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
THE Presbyterians Unmask'd OR ANIMADVERSIONS UPON A Nonconformist Book CALLED The Interest of ENGLAND IN THE Matter of RELIÌ„GION Nihil â—cci diciâ— 3 Iâ—o Nihil Fateris QVISEQVITUR ME NON AMBULAT IN TENâ—â—RIS Non Quis sed Quid. Not Who but What. LONDON Printed for R. Royston Bookseller to his most Sacred Majesty at the Angel in Amen-Corner 1676. THE PREFACE THough perhaps there have been several Junctures since 1661. wherein the publishing of these Animadversions which were then finished would have been judged more seasonable yet I must profess my self in the number of those men who believe nothing of this nature can come out unseasonably till either the Old cause cease to be thought good or else the good old cause cease to be on the Anvile And who can imagine but that it is so still when men still endeavour to support factious Parties in opposition to the Laws of the Land Nay have the impudence to inveigh even against the Laws themselves that were designed to secure the State for the future against the malignant influences and the disturbing pernicious attempts of Presbyterian as well as other Sectarian Spirits witness that late vile Letter from a Person of Quality to his Friend in the Countrey in which the able but more daring Author accuses the Act for regulating Corporations as keeping many of the wealthiest worthiest and soberest men out of the Magistracy of those places The Act which settled the Militia as establishing a standing Army by a Law and swearing us into a Military Government Whereas nothing does more justify the necessity of a standing Army of which such a jealousie is pretended than the cross-grain'd seditious humours of those men who exclaim most against it The Five-mile Oxford Act as imposing a most unlawful and unjustifiable Oath and the Act for Uniformity as that which rendered Bartholomew-day fatal to our Church and Religion in throwing out a very great number of worthy learned pious and Orthodox Divines In which glorious Titles the Presbyterian Divines were without doubt intended to have the greatest share and the Lay-Presbyterians in the forementioned character of the Wealthiest Worthiest and Soberest men 'T is a wonder he did not add and most loyal Subjects but it may be he was not so intimately acquainted with them as this John Corbet was who is so profuse and lavish of his praises as to commend Presbyterians Interest of England p. 66. 2. Edit even on this score too We affirm boldly says he that those for whom we plead viz. Presbyterians must needs be good Subjects to a Christian King and good members of a Christian Commonwealth The Man I confess has an excellent knack at whitening Aethiopians and putting Wolves into sheeps clothing But he must not be angry if we endeavour for our own and other mens security to strip them of that covering lest under the specious disguises of Religion Reformation and Liberty they once more rend and tear us and make us a prey to Atheism Confusion and Tyranny It concerns us to have the Presbyterian vizor taken off and these worthy learned sober serious Gentlemen of the padd exposed in their proper shape and features that so they may be too well known to be suffered to rob us any more of our Laws Government Order Peace and tranquillity And therefore he does a very good office who at any time gives men warning to take heed of these devouring Sepulchres And because this demure Author had taken so much pains to make them appear beautiful outwardly I thought it worth mine to pare away the grass and to set a fresh mark upon them that so honest men might not fall into them unawares nor permit themselves to be again defiled with Presbyterian uncleanness Imprimatur Maii 2. 1676. G. Jane R. P. D. Henr. Episcopo Lond. Ã Sac. Dom. ANIMADVERSIONS on a Book Entitled The Interest of ENGLAND in the matter of RELIGION THE Author having told us Page 16. 26. 2. Edit that among the various disagreeing Parties within this Kingdom two main ones appear above the rest viz. the Episcopal and Presbyterian and that the disunion between these Parties must be removed either by the abolition of one Party or by the coalition of both into one or by a toleration indulg'd to the weaker side he proceeds p. 17. 27. without staying to inform us how disunion of Parties may be said to be remov'd either by the abolition or toleration of one Party to that which he presumes the great case of the time and therefore proposes it as the subject of his discourse viz. in which of these three ways Abolition Coalition or Toleration the true Interest of the King and Kingdom lies And the first thing that he enquires into is Whether in Justice or reason of State the Presbyterian Party should be rejected and depressed or protected and encouraged Which Party he distinguishes from Prelatists by these Characters which p. 20. 