1. Their suppressing Lectures and Afternoon Sermons which is nothing to the purpose unless he had proved also that these are of Divine Institution or are necessary means of unfeigned Faith and holy Life 2. A book for sports and pastimes on Sundays enjoyn'd to be read by Ministers in their Parish Churches under penalty of deprivation What so as to exclude either Common-Prayer and preaching in the Morning or Divine Service and Catechizing in the Afternoon or so as to licence the absence of any Parishioner from that service either part of the day 3. Superstitious Innovations introduc'd Si accusâsse suffecerit quis erit innocens 4. A new Book of Canons composed and a new Oath for upholding the Hierarchy inforc'd By whom were not this Oath and those Canons composed in Convocation by our Church-Governours were they not confirmed and imposed by the Royal Assent And why I pray was the new Oath for upholding the Hierarchy establish'd by Law more superstitious than the newer Oath for destroying that Hierarchy so established Far be it from me says he p. 32. 42. to impute these things to all that were in judgment Episcopal for I am perswaded a great if not the greater part of them disallowed these Innovations These Innovations what Innovations The word must in reason refer to the particulars just now enumerated viz. The new Book of Canons the new Oath the Book for sports and pastimes on Sundays But are these men in justice and Reason of State to be protected and encouraged who dare to call new Laws either of State or Church or both occasioned by new emergencies Innovations or new practices superstitious meerly because not commanded in Gods word Now these things are so far from being a proof of the inconsistency of Prelacy with the lively opening of the pure Doctrine of the Gospel with the upholding of all Divine Institutions a laborious and efficacious Ministry c. that the contrary is evident from the instance of the Right Reverend Bishop Morton whom this very Author I believe hath scarce confidence enough to accuse as a Delinquent in those particulars since p. 67. 77. he reckons Bishop Morton in the number of those Episcopal Divines whose Doctrine is entirely embrac'd by the Presbyterians Who yet did not only approve of but had the chief hand in contriving and publishing that Declaration which allowed some Sports and Pastimes as that which was then the most probable course to stop the current of Popery and profaneness as appears from the story of that Bishop's life publish'd by Dr. Barwick p. 80 81. So 't is evident also from the Augustan Confession c. 7. De Potest Ecclesiasticâ and Mr. Calvin's Institutions that both he and the Lutheran Reformers were far enough from thinking the Lords day of Divine Institution who yet were for a lively opening of the pure Doctrine of the Gospel and a laborious efficacious ministry In some following Pages the Author pretends to manifest that the Presbyterian Interest will never be extinguished while the State of England continues Protestant For says he p. 34. 44. let but the Protestant Doctrine as 't is by Law establisht in the Church of England be upheld and preach'd and 't will raise up a genuine off-spring of this people whose way is no other than the life and power of that Doctrine But I as confidently affirm on the other side that if the Protestant Doctrine by Law establisht in the Church of England be upheld and preach'd 't will raise up such a genuine off-spring of true English Protestants as shall own Prelacy and the Churches Authority in appointing Ceremonies both which are establisht by that Doctrine but rejected by Presbyterians If their way be no other than the life and power of that Doctrine they act suitably to these Principles viz. That the Church hath power to decree Rites or Ceremonies and authority in Controversies of Faith Artic. 20. That whosoever through his private Judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant to the Word of God and be ordained and approved by common Authority ought to be rebuked openly that others may fear to do the like as he that offends against the Common Order of the Church and hurteth the Authority of the Magistrate and woundeth the consciences of the weak brethren Every particular or National Church hath authority to ordain change and abolish Ceremonies or Rites of the Church ordained only by mans authority so that all things be done to edifying Artic. 34. They practically own the Kings power within his Realms of England Scotland and Ireland and all other his Dominions and Countries as the highest power under God to whom all men as well inhabitants as born within the same do by Gods Laws owe most loyalty and obedience afore and above all other Potentates in Earth They act as if they believed his Majesty to have the same Authority in causes Ecclesiastical that the godly Kings had among the Jews and Christian Emperors in the Primitive Church They use the Form of Gods worship in the Church of England establisht by Law and contained in the Book of Common Prayer and Administration of the Sacraments without surmising it to be either corrupt superstitious or unlawful or to contain any thing in it that is repugnant to the Scriptures They are obedient to the Government of the Church of England by Archbishops Bishops Deans Archdeacons and the rest that bear office in the same not fancying it to be either Antichristian or repugnant to the word of God They do not combine themselves together in a new brotherhood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England to be profane and unmeet for them to joyn with in Christian Profession They imagine not 1. that any of the 39. Articles are in any part superstitious or erroneous or 2. that the Rites and Ceremonies of the Church of England by Law establisht are wicked Antichristian or superstitious or such as being commanded by lawful Authority men who are zealously and godly affected may not with any good conscience approve them use them or as occasion requires subscribe to them or 3. that the sign of the Cross used in Baptism is any part of the substance of that Sacrament They hold that things of themselves indifferent do in some sort alter their natures when they are either commanded or forbidden by a lawful Magistrate and may not be omitted at every mans pleasure contrary to the Law when they be commanded nor used when they are prohibited These are parts of the Doctrine establisht by Law in the Church of England as is evident from the 1 2 4 7 9 5 6 30. Canons legally framed and ratified But where are those English Presbyterians to be found whose way hath been no other than the life and power of this Doctrine Have not their practises too loudly proclaimed to the world that they have
