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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47922	State-divinity, or, A supplement to The relaps'd apostate wherein is prosecuted the discovery of the present design against the King, the Parliament, and the publick peace, in notes upon some late Presbyterian pamphlets / by Roger L'Estrange.	L'Estrange, Roger, Sir, 1616-1704.; L'Estrange, Roger, Sir, 1616-1704. Relaps'd apostate.	1661 (1661)	Wing L1310; ESTC R21743	25,533	70

to the Church 't is but a Back-look and we find it Now to the Obligation of their Covenant That which the Law makes Treason They make Conscience and in effect they urge that they are bound to a Rebellion for 't is no lesse to attempt what they have sworn to do which is to Repeat what they have already done But what they are bound to by the Covenant will from the Letter of the Covenant best appear Where in the second Branch they Swear Without Respect of persons to endeavour the Extirpation of Popery Prelacy Superstition c. So that the King himself is not excepted if standing in the way betwixt Those Matters which they call Luxuriances of Church-Government and their pretended Reformation To make it yet more evident that their design is Factious They Ask THat the Youth of the Nation may have just Liberty as well as the Elder If they be engaged in the Universities and their Liberties there cut off in their beginning they cannot afterwards be Free c. NOTE VII TO see the Providence of these good mens Consciences Their Care extends as well to Those that never took the Covenant and looks still forward to the Scruples of the yet unborn What work this Motly would soon make in the Universities let any sober man Imagine when every Stubborn and Vntutor'd Boy shall have the Freedome to controul and over-rule the Orders of his Mother The Streams must needs be Foul that flow from a Corrupted Fountain Just such another Project was That of the Long House of Commons I mean their offer of Freedome to all Prentices that would leave their Trades and serve the pretended Parliament That Liberty may start a Faction but hardly settle a Religion What Publick Peace can be expected when the Schools of Vnity and Order are become a Nurcery of Schisme But These are men will take no Nay for if his Majesty denies them marque the End on 't SHould we lose the opportunity of our desired Reconciliation and Union it astonisheth us to foresee what doleful effects our divisions would produce which we will not so much as mention in particular lest our words should be misunderstood And seeing all this may be safely and easily prevented We humbly beseech the Lord in mercy to vouchsafe to your Majesty an heart to discern aright of Time and Iudgement NOTE VIII BLesse us from a Gun Should we lose the Opportunity And then their Prayer at last that his Majesty may discern aright of Time c. Certainly these Folks would have said to the King While it is called to day harden not your heart but that 't is Common-Prayer Or do they dream themselves at work again with the Poor Cavaliers and mean that if his Majesty come not In by such a time he is not to be admitted to his Composition Are these the men of Reverence that must Teach us Maners toward God Almighty and are yet to learn it Themselves towards his Vicegerent He that makes any thing form the Collation of Opportunity and Time but a Cautionary Menace let him lend me his Spectacles But the coherence cleers it Should we lose say they the opportunity of our desired Reconciliation and Union Must it be Now or Never then and their own way or None Is it not Reconciliation if They Return to the Church and Vnity if they Agree with it A Child runs from his Mother and cries they are Fall'n out They cannot comply with Ceremonies nor the Church with Schisme Well but put the Case they Lose this Opportunity then forsooth it astonishes us they say to foresee what doleful effects our Divisions would produce Just so did Peters foresee the Death of the late King Iudas the Betraying of our Saviour and so did I my self foresee the Printing of this Paper just as these Gentlemen foresee confusion or as men commonly foresee Eating when they are Hungry If the Foresight indeed astonishes Them the Prospect cannot but be Dreadful for onely Hell transcends those Horrours which these bold men have beheld with Pleasure And in good truth That may be it for he that has Murther and Rebellion at his Back does commonly Phansy Fire and Brimstone before him These Holy and Fastidious Scrupulists these same spiritual Surgeons that Live by dressing wounds of their own making must understand we have some skill in Probing of a Conscience too If they are Mortify'd throughout that 