<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>2011-03-18</DATE>
<RESPSTMT>
<NAME>Judith Siefring</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Proofed and reviewed.</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="OX" ID="A80120">
<STC T="W">c5207</STC>
<STC T="T">e239_12</STC>
<BIBNO T="umi">99872525</BIBNO>
<VID>158245</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>A COLLECTION OF THE RIGHTS AND PRIVILEDGES OF PARLIAMENT. TOGETHER, With the true and ju&s;t Prerogatives of the Kings of ENGLAND. Collected out of Ancient Writers, both Divine and Morrall. Informing the willing Man, Convincing the flatterer, and vindicating tho&s;e that pray for the Tranquillitie of this our <HI>Syon.</HI></P>
<P>Written by a Gentleman that wi&s;hes all happine&s;&s;e and peace, to this Di&s;tracted Kingdome.</P>
<P><HI>LONDON,</HI> Printed for <HI>Laurence Chapman,</HI> and are to be &s;old at his &s;hop, at
<HI>Chancerie-lane</HI> end, neare <HI>Holborne.</HI> 1642.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB REF="2">
<PB N="3" REF="2">
<HEAD>Some few briefe Cellections out of <HI>Iewels</HI> defence again&s;t <HI>Harding</HI> the Ie&s;uite, the booke of Martyrs by <HI>Fox, Calvins In&s;t</HI> and others, publi&s;hed by the autho|rity of this kingdome, which may &s;omewhat informe the willing man, convince the flatterer, and vindicate tho&s;e who de&s;ire, only that <HI>Cae&s;ar</HI> may have his due, that <HI>Meum &amp; tuum</HI> may be duly di&s;tributed, our enemies fru&s;trated, we &s;ettled in peace, and God glorified.</HEAD>
<P><HI>_SYmmachus, Cel&s;us, Iulianus,</HI> and others, old foes of the Go&s;pell, did attempt in times pa&s;t to accu&s;e all Chri&s;tians of &s;edition, and trea&s;on, before that either Prince or people were able to know, who tho&s;e Chri&s;tians were, what they profe&s;&s;ed, what they beleeved, or what was their meaning. <HI>Iew.</HI> Def. Fol. 443.</P>
<P>They adde al&s;o, which they enlarge with all kind of &s;pight, that they be men of trouble, that they plucke the Sword and Scepter out of the Kings hands, that they arme the people, that they overthrow judgement places, de&s;troy the Lawes, make havock of po&s;&s;e&s;&s;ions, &s;eeke to make the people Princes, turne all things up&s;ide downe; and to be &s;hort, that they would have nothing in good frame and order in a Common-wealth. They have often &s;et on fire Princes hearts with the&s;e words; to the end, that they might quench the light of the Go&s;pell in the very fir&s;t appearing of it, and that men might begin to hate the &s;ame, ere ever they were able to know it, and to the end, that every Magi&s;trate might thinke he &s;aw his deadly enemie as often as he &s;aw any of them. <HI>Ibid.</HI> Fo 440.</P>
<P>But Chri&s;t him&s;elfe, the Apo&s;tles, and other good Chri&s;tians, were in times pa&s;t blamed and reviled in like &s;ort; for although Chri&s;t taught, to give unto <HI>Cae&s;ar,</HI> that which was <HI>Cae&s;ars;</HI> yet was he charged with &s;edi|tion, and accu&s;ed to devi&s;e &s;ome con&s;piracie, and to &s;eeke wayes to get the kingdome: and thereupon they cryed with open mouth again&s;t him: If thou let this man e&s;cape, thou art not <HI>Cae&s;ars</HI> friend. The like blame was charged upon the Apo&s;tles, that they did di&s;quiet the people, and &s;tirred up the multitude to rebell: Thus did <HI>Hamon</HI> bring the Nation of the Iewes into the hatred of the King, becau&s;e &s;aid he, they were a rebellious and &s;tubborne people, and de&s;pi&s;ed the Ordinances and Commandements of Princes. <HI>Tertullian</HI> &s;aith that in his time it was the generall accu&s;ati|on of all Chri&s;tians, whil&s;t be lived that they were Traytors, Rebells &amp;c.
<PB N="4" REF="3">Wherefore if now a dayes the truth be evill &s;poken of, and being the &s;ame truth it was then; and like di&s;pitefully v&s;ed as it was in time pa&s;t, it cannot &s;eeme a new or an unwonted matter <HI>Ibid:</HI> Fol. 440.441.</P>
<P>It is not impertinent, to take notice of the plots and de&s;ignes u&s;ed by the Bi&s;hops again&s;t the <HI>Mernidolians</HI> in the 2 volume of the booke of <HI>Martyrs,</HI> we mu&s;t goe about (&s;ay they) with all our endea|vour, power and pollicie &amp;c. &s;paring no charges but &s;pending goods, wealth and trea&s;ure to make &s;uch a &s;laughter of the <HI>Mernidolians</HI> that none &s;hall be &s;o bold hereafter, what&s;oever they be, although of the bloud Royall once to open their mouths again&s;t us, and our Eccle&s;ia&s;ticall &s;tate. Again&s;t the Nobilitie we mu&s;t attempt nothing ra&s;hly, but we mu&s;t &s;eeke all the meanes we can to plea&s;e them, for they are our &s;heild, fortre&s;&s;e &amp;c. many of them doe both thinke and &s;peake evill of us, and are of the&s;e new Go&s;|pellers, we mu&s;t not exa&s;perate them again&s;t us in any ca&s;e, but &s;eeke to winne them, and make them our friends, &s;o we may be in &s;afety under their protexion; el&s;e we may be compelled to for&s;ake our dignities, po&s;|&s;e&s;&s;ions, and livings, which we now wealthily enjoy, &s;o we &s;hall come to be contemned and di&s;pi&s;ed of all men, even of the&s;e Pe&s;ants, and we &s;hould be counted no true Pa&s;tors of the Church. The &s;torme commeth from the North, the winds blow and beate upon our hou&s;e, our e&s;timation, and authoritie is aba&s;ed; our juri&s;diction decayed, the ordinances of the Church di&s;pi&s;ed, wherefore are we &s;et over Nations, and Kingdomes, but to roote out and de&s;troy, &s;ubuert, and overthrow what&s;oever is again&s;t us. Let us therefore now awake, and &s;tand &s;toutly to the right of our po&s;&s;e&s;|&s;ions, to roote out the memorie of the&s;e wicked <HI>Lutherans</HI> for ever; we have already procured a terrible arre&s;t again&s;t them, there wants nothing but to be put in execution, Let not our gold and &s;ilver witne&s;&s;e again&s;t us at the day of judgement, if we refu&s;e to be&s;tow the &s;ame in &s;o good a &s;acri|fice unto God. For my part I will furni&s;h at my owne charges one hundred men well hor&s;ed, with furniture thereto belonging to the utter di&s;truction and &s;ubver&s;ion of the&s;e wicked and cur&s;ed caitiffs.</P>
<P>That prerogative and cheiftie, that is, and ever hath beene dew to a Prince by the ordinance, &amp; word of God is, to be the nur&s;e of Gods true Religion, to make Lawes for the good, and peace of Church, and Common-wealth, to &s;ee them dewly executed to puni&s;h &s;uch as be offenders, and to cheri&s;h the good. <HI>Iew: def:</HI> Fol. 15.</P>
<P>The King becau&s;e he is the Vicar of the highe&s;t King, is appointed for this purpo&s;e to rule the earthly kingdome, and the Lords people, to governe the Church and defend it from injuries, to plucke away the wicked doers and utterly to de&s;troy them: which unle&s;&s;e he doe, the name of a King agreeth not to him; but he loo&s;eth the name of a King. It is conuenient to call them Kings, who vigillantly defend, and governe the Church of God, and his people. A King ought to &s;et up good Lawes and cu&s;tomes, &s;uch as be whole&s;ome, and approoved; &s;uch as be otherwi&s;e to repeale them, and thru&s;t them out of his kingdome. All the&s;e things ought a king in his owne per&s;on
<PB N="5" REF="3">to do, taking his oath upon the Evangeli&s;ts, &s;wearing in the pre&s;ence of the whole State of the Realme, as well of the temporality as &s;piritualtie, be|fore he be Crowned.