places and callings the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government Now the Scotch Author or Ladensium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Postscript against Lysimachus Nicanor tells us p. 35. that Episcopacy is no way so opposite to the Discipline of any reformed Church as to that Discipline which many Assemblies and Parliaments have settled in Scotland and therefore he concludes thus p. 36. 37. we cannot dissemble any longer our hearty wishes that England would after the example of all the reformed Churches ridd themselves at last of their Bishops trouble as they did of old without any repentance to this day of their Abbots and Monks This says he we conceive would much increase the joy and prosperity of all the three Dominions Accordingly those Covenanters sware also to endeavour the reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the word of God and the example of the best reformed Churches Now all the reformed Churches as the same Author affirms p. 35. cast out at first and to this day have carefully holden at the door even that kind of Episcopacy which their chief Divines seem'd not much to oppose Suitable whereunto is that which Presbyterians sware in the second Article of the Covenant viz. to endeavour the extirpation of Church-Government by Bishops as well as by Archbishops Chancellors Commissaries c. With what face therefore can this Author presume to tell us p. 19. 29. that the Form of Ecclesiastical Government by Parochial and Classical Presbyteries Provincial and National Assemblies is remote enough from the main cause of Presbytery especially since he affirms p. 24. 34. that one of his Majesties Kingdoms Scotland is Presbyterian by which sure he means not moderately Episcopal for p. 59. 69. that he may prove the Presbyterian Form of Government a. Fence against Heresies and Errors he instances in the Form of Ecclesiastical Policy and method of Discipline in the Church of Scotland which as there described is no otherwise than by Parochial and Classical Presbyteries Provincial and National Assemblies Now how injurious the Scotch Discipline which English Presbyterians have thus covenanted to introduce is to the civil magistrate how oppressive to the subject and pernicious to both Bishop Bramhall since Primate of Ireland hath abundantly manifested in his Fair warning for England to take heed of the Scotch Discipline or as 't is lately Printed of the Presbyterian Government In which treatise he endeavours to prove that their Discipline doth utterly overthrow the rights of Magistrates to convocate Synods to confirm their Acts to order Ecclesiastical Affairs and reform the Church within their Dominions that it robs the Magistrate of the last Appeal of his Subjects that it exempts the Ministers from due punishment that it subjects the supreme magistrate to their Censures that it robs him of his pardoning power as to some crimes of his civil power in order to Religion that it makes a monster of the Commonwealth is most prejudicial to the Parliament is oppressive to particular persons and hurtful to all orders of men that the Disciplinarians challenge this exorbitant power by Divine right The truth of these propositions he hath evinc'd out of their Books of Discipline and publick Records of their practice Since therefore the English Presbyterians have sworn to endeavour the preservation of this Discipline and Government in the Church of Scotland and to reform the Discipline and Government here in England according to the Example of the reformed Church in Scotland 't is but a piece of justice and reason that the King's Majesty should look upon them as persons owning those seditious Principles upon which such enormous Disciplinarian practices are grounded Some of which Principles are these 1. That their National Assemblies ought always to be retain'd in their own liberties of convening lawfully together p. 7. with power to the Kirk to appoint times and places 2. That they have power to abolish and abrogate all Statutes and Ordinances concerning Ecclesiastical matters that are found noysome and unprofitable and agree not with the time or are abused by the people and to make Rules and Constitutions for keeping good order in the Kirk p. 8. 3. That Ecclesiastical Discipline ought to be exercised whether it be ratified by the civil magistrate or no p. 9 12. 4. That from the Kirk there is no reclamation nor appellation to any judge Civil or Ecclesiastical within the Realm p. 13. 5. That to their Discipline all the Estates within the Realm must be subject as well Rulers as they who are ruled p. 16. 6. That the Civil Magistrate cannot pardon any crime that was made capital by the judicial Law p. 12. 