VVE have here (as Bishop Hall says of SMECTYM­NUUS) a Plural adversary: and in good Deed, 'twas more then one mans Businesse, to do a thing so excel­lently amisse. No Name, no License; and yet the matter in Debate, no less then the two Grand concerns of Humane Nature, PEACE, and SALVATION: Done by Divines too; Dedicate to Bishops; the Kings Commission mention'd in't.

Methinks a work of this Pretense should not have crept into the World so like a Libell; especially considering the Nature of the Proposition: (Change of Church-Government; for 'tis no lesse) and the distemper'd humour of the People. This secret manner of under-feeling the Multitude, does not in any wise comport with the Design and Dignity of a fair Reformation.

[Page 2]Truly, 'tis Ill, at best; but it may well be worse yet. Put case, that some of the prime Sticklers against Episcopacy, in 1641. should prove now of the Quorum in this Enterprize: Some that at first only press'd Moderation; Relief for tender Consciences; — a REFORMATION; (just as at present) and yet at Last, proceeded to an unpresidented Extremity: Root and Branch: (nothing less would satisfie them:— King, Bishops; all went down.)

Say Gentlemen Commissioners, may not a Christian without breach of Charity, suspect a Second Part to the same Tune, from such Reformers?

Answer me not, but with your Legs, unless it be otherwise.

Is This your Gospell-work to provoke Subjects against their Soveraign? Call you This, Beating down of Popery and Pro­phannesse? to scatter your Schismatical and Seditious Models among the People; and after all the Plagues you have brought already upon this Kingdome, by your Scotch Combination, to invite the multitude once more, to prostitute themselves; and Worship, before the Golden Calfe of your Presbytery.

Come leave your Jocky-tricks, your Religious Wranglings, about the thing ye least consider, Conscience. Leave your streyning at Gnats, and swallowing of Camels:— your Blew-cap Divinity of subjecting Publique and venerable Laws, to private and Factious Constitutions.

I speak this with great Reverence to all Sober Divines, in which Number my Charity can hardly comprize the Publishers, and Dispersers of the Pamphlet in Question.

HAd Zimri Peace that slew his Master? Had Zimri Peace? What Peace can they expect from Others, that are at War within them­selves; whose very Thoughts are Whips; and their own Con­sciences their own Tormentors? Is Treason, Blood, and Sa­criledge, so Light, and yet the Common-Prayer-Book, or a blameless Ceremony, a Burthen so Intolerable? Those Peo­ple that Engag'd against the King in the late War, should do exceeding well to look into Themselves, ere they meddle with the Publick, and take a strict Accompt of their own sins, before they enter upon the Failings of Others.

[Page 4]As 'tis their duty, to begin at home, so 'tis our Part, not to trust any man that does not: for beyond doubt, 'tis Vani­ty, or worse, that governs these unequal Consciences, that are so Quick and tender for Trifles; so dead, and so unfeeling in weightier matters.

But all this while, why a Petition for PEACE? where's the Danger? what's the Quarrel? The Law stands still, my Masters; You come up to't, and then complain of Violence.

Again: you Pray to them, for whom you utterly refuse to Pray; the Bishops. But let that pass; Peace is the thing ye would be thought to aim at; which, as you labour to per­swade the World, depends upon complying with your Altera­tions of the Common-Prayer. That is we are to look for War or Peace, in measure as your Propositions are deny'd, or gran­ted. Is it not That you mean?

Johnson. But with your Legs, Good Gentlemen, unless, it be otherwise.]

This (as I take it) is to Command, not Treat: and to deal freely, your Petitions are commonly a little too Imperious. Here's in a word the sum of All.

You have transform'd the Common Prayer, and ye would have it ratify'd. You make your Demands, ye give your Reasons: and when all fails, ye throw your Papers up and down the Nation, to shew the silly little People, what doubty Champions they have; — to irritate the Rif-raff against Bi­shops; and to proclaim your selves the Advocates of Jesus Christ.

Now do I promise my self quite to undo all that you have done: to prove from your own Form of Worship that the de­sign of it is arrantly Factious; ('tis a course word) and an Encrochment upon the Kings Authority: that your Demands want Modesty, your Reasons, weight. This I shall likewise shew; and that your scatter'd Copies are a most disingenuous, and unseemly Practice. I shall go near to unbait all your Hooks too; lay open all your Carnal Plots upon the Gospel; and in fine; Place an Antidote, wherever you have cast your Poy­son.

[Page 5]I give my Thoughts their Native Liberty; which is no more then Modest, toward those that are now laps'd into a Second Apostacy: and for the Rest, let me declare here, once for all, A Convert is to me as my own Brother.

We'll see now what it is you plead for; and Then (in Or­der) to your Argument: The Presbyt. Demands. Pag. 2. the Right and Reason of your Asking.

Ye Demand, Reformation in Discipline; and Freedome from Subscription, Oaths, and Ceremonies: — The Resto­ring of able faithful Ministers without pressing Reordina­tion.

Ye have taken a large Field to Cavil in: See now what 'tis you call a Reformation.

OUr Liturgy was very much to blame sure: Seventy Six Quarto-Pages to reform it? Pray'e Gentlemen, since y'are so Liberal of your Labours, do but once blesse the World with a Presbyterian Dictionary, that we may be the better for them. It would be an Excellent means I can assure ye, to beget a right understanding betwixt the King and his People ▪ Alas! how Ignorant were We, that all this while took Reformation only for Amendment; a Pruning perhaps of some Luxuriances, and setting things Right, that were out of Order. But now we stand Corrected, and perceive that to reform is to destroy.

Was not Church-Government REFORM'D? yes, by an Act of ABOLITION. Was not the Kings Power RE­FORM'D too? yes, by a Seisure of his Regalities and of [Page 6] his Sacred Person. At this rate, is our Liturgy REFORM'D: that is, 'tis totally thrown out; and a wild Rhapsody of In­coherences, supplies the place of it.

Presbyterian Reformation signifies Abo­lition.Note here Good People of the Land, that Presbyterian REFORMATION signifies ABOLITION. By the same Irony they made YOV FREE, and HAPPY; the King A GLORIOUS PRINCE: advanc'd the GOSPEL. — When of all Slaves you know ye were the cheapest, and the most Ridi­culous: Your Lives and Fortunes hanging upon the Lips of Varlets; — Your Consciences tenter'd up to the Covenant, and every Pulpit was but a Religious Mous-trap.

In short, remember, that Presbytery, and Rebellion, had the same Authority, and that those Prodigies of seeming Ho­lyness, your Kirkify'd Reformers; those Reverend Cannibals, that made such Conscience of a CEREMONY, made none of BLOUD-SHED. This is not yet, to prejudge Tenderness; and to conclude all Forwardness of Zeal to be Hypocrisie. Let it rest here; we have from Truth it self, that Liberty may cloke Maliciousness; we have it likewise from experience; for we our selves have been Betray'd by most malicious Libertines. The Question is but now how to discern the Real, from the Counterfeit: and That, so far as may concern the Plat-form here before us, shall be my business.

By the Reformers Leave, we'll shortly, plainly, and sincerely examine the matter.

They pretend in the Front of this Pamphlet, to exhibite to the World,Fraud. A REFORMATION of the Liturgy, but upon search, we find just nothing at all of it: only a Prag­matical and Talking thing of their own; in stead of a most perti­nent and solemn service.

That's Fraud; Score One, Good People.

Next, they confess themselves authorized to treat [only] about the ALTERATION of it:Usurpation. to propose This for That perhaps, one Clause or Passage for another: but barely to dis­course, or offer at the total ABROGATION of the old form, [Page 7] is to assume a Power we do not find in their Commission.

This is another Presbyterianism. Reckon Two.

Thirdly; they were to Treat; They did so; and the debate prov'd Fruitless: Where lyes the Fault I pray'e? Do but ob­serve a little.

His Majesty, out of a Gracious Inclination to gratifie all persons whatsoever, of truly-Conscientious, and tender Prin­ciples: appoints a Consult of Episcopal, and Presbyterian Divines to advise jointly upon some general expedient; where­by to satisfie all reasonable Parties, (saving the Glory of God; the Good of the Church; his own Royal Dignity; the Peace, and welfare of his People.)

What they insisted on, ye see under their own hands;Design, not Conscience. and that the Change of Government, was That they aim'd at, not (as they would perswade the World) relief of Con­science.

That day wherein this Proposition should be granted, would (I much fear) prove but the Eve to the Destruction of this Nation.

I am no Prophet, but my kind Friends, the Presbyterians before they have done, I think will make me pass for one. They make good every Syllable I promis'd for them, in my Holy Cheat: and if the Duke of Ormond would forgive me, I should presume to mind his Grace, of a Paper, which (now more then a Twelve-month since) was left at Kensinton for his Lordship; although not known from WHOM, to this Instant.

We are to Marque here a Third Property of this Faction. They propose things unreasonable, unnecessary, and dange­rous: More then they ought to ask, as to themselves: — more then the People can be suppos'd to want; on whose behalf they seem to Beg — more then the King can Grant, with Safety to his Majesty.

When they'r repuls'd, how sad a Tale they tell,The Method of Sedition. of the hard usage of Gods People! This is done in a Sermon, or Peti­tion. — Let them alone thus far, and once within a fort­night, you may expect a Remonstrance, a state of the Case;— [Page 8] or some such business. That's dangerous; for 'tis ten to one, That Presbyterian Legend will have some Cutting Truths in't. (no Government being absolutely faultless) The Vulgar, think­ing it as easie to avoid Errors, as to discover them; and finding some Truths in the mixture, swallow down all the Rest, for Company, (and for Gospel.)

The next News, possibly may be the Storming of White-hall, or the Two Houses with a Petition against Bishops.

☞When once Authority comes to be Bayted by the Rabble, your Judgement is at hand.

Bethink your selves in time, my Masters; reason the mat­ter with your selves a little, what can these ministers propose by this Appeal from the Supreme Authority, to the People; but to extort by Mutiny, and Tumult, what they cannot pre­vail for by Argument?

You are not (first) the Judges of the Case: so that in That Regard, 'tis an Impertinence. Nor are you vers'd, (I speak to the Common sort) Instructed in the Controversie. Your businesse lyes not in the Revelation, nor among general Coun­sells. Alas! your own souls know, you do not understand the very Terms of the Dispute, much less the Springs, and Rea­sons of it. Yet see; you are the men, these Gentlemen are pleas'd to make the Vmpires of the Difference: What are these Applications then, but Trapps, bayted with Ends of Scripture, and Fragments of Religion; set, to betray your Honest, and well-meaning Weaknesse?

Now ask your selves This Question.

Whether did you contract Those Scruples which they charge upon you; (if really you have any) upon the accompt of your own judgement; or from their Instigation ▪ If upon Their accompt, observe what use this sort of people have ever made of your Beleevings: how Step by Step, they have drawn you on, from a meer Counterfeit of Conscience, to a direct Insensibility and Loss of it.

Thus far, we have met with very little, either fair dealing or Moderation from them. But perhaps they'll say, that less would have contented them. 'Tis very right▪ if manifested to be unmeet. (Pag. 23.) but who shall make them see more, then [Page 9] they have a mind to see? They'll say perchance too for the Printing of it; that it was only done to shew the World that they had discharg'd their Duties.

Their Duty was discharg'd in the bare Tender to the Bishops ▪ (that is, admitting such Incumbency upon them) The work it self, was Supere-rogatory, and afterward, their telling of the People what they had done, was to accuse the Bishops, not to acquit Themselves. Beside; the huge Impressions; the close Carriage of it: — In fine, it was not menaged either with an Honourable, or an Evangelical Cleerness.

Further; the Title makes the matter worst yet.A Petitionary Menace. A Petition for PEACE. That is. Take away BISHOPS or provide for another WAR.

This will be taken heynously. Who, They take away Bishops?

Why? 'tis no wonder: The Order stands Excommunicate already: they have inserted no particular Prayer for them: and if they should do it now, it is no new thing for them to do. But their grand Plea will be this.

They have no design, nor desire, to justl [...] out the Common-Prayer, but only that Theirs, and That may be Inserted in seve­ral Columnes, and the Minister left to his Discretion which to read: [According to his Majesties Declaration concerning Ecclesiastical Affairs.]

Let the Kings Declaration judge betwixt us then.

SInce We find (says His Majesty speaking of the English Liturgy) some Exceptions made against several things therein, Pag. 14. We will ap­point an equal number of Learned Divines of both Perswasions, to review the same, and to make such alterations as shall be thought most ne­cessary; and some Additional Forms (in the Scripture-Phrase, as near as may be) suited unto the nature of the several parts of Worship, and that it be left to the Ministers choice to use one or other at his Discretion.

[Page 10] In the mean time, and till this be done, al­though we do heartily wish and desire, that the Ministers in their several Churches, because they dislike some Clauses and Expressions, would not totally lay aside the use of the Book of Common-Prayer, but read the parts against which there can be no Exception; which would be the best instance of declining those marks of Distinction, which We so much labour and desire to remove;

Yet in Compassion to divers of Our good Subjects; who scruple the use of it as now it is, Our Will and Pleasure is, that none be punish­ed or troubled for not using it, untill it be re­viewed, and effectually Reformed, as aforesaid.

His Majesty, in persuance, of this Gracious Indulgence, makes an Appointment to the Intents abovementioned. We'll see now the proportion, betwixt the Liberty they take, and what the Kings Declaration allows them.

The Divines exceed their Commission.They have first form'd to Themselves a Complete Liturgy, after the Presbyterian Mode; in stead of only altering some passages in the other. Let This be granted them, and They left at Discretion which to follow, we may be sure they'll read their own.

Consider then how they have Nestled Themselves, in the most Populous, and Wealthy places of the Kingdome, both for Convenience of Gain, and Proselytes.

Put these together, and what would this Allowance fall short of a Presbyterian Government?

Take notice next, that the Alterations are to be such, as [by the Divines of both Perswasions] shall be thought most NE­CESSARY. This puts a Bar to Slight and Trivial Charges, of meer Humour, and Caprice.

[Page 11]But our good friends regard not that, they have chang'd All that is not of Authority unalterable: disdaining in all cases, any Subjection to Episcopal Dominion, and claiming to them­selves a Right of Governing all others: Imposing upon the Mul­titude for Holy Zeal, the troublesome Effects of Pride and Faction. In short; This Form of Theirs is calculated to the Meridian of the Directory.

Hitherto the Kings Concessions, in favour of his Presbyterian People: See now the Dutiful Return they make their Soveraign.

We do heartily Wish and Desire (sayes His Majesty) that the Ministers would not totally lay aside the use of the Book of Common-Pray­er, The Kings Proposal to the Presbyte­rian Ministers. but Read those Parts against which there can be no Exception, &c.

A man would think, nothing but Heaven or Hell, could step betwixt these men, and their Obedience.

