Religion 24 The Sufferings of the Presbyterians no ways promoted by the Episcopal Clergy 25 The Ministers of State â—…nder K. Charles's Government sufficiently Vindicated from our Author's aspersions of Câ—…uelty 26 A short Narratiâ—… of the Proceedings of the Council against sonâ—… Ministers turned out in 1662. 27 Chap. II. THE Presbyterians have justified the Murder of the Archbishop of Sâ—… Andrews in the face â—…f Authority upon several occasions Pag. 29 Mitchel's Execution justified 30 The making the Inclinations of the People the Standart of the Church-Government is of very fatal consequence to the iâ—…terest of Religion Ibid. Tâ—… Presbyterians having made more Insurrections in the Kingdom in beâ—…alf of their Church-Government than tâ—…e Eiscopal Church have thought fiâ—… to do is no argument that Presbytery is more popular in Scotland than Episcopacy 32 This last Convention having abolished Episcopacy and established Presbytery is no good argument that the Presbyterians â—…ave the majority of the Nation on their side 33 The Methods used by the Episcopal â—…lergy for reclaiming the Dissâ—…nters shâ—…wn to be very effectual since at the time of K. James's Indulgence there were fâ—…w or no Presbyterians but what joyned in Communion with the Episcopal Church 3â—… The Prâ—…terian Practice in vilifying our Saviour's Prayer altogether in excusable Pag. 35 The malicious Characters this Author gives of the English and Scots Gentry as well as Glergy 36 The â—…etling or abrogating matters of Religion in complianâ—…e with the humours of the Populace stands directly in opposition to the propagating of the Christian Religion 37 The disingenâ—…ity of this Author and his Party in calling the English Common-Prayer-Book Popery 39 The lawfulness of observing Anniversary Days of Humanâ—… Institution asserted Ibid. The Murder of K. Charles â—…he First justly chargeable upon the Presbyterians in both Kingdoms and not upon the Nation in general 42 The behâ—…viour of the Scots Presbyterians ' towards K. Charles the Second upon his advancement to the Throne 46 That the English Convocation acted upon far better Grounds in refusing an Union with the 〈◊〉 than the Scots Assembly in rejecting the Addresses of those few Episcopal Clergy who addressed them proved by several Reasons 47 It is from the Civil Magistrate the Church derives all her Temporal Priviledges bâ—…t â—…e is in no wâ—…ys the Fountain of Spiritual Power 50 〈◊〉 account of the King's Supremacy in Scotland as it is there Established by tâ—… Laws of the Kingdom 52 The Church has the sole Power in Matters purely Spiritual but the Clergy are equally subject to the Civil Authority and liable to the same Punishments with the Laity 53 The Papists and Presbyterians extend the Church's Authority beyond its true Bounds in claiming an Exemption to the Clergy from Secular Punishmeâ—…ts till they be first condemned by the Church 54 The Church of England guilty of no breach of Promise in refâ—…sing an Union with the Dissenters upon the Terms proposed 56 The Presbyteriaâ—… Miâ—…isters â—…ave often assumed to thâ—…selves a Power of making Peace and War Ibid. The Presbyterians not without some ground stigmatized with the Reproachful Term of New Gospellers 57 Chap. III IT is not strange to see Persons after they have murdered robbed or any way injured their Adversaries to endeavour likewise to blacken them iâ—… their â—…me and Reputation the better to palliate their own wicked Actions against them Pag. 58 The Innocency of our Clergy sufficiently Vindicated from this 〈◊〉 Aspersions since in this present Persecution against them by the Presbyterians they cannot instance in four of their Number against whom they could find thâ—… lâ—…ast prâ—…tence to deprive them for Immoralities Pag. 59 Many of our Clâ—…rgy sufficiently Vindicated from this Libeller's accusations by the Author of an Appendix to a late Treatise Entituled An Apology for the Clergy of Scotland 60 Dr. Canaries fully Vindicated from the Calumnies brought against him by this Accuser and the Accuser's malice and disingenuity fully detected Ib. An account of Dean Hamilton's Process and his being absolved tâ—…from by the Privy-Council and the Criminal-Court 62 Our Author 's great mistake concerning Mr. Boyd 63 A full Relation of the Process concerning