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england_n	edward_n	king_n	son_n	23,685	5	5.9222	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36871	The history of the English and Scotch presbytery wherein is discovered their designs and practices for the subversion of government in church and state / written in French, by an eminent divine of the Reformed church, and now Englished.; Historie des nouveaux presbytériens anglois et escossois. English	Basier, Isaac, 1607-1676.; Du Moulin, Peter, 1601-1684.; Bramhall, John, 1594-1663.; Playford, Matthew.	1660 (1660)	Wing D2586; ESTC R17146	174,910	286

power by certain humane means introduced by custome which notwithstanding hinders not but their power may be founded in the Word of God when they are once established for as we said before the Question is not of the means by which a Prince comes to the Kingdome but what Obedience is due to him after he is once instaled And therefore Saint Peter after he had called this Ordinance an humane Ordinance commands us to subject our selves for the Lords sake and to obey his command Whosoever makes the Authority of Kings depend upon the institution of men and not upon the Ordinance of God lessens their Majesty more then three quarters and takes from them that which secures their lives and Crowns more then their Guards or mighty Armies which plants in the Subjects hearts Fear instead of Love and Reverence Then the fidelity and obedience of Subjects will be firm and lasting when it shall be incorporated with piety and accounted a part of Religion and of the service we owe to God This foundation being over-turned that the Authority of Kings is but an humane Ordinance that which they build upon it must necessarily fall for to reason thus that the people may take away their Authority from the King because they gave it him is to prove one absurdity by another as if one should prove the Moon might be burnt because it s made of wood For to say the people gave the power to the King is to imagine that which never was no not in Kingdomes which are Elective The People give not the King his Authority for they cannot give that they have not but he defers his obedience to Henry or Charles But this Prince being elected receives his Authority from God as the beginning and source from whence all power flowes By me Kings Raign Pro. 8.15 And there is no Power but of God Rom. 13.1 None ought therefore to take this Power which God hath given him Thus the Wife choseth her Husband and gives him a promise of obedience in marriage but it is not she that gives him his Authority that comes from above And there is as great an absurdity to say that the People may depose the King because they chuse him as to affirm that the Woman may put away her Husband or subject him to her when she shall judge expedient because that she made choice of him For the woman loseth the liberty of her choice by the bond of marriage and the People likewise lose the liberty to revoke their choice when the Prince Elected is declared King 'T is a strange consequence to say that the people may take away the Kings Authority because they have sworn obedience to him the Election is no other thing And it 's a reason that overthrows it self to say that the people may take from the King his Authority because they gave it him For put the case that it were true that the people gave Authority to the King whom they Elect since then the people have given away their Authority 't is no more in them This maxime being once admitted that it is lawful for every one to take back again what he hath given it would break the Laws of Society and fill the world with injustice and confusion But let our enemies know that although the Authority of the King had not begun before the Oath of Allegiance which this Parliament took in a Body at the beginning of their sitting yet the Body of the State made thereby an irrevocable gift of their obedience to the King and from this Oath we draw a better consequence then theirs namely that they cannot dispose of their obedience since they have given it to the King So that were their reasons good they would be of no force but in Kingdomes which were Elective and make nothing against King Charles for neither he nor any of the Kings his Ancestors in all ages past ever came to the Crown by Election It 's not to purpose to alledge the Oath the King took at his Coronation as an agreement and paction made with his people equivalent to an Election for the King receives not his Kingdome at his Coronation he is King before his Crown is put on and therefore Watson and Clark who conspired against King James of glorious memory were justly condemned as guilty of High Treason although they alledged that the King was not then Crowned and it was judged by the Court that the Crowning was but a ceremony for to make the King known to his people It 's the like also in France I judge saith Bodin that no man doubts but the King enjoyes before his Anointing the possession and propriety of his Kingdome Before this ceremony the King enjoyes as fully all his Rights as after and according to the