<HI>Fox.</HI> voll. I. Fol. 214.</P>
<P>In every well ordered Common-wealth it ought &s;pecially to be de&s;ired that the whole Realme &s;hould be of more authority then the King: which if it happen contrary, it were not to be called a kingdome, but a tyranny. A king is not of more authoritie then his kingdome. A king to be of more au|thority then his kingdom were too ab&s;urd. For oftentimes kings who do wickedly governe the Common-wealth and exerci&s;e cruelty are deprived of their kingdomes. <HI>Ibid:</HI> Fol: 879.</P>
<P>For if we doe &s;ee a King &s;o to di&s;pi&s;e and contemne the Lawes, violent|ly &s;poyle and rob his &s;ubjects &amp;c. do not the Nobles of the kingdom a&s;&s;em|ble together depo&s;ing him from his kingdome, &s;et up another in his place, which &s;hall &s;weare to rule and governe uprightly and to be obedient to his Lawes? <HI>Ibid:</HI> Fol. 880.</P>
<P>The Britti&s;h Nobilitie combine them&s;elves, depo&s;e <HI>Vertigerne</HI> for his improvident admi&s;&s;ion of the <HI>Saxons,</HI> &amp; elect <HI>Vertimer</HI> his &s;on. <HI>Dan:</HI> Fol. 7 See the lives and raignes of king <HI>John Hen.</HI> 3. <HI>Edw.</HI> 2. Ibid. <HI>Dan.</HI></P>
<P>I allow not them who attribute &s;o ample and large authority unto Kings, that they will not have them bound under any Lawes, for &s;uch as do &s;o &s;ay, are but flatterers, which do talke otherwi&s;e then they thinke: for albeit they &s;ay the moderation of the Law is alwayes in the Kings power: that doe I thus under&s;tand; that when as rea&s;on &s;hall per&s;wade he ought to digre&s;&s;e from the rigour of the Law, for he is called a king which careth and provi|deth for the Common-wealth, taketh plea&s;ure in the commoditie and pro|fit of his &s;ubjects, and in all his doings hath re&s;pect to the commodity of tho&s;e over whom he ruleth, which if he doe not, he is not to be counted a King, but a tyrant, who&s;e propertie it is onely to &s;eeke his owne profit: for in this point a King differeth from a tyrant, that the one &s;eeketh the com|moditie and profit of tho&s;e whom he ruleth, and the other only his owne. The which to make more manife&s;t the cau&s;e is al&s;o to be alledged, where|fore kings were ordained: at the beginning (<HI>Cicero</HI> &s;aith) it is certaine there was a time when as the people lived without kings, but afterwards, when lands and po&s;&s;e&s;&s;ions began to be divided, according to the cu&s;tome of every Nation: then were kings ordained for none other cau&s;e, but onely to exerci&s;e ju&s;tice; for when as the common people were oppre&s;&s;ed, by rich and mighty men, they ranne by and by to &s;ome good and vertuous man which &s;hould defend the poore from injurie, and ordaine lawes, whereby the poore and rich might dwell together: but when as yet under the rule of kings, the people were often times oppre&s;&s;ed, Lawes were ordained, &amp; in&s;tituted, the which &s;hould judge, neither for hatred nor favour, and give like eare unto the poore, and unto the rich, wherby we under&s;tand and know that not onely the people, but al&s;o the King to be &s;ubject to the Lawes, <HI>Fox</HI> voll: 1. Fol. 880.</P>
<P>The Lawes are <HI>Iuracoronae</HI> or <HI>Iura Regia</HI> becau&s;e &s;aith <HI>Bra&s;ton</HI> a learned
<PB N="6" REF="4">Iudge in the time of <HI>Hen.</HI> 3. the King is under no man, but God, and the Law: for the Law makes the King, therefore let the King attribute that to the Law, which from the law he hath received (to wit) power, and domi|nion, for where, will, and not law doth &s;way, there is no King.</P>
<P>The Crowne of <HI>England,</HI> de&s;cends to the next of bloud, onely by the cu&s;tome, and Law of Kingdome; for the Succe&s;&s;or is not &s;aid proper|ly to be the heyre of the King, but of the Kingdome, which makes him &s;o. <HI>Dan:</HI> Fol. 29.</P>
<P>Its a har&s;h thing to a power, that hath once gotten out into the wide liberty of its will, to heare of any reducing, to its circle, not con&s;idering, how they who inherit offices, &s;ucceed in the obligation of them, and that the mo&s;t cer|taine meanes to pre&s;erve unto a King his Kingdome, is to po&s;&s;e&s;&s;e them with the &s;ame conditions that he hath inherited them.