Mr. Hugh Blair aâ—…d of the indirect ways and means usâ—…d by the Presbyterian Party to stain his Reputation Ibid. The Story of Mr. â—…hisholm truly râ—…lated and he cleâ—…red from this Calumny 68 This Affair of Mr. Chisholm's a singular Instaâ—…e of the Villanous Arts and Practices of the Presbyâ—…erians to bring Contempt on the Episcopal Clergy 71 Mr. Waugh a Presbyterian Minister vindicated from the aspersions of this Liâ—…eller Ibid. Another Mistâ—…ke of our Author's concerning Mr. Gregory's being Minister at Torboulton 72 The notorious Falshood of the Râ—…lation about Mr. Pearson Ibid. A Vindication of Mr. Lawson Minister at Yrongray 72 A Testimony of Archbishop Cairncross in favour of Mr. Lawson 75 Another Testimony in his favour by the Presbytery of Dumâ—…reis 76 Archbishop Paterson his Letter Vindicating himself from the Aspâ—…rsions of this Libeller 〈◊〉 77 78 A Vindication of Archbishop Caiâ—…oss 83 Declaration of Mr. Richard Scot and Mr. Henry Knox. 85 Tâ—… Conclusion 87 SOME REMARKS Upon the ANSVVER TO THE Scots Presbyterian Eloquence In Vindication of the Clergy of Scotland from the Calumnies thrown upon them by the Author of that Pamphlet WHEN I â—…irst Read the Answer to the Scots Presbyterian Eloquence I conâ—…ess I was perfectly amazed to think that any sort of Men could be so Wicked as to shake off all ties of Humanity and Religion and Write in this Scurrilous and most unchristian manner This is such a mâ—…thod of Answering Books as I believe was never yet heard of The very Heathens and Infidels would blush at such Practices and what an Age must this needs be in which our Lot is cast that Christians who profess to own that Pure and Holy Religion should openly and avowedly Act such thing as the most Barbarous Nations would bâ—… ashamed to commit To Raâ—…e â—…ogether a parcel ofWicked and Prophane Stories and to charge them upon Men most of whom are known to be of an untainted Fame and Reputatlon and this without so much as one Witness to avouch for the Credit of what he says this is such a piece of Impudence and Villany as is not easily to be parallel'd Does our Author think that his bare Authority in aslerting these Lies and Aspersions without any other proof is sufficient to blemish the Reputation of any Man of Worth and Credit Or can he possibly imagine that any Men of Sense and Reason are so easily imposed upon as to believe these Calumnies to be true unless he had been more particular in the circumstances of time and place when most of these matters of Fact are said to be done and had produced the Testimony of some Famous and unexceptionable Witnesses to evince the Truth of what he says In the very beginning of his Pamphlet he declares himself an inveterate Enemy to the Church of England and
Assembly could have no such Pretence against those few Episcopal Clergy that â—…esired to be United to them in a share of the Government They were willing I suppose to own the same common Principles of Unity with the Presbyterians in reference to the Discipline of the Church that is to be governed by the major part of all their Assemblies and to submit always to what is carried by a Plurality of Voices in their Meetings though sometimes they themselves when they see it for their Interest destroy this Principle of Unity so fundamentally neceâ—…ary to all Democratical Societies and allow the lesser Number to preponderate the greater as in the Case which happened in the Synod of St. Andrews an 1591 about settling a Minister at Leuchars And this methinks is enough to shew that the Church of England had far more reasonable Grounds to oppose the Comprehension with the Dissenters than the Scots Presbyterians had to reject the desire of the Episcopal Addressers But this Author will needs have the Disadvantage appear wholly on the Church of England's â—…ide and therefore we must consider a little the Reasons he brings for his Assertion His first Reason is Because the King is really the Fountain of all their Church Power as â—…aving the making of the Bishops and does still remain Head of thâ—…ir Church whereas he hath actually renounced Name and Thing in Scotland where the whole Ecolesiastical Jurisdiction is by Law settled in the Church The King is indeed owned by the Church of England to be in his own Dominions Supream over