Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	king_n	law_n	majesty_n	3,064	5	5.9700	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75749	A remonstrance, against presbitery. Exhibited by divers of the nobilitie, gentrie, ministers and inhabitants of the county palatine. of Chester with the motives of that remonstrance. Together with a short survey of the Presbyterian discipline. Shewing the inconveniences of it; and the inconsistency thereof with the constitution of this state, being in its principles destructive to the laws and liberties of the people. With a briefe review of the institution, succession, iurisdiction of the ancient and venerable order of bishops. Found to bee instituted by the Apostles, continued ever since, grounded on the lawes of God, and most agreeable to the law of the land. / By Sir Thomas Aston baronet.	Aston, Thomas, Sir, 1600-1645.	1641 (1641)	Wing A4078; Thomason E163_1; Thomason E163_2; ESTC R212696	75,691	128

A Remonstrance AGAINST PRESBITERY Exhibited by divers of the NOBILITIE GENTRIE MINISTERS and INHABITANTS of the County PALATINE OF CHESTER with the Motives of that REMONSTRANCE TOGETHER WITH A SHORT SURvey of the Presbyterian Discipline Shewing the inconveniences of it and the inconsistency thereof with the constitution of this State being in its Principles destructive to the Laws and Liberties of the People With a briefe Review of the Institution Succession Iurisdiction of the ancient and venerable Order of Bishops Found to bee instituted by the Apostles continued ever since grounded on the Lawes of God and most agreeable to the Law of the Land By Sir THOMAS ASTON Baronet Horace lib. 1. Epist 2. Vt iugulent homines surgunt de nocte latrones Vt teipsum serves non expergisceris Because my people hath forgotten me they have burnt incens to vanity and they have caused them to stumble in their ways from the ancient paths to walk in paths in a way not cast up Ieremiah 18.15 Printed for Iohn Aston 1641. TO THE KINGS MOST EXCELLENT MAIESTIE Most dread Soveraigne FArr bee it from my ambition to presume your sacred Maiestie should mispend your more precious minutes upon the perusall of this weake essay of my loyall affections to my Parents My King the Father of his people (a) Bonus Rex nihi a bono patre diffet● patria dicitur a patre quia haber communem patrem qui est pater patriae to whom by the Law of nature I owe Faith and Allegeance (b) Ligeance or faith of the subiects is due to the King by the law of Nature Cokes Post nat My Mother the Church in whose bosome I have been fostered with the pure food of life the Word of Truth Yet Sir since your Maiestie was pleased so graciously to approve of the meer Text or Abstrast of this Treatise The Remonstrance of many of your humble loyall Subiects of that your devoted County of Chester it is a dutie in me humbly to begge your Maiesties leave that it may under your Princely patronage walke abroad with this Comment it hauing by misprision or malice beene pursued with some vniust clamours And the pure intents of the subscribers have been expoz'd to a sinister interpretation whoe I am certain had no other end but to expresse their loyall desires to prevent a growing danger I confesse my owne insufficiency to performe so great a taske I foresee the calumny that inevitably attends every good intention since Traducers barke at those Elephants whose strength of learning might support a Church against all the batteries of wit or reason How must I looke to have these Bats flutter about me who in namelesse pamphlets fill the ayre and the eares of every one with nothing but shrikes and outcrie against all Government Invectives against all Governours of the Church But I have read of one borne dumbe who seeing his Father in danger affection supplied the defects both of art and nature and in an i●stant lent him organs and language to forewarne his Fathers perill This excites me to proceed since God hath given me sence to speake plaine English and I thanke him spirit to speake truth it were an argument of affectation to my selfe if out of distrust of my owne abilities to write Placentia to winne popular applause I should silence my apprehension of the danger imminent over King and Church which more leisure or perhaps more curiositie hath given me that occasion to looke into may bee many better able have omitted Visible it is to every eye what assaults are made by such inveighours against the long established Government of the Church under that reverend Order of Bishops but it is not so easily discernable how much this may concerne your Maiestie yet Experience will tell us if we looke abroad that all those Monarchies haue Suffered an EClipse where the rights of the Churh have beene deserted And no marvell if it be well look'd into Crowns carry a charme with them at the consecrtion of Kings Exellently learned and