Discipline and Government is founded and exercised 2. Whether those English Presbyterians who have covenanted to endeavour the reformation of Religion in the Kingdom of England in Discipline and Government according to the example of the best reformed Churches in the number of which Churches they may well be supposed to reckon the Kirk of Scotland ought not to be look'd upon as persons engaging themselves to imitate that Kirk by endeavouring the Introduction of the like practices here in England grounded on the like principles 3. Whether therefore such an approbation of those Principles and Practices ought not in justice to have been mentioned as part of their Character and 4. Whether persons that may justly have such a character affixt upon them ought in justice or reason of State to be protected and encouraged or rejected and depressed Whereas this Author tells us p. 24. 34. that the men of the Presbyterian perswasion are not lukewarm but true zelots I answer They are so much the more dangerous and more likely to be Instruments of mischief unless their zeal be ballasted with knowledge and discretion and exerted in lawful ways Indeed if they are like the Scotch Disciplinarian zelots before mentioned they are so far from being lukewarm that they are rather Seditious Incendiaries and prone to nothing more than the kindling of devouring Fires in that Nation where they are encourag'd Nevertheless says he they have no fellowship with the spirit of Enthusiastical and Anabaptistical fancy and frenzy What! not in their main and rooted Principles By which he characterizes them p. 20 21. 30 31. which I intimate chiefly as another Argument of the lameness and imperfection of that character We have reason to believe that our modern Presbyterians are somewhat better than their Forefathers if they do not agree with them and the Anabaptists 1. In disturbing the Church under pretence of reforming it 2. In labouring both by conferences in private and by Sermons in publick to draw the common people from their liking the present State 3. In publishing factious Books to the view of the world 4. In disdaining and reproaching Magistrates for endeavouring to bring them to conformity by compulsion 5. In slandering and reviling those Ministers that withstand their factious proceedings attributing much good to themselves and pouring contempt and discredit upon their opposites 6. In impugning the prescript Form of Prayer 7. In holding that the word of God must of necessity be preach'd before the Administration of the Sacraments 8. In protesting that they go not about to take any authority from Magistrates even while they seek to overthrow the Government of the State That the Anabaptists in Germany were thus guilty and the Presbyterians in England in Q. Elizabeth's days I refer the Reader for proof to Oliver Ormerod's picture of a Puritan written about those times and reprinted 1605. wherein he endeavours to prove that the Puritans then resembled the Anabaptists in above fourscore Points See also Archbishop Whitgift's defence of his Answer to the Admonition p. 33 34. in Fol. And I wish it were not easie to manifest that our late Covenanting Presbyterians have had too much fellowship with the spirit of these Anabaptistical Frenzies now mention'd who says this Author are no Fanaticks although they begin to be by some abus'd under that name But he might have known that turbulent Presbyterians have been so call'd long since by one that had skill enough to give persons such names as were suitable to their Natures even King James himself in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. 2. where speaking of some Scotch Puritans such fiery-spirited-Presbyterians as endeavoured to introduce a parity in the Church you shall never find says he with any High-land or Border Thieves more lies and vile perjuries than with those Fanatick Spirits c. But says this Author they are persons of known learning prudence piety and gravity in great numbers Here it may be question'd 1. How he can prove this Encomium of them to be true 2. Whether the Quakers do not excel them in gravity the Anabaptists in piety the Independents in prudence the Prelatists in learning and some Jesuits in all four and yet this Author seems willing enough to have all these parties rejected and depressed Besides of inferior rank a vast multitude of knowing serious honest people 1. This also wants proof 2. The more learning prudence piety and gravity those of the superior rank have the more peaceably and quietly they will live under lawful Governours and the more obediently they will submit to their Laws which therefore if either they or those of inferior rank refuse to do they are either less knowing or less serious and honest than in conscience it concerns those to be who expect to be protected and encouraged by Governors None of all which are led blindfold by Tradition or implicit Faith This man sure is a very knowing person himself if he be so well acquainted with all the Presbyterians as to be able to aver this of them all or of a vast multitude of them upon good grounds But is he indeed certain that none of them are so lazy ignorant and sottish as to be led blindâ—old by the Tradition and dictates of their Presbyterian Parsons Did none of them by an implicit Faith believe it lawful to take the Covenant Do none of them by an implicit Faith believe the Rites and Forms by Law and Canons establisht among us unlawful p. 29. 39. Was it not an implicit Faith in the seditious Doctrines of the Society of Jesus whereby they believed it lawful to take up Arms against their lawful Soveraign Or do run headlong into Fanatick delusions Are any turn'd Fanaticks at last but those that were first such Presbyterians as himself describes p. 21 22 But they give up themselves to the sole direction and authority of the holy Scriptures He hath told us before that they deny not due respect and reverence to venerable Antiquity p. 20. 30. Let him shew if he can how they respect and reverence venerable Antiquity if they afford it not some directive Authority 2. Why may not Independents and Anabaptists as well be said to give up themselves to the sole direction and Authority of the holy Scriptures as Presbyterians Wherefore impartial Reason will conclude that they chose this way as with sincerity of affection so with gravity of judgment and that the things themselves even the more disputable part of them as that against the Hierarchy and Ceremonies are such as may frequently prevail with good and wise men Which inference signifies nothing till the truth of the premises be clear'd except the Authors confidence that the Prelatists have reason to believe whatsoever he says in the praise of Presbyterians merely because he is bold enough to say it Inasmuch as they appear to those that have embrac'd them to have the Impress of Divine Authority and the Character of Evangelical Purity Dares this Author deny that the Principles of