all Persons and in all Causes Civil and Ecclesiastical but that he is the Fountain of all their Church Power is what I believe the most Erastian Principled among them never dreamed Their 37th Article asserts the contrary in as plain words as can be desired where it is said ' ' That they give not to their Princes the Ministring either of God's Word or of the Sacraments but that only Prerogative which they see to have been always given to all godly Princes in holy Scriptures by God himself that is That they should rule all Estates and Degrees committed to their Charge by God whether they be Ecclesiastical or Temporal and restrain with the Civil Sword the stubborn and evil Doers From whence 't is plain that the Church of England in her Articles allows the Civil Magistrate no Power or Jurisdiction in Matters purely Spiritual he cannot Administer the Sacraments nor Consecrate either Bishops or Priests neither can he inflict any Spiritual Censures upon obstinate Offenders The Civil Power may for strengthening the Hands of the Church and making her Discipline the more dreaded and regarded inforce her Spiritual Censures with Secular Punishments but can lay no claim to the Power of the Keys as his own Right It is from him the Church derives that Power of having Civil Penalties inflicted on such as contemn and despise thâ—… Ecclesiastical Censures as in the case of Excommunication which renders the Party excommunicated obnoxious to Temporal Imprisonment and incapacitates him from carrying on any Suit or Action in the Civil Courts The Church cannot by her own Authority use the Civil Sword to punish the stubborn and evil Doers and therefore in so far as the Civil Magistrate extends the Churches Jurisdiction to some Secular Matters and impowers her to inflict Civil Penalties for the better preserving of her Ecclesiastical Discipline the Clergy must own the King to be the Fountain from whence they derive this Power But as for their Spiritual Authority and Jurisdiction which only can be called properly the Church Power they derive it from a higher Original from God himself who is the true â—…ead of our Church and it cannot be conveyed to us by the Hands of any Lay-Person God has instituted a distinct Order of Men in our Church whom he has authorized to transmit this Spiritual Power down through all the Ages of Posterity that there might still be a constant Succession of Pastors and Governors in the Church to administer his Worâ—… and Sacraments to his People And it is from this Sacred Order of the Divine Appointment that our Clergy derive their Spiritual Power it is from their hands they receive Holy Orders and a Power of Ministring in Holy Things and none but they alone can Divest them of this Authority Our Author's Expression of the King 's having the making of the Bishops is somewhat ambiguous If he means that the King is allowed by the Church of England a Power to Consecrate and Separate the Bishops for their Sacred Function it is such a notorious Falshood as needs no Confutation the practice of the Church to the contrary being so visible But if his meaning is That the King has Power to Nominate any Clergy-man to a vacant Bishoprick it is no more than what they themselves allow to the Laity in their popular Elections And if the Laity in these Elections may be allowed to Nominate their own Pastor and Spiritual Guide I see no reason why the Church should be blamed for allowing the King to Nominate and Recommend to them a Person â—…itly Qualiâ—…ied for the Sacred Office of a Bishop especially since 't is to his Bounty they owe all the Temporal Priviledges and Honours which are annexed to the Episcopal Sees The same Power in the external ordering of Spiritual Matters with which the â—…ing is Invested by the Constitutions of this Church and Nation does likewise belong to him by the Laws of Scotland â—…e has the Power of Nominating the Bishops and 't is by his Authority the Clergy of that Kingdom are allowed to meddle in Secular Matters and to inâ—…lict any Civil Penalties upon such as dâ—…spise their Spiritual 〈◊〉 What this Author alledges about the Resâ—…inding of the whole Supremacy in Scâ—…tland by Act of Parliament since this Revolution is a gross mistake as may easily appear fâ—…om this short Narrative thereos By the 129th Act Parl. 