Selected quad for the lemma: peace_n
Text snippets containing the quad
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A62888
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The modern pleas for comprehension, toleration, and the taking away the obligation to the renouncing of the covenant considered and discussed.
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Tomkins, Thomas, 1637?-1675.
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1675
(1675)
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Wing T1836; ESTC R4003
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94,730
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270
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Blood of that Proud Prelate I hope for more of their Bloods e're long And this doth against my will lead me to the consideration of his Sermon at Vxbridge at the time of the Treaty Amongst many Scandals cast upon the King he herein compares Him to Charles the Ninth of France who after a Treaty of Peace made the Massacre and to Antiochus of whom we read Dan. 11. 23. That through his Policy he shall cause Craft to prosper iâ— his hand and by Peace shall destroy mâ—ny and after the League made with him he shall work deceitfully After these great Complements toward the King he tells us in his Preface 'T is the Sword not Disputes or Treaties which must end this Controversie wherefore turn your Plowshares into Swords and your Pruning-hooks into Spears to fight the Lords's Battles to avenge the Blood of the Saints which hath been spilt it must be avenged either by us or upon us Let me but quote the Words of the Prophet Jeremiah Chap. 48. vers 10. Cursed be he that doth the Work of the Lord negligently Cursed be he that keepeth his Sword from Blood c. And I will be bold to say this that the most malicious suggestions which are insisted upon in the Votes of Non-Address are to be met with in one Page of that Sermon p. 32. We read 'T was the Lord who troubled Achan because he troubled Israel O that in this our State-Physicians would resemble God to cut off those from the Land who have distempered it Meliâ—s est â—t perâ—at Vnus quam Vnitas He tells us pag. 36 37 of three sorts of Persons with whom Peace is not to be made First Truce-breakers O what deceitful Work hath our Parliament met with on the very nick of Treaties for Peace c. Secondly Idolaters are not meet Persons to have a Peace with Jehosaphat was checked for having an Affinity with Ahab an Idolatrons King because he loved him that hated the Lord therefore wrath was upon him from the Lord But Asa â—as commended because he removed Maachah from being Queen because she was an Idolatress I may say what Jehu said to Joram what Peace can there be so long as the Whoredoms of Jezebel THE QUEEN are so many we may make Peace with Papists now but who will give us assurance that they will keep their Covenants Thirdly men wholly under the guilt of much Innocent blood are not meet Persons to be at peace with till all the guilt of blood be expiated and avenged either by tâ—e Sword of the Law or the Law of the Sword else a Peace can neither be safe nor just and pag. 42. Are Peace and Truth the Ingredients which must heal us O then dote not too much upon this Treaty of Peace which is this day beginning And again Will the Blood-thirsty Rebels of Ireland the Idolatrous Papists of England the Pompous Prelats the rest of the corrupt Clergy and the profaner sort of the Nation who joyn hand in hand together Are these likely to be Patrons of Truth Deceive not your selves there is little likelihood of Peace with such What I said before I say again Either they must grow better or we must wax worse before we can agree I should willingly have suffered these Things to sleep but that our Author forced me upon it by insisting upon the Merits of Mr. Love and Mr. Love himself in his Speech upon the Scaffold justifies himself as to all that he had done in relation to the Publick Differences I bless my God I am free from the Blood of all men c. I do declare that I dy with my Iudgment set against Malignity I do hâ—â—e both name and thing I still retain AS VEHEMENT A DETESTATION of Malignant Interest AS EVER I DID And again I dy cleaving to all those Oaths Vows Covenants Protestations that were imposed by the Two Houses of Parliament as owning them and in dying with my Iudgment for them To the Protestation the Vow and Covenant the Solemn League and Covenant This Author cannot deserve any way so well of the Party he pleads for as not to give us occasion to enquire into past Matters For whatever Inconveniencies may be expected from Comprehension or Toleration by the nature of the things themselves they will be found to be very much ascertained and increased if we consider the Persons who do desire either of them I suppose we shall hear no more of the Merits of Love and if this Gentleman doth think fit to change him for any other Instance I shall advise that he would pitch upon such a Person as hath wrote nothing nor been in any Publick Employment lest otherwise he should force us upon those Enquiries which will be it is to be doubted little for the credit of him whose name is brought in Question and which I shall take very little delight in The End A Brief Catalogue 〈◊〉 Books newly Printted and Repriâ—ted for R. Royston Bookseller to His Most Sacred Majesty ANtiquitates Christiane or The History of the Life and Death of the Holy Jesus as also The Lives Acts and Martyrdoms of his Apostles In two Parts the first Part containing the Life of Christ Written by Ieremy Taylor late Bishop of Down and Connor The second containing the Lives of the Apostles by William Cave D. D. Chaplain in ordinary to His Majesty The Second Part of the Practical Christian consisting of Meditations and Psalms illustrated with Notes or Paraphrased relating to the Hours of Prayer the ordinary Actions of Day and Night and several Dispositions of Men. By R. Sherlock D. D. Rector of Winrvick A Serious and Compassionate Enquiry into the Causes of the present Neglect and Contempt of the Protestant Religion and Church of England c. The Third Edition A Collection of several Treatises concerning the Reasons and Occasions of the Penal Laws Viz. I. The Execution of Justice in England not for Religion but for Treason written by the Lord Treasurer Burleigâ— 17 Dec. 1583. II. Important Considerations by the Secular Priests Printed A. D. 1601. III. The Iesuits Reasons Unreasonable 1662. The End