30. he calls their main and rooted Principles 1. They admire and magnify the holy Scriptures and take them for the absolute perfect Rule of Faith and life without the supplement of Ecclesiastical Tradition yet they deny not due respect and reverence to venerable Antiquity 2. They assert the study and knowledge of the Scriptures to be the duty and priviledge of all Christians yet they acknowledge the necessity of a standing Gospel-ministery and receive the directive Authority of the Church not with implicit Faith but the Judgment of Discretion 3. They hold the teaching of the Spirit necessary to the saving knowledge of Christ yet they hold not that the spirit brings new Revelations 4. They exalt divine ordinances but debase humane inventions in Gods worship particularly Ceremonies properly religious and of instituted mystical signification yet they allow the natural expressions of reverence and devotion as kneeling and lifting up of the hands and eyes in prayer as also those meer circumstances of decency and order the omission whereof would make the service of God either undecent or less decent 5. They rejoyce in Christ Jesus having no confidence in a legal righteousness but desire to be found in him who is made unto us righteousness by gracious imputation yet withal they affirm constantly that good works of piety towards God and of justice and charity towards men are necessary to salvation 6. Their Doctrine bears full conformity with that of the Reformed Churches held forth in their publick confessions and particularly with that of the Church of England in the 39 Articles only one or two passages peradventure excepted so far as they may import the asserting of Prelacy and humane mystical Ceremonies 7. They insist much on the necessity of Regeneration and therein lay the ground-work for the practice of Godliness 8. They press upon themselves and others the severe exercise not of a Popish outside formal but a spiritual and real mortification and self denial according to the power of Christianity 9. They are strict observers of the Lords
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
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
things legally established their reproaching those that would have upheld them as Malignants Incendiaries and Evil Instruments their choosing to take up Swords into their hands rather than the Cross their being so far from submitting to the King as supreme and the Governours sent by him that they resisted and maintained a long War against both Let him I say evince that such ways as these are the life and power of that pure spiritual and heavenly Doctrine taught in Scripture and owned by all true English Protestants Nor let him be angry that I handle him in this manner and reply thus particularly to his ambiguous generalities since the question now being Whether Presbyterians are the best English Protestants and whether on that account they ought in justice or reason of State to be encouraged It concerned him if he meant to discourse pertinently and clearly to manifest that they practically own those pure spiritual and heavenly Aphorisms in particular which so much conduce to the peace of the State and the preservation of the Order and Government by Law established and that they heartily acknowledge and embrace all that English Protestant Doctrine which is subservient to that end for otherwise the encouraging yea tolerating of them will probably prove pernicious to the State To affirm that the Presbyterian Interest is one chief strength of the true Reformed Protestant Religion p. 35. 45. is much easier than to prove it Let those well known Principles says he which strike to the heart of Popery be brought forth for evidence viz. 1. The perfection of holy Scripture in opposition to unwritten Tradition 2. The Authority of Canonical Books in opposition to the encroachments of the Apocrypha 3. The distinct Knowledge of the Doctrine of Salvation according to every mans capacity in opposition to implicit Faith 4. The reasonable serving of God according to the Word in opposition to blind devotion 5. Spiritual Gospel-worship in opposition to a pompous train of Ceremonies 6. The efficacious edifying use of Religious exercises in opposition to the Popish Opus operatum or work done 7. The power of Godliness in opposition to splendid formality A. 1. I deny this Argument The Presbyterians acknowledge the Truth of these Principles therefore that Party is one chief strength of the true reformed Protestant Religion for either 1. they may own other Principles also which contradict these and consequently weaken that Religion or 2. they may own together with these such principles as are inconsistent with other parts of the Protestant Faith grounded on and actuated by those Scriptures before mentioned and with the English Protestant Doctrine by Law establisht conform to them 2. Perhaps those seven Principles as those many Presbyterians understand them who are said to account our Ceremonies unlawful are no part of the English Protestant Doctrine but supposing they are rightly understood with due limitations and explications