They are now drawing the first Breath of a new Life; and their Preserver is their Prince: who to endear the Bounty and the Kindness, Hazzards himself to save them.

Here's Duty, Honour, Justice, Gratitude, nay Interest too, and all that is not Brutish in mans nature, concur to fix, and strengthen the Obligation. Sure it must be some mighty matter, that Subjects under All these Tyes, shall stick at to their Soveraign. Subjects especially of a Religious Dye, (in­deed,The Godly Party. not of the Common Clay with other men) whose words and actions, are all weigh'd in the Ballance of the Sanctu­ary.

Read (says the King) those parts against which there can be no Exception. 'Tis a short easie Task, either to Read or to Except.

But this Will-worship's such a thing; they are so afraid of Ad­ding or Diminishing.—

Away, away, ye Hypocrites, with your double-refin'd-Consciences. We'll bate ye the Cross in Baptism; — Kneeling [Page 12] at the Communion: — the Surplice; — Bowing toward the Holy Table; — nay Praying for Bishops too; — any thing in fine; though never so Authoris'd, which Ignorance it self would not blush to scruple at. We'll only instance in some Cases, wholly incapable of any Conscientious Competition.

Tender Con­science [...]. Page. 61.Why not WEDDED Wife — and Husband, as well as MARRIED?] Pag. 69.

Why not DOEST thou Believe, as well as [DO YOU believe?] and All this I STEDFASTLY believe, (accor­ding to the Common-Prayer) is turn'd forsooth into [All this I do UNFEIGNEDLY believe. Ibid.]

I will not trouble the Reader with any more of these nau­seous Alterations; Their whole Service is of a Suit, and with much care Diversify'd from Ours, both in the Stile, and order of it. Now, let the Consistory answer for Them­selves.

I hope they will not say these Changes were matter of Con­science; unlesse because the King Commanded the Contrary. What was the true ground then of this their Beastly dealing with His Majesty? Truly no other then the pure nature of the Ani­mal: A Presbyterian does not love a King.

We have seen the Earnestness of his Majesties Desires, a word now to the Drift and reason of them: from whence, flows the cleer evidence why they oppos'd them.

The King having first pass'd a large Indulgence, in all Cases of Scruple, advises a complyance with the form of the Church in points Indifferent, and without Exception: [as the best Instance of declining Marques of Distinction]

They, for that very Reason, or a worse, decline it: ei­ther out of an Inflexible stiffness, to the Faction; or a Con­tumacious desiance of the Authority. Thrust out the Common-Prayer they could not; Agree with it, they would not: A Prescript Form they saw was necessary; and That they brought their Stomacks to. But still the Publique Liturgy of the [Page 13] Church had not the luck to please them: Such and such Rites, and Clauses would not down with them. His Majesty, in fa­vour of their pretended Scruples, suspends the Law, gives them their Freedom [...]: allows them to propose some Medium of Accommodation: demanding only their Agreement in matters liable to no Exception.

The Reconciling Terms at last are These. Episcopacy they lay aside: — they totally reject the Common-Prayer: His Majesties Tendernesse abused. set up a Presbyterian Platform of their own: and This is it, which they have now the Confidence in a blind way to recommend to the Practise of the Nation. Yet so to recommend, as that the thing at last, is nothing less then it appears to be. While they pretend to mend the Common-Prayer, they take it quite away: and that they seem to give us in Exchange, is in Effect just Nothing; affronting equally the Wisdome of the Nation, with the Authority of it.

SEE,An Arbitrary Set-Form. now their Rubrick — [In these or the like Words] Pag. 25. — Let one of the Creeds be read, — and some­times Athanasius Creed.] Pag. 26.

Some of these Sentences may be Read] Pag. 27.— some may be read] again — a Psalm may be sung; — a Te Deum, Christian Li­berty. Pag. 32.35.36. ibid. the Benedictus, or Magnificat may be said:] and Then the Minister is taught how to pray before his Sermon, dismissing at last the Congregation with [a Benediction in These or the like words] — In case of a Communion, the Minister may delay the Benediction.]— A General Prayer in stead of the Letany, and Collects— when the Minister findeth it Convenient.] — and a Thanks-giving; with Hymnes, at the Discretion of the Minister.

[Page 14] Pag. 46. This or the like Explication — (at Discretion, before the Com­munion: Christian Li­berty at the Communion. Pag. 55.— This, or the Like Prayer]—Pag. 51. Let him Bless the Bread and Wine in These or the like Words]—Pag. 52. Let the Minister be at Liberty to consecrate the Bread and Wine, Toge­ther, or otherwise: and whether to use any Words or not, at the Breaking of the Bread, and Pouring out the Wine: and if the Minister choose to Pray but once, let him Pray as fol­loweth, or to this Sense] —

ibid. Let it be left to the Ministers Discretion, whether to deliver the Bread and Wine (at the Table) only in several; each one taking it, and applying it to Themselves; or in General, to so many as are in each particular Form, or to put it into every Persons hand: Pag. 56.57.58.] — and let none be forc'd to sit, stand, or kneel.] — Next; This, or some such Exhortation] — Conclude, with This, or the like Blessing.] — ibid.

Let no Minister be forced to Baptise the Child, of open Atheists, Unchristian Rigour. Idolaters, or Infidells, nor yet the Child of Pa­rents justly Excommunicate, or living in any notorious, Scan­dalous Sin.] — This, or the like Speech, to the Parent or Parents that present the Child. Pag. 59.

Pag. 62.64.After the Interrogatories; — Let the Minister Pray Thus, or to this Sense.] — After the Child is Baptised; —This Ex­hortation or the like — to the Parents] — and to the People, Thus, or to This Sense.]

Consistorian Tyranny.I must not pass this office without a Marque how Tyrannous these people are wherever they can hook in any thing, within the Reach of an Ecclesiastick Lash. With what face can these uncharitable Zelotes, call themselves Gods Ministers, and yet dare to Restreyn a benefit, and Dispensation granted by God himself in favour of Mankind? But hear the Admirable and Divine Hooker upon the Point, and then I'll forward.

Hookers Ec­clesiastical Po­licy l. 5. S. 64. Were not Proselytes, as well as Jews always taken for the Sons of Abraham?] and again—[In case the Church do bring Children to the Holy Font — whose natural Parents are either unknown or known to be such as the Church accurseth, but yet [Page 15] forgetteth not in that Severity to take compassion upon their off­spring (for it is the Church which doth offer them to Baptisme by the Ministry of Presenters) were it not against both Equity and Duty to refuse the Mother of Believers her self, and not to take her in this case for a faithful Parent? It is not the virtue of our Fathers, nor the faith of any other that can give us the true Holyness which we have by virtue of our new Birth. Yet even through the common faith and Spirit of Gods Church (a thing which no quality of Parents can prejudice) I say through the Faith of the Church of God undertaking the motherly care of our Souls, so far forth we may be, and are in our Infancy sanctified as to be thereby made sufficiently capable of Baptisme, and to be interessed in the Rites of our new Birth, for their Pie­ties Sake that offer us thereunto.]

In Matrimony the Minister may talk his Pleasure concer­ning the Institution, &c.— of Marriage;Pag. 68.72.73. — and Bury the Dead as he pleases.

Vpon the receipt of great, and Extraordinary mercies, the Church, having opportunity, (that is,Concerning Festivalls. if the King be at Ox­ford) is to assemble for Publick Thanksgiving unto God, and the Minister to] — (do — no matter what; nor for the Kings Authority in the Case.) Further; Though it be not un­lawful, or un-meet, to keep Anniversary Commemmoration, Ibid. by Festivals, of some great and notable mercies to the Church or State (as for the Root and Branching of Episcopacy, some great Victory over the King; or the like) Yet because the Church-Festivals are much abused, and many sober Godly Mi­nisters, and others unsatisfy'd in the Observation of them as Holy Dayes: Let not the Religious observation of them by pub­lick Worship be forc'd upon any, &c.] Oh, have a care; 'tis Lawful to Kill and Steal upon the Lords Day, but not to serve God Publickly upon a Saints Day.

These Following Prayers, or the like] for the Sick.

In their Thanksgiving for Deliverance in Child-bearing. Pag. 74.78: Thus,

If the Woman be such as the Church hath cause to Judge☜ Vngodly, (and a small matter will make the Kirk judge so) [Page 16] Then, the Thanksgiving must be in words more agreeable to her Condition; if any be used]— This is, in English; either no Thanks at all; or else to Publish the Mother a Whore, and the Child a Bastard. Methinks the Holy Sisters should not like this kind of Fooling; but in some cases the Reverend will wink at small Faults.

Pastoral Dis­cipline. p. 82.THeir Forms of Pastoral Discipline follow; which may be varied, as the Variety of Cases do require. Never such Engrossers of Liberty to Themselves, and such Niggards of it to others; and yet they advise that Ministers may CON­SENT to give accompt when they are accused of Male-admi­nistration. Pag. 80.] (But what if they will not consent to give Ac­compt?)

Pag. 81. If any by notorious persidiousness, or frequent COVENANT-BREAKING have forfeited, &c. —] Marque how they hang upon the Haunt. This Covenant-breaking, signifies one thing to the Law, and another thing to the People.

In the Penitents confession, before the Congregation; The Sin must be named and aggravated,Open Confes­sion. when by the Pastor it is judg'd Requisite.] Pag. 85.

As for Instance; if any man has been a Traytour, a Schis­matique, an Oppressour, a Murtherer, a Hypocrite, or a Per­jur'd Person. Let him say,—

For a Traytor. I have fought against the King: or I have Preach'd against his Authority, and Provoked Tumults against his Person: Behold, I am a Traytour.

A Schismatick. I have renounc'd my Mother the Church, and Preach'd [Page 17] others into Schisme and Separation: — I have destroy'd the Apostolical order of Bishops, and countenanc'd all my wild ex­travagancies with Forms of Religion: — Lo, I am a Schismatique.

I have Impos'd upon mens Consciences, unlawful Oaths, An Oppressour and Covenants: Enslav'd my Fellow-Subjects, Robb'd, and Impri­son'd my Sovereign; Enter'd upon the Ministry without a Call, and thrust out Lawful Ministers from their Livings; Scatter'd their miserable Families, and snatch'd the Bread out of the Mouths of the Widow and Fatherless. Behold, I am an Op­pressour.

I have Embru'd my hands in the Blood of the King, and of his Friends: bless'd God the more, for the more mischief, A Murtherer. Fa­ther'd the Rebellion, and Bloudshed upon the Holy Ghost. See here a Murtherer.

I have led and encourag'd men against his Majesty, under Pretence to save him: — Subverted the Law;An Hypocrite. under pretext of defending it: — made the People Slaves under Colour of Setting them at Liberty, erased the Order of Episcopacy, un­der the notion of accusing the Persons that exercised it: and stripp'd his Majesty of his best Friends, under colour of remo­ving Evil Counsellours. I have call'd those Ministers Scanda­lous, that had good Livings: — Those men Delinquents, that had good Estates; — and those People Jesuits, that had either wit or Conscience. I have belyed the Holy Spirit in pre­tending Revelations; and I have covered my Ambitious, Bloudy, Covetous, and Factious Purposes, under a Cloke of Holiness. I have stumbled at a Ceremony, and leap'd over the Seven deadly Sins. Lord I am an Hypocrite.

I have renounc'd my Oath of Allegiance, A Perjur'd person. and that of Ca­nonical obedience: and taken other Oathes, and broken Them too, and multiply'd my Perjuries. I swore to defend the late King, and I have destroy'd him: and I have now sworn to the Son, with an Intent to serve him as I did his Father. I am a Perjur'd Wretch.

In Truth, This Pastoral Discipline, This Discipline necessary for the Presbyte­rians. put duly in Practise by the Composers of it, would be of Singular benefit and of great Satisfaction to the Nation.

[Page 18]This Discipline is follow'd with a Letany, and That with a Thansgiving, both at Discretion.

Observe now what a Mockery is this Pretense to a Prescript Form: and do but think how irreligious a Confusion would certainly ensue upon a Publique Sufferance of these peevish Liberties (for doubtless such they are.)

They have thrown out, what they undertook to mend, and the new Service they have introduced, is left Arbitrary, and values norhing; or at the best, 'tis but an Execution of the Directory.

As the Contrivance of it is a Jewd design upon the Publick Government, so is the Printing of it, a Practice no less foul upon the Publick Peace. The Instruments employ'd in't, were the Last Kings Base, and bitter Enemies; and the prime Agents in This Enterprize were grand Confederates in the late Rebel­lion. These are ill Signs my Masters.

Truly, among matters that arrive frequently, I wonder at nothing more, then that ever a Presbyterian Faction de­ceiv'd any man Twice, for of All Parties that ever divided from Truth, and Honesty, I take them for a People, the most easily distinguishable from other men, and Trac'd to their Ends.

The Method of the Pres­byterian Fa­ction.Their first work is still to find out the Faults of Rulers, and the Grievances of the People; which they proclaim, imme­diately; but with great Shews of Respect toward the One, and of Innocent Tendernesse for the Other. The Offending Per­sons, ye may be sure are Bishops, where the Episcopal Order is in Exercise: But where they have thrown it out, and in­troduc'd themselves; ye hear no more news of Ecclesiastical Errors, but of Church-censures in abundance. The Civil Magistrate is then to blame, —and never will these People rest, till they have grasp'd all. In Fine—

The Marques of a Presby­terian.Where you find a Private Minister inveighing against the Orders of the Church: — bewailing the Calamities of a Na­tion [Page 19] under Oppression: —Preaching up Conscience AGAINST Authority; and stating in the Pulpit, the Legal Bounds of King and People: — A Boaster of himself, and a Despiser of his Brethren: — a Long-winded Exhorter to the Advance­ment of Christs Temporal Kingdome; and a Perpetual Singer of the Lamentation: — A Cryer up of Schisme, for Con­science, Faction for Gospell, and Disobedience to Temporal Magistrates, for Christian Liberty: — where ye find such a man, — Stop him; he's of the Tribe of ADONIRAM.

To conclude; they have All, the same Design; Domini­on; — and the same course they take to compass it; — by stirring up a Godly Faction. And now in good time; — Omnibus in Christo Fidelibus — Salutem, &c. — Marque but the Gravity of the Men; and truly but that they have fool'd us formerly in the same way, a man would think they were in Earnest.

VVE have here a Healing, and a Glorious Preface. Persons Commission'd by God, and the King, to the great work of Peace and Vnion. Intent upon their Duties, and only craving the Bishops Assent to matters of evident Rea­son and Necessity.

What now if all these big Pretences fall to nothing: and they Themselves at last prove the Obstructours of what they seem so eagerly to Promote?

They Petition the Bishops to move His Majesty on their behalf;Page. 2. for the Confirmation of their Grants in his Royal De­claration: The Liberty of the Reformed Liturgy. The Resto­ring of able and Faithful Ministers▪ and the Ejection of the Scandalous —] — and these Proposals are here back'd with Twenty Reasons; which we'll take one by one; and briefly as we can, make evident; that what they call Religion is meer Faction; — a Project by subverting the establish'd Govern­ment, to advance themselves: — That if their Modell were allowable, The Persons yet that stickl [...], have the least title of all others to the advantage of it.

