Wisdom Pag. 11. an Irony Here 's his Vomit and in the name of Peace what stirr'd this Humour De Iracundiâ Magister Iracundissimus disputat The Bishop of Wor'ster wipes off an Aspersion cast upon him by Mr. Baxter The Animadverter masques himself like a Son of the Church gives it against Baxter and without any Interest in the Dispute or Provocation to it falls upon the Bishop in what Termes we have shew'd already and after a word or two more wee 'll look into his Reasons Thrice Three are his Exceptions so that we have something Sacred and Mysterious in the Number how loose and weak-soever we find the Matter of them Truly I could wish them either Shorter Fewer or Better for the Readers sake but since that Reverend Prelate is concern'd I would not wish them Other for the Bishops In Truth so foul they are that to say What they are might pass for Railing We shall however expose the Libel every Syllable of it take it in Order and in Pieces confronting every Point Material in it with such Answer as the Quality of it requires And now to his Exceptions which begin with This Charge upon the Bishop EXCEPTION I. A FIrst That he supposeth there is so strict an Union and so inseparable a Dependence between Kings and Bishops that they must stand and fall together and all who are enemies to the one must needs be enemies to the other I know very well this Axiom is much talked of and some advantage may be taken to confirm it from the event of our Late Wars A THe Maxime which he Hints at and Abuses came from King James deliver'd upon Experience and since Confirm'd by the Murther of a King and the Dissolution of Monarchy Both which were Effect'd upon the same Grounds and by Those very Persons that Abolish'd Episcopacy But the saying is No BISHOP no KING and not in the Conversion as if it were Impossible in Nature for the One to subsist without the Other 'T is a Rule however that deserves to be Register'd in regard that never any Faction destroy'd Bishops and Sav'd the Monarch I wish it were in Capital Letters in every Chamber of his Majesties Palace No BISHOP no KING But One way or Other what does This concern the Bishop of Wor'ster who neither sayes nor supposes any thing to This Purpose for he does not so much as meddle with the Question but finding himself Traduc'd by some that had frequently and openly defam'd the King And is it any Wonder sayes he that those that are such Enemies to Kings should not be Friends to Bishops This Libeller would have the Face to tell the Sun 't were Midnight His next Fetch is a deep one B You know likewise Sir how much my Judgment is for the Order of Bishops and how Passionate a Lover I am both of the Kings Person and Government but yet being thus called by You to declaâ—e the Truth though coâ—trary to my own Humour and Interest I must needs say c. B This Cuts a Hair the Man we see is Willing but Weak Alass You know SIR how much my Judgment c. and how Passionate a Lover c. What is there in This Fawning Clause that the Kings Headsman might not set his Hand to He does not say you know that I Am Thus or So but you know how much I am that is Whether I am or not The most Pestilent Enemy the King has might have said aâ—â—ch Marque â—w what 't is his Judgment is so much for For the Order of Bishops He will not say Degree or Praelation of them That he renounces but the Order of them a Goodly Shift Because every Bishop is a Presbyter therefore every Presbyter is a Bishop The King is a Gentleman is therefore every Gentleman a King An Eâ—rl is a Baron but the Baron is not Therefore an Earl These Differ in Order upon the same proportion of Reason as does a Bishop from a Presbyter But to clear This point we are first to agree what 's meant by Order There is first Ordo Dignitatis An Order or Dignity or Praelation and in This Respect A Bishop differs from a Presbyter as does a Presbyter from a Deacon It is Otherwise taken for Potestas ad Actum Specialem a Power or Enablement for some Special Act and in This sense a Bishop differs Ordine from a Presbyter in the Power of Ordination and Ecclesiastical Jurisdiction as a Presbyter does from a Deacon in the Power of Consâ—crating the Sacrament of the Eucharist Now say on C It is clear from Story that Kings were in all parts of the world in their most flourishing Estate before ever Bishops were heard of and no reason can be given why what hath once been may not with the same terms of convenience be again C 'T is right Kings flourish'd before either Bishops or Christians were ever heard of and therefore by his Argument we may be as well without Christianity as without Episcopacy But Here 's the Case Kings have been well without Bishops and never well with Presbyterians which shall they Quit First To conclude There is not at this day extant any Christian Monarchy without Bishops or the Equivalence of them D Bishops as they are by Law established in England are purely the Kings subordinate