's not Our fault but if they have any Feeling Left wee 'll Quicken it Now leaving them to their Astonishments wee 'll to the foreseen Product of our Divisions Doleful Effects they say They Prophet Ionas his Yes within Forty days had scarce a sadder sound It may be any thing War another Covenant Famine Sequestration Truce-breaking Decimation In fine any thing and now at last we are left in the Dark to grope it out Doleful Effects they say which we will not so much as mention in Particular lest our words should be misunderstood These good men are wonderfully put to 't for want of Expression the thing would imply Mutiny and They are afraid it should be taken for Treason No honest apprehension could in Their Case be Dangerous What hazzard of mis-construction were it to mention any Trouble of Mind Imaginable But if it tends to mischief of Action That may prove perilous indeed More Gunning beyond Controversie and their Sagacities smell the Pouder The People will Rebell they think that 's English and the Truth they are loth to Speak To lay their Souls as Naked now as their Bodies came into the World I shall here Prove or I deceive my self that These People are the Betrayers of the Publique Peace aud of the Office of their Ministry If they fore-see any Seditious Consequence likely to arise from his Majesties Refusal why do they not rather in Private Supplicate the King to Grant and in Publique Charme the People to Submit then so to Plead and Iustifie the Disagreement to the King that their Arguments and Importunities may be overheard by the People They First and openly avow the Popular Cause and shake the head Then at the Danger of it giving a Double Encouragement to the Multitude as well from the Equity of the Matter as from the Strength of the Party Upon the whole what are their Libellous and Creeping Night-works but Poysonous Calumnies against the King and mean Incensing Flatteries toward the People Or in a word sneaking Complaints as if his Sacred Majesty would not grant what with Conseience Honour and Safety he cannot deny Whereas the Sun 's not clearer then the pure Contrary For the King denies them nothing but what with Conscience Honour and Safety he cannot grant They Demand Presbytery that is the confused exercise of it and Liberty to the Minister of Praying at pleasure which being admitted makes Divine Service but a Spiritual scuffle the one half of the Congregation Praying for that which the other Curses Against

the Lord is among them cry the Sons of Korah Oh that I were made Iudge it the land says Absolom that I might do every man justice But what became of these People He in the Parable was not justified The earth opened her mouth upon the Korites and the smooth Advocate for the Peoples Liberties was Hang'd upon an Oak Wherefore beware of the leaven of the Pharisees which is Hypocrisie Nor is this Crime more fatal to the Person than to the Publick those that are tainted with it being not one jot better Citizens or Subjects than they are Christians two or three are enough to infect a Parish and half a dozen popular Hypocrites will make a shift to embroyle a Nation It is not credible how greedily the heedless Vulgar swallow down any hook baited with forms of godliness especially when they themselves are taken in fo● sharers in the work and made the Iudges of the Controversie Then they begin to talk of the Righteous Scepter and of subjecting the Nations to the rule of the holy Ordinance abundantly supplying with revelation their want of common Reason They forsooth must be conferr'd with about Church-Government and Delinquents Baals Priests and the High places which way to carry on the Cause of the Lamb against the Kingdomes of this world and the powers of darkness When once the poyson of this canker'd zeal comes to diffuse it self and seize the mass and humour of the people who can express in words or without horror think upon the Blasphemies Treasons Murthers Heart-burnings and Consusions that ensue upon it We shall not need to ransack Forreign Stories or past Ages for sad and dismal Instances this little spot of England and our own Memories will furnish us Those that are struck with this distemper take Fancy for Inspiration their very dreams for divine Advertisements and the Impulse of a besotted Melancholy for the direction of the holy Spirit They fashion to themselves strange uncouth Notions of the Diety entring into a familiarity with Heaven and in this elevation of spiritual pride and dotage having as they imagine the Almighty on their side and the Eternal Wisdome for their Counsellour they accompt human reason a ridiculous thing and laugh at the authority and power of Princes So many of them as agree to oppose