<HI>Ibid:</HI> Fol. 121.</P>
<P>Such of the Pylots Royall of this Land as have made u&s;e of, and relyed upon the ancient Lawes, and long &s;ettled Cu&s;tomes of this nation, for their Card and Compa&s;&s;e, for the guiding of the Barke of this Common-wealth, have mo&s;t honourably, and pro&s;percu&s;ly &s;ayled through all the mo&s;t diffi|cult, and dangerous pa&s;&s;ages, and roughe&s;t billowes, in the mo&s;t boi&s;terous &s;tormes: and at length have atived at their de&s;ired haven, with infinite glory to them&s;elves, and the nation. And &s;uch who willfully, or &s;educedly re|jected, and contemned tho&s;e Lawes, and cu&s;toms, were during all, or the mo&s;t part of their Reignes, to&s;t, and turmoyled, both they, and the whole Kingdome in mo&s;t wofull &s;ort, to the very period of iminent, and jrrevo|cable de&s;truction of them&s;elves, and the lo&s;&s;e of the &s;tate.</P>
<P>The excellent fruite of Parliaments in this &s;tate, at all times, and that tho&s;e Princes, who were mo&s;t conver&s;ant in them, were alwayes mo&s;t happy in their government, is be&s;t ob&s;erved in the hi&s;tories at large. And the cau&s;e why <HI>Facitus</HI> did a&s;cribe &s;o much to the pro&s;perous proceedings of the <HI>Ro|mans,</HI> was, <HI>quodnon in communi cou&s;uelerint;</HI> and the Scripture &s;aith, By wi&s;e coun&s;ell thou &s;halt make thy war, &amp; that in the multitude of Councellours there is &s;afetie. And as Sir <HI>Walter Raleigh</HI> &s;pake it, &s;hall ever be my prayer, that our King embrace the Councell of honour and &s;afetie, and let other Princes embrace that of force.</P>
<P>Our King (&s;aith <HI>Commines</HI>) is the King in the world, who hath lea&s;t cau&s;e to alledge, that he hath privilidges to leavie what he li&s;teth upon the &s;ub|jects, &s;eeing that neither he nor any other Prince hath power &s;o to do, and tho&s;e that &s;ay he hath, do him no honour, nor make him to be e&s;teemed, but cau&s;e him to be hated, and feared of his neighbours, who for no thing would live under &s;uch a government.</P>
<P>How ever the very doings of men be judged, yet the Lord did as well execute his work by them, when he did break the bloudy Septers of proud kings, and overthrow their intollerable governments. Let Princes heare and be afraid; but we, in the meane time, mu&s;t take great heed that we do not de&s;pi&s;e, or offend, that the authority of Magi&s;trates ful of reverend Maje&s;ty, which God hath e&s;tabli&s;hed with mo&s;t weighty decrees, although it re|maine
<PB N="7" REF="4">with mo&s;t unworthy men; and which do with their wickedne&s;&s;e &s;o fat as in them is, defile it: For though the correcting of unbridled government be the revengment of the Lord, Let us not thinke by and by, that it is committed to us, to whom is given no other commandement but to obey and &s;uffer: I &s;peake alway of private men, for if there be at this time any Magi|&s;trats for the behalfe of the people, &s;uch as in the old time, were the
<HI>Ephori<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"></HI> that were &s;et again&s;t the kings of <HI>Lacedemonia,</HI> or the Tribunes of the people a|gain&s;t the <HI>Roman</HI> Con&s;uls, or the <HI>Demarchy</HI> again&s;t the Senate of <HI>Athens:</HI> And the &s;ame power al&s;o, which peradventure, as things are now, the three e&s;tates have in every Realme, when they hold their principal a&s;&s;emblies (Parliaments) I do &s;o, not forbid them, according to their Office, to with&s;tand the outraging licen&s;ciou&s;ne&s;&s;e of Kings; that I affirme, that if they winke at Kings wilfully, raging over, and treading downe the poore communalty; their di&s;&s;embling is not without breach of faith; becau&s;e they deceitfully betray the liberty of the people, whereof they know them&s;elves to be appointed Protectors, by the or|dinance of God. Thus <HI>Calvin</HI> in his <HI>In&s;t.</HI> lib. 4. Chap. 20. Sect. 31.</P>
<P>And in that obedience which we have determined to be due to the authoritie of Governors, this is alwayes to be excepted, yea chiefly to be ob&s;erved, that it doe not lead us away from obeying him, to who&s;e will the de&s;ires of all Kings ought to be &s;ubject, to who&s;e decrees all the commandements ought to yeeld, to who&s;e Maje&s;tie their maces ought to be &s;ubmitted. And truly, how unorderly were it for the &s;atisfying of men, to runne into his di&s;plea&s;ure for whom men them&s;elves are obeyed. The Lord therefore is the King of Kings, who when he hath opened his holy mouth is to be heard alone; for altogether and above all, next to him, we be &s;ubject to that authoritie which he hath &s;et over us, but no otherwi&s;e then in him. If they command any thing again&s;t him, let it have no place, and let no accompt be made of it, neither let us herein any thing &s;tay upon all that dignity wherewith the Magi&s;trates excell, to which there is no wrong done, when it is brought into order of &s;ubjection, in compari&s;on of that &s;ingular, and truly Soveraigne power of God. <HI>Daniell</HI> de|nied that he had any thing offended the King when he obeyed not his wicked Proclamation, becau&s;e the King had pa&s;&s;ed his bounds; The
<HI>I&s;raelites</HI> were condemned becau&s;e they were too much obedient to the wicked commande|ment of their King. So far is it off, that the pretence of obedience may de&s;erve prai&s;e, wherewith the flatterers of the Court do cover them&s;elves, and deceive the &s;imple, while they &s;ay, it is not lawfull forthem to refu&s;e any thing that is commanded them of their Princes; As though God had re&s;igned his power to mortall men, giving them the rule of man kind, or as though the earthly power were mini&s;hed when it is made &s;ubject to the author of it: we then performe that obedience which the Lord requireth when we &s;uffer any thing, rather then &s;werne from Godlines, for we were therefore redeemed of Chri&s;t, with &s;o great a price as our redemption co&s;t him, that we &s;hould not yeeld our &s;elves in thraledome to obey the perver&s;e de&s;ires of men. <HI>Ibid. Sect.</HI> 32.</P>
<P>Some will be apt to &s;ay, as formerly others have done, that the a&s;&s;emblies of Parliaments are dangerous for the Kings e&s;tate, and diver&s;e of meane calling
<PB N="8" REF="5">and le&s;&s;e hone&s;ty &s;ay its trea&s;on to make mention of the a&s;&s;embling of e&s;tates, and a thing tending to the dimunition of the Kings authority: but they them|&s;elves worke trea&s;on again&s;t God, the King, and the Common-wealth; neither doe any u&s;e tho&s;e &s;peeches, but &s;uch as are in authoritie without de&s;ert, and un|worthy thereof; or &s;uch as, feare great a&s;&s;emblies, le&s;t their doings &s;hould be ripped up and reprehended, thus