7. That matters of the Pulpit ought to be exempted from the judgment and correction of Princes p. 14. In proportion to which principles the Kirk p. 5. by their own Authority decreed the abolition of Bishops requiring them to resign their offices as not having any call from Gods word under pain of Excommunication and to desist from preaching till they had a new admission from the general Assembly They resolv'd also to dispose of their possessions as the Kings Patrimony in the next Assembly When they could not prevail to have their Book of Discipline ratifyed by the Civil Authority they obtruded it on the Church themselves p. 6. ordaining that all those who had born or did then bear any office in the Church should subscribe it under pain of excommunication By their own authority also p. 7. under the specious title of Jesus Christ King of Kings and Lord of Lords the only Monarch of this Church and under pretence of his prerogative Royal they erected their own Courts and Presbyteries in the most part of Scotland long before they were legally approv'd or receiv'd In their Assembly at Edenburgh 1647. they determined that nothing should be pass'd in the next Parliament till the Church was fully restored to its Patrimony yea says the Lord Primate p. 5. they arrived to that degree of sauciness Anno 1600. and reduced the Soveraign power to such contempt that 20 Presbyters no more at the highest sometimes but 13 sometimes but 7 or 8 dar'd to hold and maintain a general Assembly as they miscalled it after it was discharged by the King against his Authority an Insolence which never any Parliament durst attempt Anno 1582. they rejected Mongomery's appeal from themselves to King James as made to an incompetent Judge and proceeded violently against him notwithstanding the Kings prohibition p. 13. They who have a mind to see more instances of the like nature may read that Book of the Archbishop Now the Question must be 1. whether those English Presbyterians who have covenanted to endeavour the Preservation of the Discipline and Government of the Church of Scotland ought not to be look'd upon as persons approving those Principles and practices upon which that
dedit ea quae commoda ipsi visa erant instituendi praescribendi Ex hoc genere regimen Ecclesiasticum Ceremonias dicimus quia non simpliciter in Fundamento aut Verbo Dei ut perpetuò observanda traduntur sed arbitrio Ecclesiae Magistratuum relinquuntur Sic nos de his docemus tenemus persuasi sumus nihil usquam in sacris literis repugnans sed potius his consona reperiri Quòd si objicias multos inter nos socus sentire respondeo Generale hoc esse Ministrorum Ecclesiarum Anglicanarum de his Judicium etiamsi unus fortè aut duo ex centenis aut millenis secus opinentur These things viz. the Hierarchical Government and Discipline are truly said to be of Christ though they are not commanded and prescribed by Christ but the Church forasmuch as Christ hath given the Church Authority to institute and prescribe those things which to her seem expedient of this kind we affirm Ecclesiastical Government and Ceremonies to be because they are not simply and immediately founded on the Word of God or delivered there as immutable Constitutions but are left to the pleasure of the Church and Magistrates This is our Doctrine and opinion touching these things and we are perswaded that nothing can be found in sacred Writ repugnant but several passages agreeable to these sentiments And if it be objected that many among us are of another mind I answer That this is the Judgment of the generality both of the Ministers and Churches in England though perhaps one or two among a hundred or a thousand opine otherwise But now it seems the Presbyterian party is so variable and alterable from these its quondamopinions and principles as to imagine those Rites and Forms which the Church hath prescribed unlawful and that the Hierarchical Form of Church-Government ought to be extirpated And if they are now changed in their science and practice though to the worse from what they were heretofore why may we not hope that if not meerly length of time yet some afflicting contingencies may make them change hereafter for the better from what they are now I doubt I should rather enquire whether there be any thing besides this Authors bare word to secure us that they will not still grow worse and worse deceiving and being deceived Certain I am the more unalterable they are in these their Fancies the more mischief they are like to do in that State that encourages them But what kind of Argument is this The Presbyterians will not vary from themselves therefore they ought in justice and reason of State to be protected and encouraged by his Majesty Is not this as good The Jesuits will not vary from themselves those Principles of Science and practice which they own and are actuated by are of that firm and fixt nature that new contingencies will not alter them nor length of time wear them out Ergo Jesuits ought not in justice or reason of State to be rejected and depressed but protected and encouraged by our King and Kingdome One may suspect by this manner of arguing in the behalf of the Presbyterian party that the Author of it was either a Jesuit since his reasoning is so favourable to that society or an half-witted Presbyterian so dull as not to discern that several of his arguments conclude as forcibly for the encouragement of Jesuits among us as Presbyterians But in this P. 29. 39. 't is suggested that the Presbyterians are a numerous Party and that the imposing of such matters of Controversie as by so many are held unlawful cannot procure the peace of the Kingdom I might here ask whether the Anabaptists or Quakers are not altogether as numerous as that Presbyterian party which holds our Church-Ceremonies unlawful Nay are not the Independents themselves as numerous for I confess I am in good hopes that there are comparatively but very few Presbyterians given up to such blindness of mind such strong delusions as to believe our Ceremonies unlawful But my answer is this If that Party be indeed so numerous that the endeavouring to reject and depress them will probably prove pernicious to the King and Kingdom perhaps State-policy will dictate that it should not be endeavoured But I affirm withal that though they were twice as numerous yet unless their Practice contradict their Doctrine there is no such danger will accrue to the King or Kingdom by their rejection For if this Author does not grosly abuse and impose upon his Readers p. 54 55. The Presbyterians are such learned knowing creatures as to teach faith and holiness as also obedience active in all lawful things and passive in things unlawful injoyn'd by the higher power Now they that are resolv'd to be passively obedient will not be instruments of mischief in a Kingdome though they are never so numerous they will live peaceably neither railing with the Tongue nor smiting with the First of wickedness and therefore if the Presbyterians are indeed such good men and such good Christians in this particular they may notwithstanding their number be rejected and depressed in State-Policy because of their other perswasions repugnant to the publick profession of the Nation since their suppression will not prejudice the peace of the Church or Kingdome In p. 30. 