the Right are called the Saints the earth is their inheritance and that which we stile Theft or Plunder is but with them taking possession of their Birth-right In order to their ends they reckon no violence unlawful Princes are murthered for the glory of God and the most barbarous mischiefs that fire and sword can bring upon a people they term a Reformation Their Combinations against Law and Order are in the language of the Consistory a holy Covenanting with their God and all their actings tho' never so irreverend and impetuous onely the gentle Motions of the Spirit These are the pious Arts that take and lead the Multitude the simple and the factious together with such male-contents as are by guilt disgrace or poverty prepared for lewdness And this hath been the constant method of our devout Patriots who with Gods glory and Christian liberty still in their mouths laid the foundation of our ruine in Hypocrisie The word belongs to the Stage and in That sense to some of our Reformers a great part of whose Pulpit-work it is by Feigned and forc'd Passions in Themselves to stir up True Affections in their Hearers making the Auditory Feel the Griefs the Speaker does but Counterfeit Do we not see familiarly that a sad Tale upon the Stage makes the People Cry in the Pit And yet we know that he that Plays Cesar murther'd in the Senate is but some Droll Comoedian behind the Hanging I thought to have ended here but one Note more shall do my Business and Theirs too or I mightily mistake my self THe Church judgeth not of things undiscovered non esse non apparere are all one as to our Judgement we conclude not peremptorily because we pretend not here to infallibility As we are not sure that any man is truly penitent that we give the Sacrament to so we are not sure that any man dyeth impenitently But we must use Those as Penitent that seem so to Reason judging by ordinary means and so must we judge those as Impenitent that have declared their sin and never declared their Repentance NOTE XII THis Point will be the Death of the Invaletudinary Ministers as our Ciceronians and they might ten times better have indured by reading the Office of Burial at the Grave to expose their tender Bodies to the Excessively Refrigerating Air another Elegance which Imposition they do not understand to be a sign of the Right and Ingenuine Spirit of Religion Sure it Rains Soloecismes Three in the third part of a Page Now to the Churches Faculty and Power of Iudgement according to the strictnesse of their own Rule Not to Appear and not to Bee are the same thing as to the Iudgement of the Church and Those are to be judged Impenitents that have declared their Sin and never declared their Repentance And That in words onely will not suffice neither for say our Reformers It must be Practice first that must make Words Credible when the Person by Perfidiousness hath forfeited his Credit They press further likewise that according to his Majesties Declaration of Octob. 25. 1660. Scandalous Offenders are not to be admitted to the Holy Communion till they have Openly declared themselves to have truly Repented and amended their former naughty Lives c. Now try the Self-Condemners by their own Law Where 's their Repentance for putting Gods Name to the Devil's Commission under the Form of a Religious Vow Couching an Execrable League of violence against their Prince the Law their Country Where 's their Repentance for the Souls they have Damn'd by their Seditious Doctrine the Bloud they have made the People spill by their Incentives to the War Those Schismes and Heresies which they have given us in exchange for an Apostolical Order and Evangelical Truths under the colour of a Gospel-Reformation Where is the Practice they prescribe of their Obedience Their Open Retractations and Amendments Their Sins as Publique as the Day but where 's their Penitence These Gentlemen must justifie the War or by the method of their own Discipline be excluded the Communion of the Church But they 're so far from That they Claim a Right of Government Acts of Parliament must submit to Their Authority They put a Bar to the Kings Power in Matters Indifferent and just as the Last War began are they now tampering to procure another I had some thoughts of a Reply upon their Exceptions against the Liturgy but truly for the Common-People Sake rather then for their own for I think them much more capable of a Confutation then worthy of it At present I am given to understand that there is more Honour meant them then they deserve and I shall wait the Issue of it from a better hand My Frequency of writing may perswade some that I 'me in love with Scribbling but what I now do is no more then what I have ever