<HI>Comines.</HI></P>
<P>But if the &s;trength of the King be in the heart of his people as &s;aid King <HI>Iames;</HI> If the Court of Parliament compounded according to the anciently accu&s;tomed cour&s;e, be the mo&s;t &s;tately, honourable, Magnificent, a&s;&s;ured com|pleate, ab&s;olute, and approoved Councell, that the Kings of this Land can a&s;|&s;emble for their &s;afe&s;t advi&s;e and mo&s;t con&s;tant re&s;olution not onely for the &s;upportation, &amp; pre&s;ervation of the Laws, but therwith al&s;o of the Soveraigne honour, Maje&s;ty and dignity royall, &amp; of all other affaires concerning the &s;tate both of Church and Common-wealth, what &s;hall we then &s;ay of &s;uch per&s;ons who having by favour, fate, or otherwi&s;e crept into the bo&s;ome and eares of Princes: or others being tru&s;ted in their Soveraignes intimate, or more remote coun&s;els, have applyed them&s;elves, or hereafter for their owne private and &s;ini&s;ter ends, and purpo&s;es; &s;hall apply them&s;elves by their &s;ugge&s;tions, or adulations, to overthrow and fru&s;trate tho&s;e Lawes and cu&s;tomes, and frame of government of this nation &s;o long &s;ince, &s;o &s;olemnly, &s;o &s;acredly e&s;tabli&s;hed; Surely we mu&s;t needs cen&s;ure them to be guiltie of the violation, fir&s;t of the holy Commands of God, next of the Lawes of nature, then of order &amp; rule, and la&s;tly, Of their fidelity to their &s;acred Prince, and deare&s;t Country, and therefore to be &s;pewed out of the Common-wealth, being fir&s;t branded with the infamous name of the mo&s;t apparent enemies both of Church, and State. Thus another.</P>
<P><HI>Plutarch</HI> &s;aith, he who corrupteth, or &s;educeth a Prince, de&s;erveth no le&s;&s;e to be abhorred of all men, then he that &s;hould poy&s;on a fountaine whereof all men &s;hould drinke; and that the puni&s;hment of a wicked Councellour is a debt due to the Common-wealth, which hath beene duly required by the peo|ple, &amp; as duly paid by the hand of ju&s;tice, nay &s;ome &s;uch have taken vengeance upon them&s;elves, as of both &s;orts in diver&s;e Hi&s;tories do appeare.</P>
<P>We never armed the people, nor taught them to rebell again&s;t their Prince, we teach them as Saint <HI>Paul</HI> doth, to be &s;ubject to the higher Powers, not only for feare but for con&s;cience &s;ake. We teach them, that who &s;o &s;triketh with the Sword, by private authority, &s;hall peri&s;h with the Sword, we teach the people onely to defend them&s;elves by all lawfull meanes, again&s;t oppre&s;&s;ion as did <HI>David</HI> again&s;t King <HI>Saul,</HI> and as the Nobles in <HI>France</HI> did; they &s;ought not to kill, but to &s;ave their owne lives.
<HI>Iew.</HI> Def. Fol. 18.</P>
<P>The Kingdomes and States of the world, have their &s;everall compo&s;itions &amp; agresements; the &s;ubject may Arme him&s;elfe again&s;t his Prince by the common advice, and by the publike authoritie of the Realme. The Nobles in <HI>Scotland</HI> in the time of the Queene, neither drew the &s;word, nor attempted force again&s;t the Prince, they &s;ought onely the continuance of Gods undoubted truth, &amp; the defence of their own lives, again&s;t your Batharous and Cruell inva&s;ions. Is it
<PB N="9" REF="5">Lawfull to draw the Sword in defence of the Pope, and not lawfull for them to defend them&s;elves in the Defence of Chri&s;t? The &s;ubject is bound to obey his Prince, howbeit not in all things without exception, but only &s;o far as Gods Glory is not touched. The&s;e Nobles had learned of Saint <HI>Peter,</HI> it is better to obey God then man, Neither may a godly Prince take it as any di&s;honour to his State, to &s;ee God obeyed before him for he is not God, but the Mini&s;ter of God; Chri&s;t commanded, that is due unto God, to be given to God, that is due unto
<HI>Cae&s;ar,</HI> to be given to <HI>Cae&s;ar.</HI> And this is not to rebell again&s;t, but to helpe <HI>Cae&s;ar. Ibid.</HI> Fol. 20.</P>
<P>The limits both of the Magi&s;trates Commanding and our obeying, are the&s;e two. Piety and Charitie, contrary to the&s;e, mu&s;t neither they command, nor we do; when the Kings Commandement pa&s;&s;ed the&s;e limits, the Midwives would not obey, and the Lord ble&s;&s;ed them for it: heere are limits, or as that of <HI>Daniel</HI> in <HI>Calvin,</HI> bounds, to a Prince and here is re&s;i&s;ting, or oppo&s;ition, they would not obey, and the approbation of it too, the Lord ble&s;&s;ed them for it. <HI>Bab:</HI> on the Comm: Fol 52.54.</P>
<P>There being a bloudy &amp; cruell arre&s;t procured again&s;t the <HI>Walldoes,</HI> by the Bi&s;hops of that time from their Soveraigne the Duke, again&s;t man, woman, &amp; child, to roote, utterly out them and their po&s;teritie, and that only for the profe&s;&s;ion of the truth, the Go&s;pell of Chri&s;t, and their clo&s;e walking with it, they at the fir&s;t &s;crupuled, whether or no they might take up armes for their own defence again&s;t that cruell arre&s;t, and the exe|cutioners of it, holding at the fir&s;t that it was their part and dutie to be only as &s;ufferers under their enemies crueltie: but when the bu&s;ines came into con&s;ultation among&s;t them and their divines; having undergone many of their cruelties, at the length they re&s;olved it was, and might be Lawfull for them by the word of God to defend them|&s;elves, wives, and children, and their e&s;tates from this cruell arre&s;t pro&s;ecuted again&s;t them, by the authority of their Prince and governour, and &s;o by the helpe and ble&s;&s;ing of Almighty God did defend and free them&s;elves in a marvailous manner of tho&s;e their enemies, and yet continued their &s;upplications to the Duke for the &s;tay of &s;uch his pro|ceedings as in the &s;tory may be &s;eene at large. <HI>Fox.</HI> Voll. 2.</P>
<P>The Princes of <HI>Germany</HI> being wrongfully and contrarie to the Law of Armes inva|ded by the Emperous, were forced, being free Princes, by the Law of Nature to draw the &s;word in their own defence. <HI>Iew:</HI> Deff. Fol. 442.</P>
<P>In inWard band and obedience to God, their is no King, nor Prince indeed, nor may be any. In civill government, a King is a King, and &s;o hath God commanded him to be known, but after that we come once to there verence and obedience of Gods will, there God is only the King, and the King be he never &s;o mighty is but a &s;ubject <HI>Ib:</HI> Fol. 446.</P>
<P><HI>Iulius Cae&s;ar</HI> a Heathen Prince &s;aith of him&s;elfe, touching all other affaires that ought to be taken in hand, for your &s;akes I am both your Con&s;ull and your Dictator, but as touching any wrong to be done to any man I am as a private man without Office <HI>Ibid.</HI> Fol.