Laws of France and England the King never dies whilst there remains any of the Royal Blood for in the same hour that the King expires the lawful Heir is totally invested of the Kingdome Wherefore the Eldest Sonne of Edward the Fourth who was murthered by his Uncle Richard is by general consent numbered amongst the Kings and named Edward the Fifth although he never wore the Crown nor took any Oath nor exercised any Authority Henry the Sixth was not Crowned but in the ninth year of his Reign and yet before his Coronation many were attainted of High Treason which could not have been done if he had not been acknowledged King In the Oaths of the Kings of France and England at their Coronation there is no image of stipulation covenant or agreement betwixt them and their subjects They receive not their Crowns upon any condition and their people owe their obedience whether they perform or violate their promises This Oath is a laudible custome profitable to bear up the Authority of the Prince by the love of his Subjects and to give to the people this satisfaction that the King whom God hath given them hath an intention to govern them with Justice and Clemency and to preserve their Rights and Liberties If the King by his Oath should bind himself to fall from the Right to his Kingdome when he should violate his Promises he would then be lesser after his Oath then before and surely if the Kings did believe they should diminish their propriety by their Oath they would never take it and to shew that their Authority depends not of their Oath but their Oath of their Authority the Kings of England form it at their pleasure Very hardly shall you find three that have taken the same Oath without changing some things That which was presented to Henry the Eighth which is to be seen in the Rolls was corrected by his own hand and interlined And moreover the Oath is made to God and not to the People and binds the Conscience of the Prince but doth not limit his Soveraignty if the intention of this solemnity were to make a stipulation or agreement with the people the people at the same time should also

change and abolish Ceremonies or Rites of the Church ordained onely by mans authoritie so that all things be done to edifying XXXV THe second Book of Homilies the severall titles whereof we have ioyned under this Article doth contain a godly and wholsome Doctrine and necessary for these times as doth the former book of Homilies which were set forth in the time of Edward the sixth and therefore we judge them to be read in Churches by the Ministers diligently and distinctly that they may be understanded of the people Of the Names of the Homilies 1 OF the right use of the Church 2 Against peril of Idolatry 3 Of repairing and keeping clean of Churches 4 Of good works first of Fasting 5 Against Gluttony and Drunkennesse 6 Against Excesse of Apparel 7 Of Prayer 8 Of the Place and Time of Prayer 9 That Common Prayers and Sacraments ought to be ministred in a known Tongue 10 Of the reverent estimation of Gods Word 11 Of Alms doing 12 Of the Nativity of Christ 13 Of the passion of Christ 14 Of the Resurrection of Christ 15 Of the worthy receiving of the Sacrament of the Body and Bloud of Christ 16 Of the Gifts of the holy Ghost 17 For the Rogation daies 18 Of the State of Matrimony 19 Of Repentance 20 Against Idlenesse 21 Against Rebellion XXXVI THe Book of Consecration of Archbishops and Bishops and ordering of Priests and Deacons lately set forth in the time of Edward the sixth and confirmed at the same time by authority of Parliament doth contain all things necessary to such Consecration and ordering neither hath it any thing that of it selfe is superstitious and ungodly And therefore whosoever are consecrated or ordered according to the Rites of that Book since the second year of the aforenamed King Edward unto this time or hereafter shall be consecrated or ordered according to the same Rites we decree all such to be rightly orderly and lawfully consecrated and ordered XXXVII THe Queens Majestie hath the chief power in this Realm of England and other her Dominions unto whom the chief government of all estates of this Realm whether they be Ecclesiasticall or Civil in all causes doth appertain and is not nor ought to be subject to any forreign Iurisdiction Where wee attribute to the Queenes Majestie the chiefe government by which titles we understand the mindes of some slanderous folkes to be o●fended we give not to our Princes the ministring either of Gods word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie but that only prerogative which we see to have been given alwaies to all godly Princes in holy Scriptures by God himself that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall and restraine with the Civil sword the stubborne and evil deers The Bishop of Rome hath no Iurisdiction in this Realm of England The Lawes of the Realm may punish Christian men with death for heinous and grievous offences It is lawful for Christian men at the Commandment of the Magistrate to weare weapons and serve in the warres XXXVIII THe Riches and goods of Christians