satisfactory I must confesse are the Treatises of many great Divines in defence of this Order But Ars non habet inimicum praeter ignorantem and some of these have erred in writing above the capacity of their opposers Artists iudge best of a Diamond without a foile know it by it's owne Rayes but the inexpert only by comparison with other stones I have plac'd Episcopac● and Presbytery in paralèll such as my selfe doubtl●sse will better distinguish them in plaine prospect than in meer speculation The Bishops are suspect as parties all that is writ by them as partiall To all but the preiudicate sure I stánd unsuspest being as free borne as independant as any man I have no interest but the love of truth and libertie save that of loyaltie which when I consider to how gracious a Prince I owe that dutie I confesse it appeares a great tye hee that shall read those publicke prosessions of grace to both your houses and t is pitty but they should be read and registred in the hearts of all your people I shall willingly concur with you to reforme all Innovations in Church and Common-wealth The Kings speech to both Houses 23. Ianuar. 1640. to regulate all Courts of Iustice according to Law and that what ever part of my revenue shall be found illegall or grievous to the publicke I will willingly lay downe relying entirely upon the affections of my people And shall bee privie to that pledge of free grace given under your Maiesties hand and seale to that your County upon the humble representation of their loyall affections to the peace of Church and State in those words which I assure my selfe we shall ever keep as royall Records We being desirous with the advice and assistance of Parliament to redresse all iust grievances The Kings letter to the Lords and Gentry of the County Palatine of Chester and resolv'd by Gods grace to preserve the puritie of Religion and governe according to Law He I say that shall but read these sure needs no oath of Allegeance but will bend all his endevours to support all his prayers to perpetuate that Crowne to all posterítie under whose Royall shade wee have such happy assurances to receive îustice to enioy our Religion Libertie and Lawes These Considerations have encouraged me to represent the Government of a Presbitery as it yet appeares by their owne Writers Incompatible with your Maiesties Soveraigntie destructive to your peoples liberties wherein your Maiestie pardoning the presumption and casting a favourable eye upon the good intention such as maligne truth or your Maiesties prosperitie can vent their venome against no man lesse values it then Your Maiesties most loyall Subiect and humble Servant THO. ASTON To the Reader Reader I Did never expect to salute thee from the Presse yet I am now forced to it finding my name upon every Stationers stall first assumed without my privity to countenance an imperfect

unchangeable in all times ages and places by any the sons of men Which positions stand poynt blanck against the Articles of our Religion against the power of our Lawes By the twentieth Article we professe positively h Rogers fol 98. That the Church hath power to decree Rites or Ceremonies fol. 211. By the 37. Article we declare That the Kings Majesty hath chief power in his Dominions that it is a prerogative given to all godly princes in holy Scriptures by God himselfe that is that they should rule all Estates and Degrees committed to their charge by God whether they be Ecclesiasticall or Temporall and restraine with the Civill sword the stubborne and evill doers Hereupon we lay the foundation of that Oath of supremacy ratified by our Lawes And such superiority i Statute Anno 1 Eliz. cap. 1. in the visitation of the Ecclesiasticall state reformation order and correction of the same and of all manner of errours heresies Schismes abuses offences contempts and enormities whatsoever is by the authority of Parliament united and annexed to the Imperiall Crowne of the Realme 25 Id. 8. And our Laws restrain the Clergie from making any Constitutions or Lawes without the Kings consent in opposition whereof saies one of them Admonition to the Parliament 2. No civil Magistrate hath such authoritie as that with out his consent it should not be lawfull for Ecclesiastical persons to make any Church order or Ceremony Which Rules if we shall make the touchstone of such new Doctrines we shall finde them upon nearer tearmes of reconciliation with the papist than the protestant The papist sayes Answ to the execut of Iustice d. 3. p. 56. The Emperor of the whole world if he take upon him to prescribe Lawes of Religion to the Bishops and Priests he shall be damned assuredly except he repent The making of Ecclesiastical Constitutions and Ceremonies belongeth unto the Ministers of the Church l T. C. Reply 1. p. 153. Admonition to the Parliament and Ecclesiasticall Governours unto