The Profest Royalist HIS QVARRELL WITH THE TIMES MAINTAINED IN THREE TRACTS viz. The Loyall Convert The New Distemper The Whipper Whipt Opus Posthumum HEB. 11. 4. He being dead yet speaketh OXFORD Printed in the Yeere 1645. TO THE SACRED MAJESTY OF KING CHARLES My most dear and dread Soveraign SIR BE pleased to cast a gracious eye upon these three Tracts and at Your leasure if Your Royall Imployments lend You any to peruse them In Your Three Kingdoms◠You have three sorts of people The first confident faithfull The second diffident and fearfull The third indifferent and doubtfull The first are with You in their Persons Purses or desires and good wishes The second are with You neither in their Purses nor good wishes nor with their desires in their Persons The third are with You in their good wishes but neither in their Persons nor Purses nor Desires In the last entituled The Whipper Whipt these three sorts are represented in three Persons and presented to the view of Your Sacred Majesty You shall find them as busie with their Pens as the Armies are with their Pistols How they behave themselves let the People judge I appeale to Cesar. Your Majesties Honour Safety and Prosperity The Churches Truth Unity and uniformity Your Kingdoms Peace Plenty and Felicity is the continued object of his Devotion who is SIR Your Majesties Most Loyall Subject Fra Quarles THE LOYALL CONVERT VIRG. Improbus haec tam culta novalia miles habebit Barbarus has segetes HOM. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OXFORD Printed by LEONARD LICHFIELD Printer to the Vniversity 1645. To the honest hearted Reader READER I Here protest before the Searcher of all hearts that I have no End either of Faction or Relation in this ensuing Treatise I am no Papist no Sectary but a true Lover of Reformation and Peace My pen declines all bitternesse of Spirit all deceitfulnesse of heart and I may safely in this particular with Saint PAUL say I speak the truth in Christ and lye not my Conscience bearing me witnesse in the holy Ghost that I neither walk nor write in craftinesse nor handle the holy Scriptures deceitfully Therefore if thy Cause be Iesus Christ in the name of Iesus Christ I adjure thee to lay aside all wilfull ignorance all prejudice all private Respects and Interests and all uncharitable censures Deale faithfully with thy Soule and suffer wholesome admonitions Search the severall Scriptures herein contained and where they open a Gate climbe not thou over a Stile Consult with Reason herein exercised and where it finds a mouth find thou an eare And let Truth prosper though thou perish and let God be glorified although in thy Confusion THE LOYALL CONVERT THE Kingdome of England that hath for many Ages continued the happiest Nation on the habitable earth enjoying the highest blessings that heaven can give or earth receive the fruition of the Gospell which setled a firme Peace which Peace occasioned a full Plenty under the gracious Government of wise and famous Princes over a thriving and well-contented People Insomuch that shee became the Earths Paradise and the Worlds Wonder is now the Nursery of all Sects her Peace is violated her Plenty wasting her Government distempered her People discontented and unnaturally imbroyld in her own Blood not knowing the way nor affecting the meanes to Peace Insomuch that she is now become the By-word of the Earth and the scorn◠of Nations The Cause and Ground of these our Nationall Combustions are these our Nationall Transgressions which unnaturally sprung from the neglect of that Truth we once had and from the abuse of that Peace wee now want Which taking occasion of some differences betwixt His Majestie and His two Houses of Parliament hath divided our Kingdome within it selfe which had so divided it selfe from that God who blest it with so firme a Truth so setled a Peace and so sweet an Vnity As that sinne brought this division so this division sharpned with mutuall Jealousies brought in the Sword When the Lyon roares who trembles not And when Iudgements thunder who is not troubled Among the rest I who brought some Faggots to this Combustion stood astonisht and amazed to whom the mischiefe was farre more manifest then the Remedy At last I laid my hand upon my heart and concluded It was the hand of God Where being plundered in my understanding I began to make a scrutiny where the first Breach was made that let in all these Miseries I found the whole Kingdome now contracted into a Parliament which consisted of three Estates A King a house of Peeres and a house of Commons by the Wisdome and Vnity whereof all things conduceable to the Weale-publique were be advised upon presented and established I found this Vnity disjoynted and growne to variance even to Blood The King and his Adherents on the party and his