fire and the Magazine that you would give us so learnedly to Understand Conf. Where is it Not rather to any man that will but look about him without winking Is not That Sermon think ye that you sent me last Night a pretty Squib to cast into a populous Town that 's Preach'd half to Gunpowder already Zea. And yet ye said E'en now There was no danger Conf. I say the same Thing still that is without a Toleration Zea. But where 's the Mischief of That Sermon I beseech ye Conf. The Book lies there upon the Table and 't is Marqu'd to your Hand but I 'm not ready for 't yet if you please wee 'll look it over by and by and speak a word in the mean time to the Ius Talionis to the Do as you would be done by of the Matter You would be Tolerated by That Government which of all Others you your Selves refus'd to Tolerate Stick now to your own Rule and tell me With what Face can ye Demand a Toleration or for what Sort of People Begin with your Clergy would you have Them Indulg'd Zea. Yes as They are Ministers of Gods Word They ought to be Indulg'd Conf. That can be no Plea for Them that persecuted Gods Ministers Themselves Charity indeed is a General Duty but it is an Argument that belongs only to Them that Practise it For They that never spar'd Any cannot reasonably desire to be spar'd Themselves They are in the second place not to be Tolerated upon the point of Scandal For Such are Declar'd scandalous as by Writing Preaching or otherwise publish their Disaffection to the present Government 'T is their own Law Gentlemen and upon that score of Disaffection was Introduc'd the most Barbarous Persecution of a Gospel-Ministry that ever was heard of among Christians I could Instance the Particulars of the Havock They made in London the Two Universities and finally throughout the Kingdome Particularly in South-Wales where They did not only Persecute The Ministry but the very Gospel by Shutting up their Churches and Condemning the People to the Dictates and Corruptions of unbridl'd Nature Nor was it enough to Sequester unless They Starv'd Them too For They were not permitted to live either as School-masters or Chaplains but upon severe Penalties a Committee of Middlesex indeed told Mr. Lance a Reverend and a Sequester'd Minister that He might Hedge and Ditch for his Living and that was the utmost of the Liberty They could Afford Them I could tell ye of the Ministers that were Poyson'd in Peter-House c. but I shall make ye sick and weary Asham'd I hope ye are already to Plead for a Toleration of Those People against the Law that were Thus Mercyless toward their Brethren that Acted and Suffer'd for it But to Seal up all with an Authority Gillespy tells ye that The General Assembly hath ordain'd that known Complyers with the Rebels and such as did procure Protections from the Enemy or keep Correspondence and Intelligence with him shall be suspended from the Lords Supper till they manifest their Repentance before the Congregation So that ye see we were not only Debarr'd the Common Rights of Subjects and Benefits of Society but the very Comforts of our Religion were taken from us and an Anathema pronounc'd upon us for our Loyalty and yet these People think it high Reason to be Tolerated Themselves and have the Confidence to Importune it from his most Sacred Majesty to whose Blessed Father and That in the Depth and Bitterness of his Agonies They cruelly Deny'd the Use and Service of his own Chaplains A greater Rigour and Barbarity then is ever us'd by Christians to the meanest Prisoners and Greatest Malefactors But continues that Pious Prince They that Envy My being a King are loth I should be a Christian while they seek to Deprive Me of all things else They are afraid I should save My Soul A word now to the Obligations we have to your Civil Authorities as to the Freedome of our Persons and Estates Visit but your own Acts and be your own Iudges but take the Crime along with ye Obedience to God to the King and to the Law Not to Enumerate your Particular and Personal Outrages as the Clapping of so many Honourable Persons abord and Designing Then for Slaves because They would not Rebel the Barbarous Treatment of betwixt Three and Fourscore Worthy and Loyal Gentlemen in the Business of Salisbury that were Shipp'd away and Sold by AN HONEST MAN to the Barbados Nor to Insist upon it how many Honourable Persons have been Smother'd and Starv'd