40. after some non sensicalcontradictious canting in praise of Presbyterians for how can the inward spirit of Presbytery be said to actuate their whole body to knit them each to other and to remain in full strength and vigour if some principal members of that body fall off and turn praevaricators Our Author enquires what those great things are for which this sort of men contend Surely says he p. 31. 41. they are no other than the lively opening of the pure Doctrine of the Gospel the upholding of all Divine Institutions particularly the strict observation of the Lord's day a laborious and efficacious ministry taking hold of the conscience and reaching to the heart a Godly Discipline correcting true and real Scandals and disobedience in a word all the necessary and effectual means of unfeigned Faith and holy life that the Kingdome of God may come in power And for these things sake they are alienated from the height of Prelacy and the Pomp of Ceremonious worship Say you so It seems these godly Disciplinarians do not look upon disobedience to the Laws establishing Prelacy and Ceremonious worship as true and real disobedience nor the scandal arising from that disobedience as true and real Scandal or else they implicitely confess that the Presbyterians thus scandalously disobedient were not chastis'd by the Bishops so severely as they deserv'd It seems they fancy that Prelatists are enemies to the lively opening of the pure Doctrine of the Gospel to some divine Institutions to a laborious and efficacious ministery to Scripture-Discipline to some necessary and effectual means of unfeigned Faith and holy life whereas the only proof he offers of this Prelatical guilt is
themselves to be trodden under foot when they could not help it rather than comply with those that would not advance the Presbyterian Interest but what 's this to the objection of Rebellion and Disobedience Does it follow that they did not rebel against the King because they suffered themselves to be trodden under foot by Independents but 4. 'T is somewhat hard to understand what Presbyterians mean when they say they suffered themselves to be trodden under foot None can properly be said to suffer themselves to be ill used but those that are able to repel that ill usage if they please which Presbyterians being not able to do when Independents had the power of the sword they are very fond self-flatterers thus to apologize for themselves which I speak only on supposition that they were ill used and trodden under foot but that there is any Truth in that supposition thus indefinitely exprest is more than I believe unless they imagined themselves trodden under foot and ill used because they were not suffered to domineer over and still to rule the whole Nation as they listed as if all men were trodden under foot or cast out on the Dunghill like unsavoury salt that are not suffered to sit in the Throne and usurp the Scepter of Majesty For what else were Presbyterians deprived of when the Government was changed Did they not still enjoy their lives and in a far higher degree than Loyal Subjects their Liberties their Lands also and livings and their Sacrilegious Purchases and besides all this were not Lay-Presbyterians continued in and advanced to Civil offices and places of Trust and were not other Presbyterians Masters of Colledges and Halls in the Universities and continued in their Fellowships there as likewise Presbyterian Parsons in their fat Benefices in City and Countrey and had they not the liberty to exercise whatsoever spiritual power they pleased to claim and vindicate to themselves over their Parishioners Whence I conclude that the meaning of those words must as to the generality of Presbyterians be this They suffered themselves to be trodden under foot that is to live to be kept out of prison to reap the profits of the Lands in their possessions whether well or ill gotten whether by the robbing of God and his Church of their sacred Revenues or others of that which legally belonged unto them to be Mayors Bailiffs Sheriffs Justices of the Peace Constables c. And the Presbyterian Ministers in the University City and Countrey suffered themselves to be trodden under foot that is to be continued in those Headships Fellowships Parsonages Rectories Cures which by Law belonged unto and were illegally unrighteously plundered from other men and to enjoy the liberty of excommunicating in their respective Parishes whom they pleased and excluding as many as they pleased from the priviledge of both Sacraments But sure if Royalists had been so favourably used by Presbyterians as Presbyterians were by Independents they would never have been so ingratefully and nonsensically querulous as to say they were trodden under foot In a Pamphlet printed 1648. called The Pulpit-Incendiary and directed against Mr. Calamy Case Cawton Cranford and other Sion-Colledge-Preachers there are these words p. 45. You complain of your misery bondage and slavery of oppressions sorrows and troubles of the Church that is doubtless of the Church Presbyterian and no other What doth ail you what troubles you who doth oppress you Have you not Authority on your side have you not all the Church-livings in the Kingdom have you not Declaration upon