two Houses and their Adherents on the other The pretence of this division was the true Protestant Religion which both protested to maintaine the Liberty of the Subject which both protested to preserve the Priviledges of Parliament which both promise to protect Yet neverthelesse the first never profaned the second never more interrupted the third never more violated Standing amazed at this Riddle I turned mine eyes upon his Majesty and there I viewed the Lords Annointed sworne to maintain the established Lawes of this Kingdome I turned mine eyes upon the two Houses and in them I beheld the Interest of my Country sworne to obey his Majesty as their supreame Governour I heard a Remonstrance cryed from the two Houses I read it I approved it I inclined unto it A Declaration from His Majestie I read it I applauded it I adhered to the justnesse of it The Parliaments Answer I turned to the Parliament His Majesties Reply I returned to His Majestie Thus tost and turned as a Weather-cocke to my own weaknesse I resolved it impossible to serve two Masters I fled to Reason Reason could not satisfie me I fled to Policie Policy could not resolve me At length finding no Councellour but that which first I should have sought I hyed me to the Booke of God as the Great Oracle and ushering my Inquest with Prayer and Humiliation I opened the sacred leaves which not by chance presented to my first eye the 20. of the Proverbs v. 2. The feare of a King is as the roaring of a Lyon and who so provoketh him to Anger sinneth against his own soule Now I began to search and found as many places to that purpose as would swell this sheet into a Volume so that in a very short space I was so furnished with such strict Precepts backt with such strong Examples that my Iudgement was enlightned and my wavering Conscience so throughly convinced that by the Grace of that Power which directed me neither Feare nor any By-respects shall ever hereafter remove me unlesse some clearer light direct me But above all the Rest a Precept and an Example out of the Old
and cannot be compelled to give an accompt to any but to God Against thee against thee onely have I sinned That is to thee to thee only must I give accompt Though I have sinned against Vriah by my Act and against my people by my Example yet against Thee have I onely sinned You cannot deprive or limit them in what you never gave them God gave them their Power and who art thou that darest resist it By me Kings raigne But his Crowne was set up upon his Head by his Subjects upon such and such conditions Why was the penalty upon the faile not expressed then Coronation is but a humane Ceremony And was hee not Proclaimed before hee was crowned Proclaimed but what A King And did not you at the same instant by relative consequence proclaim your selves Subjects And shall Subjects condition with their King or will Kings bind themselves to their Subjects upon the forfeiture of their power after they have received their Regall Authority But the King hath by Writ given his power to his Parliament and therefore what they doe they doe by vertue of his Power The King by his Writ gives not away his power but communicates it By the vertue of which Writ they are called Ad tractandum consulendum de arduis Regni To treat and advise concerning the difficulties of the Kingdom Here is all the power the Writ gives them and where they exceed they usurp the Kings power being both against the Law of God and the constitutions of the Kingdom Well but in case of necessity when Religion and Liberty lies at the sâ—ake the Constitutions of the Kingdom for the preservation of the Kingdome may suffer a Dispensation Admit that But what necessity may dispence with the violation of the Law of God the deviation wherefrom is evill and Thou shalt doe no evill that good may come thereon But we take no Armes against the King but onely to bring Delinlinquents to condigne punishment And who are they even those that take up Arms for the Kings which an unrepealed statute 11. Hen. 7. acquites But admit Statutes may be broken and you seek to punish them Who gave you the power so to doe The Law And what Law denies the King power to pardon Delinquents God that hath put power into the hand of Majesty hath likewise planted Mercy in the heart of Soveraignty And will ye take away both his birth-right and his Blessing also Take heed you doe not slight that which one day may prove your Sanctuary But the King being a Mixt Monarch is bound to his own Lawes There be two sorts of Lawes Directive and Coercive As to the first he is only bound to make his accompt to God so to the second he is onely liable to the hand of God Who shall say unto him what doest thou But Kings now a dayes have not so absolute a power as the Kings mentioned in the Scripture Who limited it God