they are not all the parts of the Protestant Doctrine nor the chief parts of it as it refers to Government and Obedience which yet should have been most of all considered in the discussion of this Question 3. Independents Anabaptists yea Socinians do as heartily embrace all those Principles as Presbyterians therefore he may as rationally conclude that those also are chief supporters of the true reformed Protestant Religion and consequently to be protected and encouraged in this Kingdom 4. Presbytery may be extinguisht and yet these seven Principles understood in sano sensu may be asserted by Prelatists and consequently the State of England may continue Protestant without Presbyterian aids That Prelatical men assert them as well as Presbyterians this Author denies not only he seems willing p. 36. 46. to have it believed that the Presbyterian Party is more rooted and grounded in those principles which for my part I am ready to believe when I see it proved But 1. This implies that Prelatists also are rooted and grounded in those Principles Whence it follows that England may keep her self pure from Romish abominations though Prelatists only be protected and encouraged by her 2. Till I see the contrary proved I believe that Prelatists are more deeply rooted and grounded than Presbyterians in those and other Protestant Principles so far as they are by Law establisht among us in which sence they sufficiently strike at the heart of Popery even by this Authors own confession p. 34. 44. where he assures us if we may rely on his bare word that Let but the Protestant Doctrine as 't is by Law establisht in the Church of England be upheld and preached and 't will raise up a genuine off-spring of sound Protestants and therefore England may continue Protestant though Prelatists only are encouraged and Presbyterians rooted out which therefore may be done in Justice and Reason of State notwithstanding this Argument to the contrary As for his story p. 37. 47. I observe 1. that the English Roman Catholicks are called a Faction in Religion which is strange language from the pen of a Venetian Agent 2. That the Agent look'd not upon Puritans as Protestants which as this Author tells us p. 38. the Presbyterians complain of as a palpable injury and give evident proof that they of right have as much Interest in that venerable Name as English Prelatists Now really I am much of his mind in this particular if by Protestants he mean such as approve of Subjects protesting against the will the pleasure of their Soveraign and such as deny obedience to the Edicts and commands of Kings and Emperors or lawful Superiors and if Romanizing spirits call this Puritanism perhaps he well observes p. 39. 49. that the more primitive times of protestantism were more leaning to it I add than they should have been and I hope puritans have a greater portion of those venerable qualities than prelatists But if he mean by protestants such as practically own the truth of the English protestant Doctrine by Law establisht in the Church of England in which sence I suppose the Venetian Agent implicitly denied puritans to be protestants I acknowledge the name of protestant in that notion venerable since in that notion 't is a part of Christianity and shall be very glad if this Author can produce any evident proofs that the presbyterians have any right to and interest in that name which till he do he must pardon me if I suspend my assent since himself has given another character of them p. 22. and 29. 32. and 39. and if he had not their practises especially of late years too evidently prove them to be creatures hugely differing from true English protestants forasmuch as the Discipline of the Church of England excludes such Animals from its Communion Watson in his second Quodlibet and first Article proposes this Question Whether the Jesuits or Puritans be more dangerous pernicious and noisom to the Commonwealth of England Scotland or any other Realm where both or either of them live together or apart He answers thus The Jesuits
without all question are more dangerous not that their Doctrine is as yet so absurd as the Puritans in matters pertaining to Manners Government and Order of Life nor that their Intent is manifested as yet to be more malicious against both Church Commonwealth Prince and Peer than the Puritans are but because the means and their manner of proceeding is more covert more seeming substantial more formal and orderly in it self and therefore are the more dangerous because of the two they are more like to prevail by managing of whatsoever they take in hand and the rather for that their grounds are more firm their perswasions more plausible their performance more certain as having many singular fine wits among them whereas the Puritans have none but Grossum Caputs so that if matters come to hearing and handling between Jesuits and Puritans the latter are sure to be ridden like Fools and come to wrack In the second Article the same Author proposes this