8. â—… Jamâ—…s VI. the King 's Royal Prerogative of Supremacy over all Estates as well Spiritual as Temporal is acknowledged and ratiâ—…ied and it iâ—… dâ—…clared That none shall dâ—…cline the â—…ing's Power in 〈◊〉 Premisses under the pain of Treason Thereafter by the â—… Aâ—… 2. Parl. K Charlâ—…s II. there is an Expâ—…ication of this Act and Prerogative whereby it is declared That whatever Constitution the King sâ—…all make concerning the ordâ—…ing and disposing of the external Government of the Church shall be obeyed as Law This last Act was thought to give â—…he King too much Power since he might thereby have aboliâ—…hed the Government of the Church by his own immediate Authority and so there was some pretext for Rescinding this last Act and it is Rescindâ—…d by the first Act of the second Session of Parliament of â—… Wâ—…lliam but the â—…irst Act is not Rescinded and there was an 〈◊〉 Order to the Commissioner not to consent to any Act in prejâ—…dice theâ—…eof So that the King then by virtue
of the first Act continues to have a Supremacy over all Esâ—…ates Ecclesiastical as well Civil and over all Peâ—…sons and Causes thereto relating and thâ—… Clergy of Sâ—…otland arâ—… as much bound to own this Supremacy as those of 〈◊〉 â—…ere I cannot but observe how visibly the Disloyalty and 〈◊〉 of this Paâ—…ty to all Civil Government does appear Thâ—…y endeavour under pretence of lodging all Ecclesiastical 〈◊〉 in tâ—… Church to divest the King of that Power in the externâ—…l ordâ—…ing of Church Matters which does duly belong to him as being the supreme Governor within his oâ—…n Dominions and yet they aâ—…e so sar from settling the whole Ecclesiasâ—…ical Jurisdiction in tâ—…e hands of Spiritual Persons as they pretend that they have not so much as one Judicatory but what does consist of at least 〈◊〉 as many Laicks as those who pretend to be Ecclesiasticks They 〈◊〉 not allow the King so much Power as to Convocate the Clergy soâ—… the 〈◊〉 of Matters about Religion when he thinks fit or to â—…ommand them faithfully to discharge their Duties and Functions which he may lawfully do by virtue of his Civil Power over their Persons as his Subjects and yet they allow the Lay-Elders in their General Assemblies to share with them in the Authority of inâ—…licting Spiritual Censures which properly belongs to none but Spiritual Persons and their indulging the Laity this Power in spiritual matters is more than what they can well account â—…or according to the first Institution of thâ—… Ministry In their General Assemblies there is no Minister dâ—…prived of hiâ—… function no Sentence of â—…xcommunication passed no â—…eretick condemned nor any thing of moment transacted but what thâ—…ir Lay-Elders share in as much as their Teachers and yet is the King should 〈◊〉 any such Power in their Meetiâ—…gs they would be apt to â—…ly in his Face as an Oppressor and Persecutor of the Cause of God but methinks they might at least indulge him the 〈◊〉 of being one of their Ruling Elders That the Church has Power of calling her Assemblies and exercising â—…er Discipline in some extraordinary Cases even contrary to the Command of the Civil Magistrate is what we do not deny as this Author is pleasâ—…d to alledge The Apostles and Primitive Christians did in a direct opposition to the Roman Emperours and Jewish Sanhedrim frequently meet together to perform the Religious Exercises of Devotion and determine such Controversies as then happened to arise among their Bâ—…ethren and this they did without thinking that they encroached in the least upon the just Rights of the lawful Powers then in being And what was lawful for them to do is still lawful for the prâ—…sent Châ—…rch in the same Circumstances for the Magistrates being now Christian can Intitle him to no grâ—…ter Power in Church 〈◊〉 by Virtue of his Civil Authority than what did bâ—…ong to the Heathen Magistrates The Church may indeed upon prudent Moâ—…ives indulge the Christian Magiâ—…trate a greater Power of 〈◊〉 in Ecclesiastical matters than whâ—…t had been 〈◊〉 〈◊〉 or â—…afe to intrust the Heathen Emperours wiâ—…h but this Power which the Church Grants to the Magistrate does no ways belong to him by 〈◊〉 of â—…is Civil Authority it is only Indulged â—…im by the Church in prospect of his Temporal Protection and thereâ—…ore 〈◊〉 