in Gaoles how much Noble Bloud hath been Spilt both in the Field and upon the Scaffold c. I shall rather Confine my self to some few of your General Provisions for securing the Royal Party and for the Extirpation both of that Line and Government to which Providence has now again Subjected ye which to run over them in short shall be These An Ordinance for Sequestration of Delinquents Estates Delinquents Disabled to bear any Office or have any Vote in Election of any Maior c. Here 's Estate and Legal Freedome gone already Now follows Banishment from One Place and Confinement to Another Delinquents must be Remov'd from London and Westminster and Confin'd within five Miles of their own Dwelling Correspondency with Charles Stuart or his Party Prohibited under Pain of High Treason and Death to any Man that shall Attempt the Revival of his Claim or that shall be Aiding Assisting Comforting or Abetting unto any Person Endevouring to set up the Title of Any of the
Gentlemen while you Debate That Point I 'le call for Dinner SECT XVI At whose Door Lyes the BLOUD of King CHARLES the MARTYR Zea. ANd why by Them if by Any I beseech ye Was Peters a Presbyterian Scrup. Yes surely was he as much as Marshall was an Independent Zea. Go to Let us spare Names and Fall to the Matter Scrup. The Question is Upon Whom the Guilt of the Kings Bloud lyes You charge it upon Us and I upon You. The Presbyterians Spoyl'd Him as a King before Others Executed Him as a Private Man Have they not Hunted and Persu'd Him with Sword and Fire Have they not formerly Deny'd to Treat with Him and their now Recanting Ministers Preach't against Him as a Reprobate Incurable an Enemy to God and his Church Marqu'd for Destruction c. The Covenanting-Ministers with their Party clearly Depos'd the King when They Acknowledg'd and submitted unto a Power as Superiour unto His Levy'd war against Him as against a Traytor Rebel and Enemy to the Kingdome c. The Scots had proceeded so far as to Imprison the Kings Person and to Sequester all his Royal Power which is a Temporary Dethroning and Deposing Nay hear what some of your Rabbies have not stuck to say in my Iustification The Removal of Prelatical Innovations Altar-genuflexions and cringings with Crossings and all that Popish Trash and Trumpery Countervails for the Bloud and Treasure shed and spent in these late Distractions and this was in 56. Once more and you shall take your Turn This may serve to Justifie the Proceedings of this Kingdome against the late King who in a Hostile way set Himself to overthrow Religion Parliaments Laws and Liberties Zea. I could Afford you Two for One and Pay you in your own Coyne His Capacity says Parker was at Westminster when His Body was upon the Scaffold at Whitehall Paying unto Justice for his Misgovernment and Tyranny Think not to save your Selves sayes One of your Ministers to the Commons about a Month before the King Suffer'd Think not to Save your Selves says He by an Unrighteous Saving Them who are the Lord's and the Peoples Known Enemies for Certainly if ye Act not Like GODS in This Particular against men truly Obnoxious to Justice They will be like DEVILS against you Benhadad's Life was once in Ahab's Hand and He ventur'd God's Displeasure to let him go But see how Bernhadad Rewards Him for it Fight neither with Small nor Great but with the KING of Israel Conf. Come Gentlemen Your Dinner 's Ready but first I Charge ye by that Love ye bear to Truth and Honesty deal Freely with me What 's Your Opinion of your Cause Zea. Wee 'll take time to Consider of it Conf. And of your Petition too I beseech ye Go to I dare swear there 's Neither of ye will Dye at Stake for 't Scrup. But still I 'm where I was as to the Favouring of Tender Consciences Conf. And truly so am I where it is possible to Separate the Errour from the Person but to permit a Pullique Inconvenience for the Satisfaction of a Private Scruple were upon very weak pretence to Unhinge the Law and Consequently to Dissolve the Government Det ille veniam facilè cui veniâ est opus Sen. Agamem The END The CONTENTS INTRODUCTION Pag. 1 SECT 1. Liberty of Conscience Stated P. 5 SECT 2. Universal Toleration Unlawful P. 7 SECT 3. Limited Toleration does not answer Liberty of Conscience P. 18 SECT 4. The Non-Conformists Plea for TOLERATION upon Reason of State P. 14 SECT 5. The Non-Conformists Plea for TOLERATION from the Merits of the Party P. 24 SECT 6. The Non-Conformists Plea for TOLERATION from the Innocence of their Practices and Opinions P. 26 SECT 7. TOLERATION Causes Confusion both in Church and State P. 36 SECT 8. The Danger of TOLERATION in this Iuncture Pag. 3â— SECT 9. Arguments against TOLERATION in respect of the Party ihat Desires it with Animadversions upon a certain Pamplet Entituled A SERMON Preached at ALDERMANBURY-CHURCH Decemb. 