robbed the King of his Supremacy in Ecclesiastical affairs and traiterously placed it in some Lords Temporal and Commons Is the metamorphosing of our venerable Church-Liturgy into a thing called a Directory the extirpating of our Church-government by Archbishops Bishops Deans c. the casting off of the Rites and Ceremonies establisht by Law and fancying them unlawful is this I say the life and power of that Doctrine before mentioned Is Covenanting and combining against the loyal Asserters of the Kings Supremacy and our Liturgy of our Prelacy and Ceremonies as Incendiaries Malignants and evil Instruments the life and power of that Doctrine Durst this J. C. have canted at this rate unless he had before-hand braz'd his Forehead with Impudence For what besides was it that made him talk thus and further to say and testifie that Let but the Free use of the Holy Bible be permitted to the common people and this Presbyterian Generation of men will spring up afresh by the immortal seed of the word Let him prove if he can that they will spring up any otherwise than Independents Anabaptists and Quakers do viz. by a misunderstanding of some places in the holy Bible and perverting them to unholy practises which 't is no great wonder if unlearned and unstable persons such as too many of the common people are be guilty of Grotius in his notes on Cassander's consultation would have the reading of the Scripture permitted to all men but Hauriant says he quantum necesse actutum est minimè verò de locis omnibus jus sibi sumant interpretandi sed consulant eruditos He would not have them assume to themselves a right of Interpreting all places of Scripture but to advise with learned men and ask their judgment Which counsel as Rivet approved of in his Animadversions p. 203. so it behooves common people to follow lest otherwise that permission occasion their destruction 2 Pet. 3. 16. He goes on For that pure spiritual and heavenly Doctrine pressing internal renovation or the new birth and the way of holy singularity and circumspection and being written with such Authority and majesty must needs beget though not in the most yet in many a disposition and practice in some sort thereunto conformable Which words by the way unless understood cum grano salis will smell of Socinianism but come out of the clouds O thou Presbyterian and tell us whether thou thinkest this to be pure spiritual heavenly Doctrine Let every soul be subject to the higher powers Whosoever resisteth the power resists the Ordinance of God And they that resist shall receive to themselves damnation Be subject not for wrath only but for Conscience sake Where the word of a King is there is power and who may say unto him What dost thou Mark them which cause divisions among you contrary to the Doctrine which you have been taught and avoid them The works of the Flesh are manifest which are these Hatred variance emulation wrath strife seditions heresies envyings Murders They that do these thing shall not inherit the Kingdom of God Put them in mind that they be subject to Principalities and Powers that they obey Magistrates be ready to every good work that they speak evil of no man that they be no brawlers fighters but gentle soft shewing all meekness to all men Obey them that have the rule over you and submit your selves Where envying and strife is there is confusion and every evil work Submit your selves to every Ordinance of man for the Lords sake whether unto the King as Supreme or to Governours as to those that are sent by him for the punishment of evil doers Honour all men Love the brotherhood Fear God Honour the King Servants be subject to your Masters with all fear not only to the good and gentle but also to the froward Let none of you suffer as a murderer or as a Thief or an evil-doer or as a busie-body in other mens matters c. What thinkest thou J. C. Do these and the like Scriptures press any point of internal renovation and the new birth and the power of Christianity or no Is the Presbyterian party perswaded of the heavenliness and spirituality of this Doctrine or do they account it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love their enemies to bless such as curse them to do good to those that hate them to pray for such as despitefully use them and persecute them Hath their practice manifested that they esteem this imitation of the divine goodness a piece of holy singularity Hath their way here in England been none other than the life and power of that part of the Law of Christ Have they accounted it a part of holy circumspection to redeem time in evil days to purchase to themselves a longer time to do good in by all just complyances by honest actions by a fair civil carriage a peaceable conversation by bending in all those flexures of fortune and condition which they cannot help See Dr. Taylor 's Sermon on Mat. 10. 