or Man Man could not limit the Power he never gave If God shew me where till then this objection is frivolous But when Kings and their Assistants make an affensive and a destructive warre against their Parliaments may they not then take up defensive Armes It is no offensive War for a King to endeavour the Recovery of his surrepted right however are not the members of a Parliament Subjects to their Soveraign if not what are they If Subjects ought they not to be subject Gods people the Iewes that were to be destroyed by the Kings Command neither did nor durst make a defensive War against his abused power untill they first obtained the Kings Consent But admit it lawfull though neither granted nor warranted that subjects may upon such tearmes make a defensive war does it not quite crosse the nature of a defensive war to assaile pursue and dispossesse Whâ— you shot 5 peeces of Ordnance before one was returned at Edge-hill was that defensive When you besieged Redding which you after slighted was that defensive When ye affronted Basing-House was that defensive The warrantable weapons against an angry King are Exhortation Disswasion wise reproof by such are nearest to him Petition Prayer and Flight All other weapons will at last wound them that use them The Second Example was lest us out of the New Testament by Him that is the true president of holy obedience Our blessed Saviour whose Humility and sufferance was set before us as a Copy for all Generations to practice by The temporall Kingdom of the Jewes successively usurpt by those two heathen Princes Augustus and Tiberius two Contemporaries was his naturall Birth-right descended from his Tipe and Ancestour King David Had not he as great an Interst in that Crowne as wee have in this Common-wealth Was not Hee as tender eyed towards his owne naturall people as we to one another Was not the Truth as deare to Him who was the very Truth and the way to it as direct to Him that was the onely Way as to us Was not He the great Reformer Had the Sword been a necessary stickler in Reformation how hapned it that he mistook his weapon so Instead of a Trumpet hee lifted up his Voice Was Plots Policies Propositions Prophanations Plunderings Military Preparations his way to Reformation Were they not his own words He that taketh up the sword shall perish by the sword Nor was it want of strength that he reformed not in a Martiall way Could not hee command more then twelve legions of Angels Or had he pleased to use the Arme of flesh could not Hee that raised the dead raise a considerable Army Sure S. Iohn the Baptist would have ventured his head upon a fairer Quarrell and S. Peter drawn his sword to a bloodier end No question but S. Paul the twelve Apostles and Disciples would have proved as tough Colonels as your associated Essex Priests did Captaines and doubtlesse S. Peter who converted 3000. in one day would have raised a strong Army in six Our Blessed Saviour well knew that Caesar came not thither without divine permission In respect whereof He became obedient to the very shadow of a King and whom he actively resisted not he passively obeyed I but there was a necessity of his obedience and subjection to make him capable of a shamefull death No his obedience as well death was voluntary which makes you guilty of a shamefull argument But He was a single person We a representative body what is unexpedient in the one is lawfull in the other Worse and worse If our blessed Saviour be not Pepresentative Tell me whereof art thou a Member woe be that body politicke which endeavours not to be conformed according to the Head Mysticall He preacht Peace Your Martiall Ministers by what authority they best know proclaime Warre He Obedience They Sedition He Truth they Lyes He Order They Confusion He Blessednesse to the
divers Acts of Parl. in the dayes of Q◠Eliz. King Iames and King Charles our now gracious Soveraigne whom Almighty God long preserve But this establisht Discipline had no sooner being but enemies of which sort the devill hath alwayes instruments to nip the Plants of Religion in the Bud whose number daily since encreasing grew hotter and hotter in opposition and stronger and stronger in faction being too long for peace fake conniv'd at and at last too unseasonably and violently opposed insomuch that the disease in these our late dayes grew too powerfull for the Remedy so that the Distemper of our Church in that respect is growne so high that I feare Phlebotomy will rather produce a further languishment being already come to Madnesse then a Cure Nay so far have the Enemies of this establisht Government and Discipline given way to their exorbitant and refractory Opinion that they will neither allow the Matter nor the Forme nor the Authority and testimony of the Composers 1. Not the Matter