Ministers in the Management of Ecclesiastical Affairs which his Majesty may conferr upon what Order of men he pleases though they be as much Lay Persons as You and I are It is therefore very injurious to the Kings Authority to averr that He could not otherwise uphold and maintain it than by preserving the Undue and as some think Antichristian Dignity and Prelation of his inâ—iour Officers D. Infallibly This man is some Lay-Chaplain and is now beating the Bush to start a Benefice without Ordination What does he mean by Purely the Kings subordinate Ministers Does he understand by Purely as if to all purposes Ecclesiastical they Acted only by Regal Deputation The King himself does not pretend to all the Powers they Exercise The Authority of their External Jurisdiction flows from Him but their Internal and Ministerial Power derives from God As Subjects they proceed by the Kings Laws as Ministers they Act by a Divine Commission His Majesty may conferr he sayes c. What may his Majesty Conferr Leave to Elect not Power to Ordein That by a Right of Apostolical Succession descends and Rests upon the Church From This wild and weak Assertion he proceeds to give you a Tast of his Morals as well as of his Intellectuals and to uphold his Argument by Scandal and Sedition By Scandal first in charging the Fictions and Fantastiques of his own brain upon the Bishp of Wor'ster and Then by Sedition in casting his Audacious and Reproachful Epithetes of Undue and Antichristian upon an Order Instituted by Christ himself and Incorporate with the Government of this Nation by the Supreme Authority But still he persues his shadow
believe that after His Majesty and the Parliament have forgiven men their Civil Crimes there is still another Power which he calls the Church unto which they are still accountable eveâ— so far as to make a Puâ—lick 〈◊〉 Here I wâ—sh the Bishop would have sâ—oken out of the Clouds and plainly told us what he meant by the Church For if it be a Congregaâ—ion of the Faithful met together for the worship of God as the Dâ—finition of Scripture and of the Church of England in the 39 Articles this will not at all advantage him since such a Chuâ—ch hath 〈◊〉 Coâ—cive or Imposing Power But if he means the Hierarchy or Ecclesiastical State â—y Arch-Bishops Bishops c. there can be nothing morâ— false or more dishonourablâ— unto oâ— Civil Government than to affirm that it lies in their power not only â—o puâ—sh but likâ—wise to exact a Recantation fâ—r those faults which the King and Parliament have not only pardoâ—ed but undâ— severâ— penalties commandâ— shâ—uld never more be remembred And therefore I doubt not but that they will resent this Malicious and â—ll-grounded Phancy A YOu are Merry Sir be wise too and do not mind the King too much of the Act of Oblivion for when he comes to look upon his abus'd Mercy 't will turn his Patience into Fury To see the same Knots now in Confederacy against himself that Ruin'd his Father The Common Prostitutes of Bradshaw and Cromwell are still the Instruments of the Old Cause Reviv'd The same Sâ—blers Printers and Stationers for the Presse the same Engines for the Pâ—lpit and the same Snares for the People Yes and The same Capps Smiles and Gracious Looks to Encourage Countenance and Protect them In your own Words Sir This I hope his Majesty and the Parliament will in due time consider Mind here the Hardinesse of the Bishop whose Position is This that the King may pardon the Corporal Punishment but it is God that must pardon the Guilt and the Church the Scandal That is upon Repentance and Confession Where 's now the Wonder Can the King Act beyond the Sphear of his Regal Jurisdiction But of all People living Methinks the Presbyterians should the least scruple this Limitation upon Majesty shall They that bring their Sovereign to the Stool of Repentance pretend that he can save others from it that cannot help himself The Animadverter takes it ill that the Church should require a Publique Recantation Let them but stand to their own Rule I 'm satisfi'd Those are to be judg'd Impenitents that have Declar'd their sin and never declar'd their Repentance And again Scandalous offenders are not to be admitted to the Holy Communion till they have openly Declar'd Themselves to have truly Repented and amended their former Naughty Lives And This they Presse the King to see observ'd according to his Royal Declaration of Octob. 25. 