he instead of a Nursing Faâ—…her to her shall turn an oppressing 〈◊〉 or when the Church shall see it any way necessary sor the well being and safety of Religion she may recal it again at her pleasure But as we allow the Church to have the sole Power and Authority in matters purely Spiritual so we deny that any such 〈◊〉 Jurisdiction belongs to her as to exâ—…mpt the Bodies of the Clâ—…gy from Subjection to the Civil Powers They owe their Sovereign the same Duty and Obedience with the rest of his Subjects are as much under the Jurisdiction of his Civil Courts as liable to the Temporal punishments which he inflicts as the persons of the Laiâ—…y sor otherwise the Civil Magistrate could have no security for hiâ—… Government We do not allow the Clergy to be Judges of every thing done by themselves in the first instance which is the height of the Popish Usurpation and Supremacy and makes Church-men no Subjects And herein it is that we differ from the Presbyterians in asserting the Jurisdiction of the Church they together with the Papists carry it to such a height as to claim an exemption for the Clergy of their not being answerable to the Civil Courts of the Nation but only cognizable by themselves they deny the secular Magistrate any Power to punish the persons of the Clergy for Rebellion and Treason preached openly from their Pulpits or any other Crime till they once be Convicted of the Crime and Condemned therefore by a sentence of an Ecclesiastick Judicatory That this is or at least was always wont to be the constant Principle of the Presbyterian Party is so Notorious that I admire this Author should ever attempt to conceal it Was it not their proceeding to practice upon these principles which gave the first Rise to that Act of Parliament in K. James VI's Reign ratifying the King's Supremacy For one Mr. And. Melvil a Presbyterian Minister having declaimed â—…requently against the King for which being called before the Council he boldly declined the King and Council as Judges in prima instantia of what is Preach'd in the Pulpit even tho' it were High Treason and so he fled into England Whereupon the Nation Assembled in Parliament in the year 1584 in a just Resentment of thâ—…se Seditious Doctrines and Practices did pass the abovementioned Act of Supremacy and it was by Vertue of that very Act that Mr Ja. Guthrie a Presbyterian Minister was anno 1661 hanged for declining the King's Authority The Presbyterian Ministers declaimed against and reproached this Act of Parliament and in opposition thereto one of their Number Mr. Dav. Black having Railed against K. James and Queen Elizabeth from the Pulpit as Enemies to God being called before the King's Council he not â—…nly declined the King's Power of judging him until he was first Condemned by his Brethren but United most of the Ministers of Sâ—…tland most tumultuously in his Defence and some of them who were then residing at Edinburgh stirred up the multitude to such a Rage and Fury upon this occasion that they presently leapâ—… to Arms and came to the Street in great Numbers crying The Sword of the Lord and of Gideon it shall either be theirs or ours And taking their March streight to the Session-House where the King and his Counsellors were then met would in all probability have forced the Doors which upon the Noise of the Tumult were shut and done no small mischief were it not that by the Providence of God a Loyal party drawn together by the Deacon Conveener of the Trades kept them back for a while till their Fury cooled a little and in
Liturgy contains no Prayers either to Saint or Angel and that all our Prayers â—…re directed to the true and sole Object of Divine Worship the 〈◊〉 and Etâ—…rnal God We have no Prayers of Intercession or Mediation but which arâ—… addressed to the Lamb of God who sits at the right hand of the Father to â—…ake Intercession for us all our Forms of Prayer are composed of such emphatical and comprehensive Sentences are framed with such a tendency to raise and elâ—…vate the Dâ—…votions of the People that it is beyond the Art of Man to bettâ—…r them But this has been the constant practice of the Presbyterian Party to represent every thing as Popery that is not in all Points agreeable to their Enthusiastical Dreams they endeavour to infuse into the Minds of