done when I believ'd my Duty call'd me to it And having done the same thing Formerly and oftener at a time when Rationally I could not expect any other Reward then a Halter I think there are some People that believe I write for a Halter still and have amind to save my Longing I know how I am misrepresented which if I had any thing to Lose but what I 'me weary of perhaps would trouble me But Soberly since so it is here I declare I do not ask the abatement of the strictest rigour of any Law either Humane or Divine in what concerns his Majesty But betwixt some perchance from whom I have not deserv'd Ill and others from whom I have no great Ambition to receive much Kindness my Doings I perceive are Commented upon and much mistaken To These discourtisies I shall onely oppose This Word Let the World renounce me when they find me either less Innocent then I say I am or less Dutiful then I have been Mala Opinio benè parta delectat Sen. Ep. FINIS The Reformers Charge They invade the Kings Authority Proposals pag. 12. Pag. 12. Pag. 12. A miserable shift The Covenant not binding Amesius de Consc. lib. 4. q. 11. Sauls Case examined The Case of Zedekiah Jerem. 34. God made the Covenant The Covenant it self Zedekiahs Covenant And Revolt For the Breach he is Punish'd The Case does not hold The very Case Ezek. 17. Ezek. 17. 15. A Presbyterian Oracle The Covenant an abjuring Oath A thorough Reformation In their Places and Callings Quere An Affront to the Parliament The Reformers tenderness touching Oathes The boldness of the Faction Their weakness ☜ Loyalty made Death accordi●● to the C●venant W. I. A tast of the Reforming Spirit The Kings Murder justified ☞ G. C. ☜ vers 12. of Chap. 20. Chap. 2. v. 31. The Application Pag 12. The Covenant Reviv'd Sedition A matter of nothing The sense of the Covenant Proposals pag. 24. Proposals pag. 12. A Menace The Reformers Foresight ☞ The Faction laid open Seditious Calumnious Presbytery will never down with the People Page 4. Page 5. The safe way is best The Divines Account p. ● Liberty of Conscience The Divines account p. 8. Edward's Gangraena P. 18. Pag. 19. Pag. 20. Pag. 21. Ibid. Pag. 22. Pag. 23. Pag. 25. Ibid. Ibid. Pag. 26. Pag. 27. Pag. 18● Gangraena pag. 1. Heresies the spawn of Presbytery Gangr pag. 179. ☜ The Presbyterians nourished the Sectaries at first The Presbyterians love to the Independ The Sectaries love to the Presbyterians Divines Account pag. 8. Conveniant in Tertio Hypocr impenitent Luk. 18. 11. Num. 16. 3. 2 Sam. 15. 4. Luk. 12. 1. Hypocr dangerous to the Publick Phanaticisme The Divines Account p. 12. The Elegancies of the learned Publique Worship pag. 67. Exceptions p. 8. Self-condemners

This Proposition his Majesty stands engaged by Oath Honour and Iudgement being Perswaded in his Reason and Obliged by the Other Two They pretend next the continuing virtue of their Covenant which never had any wherein his Majesty can hardly gratify them without blasting the Glory of his blessed Fathers Memory the Iustice of his Cause and without shaking the Foundation of his Imperial Title Their Reasons I have un-Reason'd already and when the Nameless Divines of the Church Invisible shall vouchsafe their Answer I shall dispose my self to receive it But nothing can be pleasanter then to hear them talk of their Cousins the People by Britannicus his Leave Alas their Sowrness of discipline and the Peoples freedome of Constitution are Fire and Water The people may endure to hear them Talk of Liberty but the exercise of their Tyranny is intolerable To have every Parish haunted with a Phantome every Church turned into a House of Correction and one man excommunicated for a walk upon the Lords-day while Another is Canoniz'd for a Murther I do not plead for Impunity of Sinners but for a pious differencing of Matters disputable from crying sins for Impartiality in the Pulpit and Charity to all men for Preaching Damnation to those that Resist as well as Caution to those that are to Obey The Expedient to prevent these mischiefs is a Synodical Government wherein they beseech the Lord in mercy to vouchsafe to his Majesty an heart to discern aright of Time and Judgement This is in plainer termes to tell the King that 't is his best course to make use of a Seasonable Offer Let This suffice for their Proposals Some three or four days after the Publishing of these above-mention'd Proposals out comes a single sheet in form of a Petition to his Majesty from the Commissioned Ministers 'T is likely that this was drawn from them by a general rumour then current of a severe Declaration already in the Press against their other Pamphlets for having so notoriously overshot themselves in the Rest they mend the matter