16. Or have they acted as if they believed these other passages of Scripture to be divinely inspired If any man will come after me let him deny himself and take up his Cross and follow me Except you be converted and become as little children in all humility and subjection ye shall not enter into the Kingdom of Heaven Take my yoke upon you Learn of me for I am meek and lowly in heart If when you do well and suffer for it ye take it patiently this is acceptable with God Christ hath suffered for us leaving us an example that we should follow his steps who when he was reviled reviled not again when he suffered he threatned not In the last days perilous times shall come for men shall be lovers of themselves covetous boasters proud cursed speakers false accusers intemperate fierce despisers of them that are good traytors heady high-minded having a Form of Godliness but denying the power thereof from such turn away We beseech you brethren that you study to be quiet and to meddle with your own business If any man love life and would see good days let him refrain his Tongue from evil and his lips that they speak no guile let him seek peace and ensue it Follow peace with all men and holiness without which no man shall ever see the Lord. The fruit of the spirit is love peace long-suffering meekness gentleness Now speak out man is this pure spiritual heavenly Doctrine or no Is the practising of it a duty incumbent upon all that would testifie themselves internally renewed or is it not Is the contrary neglect an argument of an unregenerate person were these things written by the Pen-men of Scripture with such Authority and Majesty as to beget in Presbyterians a disposition and practice in any tolerable measure thereunto conformable If this Author has the confidence to answer in favour of Presbyterians let him evince or at least endeavour to evince that their Covenanting to overthrow
of the Scotch Discipline and Government which so manifestly erects Imperium in Imperio may not justly be looked upon as men that would enervate Monarchy and render it too impotent in Scotland 2. Why they who swear to endeavour to bring the Churches of God in England Scotland and Ireland to Uniformity in Discipline and Church-Government and consequently to endeavour the Introduction of that Scotch Form of Church-Government into England may not justly be looked upon as men that would enervate Monarchy in England also and render it too impotent by setting up there also Imperium in Imperio 3. Why they who swear the extirpation of Prelacy that is Church-Government by Archbishops Bishops c. may not justly be look'd upon as men that would enervate the power of that Monarchy which esteems that Form of Church-Government as a very considerable support and strengthening to it Witness the Aphorism of that wise Monarch King James No Bishop no King the truth whereof King Charles found by sad experience * Dum Episcoporum Jurisdictionem invadunt Anarchae caveant Principes Scitè admodum monet Poeta Tunc tua res agitur paries cum proximus ardet ubi enim Episcoporum ditio expugnanda obsidetur ibidem proximè imo potissimè in Regum Principatus irruptio tentabitur S. Clara Apolog. Episc p. 20. 4. Why they who when they had power in their hands constrained our former Soveraign to grant such Propositions as left him only a titular Kingship may not justly be look'd upon as persons that would whensoever 't is in their power again enervate Monarchy and render it too impotent When he hath given a satisfactory answer to these Queries I may possibly trouble him with some more of the like import for I believe there are so many grounds of making this objection that in probability the only reason why this Author could find no other rise of it than what he mentions was because he would not seek it That which he is pleased to mention as the rise is That the Presbyterians were not willing 1. To come under any Yoke but that of the Laws of the Realm Or 2. To pay arbitrary Taxes levied without consent of Parliament To the 1. hoping that whatsoever this Authors words imply to the contrary they were willing to come under the Yoke of the Laws of God also at least such of them as they thought would not lie too heavy upon their Necks I answer 1. If they had been willing to come under the Yoke of the Laws of the Realm they would long ago have ceased to be Presbyterians that is shakers off of the yoke of Prelacy and Ceremonies establisht by those Laws 2. If they had been unwilling to come under any other yoke they would not have come under the yoke of the Covenant since it was not injoyned by any Law of the Realm 3. They have not shewed themselves willing to come under the yoke of the Oath of Supremacy imposed by Law since they have been far from a practical acknowledgment that the King of England is the only Supreme Governour of this Realm and all other his Dominions and Countries in all Spiritual or Ecclesiastical things or Causes and that the reforming ordering corrrecting of them is by a Statute 1. Eliz. for ever united and annexed to the Imperial Crown of this Realm but on the contrary themselves usurpt the power of reforming ordering correcting them without yea against his consent and in so doing they enervated our Monarchy and rendred it too impotent in a chief part of its Prerogative nay too many of them are so far from acknowledging the Kings Supremacy in their actions that they refrain even from a verbal acknowledgment of it in their prayers for when they pray for the King they make a halt at the end of those words Defender of the Faith as if the confessing him Supreme Head in all Ecclesiastical causes and over all Ecclesiastical persons were either Error Heresie or a piece of Treason To the 2. I answer by demanding 1. Whether there be not as much if not more Law for the Kings imposing Taxes in some cases without the consent of Lords Temporal and Commons than there is for their imposing them without the Kings consent 2. Whether the King and his Privy Council are not more competent Judges of the exigency of times and cases in reference to such impositions than Presbyterian subjects 3. Whether any Law of the Land forbids the payment of Taxes imposed by the King without consent of the three Estates viz. Lords Spiritual Temporal and Commons 4. Whether it does not equally forbid the payment of Taxes imposed by the three