In fine; Their Appeal, is Tumultuary; and their pre­sent Design (should it succeed) as certainly destructive to His Majesty now Living; as the Last was to His Most CON­SCIENCIOUSLY-MURTHER'D Father.

[A] THese Presbyters are so mindful of the Bishops Du­ties, that they forget their own. Suppose them not bound to hinder all Non-Conformists, are they therefore bound to admit all? Some dare not use a Surplice, others will not. Who shall distinguish now betwixt a Case of Schisme, and Conscience? Not the Recusant surely: for that opinion were [Page 22] an in-let to all Heresies and Schisms, without Controle. Will any man confess himself an Heretique? Allow the Bishop to be Judge; his Duty leads him questionless, to proceed with Lenity or Rigour, according as he finds the Party, weak, or wilful.

It seems they do not like the Form of the Church: — nor the Church Theirs; where lyes the Authority betwixt them? But theirs is more perhaps in Scripture-Phrase: — and lesse in Scripture-meaning. 'Tis not the Crying Lord, Lord: — nor the Crowding of so many Texts hand over head into a Prayer, that makes our Service acceptable: But the due, genuine, and fervent application, and conformity of our Words, Thoughts, and Actions to Gods Revealed Will. I speak with Reverence to those blessed Oracles; which in themselves however accom­modate to our Relief and Comfort, may yet by our abuse, be render'd Mischievous: They are the Dictates of the God of Order, and hold no Fellowship with Confusion.

[B] Touching our Saviours Charge to St. Peter: it was a Charge to Him; to Feed his Sheep; no warrant to the Sheep to be their own Carvers. It was his Office too, to reclaim Straglers, and keep within his Fold, such as he found in­clin'd to wander after strange Shepheards. He was the Judge too of the Food that best befitted them; and if at any time he saw them hanckering after new Walks and Pastures; It was his Part to overwatch their Appetites; they might perchance take poysonous Plants for wholsome else; and reject better nou­rishment: Blaming the Meat for the Disorders of the Sto­mach.

John. 10.27.Again: Our Saviours Sheep know the True Shepheard, hear his Voyce, and follow him.] But here the Shepheard follows Them: They run their way, and neither own, nor hear him. He offers them to eat; They'll none, and then they cry they are starv'd; some few Starters leap the Pale (of their own accord) and then forsooth the Flock, must follow, or they complain they are turn'd out of the Fold.

They proceed now to a bold Challenge, touching the Qua­lity of their ejected Ministers.

[Page 23] THere are few Nations under the Heavens of God, Pag. 4. Reas. 2. A sad Com­pleynt. as far as we can learn, that have more able, holy, faithful, labori­ous and truly peaceable Preachers of the Gospel (proportionably) than those are that are now cast out in England, and are like in England, Scotland, and Ireland, to be cast out, if the old Conformity be urged. This witness is true, which in Judge­ment we bear, and must record against all the Reproches of un­charitableness, which the Justifier of the Righteous at his day will effectually confute. We therefore beseech you that when thousands of Souls are ready to famish for want of the Bread of Life, and thousands more are grieved for the Ejection of their faithful Guides, the Labourers may not be kept out, upon the account of such Forms or Ceremonies, or Re-ordination; at least till you have enow as fit as they to supply their places, and then we shall never petition you for them more.

I Would not Lash all Presbyterian Divines for the Faults of Some: but as to Those now under Question, I doubt 'twould pose the Cynique with his Lanthorn, to find a Saint among them.

Observe the Clamour, and the Alarum; — Those that are now cast out; — and like to be.] (as who should say: the times are Ill God wot, already, and likely to be worse) what a Buzze is here, with a Sting in the Tayle of it? Nay, and take this along with ye, that these outcast Divines, are persons Emi­nent for Learning, Life, and Doctrine: If This be true; what can be more enflaming, against the Government, then to Proclaim it; If False; what can be fouler against the Au­thors of the Scandal.

Their Character is this. They are Able, Holy, Faithful, The Presbyt. Character. Laborious, and truly-peaceable Preachers of the Word.] And they are ejected, [upon the Account of Forms or Ceremonies, or Re-ordination.] Pag. 2.

[Page 24]Concerning their ABILITIES; they are of the Commune mixture of the World in all unlawful Enterprizes:Able. a few Craf­ty People, to a great many Simple: — Some to contrive and lead; others to execute: and This we have upon Experimen­tal Knowledge; that the Church-faction was carried on by a Cabale in the Late Assembly, as well as the State-faction, by another in the two Houses; and that they Both communicated still, in order to the common undertaking; the greater part of them scarce understanding why they were come together.

But let their Works bear witness of their great Abilities. Their Famous Letter of Apology and Invitation to the Refor­med Churches abroad;—does it not look as if they meant to satisfie the World, that they had renounc'd Latin as well as Po­pery? Nay; take their Learned Directory it self:—but 'tis too much to add their weaknesses to my own.

Holy.HOLY they are it seems too: I do not think it Honest to expose Particular Persons to a Publick Scorn, but in case of high Necessity; Wherefore, I shall content my self to ask.

If it be Holynesse; — to Preach up treason; and Blas­pheme in the Pulpit: — to give God thanks for Murther; and make the Story of the Last Weeks News the next Sundayes ex­ercise: to help out a hard Text with a false Comment; — To seize by Violence, and Fraud, anothers office, and Li­ving; — and to refuse the Communion to a Person for refusing the Covenant. All these things have been done, even by the Holy-men we are now speaking of.

What they intend by FAITHFUL is not altogether so clear.Faithful.

Not to their Vowes I hope; for those have been back, and forward; fast and loose; They have denounc'd their Anathe­ma's upon both Friends and Enemies of the King ▪ Did they not destroy the Church, under pretense os Reforming it; and having sworn Canonical obedience renounce Episcopacy?

Have they been faithful to their Friends? (I mean, to those of the Independent Judgement.)

[Page 25] Yes certainly, so far as they had need of them. We have not yet forgotten, how they besought God and the King, on the behalf of tender Consciences; — how they laid forth the sad Estate of many Thousands, ready to famish for want of hea­venly food: which delicate, and weak-stomach'd Christians, were forsooth, those Religious Brutes that brav'd his Sacred Majesty in his own Pallace: that forc'd the Votes of the Two Houses: —demolish'd Churches:— yes, and had Thanks too for their good Affections, and the SMECTYMNUANS to plead their Cause.

This was great Kindness, but not Lasting. For as the Pres­byterian Power encreas'd, and the Kings Lessen'd: (effected, partly by false play in his Majesties Quarters: and partly by a Potent Combination betwixt the Kirk, and Scotifi'd English) The Consistorian Party began now to bethink themselves, how fairly to get quit of their old friends the Independents: plainly discovering, that what was CONSCIENCE, while they needed their Assistance, was become downright SCHISME, when they could live without it; and so That Liberty, which was cry'd up at first for Christian, and necessary, was by Those very Ministers Preach'd down again, as most Intolerable.

Yet to conclude; FAITHFUL they are; that is: to their first Principles, of Pride: Ambition, and of Infidelity.

That they are LABORIOUS Preachers likewise, we shall not much deny, for truly, I think,Laborious. no men take more pains in a Pulpit then they do: or would more willingly compass Sea and Land to gain a Proselyte.

But TRVLY-PEACEABLE; — I must confess,Peaceable. I take to be an Epithete does not belong to Them. This particular is handled at large, in my Holy Cheat, where I have shew'd their Practises and Positions to be Insociable, and Cruell.

Indeed, we need not much torment our Memories for In­stances to prove the unquiet humour of these People; since Hundreds (I think I might say Thousands) of their Conten­tious Sermons, and Discourses, are yet in Being, and in readinesse to testifie against them. Nay, which is worst of all; [Page 26] their Sourness is Incorrigible: they are no sooner Pardon'd, but they Revolt into a Second Forfeiture.

These are the Able, Holy, Faithful, Laborious, and truly Peaceable Peachers of the Gospell; —that are cast out; (as they have worded it) or must be kept out, because they cannot conform, &c. They Begg, that these may be admitted, or restored, at least till others may be found, as fitting, to supply their Places.]

These Holy men abuse the People: I say, they are not cast out as Non-Conformists, but as Vsurpers of those Benefits they had no Right to. By Violence, they thrust Themselves into other mens Livings; or else by a Rebellious Power, they were plac'd there. Now, put the case, they would Conform: should That give them a Title to the Continuance of an Ill-got Possession?

Their Petition (to end withall) is pleasant. They desire to be In. Themselves, till others, as Fit, may be found; of whose Fitness, they Themselves intend to be the Judges.

Pag. 4. Reas. 3. Sorrow in a day of Com­mon Joy un­seasonable. AND we beseech you consider, when you should promote the joy and thankfulness of his Majesties Subjects for his happy Restauration, whether it be equal and seasonable to bring upon so many of them, so great Calamities, as the change of able, faithful Ministers, for such as they cannot comfortably commit the conduct of their Souls to, and the depriving them of the Liberty of the publick Worship; Calamities far greater then the meer loss of all their worldly Substance can amount to: in a day of common Joy, to bring this causlesly on so many of his Ma­jesties Subjects, and to force them to lye down in heart-breaking Sorrows, as being almost as far undone, as Man can do it; this is not a due requital of the Lord for so great deliverances: Especially considering, that if it were never so certain, that it is the Sin of the Ministers that dare not be Re-ordained, or conform; it's hard that so many thousand innocent people should suffer even in their Souls for the faults of others.

THE Reformers should do very well, to consider, as well the Loss of the late King, as the Restauration of This; and how much more they contributed to the Former, then to the Latter. 'Tis I confess, an Indecorum, to mourn upon a day of Jubile: a deep, and foul Ingratitude, to en­tertain so General a Blessing, as the Restoring of his Majesty, with a less General Joy. Yet since 'twere idle to expect, All Parties should be pleas'd, and evident it is, Some are not; we'll first see, Who they are that make these loud Compleynts, and Then, what 'tis that troubles them.

The Presbyterian Ministers insooth are ill at ease: sick of their old Disease of 41. (Bishops and Common-Prayer) They suffer Causlelesly they say; and in a day of Common Joy they are forc'd to lye down in Heart-breaking Sorrows. Alas now for their Tender Hearts!

I want a Modest Term to express these Peoples want of Common Honesty. They're sad they say,The Presby­terians laugh when they should cry. when were they other? but where they ought to have put on Sackcloth? What were their Mock-fasts, but Religious Cursings of their most Sacred Sovereign? And their Thanks-giving-feasts, and Sermons; — were they not Entertainments, and Discourses, of Joy, and Triumph for the Disasters of his Majesty?

No wonder then to see These People out of humour; at a time when all Loyal Souls are fill'd with Comfort.

To suffer, is not yet so much: but Causelesly; That trou­bles them: They'r sorry I perceive that they have given so little Reason for't.

[Page 28]Just in this manner did they Encroch upon his Late Maje­sty: whom they persu'd and hunted, with their Barking Argu­ments, up to the very Scaffold; and There, when they were sure that Words would do no good, they babbled a little, as if they meant to have sav'd him.

The old Cause reviv'd.Once more; they have been labouring a Faction ever since his Majesties Return; They Preach, they Print the Old Cause over again; and manifestly drive the same Design upon The Son, which formerly they executed upon the Father.

Pag. 3. Reas. 4. How great a part of the 3. Nations suffer. IF we thought it would not be mis-interpreted, we would here remember you, how great and considerable a part of the three Nations they are, that must either incur these sufferings, or condole them that undergoe them; and how great a grief it will be to His Majesty to see his grieved Subjects; and how great a joy it will be to him, to have their hearty thanks and Prayers, and see them Live in Prosperity, Peace and Comfort under his most happy Government.

THis Mustering up of Multitudes, is an old Trick they learn'd from the Committee of Safety;The Faction good at false Musters. only a help at a dead Lift; and truly the Party is more then a little given to This way of Amplification.

Inconsidera­ble.Surely, he's much a Stranger to the Temper of This Na­tion, that does not know the Presbyterians to be very Incon­siderable, both for Number and Interest of Credit with the People. Where did they ever any thing without the Indepen­dents? and Them, they made a Shift to Ensnare, by a pre­tended Engagement for Christian Liberty: which, when they found to be a Cheat with how much Ease did the Journymen turn off their Masters!

[Page 29]But what a care they take, now of a Suddain, for his Ma­jesties Satisfaction! How great a Grief, &c. — and how great a Joy, &c. —

Indeed his Majesty has reason to be troubled; to see his Royal Mercy and Patience thus abused, by a forgetful Mur­muring Faction, that will be satisfi'd with nothing consistent with the Kings Dignity, and Safety; the Peace and Welfare of the Publique.

[A]WE may plead the nature of their Cause, Pag. 4. Reas. 5. The Nature of the Cause. to move you to compassionate your poor afflicted Brethren in their Suf­ferings. It is in your own account but for refusing Conformity to things indifferent, or at the most, of no necessity to Salvation. It is in their account for the Sake of Christ, because they dare not consent to that which they judge to be an usurpation of his Kingly Power, and an accusation of his Laws as insufficient, and because they dare not be guilty of addition to, or diminu­tion of his Worship, or of Worshipping him after any other Law, than that by which they must be judged, or such as is meerly subordinate to that.

[B] Things dispensible and of themselves unnecessary, should not be rigorously urged upon him, to whom they would be a sin, Page 5. and cause of condemnation. It is in case of things indifferent in your own judgement, that we now speak.

[C] If it be said, that it is humour, pride, or singularity, Ibid. or peevishness, or faction, and not true tendernesse of Conscience, that causeth the doubts, or Non-conformity of these men. We answer, such Crimes must be fastned only on the Individuals, that are first proved guilty of them; and not upon multitudes unnamed, and unknown, and without proof.

[D] If it were not for fear of sinning against [God] and wounding their Consciences, and hazzarding, Pag 6. and hindering their Salvation, they would readily obey you in all these things; it is their fear of Sin and Damnation that is their Impediment.

[Page 30][E] One would think that a little Charity might suffice to enable you to believe them, when their Non-compliance brings them under suffering, and their compliance, is the visible way to favovr; safety, and prosperity in the World.

The ground of the Reformers Schisme.THere is one Gross, and Common Principle, which our Schismatical Reformers have laid down as the Foundation whereupon they build, and Justifie their Disagreements. To wit; that Scripture is the only Rule of Humane Actions.] We must not Eat, Sleep, Move; — without a Text for't.

Upon this Ridiculous Assertion, they pick a Quarrell with such Orders of the Church, as are not commanded in the Word of God; when yet the Practice of all Christian Churches hi­therto extant, appears against them.