are not common as touching the right title and possession of the same as certain Anabaptists do falsly boast Notwithstanding every man ought of such things as he possesseth liberally to give almes to the poore according to his ability XXXIX AS we confesse that vaine and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apostle So we judge that Christian Religion doth not prohibite but that a man may sweare when the Magistrate requireth in a cause of faith and charitie so it be done according to the Prophets teaching in justice judgment and truth The Contents Chap. 1. OF the Seditious Liberty of the new Doctrines which hath been the principal means of the Covenant p. 1. Chap. 2. That the Covenanters are destitute of all Proofs for their war made against the King p. 12. Chap. 3. Express Texts of Scripture which commands Obedience and forbids Resistance to Soverigns p. 23. Chap. 4. The Evasions of the Covenanters upon the Texts of Saint Paul Rom. 13. and how in time they refuse the judgment of Scripture p. 28. Chap. 5. What Constitution of State the Covenanters forge and how they refuse the judgment of the Laws of the Kingdom p. 40. Chap. 6. What Examples in the Histories of England the Covenanters make use of to authorize their actions p. 46. Chap. 7. Declaring wherein the Legislative power of Parliament consists p. 50. Chap. 8. How the Covenanters will be Judges in their own cause p. 63. Chap. 9. That the most noble and best part of the Parliament retired to the King being driven away by the worser p. 65. Chap. 10. A Parallel of the Covenant with the holy League of France under Henry the Third Pag. 71. Chap. 11. The Doctrine of the English Covenanters parallel'd with the Doctrine of the Jesuits p. 72. Chap. 12. How the Covenanters wrong the Reformed Churches in inviting them to joyn with them with an Answer for the Churches of France p. 81. Chap. 13. The preceding Answer confirmed by Divines of the Reformed Religion with an Answer to some Objections of the Covenanters upon this Subject p. 101. Chap. 14. How the Covenanters have no reason to invite the Reformed Churches to their Alliance since they differ from them in many things of great importance p. 115. Chap. 15. Of abolishing the Lyturgy in doing of which the Covenanters oppose the Reformed Churches p. 122. Chap. 16. Of the great prudence and wisdom of the first English Reformers and of the Fool hardinesse of these at present p. 132. Chap. 17. How the Covenanters labour in vain to sow Sedition between the Churches of England and France upon the point of Discipline Of the Christian prudence of the French Reformers and of the nature of Discipline in general p. 145. Chap. 18. How the Discipline of the Covenanters is far from the practise of other Churches p. 156. Chap. 19. That the Covenanters ruine the Ministers of the Gospel under colour of Reformation p. 163. Chap. 20. Of the Corruption of Religion objected to the English Clergy and the waies that the Covenanters took to remedy them Pag. 167. Chap. 21. An Answer to the Objection That the King made War against the Parliament p. 176. Chap. 22. Of the Depraved and Evil Faith of the Covenanters p. 184. Chap. 23. Of the Instruments both Parties made use of and of the Irish Affairs p. 207 Chap. 24. How the different Factions of the Covenant agreed to ruine the King and contributed to put him to death p. 226. Chap. 25. Of the cruelty of the Covenanters towards the good Subjects of the King p. 232. CHAP. I. Of the seditious Liberty of New Doctrines which hath been the principal means of the Covenant A Compleat History of our Affairs since

in their Armies they made use of all Religions yea that of the Church of Rome as we shall shew hereafter If it were lawful for them to make use of those who denied the Incarnation of Jesus Christ and of others that denied his Divinity and those who were re-baptized and denied Baptism to Infants and the Blessed Sacrament of the whole Church it were not less lawful for the King to make use of Souldiers of the Roman Religion and if those whom they now call Reformed embrace the Doctrine of the Jesuits touching the deposing and murdering of Kings and that persons of the Roman Religion reject this and joyn themselves with the Reformed Church in this point the King had reason to serve himself of the Last as well as of the First Moreover the King had but two Religions in his Armies which were too many And although the Roman is not tolerated by the Laws yet the Statutes give protection to the persons which make profession of it but the Covenanters Motly Army consisted of many Religions there can be no certain number of them for they multiplied and subdivided daily and these Religions had no tolleration by the Laws nor the persons which made profession of them But put the case that the Covenanters were a party Reformed uniform and illuminated since they have destroyed their King what Law Divine or Humane doth hinder him for using all means that God gives him to defend himself And if amongst his Loyal Subjects there be some who are blinded in matter of Religion why should he not make use of those