Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	kingdom_n	majesty_n	subject_n	3,349	5	6.8187	4	false

Text snippets containing the quad

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

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

sad distractions In the sixth Article we are altogether unsatisfied 1. The whole Article being grounded upon a supposition which hath not yet been evidenced to us viz. that this Cause meaning thereby or else we understand it not the joyning in this Covenant of mutual defence for the prosecution of the late War was the Cause of Religion Liberty and Peace of the Kingdoms and that it so much concerned the glory of God and the good of the Kingdoms and the honour of the King 2. If all the Premisses were so clear that we durst yield our free assent thereunto yet were they not sufficient to warrant to our Consciences what in this Article is required to be sworn of us unless we were as clearly satisfied concerning the lawfulness of the means to be used for the supporting of such a Cause For since evil may not be done that good may come thereof we cannot yet be perswaded That the Cause of Religion Liberty and Peace may be supported or the Glory of God the Good of the Kingdoms and the Honour of the King sought to be advanced by such means as to our best understandings are both improper for those Ends and destitute of all warrant from the Laws either of God or of this Realm Lastly in the Conclusion our hearts tremble to think that we should be required to pray that other Christian Churches might be encouraged by our example to joyn in the like Association and Covenant to free themselves from the Antichristian yoke c. Wherein 1. To omit that we do not know any Antichristian yoke under which we were held in these Kingdoms and from which we owe to this either War or Covenant our freedom unless by the Antichristian yoke be meant Episcopal Government which we hope no man that pretendeth to Truth and Charity will affirm 2. We do not yet see in the fruits of this Association or Covenant among our selves any thing so lovely as to invite us to desire much less to pray that other Christian Churches should follow our example herein 3. To pray to the purpose in the conclusion of the Covenant expressed seemeth to us all one in effect as to beseech Almighty God the God of Love and Peace 1. To take all love and peace out of the hearts of Christians and to set the whole Christian world in a combustion 2. To render the Reformed Religion and all Protestants odious to all the world 3. To provoke the Princes of Europe to use more severity towards those of the Reformed Religion if not for their own security to root them quite out of their several Dominions 4. The tyranny and yoke of Antichrist if laid upon the nooks of Subjects by their lawful Sovereigns is to be thrown off by Christian boldness in confessing the Truth and patient suffering for it not by taking up Arms or violent resisting of the Higher Powers §. VI. Some considerations concerning the meaning of the Covenant OUR aforesaid Scruples are much strengthened by these ensuing Considerations First That whereas no Oath which is contradictory to it self can be taken without Perjury because the one part of every contradiction must needs be false this Covenant either indeed containeth or at leastwise which to the point of Conscience is not much less effectual seemeth to us to contain sundry Contradictions as namely amongst others these 1. To preserve as it is without change and yet to reform and alter and not to preserve one and the same Reformed Religion 2. Absolutely and without exception to preserve and yet upon supposition to extirpate the self-same thing viz the present Religion of the Church of Scotland 3. To reform Church Government established in England and Ireland according to the Word of God and yet to extirpate that Government which we are perswaded to be according thereunto for the introducing of another whereof we are not so perswaded 4. To endeavour really the extirpation of Heresies Schisms and Prophaneness and yet withal to extirpate that Government in the Church the want of the due exercise whereof we conceive to have been one chief cause of the growth of the said evils and do believe the restoring and continuance thereof would be the most proper and effectual remedy 5. To preserve with our estates and lives the liberties of the Kingdom that is as in the Protestation is explained of the Subject and yet contrary to these liberties to submit to the imposition of this Covenant and of the Negative Oath not yet established by Laws and to put our lives and estates under the arbitrary power of such as may take away both from us when they please not only without but even against Law if they shall judge it convenient so to do Secondly We find in the Covenant sundry expressions of dark or doubtful construction whereunto we cannot swear in judgment till their sense be cleared and agreed upon As Who are the Common Enemies and which be the best Reformed Churches mentioned in the first Article Who in the fourth Article are to be accounted Malignants How far that phrase of hindring Reformation may be extended What is meant by the supreme Iudicatory of both the Kingdoms and sundry other Thirdly By the use that hath been made of this Covenant sometimes to purposes of dangerous consequence we are brought into some fears and jealousies lest by taking the same we should cast our selves into more snares than we are yet aware of For in the first Article 1. Whereas we are to endeavour the Reformation of Religion in this Kingdom in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Churches 1. The Reformation in Worship whereby we could not suppose any more was intended according to their former Declaration than a review of the Service-book that the translations might be in some places amended some alterations made in the Offices and Rubricks or at most some of the Ceremonies laid aside for the reasons of expediency and condescension hath produced an utter abolition of the whole form established without substituting any other certain form in the room thereof 2. The Reformation in point of Discipline and Government intended so far as by the overtures hitherto made we are able to judge is such as we conceive not to be according to the Word of God nor for any thing we know according to the example of any Church that ever was in the World best or worst since the Creation 2. In the second Article our grief and fears had been less if we could have observed the extirpation of Popery Heresie Schism and Prophaneness to have been as really intended and set on with as much speed and animosity as the extirpation of Prelacy and that which some call Superstition But when we see under the notions of rooting out Prelacy and Superstition so much quickness used to fetch in the Revenues of the Church and the sacred Utensils no otherwise guilty of Superstition for ought we know