of Devils as Saint Paul did upon occasion declare some Doctrines to be and that he ought not to give me Liberty to preach any such in his Kingdom What now is to be done in this Case Here is Conscience on both sides the King is as firmly perswaded as I am and thinks himself as well informed as I either am or can be If the King restrains me from preaching after my own way then I cry out that he is a Persecutor He replies that I am a Seducer nay a Blasphemer and he neither will nor ought to suffer any such in his Countries either his Conscience or mine must over-rule Both cannot be satisfied one or other must necessarily either yield or alter or else I must Preach and he must Punish and the Almighty must at his own time be Judge between us and in the mean time as to all the purposes of this World the King's Conscience hath reason to expect to be more Authoritative than mine and withall he is concerned to take care both of himself and all other men to Judge both as to his own particular and likewise as to the Concerns of His whole Nation If it be replied in this Case that the King's Conscience ought to yield because it is an Errour in Him to think that He is at all concerned in Points of this Nature that Religion is no part of His Care His business is only to look after the Civil Government and the Publick Peace a Pretence frequently insisted on The Answer to this is very plain and might easily be enlarged upon as to many Particulars I shall only mention these two Things First that Religion hath a very great influence upon Civil Government and the Publick Peace and therefore if so be that the Civil Government and the Publick Peace be within His Care then Religion ought by no means to be excluded from it as having so great an influence upon it In the next place as to the Pretence that the Magistrate is in an Errour if he looks upon himself as concerned in this Particular it is more than possible that that very Pretence will upon Examination appear to be the greater Errour And in general the Subject is no more free from Errour than the Soveraign And this need not seem News to us of this Age and Nation and to speak the Truth it is no easie matter to find out any Age or Nation where it hath not been sadly evidenced that Seducers will quickly be found in great abundance where Liberty hath been given for the People to be seduced by them And after all this it will be no impossible Task to make out that Magistrates are obliged not only in Interest but likewise in point of Conscience to have a great Care of Religion and to use that Authority which they received from God so far to the honour of him who gave it as by no means to suffer his Truths to lie all openly exposed to all the Lusts Designs and Mistakes of Men to all the Knavery and all the Folly of Every one who is either willing to deceive or liable to be deceived And of this I shall now endeavour to give a brief account both from Reason and Scripture the Necessity of the thing and the Authority both of the Old and New Testament But here a great many Rubs are thrown in our way by the fore-mentioned Author of Liberty of Conscience upon its true and proper Grounds asserted and vindicated Proving that no Prince nor State ought by force to compel men to any Part of the Doctrine Worship or Discipline of the Gospel London Printed in the year 1668. Which methinks is not very different from the Doctrine of the Blody Tenent dedicated to both Houses of Parliament in the year 1644. It is the Will and Command of God that since the coming of his Son Iesus a Permission of the most Paganish Iewish Turkish or Antichristian Consciences and Worships be granted to All men in all Nations and Countries But whatever the Assertion of our Author is either in it self or in its Consequence I shall briefly enquire into the Arguments he brings for it Pag. 25. That the Civil and Ecclesiastical Power are things perfectly in themselves distinct and ought in their Excercise to be kept so c. And The Magistrate hath ways such as Christ thought sufficient to promote the Good of Religion and propagating the Growth of the Gospel without drawing the Civil Sword which will make no more Impression in spiritual Concerns than it will do upon a Ghost which hath no real Body c. And p. 28. To use force in Religion is wholly unlawful in any hand whatever because it is by no means appointed by Christ to bring about any Gospel-End For the Magistrate to enforce the Laws of the Gospel by Temporal Power or to compel Men into the Gospel by such a Power is to act without the least Precept or Precedent to induce an Engine to execute the Gospel contrary to the nature of Christs Kingdom which is not of this World and contrary to the nature of all Gospel-institutions Doth not Paul positively deliver this That the weapons of the Gospel are not carnal but spiritual and mighty thorough God The Sword of the Spirit is the Weapon by which Christ doth all yea by which he will destroy Antichrist the greatest Gospel-enemy the World hath produced The Sum of which is briefly this 1. That Force is a very incompetent Method to be used in matters of Belief and Perswasion 2. That it is unlawful 1. Because Christ hath no where commanded it we have neither Precept nor Precedent for it 2. Because St. Paul hath plainly forbid it where he says that the weapons of our warfare are not carnal Now as to these Suggestions which do frequently recurr in this Question I shall at present only briefly touch upon them premising this That our Author like to all the rest who have dealt in this Cause is as much concern'd to answer these and all the rest of his Arguments against using the Secular Interposition in matters of Belief as any of those he writes against because he himself doth very much approve and commend such Interposition where he likes the Cause in behalf of which it is made use of Now though this may seem strange because it is directly contrary to his whole Book yet it is very plain and I shall not expect to be believed upon my bare word but desire the Author himself or any one besides who makes a doubt of it to consider these words which we have pag. 24. Constantine and the Christian Emperours after him till the Church of Rome had cheated them into subjection took upon them the care and oversight of all Religious things among our selves we reap the advantage of our Kings and Princes care and Concern in that enjoyment we have of the Protestant Religion Now this Assertion of that learned Gentleman is evidently true but then it happens here as