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-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
so far from suffering themselves humbly peaceably and patiently to be trodden under foot that their Tongues were sharpned like Serpents Adders poyson was under their Lips stinging and poysoning the name and repute of the Army p. 16. calling them a Rebellious Army a generation of Vipers a Viperous brood c. And that on Sabbath-days and Fast-days in Preaching and Praying they still girded at the Parliament viz. the Independent majority as men that declined their Solemn League and Covenant hindred reformation minded nothing but their own Interest He tells us also p. 14. That the morning Lectures which they called the Ark of God in their frequent removals moneth after moneth from place to place were so modelled and constituted that in them a lamentable slaughter was made of the sweet affections of love kindness gentleness goodness patience each toward other p. 2. That that Ark of theirs seems frequently to be drawn by Bulls of Basan tossing and goring the Parliament and Army and their dissenting Brethren from day to day maliciously fomenting contentions strifes and divisions p. 3. That the London Ministers did by conjunction of Counsels and debates in Sion-Colledge London's nay England's distemper conceive sinful resolution to engage and tamper privately with chief Citizens in publick places as Common-Council-men c. and publickly in Pulpit and Press stirring up the people by all possible means under the pretence of the glory of God a blessed Reformation the keeping of the Covenant c. to set all together by the ears and raise a new War p. 18 19. From which premises I may for ought I see well enough conclude that this Author instead of pretending that Presbyterians suffered themselves rather to be trodden under foot than to comply with men of violence in changing the Government should in Truth and Justice have thus represented them That rather than they would comply with the men of violence when they presumed they were about to change the Government they endeavoured to prevent the being trodden under foot by them by imbittering mens spirits against them in their preachments and direful Prayers by sowing the seeds of contention and division and by inflaming mens minds to take Arms resist and destroy them and when notwithstanding all such English and Scotch endeavours Independents had effected the change of those small remains and parcels of the English Government which Presbyterian violence had left unchanged that Party generally did by degrees so far comply even with that change also that rather than they would be trodden under foot outlawed and sequestred they engaged to be faithful to the Commonwealth of England as then establisht by the men of violence without King or House of Lords it seems they who thus act are said in the Presbyterian dialect to suffer themselves to be trodden under foot And now judge whether statuimus must not here again signifie abrogamus Let us as our Author proceeds further examine Are the persons that adhere to Prelacy more conscientious in duty to God and Man than those that affect Presbytery Are the former only sober just and godly and the latter vicious unrighteous profane A. Though I could speak something to these Questions from my own experience having lived both in Episcopal and Presbyterian Families and places and being acquainted with divers Persons Ministers and others of both perswasions yet because comparisons of this kind are odious I shall answer only in reference to the main thing in Question that there 's more reason of State for the pro ecting a drunken Royalist than a sober Rebel and yet I am fully perswaded that neither of them so remaining have holiness enough in this world to render them capable of happiness in the next Nor do I doubt but it may be as much the lot of some Traiterous spirits to be sober as 't is if this Author tell truth in the following lines of some that adhere to Prelacy to be loyal but whether I have not already said enough to prove that Presbyterian principles encline to Rebellion and the principles of English prelatists to Loyalty let all impartial Readers judge If this be not answer sufficient to those Quaeries I shall supply the defects of it with transcribing for this Authors sake a passage or two out of the writings of his fellow-Rebels The first shall be out of William Sedgwick's Leaves of the Tree of Life for the healing of the Nations p. 36. Of the two 't is more strange to see that the Presbyterian who the other day was opprest by the Bishop for his conscience in point of the Sabbath c. who could not long since live without the favour of the Bishop should now thrust out those under whom he lived for not taking the Covenant which is contrary to their conscience and shew less favour to them than he received from them and do that which he condemned in others and this upon weak and fleshly grounds admiring his own way which is to pray and preach longer and more than another to be strict in repetition on Sabbath-days and some such poor formal things to set up this as the power of Godliness and Reformation to the ruine of another who it may be is a man of more justice ability and wisdom more sobriety more stability more patience and constancy in suffering c. The other shall be out of J. Price's Clerico-Classicum p. 40. Have we not cause to judge better of many of the Prelatical party who being men of learning and conscience and never so violent against their opposers in Church and State as your selves you Presbyterian Ministers of London making no distunbances rents divisions Factions by Pulpit and Press as you do from day to day as all men observe that being conscious to themselves of the many Oaths Vows Covenants that they have made of subjection and obedience unto Bishops the then establisht Church Government Book of Common Prayer Homilies Canons c. cannot take the Solemn League and Covenant and rather chuse to lose their Livings and Livelihoods committing themselves Wives and Children to the mercy of God having no visible means of subsisting than to break the peace of their Consciences by taking an Oath Vow or Covenant contrary to all their former Oaths before satisfaction received than of you or some of you that presently turn'd Presbyterians cast away Episcopacy took the Covenant and having taken it turn it and wind it wring it and wrest it making it to look East and West North and South as your Interest works with King Parliament or Army or against them all And this says he is not my saying only but it is vox Populi the late King the Lords the Commons the City the Countrey the whole Kingdom observed it To these I shall add some passages of the like import out of Dr. Owen in his Mortification of Sin in Believers p. 29. There is indeed says he a broad light fallen upon the men of this generation and together therewith many spiritual