Declaration Ordinance upon Ordinance Order upon Order for to back you Is there the least shew of oppression sorrow or cause of complaint administred unto you except it be because you are not suffered to oppress vex and gall your Brethren that joyn not with you Can you feed upon nothing but bloud yea the bloud of your Brethren that though you have every thing else that only prohibited you complain of sorrow slavery oppression Is this your slavery and captivity that you cannot enslave and lead into captivity Is this to kill you with the sword that you cannot kill your Brethren with the sword I add Is this for Presbyterians to be trodden under foot that they cannot tread others under foot Besides this Author hath before intimated p. 45 55. that the generality of Presbyterians did at last comply with the men of violence in their changing the Government for they subscribed that Engagement which was designed for the defending and maintaining of that change The great if not only motive whereunto in all probability was that they might still keep possession of their Livings and livelihoods and not be outlawed and yet here he would perswade us that Presbyterians indefinitely suffered themselves to be trodden under foot rather than they would comply with those men of violence So true is that saying Oportet mend esse mem Some as he tells us in that p. if we may believe him utterly refused even to the forfeiture of their Preferments and the hazard of their Livelihoods Notwithstanding which words 1. There were but some only that so refused 2. Those very some might afterwards engage rather than the forfeiture occasioned by their refusal at first should be taken or their livelihoods lost as well as hazarded I have heard indeed of one Presbyterian Doctor who rather than he would subscribe the Engagement publickly at Oxford parted with a Headship of about 80. l. per Annum but yet the same man was so providently politick as to subscribe in the Countrey rather than suffer himself to be trodden under foot that is to have a Living of six or seven hundred a year taken from him and it may be there were a few more Presbyterians that had Pluralities who acted in like manner But this is no Apology for the generality of Presbyterians who did not so much as hazard their livelihoods or render themselves liable to be trodden under foot by refusing to comply And as for those eminent Presbyterian Ministers and others spoken of in the same p. who either hazarded or lost their lives in combining to bring our Soveraign that now is to the rightful possession of this Kingdom it cannot reasouably be said that such men suffered themselves to be trodden under foot since by those combining attempts they opposed and endeavoured to ruine and destroy those men of violence that trod them under foot Nor can they properly or justly be said to suffer themselves to be trodden under foot who do not suffer it meekly and patiently without railing at or reviling those that tread them under Whereas if the carriage of Presbyterian Ministers generally was like that which is reported of the Ministers of London in 1648. when they supposed that the men of violence were about to change the Government they made it their business to inveigh against those men of violence in sharp and bitter language For the Author of the Pulpit-Incendiary tells us that the London-Ministers were
but what if they that make the objection be found to frame their Argument in reference to our modern Presbyterians in this manner Multitudes that embraced those Principles which Presbyterians owned in the days of their calamity and depression turned Sectaries and Schismaticks afterward and yet still retained those Principles and by rational deductions pleaded them in order to the justification of their Schism therefore those principles do in their own nature produce Sects and Schisms If the case be indeed thus the objection is strong and for the proof of the Argument and Antecedent I 'le undertake if this Author shall deny either or evince that the like objection may upon the like ground be urged against the English prelacy In the mean time we 'le content our selves with the affirmation of Charles the First that Presbytery was in the late times the great Master of lesser Factions in Religion The truth is says this J. C. Sectarianism both Presbyterian and Independent say I grew up in a Mystery of Iniquity good for 't was by opposing and exalting it self above all that was called God in this Nation and State-policy good again claw me and I 'le claw thee was the politick Dialect of Presbyterians at first towards Independents and it was not well discerned by the Presbyterians whom interest and reason of State perswaded to shut their eyes and wink at the Independents Anabaptists and other Sectaries till it became almost triumphant by Military successes but after that its growth did manifestly appear prejudicial to Presbyterian ambition Presbytery began to struggle with it to frown upon and oppose those whom it before countenanced and caressed and so continued until by the power of the Army it was enforced to sit down but never to comply unless 't were by taking the Engagement at last whereupon the Tongues and Pens of Sectaries were employed against none more than Presbyterians viz. because they thought the prelatists more conscientious adherers to Prelatical Principles than Presbyterians were to their dividing and dissipating maxims And I should be glad to hear of such bitter Invectives of the Papists against the Prelatists It seems the man hath neither seen nor heard of S. W's Scripts against the Right Reverend Bishop Bramhall and the Reverend Dr. Hammond or else he does not judge them bitter Invectives but it had been too palpable hypocrisie as well as a piece of high Ingratitude for Jesuits to have inveighed bitterly against our modern Presbyterians who were so zealously imployed for several years together about Jesuitical work and who had so industriously acted the Powder-Traitors part