The Curse lies against him that Preaches another Gospel.]— He that abideth not in the Doctrine of Christ, hath not God: — Marque them which cause Division and Offences, Gal. 1.8. 2 John 1.9. Rom. 16.17. con­trary to the Doctrine which you have Learned, and avoid them.

Now what's all this, to the Exteriour mode of Worshipping? St. Paul's advice was Decency;1 Cor. 14.40. in General Terms, not Wor­ship Thus, or so; but Decently; and leaving to the Church the Judgement of that Decency.

Some Posture or other we must worship in; as Kneeling, Sitting, The manner of Worship left to the Church. Standing, Leaning, Prostrate;— or the like. It is not said; Pray in This Posture or in That. But the Command is; PRAY. Must we not therefore Pray at all: for want of a strict Scrip­tural Direction in what Posture?

'Tis the same thing, the Case of all Those Ceremonies, which are only of meet, and sensible relation to the Duty. They are in Themselves, Indifferent, but by Command made Ne­cess [...]ry.

[Page 31]Indeed Agreement even in Outward Forms were a thing very desireable, among all Christians: would but the Disa­greeing Modes, and Humours of several Places bear it: Now since that cannot be, we are commanded to present our Souls to God, in the same Faith; but for the manner of our Worship; the sensible Formalities of it: we are to follow their Appoint­ments, whom God has given Dominion over our Bodies: our Lawful Rulers.

To offer up our Prayers, without any Significant Action, were to imply a drowsie, flat, Regardlesseness of what we do. To make the same Ceremony, Vniversall, were most impro­per; because in several Places, the same Posture, or motion, carries several Meanings.

Well then; since some visible Action, is necessary; This, or That, (in it self) Indifferent: — The same, throughout,— unfit;— what more agreeable — Rational expedient; then for the Supreme Magistrate, to say, Do This, or That, for Or­der sake; wherein there's nothing of Repugnancy to Consci­ence?

But we'll now lay the General Question aside, and come to Particulars.

[A] We take Conformity, though to matters Indifferent, Conformity necessary. (if Commanded by a Lawful Authority) to be a necessary to Salvation: so that no doubt remains in this case, but concern­ing the Authority.

Further, their Pretense of Conscience; is both Wide, and Weak.

Wide; for they dissent, A queynt Scruple. in things of most u [...]leniable Free­dome: and wherein, they only oppose the Authority, not the Thing. Why not JOYN'D;— in the Marriage office, as well as CONJOYN'D? so they change wedded, into mar­ry'd; and a hundred such frisks they have. Is This, Conscience? Their Pretense is weak too, as Thus.

They undertake to Prohibit; which requires the same Pow­er as to Bind. To say I cannot, is well; to say They must not, is Authoritative: and to say, They cannot, borders upon Simple. How do they know? when the same thing may [Page 32] be Lawful to one, and Vnlawful to another?

They dare not usurp Christs Kingly Power.] Does not our Saviour tell us, his Kingdome is not of this World? and bids us render unto Caesar the things that are Caesars? Give me thy Heart; — Let the Body do what it can; without the Agree­ment of the Mind all's Nothing. Kneeling before an Idol, is no Sin, ('bating the Scandal) without the adjunct of a misplac'd Devotion: Or if it be, a Stumble before an Image is Idolatry. Sin is an obliquity of the Will, not This or That Flexure or Position of the Body. In fine; Where did our Sa­viour either command, or forbid any Particular Posture of the Body? At the Institution of the blessed Eucharist, says the Text,Matth. 26.20. [he sate down with the Twelve.] for which Critical rea­son, our punctual Christians will sit too at the Holy Commu­nion; (though in Effect that's not the Posture) But we read further,Matth. 26.39. that our Blessed Saviour [fell upon his Face, and Pray'd.] Why do not our Precise Scripturists, as well Pray, Prostrate too, as Communicate, Sitting?

As if his Laws were insufficient;] they cry. No, neither are they yet so Actually explicit, as to set down at length all Constitutions helpful to our Condition: Much is remitted to Political Discretion; and 'tis enough if Humane Laws bear but a Non-repugnancy to the Divine.

Addition or Diminution to, or of Gods Worship, they dare not assent to.] Let this be understood just to the Letter; they do't Themselves; but take it as it properly relates to points unalterable, of Faith, and Doctrine, neither dare we.

[B] But things dispensable, &c. —] The more dispensable the Command is;2 Kings 4.13. the less dispensable is the obedience. [If the Prophet had commanded thee a great thing, would'st thou not have done it? How much more then when he says to Thee, — Wash and be clean?] A Rigorous Injunction, though of a small matter, is made necessary by a Frivolous, and stiff op­posal of it.

[C] They deny this Inconformity to proceed from Humour, Pride, &c.— and bid us charge Particulars.] Every Pres­byterian, [Page 33] that acted in the late War, and proceeded from Pretext of Conscience, to Subversion of the Government, and is not yet converted, is clearly — illud quod dicere nolo. Those very people are now at work again; upon the same Pretense, and (without Breach of Charity) I think, we may conclude, upon the same Design.

[D] Here they protest, that only fear of Sin and Dam­nation hinders their obedience.] These first-Table Saints stop short of the Fifth Commandement. What Gospell do these Precisians live by? What Law would their Conformity offend? And yet they offer Oath, that a pure Scruple of Conscience is their Impediment.

They could impose, and swallow, a Damning, Treasonous Oath, against the Law, without this Scruple: Their Scruple is Faction. how come they now to be so delicate, when they have Duty, Conscience, and Authority to warrant them? The naked Truth is this; They'd have the King subscribe to the Supremacy of the Kirk.

[E] Now for the credit of their Protestation; they argue that their Non-compliance crosses their Interest.] No, (under favour) by no means. There are more Presbyters, then Bi­shops, and every Presbyter within his little Territory, is much more then Episcopal. Beside; it were against the Faith of the Associated Combination, for Ten or Twenty of them, to turn honest, and leave the Rest in the Lurch.

Again; Their Argument of Interest lies now, but where it did in Forty one. Their Consciences went then against the Stream too; and yet (abating some odd reckonings, with di­vine Justice) they made a shift to make a saving Game on't. In short, they do but venture a little, in hopes to gain a great deal.

[A] DO you think, the Lord that died for Souls, Pag. 6. Reas. 6. The Dispro­portion be­twixt the things in Que­stion and the Salration of Souls. and hath sent us to learn what that meaneth [I will have mercy and not Sacrifice.] is better pleased with Re-ordination, Subscription and Ceremonies, than with the saving of Souls, by the means of his own appointment?

[Page 34] Pag. 7.[B] Concord in Ceremonies, or Re-ordination, or Oaths of obedience to Diocesans, or in your questioned particular forms of Prayer, do neither in their nature, or by virtue of any promise of God, so much conduce to Mens Salvation: as the Preaching of the Gospel doth, by able faithful and laborious Ministers. And how comes it to pass that unity, concord and order must be placed in those things, which are no way necessary thereto. Will there not be order and concord in Holy obedience and acceptable Worshipping of God, on the Terms which we now propose and crave, without the foresaid matter of offence?

[C] We here shew you that we are no Enemies to order, and our long importunity for the means of Concord, doth shew that we are not Enemies to concord.

[D] We humbly crave that reproch may not be added to affli­ction, and that none may be called factious that are not proved such; and that Laws imposing things indifferent in your Judge­ment, and sinful in theirs, may not be made the rule to judge of Faction.

[E] It is easie to make any man an Offender, by making Laws which his Conscience will not allow him to observe, and it's as easie to make that same man cease to seem disobedient, obstinate, or factious, without any change at all in him by taking down such needless Laws.

Pag. 8.[F] Sad experience tells the World, that if the Ministers that we are pleading for be laid aside, there are not competent men enough to supply their Rooms, and equally to promote the Salvation of the Flocks: This is acknowledged by them, who still give it as the reason why Ministers are not to be trusted with the expressing of their desires in their own words, nor so much as to chuse which Chapter to read, as well as which Text to preach on, to their Auditours, because we shall have Ministers so weak, as to be unfit for such a trust.

[A] VVE have the same things over again so often, I'm e'en Sick on't. But I Reply; — 'Tis Truth; God is better pleas'd with the Saving of Souls, by the means of his own Appointment; then, &c.—

Government is Gods Ordinance, Obedience his Appointment; Obey then, and be saved. Re-ordination is not press'd as ne­cessary; nor, (that I know) Propos'd so; though to deal freely, (as the Case stands) I think it were no needless Test of Dis­crimination,

Subscription, Ceremonies are necessary to Order. and Ceremonies are of most necessary Relation to Unity, and Order: which 'tis the Churches Care, and Duty to uphold; to prevent Schisme, and Confusion. The Church, in these Injunctions, does but comply with a Superiour Com­mand, virtually inculcated in all those Precepts that concern Vnity and Decency: and These Refusers, strike at God him­self in their Disobedience to his Ministers.

[B] But Concord in Ceremonies, &c.] Observe this Clause well.

Here's first Imply'd a Competition betwixt the Efficacy of a Sermon, and of a Ceremony, &c. Whereas we put This difference; The one, is Gods Ordinance; the other, Mans. Yet is it in such sort Humane, as that the Authority is virtu­ally Divine.

See now their Complement upon the Episcopal Clergy: As if the Church of England had no able Preachers, but Non-Conformists: The Fruit of whose Laborious Ministry has been a Twenty-years Rebellion.

But the point most remarkable, is This. They oppose the Power not the Thing. 'Tis CEREMO­NY they oppose; not This or that Injunction, as of ill choyce or tendency; but as an Imposition. Their Plea is a Rejection of the Power Imposing, more then of the thing imposed: 'Tis the Command forsooth that they dislike. [as an Addition to Gods Worship.] Let Confidence it self blush for These People.

[Page 36]Pray'e what's the difference betwixt Addition to Gods Wor­ship, in Words, or in Actions? Only the One works upon the Eye, the Other upon the Ear; Both tending to the same Effect, and Marques of our Conceipt, alike; whether by a Significancy of nature, or of Agreement, matters not much. They seem to allow of a Set-form of Words, why not of Act­ions too? Since neither the One, nor the other amounts to any thing, but as they are Qualify'd, and Tinctur'd with the In­tention. Says the Command; — Say Thus; and why not — DO Thus too; Grant Both; or neither; for These Two, Stand or fall, by the same Argument. WEE ask no more liberty then THEY take. Their Prayers, and Forms are not Actually in the Scripture; Our Rites and Ceremonies are Potentially there. For this Cause (says St. Paul to Titus) I left thee in Crete, Tit. 1.5. that thou shouldest set in Order the things that are wanting, and ordain Elders in every City, as I had ap­pointed Thee.] Here's a Commission at Large, to set in Order, but What, or How, remitted to Discretion.

Touching Re-ordination we have spoken before. A word now concerning their Oaths of obedience to Diocesans.

The Presbyte­rians swear freely.That These persons do not much stick at an Oath, is evi­dent from the many Oaths they have already taken; divers of which being of direct Contradiction, would make a man sus­pect, they did not much heed what they swear. Only now when the Oath they should take, comes in Question, a Qualme of Conscience seizes them. They cannot swear obedi­ence to Diocesans. That is, they will not submit to Episcopal Government: or yet more close, They'll set up PRESBY­TERY and Rule us Themselves.

Why should these men be Trusted, without an Oath, according to the Law, that have so freely sworn, against the Law? Nay, did not Modesty restreyn me, I should discourse the Insecurity of crediting those people upon their Oath; that have already broken so many. Again; They plead Exemp­tion from Swearing, that of all Mortals were the most Vio­lent Enforcers of it.

[Page 37]Now to our Question'd Forms of Prayer.] Who Questions them, but they that Question'd as well our Form of Go­vernment? Those miserable Hypocrites, whose Breaths are yet scarce sweet, since they swore Last against the King, and voted down the Bishops. Agreement in the manner of Wor­ship ought to be the Churches Care; The Peoples Duty is sub­mission, and Obedience; to which, God in the very Precept, has annex'd a Promissory Blessing: and he that resists, shall receive to himself Damnation.

[C] But They are no Enemies (they say) to Order, and Concord. Indeed, they're Pleasant Folks: We are their Witnesses, what pains they took to bring all to a Presbyte­rian Rule, and Order: and to unite the People in a foederal Concord, against their Prince, by a Rebellious Covenant.

[D] Here they demand, that none may be call'd Factious, that are not prov'd so.] Content; What is it to be Factious, but to promote, Who are Factious. and stir up Disaffections against the stated Go­vernment? At This Rate, all the Preachers, Writers, Prin­ters, &c. against the Episcopal Order, or the Constitutions of the Church are Factious. More narrowly; the Publishers, and Contrivers of the Petition for Peace; the Presbyterian Lectu­rers; (Twenty for One) and their Abettors may be reckon'd among the Factious. But in fine, let them prove our Ceremo­nies Vnlawful, we'll soon shew them who is Factious.

Their next Proposition, that the Law may not be made the Rule to judge of Faction] is (I perswade my self) a Slip more then they meant us. The Law is above the King, they say, and yet They'd be above the Law.

This is to draw an Appeal from the Bench to the Barr; to damn the Judgement of the Law, and make a Presbyterian the Judge of Faction.

[E] They come now to presse, the violence of the Laws upon their Consciences.] Whereas 'tis evident, that Streight, and Gentle Laws, have met with Soure, and crooked Humors. They say, the Law makes the Offender: may they not charge [Page 38] the Decalogue, Rom. 7.7, 8. by the same rule? What shall we say then? (says St. Paul) Is the Law, Sin? God forbid. Nay, I had not known Sin, but by the Law: for I had not known Lust, ex­cept the Law had said, Thou shalt not Covet; But Sin taking occasion by the Commandment, wrought in me all manner of Concupiscence.] — Sin is the Transgression of the Law; — the Disobedience not the Precept.

This Freedome of Challenging the Law, leads to an Ar­raignment of the Ten Commandements. The Idolater excepts to the first, and Second; the Blasphemer, to the Third; the Sabbath-breaker, to the Fourth; the Rebell to the Fifth; the Mur­therer, to the Sixth; — the Adulterer, to the Seventh; — the Thief, to the Eight; — the Slanderer, to the Ninth; the Extortioner, to the Tenth.

The Conse­quence of Presbyterian Liberty.Well, but their Consciences cannot submit to observe such and such Laws. Truly, to give them their Due, nor any Other nei­ther but of their own making. Though every man may be al­low'd to be the Judge of his own Conscience; yet there are many Cases wherein men ought to be severely punish'd, for Acting according to their Consciences: For Conscience may be misinform'd; and beyond doubt, there never yet was any Heresie, but had some well meaning Believers of the opinion. Grant but this Liberty to the Presbyterians (as upon Equity of Conscience) all other Factions, have the same Title to it.