though they cannot but acknowledge it in the generall to be very good yet because it was unsanctified by superstitious lips 2. Not the Forme because set and composed by Humane Invention 3. Not the Composers because Bishops and so though Martyrs for the Cause of God and his true Religion Members of Antichrist 1. As for their Exceptions against the Matter how ridiculous they are let Reason judge Have not superstitious tongues and eyes viewed and read the Scriptures in their very Originall and purity Shall therefore the Scriptures be disallowed Have not superstitious persons profaned our Churches with their Popish Doctrines Sacraments and Ceremonies and shall our Churches therefore be cryed downe or shut against the Ordinances of God because those Poets were Heathenish was S. Paul afraid to use their sayings Was the Spirit of God too blame to endite them Good things abused work evill effects upon the abusers but lose not their goodnesse by the Abuse 2. As for their Exceptions against the Forme being set and not conceived the Authority of the Scriptures I hope will answer God the Father warrants it God the Son prescribes it God the holy Ghost allowes it 1. God the Father warrants it in the Old Testament at the time of the Law by his command to Moses Numb 6. 21. where he gives him a set forme and words to blesse the people The Lord blesse thee and keep thee the Lord make his face to shine upon thee and be gracious unto thee 2. God the Sonne prescribes it in the New Testament in the time of the Gospel Whe◠S. Iohn the Baptist had taught his Disciples to pray the Disciples of Jesus Christ whose house was called the house of Prayer humbly requested the fame boone from him who prescribed them that Forme which he had formerly used in the end of his Sermon Mat. 6. 9. which he intended not as a Model as some would have it but a very Prayer it selfe to be used in those very words as they were delivered Luke 11. 2. not After this manner but when ye pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say That he will'd the same words to be used is evident For his Disciples would be taught as Iohn taught his And how were they taught S. Iohn taught them the words onely he could not give them the Spirit to make an extemporary descant upon them So that being a direct Set Forme it warranted Set Formes which were used from the beginning of the Primitive Church from whence this part of our Discipline had her originall 3. God the holy Spirit allowes it Who dare question that the holy Spirit inspired S. Paul in all his Epistles written to the Churches In all which Epistles he concludes with this one Prayer The grace of our Lord Iesus Christ c. 3. As for their exceptions against the Composers of this Lyturgie who were no lesse then holy Martyrs and by Fire-light saw more Revelations then these Objectors did by day-light men of approved learning and true piety though some have impudence and spirituall pide enough to think their owne abilities and inspiratious to flye a higher pitch and Ignorance enough to acknowledge greater knowledge in themselves yet the most humble able and truly sanctified minds have alwaies had Martyrdome in so high reverence that they conclude that God that made their blood the seed of the Church and gave them the courage and honour to dye in the maintenance of the Truth would not permit that seed to bring forth such darnel of superstition or them to die guilty of those Errors they so resolutely cryed down with their dying blood 2. As for her government by Episcopacie the extirpation wherof being a great addition to her Distemper It hath as much or more Ius Divinum to plead then that which endeavours to demolish succeed it Presbyterie Both are but mentioned in the Scripture at large but no particular Rules for the executing the office of either which being left wholly as arbitrary it rests in the power of the Supreme Magistrate whom God hath constituted his Vicegerent to choose and establish which may best be found consistent with the Constitutions of the Kingdome and stand to most advantage with the civil Government But admit the Civil Government will stand with either When the Balances stand eavenly poised the least Grain turns it In things indifferent the smallest circumstance casts it This Island of Bitaine if we look back above 1400 yeares being a long Prescription when she first received the Faith was then governed by King Lucius whom God made a great Instrument for reducing of this Kingdome from Paganisme who sending to Rome and accommodated from thence with two Christian and learned Divines by their labours and Gods assistance upon them planted the Gospel At the beginning of which plantation Arch-Flamins and Flamins were put downe and in their roome Archbishops and Bishops were introduced which Government successively