447.</P>
<P>Sir <HI>Walter Raleigh</HI> &s;ayes, the King is to beleeve the generall Coun&s;el of the King|dome and to prefer it before his own affection, or other &s;ini&s;ter Councell, for &s;ingular Authority begets but generall oppre&s;&s;ion, and if Princes may be unhappy in any thing, to tainely they are unhappy in nothing more then in &s;uffering them&s;elves to be thus in|do&s;ed; and where any man &s;hall give a King perillous advice, as may either cau&s;e a re|bellion, or draw the peoples love from the King, that King ought to bani&s;h &s;uch a man.
<PB N="10" REF="6">Tho&s;e Parliaments wherein the Kings of this Land, have &s;atisfied the people, as they have beene ever pro&s;perous, &s;o where the King hath re&s;trained the hou&s;e, the con|trarie hath happened: For the Kings atchivements in his Parliament were the ready preparations to his ruine. And when &s;uch things fall out, the Kings judgement is not examined, but their Knaverie that abu&s;ed the King: &s;hall it be called a di&s;|honour for the King to yeeld to the hone&s;t de&s;ires of his &s;ubjects. Tho&s;e that tell the King the&s;e tales, feares their owne di&s;honour, and not the Kings; for the honour of the King is Supreame, and being guarded by Iu&s;tice and Piety, it cannot receive neither wound nor &s;taine: Great Officers being generally hated for abu&s;ing both the King and the &s;ubject, at the reque&s;t of the States were di&s;charged, and others put in their Roomes. When the King leaves him&s;elfe to his people, they a&s;&s;ure them&s;elves that they are tru&s;ted and beloved of their King&punc; and there was yet never any a&s;&s;embly &s;o Barbarous, as not to an&s;wer the love and tru&s;t of their King. Is it a lo&s;&s;e to the King to be beloved of the Commons, Certainly its farre more happy for a Soveraigne Prince, that a &s;ubject open his Pur&s;e willingly, then that the &s;ame be opened with violence. Thus he in his Dialogue. Betweene <HI>Counc.</HI> and <HI>In&s;t.</HI></P>
<P>But by the way it is to be noted, that tyrants are to be re&s;i&s;ted two manner of wayes, one is when &s;ubjects doe improove wicked decrees, as tho&s;e three young men of whom <HI>Daniell</HI> &s;peaketh refu&s;ed to adore the Image erected by the Tyrant. &amp;c. The other way to re&s;i&s;t Tyrants is when &s;ubjects fly unto their weapons, where|by they remoove away wicked Commandements.</P>
<P>Here a que&s;tion is mooved, whether it be Lawfull for the maintenance of Religion, to re&s;i&s;t Tyrants, and by &s;word to hinder wicked and ungodly decrees. In this place I di&s;tingui&s;h between them that arounder one cheife head, whether King, or Em|perour or any other Monarch.</P>
<P>For &s;ome are &s;ubject &s;imply, &s;ome are Magi&s;trates, next to the cheife Magi&s;trate, and the&s;e are called popular Magi&s;trates, &s;uch were in times pa&s;t at <HI>Lacedemonia,</HI> the <HI>Ephors:</HI> at <HI>Athens;</HI> the <HI>Demarches</HI> &amp;c. The&s;e for &s;o much as they are placed of God, fir&s;t to be the keepers of the fir&s;t and &s;econd Tables. That is to &s;ee that true Religion be profe&s;&s;ed, and hone&s;t di&s;cipline in u&s;e: then to moderate, and if neede required, to bridle the Raging de&s;ires of Kings, and Monarchs, when they &s;et downe any thing again&s;t the Lawes and Religion, the&s;e I &s;ay, both may, yea and are bound, fir&s;t by Councell, &s;o much as may be to &s;et them&s;elves again&s;t Tyrants, and by their wi&s;edome &s;top their fooli&s;h enterpri&s;es: But if by their wi&s;e Councell they prevaile nothing with the Tyrants, then are they bound, yea with weapons to defend godly &s;ubjects, remoove away idolatry, and re&s;tore true Religion, which things if they do not, they di&s;charge their duties but fraudulently.</P>
<P>And although the Church doth not encrea&s;e by warres, yet outward violence, which is offered to Religion by Tyrants, may by the Magi&s;trate, placed beweene the cheife heads, and private men, be repelled by force, which thing, both nature teacheth, and the Office of the popular Magi&s;trates requireth, and the examples of holy men doe confirme, wherefore let the Magi&s;trates, and Moderatours of the cheife heads have this &s;aying of the Lord before their eyes. Give unto
<HI>Cae&s;ar.</HI> &amp;c. <HI>Nich. Hem:</HI> in his ex|po&s;ition of the 84. <HI>P&s;.</HI> Fol
431. 432.</P>
<P>In all that pre&s;cription and ordinance, ordeyned and &s;et downe by God concerning
<PB N="11" REF="6">the Office of Kings, there is no mention made of any liberty that he giveth them to live after their own lu&s;ts, and to doe every thing that &s;eemeth them good in their owne eyes, but he enjoyneth them expre&s;ly to have alwayes with them, the booke of this Law, &amp;c.</P>
<P>As for Civill and Naturall Lawes, in &s;o much as they are founded upon equity and right, they are agreeable to, and (as it were) dependants on the Law of God. If then Princes be &s;ubject to the Law of God they are likewi&s;e &s;ubject to tho&s;e Civil Lawes by rea&s;on of their Equitie and Iu&s;tice: And if (as <HI>Plato</HI> &s;aith) the Lawes ought to be above the Prince, not the Prince above the Lawes, it is mo&s;t manife&s;t that the Prince is tyed unto the Lawes, otherwi&s;e the Government which he &s;wayeth cannot be Lawfull or Commendable.</P>
<P>And if the Magi&s;trate is, or ought to be a &s;peaking Law, and ought to maintaine the Authoritie, and Credit thereof by dew and upright Admini&s;tration of Iu&s;tice, for if he did not this he were a dumb Law and without life, how is it po&s;&s;ible that he &s;hould make it of authoritie and force with others, if he de&s;pi&s;ed and tran&s;gre&s;&s;eth it him&s;elfe?