Question Whether the Jesuits Doctrine abstracted from matters of Faith and Religion come nearer in matters of life and manners to the Protestants or to the Puritans His Answer whereunto is That Jesuits are in this respect all wholly Puritans and therefore says he do some for distinctions-sake call the one Puritan-Papists and the other Puritan-Protestants Then he lays down a parallel between the Jesuits and the puritans in twenty five particulars Some whereof are That they agree in calling themselves the Saintlybrotherhood in scoffing scolding and ignominious disgracing speeches Puritans against the Bishops and English Clergie Jesuits against the Bishops and Prelates of Rome in refusing to have any Superiors in acknowledging no obedience due I suppose he means to any Ecclesiastical dignity though dissemblingly they will yield it The Puritans labour to pull all Bishops down and to have none but Superintendents in England and have already made havock of all such in Scotland and the Jesuits will let no Bishops be in either Realm if they can keep them from the superiority over them The Jesuits check and controul both Pope and Prince as at least their equals and the Puritans controul both Princes and Prelates as if they were their superiors c. At last he concludes that the Jesuits and Puritans do come nearest together in platforms though both opposite one to another in intention as far as may be The use that may be made of these passages is this since the Puritans of former times were if these pictures of them be rightly drawn of such an ugly complexion 't is no great wonder 1. That the hatred of Prelatical Protestants against Puritans was as that Venetian Agent observes greater than against Catholicks those Catholicks I presume he means who were of the Widdringtonian perswasion in reference to the obedience due from subjects to Kings and Princes for the Widdringtonian Catholicks were more opposite to those Jesuitical principles and practices which are so prejudicial to the Authority of Kings and Princes than such Puritans were Nor is' t a wonder 2. That the hatred of such Catholicks was greater against Puritans than against Prelatical Protestants for such Protestants differed from such Catholicks not so much about matters of Government and obedience as matters of Faith but such Puritans were opposite to them in both in a very high degree Nor 3. was it wonderful that the hatred of Puritans was greater against such Catholicks than such Protestants Because such Catholicks are more opposite to such Puritans than Prelatical Protestants are for these Protestants differ not so much from those Puritans about matters of Faith as of Order Discipline and Government but those Catholicks differ from them in both Nor is it strange 4. That both such Catholicks and such Protestants did easily combine together for the ruine and rooting out of Puritans for those Puritans entertained such principles as were inconsistent with that obedience which both such Catholicks and such Protestants Widdringtonian Catholicks and prelatical Protestants acknowledged to be due from subjects to their Soveraign upon which score also both those parties were eagerly bent against Jesuits And now much good may these notable observations out of the Venetian Agent 's story do this Author who p. 39. 49. thus argues Papists impose the name of Puritans on such as retain the old Protestant spirit of antipathy to Rome therefore in the Puritan party lies the heart and strength of averseness and enmity to the Heresies and Idolatries of the Roman Church Which is so far from being what he is pleased to term it a good Argument that 't is a mere sophism unless he can prove that Papists therefore call some men Puritans viz. merely because of their averseness to the Heresies and Idolatries of the Roman Church but that they do not call any so on that ground is evident from this that they do not call all by that Name who are resolute enemies to the Heresies and Idolatries of the Roman Church The Venetian Agent by this mans own confession p. 38. 48. called that Faction in the Church of England Puritans because being seasoned and initiated with the Doctrine of Calvin they judged the English Reformation imperfect and so refused submission to that Form of Policy endeavouring to introduce a purer and more perfect Form of their own This is Puritanism in opposition to that old Protestant spirit which animated our 39. Articles and the Canons Ecclesiastical ratified by Q. Elizabeth and K. James Besides suppose there were any Truth in this assertion that the heart and strength of averseness and enmity to the Heresies and Idolatries of the Roman Church lies in the Puritan party yet unless they are enemies also to those seditious and rebellious principles maintained by some Papists they are not true English Protestants and consequently they deserve not to be protected and encouraged by England's King If mere averseness from Popish Idolatries and Innovations were a good Argument of a