the Elders who are to consult admonish correct and order all things pertaining to the Congregation Nor want they some false glosses of Scripture to varnish over this pretended Iurisdiction above Lawes but they plead obedience to the commands of disobedience which they inferre from that of St. Paul to the Galatians m Galatians 5.1 Standfast in the libertie wherewith Christ hath set you free Which though it bee plainly evident in the Text it selfe that by this freedome the Apostle intended freedome from the Law of Circumcision in the next verse saying I Paul say unto you n Galatians 5.2.3 4 5. that if you bee circumcised Christ shall profit you nothing for every man that is circumcised is a debtor to the whole Law and that Christ is become of no effect unto you whosoever of you are justified by the Law yee are fallen from Grace For we through the spirit wait for the hope of righteousnesse by faith Yet hence doe they ground their strong plea for exemption from all Authority as if it were an evidence of their faith to shake off the yoke of all Law From such another place in the Revelations by leaving out part of the verse To you I say as many as have not this Doctrine o Revel 2.24 and which have not knowne the depths of Sathan and taking onely the latter part Verse 25. I will put upon you none other burthen but that which you have already hold fast till I come They doe extort a construction fit to bee delivered in no other words but their owne who say this is p Sions plo 283. A most pregnant place against subjecting of our selves to any power or religious practice how specious and spangled with depth of devillish learning soever it be Having thus pleaded priviledge over some crie out mainly against Law and authority sayes one of them Impietie is suffered to beare sway against the Majestie of God q Supplication p. 59. Ibid. pag. 24. and that by Law and Authoritie And that such Lawes are retained in force as justle and overthrow the Royall prerogative of the Sonne of God But perhaps this exclamation is onely against such Lawes as support the prelates the enemies of presbyterie No they must have no Lawes to limit them r Epistle before the Demonstration B. 4. Bancroft fol. 55. As great indignitie is offered unto Iesus Christ sayes one in committing his Church to the government of the Common Law as can be by meane hirelings unto a King in committing his beloved Spouse unto the direction of the Mistresse of the Stewes and enforcing her to live after the lawes of a Brothell-house SECT 13. The inordinate violence of the Presbyterians FRom these principles doe such lawlesse Disciplinarians prosecute their designe with such spirit that nor King Nobles Magistrates Lawes nor any thing must stand in their way Å¿ Sions plea fol. 340. Aut hoc aut nihil is their Ensigne They who hinder discipline say they bring the State at length to an extremely desperate point Fol. 244. None but enemies to Christ are enemies to this government And as against enemies they proceed indeed t Sions plea fol. 240. Strike neither at great nor small but at these troublers of Israel smite that Hazael in the fifth rib yea if father or mother stand in the way away with them downe with the colours of the Dragon Fol. 200. advance the standard of Christ Not the white flag of truce but the red flag of destruction whose embleme was never by any Father till now writ in such bloudy characters u The title page to Sions plea And Christ on his Throne Those mine enemies which would not that I should reigne over them bring hither and slay them before me This till advanced by the new Standard-bea-bearer was never writ in the banner of that Lamb of peace these were none of those trophies I read of in the glorious throne in the Revelation When w Revel 5.6 in the middest of the throne and of the foure Beasts and in the middest of the Elders stood a Lamb as it had beene slaine not like a destroyer To whom the foure Beasts Verse 8. and foure and twentie Elders fell downe before the Lamb Verse 9. And sung a new song saying Thou art worthy to take the booke and to open the seales thereof for thou wast slaine and hast redeemed us to God by thy bloud It was to this Sacrifice Verse 11. not Sacrificer That the many Angels about the Throne and the Beasts and the Elders to the number of ten thousand times ten thousand and thousands of thousands cryed with a lowd voyce Verse 12. Worthy is the Lamb that was slaine Nor were any of that scarlet liverie in his retinue x Revel 7.9 For loe a great multitude which no man could number of all nations and kinreds and people and tongues stood