<HI>David</HI> did never a&s;&s;ume &s;o much to him&s;elfe, as to de&s;ire to have liberty to doe what him li&s;ted in his Kingdome, but willingly &s;ubmitted him&s;elfe to that which his Office and duty required, making then even when he was in&s;talled and e&s;tabli&s;hed King over the whole land, a Covenant of peace with the Princes and De|puties of the people; and we know that in every Covenant and Bargaine both parties are bound to each other by a mutuall bond, to performe the conditions which they are agreed upon, the like is u&s;ed at the Coronation of Chri&s;tian Kings, whereas the people are bound to do their Allegiance to their Kings: &s;o the Kings are al&s;o &s;olemn|ly &s;worne to maintaine and defend true Religion, the E&s;tate of Iu&s;tice, the Peace and Tranquilitie of their Subjects, and the Rights and Priviledges of the Realme. Whereas
<HI>David</HI> was by the Prophet <HI>Nathan</HI> reprooved for his Adultrie and murther he nei|ther u&s;ed any excu&s;e, nor alledged any priviledge whereby, he was exempted from the rigour of the Law to ju&s;tifie his fact! But freely confe&s;&s;ed without any cloake, that he had &s;inned. Theatre of Gods judgements Fol. 13. Where we al&s;o may &s;ee in divers examples the Vengeance of God upon &s;uch Princes as have not walked in the way of ju&s;tice and equitie towards their people.</P>
<P>The Holy and Iu&s;t Commandements of God are, Thou &s;halt not kill, <HI>Thou &s;halt not &s;teale, thou &s;halt not Covet, nor de&s;ire, &amp;c.</HI> And Chri&s;t came not to de&s;troy but to fulfill the Law, as appeares by that, Give unto <HI>Cae&s;ar,</HI> the things that are
<HI>Cae&s;ars,</HI> then all things are not at <HI>Cae&s;ars</HI> will, that which the people have is not his, there is a due and a right to them, and but a due and a right to him. The Prince &s;hall not take of the peoples inheritance; nor thru&s;t them out of their po&s;&s;e&s;&s;ion, but he &s;hall cau&s;e his &s;onnes to inherit of his owne po&s;&s;e&s;&s;ion; that my people be not &s;cattered every man from his po&s;&s;e&s;&s;ion: <HI>Ezek.</HI> 46.18. If the Law then be glorious, how much more the Go&s;pel? As Saint <HI>Paul</HI> &s;peakes. And yet, that the Prince may Command or De|mand our Pur&s;es, Per&s;ons, and Cattle at plea&s;ure, and that the People mu&s;t neither &s;hun nor &s;hrinck from either, is good Bi&s;hops doctrine now a dayes.</P>
<P>Now God &s;pake the&s;e words and &s;aid: Thou &amp;c, and is there any exceptions of Per&s;ons with God? What man is exempted, or priviledged from giving obedience thereunto: Surely none that I know. If any be let the man be pointed out. And as the
<PB N="12" REF="7">Commandements of Almightie God are Negative Commands; <HI>Thou &s;halt not:</HI> So al&s;o do they on the contrarie include an affirmative Precept. Thou &s;halt pre&s;erve from Killing, and De&s;truction, again&s;t all wilfull and unlawfull Acts of man, what ever he be, thy E&s;tate and Life. For the Body is more worth then Rayment. And all may know that our Lawes do hold that Man guiltle&s;&s;e, who thus &s;tanding in his owne defence, may happily be a meanes of taking away his life, who gave the offence. And thus &s;ure|ly is the Law of Nature too.</P>
<P>Yet &s;uch hath lately bin the Develi&s;h policie, of tho&s;e who would be accompted the holy fathers of our Church, that our Godly Mini&s;ters mu&s;t not expound the Catichi&s;|me, and &s;o not the Ten Commandements of God. Blind ignorance mu&s;t &s;till be the Mo|ther of our Devorions,
<HI>But if the blind, lead the blind, both &s;hall fall into the Ditch:</HI> Read them indeed they might, as under their Graces elbowes, and then what might &s;ome judge in re&s;pect of their, and their favourers practice to be the expo&s;ition of them: but thus? <HI>Thou &s;halt have none other Gods but me, &amp;c.</HI> But I may. <HI>Thou &s;halt not Kill, Steale, Slander, Backbite,</HI> and
<HI>Covet,</HI> but I may, and &s;uch, and &s;uch a man may. Such is their Prote&s;tant Doctrine and profe&s;&s;ion. <HI>Rome</HI> was not built in one day, nor could be repaired on a &s;udaine; they brought Bricks and Morter a pace, but God confounded their language, and will &s;till confound their enterpti&s;es to their confu&s;ion, Maugre all their &s;ubtile in&s;inuations and malicious Councels and undertakings. For every plant that he hath not planted, &s;halibe rooted up. And who hath re&s;i&s;ted the Lord and Pro|&s;pered? <HI>Baalam</HI> the fal&s;e Prophet for but teaching the people to offend God, was with&s;tood by an Angell, reprooved by his A&s;&s;e, and &s;laine by the &s;word, as appeares by his &s;tory.</P>