continued and flourisht through the reigns of many wise Princes confirmed by many Acts of Parliament since the Reformation exercised and approved by holy Martyrs and allowed of as most fitting until the yeare of our Lord 1641. At which time multitudes of the lower sort of people throughout this Kingdome petitioned and tumultuously troubled the Parliament so that some of the Members perchance according to their inclination and others for quietnesse sake consented to the abolition and extirpation of Episcopacy the unadviz'd Contents of their clamorous Petitions Now if these Governments Hierarchicall and Presbyteriall be indifferent these Circumstances First of the time when Episcopall Government began Secondly of the unintermissive continuance for so many Ages Thirdly the credit of the persons confirming and approving it me thinks should cast such a kind of necessity upon it that the other being an untry'd Government and having no consent or approbation from the Supreme Magistrate and being onely cryed in by the Ignorant multitude affected to novelties and change should have no wise friend to plead for
the better colouring of their malice well affected to the Cause All which in time will so encourage all Sects Factions Hypocrites and make Heresie so bold strong in this Kingdome that the true Protestant Religion will be under the detestable name of Popery even turned out of doores for company or at least so little favoured that it will be forced to shrowd it selfe in corners as those Sectaries did before these troubles were I but when things are setled and Iustice done upon the Popish Faction these Sectaries with their Sects will vanish like the Mist before the mid day sun and a true reformed Religion will be establisht to us and our Posterity You seeme by this Objection but a young State Physitian and a meere novice in the curing of a disease of this nature In some cases where the undisturbed humors keep their bounds distempers are quickly evaporated and being scatterd through the whole body every part breathes out some and Nature being able to truckle with the disease by her owne power relieves her selfe and in a short time rectifies the Body But upon a continuall confluence and gathering head of lawlesse humors she is so weakned that she hath no power to resist and lesse heart to struggle with her enemy but is forced to yeeld But the time you prefixe for the subduing of these numerous Sects is first when all things are setled secondly when the Land is cleared of Papists 1. For the first It is all one as if you had said When the body is in good health you will easily find a cure A rare Physitian In the meane while you will connive at this continued confluence of humors which makes it at length incureable 2. As for the second Take heed while ye goe about to cure a Fever you run not the Body Politick into a Dropsie with too much Phlebotomie But you will first cleare the Kingdome of Papists And who be they In your Accompt all such as stand for Episcopall Government a Government coetaneous with this our almost out-dated Religion All such as approve of the Book of Common Prayer a Forme establisht by many Acts of Protestant Parliaments All such as are passively obedient and loyall to his Majestie a duty commanded by Gods own mouth Of the Clergie all such as will not preach for blood although Ministers of the Gospel of Peace All such as will not take the Covenant to suppresse Bishops although they have formerly sworn canonicall obedience to their Ordinary All such as wil not encourage Subjects to resist the power of their naturall Prince although having taken the Oath of Allegeance and the late Protestation And to conclude all that have not contributed willingly bountifully and continually to this Warre and in a word that have any considerable Estates to pick a hole in If all Sects and Sectaries be not supprest till then we are like to have a comfortable Reformation But in case you onely meane such Papists as owne and acknowledge the doctrine of the Church of Rome Tell me what course would you take with theâ— Either you must banish them or disinherit them or take away their lives 1. If banish them It must be done either with the Kings consent or against it If against it you resist the power and he that resisteth shall receive damnation Rom. 13. If with it you make the King guilty of perjury who hath sworne to protect all his Subjects in his Coronation Oath 2. If disinherit them It must be done either according to the known Lawes of the Kingdome or against them According to the Lawes ye cannot for there is no Law for it If against them you transgresse what you pretend to maintaine in all your Declarations 3. If take away their lives It must be done either for a Cause or without a Cause If for a Cause shew it that the