English Brethren writes thus (g) Bez. Epist 12. f. 220. Jmmo optima omnia nobis de eo regno pollicemur in quo tam multorum etiam excellentissimorū martyrum Sanguine obsignata est Christianae religionis instauratio I promise to my selfe even the best things of that Kingdome wherein the restauration of Christian Religion hath beene sealed with the Bloud of so many excellent Martyrs (h) Hortamur ut omni animorum acerbatione de posita alii alios patienter ferant Fegiae Majestati clementissimae omnibus praesulibus suis ex aenimo obsequantur And exhorts them that leaving all bitternesse they would beare one another with patience and obey the Queenes Majestie and all their Prelates with a free heart And writing to Bishop Grindall (i) Beza Epist 23. ad Grindall Quod tu igitur quorundam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetulisti everendissime vir in eo sane in signe patientiae lenitatis Chr●stianae specimen eddisti quo majore post hac paena digni erunt qui porro aut horitatem tuam aspernabuntur he commends his Christian lenity and patience for bearing with the selfe-conceited pride of some and saith they shall deserve a greater punishment that will reject again his authority But Beza is but a single witnesse take another then though later in time yet no lesse eminent in worth Peter Du Moulin both superintendents of the Reformed Churches In England saith he (k) Moulins Buckler of Faith fol. 347. Petr. Molinaeus Thesibus de notis Ecclesiae par 2. Th●s 33. Episcopos Angliae post conversionem ad fidem ejuratum papismum asserimus fuisse fideles D●i servo ne debuisse deseraere munus vel titulum Episcopi where God hath used Bishops to strive against and to resist Papistry And where God hath given them Soveraigne Princes which maintained and upheld them by their power Episcopall order continueth and flourisheth at this day And God hath here raised up and still doth excellent Bishops both for learning and pietie which couragiously maintaine Gods cause both by word of mouth and writing and some of them also have received the Crowne of Martyrdome for the Confession of the Gospell If the men were without exception was their Discipline the cause of quarrell Aske them they will tell you yea They say (l) First Admonition to the Parliament p. 17. 24. 26. Syon● Plea 29. The Communion Booke is culled and picked out of that Popish Dung-hill the Portuise and Masse book (m) Second admonition pag. 42. The Sacraments are wickedly mangled and prophaned (n) Gilby pag. 2. They eate not the Lords Supper but play a Pageant of their owne The publike Baptisme (o) First Admonition pag. 40. is full of Childish and superstitious toyes the Ceremonies (p) Gilby pag. 40. are popish fooleries Romish Reliques and ragges of Antichrist If all were thus farre amisse what hope was there yet of Reformation They tell us (q) Pen●es Epistle before the motion England with an impudent forehead hath said I wil not come near the Holy one and (r) Gilby pag. 77. hateth them to this day that faithfully doe their office What miserable condition shall any charitable Christian consider this distressed Nation to bee in that views it either in such colours those Fathers or these our Brethren have set us forth in What must be the comfortable Contemplation of that great day of which (ſ) Job 19.25 Iob sayes I know that my Redeemer liveth and that I shall stand at the latter day upon the earth and in my flesh I shall see God whom I shall see for myselfe and my eyes shall behold And as St. Paul sayes (t) 1 Corinth 13.12 see face to face and know even as also we are knowne When we call to minde our prim●geni●ors were Heathens denying God our predecessors Apostates fallen from the true God to Romish Idolatrie and superstition our Fathers and our selves such Schismatiques from whom all good Christians must separate themselves Miserable indeed were the condition of this forlorne state if other Reformed Churches spake not better of us than wee of one another SECT 4. The opinions of the Reformed Churches HEare Calvins opinion in his Epistle to the Lord Protector of England (u) Calvin in his Epistle to the L. Protector Quod ad formam precum Rituum Ecclesiarum valde probo ut certa illa extet a qua pastoribus in sua sunctione disiedere non liceat The forme of prayer and the Ceremonies of the Church I doe exceedingly approve of as that from which the Ministers ought not to depart (w) Martin Bucer Scripta Anglican pag. 456. Egi gratias Deo qui dedisset vos bas ceremonias cô puritatis reformare nec enim quicquam in illis deprehend● quod non sit ex verbo Dei desumptū aut saltem ei non adversetur commodè acceptum Martin Bueer a learned Reformer being requested by the Arch-bishop Cranmer to give his censure of the English Liturgy sayes I praise God that gave you light to reduce these Ceremonies to such purity for I finde nothing in them which is not taken out of the Word of God or at least wise if clearely interpreted not repugnant to it (x) Beza superintendens Genevae Doctrine puritat viget in Anglia purè sincerè Rogers Preface Beza writes from Geneva That in England true Doctrine flourishes purely and sincerely