Estates and much more by two only without the King 5. Whether Presbyterians were not willing enough to pay arbitrary Taxes to the Presbyterian Lords Temporal and Commons though levied without the Kings consent and therefore without consent of Parliament and consequently whether that be not false which this Author tells us that they were not willing to pay Taxes levied without consent of Parliament 6. Whether in so doing they did not abundantly manifest that 't was not the arbitrariness of the Taxes but either their being imposed by the King or else their being imposed to such ends as did not serve the Presbyterian Interest that was the main reason of their quarrelling with and contending against those Imposition 'T is therefore too evident that the Presbyterians had a design to enervate our English Monarchy since though they refused not to pay arbitrary Taxes to some Lords Temporal and Commons levied without the Kings consent and on purpose to carry on a War against him yet they were unwilling to pay arbitrary Taxes to the King though levied for the defence of his person and Authority because levied without consent of Parliament Upon which pretence also their great Advocate Mr. Prynne would fain have perswaded them to deny the payment of the Assessments imposed by those powers that routed the Presbyterian Lords and Commons That Author in his Reasons why he would not pay Taxes viz. to the Independent Lords and Commons tells us p. 1. That by the Fundamental Laws and known Statutes of this Realm no Tax Tallage Aid Imposition Contribution Loan or Assessment whatsoever may or ought to be imposed or levied on the Free-men and people of this Realm of England but by the will and common assent of the Earls Barons Knights Burgesses Commons and whole Realm in a free and full Parliament by Act of Parliament all Taxes not so imposed and levied though for the common defence and profit of the Realm being unjust oppressive c. This is sound Doctrine it seems when Independents domineer but in the time of the Presbyterian Tyranny Taxes might be imposed and levied by some Lords Temporal and Commons only without Act of Parliament and yet not be accounted either unjust or oppressive or inconsistent with the Liberty of the Subject The reason was because Presbyterian ambition was cherish'd and
in Scotland assume a power to abrogate and invalidate Laws and Acts of Parliament if they seem disadvantagious to the Church Church Assemblies says one of their Books of Discipline have power to abrogate and abolish all Statutes and Ordinances concerning Ecclesiastical matters that are found noysome and unprofitable and agree not with the times or are abused by the people The Acts of Parliament 1584. at the very same time that they were proclaimed were protested against at the Market Cross of Edenburgh by the Ministers in the name of the Kirk of Scotland The general Assembly of Glascow 1638. impugned Episcopacy and Perth Articles although ratified by Acts of Parliament and standing Laws then unrepealed And if Presbytery should chance to be established in England by a Law what shall assure us that English presbyterians also would not prove unruly and disobedient Subjects against both King and Parliament that shall prescribe any Rule to them in order to the preventing of their arrogant Tyranny Not their Oaths unless they had kept those of Supremacy Allegiance and Canonical obedience better But this Author has another remedy Moreover quoth he to cut off all occasions and prevent all appearance of domineering all political coercive jurisdiction in matters of Religion may be withheld if need require from Ecclesiastical Persons and that meer spiritual power alone by which he means Admonition and Excommunication may be left to their management The man sure would perswade us that he thinks there can be no occasion of domineering afforded by the granting nor appearance of it in the exercise of power meerly spiritual and then there is some hopes that he is not in the number of those who imagine that the Prelates heretofore did Tyrannically abuse that power But for all this he is unwilling that Presbyterians should have only spiritual power at their command and be wholly devested of political and therefore what he takes away with one hand he gives with the other in the following words And because spiritual censures appertaining only to the Conscience may be too little regarded when no temporal damage is annext unto them there may be a collateral civil power always present in Ecclesiastical meetings to take cognizance of all causes therein debated and adjudged in order to temporal penalties From which words we may gather 1. That the man is loth that all occasion of domineering should be cut off from Presbyterians and all appearance of it prevented 2. That he can well enough digest prelatical power and as many Ecclesiastical Courts in a County as there are Ecclesiastical meetings if so be Presbyterian Priests and Lay-Elders may have the management of that power and sit as Judges in those Courts which is another indication that ambitious affections rather than an impartial judgment make presbyterians exclaim so much against Prelacy viz. because they are not allowed to exercise that dominion themselves which they condemn in others as Tyrannical Vpon the whole matter says he aforegoing we firmly build this position That the Presbyterian Party ought not in Justice or Reason of State to be rejected and depressed but ought to be protected and encouraged And upon the answer to that matter contained in these Papers I firmly build this contradictory Position That the