world may be satisfied If without a Cause you are guilty of murther Which course soever ye take you have not Christ for your example who quietly suffered the two Caesars being Idolaters not onely to possesse that Kingdome but to usurp it because God permitted them and permissively placed them there When the Disciples askt our blessed Saviour Didst not thou sow good wheat Whence commeth it that there be tares His answer was The evil one hath done it His pleasure being demanded whether they should weed them up his Reply was No Let them alone untill the harvest and then he would separate them A good deed may be ill done when either against command or without warrant Though God hath permitted the evill one to plant Papists among us yet he hath not authorized us to root them up nor yet to take the lives of any untill their actions come within the danger and compasse of the establisht Lawes of the Land We have presidents for the rooting out of Idolaters in the Scriptures which warrant us to doe the like You finde it no where but in the time of the Law at which time God immediately commanded it which kind of Warrants are now ceased Again In the time of the Law some were accompted Strangers And strangers had not the priviledges that brethren have Vsury was lawfull to be taken of strangers not of brethren Now in the times of the Gospel Christ hath made us all Brethren and called us by his own name Christians and what was lawfull then to be done to strangers is unwarrantable now to be done to Christians We are brethren Then Protestantisme and Popery may be consistent in one Kingdom and Gods name may be harmelesly prophaned with Idolaetry and superstition in the same place where it is truly and sincerely worshipt Your inference is not good It is one thing for a Prince to protect his subjects and an other to be partaker with them or to allow of their superstitions Kings cannot enforce Consciences though pitcht upon a false Religion All that Magistrates can do against them unlesse for Seducing which a particular Statute made Treason is to punish their purses for not observing his Statutes respectively or for exercising their Religion contrary to his Lawes But well it were if such a necessity of Connivance had no such subject to work upon How happy had it been for this unlucky kingdom if his Majesties most prudent and pious offer two yeare since propounded to us had been accepted in this particular That all the Children of his subjects of that Religion should be taken from them and educated in the Religion of the Church of England By which means the whole Kingdom in a short space of time would have been peaceably reduced to an Vnity in Doctrine And if the same course were taken with othe Srectaryes an Vniformity in Discipline also But our Kingdom must not expect an universall and through Reformation in all particulars till Catechismes be more strictly used and the entercourse of Embassadours which cannot simply be avoyded and Legers be restrained and strict statutes made
their first approach into this kingdom and whom a little after the King Injuriously Proclaimed Rebels in his Sermon at Magnes Church by London-bridge flew in their faces vilified them with opprobrious tearms stiled their designe Rebellion proclaimed them Robbers Ravishers Traitors and the disturbers of the Churches Peace called their Doctrines schismaticall new fangled and seditious brought in to refine us with this addition God will not be beholding to the Divel to sweep His Church And not above a month after at the beginning of this Parliament in another Sermon at the same place out of this Text Act. 17. 30. And the times of this Ignorance God winked at but now commaneth all menevery where to repent took an occasion to eate his words contradict every thing he formerly delivered Who was the cowardly â—ur then according to your own phrase pag. 138. line 3. Who is the Sheeps-heads now according to your own tearme pag. 139. line 23. Who turned his Fiddle to the Base of the times pag. 147. line 1. Who is guilty of Parasiticall basenes pag. 147. line 18. Who is the Whiteliverd Christian to be turned out among dogs and hell-hounds pag. 182. line 11. Doctor now you have told us what he is the whole parish of Magnes can tell you who it is Who was it that was so active for the oath Ex Officio so eager for the two shillings nine pence so contentious with his parishioners The Clergy can witnesse the first the City can testifie the second Magnes can attest the last Yet all this was done by way of zeale Repl. Cal. First your tongue is no slander Secondly your profession gives you a Patent under the broad Seale to lie but to spoyle your jest if any such man was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True Saint Magnes was the Doctors Church at that time and if any