The German Zanchie (y) Zanchius de Strasborough per hanc Reginam factam c. That by this Queens comming to the Crowne God hath againe restored his Doctrine and true worship And Danaeus (z) Danaeus a Frenchman at Geneva Rogers in his Preface to the 39. Articles gives this large testimony That the whole compasse of the world hath neuer seen any thing more blessed nor more to bee wished for than is her Government If then we find that neither Queen Parliament State Clergie Doctrine Ceremonies nor the Church it selfe can please such Separatists but they revile all whom all the world else admires approves 1 Corinth 13.1 Though they speak with the tongues of men and Angels and have so little Charity let us value them but as sounding Brasse and tinckling Cymballs Let us weigh their noyse no more let it be said to them as Jehu to Jo●am a 2 King 9.22 What hast thou to doe with peace so long as the whoredomes of thy mother Jezabel and her witch-crafts are so many what do these men with religion in their mouths when they have no Christianity in their hearts b 2 Timothy 3 3 4 5. Being without naturall affections truce-breakers false-accusers fierce despisers of those that are good heady high minded having a forme of godlinesse but denying the power thereof from such turne away And from the delusions of such God turne the hearts of all loyall Subjects 'T is the nature of Man-kinde that being deceived by the species

ferocemque Tyrannum coli voluerit non alia ratione nisi quia regnum obtinebat Calvin Institut l. 4. cap. 20. Art 27. we see what obedience the Lord will have given to this wicked and fierce Tyrant for no other reason but because he was a King With whose counsell his successor Beza * Beza Epist 24. 2d peregri Eccl. in Anglia fratres well agrees Illud solis precibus patientiâ sanari potest The Triacle against this venome is Prayer not Vengeance We must be subject for Conscience sake q Rom. 13.5 Hence it is deduc'd and incorporated into an Article of our Religion r Article 37. That the Kings Majestie hath the chiefe Government of all estates Ecclesiasticall and Civill in all causes within his Dominions Which is not the sole position of our Church But with this agree all the Reformed Churches ſ Helverian Art 16. Bazil Art 7. Bohem. Art 16. Belg. Art 36. August Art 16. Saxon. Art 23. And more particularly the French Church whose Article of Religion is t Moulins Buckler of Faith Art 40. fo 535. Wee must not onely endure and suffer Superiors to Governe but also wee must honour and obey them with all reverence holding them for Gods Lieutenants and Officers whom he hath appoynted to exercise a Lawfull and an Holy charge we must obey their Lawes and Statutes pay all Tributes and Imposts bear the yoke of Subjection with a good and free will although they be Infidels Therefore we detest those that would reject Superioritie and establish community of goods and overthrow all course of Justice But yet perhaps the policy of States have found this Supreame power prejudiciall to the good of Common-wealths and the Lawes of God must give way to the Lawes of Nations since Salus populi Suprema Lex Gregor Tholosan Syntag jurum l. 47. ca. 17. N. 1. But experience tells us the Romans were quickly wearie of their change of Government from a King to a Senate and in nine yeares reduc't it to a Dictator finding by experience that commands depending upon divers votes beget distraction and Ruine And Historie informes us that the Spartan State wherein The King the Nobilitie and the people had their just proportions of power administration of Iustice and obedience subsisted above eight hundred yeares in a happy and flourishing Condition whereas Athens being a popular State scarce stood out an age The nearest degree of government to a Monarchy being ever longest lived and most glorious most safe for the people as was seen in Rome when the Commons to suppresse the power of the Nobilitie in the Consulls created the Tribunes of the people who sharing in government would share in honours and fortunes too which occasioned the Agrarian Law Titus Livius That no Citizen should have above five hundred Acres of Land and that the people should share equally in all Conquests This bred the quarrell of Sylla and Marius continued in Caesar and Pompey and ended in the ruine of Rome From these observations Tacitus drawes this conclusion Vnius Imperii corpus Tacitus Annalls 1. unius animo regendum videtur It is necessarie the body of one Empire should bee governed by one head which must not bee barely a Titular head a shadow of power without the weight of it for Lawes well made availe little unlesse they be entrusted to a hand that hath power to exact execution of them Nor doe I observe that these principles of Divinity or Policie doe essentially differ but rather seeme to bee ●he same with the fundamentalls of the Lawes of this