28. 1662. P. 42 SECT 10. Arguments against TOLERATION in Respect of the Authority that is to Grant it P. 60 SECT 11. The Proper Subject and Extent of Humane Power P. 64 SECT 12. The Bounds of TOLERATION with some Reflections upon SCHISM and SCANDAL p. 69 SECT 13. The Necessity of a Final and Unaccomptable JUDGE P. 81 SECT 14. The Three Great Iudges of Mankind are GOD MAGISTRATES and CONSCIENCE P. 89 SECT 15. The Toleration which the Non-Conformists desire has neither GROUND nor PRESIDENT P. 99 SECT 16. At Whose Door Lies the BLOUD of King CHARLES the MARTYR P. 104 The END Crooks Reports Pars 2. Pa. 37. Interest of Engl. Pa 86. P. 84. 86. 87. 94. The Non-conformists Demand Rom. 2. 14. Laud against Fisher. pa. 197. Rom. 7. 7. Rom. 4. 15. Rom. 5. 13. 1 Joh. 4. 3 15. Ex. Coll. P. 2. 3. a Ex. Coll. P. 84. b P. 339. c P. 609. d P. 764. e P. 392. Ex. Coll. P. 533. P. 494. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 28. 24. Lord Brook Alaham Pa. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 93. Gal. 5. 1. a Lex Rex P. 136. b 156. c 140. d 113. e Gillespy P. 11. Engl. Pop. Cerem f 245. Kings Declar. P. 409. P. 4â—1 P. 409. P. 413. A Sacred Panegyrick P. 23 Defence of the Honourable Sentence passed upon the late King Pa. 90. Ex Coll. Pa. 259 Ex. Coll. Pa. 457. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pa. 183. The Non-conformists would have they know not what Letter to the Assembl Ian. 1. 45. Pag. 3. Engl. Deliv Pa. 7. Fresh Disput. Pa. 98. Tenure of Kings Pa. 36. Ex. Coll. Pa. 2. Remonstr Ex. Coll. Pa. 19. ☜ Ibid. The False Brother a Part. 2. Pag. 3. b Pag. 7. Scobel Acts c. c Pag. 51. d Pag. 65. e Pag. 178. f Pag. 293. a Scobels Acts c. Pag. 41. b Pag. 60. c Pag. 73. d Pag. 75. e Pag. 128. f Pag. 8. Part 2. g Pag. 149. h Pag. 153. i Pag. 400. k Pag. 42. l Pag. 53. m Pag. 75. n Pag. 99. o Pag. 101. p Pag. 128. q Part. 2. Pag. 16. r Part. 1. Pag. 97. Ibid. The Kirks Testimony against Toleration Pag. 10. Scobell's Acts Pars. 2. Pa. 340. Useful Case of Conscience Pa. 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 207. Ibid. a Scob. Acts Pars. 1. Pa. 37. b Pa. 135. c Pars. 2. Pa. 104. d Pa. 175. e Pa. 372. Kings Declar. Decemb. 26. 1662. Pa. 8. His Majesty's Speech to Both Houses Feb. 18. 1662. Pa. 5. Ibid. Pa. 7. Pa. 8. Ibid. Pa. 8. Pa. 9. Pa. 8. Pa. 9. Pa. 10. Pa. 11. Ibid. Pa. 12. Pa. 13. Ibid. Pa. 14. Ibid. Sermon Iuâ— 15. 43. pag. 53 51. Pa. 16. Pa. 17. Pa. 17 18. ☞ Davila Delle Guer. Civ di Fâ—an Lib. 10. Ibid. Lib. 14. Strada de Bello Belgico Lib. 5. The subject of Humane Power Eccles. Polit Lib. 1. Pa. 7. a Parker Goodwin Rutherford Milton c. b E. Cal. Noble-mans Pattern pa. 45. c E. C. Phoenix pa. 158 159. d Rutherfords Due Right of Presbyteryee Pa. 485. e Ibid. p. 488. f Mr. Manion's Smectymnuus Publisht since his Majesties Return pa. 58. ☜ Essay of Atheism E. Calaus Serm. Dec. 28. 1662. Pa. 21. Pa. 19. Psal. 73. v. 12. Essay of Unity of Religion Numb 24. 16. Numb 16. 1. V. 3. V. 32. V. 35. V. 41. V. 49. a Rom. 2. 22. b By the Familists c By the Antinomians d Rutherford Lex Rex p. â—1 a Goodwins Right and Might Pa. 10. b Lex Rex Pa. 265. c Lex Rex Pa. 324. d Pa. 269. e Pa. 334. f Pa. 324. g Pa. 273. h Ibid. i Ibid. k Lex Rex Pa. 152. l Ibid. a Right and Might b TenuÌ„re of Kings Pa. 24. c Defence of the Kings Sentence P. 34. d English Translation of the Scottish Declaration Pa. 18. e Pa. 22. Printed for Francis Tyton who has Published as much since the King came in Chillingsworths Safe Way Pa. 57. Rom. 7. 23. Chillingâ— Safe way P. 104. a Rutherfords Due Right of Presbyt p. 356. b Ibid. p. 352. c Ibid p 407. d Ibid. p. 415. d Ruth Free Disp. pag. 36. Ruth Free Disp. pa. 27. Resuscitatio Pa. 189. Common-wealth Stated P. 72. Milton's Tenur P. 32. Goodwin's Defence of the King's Sentence P. 53. Parker's Scotlands Holy War P. 17. Policy of Princes P. 33. Robert Douglass Sermon in 51 and in the Phoenix P. 52. English Translat P. 18. Flesh Expiring c. P. 26.