the People dismal and frightning Notions of Popery and then the better to expose their Adversaries that diâ—…er â—…rom them to the rage and fury of the Rabble they brand them with the odious Name of Papists which is such a piece of Malice and Diâ—…ngenuity as I believe is peculiar to the Party In the same Page we have a Vindication of the Presbyterians for not observing the Anniversary of King Châ—…rles I. his Murder And the reason of their so doing our Author says proceeds from a Principle that no Humanâ—… Power can oblige them to violate the Fourth Commandment which says positively Six days shalt thâ—… work This is indeed a new Comment upon the Fourth Commandment and such as few of our Expositors have been so happy as to light upon GOD out of his Etâ—…rnal Wisdom thought â—…it indeed to separate a seventh part of our Time for his own Worship and Service and to establish the Sabbatical â—…estivity in Commâ—…oration of that Great and Omnipotent Work of the Creation when he rested from framing the Glorious Fabrick of this Universe and out of his great Bounty towards the Work of his own Hands he allowed us the other Six days of the Week for carrying on our Worldly and Temporal Concerns But was it ever beâ—…ore dreamed that this Indulgence of Time for our private Labours was such a strict and positive Precept requiring us to spend these Six days so entirely in working as if we were not at liberty to set apart any portion thereof to worship God either for publick or private Mercies upon any occasion vouchsafed unto us We ought not indeed to spend this Time in idleness and vanity and when we arâ—… not taken up about the Service of God we ought to be diligent in following our private Labours and Callings But if we employ any portion of this Time either in publick or private Exercisâ—…s of Devotion in glorifying God for some Personal or Nationâ—…l Blessings conferred upon us or in deprecating his Wrath for our crying Sins and Abominations this is so far from being a breach of God's Commands that it is what he repuires and expects at our hands and has been the constant practice almost of all Nations in the World Do we not find that the Jews besides the Festivals appointed them by their Lawgiver observed a great many uncommanded Feasts and Fasts which â—…hey themselves had instituted as Anniversary Commemorations of some signal Deliverances The â—…east of Purim was instituted by Mordecai in remembrance of the delivery of the Jews from â—…aman who maliciously sought the Destruction of them And the Feast of Dedication was instituted in remembrance of that great Mercy which God shewed unto his People in delivering them fâ—…om the Tyranny of Antiochus and the Idolatry which he had forced upon them setting up the Idol of Jupiter in the Temple of God and abolishing the true Worship of God It was appointed by Judas Maccabaeus as a Yearly Festival to be observed from Year to Year for the space of eight days Besides these they had several other Feasts of Humane Institution of which we â—…ind frequent mention in Scripture We see likewise that the Romans had their Feriae and their Festi Dies the Feriae which were instituted to the Honour of their Gods they observed so Sacredly that it was a heinous Crime to do any manner of Work on them on these Days it was unlawful for them Terram ferro tangere as Servius tells us These Feriae were either Stativae unmoveable Feasts and appointed always to be kept on a certain Day or Imperativae which were Arbitrary and solemnized upon such Days and on such Occasions as the Magistrates and Priests thought most expedient And the Practiâ—…e of the Christian Church in this matter is so notorious that besides their frequent occasional Festivities the greatest Mysteries of our Religion have been Celebrated in 〈◊〉 Anniversary Solemnities â—…hrough all the Ages of the Church which is a most effectual way to prevent these Articles of our Faith from being subverted by Hereticks And thus we see that this practicâ—… of observing Anniversary Days has been constantâ—…y received not only in the Christian and Jewish Churches but likewise among the Hâ—…athens it being as it were a Principle engrafted in â—…umane Natuâ—… to return a suitable Tribute of Praise and Thanks to the Supream Governour of the World for disposing and ordering