good Protestant 't would prove Socinians the best in the world Those Bishops said he in the Church of England who were heartily averse from Popish Innovations were more benign and favourable to Puritans Which signifies little unless he could prove it true of all such Bishops but it may be he understands by Popish Innovations either the old Ceremonies enjoyned by Law or some new Ceremony permitted and allowed perhaps recommended by Law and it had been strange if such kind of Bishops as were heartily averse from such Ceremonies because they fancied them Popish Innovations should not favour Puritans And again If some Bishops in the Church of England were more benign and favourable to Puritans 't is no great wonder since the same Bishops were it seems counted Puritan by the adverse party Indeed both King and Bishops were more benign and favourable to many of them than they deserved which gave them leisure and opportunity to grow numerous to increase and strengthen their party till at last they were too strong both for King and Bishops for the loyal
to it so it takes nothing away from it If there be any clashing of Jurisdictions or defect in this kind they lay the fault at the Magistrates door accounting it a great sin or wickedness for the Magistrate to hinder the exercise or execution of Ecclesiastical Discipline But we say they do give Christian Magistrates a Political power to convocate Synods to preside in Synods to ratify the Acts of Synods to reform the Church we make him the keeper of both Tables Take nothing says the discerning Bishop and hold it fust Here are good words but they signify nothing for they teach that this power of the Christian Magistrate is not privative and destructive to the power of the Church but cumulative and only auxiliary or assisting Which very Doctrine is taught by the highest of the Presbyterian way here in England in their Jus Divinum Regiminis Ecclesiastici where their concessions just now mentioned by this Author are to be found but p. 77. with this restriction All the former power say they that is granted or may be granted circa sacra to the Magistrate is only cumulative not privative he may help her in Reformation not hinder her in reforming her self convening Synods her self as in Act. 15. otherwise her condition were better without than with a Magistrate The Christian Magistrate much less ought to prejudice her herein otherwise her state were worse under the Christian than under the Pagan Magistrate Thus the Presbyterian Authors or Author of that Book Besides the power as the Bishop goes on which they abusively call authoritative but is indeed ministerial of executing their Decrees and contributing to their settlement they ascribe to the Magistrate concerning the Acts of Synods that which every private man hath a judgment of discretion but they retain to themselves the judgment of Jurisdiction and if he judge not as they would have him but suspend out of conscience the influence of his Political power where they would have him exercise it they will either teach him another part of Popery that is an implicit Faith or he may perchance feel the weight of their Church-censures and find quickly what manner of men they be as our late gracious King Charles and before him his Father his Grandmother and his great-Grandmother did all to their cost See more p. 11 12. Mr. Parker in his discourse concerning Puritans printed 1641 though he talk sometimes extravagantly enough in their favour yet now and then he has his Lucida intervalla wherein he speaks more agreeably to Truth and Reason Having mentioned some Tenents concerning Spiritual and Temporal Jurisdiction maintained by that great Arch-Prelate Mr. Calvin p. 28. according to the Popish Grounds p. 29. he tells us that that method of Mr. Calvin ' s is the way to crect Regnum in Regno and to maintain such concurrent Jurisdictions as cannot possibly stand together p. 31. for all being subject to sin and offence as well the Spiritual as Temporal either the one or other must go unquestioned and this may produce division or else both and that will cause most certain confâ—â—sion Both sides here seem says he sâ—rangely puzzled of which assertion he subjoyns not so much as a seeming reason as to the Episcopal side but proceeds thus The rigidest of the Episcopal Faction allow Princes a coercive power over Priests and Prelates where they perform not what their duty is in their Functions or Jurisdictions and this power requires an higher power of summoning arraigning and legally trying them and yet the moderatest of the Presbyterian Faction would have Princes questionable tryable and punishable by the Spiritualty Which sufficiently implyes that he thought not any Episcopal men guilty of that crime From which premisses I conclude that notwithstanding any thing produc'd here by this Author to the contrary this first charge against Presbyterians is a true accusation not a calumny He proceeds to a second and tells us p. 43. 