Where are we Then, but in an universal State of War? His Conscience will have no King; Anothers, no Bishops; a Third, no Laws; a Fourth, no Religion; One will have Women in Common; — Another, Goods: — In fine; Our Peace, Comfort, and Reason; — nay, and the Dignity of Humane Nature; — All that is Noble, in us, or belonging to us, is by This Presbyterian Argument of an Imaginary Conscience, drown'd in Brutality, and Confusion.

What Remedy then, when betwixt Law, and Conscience, there is a real Disagreement? Where so it happens; rather let People Innocently suffer, though they lose their Freedom, then by a foul Resistance endanger their Salvation to recover it.

But They'd be quiet, they say, if some needless Laws were taken away, Yes; as they were before, when under Colour [Page 39] only of Regulating, some such needless Laws, they destroy'd all the Rest.

[F] Their next compleynt, is for want of Competent men to supply the place of Their Ministers [Still they confine the [Competent] to their own Party: Reasoning the weaknesse of the Ministers, because they may not be Entrusted, to Pray in their own words, or to choose their own Chapters, &c.]

These Gentlemen have some reason to know, that there are Knaves, as well as Fools; and that the Factious, are less fit to be Trusted with That Liberty, then the Simple.

[A] THE persons that we now speak for, Pag. 8. Reas. 7. The Noncon­formists sub­mit to all things necessa­ry to Salva­tion. are ready to subscribe to all contained in the Holy Scriptures, and willing to be obliged by the Laws of men to practice it.

[B] Seeing then you do profess that none of your Impositions, that cannot be concluded from the Scripture, are necessary to Salvation: let them not consequentially be made necessary to it, and more necessary than that which is ordinarily necessary.

[C] That smaller things must not be imposed by unproportio­nable penalties. Pag. 9.

[D] The Church may not make any thing necessary to preach­ing it self; that is of it self unnecessary, and not antecedently necessary, at least by accident.

[A] TRuly we have an Obligation to These Reformers, that if the Law requires it, they will subscribe to the contents of the Holy Bible: But That must be with their own Comment too. They puzzle the Vulgar with a blind no­tion [Page 40] of Things necessary to Salvation; as if the sole belief of the Divine Authority of Sacred Writ, and of the Mysteries, therein comprised, were enough to carry a man to Heaven.

Things neces­sary to Salva­tion. Some Things are necessary to Salvation, as we are Christi­ans. That is; the Summe of the Catholick Faith, (accor­ding to our Confession) which except a man believe faithfully, he cannot be saved.]— or in short; an un-doubting Resigna­tion and Submission to the explicite Doctrine of the Bible, teaching Salvation: These are things, Primarily, evidently, and unchangeably necessary, equally binding all Humane flesh, without distinction.

Some things again, are necessary to our Salvation, as we are Men in Society; for Instance, Subjects. And these are matters commonly, in Themselves, Indifferent; Changea­ble in their Qualities; Temporary in their Obligation; and yet necessary by Collection. The short of all is This; Where the Law of the Land does not Thwart the Law of God; or That of Nature; we are to obey the Politique Magistrate, upon pain of Damnation.

[B] That Impositions are not necessary to Salvation.] We answer, They are not necessary to be impos'd; but necessary to be obey'd.

[C] Concerning the measure betwixt the Fault and the Pu­nishment; Let the Law estimate the one, and proportion the Other. Private Persons are not to Correct the Publick Laws.

[D] The Church may not, &c.] Many a man may be duly qualify'd to Preach, in point of Ordination, (for the purpose) or Ability, that yet in other regards is not fit to come into a Pulpit. I hope, refusing to communicate with the Church, may pass for as fair an Impediment; as refusing to Covenant against it. (I am enforc'd to refresh these Gentlemens me­mories ever and anon.)

[Page 41] IF our Religion be laid upon your particular Liturgy, Pag. 9. Reas. 8. As well the Mass-Book as the Common-Prayer. we shall teach the Papists further to insult, by asking us, where was our Religion two hundred years agoe? The Common-Prayer-Book as differing from the Mass-Book, being not so old, and that which might then be the matter of a change, is not so much unchangeable it self, but that those alterations may be accepted for ends so desireable as are now before us.

TO This, we answer, that our Religion is unalterable; our Liturgy not. If a Papist asks a Presbyterian where his Religion was two hundred years agoe? he might as well ask him, where 'twill be two hundred years hence? But That's a harder Question to a Puritan, then to a Catholique.

Further; to presse the Differings, or agreement of the Common-Prayer-Book, from or with the Mass-book, is more a shift then an Argument. Wee'll keep to our Adversary. 'Tis our Profession, that the Form is Alterable; but by the same power onely that Establish'd it; Not by a Conventicle, or a Club of Running-Lecturers; but by a grave consult of Reverend Divines; that is, Prepar'd by them, and fitted for the stamp of the Supream Authority.

IF we may not have the Liberty of the Primitive times, Pag. 9. Reas. 9. The Liberty of the Anci­ent times. when for ought can be proved, no Liturgical Forms were imposed upon any Church, yet at least let us have the Liberty of the following Ages, when under the same Prince there were diver­sity of Liturgies and particular Pastors, had the power of ma­king and altering them for their particular Churches.

HOw these good people beat the Bush, and yet start no­thing! The Liberty of the Primitive Times, &c.] what Primitive Times? where will these men begin their Reckon­ing? The late Primate of Ireland, tells us, that [all the Churches in the Christian world, in the first, and Best times, had their set forms of Liturgy whereof most are extant in the writings of the Fathers, Luke. 1 1.2. at this day] —when you Pray, say — Our Father, &c.] In the Apostles age, the Holy Ghost abun­dantly supply'd all humane needs, by super-natural Graces, and Inspirations. But the Use of Liturgies is too cleer, to suffer or admit a contradiction.

A modest re­quest.Yet this they are not very earnest in; allow them onely the Liberty of the following Ages] and what was that I beseech ye? Onely the Power of making and Altering Liturgies them­selves; as under the same Prince ha's been formerly permitted to Particular Pastors.

Away away for shame, with These Horse-coursing Tricks; they dresse a sound Leg to amuse the People, when the Jade wants an Eye. Look ye be not Cheated with Their Ambition, and never trouble your selves for their Consciences: They'll shift in all weathers; — for in case of necessity.—

Johnson. Pigg may be Eaten— Yea Exceedingly well Eaten.

I would the whole Nation might but once dream of such a Whipping, as when these Reverences got the Law into their own hands, their bounty would bestow upon them. They would use no other bug-word to their Children, then the Pres­byterians are coming.

Wer't not a blessed Reformation, to have an Almighty In­quisition, set up in every Parish: to see a Pontificall Presbyter rule as King and Priest over the Estates and Consciences of his subjected congregation? To have but One Commandement to keep, in stead of Ten; Obey the Presbyter. — In truth 'tis such a Government of Clouts, I cannot chuse but play the Fool [Page 43] with it: Briefly; when They're permitted to make Laws let us make Halters: We have tasted them already, and if They proceed to mind us of their Old Discipline, let us mind one another of our Old slavery; and Them too, that they now plead for a Bratt, by their own rule not to be received into the Church; for it was conceived in Schisme and Brought forth in Rebellion; (God blesse us) I mean Presbytery.

Whereas they urge that several Liturgies have been allowed under the same Prince, &c.—] Confeis'd: It hath been so, and may be so again, and with good reason too; yet all this while, This proves no Title our Pretenders have to the same Liberty.

Where People of differing Humours, and wonted to Diffe­ring Customes, are united under the same Prince; Prudence advises a Diversity of Liturgyes. Again; 'Tis one thing to perswade a Prince; another thing to force him (but the main reason is yet to come.) These bold Petitioners presse the King to give them what they Got, and kept, (so long as they could hold it) by Rebellion: — to grant away, what his Royal Father held dearer then his Bloud; and to complete the shamelesse proposition, some of the now-Petitioners to the Son, were the hot Persecutors of the Father.

In fine, they act, as if they would vie Provocation with the Kings Mercy: they ask, That which his Majesty cannot grant, but with a Double hazzard to himself; — both from the Government, and from the Persons.

[A] IF you should reject (which God forbid) the moderate Proposals which now and formerly we have made we hum­bly crave leave to offer it to your consideration, Pag. 9. R. 10. The hazzard of Refusing. what Judgement all the Protestant Churches are likely to pass on your proceedings, and how your cause and ours will stand represented to them, and to all succeeding Ages.

[B] If after our submission to his Majesties Declaration, and after our own Proposals of the Primitive Episcopacy, and of such a Liturgy as here we tender, we may not be permited to [Page 44] exercise our Ministry, or enjoy the Publick Worship of God, the Pens of those Learned, moderate Bishops will bear witness against you, that were once employed as the chief Defenders of that cause (we mean such as Reverend Bishop Hall and Usher) who have published to the World that much less than this might have served to our fraternal Vnity and Peace.

[C] And we doubt not but you know how new and strange a thing it is that you require in the Point of Reordination. When a Canon amongst those called the Apostles deposeth those that Re-ordain, and that are re-ordained.

[D] Not only the former Bishops of England, that were more moderate were against it, but even the most fervent ad­versaries of the Presbyterian way; such as Bishop Bancroft himself; how strange must it needs seem to the Reformed Chur­ches, to the whole Christian World, and to future Generati­ons, that so many able, faithful Ministers, should be laid by as broken Vessells, because they dare not be re-ordained? and that so many have been put upon so new and so Generally dis-rel­lished a thing.

Presbyterians no Protestants[A] AS to the Protestant Churches; (if they have not chang'd their opinions) they will give the same judgement of These people now, which they did formerly. That is; they will disown Them, and their Actions, for being so singular and Impious, as to oppose the Reason, Right, and Practice of all other Nations: who Generally have their set­forms of Prayer. Touching the Moderation of their Pro­posals, it is already enough notorious.

[B] If after our Submission to his Majesties Declaration, &c.] Prodigious Boldnesse, and Ingratitude! Submission? as if the [Page 45] King had Press'd, when he Relax'd them: an Indulgence be­yond President, bestow'd upon a people void of Sense. In­deed a Meritorious Patience was their Submission. Content they were not, for many of the Presbyterian Teachers here about the Town, Petition'd for more, so soon as That was Granted.

But how have they submitted? They have not Strook, That's all. Do they not daily Preach, Write, Print against Epis­copacy; in opposition to the Express Intent, and Letter of the foresaid Declaration? Do they not prejudge the Synod, to which that Declaration referrs them? Yes, and abuse the Freedome of proposing some Alterations, by the Rejection of the Whole. Suitable to This Submission, are Their Proposals, both of the Primitive Episcopacy, and of their Liturgy. Their Liturgy, as we have spoken formerly, is a Contest for Dominion, not for Conscience, and comes to This at Last; If they may not Rule, they will not worship.

Their Primitive Episcopacy, sounds as much as Presbytery: for they confound the Termes, as if Bishop and Presbyter were Originally the same; and Prelacy (as the Queynt Smectymnu­us has it) of Diabolical Occasion, Smectimnuus Pag. 23. not of Apostolical In­tention. At This Rate, what do they offer, in a Primitive Episcopacy? Bishops in truth they allow, but so, that every Presbyter must be as Bishop.

To give the matter Credit; they Appeal to the Reverend Hall, and Vsher, those Learned, Moderate Bishops (as they Term them) whose Pens are to bear witness against These now in Being, and Authority, if they refuse their Askings. I am told, (and I believe it) that at least One of the Smectym­nuans had a hand in this New Liturgy, and Petition for Peace. If so, I must needs put the Gentleman a Froward Question.

Is Bishop Hall so much emprov'd since he Dy'd? (in truth a Prelate to whose Memory the Church of England owes great Reverence) This was that Learn'd and Moderate Bishop, that Smectymnuus so bespatter'd under the Name of the Remonstrant. But will you see now how that Noble Prelate was bayted by five of our new-fangled Primitive Bishops? S.M. E.C. T.Y. [Page 46] M. N. W. S. (let Mr. Manton uncipher this.)

BElieve me, and we are now upon a weighty Question. Who shall be Judge, the People, or the Church;The Church the Judge. Which is Christ's Flock? That is, Whether shall One be the Judge of all the Rest; or all the Rest be the Judge of that One? (for that's the point) What signifies the Multitude, but a number of single Persons, where each Individual acts, and accompts for him­self? whereas the Church, is both by Divine Deputation, and by Political Paction, Authoris'd and Acknowledg'd to be the Judge of All.

If there were nothing in't but common Expedience;— Rea­son of Interest, and of State: me-thinks, That might suffice, to make us rest in Their Decrees, to whom, as by a general reference, we have subjected the Decision of all our Differen­ces. But the Benignity of Providence treats us more kindly yet; annexing all the Blessings of both Worlds to our Obedience: which surely no man will oppose, that is not wholly void of Religion, Moral Honesty, and of common Prudence.

But it is better to obey God then Man, they'l tell us, Has the Church any jurisdiction over our souls? any right of Imposing upon our Consciences?

No, God forbid. But does not the Church know our con­sciences as well as we know one anothers? and may not the Church as well suspect that we do not think Thus or So, as we affirm that others do? When private persons plead for Them­selves, it may be conscience; but when they come once to stickle for others, 'tis Faction. If it be said, that Preachers are not private persons. I answer, That all subordinate persons are private, in respect of their Superiors. In fine, it is our Duty every man to attend the good of his own soul; and it be­longs to the Church to over-watch us All: preserving still the common Vnity, though to the grief of some particulars.

[Page 52]Well, but there are so many Thousands (they say) that suf­fer upon tenderness of Conscience. These People do but make So [...]es, that they may beg Plaisters. There may be Tender Consciences, and there are, doubtlesse, to whom great Ten­derness is due, and needful; but these Compleyners are not of That number. They are too lavish in their undertakings for ☞others, and too Peevish in their Pleadings for Themselves. He that is Positive in what he does not know, forfeits his Credit too in what he does.

But They are still Christs Flock: and 'tis enough; They say it. (from Sheep with Clawes, deliver us.)

Take heed (says our Saviour) that no man deceive you, for many shall come in my name, Matth. 24.4. saying, I am Christ, and shall deceive many] and again; There shall arise false Christs, and false Prophets. Matth. 24.24.] We see the very Text bids us take heed, and foretells dangerous Hypocrites.

But what need we look further then our own Memories? Was not the whole Crew of the late Conspirators, clad in the Livery of Gods People? Only His Majesties Friends had, and have still the Fortune to be reckon'd among the Prophane, and not admitted into the Fold.

Would These Correctors of Magnificat would shew us once, where ever Christ call'd his Flock together with a Scotch Co­venant: or where the Holy Ghost gives Private Persons an Authority over their Superiours; or Commissions the Sheep to Quarrel with their Pastor.

It is confess'd, that Softness, and Humility becomes the Fathers of the Church, and 'tis enjoyn'd them; But then Obe­diance likewise befits the Children: whose part it is meekly to obey, in all matters not directly sinful, but to Resist in None.