the Events therâ—…of in such a manner as tends most to his own Glory and the Welfare of his peculiar People So unhappy are oâ—…r Prâ—…sbyterians in their Schism from the Catholick Church that in many Doctrinâ—…s and Customs wherein they diâ—…fer from us they run in a diâ—…ect opposition to the Practice and Judgment not only of the Catholick Church but likewise of all Mankind so fond are thâ—…y 〈◊〉 〈◊〉 own singular Opinions What this Author urges in contradiction to this Universal Pracâ—… of observing Anniversary Days is of no consequence foâ—… although there may be none of the Six on which some remarkaâ—…le 〈◊〉 〈◊〉 not happened as he alledges yet it does by no means follow 〈◊〉 〈◊〉 should have no time left at all for Work 'T is not to be suppoâ—…d that God requires such constant Exercises of Devotion from uâ—… as to impede the necessary Works of Humane Life 't is true indeed there is no Dispensation of the Divine Providence but what is accompanied with such Wisdom and Prudence as deserves to be admired and adored by all Rational Creatures but yet there are some Acts thereof so signal and so remarkable in their Events that they require a more solemn acknowledgment at our hands and deserve to be more frequently Commemorated by us And the appointing of sâ—…t Times for Commemorating these more signal Dispensations of Divine 〈◊〉 must be left to the prudence and discretion of the Governoâ—… of the Church who are the most proper Judges of wâ—…at concerns the publick Worship and we are not to suppose them so 〈◊〉 in the conduct of Affairs as to separate such an unequal share of 〈◊〉 Time for the publick Worship as would render Devotion buâ—…som to the People and altogether inconsistent with the 〈◊〉 of Humane Life
the mean time the Earl of Marr called from the Castle a Company of Musqueteers to Guard the King's Person upon the Notice whereof the multitude chose to disband and went away as confusedly as they met And whether such practices as these be not directly to invade the Temporal Sword and Usurp the Power of the Civil Magistrate I shall leave the Reader to Judge And if the Popish Bishops be guilty of the like practices with the Presbyterians in encroaching upon the Rights of the secular Magistrate it ought not in Reason to reflect upon the Bishops of the Reformed Communion since it is what we can be no more accountable for than for the Barbarous and inhumane practices of the Presbyterian party because they pretend to be our fellow Christians It is to these unjustifiable principles and practices of the Papists and Presbyterians that we owe all the encroachments that have been made upon the spiritual Power in these later days for the Popish Clergy together with the Presbyterians not being satisfied to assert only the independent Authority of the Church in matters purely Spiritual have endeavoured to extend its Jurisdiction so far as plainly to encroach upon the Rights of the secular Magistrate and to subject the State to the Church not only in Spiâ—…ituals but likewise in Temporals And this on the other Hand has Tempted many of the Laiâ—…y in these later Ages when Men are degenerated into such an indifferency and lukewarmness about matters of Religion that they look upon the Temporal concerns of this World to be of faâ—… greater Value and Concern than the Eternal Interest of our Souls upon all occasions to grasp at the Rights of the Church and to Rob her of that Spiritual Power and Auâ—…hority â—…ith which our Saviour has invested her independently of any humane Authority and which to Usurp from her is Sacriledge to the highest degree The second Reason our Author bringâ—… to prove the Church of England to be in the blame for refusing an Union with the Dissenters is That they believe most of the things in Controversie to be indiffâ—…rent whereas the Presbyterians look upon them as unlawful and that the Church of England were under promise to King James to have done it That the Church of Englâ—…nd had reasonable grounds to oppose an Union with the Dissenters upon the Terms then proposed I think I have sufficiently evinced already And that they are guilty of any breach of promise which they made concerning it while King James was here is what cannot well be alledged since they were always willing to receive them into the bosom of their Church