53. There goes a voice that Presbyterians are Antimonarchical as if 't were vox praeterea nihil But are their Principles inconsistent with Monarchy or any impeachment to the same These are contained in the character above written But what if that Character of them be traiterously partial and in reference to the Question here treated of ridiculously impertinent and abominably deceitful whereof if this Author or any of his Brethren desire farther proof I may chance to satisfy their desires before I conclude these Animadversions In the mean time let 's listen to his fine Apologies Peradventure says he p. 44. 54. the exact Presbytery that is the parity of degree and Authority in all Ministers is that against which this charge is directed Judge then whether that forementioned character where that which is exact Presbytery is altogether concealed be an exact description of Presbytery Although this parity is not insisted on Was it not insisted on at the Isle of Wight Treaty or urged to the breach of peace He did but think p. 20. that most Presbyterians here in England allowed in order to peace Episcopum Praesidem but here he 's more peremptory and withal it seems so scandalously ignorant as to believe that Tumults Riots Covenanting and fighting in the behalf of Scotch-Presbytery is no breach of peace Neither is it essential to Presbytery whence I gather that exact Presbytery is not essential to Presbytery but was it not essential to the Presbytery contended for at the Isle of Wight was it not essential to that Form of Government which they had before Covenanted to introduce Yet what reason can be rendred why this may not comport with Kingly Government A. Even the self-same reason which some of his own party have as I take it made use of to prove that Episcopacy cannot comport with Kingly Government viz. that it pretends as some men discourse of it to be Jure Divino which since presbyterian parity also pretends to 't is upon that score inconsistent with Monarchical Government as much as Episcopacy the argument is as good against both Forms as against either But 2. Since this Author is guilty either of such gross ignorance or such Treasonable dishonesty as to make us believe either that there is or that he knows not any ground of this Accusation but what is fetcht from the presbyterian parity I shall for his and other such mens better information take the pains to transcribe part of the Answer to a Letter written at Oxford and superscribed to Dr. Samuel Turner concerning the Church and the Revenues thereof Examine says the Answerer p. 15. the Presbyterian principles and you will clearly find Kings and they cannot stand together for either you consider that new Government in the Scottish sence which allows no appeal to any other power and then it 's plain that where men admit this they admit of a Supremacy which doth not reside in the King and by consequence of two several supremacies within the bounds of the self-same Kingdom which can
Scripta Synodalia Remonstrantium and then tells us how he likes those methods of Cure or if he thinks these too partial Relators let him peruse the Acta Synodalia contra-Remonstrantium with an attentive and impartial spirit and if that Book does not sufficiently prejudice him against those Physicians 't will not have so good an influence upon him as to my knowledge it has had upon one who was no friend to Arminian Tenents Though some moderate men were against the Remonstrants in all five Articles in substance yet if they differed but in manner of speaking from the rigid Synodists who were the major part they would not hold him sound Does he call this Healing There was a plot laid ex composito by the fierce Party for the disgracing of the Breme Divines who were more temperate and the Brittish Divines drew the indignation of the Provincials upon themselves by sweetly interposing to allay their contentions Does he call this Healing When the Remonstrants seemed to yield the forrein Divines could not be heard for the continuing them in the Synod their voices indeed were ask'd hoping they would have been answerable to the Provincials design but finding it was otherwise without so much as laying their heads together for consultation they publisht a Decree of dismission which was written before they came into the Synod The trick was a little too palpable says Mr. Balcanqual Does he call this Healing The Canons were drawn up in private and as 't were dictated by the President just as those of the Council of Trent are said to have been by the Pope which occasioned that reflection that the Holy Ghost to whose aids the Tridentine Synodists pretended so much in their Decrees was sent from Rome to Trent in a Portmantue Does he call this Healing And says Mr. Balcanqual they would have their Canons so full charged with Catechetical Speculations as they will be ready to burst and methinks 't is hard that every man should be deposed from his Ministry who will not hold every particular Canon never did any Church of old nor any