1660. But it is a â—od they never meant for themselves The Question now is only whether a Person that teaches and practices Rebellion for a matter of Twenty year together and lives by Oppression be a Scandalous Offender or no. His next Quere is concerning the Church to which the Retractours are to be Accomptable By the Church I suppose the Bishop means the Representative and Jurisdictive Body of it But That he takes for an affront to the Civil Government and gives the Bishop the Ly before-hand if he think otherwise To This point The Kings of England never claym'd the Power of the Keyes and Church-Censures fall under that Consideration without offence to the Prerogative Royal. So Gentle Sir There 's no harm done unlesse the self-same thing done by a Presbyterian must passe for Discipline and Conscience which in a Bishop argues Malice B And since the Bishop is so over-zealous for the very Letter of the Law when it imposes Ceremonies give me leave a little to wonder that one of his Profession and Place in the Church should so 〈◊〉 go against it when it enjoyns Moderation and Forgiveness as to Civil Injuries Such as he who make the Law instead of being a Buckler to protect Converts a Sword only to cut off all such as were once Offenders â—abour what they can to make men desperate and thereby render the peace of the Nation and in that the prosperity and welfare of His Majesty very insecure and hazardous For what can moâ— inrage Men to take wild and forbidden courses than to see even Preachers of the Gospel strive to widen their wounds and contrary to their own former Professions to pull off that Plaister which the wisdom of our Stâ—-Physitians had provided to â—eal our distempers B To give the Devil his due the man is struck upon a sodain into a handsomer veyn of Rayling To see a Divine sayes he and a Bishop so strict for the Law in one case and against it in another But how so Does the Act of Oblivion absolve you from the need of Repentance or will any true Convert refuse to own his Offence as publiquely as he Committed it The Recantation I perceive sticks in your Squeamish Conscience which shews that the Guilt does not I beseech ye look a little nearer The Act of Pardon implyes there was a Fault but does not say where save only in the Actual Murtherers of the late King At the beginning of the warr the Presbyterian Party pretended to be as much for the King as who was most and the Schismatical Teachers carryed on the work When by Libelling Pulpiting for Preaching I cannot call it and Dissembling they had made an Interest they Plunder'd Sequestred and Shot at him for his Good Prosecuting Those as his Enemies that fought under his Commission for him and fell Defending him The Fate of the late King we know and the Clemency of This which was intended as a mercy for One Rebellion not a Foundation for another 'T is True the Faction are not to be Punish'd but where the Publique Peace depends upon it are they not to be distinguish'd To think Them Innocent is to suppose the King Guilty and under the Masque of the Act of Oblivion to hide the Difference is to endeavour it should be thought so Are not the Bishops Entrusted with the Care of Souls and accomptable for all under their Charge Charge that they miscarry not through Their Default Returning to the Exercise of their Ecclesiastical Authority after a long and forcible deprivation they find their Flocks misled and in the hands still of the Seducers If the people go on they are damn'd if their misleaders are turn'd off or put to recant 't is against the Act of Oblivion If Either the multitude take Treason for Religion and finding Matters so well with them Now beleeve they were in the Right before Are not the Bishops bound by the Incumbency of their Pastoral Duty to teach them to distinguish Loyalty from Faction Sound Doctrine from Heresie Christian Charity and Obedience from Schism Which way can This be done but by
Unwinding the Clew and unperplexing the People If Those that taught them wrong would but now tell them that they did so and take the payns to set them right again all were well but till that 's done the Common sort continue under the same misperswasion and for Their Errours the Bishops must answer whose Office 't is to see them Instructed better Well well but such as Hee that make the Law instead of being a Buckler to Protect Converts a Sword only to cut off such as were once â—fenders c. The Hypocrite is pleasant Such as He As if only the Bishop of Wor'ster stuck in his Stomack when 't is the Hierarchy it self he boggles at The Bishop he sayes makes the Law a Sword in stead of a Buckler but I say the Schismatique would make both of it A Buckler to Traytours and a Sword to Loyal Subjects This is the way he sayes to Enrage the People and render the welfare of his Majesty very Insecure and Hazzardous Indeed to suffer these Mutinous Affronts is the ready way to another Rebellion but if This Scandalous and Seditious wâ—etch were now made Exemplary for this Audacious Menace upon the King who would either help or Pitty him EXCEPTION V. A IT is bold and impious I know not how to express it more mild'y what he affirms That Iâ— to command an Act which by accident may prove an occasion of sin be sinful then God himself cannot command any thing For though as I said before I will by no means own that Assertion yet a thing which by accident may become sinful may be unlawful in