and to Grant them all imaginable ease as to their unreasonable Scruples which might be consistent with the safety of their Church and Communion But to abolish the use of those Innocent and instructing Rites in our Worship meerly to satisfie the groundless scruples of the Presbyterians when they do not so much as offer to return to our Communion upon these Terms is what no reasonable man can well expect Our Author in this Paragraph seems to Tâ—…x the Episcopal Clergy with being addicted to Arminianism and Socinianism As for the latter I 'm confident there are few of them â—…ainted with these sort of principles they entertain the true Notions of the Son of God of his Divinity his Incarnation and Passion according as they are revealed unto us in the Holy Scriptures And as to the controverted Doctrines about Election Reprobation c. They are careful to observe St. Paul's Rule not to be followers of Arminius in these things any further than he is a follower of the Doctrine of our Saviour and his Apostles That the Presbyterian Ministers have often assumed to themselves a power of making Peace and War and have declared Engagements to defend the King's Person Honour and Prerogative which were made by the Parliament without their consent to be unlawful is so well known that I think there needs no great Rhetorick to convince us of the Truth thereof although this Author very confidently avers the contrary Pag. 56. If we but Read the History of the late Civil Wars under King Charles I. we shall find that in all these proceedings the Parliament or Committee of Estates appointed thereby to Govern the Nation never acted any thing in Relation either to Peace or War but in conjunction with the General Aâ—…sembly or Commission of the Kirk or if they chanced to pass any Aâ—…ts without their consent they were instantly declared â—…o be unlâ—…wful and of no Obligation And to prove the Truth of this we need no more but consult their proceedings in opposing â—…he King's Affairs in the year 1648. for when the Parliament of Scoâ—…lâ—…nd had resolved on an Engagement for delivering the King's person from his Imprisonment in England did not the Presbyterian Ministers prescribe some Articles to the Parliament for carrying on this War against England and because the Parliament did not comply with their desires herein they solemnly protested against all they had resolved on and thundered Curâ—…es and Damnation against all who did not oppose this Engagement Pag. 59. This Author is highly displeased with his Antagonist for throwing upon the Presbyterian party the reproachful Term of New Gospellers and he cannot apprehend what can be found in the Presbyterian Writings to ground this Accusation upon But I think â—…ruly when we conâ—…der the Nature of most of their Difcourses upon Religion the whole Tenour of their Sermons and Preachings it is not without some ground that they are Reproached with this distinguishing Character I do not say that they mainâ—…ain wholly a New and a Singular Gospel but I am sure they have so disguised the Gospel of our Saviour from its Ancient Purity and Simplicity that what they Preach is vastly different from the Doctrine of the Purer and Primitive Ages of Christianity They have corrupted most of its Doctrines with their Rude and Indigested Notions they have transformed the Meek and Calm Spirit of the Gospel into a Spirit of Bitterness and Revenge instead of converting their Swords into pruning Hooks and plow shares they to propagate their excentrick Notions of Religion maintain it lawful to resâ—…st the Supreme Powers and rather than fail of their designs to imbroil Nations into perpetual War and Bloodshed And this meâ—…hinks is quite another Gospel from what our Saviour has taught us in his Holy Scriptures where we have not the least encouragement to propagate Religion by force of Arms or any such indirect means There we find nothing more frequently inculcated to the Christian Converts than a Spirit of Meekness and Humility of Brotherly Love and Charity and to live peaceably with all Men as much as in us lieth We are not taught from thence to prosecute with the utmost Rigour of Malice and Revenge all such as differ â—…rom us in the lâ—…ast matters about Religion but we are rather exhorted to reclaim them from their Errors in the