Kingdome For sayes Bracton the learned Historian in the Genealogie of our Lawes Bracton fol. 107. u Rex ad hoc creatus est electus ut justitiam faciat universis quia si non esset qui justitiam faceret pax de facili possit exterminari supervacuum esset leges condere justitiam nisi esset qui leges tueretur Potentiâ verò omnes sibi subditos debet praecellere parem autem habere non debet nec multo fortius superiorem maximè in justitia exhibenda ut dicatur veré de eo magnus Dominus noster magna virtus ejus To this end was a King created and chosen that he might doe Iustice to all men because if there were not one to administer Justice peace would soone be rooted out and it were vaine to enact Lawes or talke of Iustice if there were not one to defend the Lawes Who must be one not subordinate to inferiour powers but sayes hee Hee ought to excell all his subjects in power And hee must have no equall much lesse a superiour chiefely in administring Iustice That it may truely bee said of him Great is our Lord our King great is his vertue And hence is it that such Princely jurisdiction superiorities and authority over Ecclesiasticall Causes and persons is annexed to the Imperiall Crown for ever by our Statute Lawes * 1 Eliz. 1. And that in the oath of Supremacie w Oath of Supremacie 1 Eliz. 1. we not onely acknowledge the King to bee the supreame Governour in all Ecclesiasticall things or Causes but are sworne That to our power we shall assist and defend all Iurisdictions Priviledges Preheminences and Authorities united and annexed to the Imperiall Crowne In this Scala Regia this Gradation of Royall Monarchy we can finde nothing incongruous to the faith or liberty of a true Protestant But wee see our selves bound by Oath to acknowledge and support that Regall Government our Statutes have establish'd our Lawes approved Historie represents most happy policy recommends as safest to which all protestant Churches confesse due allegeance All Primitive times yielded full obedience To whose Throne Christ himselfe yields Tribute To whose power he commands submission and reverence To whose jurisdiction is committed the designation of Bishops and Judges whose persons God will have sacred whose Actions unquestionable whose succession he himselfe determines whose Kingdomes hee disposes and whose Election is the All-Makers sole prerogative Now whether these Crownes and Scepters shall be held Jure Divino or not I take not on me to determine but I may be bold to deliver Du-Moulins owne words x Moulins Buckler of Faith fol. 560. Whosoever buildeth the authority of Kings upon mens institutions and not upon the Ordinance of God cutteth off three parts of their authoritie and bereaveth them of that which assureth their Lives and their Crowns more than the guards of their bodies or puissant armie which put terrour into subjects hearts instead of framing them to obedience Then the fidelity of subjects will be firme and sure when it shall be incorporated into piety and esteemed to be a part of Religion and of the service which men owe to God SECT 10. Presbyterie inconsistent with Monarchy IN the government of the State as now it stands there being then so much Harmonie though it may sometimes bee out of Tune

Let us examine this new found Discipline how consistent with a Protestant Monarchy least by admitting it ex improviso we may shoulder Regem ex solio Religionem ex solo A King out of his Throne and Religion out of the Land 'T is a faire species of piety to cry out for Reformation and too many I feare for this shadow are ready to let goe the substance Never was Gods Church so pure but shee had her spots it will be perfect charitie to wipe them out but it argues none to make them greater In stead of Reforming some so deface deforme her that one would scarce thinke there were Christians in it when for the most part the greatest slanderer proves the greatest Hypocrite If the Intention were unitie the way to preserve it 1 Epphes 4. is by meeknesse of spirit in the band of peace but those that expect any from some of these Disciplinarians delude themselves If wee may believe their owne writings however wee may hope Reformation might qualifie them we shall finde they have no such designe Some tell us plainly the Episcopall Government must not be moderated nor reserved Answ to Lond. petition fol. 33. If the Hierarchy be not removed our desolations are like to be the astonishment of all Nat●●ns Syons plea. fol 5. 