that they very effectually blew up both King and Parliament and at the Isle of Wight-Treaty were very busie in destroying Kingly power and in accomplishing the design of Campanella and other Papists viz. of changing our Monarchical Government into a Commonwealth-Form by placing all the considerable Authority and prerogative which before belonged to our Kings in some Lords Temporal and Commons And verily there 's no greater bar against Fanaticism than the right Presbyterian principles as 1. not to sever but joyn the written Word and Spirit for direction 2. The Spirit and use of Ordinances for edification 3. To erect a Stated Church-Order and Discipline 4. To allow to the Church a directive and to every Christian a discretive judgment 5. To insist only upon Divine Scripture-warrant and to wave humane Authority in matters of Religion To which I answer briefly That the four first of these as he hath worded them in very general terms are as much Prelatical as Presbyterian nay they are owned by Independents and Anabaptists as well as Presbyterians and therefore if these Sects are Fanaticks there must be some greater bar against Fanaticism than those Principles But the Fifth To insist only on Divine Scripture-warrant and to wave humane Authority in matters of Religion is so loosely and crudely delivered that 't is rather the main Original of all Fanaticism than a bar against it forasmuch as the Religion of the most sober Independents and Anabaptists as also of Enthusiasts and Quakers is founded upon this principle all of them waving humane Authority and insisting only on Scripture-dictates and that Divine warrant which thence they plead for their modes forms and opinions for their walking according to the light connate with them springing up within them or darted into them from above But of all the prejudices and scandals says this Author p. 63. 73. taken against this way Presbytery there 's none greater than this that 't is represented as Tyrannical and domineering and that those that live under it must like Issachar crouch under the burden A. It seems he thinks Tyrannical domineering over Inferiors to be a greater crime than disobedience and rebellion against Superiors or else he would have accounted their being represented as Rebels a greater prejudice against presbyterians than their being represented as domineering persons but he Apologizes for them by retorting the charge on Prelatists and telling us that Presbytery is not more severe in censuring the breach of God's Commandments than the Hierarchy in censuring the breach of their own Constitutions which passage looks as if the man had a mind to insinuate that Presbyterian severity is exercised only on the Transgressors of God's Commands and Hierarchical severity only on the offenders against Episcopal Constitutions Whether he had such an ugly meaning in those words or no I am not certain though to him that considers the egregious partiality of this discourse hitherto in favour of Presbyterians 't will be very probable he had If he had leaving him to prove the truth of them as to the Hierarchy I shall by and by make bold to disprove them as to Presbytery In the mean time we 'le pass on to the next words Or is the offence taken upon pretence that Presbyterians affect and arrogate an arbitrary power would rule by Faction and exercise a rigour to the stirring up of animosities and unquiet humours A. No the offence is not taken upon pretence as that 's contradistinct to proof but upon sufficient evidence that they are arrogant factious persons and very prone to stir up and foment unquiet humours by their disciplinarian rigour and though the Nation generally hath not through the mercy of Divine over-ruling providence experimented that discipline yet they say the Londoners had such proof of it in a little time as made them quite weary of Classical-lay-Elder-Tyranny If the goodness of an Almighty power had not prevented it we may well suppose that Presbytery would have proved as imperious and domineering here in England as Bishop Bramhall tells us it was in Scotland Towards particular persons says he Fair warning chap. 11. this Discipline is too full of rigour like Draco ' s Laws that were written in Bloud in lesser faults inflicting Church-censures upon slight grounds as for an uncomely gesture for avain word for suspicion of covetousness or pride for superfluity in raiment either for cost or
purposing to bring the King to Trial when p. 55. nothing serves but the Army prevails the King is brought to Prelatical Presbytery shall not be suffered what pathetick cries and moans sighs and groans are heard in your Pulpits wringing your hands in bitter complaints that the Land is stained with the bloud of our Prince c. when alas the Royal party and many judicious men with them cannot believe but that the root of all this bitterness is that your Crown of Classical Jurisdiction is fallen to the ground And p. 17 18. where as you speak so much of resisting Authority and fill the ears of your Auditors from day to day with rebellizing the Army for their late proceedings against the Members mustering up the same Scriptures teaching and pressing duty to Authority which the Prelatical party did formerly urge against you as that of Solomon Fear thou the Lord and the King put them in mind to be subject to principalities and powers Let every Soul be subject to the Higher powers c. Yet we heard not of these things from you when the mutinous Apprentices and others offered violence upon the Houses 1647. No noise then of such Scriptures no putting men in mind to be subject to principalities and powers as if those Scriptures were added since that time Can you presume that men are so blind dull and sottish as not to observe such partial and crafty handling of the Scriptures Word and will of God Do not these practices of yours settle and establish Atheism irreligion and profaneness among men making them to look upon Religion the Gospel the Word of God as upon a mere piece of