in This by giving the same thing a fairer dress A IF we should sin against God say they because wee are commanded who shall answer for us or save us from his Iustice And we humbly crave that it may be no just Gravamen of our dissent that thereby we suppose Superiours may erre seeing it is but supposing them to be men not yet in Heaven And again B We know that Conscientious men will not consent to the Practice of things in their Iudgement Vnlawful c. NOTE IX A SAint Augustine resolves this Point exceeding well Reum Regem facit says he Iniquitas Imperandi Innocentem Subditum Ordo Serviendi Let the Governour accompt for an unjust Command but the Order of Obedience saves the Subject Harmless This must be understood of Matters not simply Wicked Where we doubt on the One hand and are sure on the Other beyond Question the surest side is Best We are sure that we are to Obey if the thing be not Vnlawful and we are not sure that the Thing is Unlawful I must but touch upon This If the Government offend some Particular Persons 't is hard they cannot agree but let those Particulars march off for They offend the Government and it is better that some suffer by an Imposition then All by a Rebellion They offer to Dispute and then they pass for mighty men with the people But what 's the Question Onely forsooth whether I Think This or That Lawful And if I say I do it is so and no matter what the Law says to the Contrary What I believe binds me and every Man being Free to pretend what Belief he pleases every man's Private Humour becomes a Law They Argue thar Superiours may Erre They may so but theit Errours are no Forfeiture of their Superiority Cannot Inferiours erre too So that their own claim brings the Issue of this Strife but to a Drawn Battle When Subjects question the Proceedings of their Governours they do not so much tax their mistakes as Vsurp their Authority and for some Slip perhaps in the Exercise of Government destroy the Order of it B We know that Conscientious men will not consent c. They borrow here the Apostles Rhetorique King Agrippa believest thou the Prophets I know that thou believest They seem to take for Granted what they are now endeavouring to perswade them to These are but hints to the Common-People to say their Consciences cannot submit to the Law and then there 's a Party made against the King Soon after the Publishing of their Petition for Peace came forth a pretended Accompt of all the Proceedings betwixt the Commissioned Divines concerning the Liturgy Not to insist upon the weakness of their Reasoning I shall onely produce one Mistake of Memory I had like to have given it a worse name The Bishops urge that while the Liturgy was duly observ'd we liv'd in Peace since that was laid aside the contrary Now bless the Modesty of the Replicants BUt Really hath Liberty to forbear produced such Divisions as you mention The Licence or Connivence that was granted to Haeretiques Apostates and foul-mouth'd Raylers against the Scripture Ministry and all God's Ordinances indeed bred Confusions in the Land NOTE X. VVOuld not this scandalous Recltal of their old Forgeries against the Government This Re-charge of our late Gratious Soveraign and Imputation of the late War to the King's Party for There Their Malice fixes it make a man lay the very Roots of the Rebellion Naked and trace the Project up to the very Dore of the Reforming Conclave Nota magis nulli domus est sua quam mihi c. Do not we know the Scotch Cabale and the Confederate English the Pack that hunted the Earl of Strafford Yes and the Beagles too that Bayted the Arch-Bishop But Really hath Liberty to forbear produced such divisions c. Goodly Goodly your Reverences are Gamesome Yes Really it has Are not Knaves and Fools the greater part of the World and in the State of Freedome they require Those are the men we make our Governours Without This Liberty of Freedome where had been their separate Assemblies Their Seditious Conventicles Their Anti-Episcopal Lectures and without These their Desolating Reformation Were we not in the high-way to Vnity when Churches were turn'd into Stables and houses of Infamy supplyed the place of Churches when Peters was fooling in One Pulpit Marshall Denouncing in Another and when the Now-Pastor of Brainford threw the very Fire-brand of the Rebellion into the Kings Coach that execrable Pamphlet To your Tents O Israe 〈…〉 But the Reformers assign our Breaches to another Cause The Licence or Connivence that was granted to Haeretiques Apostates c. When will These mens Mouths be Sweet again after so foul a Calumny Nay more the very Crimes they charge upon the Government in a high measure they Themselves were guilty of Liberty of Conscience was