<P>The&s;e Peeces were gleaned for private u&s;e, and to give an account to friends of my thoughts and re&s;olutions concerning this bu&s;ines, &s;o much at this time que&s;tioned: by which we may &s;ee, that they are not new things, as &s;ome would make us beleeve, but that they are the old received truths of our be&s;t Divines, and Hi&s;torians. That they come into publicke is becau&s;e I have met with &s;ome Collections dedicated to all duti|full &s;ubjects by D. <HI>O.</HI> Who &s;pareth not to Stigmatize and brand with Puritane, Ie&s;ui|<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">i&s;me-puritan, breakers downe of the wall of <HI>Sion,</HI> batterers of the Courts of Princes, &s;editious, and the like, <HI>Calvin, Iewell, Fox,</HI> and others of Reverend, and Grave e&s;teeme, as appeares by their workes and writings, which have beene generally well approved of, and allowed by the authority of this our Kingdome: a part of which the fore|going Collections are as may be &s;eene: who&s;e goverment I &s;hall ever preferre, before &s;uch Headie, Ra&s;h, Childi&s;h and Scandalou&s;ly beguiling lines as tho&s;e of D. <HI>O.</HI> are. For by his quotations in that part, to the dutifull Subjects, he would make the world beleeve, that
<HI>Iewell, Rabington,</HI> and <HI>Fox,</HI> with others &s;peake with him, which if true in the&s;e three, Let the Readers judge; the others I have not, nor thinke it worth my time to examine; &s;eeing his &s;encere dealing, which he there profe&s;&s;eth, is &s;o gro&s;&s;e and &s;hamefull in the&s;e. And that, in his 27.28. &amp; 29. Pag. Where he fir&s;t confe&s;&s;eth that
<HI>Calvin</HI> doth very Learnedly and Chri&s;tianly intreate of the Authority of Princes, and the dutie of Subjects: yet when <HI>Calvin</HI> and others there quoted by him&s;elfe &s;peake contrarie unto him, then its a Puritane dangerous errour, har&s;h and delivered in ob&s;cure and doubtfull termes, a &s;editious gangreene, derived from <HI>Rome, Lacedemon,</HI> and
<HI>Athens,</HI> whereby the Kings of Chri&s;tendome are dayly crucified (as Chri&s;t their
<PB N="13" REF="7">Lord was) betweene two Theeves, the Papi&s;t, and the Puritan, and a deadly poy&s;on prepared for Princes whom they in their owne irreligious, and Traiterous hearts &s;hall condemne for Tyranny.</P>
<P>I &s;hall here give you an account of &s;ome, whom him&s;elfe hath done us the favour to take notice of, Truth will be di&s;covered though by the enemies of it. In his 21. Pag. <HI>Thomas Aquinas</HI> (&s;aith he) makes three &s;orts of Kings. Kings by Election, Kings by Subordination, and Kings by Succe&s;&s;ion: For the fir&s;t he &s;aith, that they which did e&s;tabli&s;h, may aboli&s;h. You may read the re&s;t there. In the &s;ame Page he produceth <HI>Gratianus</HI> thus: who&s;oever be&s;ides the Prince, and without his Authoritie, that hath Lawfull power, as the Apo&s;tle teacheth, beareth not the Sword in vaine, to whom every Soule mu&s;t be &s;ubject, but who&s;oever I &s;ay, &s;ayes D. <HI>O.</HI> without and be&s;ide&punc; the Princes Authoritie beareth the &s;word &s;hall peri&s;h by the &s;word.</P>
<P><HI>Chri&s;topher Goodman</HI> &s;ayes he Pag. 28. Publi&s;hed a Treati&s;e of obedience at
<HI>Geneva,</HI> not without the very good liking and approbation of the be&s;t learned of that Citie Wherein he affirmeth that if Magi&s;trates offend Gods Law them&s;elves, and Com|mand others to do the like, they loo&s;e that honor, and obedience which otherwi&s;e is due unto them, and ought no more to be taken for Magi&s;trates; but to be examined and puni&s;hed as private tran&s;gre&s;&s;ors.</P>
<P>1577 Sayes he came forth, the <HI>Vindiciae contra Tyrannos,</HI> with this re&s;olution, that Princes are cho&s;en by God, e&s;tabli&s;hed by the people, every private man is &s;ubject to the Prince, the multitude, and Officers of the State which repre&s;ent the multitude, are Superiours to the Prince, yea they may judge his actions, and if he make re&s;i&s;tance, puni&s;h him by forceable meanes.</P>
<P><HI>Bucanus</HI> (who&s;e booke was publi&s;hed at the reque&s;t and with the approbation of
<HI>Beza,</HI> and <HI>Goulartius,</HI> maine Pillars of the Church of <HI>Geneva</HI>) &s;aith, that they who beare any part of Office in the publike Admini&s;tration of the Common-wealth, as the Over&s;eers, Senators, Con&s;ulls, Peeres, or Tribunes, may re&s;traine the in&s;olency of evill Kings.</P>
<P>In his 29. Pag. Inferiour Magi&s;trates (&s;aith <HI>Iohannes Bapti&s;ta Ficklerus,</HI> are the de|fendors and Protectors of the Lawes, and Rights of the State, and have Authoritie, if need require, to Correct, and puni&s;h the Supreame King.</P>
<P>An <HI>Engli&s;h</HI> Fugitive (&s;aith he) who was the Author of the Booke <HI>De ju&s;ta abdica|tione Henrici Tertij.</HI> Affirmeth, that all the Maje&s;ty o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> the Kingdome is in the a&s;&s;embly of State&s;men, to whom it belongeth to make Covenants with God, to di&s;po&s;e of the affaires of the Kingdome, to appoint matters pertayning to warre, and peace, to bridle the Kingly power, and &s;ettle all things that belong to publike Government.</P>
<P>And the mo&s;t &s;editious <HI>Dolemon</HI> (as he &s;tiles him) &s;aith, that all humane Law and order Naturall, Nationall, and Po&s;&s;itive, doe teach that the Common-wealth which gave Kings their Authoritie for the Common good, may re&s;traine, and take the &s;ame from them (if they abu&s;e it to the Common ill, who with many more of his opinion (as he &s;aith) are di&s;covered and refuted by D. <HI>Mourton,</HI> but till he tels me where I may finde it in D.