another to command for want of sufficient Authoriâ—y whereas God's Sovereign Power doth without dispute or controversie make all his Commands to be just and therefore his Name ought not to be mentioned in our trivial Disputes because every such vain use of it is nothing but a diminution and lessening of his Greatness A DId you Learn This Language of your Patron the President Or did the Good Old Gentleman bequeath you his Conscience that you so little regard either Authority or Truth Let the Reader judg of the Libeller Bold and Impious and This from a Pedant to a Prelate from an Aërian Heretique to a Grave Learned and Orthodox Divine Where 's the Reverence of Government the Honour of England the Protection of the Law nay Where 's the Power of Religion the Safety of the King and the Welfare of the People if such Indignities passe unpunish'd The Example is Emboldening and Contagious for what can the Rabble think but either that the Insolence is Lawful the Reproch just or the Party Terrible Where are They whose Duty 't is to watch the Presse Is the Bloud of the Last King so soon Forgotten or the Security of our present Sovereign so little Regarded that we should now try the Operation of the same Poyson upon the People again which formerly intoxicated them and the Effect of the same Popular Madnesse upon This King which so lately destroy'd his Royal Father Let not us perswade our selves neither that these Luxuriances of Bitternesse against the Bishops are only the over-flowings of some Private Humours meerly as dissatisfy'd to Church-Government No no there 's more in the Case then so The Libellers find they get by it Credit Countenance and as by the By commodious fortunes Their Mecaenasses are too wise to tell the Virtuoso's look ye there 's This or That for such a Gird at the King or such a Lash at the Bishops But a word to the Wise they understand for what and to distinguish from such hands betwixt a Reward and a Bounty What is This other then tacitly to keep a Faction in Pay and to allow a Salary to Sedition I have digress'd too long but the Animadverter is not forgotten all this while Now to our Teazer again He challenges the Bishop with affirming That if to command an Act which by accident may prove an occasion of sin be sinful then God himself cannot command any thing and imputes to him as if either he derogated from Gods Almightynesse or Trifled with his Holy Name and Majesty Observe now his Prevarication The Bishop of Worcester Relates a Dispute that pass'd betwixt Himself and Mr. Baxter at the Savoy concerning Obedience to the Command of a thing in it self Lawful by Lawful Authority under no unjust Punishment and with no evil Circumstance which the Commander can fore-see or ought to provide against Mr. Baxter contends that the first Act Commanded may be per Accidens Unlawful and be Commanded by an unjust Penalty though no other Act or Circumstance be such Thus under his own Hand in writing The Bishop desirous to bring him off from an Assertion so Weak and wicked at once layes before him the Impious tendency of it Tells him that it is Destructive of all Authority Humane and Divine taking away all Legislative Power not only from the King but from God Himself for no Act can be so Good of it self but may prove by Accident a Sin which being admitted every Command is a Sin If every Command then God that cannot Sin cannot Command In This manner does the Bishop Reason with Mr. Baxter and to divert him from so foul a Mistake shews him the Horrid and Blasphemous Consequences of it and This in fine does our Spider-catcher deliver to the world for Impious and Irreverent in the Bishop which was no other then a Logical Result from Mr. Baxter's Argument Neither is God's Omnipotence the Question Cujus Velle Potentia Cui Opus Voluntas but the Corruption of Deprav'd Nature By this Rule whatsoever we may Abuse must not be Commanded Bid me Pray I may Wander Go to Church I may sleep Keep the Sabbath I may fall into Judaisme Relieve the Poor Cavaliers I may do it to be seen of Men and at This Rate in Inâ—nitum Our Writer's Pen is in Course and rather then say Nothing he is Resolv'd to say lesse Supposing a want of sufficient Authority to Command which is the Thing Granted in the Proposition EXCEPTION VI. A THat an offence to which a disproportionable penalty is annexed is not to be measured by the quality of the Act considered in it self but by the mischievous consequences it may produce whether this ought to hold good in Civill Lawes becomes neither the Bishop nor me to dispute but in Divinity nothing can be more false and dangerous For to impose in the â—orship of God as necessary circumstances of it things confessedly trivial and needless and upon the forbearance of them to debar any from the benefits first of Christian and then of Civil Communion is a thing which hath not the least pretence of Scripture or Primitive practice to justifie it For our Saviour teâ—s us That whosoever were not against him were for him and the Apostle bids us to receive our weak Brother and not to judge much less to burden his Conscience A QUestionless This Man is In