and therefore they are not called the King's Judges but the King's Council and they have their several proper rights and interests peculiar and distinct both between themselves and from that of the Kings by reason whereof they become distinct Orders or as of late times they have been styled in this sense we conceive three distinct Estates Each of which being supposed to be the best Conservators of their own proper interest if the power of any one Estate should be presumed to be virtually present in the other two that Estate must needs be inevitably liable to suffer in the proper interests thereof which might quickly prove destructive to the whole Kingdom the safety and prospetity of the whole consisting in the conservation of the just rights and proper interests of the main parts viz. The King Lords and Commons inviolate and entire 3. The Judges of other Courts forasmuch as their power is but Ministerial and meerly Judicial are bounded by the present Laws and limited also by their own Acts so as they may neither swerve from the Laws in giving Judgment nor reverse their own Judgments after they are given But the high Court of Parliament having by reason of the King 's Supream Power presiding therein a Power Legislative as well as Judicial are not so limited by any earthly Power but that they may change and over-rule the Laws and their own Acts at their pleasure The King 's Personal assent therefore is not needful in those other Courts which are bounded by those Laws whereunto the King hath already given his personal assent but unto any Act of Power beside beyond above or against the Laws already established we have been informed it seems to us very agreeable to reason that the King 's Personal Assent should be absolutely necessary Forasmuch as every such Act is the exercise of a Legislative rather than of a Judicial power and no Act of Legislative power in any Community by consent of all Nations can be valid unless it be confirmed by such person or persons as the Sovereignty of that Community resideth in Which Sovereignty with us so undoubtedly resideth in the person of the King that his ordinary style runneth Our Sovereign Lord the King And he is in the Oath of Supremacy expresly acknowledged to be the only Supream Governour within his Realms And we leave it to the wisdom of others to consider what misery and mischief might come to the Kingdom if the power of any of these three Estates should be swallowed up by any one or both the other and if then under the name of a Judicial there should be yet really exercised a Legislative power 4. Since all Judicial Power is radically and originally in the King who is for that cause styled by the Laws The Fountain of Iustice and not in any other Person or Persons but by derivation from him it seemeth to us evident that neither the Judges of Inferiour Courts of Ministerial Justice nor the Lords and Commons assembled in the High Court of Parliament may of right exercise any other Power over the Subjects of this Realm than such as by their respective Patents and Writs issued from the King or by the known established Laws of the Land formerly assented unto by the Kings of this Realm doth appear to have been from him derived unto them Which Laws Patents and Writs being the exact boundary of their several Powers it hath not yet been made appear to our understandings either from the Laws of the Realm or from the tenour of those Writs by which the Parliament is called that the two Houses of Parliament have any power without the King to order command or transact but with him to treat consult and advise concerning the great affairs of the Kingdom In which respect they have sundry times in their Declarations to his Majesty called themselves by the Name of his Great Council And those Laws and Writs are as we conceive the proper Topick from which the just power of the Honourable Houses can be convincingly deduced and not such frail Collections as the wits of men may raise from seeming Analogies and Proportions §. VIII Of the Negative Oath WE are not satisfied how we can submit to the taking of the Negative Oath 1. Without forseiture of that liberty which we have sworn and are bound to preserve With which liberty we conceive it to be inconsistent that any Obligation should be laid upon the Subject by an Oath not established by Act of Parliament 2. Without abjuring our natural Allegiance and violating the Oaths of Supremacy and Allegiance by us formerly taken By all which being bound to our power to assist the King we are by this Negative Oath required to swear from our heart not to assist him 3. Without diminution of his Majesties just Power and Greatness contrary to the third Article of the Covenant by acknowledging a Power in the two Houses of Parliament in opposition to the King's Power Whereas we profess our selves unable to understand how there can be any lawful power exercised within this Realm which is not subordinate to the power of the King §. IX Of the Ordinances concerning the Discipline and Directory 1. First Concerning them altogether we are not satisfied how we can submit to such Ordinances of the two Houses of Parliament not having the Royal Assent 1. As are contrary to the established Laws of this Realm contained in such Acts of Parliament as were made by the joint consent of King Lords and Commons 2. Nor so only but also pretend by Repeal to abrogate such Act of Acts. For since Ejusdem est potestatis destruere cujus est constituere it will not sink with us that a letter power can have a just right to cancel and annul the Act of a greater 3. Especially the whole power of ordering all matters Ecclesiastical being by the Laws in express words for ever annexed to the Imperial Crown of this Realm And upon what head that Crown ought to stand none can be ignorant As to the particular Ordinances those that concern the Discipline first 1. If under that Title be comprehended the Government also we cannot submit thereunto without consenting to the eradiction of a Government of reverend Antiquity in the Church Which notwithstanding the several changes of Religion within this Realm hath yet from time to time been continued and confirmed by the publick Laws and great Charters of the Kingdom than which there cannot be a more ample testimony that it was ever held agreeable to the Civil Government and the Subjects Liberty Which also the successive Kings of this Realm at their several Coronations have solemnly sworn to preserve And the continuance whereof for sundry Reasons before upon the second Article of the Covenant specified we heartily wish and desire 2. But if the word Discipline be taken as it is in the first Article of the Covenant as contra-distinguished unto the Government there is something even