Schisme turns to Rebellion.Let me add one thing further: Where These dividings about Forms are suffer'd, the Mischief seldome stops at Schisme: for the same Principle, that Rents the Church, Threatens the State; beside the Hazzard of an Ambitious Faction, ever at hand to aid and to emprove, that Peevish Holynesse. In Truth, both Interests are so enter-woven, that 'tis Impossible to Crush the one without bruising the other; and [Page 53] to conclude; a Schismatique shifts as naturally into a Traytor, as a Magot turns to a Flye.

The next step from Liberty of Conscience, is Freedome of Estate and Person; and from Liberty of Thought, they pro­ceed to That of Action, arguing and concluding in great Earnest, with my Honest Friends Jeast.

IF we are not in point of Ceremonies or Forms in every thing of your mind;Pag. 10. Reason. 12. it is no more strange to have Variety of Intel­lectual Apprehensions in the same Kingdome and Church, then variety of temperatures and degrees of age and strength.

WEE do not say 'tis strange, that there should be Variety of Intellectual Apprehensions; but we contend that so it is; It ever was, and ever will be so: and from the Truth, and Evidence of That Assertion, arises the clear reason, and necessity of what we plead for.

We must consider Man, as a Reasonable Creature: com­pos'd of Soul and Body; born, for the Publique, and Him­self; and finally Accomptable for the Emprovement of his Talent toward the Ends of his Creation.

The great, the Indispensable, and universal end, The End of mans Creati­on. is That which has regard to the Creatour, from the Creature: and in That point we are all agreed upon a Common Principle of Reason, that 'tis our Duty to Adore, Love, and obey that Gracious Power that made us. That This is the Prime end, we all Agree, and that our works are only Good, or Evill, according as they correspond with, or recede from it.

[Page 54]In the next place, as we consist of Soul and Body; we seem to fall under a mixt Concern; and There, the Skill is how to temper the Angel, and the Brute, in such sort as may best comply with the behoof, and Comfort of the Individual: sub­jected still to the great Law and Purpose of our Being. Our Reason, we submit to the Divine Will; and our Affections to our Reason. Behold the Scale of our obedience; and Univer­sal Dictates of our Reasonable Nature.

In These Particulars: God, as the Sovereign Prince of the whole World, binds all Mankind alike, with an unlimited, and undistinguishing Authority. Our Souls, the Almighty Governs by his Immediate and blessed self; our Bodies he re­ferrs to his Deputies; whom in all sensible and common Actions we are to obey as Gods Commissioners.

We come now to the point that moves the great dispute: — our state of Liberty in matters of themselves indifferent.

In This Question we are to consider, that every man is born first, for the Publick; Next, for Himself.

He that Rates any thing except his Soul, above the common Benefit of Social Nature, is an ill Member of the Vni­verse.

While every man consults his own Particular, how easily he's drawn to Think That Fair, which he finds Pleasant! Em­ploying much more cunning to perswade himself, that what he Likes, is Lawful, then strictly to Examine it; (for fear it should prove otherwise.)

Are we not All made of the same Lump; — (— born to the same Ends: Objection. — Dignify'd with the same Reason? — What is it Then, but an Injurious Custome, and oppression, that puts the Difference betwixt Governours, and Slaves? That prostitutes so many Millions of Free-born Christians, to the Command of any Single Person?

These are the Stirrings and Debates of Mutinous and unad­vised Natures, Sol. They scan but the one half; and that, the Grosser too; the vulgar part of the Question. Can the whole Perish; and the Parts' scape? Can any thing be beneficial to Particular Persons, that is Destructive to the Community? what [Page 55] by one Violence they Get, they Lose by Another; and in ex­change for the Soft, Honest bonds of Order and Obedience, they leap into a Sinful, Shameful Slavery Was not the late War undertaken, (in Shew) for This Imaginary Free­dome? and yet, at last, what was the Event, but Tyranny, and Bondage? not by miscarriage neither, but by a Regular Fatality, and Train of Causes.

Do we not find mens Minds, and Humours as various as their Complexions, or their Faces? Every man likes his own way best; Pleads for his own opinion. There's no such thing as right or wrong in things Indifferent, but as they are circum­stanc'd by Application: and here's the very Case of our Re­formers.

Some are for Kneeling at the Eucharist;peevish Liber­ty. others for Stand­ing, Sitting, or the like; They differ too about the manner of Receiving. Capricious Holyness! Shall That confused, and Promisenous use of several Forms, and Postures, pass for a Decency in the Lords house, and on so solemn an occasion, which at a Private Table would be exploded for a grosse and ridicu­lous Immorality? The Church, for Order sake, and Uni­formity, enjoyns one form, or Posture; This, or That, 'tis Indifferent; where lyes the Conscience of Refusing? Should but the Rubrick say — Let the Minister enter at the Church Dore: — Would not our Teachers make it a piece of Conscience to creep in at the Window? Marque it, 'tis That; — That — That's the Businesse; — 'Tis POWER they Tug for, and to bring MONARCHY under the Yoke of PRESBY­TERY.

They argue the Expedience of granting Liberty, because forsooth of the differing humours of Applying it. The strong­est Reason in the World against them. For in this State of Disagreement, take but away that Limiting, and Binding Rule that prescribes Vniformity; what other Consequence can be expected, from letting loose so many wild, and Petulant Passions; so many Raging, and dividing Factions, but Tu­mult, Heresie, and Rebellion?

[Page 56] Page 12. Reas. 13. IF any shall make men disobedient, by imposing things unne­cessary, which they know are by learned, pious, peaceable men, esteemed sins against the Lord, and then shall thus heavily afflict them for the disobedience, which they may easily cure by the forbearance of those impositions; let not our souls come into their secret, nor our honor be united to their Assembly: If they shall smite or cast out a supposed Schismatick, and Christ shall find an able Helper, peaceable Minister, or other Christian, wounded, or mourning, out of doors, let us not be found among the Actors.

VVHy did not the Reformers rather say? If any shall make people Rebellious, by preaching down Obe­dience to Authority, as a thing unnecessary: or abuse the simple, by calling Good, Evil; and Evil, Good:— Let not our souls —] Whether is greater, the boldness of these Teachers, or the blindness of their Disciples? Does not this way of Rea­soning, root up all Government? And has not the Practice of These men made good the worst that any man can say, or think of their Designe? Were they New Folks yet, a man might find some Charity, for the soft-headed Gulls that believe them: but to be Twice catch'd in the same Trap; Twice fool'd by the same Persons, were an unpardonable sottishness.

Let the three Kingdoms cast up the Accompts of the late War,The Reform­ers Method. and see what they have gained clear, by the Reformati­on. These very Gentlemen were one and twenty years ago upon this Argument; infinitely troubled about Additions to God's Worship, in things unnecessary; Oathes of Subscription, &c. — To obviate these crying evils, they set to work a [Page 57] Preaching Ministry, and Lectur'd up the people into a Gospel-frame, (for that's the Knack) of Disobedience. The People heard their Prayers; (for 'twas to them they prayed) Meroz was curs'd, and curs'd — and the right Reverend Matrons sent forth their Bodkins and their Thimbles to help the Lord against the Mighty.

In fine; The Cause prosper'd under their Ministery, and Things unnecessary were taken away; that is, King, Bishops, the Law of the Land, the Liberty of the Subject: — the Heads and Fortunes of his Majesty's best Friends.

Some Oathes that were of exceeding scandal and burthen to weak consciences were taken away too, or rather exchang'd, for others less offensive, to the sense of the Learned, Pious, and Peaceable men, they speak of. As for instance; in stead of that Abominable Oath of Canonical Obedience to the Bishop and his Successors, (in omnibus Licitis, & honestis) in all things lawful and honest; A Covenant was introduced of Com­bination against them. But no man was compell'd to take it neither; for 'twas but losing the capacities of Englishmen; a Sequestration;— Rotting in a Gaol, or some such trivial pe­nalty, if they refus'd it. Indeed, to serve the King after the taking of it, was a little dangerous, because of an Article of Aug. 16.1644. declaring, that whosoever shall voluntarily take up Arms against the Parliament, having taken the Na­tional Covenant, shall die without mercy.

The truth is, the Covenant was somewhat more in Scripture-phrase, and suited better to the gust of the godly. So for the Posi­tive Oathes of Allegiance and Supremacy; They gave us Nega­tives; still mov'd by tenderness of Conscience: They made a scruple forsooth, of swearing with Vs to serve the King; but they made none of forcing Oathes against him. To make an end; The late Presbyterian Rebellion has cost the three King­doms at least fourscore millions of Treasure, besides Souls and Bodies; and now they are hammering of the Nation into another.

They talk of Conscience: so Peters, their fellow-labourer, was a man of conscience; was he not? the foulest part of whose lewd life, was That wherein they wrought in common fellowship. [Page 58] In short; the Presbyterians bound and prostituted the Virgin, and the Independents were the Ravishers.

These drops are sharper, than in any other case would stand with Modesty: but they are Truths, so timely, and so needful for the Publick, that they shall out, what ere they cost me.

What do these Creatures keep a coil with Sin for? that Act as if there were no God; and yet they talk, as if they thought of nothing else. Are not their Contradictions upon Re­cord? has not the Nation, in all Quarters, the witnesses of their very Tongues and Pens against them? Was ever any Tyranny so barbarous, as what these people exercis'd over the consciences of their fellow-subjects, and against the Govern­ment which they had sworn to preserve? Yet now, when the Authority requires Obedience; the learned pious men are ta­ken of a sudden with strange fits of conscience: — FROM SUDDEN DEATH (in the Letany) must be, forsooth, FROM DYING SVDDENLY; (a most important Scruple!)

Well, but forbearance (they say) cures, and eases them. We do not know, had the Rebellion of the Angels been once pardon'd, what such a mercy might have wrought upon the Devils. But here we are upon Experiment. After so large an Act of Grace; — so flowing and magnificent a Bounty; — so prone a goodness toward their whole Party; now to Re-re­volt:— Misereatur Deus!

They are much careful not to take an able Minister for a Schismatick: they take not half that care to distinguish a Schismatick from an able Minister. If Christ (they say) should find that able Minister cast out for a Schismatick? what then, good people? But what (say I) if Christ should find Schisma­ticks kept in for able Ministers? what then, good Brethren?

Page 12. Reason 14.[A] MEn have not their understandings at their own com­mand, much less can they be commanded by others, if they were never so willing to believe all that is imposed on them to be lawful; they cannot therefore believe it, because they would, the Intellect being not free.

[Page 59][B] Few men are obstinate against the opinions that tend to their ease and advancement in the world, Page 13. and to save them from being vilifi'd as Schismaticks, and undone; and when men professe before the Lord, that they do impartially study and pray for knowledge, and would gladly know the will of God at the dearest rate; we must again say, that those men must prove that they know the Dissenters hearts, better then they are known to themselves, that expect to be believed by charitable Christians, when they charge them with wilful ignorance, or obstinate re­sisting of the truth.

[A] EXceeding fine and Philosophical. Men cannot be­lieve all that they would believe; — and no man is to profess or act against his belief. (that hits it.)

The Reformers cannot believe the Orders of the Church to be Lawful and Binding: The Intellect not to be forced. The Church cannot believe the Re­cusancy of the Reformers to be Reasonable or Conscientious.

The Reformers cannot believe that they ought to be kept out for Inconformity; the Church cannot believe that they are to be taken in, unless they conform.

The Reformers take Discipline to be essential to Salvation; the Church thinks otherwise.

The Reformers cannot but believe the Separatists to be Saints; the Church on the other side, cannot but belive them to be Schismaticks.

So that in fine, if the Church cannot grant, what the Re­formers cannot but ask; Whether shall the Law yield to a Fa­ction, or the Faction to the Law?

[B] Few men are obstinate, Page 13. &c.—] This Objection is al­ready Answered, but I shall add something.

[Page 60]All Popular Attempts upon change of Government, are hazzardous to the Undertakers; are there therefore no Re­bellions? But here's the state of their Adventure. If the Design takes, and the People Tumult, then are they in at pleasure, in the head of the Faction. If it miscarries, they have no more to do but keep their countenance, retire, and grieve — because of the Vngodly. That disappointment they nick-name, — A suffering for the Gospel: — a Persecution: and in that shape, they get more by private Collections, then many an honester man does by a good Benefice. Beside: They are bold upon a confidence in the King's Lenity.

They pray to be inform'd, they say.] That was Scot's Plea, concerning the Murther of the late King; and may be any man's by the same equity, that shall be pleas'd to call it Con­science, to do as much again. Now for the knowledge of their Hearts, (the last thing they insist upon) we'l follow the Scripture-rule: — Know the Tree by its Fruits: — measure their Faith by their Works: —

Judge of their Fidelity, by their breach of Vows; of their Honesty, by their breach of Articles; of their Scruples, by their Sacrilege; of their Loyalty, by their persecution of their Sove­raign; of their Tenderness, by their deliberate Murthers; and, in fine, of all their pretended Virtues, by their contradicting Impieties.

Pag. 13. Reas. 15. VVE crave leave to ask, whether you do not your selves in some things mistake, or may not do so for ought you know? and whether your understandings are not still im­perfect, and all men differ not in some opinion or other? And if you may mistake in any thing, may it not be in as great things as these? Can it be expected, that we should all be past erring about the smallest Ceremonies and Circumstances of Worship? And then, should not the consciousness of your own infirmjty, provoke you rather to compassionate humane frailty, than to cast out your Brethren, for as small failings as your own?

THis is but loosely argu'd: to Reason from an universal Fallibility, to an universal Toleration. Because all men may commit errors, therefore all errors must be suffered. The Law respects common equity, and politick convenience; not the degrees of Wisdom or Folly in the Transgressors of it. If Fools were priviledg'd, all Knaves would plead Ignorance. There may be subsequent allowances in favour of misguided Vnder­standings, but they are of Charity, and Relaxation, not of strict Justice.

All stated Laws (better or worse, no matter) if they are not simply wicked, are obliging: and to correct a publick Sanction, by a private Hand, is but to mend a Misadvice by a Rebellion.

This they concede, that All may erre: Then they themselves are not Infallible: so that the Competition rests betwixt the Law and the Reformers. But now, to what we are sure of.

There are some cases wherein a Subject must not obey his Prince; but I defie the world to shew me any, wherein he may Resist him. That were to say, A Subject is no Subject. To say, he may be Su'd, makes nothing; That Law which war­rants the Compleynant is virtually the King.

Again; That which betwixt Man and Man, were a fair Rule, holds no proportion betwixt a Personal Weakness, and a Publick Inconvenience. The giving way to Clamours of this impetuous and froward nature, cost the late King his life. To say more, were to prejudge my Betters; let this suffice.