jugling cheating and deceiving the World and should we take your counsel which you give us from the words of Solomon Meddle not with them that are given to change we should all turn Separatists from you and your ways who have been as full of changes as the Vanes of your Steeples one while stirring up the people against the King and for the Parliament writing Books answering objections and using all manner of endeavours that way that so the Bishops may be dethroned and you advanced witness many of your Sermons preach'd before the Houses and elsewhere another while stirring up the people against the Parliament and for the King lest the Independents should hinder your advance as you did of late in your prayers and preaching expressing greater malignity against the Parliament and their party and greater zeal for the King and his Interest than those very Ministers whose places you possess they being sequestred and cast out for the Tenths of that Anti-Parliamentary malignancy which you have vented Have you not been for Bishops and against Bishops for Common Prayer for Ceremonies and against them Have you not sworn and subscribed and subscribed and sworn over and over again and again conformity and subjection hereunto and yet cast away all and entred into Vows and Covenants against all p. 24. Making your vicissitudes and turnings up and down the subject matter of scorn and contempt and derision both of your persons and function and yet these are the men that a Prince or State may know where to find In the Pulpit Incendiary p. 7. I meet with this story touching one Mr. Edmond Calamy of Aldermanbury London That in the times when the Bishops did bear rule he obeyed their Laws Canons Injunctions Orders and Ceremonies we say not wearing the Surplice reading the Service-Book and Crossing in Baptism c. which many honest and Godly Ministers in those dark days did likewise perform but reading the second Service at the High Altar preaching in a Surplice and Tippet bowing at the Name of Jesus and so zealous an observer of times and seasons that being sick and weak upon Christmass Day yet with much difficulty he got into the Pulpit declaring himself there to this purpose that he thought himself bound in conscience to strive to preach on that day lest the stones in the street should rise up against him And yet upon the wonderful turn of the times Ejection of Episcopacy and advance of Presbytery did presently and without delay not only assert the same but instructed the people in Presbyterian Principles after such a rate of confidence and skill as if his Education had been some Superintendent among the Presbyterian Provinces of the Reformed Churches beyond Sea and not such a notorious conformitant unto and notable stickler for the Prelates Fooleries as the Author of that Pamphlet is pleased to speak in the County of Suffolk in the Kingdome of England The same man gives us this observation p. 7. That as the Constitution of publick Affairs varies among us so the constitutions of these mens Sermons do alter and change one while we find them all for moderation and Christian accommodation and forbearance one of another another while all for Reformation again that is Presbytery in the rigid sence thereof that is that all power may be in the Ministers hands and the Magistrates engaged to put their Orders and Edicts wills and pleasures into execution one while pleading for and pressing the setting up the Government of Christ in the hearts of men minding them to be zealous for the great things of the Gospel Faith Repentance and love among Brethren and not to contend so strenuously for the Mint and Cummin Discipline and Government c. Anotherwhile calling with might and main for Reformation Reformation putting the Crown upon the Head of Christ and the Scepter into his hand pleading for the Government of Jesus Christ that is the exalting themselves above their Brethren and yet these are the men so fixt and constant as none more The truth is these and other Testimonies which might be produced do abundantly evince that Presbyterian Principles alter according to the variation of the Presbyterian Interest And that the same Principles which men of that temper exclaim against and condemn when made use of to the prejudice of their Party or in defence of Prelatical Government have notwithstanding been approved of and reduced into practice by them when the doing so tended to the promotion and advancement of their Interest Bishop Bancroft hath long since manifested to the world by the several instances produced in his Survey of the pretended Holy Discipline c. 26. There is nothing says he more usually objected against the present State Superiority and Authority of Bishops than that of S. Peter 1. Pet. 5. Not as though you were Lords over the Clergy And Luk. 22. 26. But you shall not be so And 't will not be admitted in any wise that we should expound those places of ambitious affectation of Tyrannous practice or of the abuse of such superiority or Jurisdiction But if you will speak of the Right Authority and Jurisdiction of their Elderships the case is altered There are some as it seemeth beyond the Seas who seeing the Pride of the Consistorian Government do affirm that the Power of the Church is only Spiritual and