160. Christ on his Throne fol 47. Jer. 4.11.12 Syons plea. 196. Syons plea. 185. but presently and wholly taken away The Bishops must be utterly extirpated no lesse than the Romans rooted out the very name of Tarquins for the tyranny they had exercised A wind to fanne or cleanse will not serve the turne but it must bee a full mightie wind to root up and carry away the very foundation of their being It is not lopping nor pruning nor shaving nor paring the nailes of this evill that will serve turne unlesse yee pluck up these stumps of Dagon by the very roots their nayles will grow ranker than ever they did Except this strange fire be removed the Lord must make the consuming fire of his wrath breake out upon us If it live ● 187. the Common-wealth must dye Nay some of them goe so farre as to professe The Church-Ministerie and worship in England are all Antichristian * 8. Propositions printed by an unknowne Author Protest against the Hierarchy as an Antichristian Tyranny Lord Bishops no Bishops 86. from which all Gods people are in dutie and conscience bound to separate themselves by these obloquies seeking as they confesse to stirre up a holy hatred of the Prelates * Syons plea. 196. Epistle to the Reader even to dash their Brains against the stones By such clamours cherishing in the vulgar a discontented Humour which is the common source of Schisme and Heresie thereby the better to broach their new invented Discipline built upon no other Basis but the peoples dislike of Poperie as If the onely rule to draw out the line of our Religion by were to take the direct opposite in all things to that of the Church of Rome * That Religion most pure which hath least conformity with Rome Christ on his throne 23. when we know that such as travell absolutely East and West from one another if they live to it shall meet in the same line they parted whereas parallells continued to any extent doe never interfare The first quarrels of the greatest breaches in the Church have for the most part bin in points of discipline And for all the noise some of these men make of dissention enmity in rites and ceremonies which are but shadows we shall find that in the most essentiall parts of Discipline which concerne the sway of Church and State the subjection of Prince and people to the tyranny of their Discipline they doe not onely shake hands again with Poperie but with the strictest of them the Jesuites clearely sever themselves from the Tenets of the Protestant Church Jesuits Declarat motuum cap. 20. Quodlibets p. 142. both sides laying this for a fundamentall both agree for the utter abrogation of all Episcopall jurisdiction Contrary to the 36. Article of our Religion The Church so subdued see how they sway the Civill State wherein it will bee observed whether the Luke-warme Protestant as they call us or such zealous separatists be likest to give fire to that Popish powder which would blow up in fumum all Kingly Supremacy or Magisteriall Superioritie over the Independent Hierarchie God sayes Thou shalt make him King whom I shall chuse and this rule we admit for Law Some that pretend to be presbyterians tell us x Gilby lib. de Obedientia pag. 25. 105. Populo jus est ut imperium cui velit deferat Buchan de jure Regni pag. 61. In regnis hominum potestas regis est à populo quia populus facit Regem Bellarm. de Concil l●b 2. cap. 19. Kings Princes and Governours have their authoritie of the people and upon occasion they may take it away againe as men may revoke their Proxies and Letters of Atturney The Jesuites come not much short of this for say they In the kingdome of men the power of the King is from the people because the people makes the King To a bad prince God hath said I will rend the kingdome from thee and every true protestant expects the performance not taking the staffe out of Gods hands who sayes y Deuteron 32.35 Romans 12.19 To mee belongeth vengeance and I will repay One of these sayes Goodman pag. 144 145. Evill Princes ought to bee deposed and inferiour Magistrates ought chiefly to doe it With this Bellarmine agrees * Bellarmin lib. 3. de Pont. cap. 7. Talis consensu omnium potest imò debet privari suo dominio Such by the consent of all may nay ought to be deprived and if this was not done in old time it was for want of strength to doe it Salomon sayes Who shall say unto a King What doest thou Goodman tels us Obedience pag 111. Bancroft 36. Judges ought to summon Princes before them for their crimes and to proceed against them as all other offenders Here I find they have outgone the Jesuit David thought no man could stretch forth his hand against the Lords anoynted and be guiltlesse Yet this Disciplinarian sayes Goodman pag. 185. When Magistrates cease to doe their duties God giveth the sword into the peoples hands Nay Obedience pag. 110. a private man having some speciall inward motion may kill a Tyrant In this the Jesuite is too slow paced too hee thinks fit to give him a publike triall first z Tyrannicè gubernans justè acquisito Domino non potest spoliari sine publico judicio Emanuel Sa. Marry sentence given then any man may be the executioner Suarez is more moderate a Si Papa Regem deponit ab illis tantum poterit expelli vel interfici quibus ipse id commiserit Suarez lib 6. cont Iacob Regem cap. 4.