Reformed Church propose so many Articles to be held sub poena excommunicationis Does he call this Healing If the present Convocation at Westminster should apply such remedies to the wounds and breaches made by Presbyterians in Church-affairs I doubt he would not call it an healing Synod But since he seems to approve and take pleasure in the exercise of such severities as degradation sequestration excommunication c. towards these that could not in conscience subscribe to the dictates of that Synod I wish him and his Party so much happiness as to be treated with the like severity by our Governours Civil and Ecclesiastical in case they will not subscribe to the Articles and Canons of the Church of England that so after many Conflicts those wide breaches which these State-Arminians have made among us may be healed and which in all probability had never proceeded to that degree of malignity if such gangren'd members had been cut off according to Canon depriv'd of the profits of their Benefices and the privilege of Church-Communion I wish also that our English Bishops may make them others feel the smart of that method of Discipline which it seems is very effectual to prevent the broaching of error viz. censuring every aberration in Doctrine and practice imposing silence upon Ministers as to doubtful and disputed opinions till a Synod shall determine which censures and impositions if impugned and disobeyed I presume are back'd with the Excommunication of such refractory persons These courses are esteemed good and laudable in Dutchland and Scotland and may be called Healing when made use of by Presbyterians but if our Bishops and their presbyters should deal thus with the disobedient presbyterians here in England Excommunication would be called persecution and the imposing of Canonical subscription a yoke of bondage an unneasonable thing and what not Witness this Authors language and discourse in this very Book where forgetting what 't was he had called Healing in this p. he affirms p. 94 95. 104 105. that Canonical subscription lately imposed is a yoke of Bondage which he supposes to be removed by the Kings Declaration and therefore though his Brethren in their Discourse of Liturgies p. 60. ingenuously confess that that Declaration cannot dissolve the obligation of a Law would not have that yoke laid on mens necks any more since 't is in his opinion both unnecessary unprofitable and unreasonable which last he proves against Prelatists by as weak an Argument as White as 't is suspected brings in the latter end of Rushworth's first Dialogue to prove against protestants in general that 't is unreasonable for them to hold any point certainly true and consequently to require any subscription to Articles viz. because they profess themselves fallible as if they who confess they might have been deceived may not yet be confident upon good grounds that they are not actually deceived and upon that account require subscription to them The other two he proves also by such Arguments as will render all Synods Presbyterian as well as Episcopal useless things and which will prove the Dutch French or Scotch imposition of Articles and Canons as unnecessary unprofitable and unreasonable as the English and yet Bishop Bancroft assures us in his Survey p. 311. that if the best and the learnedst man in Christendom were in Geneva and should oppose himself to any thing that the Church there holdeth if he escaped with his life he might thank God but he should be sure not to continue a Minister there No man shall ever perswade me says the Bishop but that the word of God doth give as free liberty to the Church of England for the repressing of such Schismaticks as either to Geneva or any Church whatsoever Thus he And if Prelatists had been as diligent and severe in enquiring out and punishing dissenters from the publickly receiv'd Doctrine and oppugners of the Laws of our Church a greater unity might have been procured and our sad divisions and breaches in all likelihood prevented I mean on supposition that the Civil Magistrates had in their several places respectively firmly adhered to the Ecclesiastical and prosecuted their Canonical Censures if contemn'd with the addition of Civil penalties upon the refractory and contumacious without which 't is not probable that the Dort Assembly would have proved an Healing Synod nor the Scotch-Discipline a sufficient preservative against Sects and Schisms which I am apt enough to believe severity will suppress though exercised by Presbyteries if the Civil Governours act their part in abetting and promoting the just severity of Ecclesiasticks Whence therefore says he p. 60. should this charge of Presbyteries begetting Sects and Schisms arise Peradventure some Presbyterians have turned Sectaries Surely it would be taken for a weak arguing to say that Prelacy is the way to Popery because some Prelatists have turned Papists A. I acknowledge that arguing weak
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