PUt your selves in their case, Pag. 14. Reas. 16. and suppose that you had studied, conferred and prayed, and done your best to know, whether God would have you to be Re-ordained, to use these Forms [Page 62] or Ceremonies, or Subscriptions or not? and having done all, you think that God would be displeased if you should use them, would you then be used your selves, as your dissenting Brethren are now used, or are like to be; love them as your selves, and we will crave no further favour for them.

THis we call laying of the Matter home to a Man: — Make it your own Case. Good.

Do as ye would be done by.Whose Case did these Reformers make it, when they stripp'd all men to their Shirts, whose Consciences could not submit to their Rebellious Leagues of Extirpation, and Directorian Fopperies? Would they have been Content, Themselves, to have been turn'd out of their Livings, because they could not play the Renegado's; to have been muzzled up in Dunge­ons;— debarr'd the Common Benefits of Humane Life: — Not suffer'd to Officiate as Private Chaplains; — No, nor so much as teach a petty School; — nor enter into any honest Employment, which their Ingenious malice foresaw might give The Persecuted Wretches Bread.

Is This according to the Rule? Do as you would be done by. There were no Superstitious Impositions, at That Time; but matters went as they would have them. They Order'd every thing Themselves; and the best Choyce an honest man had left him, was Job's upon the Dunghill.

It was the Pulpit too, that gave Fire to the Train; — that warranted the Treason, and cover'd Murther with a Gloss of Justice. Briefly; a Reformation was the Crye of the De­sign, and see the Issue of it.

And yet Do as you would be done by, is Their Plea, that did all This. Far be it from us however to imagine that their abuse of Justice should overthrow their Title to it; or that the pravity of Man should frustrate the Eternal Virtue of a De­cree [Page 63] of God, and Nature. We'll make Their Case our own then; and Reason with them, upon their own Principles.

Do as you would be done by; say they to us: Do as ye would be done by; say We to Them. Would you be willing to be thus Impos'd upon? says a Private Person: Would you be willing to be thus contemned? says the Magistrate. Yes, if (I com­manded things unlawful, says the one: or if I were a Schis­matick says the other.

If upon Search and Prayer for better Light,Object. we think that God would be displeased with us for doing This or That, we must not do it. Now, why should others trouble us, only for doing That which in our places they would do Themselves? This is the Fair state of the Question.

We are to Note here, that Words are not the certain Evi­dences of our Thoughts;Sol. and that our Charity is never so ty'd up, as to be barr'd advice with Reason. Now others are to deal with Vs, according to the Rules of what things ratio­nally seem to Them, not strictly (peradventure) what they are. As Thus; A common Lyer tells a Truth; it may be so; yet I'm not bound to venture any thing upon his Story. The first Profession a man makes; — in Charity, I'll Credit; yet still in Prudence I'll secure my self, in case I prove mistaken. But People that Break oft, where they may keep their Words▪ that by prepense Contrivance have formerly strew'd their way with Oyly Language, to deadly Ends: These, by the general Dictate of Common Reason, I may suspect, and which is more, I ought to do it, and to be wary of them.

Does not our Blessed Saviour himself bid us, BEWARE of the Leven of the Pharisees which is HYPOCRISY? — Those that Tithe Mint and Cummin, and neglect Judgement Mercy, and Fidelity: — That streyn at a Gnat, and Swallow a Camell: — That are Fair outwardly, and Rotten within; — and under colour of long Prayers, that devour Widows hou­ses.

Do not Pharisee, and Puritan begin with a Letter? Is not this Character most bitterly like the humour of the men we wote of?

[Page 64]Further; 'tis manifest from this Caution, that we are not bound to think all People Godly, that call themselves so, nor to trust all appearances of Holyness; but we are soberly to reduce our Judgements to the Standard of Discourse and Rea­son. They must deny the Bible, that refuse us This; and now, suppose the Table's turn'd.

The Presbyte­rians case put.We told the World, that we were afraid of Popery; and that our Consciences could not submit to Ceremonies; under which colour we entred into a Covenant, which in pretense was to Reform the Church, and to Establish the King. We destroy'd Both, by virtue of That Freedome, which we seem'd only to desire in order to our Souls. The Son of that Prince whom we ruin'd, is now by Providence, and Hereditary Right, placed on his Fathers Throne. Our Consciences are once a­gain Sick of the Old Scruples; and cannot down with Forms, and Ceremonies. Shall we be laid aside now for our Consci­ences?

Yes certainly, we must be laid aside, unless we shew very good reason, first, why they should believe us Conscientious, and next, (if truly Scrupulous they can Imagine us) why they should trust us.

Did not we swear, than an Impulse of Conscience transpor­ted us into our first Engagement? That, all the World knows was a design of Faction, and Sedition; and that the Pulpit-Theme, was the Decrying of the Kings Negative Voyce; and the Exalting of the Power of Parliaments. (Blaspheming the Authority of the Nation, by applying it to a Conspiracy in the Two Houses.)

This we have formerly done, and, as yet, given the World no Tokens of Repentance: We ask the same things over again; and (in good deed) why may not they suspect to the same Purpose?

May they not argue likewise from our Practises, against our own Demands? Do we say People may not be compell'd? Why did we compel Them then?

[Page 65]Well, but suppose it a pure Case of Conscience, that hin­ders our Complyance. Men may think many things unlawsul to be done, that are still as unlawful to be suffer'd. We ask that Freedome from the Law, which would in Consequence destroy the Law: and This we begg, for Conscience. Were it not Breach of Trust in These to whom the Care of the Pub­lique is committed, to gratifie a Private Scruple, by a Ge­neral Inconvenience? So that their Conscience stands engaged against us. But 'tis reply'd, that we are many Thousands. All are but One, in point of Conscience; Take them together, they're a Faction.

At last; if we can yield no Reason why they should ei­ther Believe, or Trust us; Where lyes the Sadnesse of our Condition; save only in the Losse of what we never had?Page 14. Reas. 17. Un­less Thus or so Qualify'd we must not be admitted.

[A] IT is easier to agree in few things, than upon many, upon great and certain and necessary things, than upon small uncertain and unnecessary things, and upon things that God himself hath revealed or appointed, than upon things that proceed from no surer an Original, than the Wit or Will of man. The strict prohibition of adding to, or diminishing from the things commanded by the Law-giver of the Church. Pag. 16. Deut. 12.32.

[B] It's easie to forsee, how those expressions in mens Ser­mons, or Prayers, or familiar Conference, which seem to any mis-understanding, or suspicious, or malicious bearers, to in­timate any sense of sufferings, will be carried to the ears of Ru­lers, and represented as a crime. And nature having planted in all men an unwillingness to suffer, and denyed to all men a Love of Calamity, and necessitated men to feel when they are hurt, and made the Tongue and Countenance the Index of our sense, these Effects will be unvoydable, while such Impositions are continued, and while a fear of Sinning will not suffer men to swallow and digest them, and what wrongs such divisions about Religion will be to the Kingdom; and to his Majesty, we shall not mention, because our Governours themselves may better understand it.

[Page 66] Page. 16.[C] What universal ease, and peace, and joy would be the fruits of that happy unity and concord which the reasonable forbearances which we humbly petition for, would certainly produce▪ how com­fortable would our Ministerial labours be, when we had no such temptations, burdens or disquietments.

[D] It must be the Primitive Simplicity of Faith, Wor­ship, and Discipline, that must restore the Primitive Charity, Unity, and Peace, and make the multitude of Believers to be of one heart, and of one Soul, and to converse with gladness and Singleness of heart, as having all things common, Act. 4.32. and 2.46. No such things as our controverted Impo­sitions; were then made necessary to the unity and concord of the Members of the Church.

[A] IT is not good to make Little matters seem Great, and Great small: — to make less difficulty of Doing what God h'as directly forbidden, then of complying with what he has not expresly commanded. Observe here a Text most mise­rably forced. What-thing-soever I command you, observe to do it: A Text wrest­ed. thou shalt not add thereto, nor diminish from it. Deut. 12.32.] which our new Scholiasts render thus. Do nothing but what God commands, even where God commands nothing at all. Does not [what-thing-soever I command: Observe to do it.] imply that some things there are which God does not com­command; and that in those Cases we are at Liberty? (the [Observe] waiting upon the particular thing Commanded.)

[B] It's easie to foresee, &c.—] Our Reformers fore-sight is in this place, an Almanack for the last year. The Poyson of their Sermons, Prayers, and Conferences has been already reported to the Ears of Rulers, — by hearers, not mali­tious [Page 67] neither; but griev'd, to see the Pulpits fill'd with Faction, Ignorance, and Scandal; and to hear onely Hortatives to Tumult; Defiances, and Alarums, instead of Evangelical and healing Comforts.

But these (effects they tell us) will be unavoidable, while such Impositions are continued.

Nay rather, while such Freedom is allow'd. Do these men Preach, and yet complain of a Restraint? They cannot swal­low and digest, &c.—] Yes, Sequestred Livings they can, not Ceremonies. In truth the One is a little hard to go down, and the Other is as hard to come up.

If these Divisions threaten wrong to the Kingdom, and his Majesty, (as they say they do) a timely order would be taken with the Dividers.

[C] To sweeten the last Menace, where they tell us the hazzard of not complying with the Faction; We are now blest with a view of their Land of Promise. What universal peace and ease, &c.— the giving them all they ask would certainly procure. [Indeed I suppose the Nation might be at Vnity That way;The Reform­ers Unity. for betwixt Hanging and Transplanting all men of Differing opinions, there must needs ensue a pleasant state of Concord.

Less rigour cannot reasonably be expected by any man, that either considers the Faction; since it first got footing in the world; or the late practises of these very people. Concerning their extraction and proceedings, I have given some accompt in my Holy Cheat: Of their late practises enough is said too; onely a word touching the Quality and Temper of our Reformers. Which word [Reformers] must not be understood singly of those that published this spurious Liturgy, and bold Petition: but likewise of their aiding and consociate Brethren.

The foulness of the late War is notorious: and the King's Mercy toward the Conspirators surpasses all example: in which number, I reckon the revolting and intruding Church-men, as Criminals of the first Magnitude. Of these, some keep their Benefices, others are laid aside, in right perhaps of the due In­cumbent, [Page 68] or for want of Orders. Those that continue, help the rest, —set up their Lectures, — call in the ejected and the deep-mouth'd Brethren to their assistance: — and now they're in, full cry against Church-Government, and Persecution.

In fine; out of the whole Crew of these Reformers, let any man produce one single person that ever was a friend to the late King. I'l shew him divers of his bitter enemies; nay, some ☞of those (yet publick Preachers) in the City, that press'd the Murther of our late blessed Soveraign, rankly and openly in the very Pulpit.

Now let the world judge, what these people mean by Re­formation.

But we are told, that forbearances will quiet them. They are no Presbyterians then: for ever since they have had a beeing, kindness has made them worse: and the very Moment of his Majesty's Return, was watched by their impatient and sedi­tious Libels.

[D] What an Amphibion is a designing Presbyterian! a Levelling Prelate: — We have here a Complement to New-England from the Kirk of Scotland:— All things in com­mon, according to the Primitive Discipline.

That the Primitive simplicity of Faith and Worship, (as Worship may be taken) is necessary to Christian Unity; I think no man questions, that writes Christian: but to bring Disci­pline up to an Essential, is (under favour) a Religious Soloecism: or rather, an Audacious Imputation upon all Churches, that ever yet embrac'd Christianity.

'Tis in effect, a Feather pluck'd from the Soveraignty: — a consciencious encroachment upon the Supreme Power: — for by this Knack, all civil Causes are hook'd in within Cognizance of the Consistory, and found within the Purlues of their Discipline.

As their Ambition is remarkable in all Cases, so is their Pur­pose most observable in this before us. What signifies the ne­cessity of Their Discipline to Our Peace? but that Bishops must down, and Presbytery up, or we shall have no Quiet with them.

[Page 69]For a Come-off; All things must be done with singleness of heart (they tell us) as having all things in common, Act. 2.46.4.32. (This is a morfel for the Independents) No such Things as our controverted Inquisitions were then made ne­cessary, &c.]

Never had men worse luck with Texts. A subtle Inference. Mark but these two Quotations now, and then admire the subtle Inference from them. No Impositions, Then; and consequently, none must be Now. Would our Reformers have had the Church order'd, before it was gather'd? Rules for Church-govern­ment establish'd, before Christianity it self was acknow­ledg'd.

The Apostles had but newly receiv'd the holy Ghost; and to convince the Jews of the Divinity of that IESUS whom they had crucified, was their first Business and Commission: Faith and Repentance was their Theme:— the Question,—Men and Brethren, What shall we do? (not how) Then Peter said unto them, Repent, and be Baptized:—Act 2.37, 38.] Then (says the Text) they that gladly received his word were Baptized — and they continued stedfastly in the Apostles Do­ctrine, and Fellowship, and in breaking of bread, and in prayers, vers. 42.]

If the Apostles had been Presbyterians, they would perhaps have begun with their holy Discipline, and laid the Sacraments aside to be considered of at leisure. Had it not been a most preposterous course, to have directed the manner of our Wor­ship, before they had laid the foundation of our Faith?

'Tis said again, chap. 4. vers. 32. that the multitude of them that believed, were of one heart, and of one soul.] And here's no mention of Impositions neither; whence they infer the non-necessity of Impositions, as to Concord. When these Gentle­men shall have prov'd Impositions unnecessary, they have a long way yet to go, ere they shall be able to prove them unlawful. But, till they have done the former, we shall persist in our opinion of their necessity; at least conveniential, not to Salva­tion, but to Vnity.

It must be noted, that this unanimity in the believing multi­titude, was a miraculous grace. They were all filled with the [Page 70] holy Ghost: (says the verse next antecedent) and the connexi­on fairly implies this wonderful Agreement, to be the im­m [...]diate working of that blessed Inspiration. [We find a while after, when the number of the Disciples was multiplyed, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Chap. 6. vers. 1.] (The bond of Universal Unity begins to slacken already.) This Difference gave occasion to the in­stitution of Deacons.

Church-Officers being already appointed; — Apostles and Presbyters by our Saviour himself, and Deacons by the Apostles: we come now to Church-Orders: or, (in the holy Language) Impositions. Concerning which, one General serves for All: Let every thing be done decently and in order. But the determination of that Decency is left to the Church.

Page 18. Reas. 18. THe common Adversaries of our Religion, and of the King and Kingdom, will rejoyce to see us weakned by our Divisions, and employed in afflicting or censuring one another, and to see so many able Ministers laid aside, that might do much displeasure to Satan, by the weakning of his Kingdom, and by promoting the Gospel and Kingdom of the Lord.

SInce our Reformers have not over much Modesty, I wish they had a little more Argument: that a man might either with Charity believe them in a mistake, or with Honor shew them the way out of it.