<HI>Mourton,</HI> and that it prove &s;o, I dare not give him &s;o much credit; becau&s;e he appeares to be faultie by what he hath already &s;poken. I pre&s;ume rather to give credit to
<HI>Calvin, Iewell, Fox,</HI> and the re&s;t, who are of the &s;ame opinion with the&s;e he hath quoted, their opinions being allowed of, and publi&s;hed by the authority
<PB N="14" REF="8">of our owne Kingdome, which (till better &s;atisfaction) mu&s;t beare &s;way with me.</P>
<P>He &s;ayes this Puritan dangerous error (as he calls it) is directly repugnant to the Law, the Go&s;pel, the Precepts of the Apo&s;tles, the practice of Martyrs, and the Doctrine of the Fathers, Councells, and other writers, as he hath prooved in the &s;ix former Chapters: wherein the holy Texts of Scripture, which the Papi&s;ts and the Puritans doe damnably abu&s;e again&s;t the Eccle&s;ia&s;ticall, and civill authority of Kings, &s;hall be an&s;wered by the Godly Prote&s;tants. Her's a great cry, yet but little Wooll, if he had, or could doe that which he heere profe&s;&s;es, he hath done, to proove what he &s;ayes, as he &s;hould do, it were &s;omewhat: but he &s;howes not, neither again&s;t what Law, what Go&s;pell, what Precept of the Apo&s;tles, or Practice of the Martyrs the&s;e things are; and when they &s;hall be an&s;wered by the Godly Prote&s;tants we may expect, for he doth not, nor can tell us when it will be.</P>
<P>The &s;ub&s;tance of his whole leafes is. That God hath in&s;eperably annexed to the Crowne of Maje&s;tie an ab&s;olute immunitie from judiciall &s;entence, and Martiall vio|lence. And that Kings are freed from bonds, and cannot be drawne to puni&s;hment even by the power of Government, and the Etymologie of their names. And although no earthly man can be found that is not &s;ubject to the lawes of the world, &amp; in re&s;pect of &s;ubjection liable to correction: Yet Kings as it were placed over lawes are not re&s;trai|ned by them, but re&s;erved to the examination of God, according to the Words of the King and Prophets: again&s;t thee only have I finned. It becommeth a King, both in re&s;pect of the Noble di&s;po&s;ition of his mind, &amp; the Spirituall illumination of his Soule, &amp;c. And who &s;hall &s;ay unto the King what doe&s;t thou? And that all Per&s;ons within the Kings Dominions &s;tand bound in Law, Allegiance, and Con&s;cience to obey their plea&s;ure, or to abide their puni&s;hment, and that Kings are not &s;ubject to the controle of man, but by &s;peciall Prerogative re&s;erved only to the judgment of God.</P>
<P>The&s;e are his generall po&s;itions and al&s;o the &s;ub&s;tance of his proofes as upon exami|nation may be &s;eene. How raw, childi&s;h, and &s;candalou&s;ly beguiling they are, let the in|different judge. He forgets that <HI>Io&s;ua</HI> flew and hanged five Kings in one day, And I know he hath read of &s;everall others who have al&s;o beene taken and put to the &s;word in a Martiall way, and the Actors not charged with Sedition, Trea&s;on, or &s;inne for doing it, where then was the ab&s;olute immunitie he &s;peakes off, or why did not the Etymo|logie of their names re&s;erve them from the judgement of God, executed by the hand of man, but <HI>&V;erbum &s;at &s;apienti,</HI> Judgments are prepared for &s;corners and &s;tripes for the backs of Fooles.
<HI>Contra verbo&s;os</HI> (and men maliciou&s;ly bent again&s;t the truth,) <HI>Nolo contendere verhis.</HI></P>
<P>We may &s;ee by this little the di&s;po&s;ition and &s;pirit of the man, by his fruits we may know him, he is one of them, who labour to have the per&s;ons and titles of men in admiration, deceiving, and being deceived, Touch not mine Annointed is one of their high theames. King, the Title of a man and an earthly Magi&s;trate mu&s;t now be the name above all names (which they once a&s;cribed to the name <HI>Je&s;us</HI>) to be bowed unto &amp; ado|red, yea indeed to be made a God off, if &s;hame would let them &s;peak out the&s;e are their nointed letters, Priviledged, and having &s;peciall Prerogative in them, when be&s;princled with their holy water; that the man who&s;e tittle they &s;hall be, needs nothing el&s;e to fit him for heaven; his Soule is pre&s;ently thereupon Spiritually illuminated, and &s;uch a Noble di&s;po&s;ition put into his minde, that he can never after be faulty or be &s;ubject to que&s;tion.</P>
<P><PB N="15" REF="8">He would &s;eeme to be of a middle &s;ort, betweene Papi&s;t and Puritan, as he is plea&s;ed to &s;tyle him: but if he and a Papi&s;t were put into a &s;ack together and the Pope had the &s;haking of them out, he would not feare to &s;hake out a Prote&s;tant, unle&s;&s;e one of our new Prote&s;tant profe&s;&s;ors, &s;uch an one as is now ob&s;erved in many Romani&s;ts who go to Church with the Prote&s;tant &s;ometimes, but like Birds of a feather runne and joyne with the Papi&s;t, and the Papi&s;t with them, &s;heltring them&s;elves among &s;uch Prote&s;tant profe&s;&s;ors, and Univer&s;itie Doctors, who now, as all the world may &s;ee, joyne hand to hand, pur&s;e to pur&s;e, and all that they can make or do (as did tho&s;e Bi&s;hops and Doctors before &s;poken of) to roote out, and to de&s;troy, all that &s;tands in their way of Pompe, and Greatne&s;&s;e; And as they did; have &s;et our Kings heart on fire again&s;t his be&s;t &s;ub|jects, pre&s;enting them to his Maje&s;ty under no other Notion or &s;tyle; but Traytors, Puritants, Rebells, and the like, and that they &s;eeke to take both Sword and Scepter from him, and that they would not live in order, and under Government. <HI>Cuius con|trarium verum e&s;t,</HI> as will one day be manife&s;t.</P>
<P>So loath is the Pope and his party to be thru&s;t quite out of the doores of our King|dome; they would faine keepe one foot at lea&s;t in &s;till, for then there would be hopes to get in more. The great a&s;&s;embly and wi&s;edome of our State, mu&s;t now be limmited by them. They need not alter any of our Predece&s;&s;ors Lawes and Cu&s;tomes, it &s;hall be enough to confirme them as they &s;tand. But we doubt not, but that God will &s;till be the wi&s;dome, and &s;trength of our great A&s;&s;embly, to do and e&s;tabli&s;h &s;uch things as &s;hall be for our Kings Honour, the Kingdomes peace, and the confu&s;ion of their enemies. That is the Ordinance and power which God hath &s;et over us, and we cho&s;en for our pro|tection and &s;afety which we ought to &s;ticke too and maintaine, lea&s;t we againe en|thrall our Soules, Per&s;ons, and E&s;tates to the bondage we were lately in, and did groane, under, which by &s;ome &s;eemes too &s;oone to be forgotten.</P>
<P><HI>That which we &s;ow, that &s;hall we al&s;o Reape.</HI></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