who are blind to repress those who are illuminated and maintain his Life and Crown 'T is then a ridiculous Question which they demand of the King whether he will defend the reformed Religion with Souldiers of the Roman Religion for he makes not use of them to defend his Religion but his Person and Scepter which those whom they call Reformed would wickedly pluck out of his hands 'T is foolishly and unjustly done of them to complain that the King made them to kill the Protestants a name which they make a great noise with when they have lost the thing they were not Protestants but Rebels whom the King killed in his just defence The King was not to enquire of what Religion they were that made War upon him the true Religion gives not license to Malefactors to do evil and to binde the hands of the Judge that he should not punish them chiefly when the Malefactor fights against the Judge and he to whom God hath committed the sword to execute vengeance in wrath is constrained to make use of it to defend his life and authority the Malefactor who is instructed in a holy Religion is doubly guilty he is the evil servant in the Gospel who knows his Masters will but does it not and therefore he shall be beaten with many stripes This above written serves as an Answer to the e●clamations of our enemies That the King caused an Armie of Irish Papists to come over to kill the Protestants in England for it matters not what Religion the English be of if they be Rebels and who can blame him for employing Rebels converted against Rebels obstinate but onely those that perish by them But that which gives occasion of laughter in this Objection is that there were none and the Irish have not yet sent over their Army into England according to their promise to help the King We grant that the English are far more considerable to the King then the Irish suppose the difference be as great as betwixt a Son and a servant but if the Son prove unnatural and draws his sword against his Father who can blame the Father if he arms his servant were he a Barbary slave to defend his life 'T is not to purpose then for them so often to object to us that the Irish were the Executioners to cut the throats of a multitude of Protestants in Ireland and that it 's a horrible thing to bring them over into England to do as much here for at the worst they were but Executioners of Rebels Certainly civil War is a horrible thing where one destruction draws on another Abyssus abyssum advocat but since the enraged and implacable obstinacy of the Covenanters brought the King to this extremity that he could not quench the fire that they had kindled in his Kingdom but by ruine like those who would quench a Town all in flames with Cannon-shot what could we do other then call in the Irish to his succours having rebellions then on all sides Was it not wisely done of him to make an agreement with the most tractable and pliant and to serve himself with their Forces to make head against the others If the English would not have had the King made peace with the Irish why did they then refuse the peace and pardon which the King so often and so graciously rendred them And did he enter into Treaty with his Irish Subjects before he had a long time in vain sollicited his English to their duty Should he rather willingly have lost two Kingdoms to help his enemies to render themselves Masters of the third But say they the Irish shed abundance of Protestants blood in Ireland which should have been revenged in stead of granting them peace It s true they committed many fearful and strange cruelties but this blood hath been sufficiently revenged For for one which they put to death five of theirs have been killed since the beginning of the War And moreover this reason sounds ill in the mouthes of Christians who ought to leave vengeance to God We could not expect that the Covenanters would ever commend this peace which might have been so disadvantagious to them and might have supplied the King with many Souldiers if the Irish had kept their word The principal reason of their complaint was because the Londoners lost much hereby for they had advanced great sums of monies to the two Houses for which they were to have had the Irish Rebels Lands after they were extirpated which was to buy the Bears skin before he was killed and this partly was the cause of breaking up of the Treaty at Uxbridge for the Citizens of London would by no means hear of Peace unless the King would break his faith with the Irish and root them out for the quarrel that the English Covenanters had with them was not for their Religion or Rebellion but because they would not suffer themselves to be killed in a peaceable and quiet manner that thereby the Merchant Adventurers of London might have their Bargain And thus the Covenanters as much as in them lay justified the unjust arms of the Irish since they would by no means have peace with them And after all the King hath the sole power of Peace and War and if he will receive into grace and pardon his Subjects who have offended him he is to give account to none Yet nevertheless that it may appear