What Positions Observe it These are the very words he strikes at and terms so Virulent From Diversity grows Dislike from Dislike Enmity from Enmity Opposition and from Opposition first Separation and Schisme in the Church and then Faction Sedition and Rebellion in the State which is a progress very natural and I would we had not found it to be so by our own Experience c. So that unlesse the King will renounce the Right of his Fathers Cause the People are by This miserable Scribler animated to renounce his Majesty He makes broad Signes too to the people to stick to their Covenant Pag. 12. and Commits the Rest to Providence Let it not be said now that I force his Meaning and that his words in some places may be taken in a more Favourable Sense it suffices me that they faâ—ly bear This and the Worst which without Violence the Words will bear may with great Justice be apply'd to his Meaning Non quid dixerint sed quò spectarint videndum Libels are to be understood by their Hints rather than by their Words See first the main Scope of the Libell which is in This particular most undeniable to defame the Bishops Disaffect the People and Streighten the Power of the King Which Seditious Aime being taken for granted whatsoever may be therein understood in Favour of Mischief may be very Charitably Concluded for a Contrivance of it I Argue from These Reasons First his Concealment is a kind of Flight and tacitly amounts to a Proof against kim Next 't is agreed that his Intent is evill and the worst sense holds best Proportion with his Purpose Here are untoward Circumstances and yet There 's one more which in my Opinion outweighs all we have spoken of The Bishop thinks himself ill us'd by Mr. Baxter and the Animadverter steps between at the request we must Imagine of the Honourable He undertakes to say what he dislikes in the One what in the Other and in fine Many a Quarrel he picks with the Bishop dividing only in One Point from the Presbyterian That is in his own Terms As to the main Controversie I think the Bishop hath much the better of Mr. Baxter For if the Question between them was as Dr. Gunning and Dr. Pâ—arson do attest such a Command is so evidently lawful that I shall much wonder if Mr. Baxter did ever dispute it We see here what he means by the main Controversie and wherein the Libeller dissents from Mr. Baxter The Rest being only Tempest and Invective against the Bishop without the least hint of a blame upon the Other See now wherein they Agree which must needs be in every thing save That wherein they Differ that is in These following Positions the Animadverter and the Casuist are Hand and Glove TEN POSITIONS Which some say Restor'd the KING I. IF a Prince want such Understanding Goodnesse or Power as the People judge Necessary to the Ends of Government in the first Case he is Capable of the Name but not of the Government in the Second he Deposes himself in the Third the want of Power deposes him Theses 135 136 137. II. If a Prince in a Military State against his People be by them Conquer'd they are not Obliged to Restore him without some other Obligation then their Allegeance Thes. 145. III. If a Prince be injuriously Expell'd by what Power-soever that Resolves to Ruine the Common-wealth rather then he shall be Restor'd and if the Common-wealth may prosper without his Restoring That Prince is bound to resign his Government or if he Refuse the People are to judge him Incapable by Providence Thes. 147. IV. If a Prince be so long Out that the Nation cannot well stand without another Providence has dispossess'd the Former aâ—d we are to make a new Choyce Thes. 149. V. If a Prince be thrown out by 〈◊〉 Rebellion the strongest Rebel may ex Charitate undertake the Government The Case holds in Good Livings Thes. 150 VI. Any thing that is a sufficient sign of the will of God that This is the Person by whom we must be Governed is enough as joyned to Gods Laws to oblige us to consent and obey him as our Governour Thes. 153. VII And yet All the People have not this right of choosing their Governours but commonly a part of every Nation must be compelled to consent Thes. 159. VIII Those that are known Enemies to the Common good in the chiefest parts of it are unmeet to Govern or choose Governours else give us up to our Enemies or to Satan But such are multitudes of ungodly vicious men IX If a People bound by Oath shall dispossesse their Prince and Chuse and Covenant with another they may be Obliged by their Latter notwithstanding their former Covenaâ—t X. Though a Nation wrong their King and so quoad Meritum Causae they are on the worser side yet may he not Lawfully war against the Publick good on that accompt nor any help him in such a war because propter finem he hath the worser cause Thes. 352. That these Maxims brought in the King who questions A word now to the Rabbi's Doctrine Concerning the English Government 1. The real Sovereignty here amongst us was in King Lords and Commons Pag. 72. 