Presbyterian Party ought not in Justice or Reason of State to be protected and much less encouraged but to be rejected and depressed unless they will renounce the practises and principles here objected and laid to their charge and will disclaim that Covenant which otherwise will engage them in such turbulent and seditious practices as can never be justified but by such rebellious Principles THE END A Summary OF THE CONTENTS The Question proposed WHether in Justice or Reason of state the Presbyterian Party should be rejected and depressed or protected and encouraged The Character given of Presbyterians is considered and manifested to be very imperfect and deceitful p. 4 5 6 c. Of their zeal p. 13. their resembling the Anabaptists in Germany p. 14. their being called Fanaticks p. 15. Of their varying from themselves p. 20 21. their multitudes p. 24 25 Of the great things for which they are said to contend p. 26 c. Whether the Protestant Doctrine by Law established in the Church of England be owned by Presbyterians p. 29 c. Of the pure spiritual heavenly doctrine which they ought to be actuated by if they expect to be encouraged p. 33 c. Of Principles striking to the heart of Popery p. 37. Which sort of men are more pernicious in a Commonwealth Jesuits or Presbyterians p. 40 41 c. Whether Presbyterians ought to be protected and encouraged because of their averseness from Popish Idolatries and Innovations p. 44. Whether they erect Imperium in Imperio p. 47 c. Whether their principles and Government are Anti-monarchical p. 53 c. Of their unwillingness to come under any yoke but that of the Law of the Land p. 66. and to pay Taxes levyed without consent of Parliament p. 67 c. Of their valuing the native happiness of freeborn English Subjects p. 69. Whether they have any true knowledge or sense of the nature of the Christian Religion as it refers to the question discussed p. 71 c. Whether they were not guilty of rebellion in the late wars p. 76 c. Whether the Fundamental Government of this Kingdom was not subverted by the Presbyterian members of the Long-Parliament p. 95 c. The London Ministers vindication of themselves in reference to the Kings murder considered p. 104 c. The murderers of the King acted therein suitably to such principles as are owned by Presbyterian writers p. 109 c. and to the fourth Article of the Covenant p. 114. Of the Presbyterian Ministers exhorting men to pray that God would not permit the King to be put to death p. 115 c. Whether Presbyterians disclaimed their lawful Prince p. 120. Whether they suffered themselves to be trodden under foot rather than they would comply with Republicans p. 123 c. Whether they were more conscientious in their duty to God and man than Prelatists p. 130 c. The Plea that Presbyterians teach obedience active in all Lawful and passive in things unlawful enjoyned by the Higher power considered p. 137 c. Whether the restraint of profaneness intemperance c. in the late times ought to be attributed to the doctrine and orderly walking of Presbyterian Ministers p. 145 c. Of the inconstancy of Presbyterians their inconsistency with themselves and their unfaithfulness to their principles when their Interest tempts them to a change p. 153 c. In what sense they are willing to bring things to the capacity of political Government p. 170. Whether Sects and Schisms may justly be reckoned the off-spring of Presbytery p. 175. Of the Synod of Dort and its healing the breach in the Netherlands p. 176 177 c. Whether Presbytery is unjustly represented as Tyrannical and domineering p. 187 ad fin The ERRATA PAge 3. line 29. read particulars p. 11. l. 15. r. p. 1â— p. 28. l. 25. leave out So. p. 32. l. 26. r. approves p. 35. l. 18. r. to do your own p. 55. l. 9. r. Turner printed 1647. p. 56. l. 28. r. check'd p. 78. l. 8. r. the great Seal and. p. 81. l. 18. r. de Bereford p. 94. l. 25. r. shall conclude is 1. p. 99. l. 25. r. president p. 106. l. 26. r. sending p. 115. l. 3. r. in the humble Edenburgh Remonstrance of March 1. 1648. p. 118. l. 16. r. mentioned p. 29. 30. p. 121. l. 14. r. In stead p. 159. l. 1. r. p. 17. l. 2. r. constitution l. 3. r. Sermons alters and changes p. 165. l. 8. r. p. 63. l. 21. r. 99. l. 25. r. 96. p. 166. l. 29. after 85 add 96. p. 167. l. 31. r. 98. p. 175. l. 29. r. rumperet l. 30. r. tollerentur The inconvenient distance of the Author from London hath occasioned some Errata's more than ordinary to pass the Press which I shall desire the Reader to amend with his Pen. R. Royston Lately Printed for Richard Royston at the Angel in Amen-Corner THE Estate of the EMPIRE or an Abridgment of the Laws and Government of Germany farther shewing what Condition the EMPIRE was in when the Peace was concluded at Munster Also the several Fights Battels and Desolation of Cities during the War in that EMPIRE And also of the GOLDEN BVLL In Octavo The Sycillian Tyrant Or The Life and Death of AGATHOCLES With some Restections on our Modern Usurpers Octavo The ROYAL MARTYR and the Dutiful Subject In two Sermons By Gilbert Burnet In Quarto The Generosity of Christian Love Delivered in a Sermon by William Gould Quarto The Witnesses to Christanity By Sy. Patrick D. D. Octavo Dâ—ctor Dubitaâ—tium Or Bishop Taylors Cases of Conscience The Fourth Edition Folio The Life and Death of K. CHARLES the First By R. Perenchief D. D. Octavo A Modest Plea for the Church of England Octavo The Spiritual Sacrifice or Devotions and Prayers fitted to the main uses of a Christian Life by a late Reverend Author In 12o. Chirurgical Treatises By Richard Wiseman Serjeant-Chirurgion to his MAJESTY Folio