not any External Exercise Practice and right of any Authority Power and Government With this opposition so much derogating from the dignity of their Elderships Danaeus is moved and answering that conceit saith that although the power of the Church ad animarum salutem sit comparata be instituted for the health of Souls yet notwithstanding it hath necessarily annext unto it an indissoluble band an external exercise practice and use Juris Gubernationis of Law and Government De Potest Eccles c. 3. Against this answer reply as it seemeth is made with the same places mentioned that are urged against our Bishops whereupon Danaeus to make all things clear adds these words to his former Answer and publishes the same from Geneva whereas it may be objected out of Peter Not bearing Rule c. 'T is easily answered Damnatur enim partim abusus non usus illius potestatis partim illius cum civili confusio for partly the abuse is condemned not the use of that power and partly the confounding of it with the civil power Which is the very answer that we make and approve being extorted from them by Gods good providence for the stopping of our mens mouths who upon pretence of those places have opened them so wide against the lawful authority of our Bishops Another example of the like nature we have in the same Chapter It is a thing too manifest saith he with what libelling and railing the Form of our Service of our Ceremonies of our Ornaments of our Apparel c. hath been depraved and shamefully slandered as that our Communion Book was culied out of the Popes Portuise this was abused in Popery that is papistical Whatsoever cometh from the Pope comes first from the Devil If of the Eggs of a Cockatrice can be made wholsome meat to feed with then may also the things that come from the Pope and the Devil be good profitable and necessary to the Church Against these speeches answer hath been made that 't is lawful to try all things and to hold fast that which is good that we must distinguish between the abuse of a thing and its lawful use that as good men sometimes devise that which is Evil so Evil men may sometimes devise that which is profitable But all these answers are misliked denied and condemned by these our Factioners Howbeit upon occasion the stream is turned and they themselves are driven to make the very same Answers for the justifying of their own proceedings and for the maintenance of certain particular matters which they do urge and allow of It hath been laid to their charge that for all their goodly pretences of Reformation yet indeed the course they held did smell most rankly of Anabaptism Donatism and of a new kind of Papism as where they disquiet the peace of the Churches already reformed rail upon our Ministers and their Calling affirm that our Sacraments are not sincerely ministred that there is no Church as it should be but those that they like of that our Ceremonies and Orders are all unlawful that we have no lawful Ministers or Bishops that Princes may not deal in causes Ecclesiastical c. These and many such like points being laid to their charge Cartwright as though he had never dream'd of any thing to the contrary frames this general answer in the name of all his fraternity T. C. B. 2. Ep. If among the filth of their Heresies viz. of Papists Anabaptists and Donatists there may be found any good thing as it were a grain of good Corn in a great deal of darnel that we willingly receive not as theirs but as the Jews did the holy Ark from the Philistines whereof they were unjust owners For herein 't is true that is said the Sheep must not lay down her fell because she sees the Wolf sometimes clothed with it yea it may come to pass that the Synagogue of Satan may have some one thing at some time with more convenience than the true and Catholick Church of Christ Such was the Ceremony of pouring Water once only upon the Child in Baptism used with us and in the most reformed Churches which in some Ages was used by those of the Eunomian Heresy Much more of the same strain is legible in that chapter touching the mutability of the ancient Presbyterians when the changing of their Opinions would render their Interest more considerable And is there no example think you to be met with of the like mutability in our Modern Presbyterians Judge by what follows whether they have not contradicted their own Principles yea and those of their Presbyterian Ancestors For the proof of the latter I refer the Reader to a little Book called Beams of former Light written by Mr. Nye as 't is reported on occasion of that Ordinance made by the Secluded Members at their Re-admission into the House of Commons 1660. imposing on all Ministers the Assemblie's lesser Catechism under the penalty of their being ejected as scandalous p. 101. if they neglected to use it though but 10 Sundays in a year unless on a cause approved of by two Justices against which impositions those Beams of Light discovering how evil 't is to impose doubtful and disputable Forms on Ministers under penalty of Ejection were darted In which Book the Author heaps up the Arguments of the old Presbyterian Nonconformists against the new ones and that injunction of theirs and endeavours to manifest it more harsh and severe than the former Episcopal Impositions p. 104 105. 77. and yet that there was more reason and necessity for those than this p. 107. he throngs together the same Scripture-proofs against this that were formerly urged against those and speaks as superstitiously against a Catechism-Book p. 37 38. as the men of the Presbyterian strain were wont to speak against a Prayer-Book and an Homily-Book From which discourse it appears that those men did for the advancement of their Interest contradict the Principles of their Nonconforming predecessors And that they have upon the same score contradicted their own Principles I shall evidence partly from this John Corbet's affirmations concerning them partly from their late Book called The Covenanters Plea against Absolvers In which last piece I observe that though they did not well understand p. 6. what good thing can be assigned which falls under no divine Precept and consequently they did not understand how any good thing can be indifferent and uncommanded yet p. 10. they grant that the matter of a Promise Vow Oath or Covenant may be something not necessary or previously required of us by some divine Law but free and indifferent not determined by the divine Law And that rational and religious Acts for such they affirm Oaths Vows and Covenants to be Ch. 2. Sect. 3. Ch. 3. p. 11. yea sacred Invocations of the name of God preces of divine Worship Ch. 2. Sect. 3. p. 5. and p. 6. S. 3. may be exercised about matters left indifferent not enjoyned by the