slipt into and abused his pulpit and himself no question but the Doctor is as much troubled for it as you are pleased with it But who ever you taxe if you play not the Poet he may in spite of your bitternesse justify his seeming Contradiction and eate his words as harmelesly as a Potato pie in Lent Whether the Scots were Rebels or no was no matter of Faith but Opinion The object of opinion is Reason and it alters with Reason When His Majesty proclaimed them Rebels being a matter of fact and state was it not reason for him to own it But being pleased by pardon gratiously to take off that odious imputation it had been neither reason manners nor safety not to approve of it When a ship hath made a voyage with one winde into New-England will you blame it for returning back with a quite contrary No wise man Cal. will do it unlesse you or such as you were in it D. Burges cap. 4. pag. 93. line 13. It is then a cleare case that a Christian is not bound to reprove or discourse of Religion to known or suspected scoffers If he testify in secret to his God his dislike of such Varlots avoide needlesse societie and unnecessary commerce with them and in his soul secretly mourne for their dishonouring God he hath done his duty Cal. By your leave Doctor Your zeale here smells a little too much of the Coward Did your dying Saviour endure the base Scoffes and bitter Taunts of the Iewes for your sake and is your Reputation so dainty not to abide a little jeering for his sake Will your zeale sell Gods honour for the impatience of a Scoffe Were it your own case I feare Your wit would finde spirit enough either to contemne it or retort it But you will away and complaine to God in a Corner Mettal to the back Doctor He that refuses the vindication of Gods honour denies him And he that denies him at Court him will God deny in his Chamber Can you heare your Soveraigne abused and be silent perchance as the case now stands you can and make one for company too if you feare not his prevayling power But can you heare your bosome friend injuriously reviled and lend him no Apology but run away and whisper in his eare a tedious Complaint If this you can you are no friend for me This if your zeale belie not your conscience must serve Gods turne nay more you have done your duty too Repl. Have you not an inhibition Cal. to cast Pearles before Swine Are you more tender of Gods glory or more wise to propagate it then David who accounted it his duty to keep his mouth close whilest the wicked were before him Cal. your zeale tasts a little too rank of the mother a Bellings-gate zeale where the Revenge is often more sinfull then the Offence Perchance you 'ld spit in the offenders face That zeale is a strange fire that produces such moist effects Cal. your Religion is too rhumatick Sure Saint Peter had a good quarrell to draw his sword yet the action had too much rashnesse in it as well as blood to be accepted Where the party offending is not capable of reason or the party Vindicating hath no capacity of discretion the action is not warrantable Better to beare the hazzard of some dishonour then to have it indiscreetly vindicated D. Burges cap. 7. pag. 262. lin 22. The supreame and soveraigne Prince who hath none between him and God representing the person of God executing his office and in this respect bearing his name to whom he onely is accountable for all his actions by way of Summons and command this person I say must in all things and at all times be handled with all humility and due respect of that high place he holdeth so as all may be taught not to despise but to honour him the more by the carriage of those that are in case of necessity to treate with him in the name and busines of his God Cal. How now Doctor None between him and God Onely accomptable to God for all his Actions Sure Doctor You are now besides your text Shall whole kingdomes then depend upon his extravagant pleasure So many millions of soules lye open to the tyranny of his arbitrary will Is he not bound to his own Lawes not limited by his Coronation oath May he alter establisht Religion by the omnipotence of his own vast power and turn Gods Church into a Rout of Infidells and our Liberties into a tenure of Villanage Is this your Zeale for Gods glory The man hath overwhelmed his Iudgement in the deep gulph of flattery and lost himself in his own Principles Can he represent Gods person that commands what God forbids Doth he execute Gods office that forbids what he commands If this be zeale or common Religion let me turne Amalakite or any thing that is not this No no Doctor saving your private engagements and expectations Kings are no such persons as our late Idolatry hath made them The trust of Kingdomes is put upon them which so long as they faithfully discharge they are to be honoured and