on those pillars of our State that prop up the regulated Fabrick of this glorious Monarchy and by cracking them wilfully burie themselves and us in the rubbish of that Chaos which they so pull upon their owne heads seeking to turne our freedome into fetters by cancelling our ancient Lawes the Charters of true liberty and exposing us eternall Apprentices to the Arbitrarie Jurisdiction of a new Corporation of Apron Elders Mechanick Artizans as if they had forgot the old Rule Haec natura multitudinis est aut humiliter servit aut superbè dominatur When we know the principle of the Religion of some of these is That every man should be equall for calling and that there should bee no difference of Persons amongst Christians o Sleidan Com. l. 5. And the Maxime of policy is that to erect a paritie where there are many Gentry they must first dispatch them out of the way p Machiavell SECT 14. Presbyteriall Discipline brings not libertie to the vulgar but introduces a meere Arbitrarie Government BUt perhaps to all this the common people lend a ready eare This still tends to the inlarging of their lov'd liberty 'T is true indeed here is a large designe of libertie The Presbyters must as I have shewed have power over Princes Nobles Magistrates bee subordinate to no Lawes concluded by no Parliament but bee an independent bodie of themselves and the common people must be their factors for this freedome And when they have done all what share shall these deluded people have of this dreame of libertie Is it any other than such as a poore prisoner for debt finds when he is released from the bonds of the Law by a Turkish pirate hee tugs hard at an Oare to waft his Rescuers from the reach of his just Creditors but when hee hath brought them to their wished haven he there sees himselfe seven fold more slave than he was in prison chained to his Gally without hopes of Redemption rest or possibilitie of avoyding stripes though all his life besides bee but one continued drudgerie 'T is plaine indeed we shall set the Presbyterie free from the government of men or reach of Lawes but let us examine if the whole constitution of their Discipline bee not to us a bondage Their first Maxime is to place themselves above the reach of man what they deny as a Treasonable challenge in the Bishops against the prerogative of Princes they boldly assume to themselves to the little Bishop absolute Pope of every parish that their office is jure Divino q 8. Propositions printed 1641. Eatons Positions 6. 9. Every visible Church being an independent body of it selfe having power from Christ her head to binde and loose to receive in and cast out by the Keyes of the Kingdome whereby neither to their office nor authoritie doth either King or potentate man or Law contribute any thing not so much as in ordination of particular Ministers for they tell us r Christ on his throne fol. 67. Some Protestants are of opinion that Ordination cannot be performed but by a Prelate or at least by Ministers onely without whose imposition of hands it were no Ordination as is if it did conferre such an order Whereas say they the prime and proper conferring of this Order is by Christ himselfe inwardly calling and gifting a man for the worke of the Ministerie And though the Evangelist saies in the eighth to the Acts ſ Acts 8.18 That through laying on of the Apostles hands the Holy Ghost was given And St. Paul explaines it fully to be interpreted of Election into the Ministery charging Timothy t 1 Tim. 4.14 Not to neglect the gift that is in thee which was given thee by Prophesie with the laying on of the hands of the Presbyterie which they confesse was frequent in the Apostles times u Christ on his throne 68. Yet afterwards say they in successive ages there was no such gift annexed to the laying on of hands w Christ on his throne Prelacy misery fol. 7. Eatons Positions 2. but that the election of Ministers was by every Congregation respectively With this false pretence of power That to the people belonged the laying on of their hands as a token of their approbation and confirmation of him that is chosen working upon the vulgar who are ready to snatch at every shadow of liberty to advance their Hierarchy Though they must know as soone as they have done that they have raised a spirit they have not power to lay again for then they tell them the worke of their owne hands These new created x Chorda Angliae fol. 8. Proposition the 9. If any be so hardy as but to speak evill of any Minister or mis-name them he is to bee imprisoned Lawes of Geneva fol. 71. Pastors must be reverently respected and that the people bee not suffered in any wise to scandalize them nor have power to depose them or put them out whom before they have made choyce of But their position is A man once made a Minister is not to be kept back from preaching by the Inhibition of any creature y Martin Junior Thesis 106. No sooner advanc'd but straight the Scene is changed they write up actum est it is finished their worke is done and then the people that have all this while beene taught to value themselves z Buchani de jure regni fol 73. Populum á quo reges nostri habent quicquid juris sibi vendicant regibus esse potentiorem jusque idem in eos habere multitudinem quod illi in singulosé multitudine habent above the power of Kings who challenge all their right from them and that the multitude hath the same power over Kings that Kings have over every one of the multitude that it was their Office to pull downe Prelates and reforme Religion a Knox to the Communalty fol. 49. must now learne another lesson and know their distance That Oves non possunt judicare Pastores The Presbyter is no sooner in his chaire but he is presently a Iudge And if any heresie prophanenesse or Idolatrie creep into the Church he may root it out b Prelacy is miserie fol. 7. And not onely judge of Schismes or Heresies in poynts of Doctrine or faith but he with his Elders become absolute Chancellors over our Lives Families and Estates If we examine the latitude of their Commission wee shall finde it extend to no lesse one tells us the Minister and Elders are weekly to meet for censuring delinquents in swearing cursing prophanation of the Lords Day drinking Fornication adulterie and for debating of Heresies and superstitions c. c A report of the form of Church government by a Presbyterie And if any be suspected or if there be any scandall in the bounds proceeding with the censures of the Kirk against them that all transgressors may be brought to repentance or separated from the people of God Some