2. The Law that saith the King shall have the Militia supposeth it to be against Enemies and not against the Common-wealth nor them that have part of the Sovereignty with him To resist him here is not to resist Power but Usurpation and private will in such a case the Parliament is no more to be resisted then He. Thes. 363. 3. If the King raise Warr against such a Parliament upon their Declaration of the Dangers of the Common-wealth the People are to take it as raised against the Common-wealth Thes. 358. 4. And in that Case saith he the King may not only be resisted but ceaseth to be a King and entreth into a State of Warr with the People Thes. 368. These with our Animadverter pass for unquestionable Fundamentals of Government but whether a doubting soul may be Compell'd to Kneel when it hath a mind to sit That 's a nice point indeed To passe over the Libellers Scandalous and Barefac'd Impostures His Rude and Impetuous Violences wee 'l only ask Why all this Fury and Contrivement against the Bishop Is 't as a Friend to a silenc'd Brother And the main cause Tho' by the Spite I should suspect a Personal Pique But there may be something else in 't too and if the man comes off at last say I 'm a Wizard No matter what it is Hee 's very much Offended And no matter for that neither Offended he is at the Stile I would he had quarreld it in a Better but at the Bishops Passion beyond measure Truly upon Perusal of it more then Once and weighing it Word by Word I can find nothing in the Language that does not very well beseeme the Pen and Dignity of a Prelate Yet there was Cause enough for a little Sharpnesse and here 's the Case in short The Bishop of Worcester finding the Parish of Kidderminster infected with Mr. Baxters Doctrine who Preach'd there without either Cure or License forbids him to Preach there any more and Preaches there himself to Disabuse them hinting the unfaithful dealing they had receiv'd from One in great Authority among them concerning the Kings Cause The Rites of the Church and the sinfulnesse of a Lawful Command because by Accident it might be the occasion of Sin c. Hereupon Mr. Baxter addresses to the Inhabitants of Kidderminster pretends that he was silenc'd for denying such a Position Which was not so but for Preaching without a License and charges the Bishop to have delivered in the Pulpit words tending to his Defamation and neither of Charity Truth nor Sobernesse This Scandal and some other Partial Relations short of and beyond the true State of the Matter were the occasion of the Bishops Letter where I must confesse the Bishop of Worcester may be thought thus far Severe to Mr. Baxter in that he hath foyld him by Proofs not to be denyed and by Reasons not to be answered THE END Books sold by H. Brome at the Gun in Ivie-lane A Geographicall Dictionary Justice Revived being the whole Office of a Countrey Justice of the Peace Mr. Mortons Rule of Life Books written by R. L'Estrange Esq The Holy Cheat. A Caveat to the Cavaliers A Modest Plea The Relaps'd Apostate or an Answer to the Presbyterian Liturgy State Divinity or A Supplement to the Relaps'd Apostate Imprimatur libellus hic cui titulus Pulpit-Conceptions Popular Deceptions or The Grand Debate resumed in the point of Prayer c. cum laude Dignissimi Authoris Approbavit ROBERTUS PORY S. T. P. Reverendmo in Christo Patri ac Domino Domino GULIELMO Archiepiscopo Cantuariensi totius Angliae Primati Metropolitano Sacellanus Domesticus Page 15. lin 19 20. read thus most apt for the present to promote D. E. A Shrewd one An Elegance An Elegance of D. E's The like of R. W. The Sâ—hismatique à la mode D. E. ☜ D. E. Presbyterianissimè ☞ D. E. D. E. D. E. D. E. Pag. 21. Mat. 27. 25. D. E. Pag. 2. 3. D. E. D. E. Act. 20. 28. 1 Pet. 5. 2. D. E. D. E. D. E. D. E. D. E. Publ. Worship Pag. 67. Except Pag. 8. D. E. D. E. ☜ Pag. 10. Pag. 11. D. E. D. E. D. E. D. E. D. E. Eâ— B◠〈◊〉 19. ☜ D. E. D. E. 1 Cor. 11. 23 24 25. D. E. D. E. D. E. Sâ—are broken Pag. 23. D. E. Pag. 33. D. E. Pag. 2. Pag. 9. Pag. 2. Pag. 5. Bishop of Worst Pag. 18. Animad Pag. 1. Destructive of all Kings The Case of the late King when he was Bouâ—t and Sold in 〈◊〉 The Case of the King and the Commons in 1650. Oliver Chosen by Proâ— Olivers taking the Government upon him was a deed of Charity Oliver by the Will oâ— God though not by the Grace of God The Cavaliers compell'd to consent and the Bretâ—ea to chuse For fear of the King and his Friends Presbyterian Absolution The King câ— do 〈◊〉 wrong with a Salâ— The King of England no Monarch The King has the Militia if the People please The People Judgâ— of the Kâ—g And may depose 〈◊〉 resist him as pleasure Quâ—