The common Enemy.Who are the common Adversaries now? The King and his Party were wont to be the common Enemies. But here they talk of Adversaries to our Religion, the King and Kingdom. They may intend the King still, for ought I know. They [Page 71] charg'd his Royal Father with Popery, and yet They them­selves brought him to the Scaffold, because he would not set it up under (forsooth) the disguise of Presbytery. They de­clar'd him likewise an enemy to King and Kingdom, by making his Person an enemy to his Authority, as they distinguished them. Briefly, who ever they are that hate us, they may well rejoyce to see us thus Divided, but woe be to them from whom these Divisions come. 'Tis not for Subjects to expostulate with Rulers: — to start from the Laws, and bid Authority follow them.

Bishop Taylor says very well concerning Scandal, Great Exem­plar. Pag. 447. [Before the Law be made, the Superior must comply with the Subject: After it is made, the Subject must comply with the Law.] The latter is our case, and the Imposition lies on the other side; upon the Law, not upon the People.

But the great pity is, so many able Ministers are laid aside.] Truly, as to the ability of good lungs, loud, and long talking, we'l not contend with them. But that they are such Champions for the Lord's Kingdom, against Satan's, is more then, with­out better proof, we are bound to credit. However, they had better have a tug with Satan here, than hereafter; but they must go another way to work then; for, to destroy the Kingdoms of this world without commission, is (without controversie) to advance the Kingdom of Darkness, and to do the Devil a special piece of service.

IF what you study for, be indeed of God, Pag. 18. Reas. 19. this course of unmer­cifull imposition, is the greatest wrong to it, that you can easily he drawn to, unawares; while so many truly fearing God, are cast out, or trodden down, and tempted to think ill of that which themselves and the Church thus suffer by, and when so many of the worst befriend this way, because it gratifieth them, it tendeth to make your cause judged of, according to the quality of its friends and adversaries. And how great a hand this very thing hath had already in the dislike of that is befallen Dio­cesans, Ceremonies and the Liturgy, is a thing too generally known to need proof.

MEthinks the Sir Johns grow a little pernicacious, (as our Author has it) [unmerciful Impositions.] What? no more Covenants I hope. But 'tis at [unawares] they say. That helps the matter. It seems, the Bishops do they know not what, a Jolly Garb for a Petition, This.

But see; the Godly men are not only Oppressed, but Temp­ted to think ill of what they suffer by. They are clearly for Ruling with the Ungodly, Psal. 37.36. and Flourishing like a Green Bay-Tree;] but they do not love to think of being cast down with them from Slippery places, Psal. 73.17. and destroyed; — of Consuming, Perishing, and Coming to a Fearful End.] of suffering their most certain Fate;Psal. 37.39. [to be rooted out at last.]

As nothing can be clearer, then that their Cryes are Cause­less; so is it not less Evident, that were they Truths, their Practises are yet Vnchristian: and that they are not the men [truly fearing God] they would be thought to be. Beware of False Prophets (says our Saviour) that come to you in Sheeps Clothing,Mat. 7.15, 16. but Inwardly they are Ravening Wolves. Ye shall know them by their Fruits] Here's our Authority, How to judge of mens hearts to judge the Hearts of men by their Notorious Actions.

Will they be tempted to think Ill, of what they suffer by? So may the Traytour, of the Law that makes Rebellion Capitall: — The Plunderer, of the Command that sayes thou shalt not Steal: and in like manner, all Offenders may Quarrel with that Constitution which Orders, and Directs their Punishment. Yet we all know the Fault lyes in the Malefactour, not in the Appointment. At this rate, they may Cavil at Divine Justice, and disclaim Christianity it self, if they come once to suffer by it.

[Page 73] Good manners they have shak'd hands with already; for they tell us, that so many of the worst, befriend this [Ceremoni­al] way; — That it tends to make the Cause judg'd of, ac­cording to the Quality of its Friends, and Adversaries.]

It were a good Deed to tell this Faction, Exact Collect. Pag. 494. Note. as they told the Late King; That the Suggestion is as false as the Father of Lies can Invent:] Sure these Ill-Tutour'd Pedants know that his Sacred Majesty is a Friend to this way: The Law, Antiquity, and Reason. But since they offer to try the merits of the Cause by the Quality of its Friends, and Enemies: We shall ac­cept the Challenge; and let them thank Themselves, if they come off with the worst on't: and first we'll take a brief view of the Opposers.

A Rabble of People, next dore to Brutes, for Knowledge, The Bishops adversaries. and Morality, began the Action. These were Instructed and prepar'd by a Cabale of Factious Lords and Commoners, (and by Their Instruments) to be afraid of Popery, and Invasions; Bawle against Bishops, and Evil Counsellours; and finally, these Virtuous Sages were made the Judges, and Reformers of Laws, and Manners.

In Time these Ostlers, Tinkers, Ragg-men, Coblers, Draymen, Thimble-makers, &c.— Grew up to be our Governours. So much for the Rise, Fortune, and Extraction of the first visible undertakers. Now for their Honesty.

They Plunder'd, Murther'd, Rebell'd, Forswore Them­selves.

Mean while, the Mock-Priests, in their Pulpits pro­claim'd this Medly, for the Godly Party; Wedded their Cause; took in all sorts of Heretiques into the Combination. Defam'd the King: Enflam'd the People against the Government; Cast out the B'shops; — Swore fast and Loose; and Preach'd three Kingdomes into Bloud and Ruine.

These were the Tender Consciences ▪ The Holy Thousands. — The Holy Thou­sands; — and the men truly fearing God, that were cast out, and trodden down, &c.— This is no General Charge, for I allow, that many well-meaning but mis-guided Persons sided [Page 74] with the Party ▪ I speak of Those Members that stuck to the Work; and of those Ministers that fluck to Them: to shew the World what sort of Persons our Challenging Divines are now pleading for, under the Notion of People grieved because of Vniversal Impositions.

Methinks Those that were In, Before, and have their Pardons, should be very tender, how they engage the Nation in New Broyles: Especially against That Prince, whose Sin­gle, and Pure Grace it is, that puts a Difference betwixt the Heads They wear, and Those upon the City-Gates; Whoso­ever is offended at This plain Freedome, let him blame Those that have so spitefully, and so unseasonably put this compari­son of Parties to the Question.

The friends of Episcopacy.We have in Grosse, laid open the Opposers of our Church-Government, Rites and Ceremonies. Their Friends are briefly Those: The Warrant of Holy Writ: The universal Practice of Ordering the Externals of Worship: — The Establishment of the Particulars, by the Consent of the People: — The Regu­lar Injunctions of a Lawful Authority: — and in fine, Eve­ry Person that loves the Religion, Law, Honour, Peace, and Freedome of the English Nation.

Once more for All; what is the Kings Person to the Church-Ceremonies? Yet the same Covenant, and the same Persons, destroy'd Both. Which shews, (as I have often said) that the Design is Power, not Conscience; and that the Friends and Enemies to the Church; are the same Thing respectively to his Majesty.

Touching the Dislike, which (they say) is befallen Dioce­sans, &c.—] They tell us here a Truth, which they Them­selves have well-nigh totally procur'd: for to infame the Hie­rarchy, and blast the Constitutions of the Church, has been (ever since the Kings Return) the better half of their Busi­nesse in the Pulpit. (Not forgetting His Majesty nei­ther.)

[Page 75][A] A Weak Brother that maketh an unnecessary difference of meats and dayes; is not to be cast out, Page 18. Reas. 20. but so to be re­ceived and not to be troubled with such doubtful disputation.

[B] Impositions are not indifferent, Page 19. in the judgement of dis­senters, though they be so in yours.

[C] We beseech you therefore plead not Law against us, when our request is that you will joyn with us in Petitioning, to his Majesty and the Parliament, that there may be no such Law.

[D] The cause of the Non-conformists hath been long ago stated, at the Troubles at Franckford, and having continued still the same, you have no reason to suspect them of any consi­derable Change.

[E] We have now faithfully, and not unnecessarily, or un­reasonably, spread before you, the Case of thousands of the upright of the Land: We have proposed honest and safe reme­dies for our present Distraction, and the preventing of the fea­red increase.

[A] VVOuld our Divines perswade us that the Case of Meats, and Dayes, whereof the Apostle speaks, is of the same nature with That of Ceremonies, which we are now Debating, or that a weak Brother is not to be distinguish'd from a Peevish? See how perverse and vast a difference lyes betwixt them: but right or wrong, if it be Colour'd for the Multitude, no matter for the Reason.

Under the Law, God himself put a Difference betwixt Meats; and betwixt Dayes: which Difference ceas'd, upon [Page 76] the coming of our Blessed Saviour. Some thought it still, a point of Conscience to observe the Law; and These the Apo­stle calls weak Brethren: Others again, that knew the Law was abrogate, quitted those Scruples, and of These it is that St. Paul says;Rom. 15.1. we which are strong, ought to bear the Infirmi­ties of the weak.

Now Marque; That which was formerly impos'd, is now be­come a thing Indifferent. That is; Indifferent to the strong and knowing: not so to Those that were not yet convinced of the determination of the former Tie and Duty: and This is the true ground of the Apostles Tenderness here concerning Scan­dal. Rom. 14.15. Destroy not him with thy Meat, for whom Christ Dyed.] See how their Case now matches ours.

They durst not Eat, because they knew that once they were bound; and they did not know likewise that they were now dis­charg'd.

Let our Reformers shew as much for Ceremonies: Either that Humane Impositions were ever forbidden, or that Those, practic'd in our Church, are in themselves unlawful.

And yet These men are not so totally Indifferent, as they ap­pear to be, concerning Meats, and Days. Was ever any thing more sourly Superstitious, then their Monthly-Fast? Those Days, wherein the Church enjoyns Abstinence, they choose, to Feast upon: and Sunday is the only Day for Humiliation.

[B] Laws are compos'd for the Publique welfare, not for the Humours of Particular Persons: and shortly; They that do not like the Law where they Live; should do well to search the VVorld, for a Law they like.

[C] We come now to a fine Request; That is, they desire the Bishops to Petition the King to establish Presbytery; (for That is directly the Effect of it) to destroy the Act of Con­formity. Do not people understand, that when Laws are form'd to a Complyance with Phansie and Humour, there is no other Law but Humour.

They tell us hitherto what they would not have, see now what 'tis they would have.

[Page 77][D] The cause of the Non-conformists (they say) is long since stated at Frankford.]

Is that it then they would be at? Yes, that, or thereabouts. [We have no reason to suspect them of any considerable change,] they tell us. Truly, nor much to thank them for sticking there. But the late War is the best Measure of their Aims; and yet they did no more there, than they attempt every where: for I defie the world to shew me one story, where ever That Faction was quiet, unless they govern'd. But they have con­fess'd enough; we are to look at Frankford for their model: and by the spirit of the Reformers There, to judge of These Here.

In the days of Edw. 6th. this Island first began to be leaven'd with Presbytery: through the particular craft and instigation of Calvin, whose late success and absolute dominion at Ge­neva, gave no small pretence and encouragement to an allow­ance of his Discipline. While Discontents were gathering, That Prince dies, leaving the Government to Queen Ma­ry, in whose Reign, diverse of the Reformed perswasion fled in­to Germany.

No sooner were they met at Frankford, but Calvin's model was there ready to bid them welcom.

Some liked it but too well; and to make easier way for't, made it their first work to disgrace the English Forms; just as our Consistorian Puritans do at this day. Knox, Whiting­ham, and some others of the Geneva-humor, made a Cull of the particulars they faulted, and sent them to Calvin for his opinion: whose Answer was, That there were many tolerable Fopperies in the English Liturgy. This Letter was made pub­lick, and a great furtherance to the ensuing Breach; which ended yet in the establishment of the English way at Frank­ford, the Calvinizers flying off to Geneva. So that Their Re­formers and Ours agree; Both, Enemies to the English Cere­monies, and Common-Prayer. The cause the same too; both are friends to the Geneva Platform. Nay, they agree in Pra­ctise likewise.

[Page 78] That Faction cast off their PRINCE and BISHOP there; ours did as much for KING and BISHOPS here.

If those Nonconformists, and These are of a judgment; (as our Divines unwarily imply) we shall best read what these men think and mean, srom what those said and did, and rather pro­ceed upon their own confession, than summon the three King­doms to bear witness of their Actions.

We shall begin with Knox, (one of the intermedlers) whose Letters and Discourses are sufficient to his condem­nation, without that History of the Church of Scotland; of which (though generally ascrib'd to him) Spotswood ac­quits him.History of the Church of Scotl. pag. 267.

Spotswoods Hist. Scotl. pag. 136.In 1559. Willock and Knox were advised with, concern­ing the discharging the Queen of her Regency. Willock gave his opinion, That they might justly deprive her from all Regi­ment and Authority over them.] Knox follow'd, and added, That she ought now to be deprived. Ibid. 137.

Those of most note among the Frankford-sticklers, were Goodman, Whittingham, and Gilby. See them at large in Bancroft's dangerous Positions: from whence we'l borrow some Collections out of them.

Dangerous Posit. pag. 35.If the Magistrates (says Goodman) shall refuse to put Mass-mongers and false Preachers to death, the people, in seeing it performed, do shew that zeal of God which was commended in Phineas, destroying the Adulterers; and in the Israelites against the Benjamites.

Now see the men that these Reformers call Mass-mongers and false Preachers.

Ibid. pag. 61. The most part of our Ministers (says Gilby) are either Popish Priests, or Monks, or Fryers — Procters of Antichrist's Inventions: Popish Chapmen, &c.]

Ibid. pag. 9. If Kings and Princes refuse to reform Religion, (says Whit­tingham) the Inferior Magistrates, or People, by direction of the Ministery, may lawfully, and ought, if need require, even by Force and Arms, to reform it themselves.

Ibid. pag. 36. To the Multitude (says Goodman) a portion of the sword of Justice is committed: from the which no person, King, Queen, [Page 79] or Emperor, (being an Idolater) is exempt, he must die the death.

These are the opinions of those Persons whom our Re­formers make their Pattern. How they proceeded, the story of Queen Elizabeth sets forth abundantly; and our own memories may enform us, how close our Covenanters have follow'd them.

[E] We have now faithfully, &c.] With what Faith, Reason, or Necessity— soever the case was spread before the Bi­shops: we're sure 'twas fouly done to spread the case before the People. But where's the Faith, of taking an Ell for an Inch: — of abolishing what they pretend to alter: — of perverting Scripture: — and of putting an Arbitrary Nothing upon the People, instead of a Set-form?

Where lies the Reason of presenting the Opinions of the Simple, as Arguments to the Wise: — of opposing Number to Equity: — Tumults to Authority: — and of pressing his Majesty, to put himself into the power of those very people that dethron'd his Father?

Lastly, where lies the necessity of insisting upon so many variations, as are already prov'd to be utterly unnecessary?

Now see the Remedies they offer us▪ which come to this; They propose to cure good Order by Confusion. Honest and safe they say they are; and honest and safe we may believe them; but we must first believe, that there's no Knavery in Nature: for set mens consciences at liberty once, to think what they please, their hands will not be long restrained from executing those thinkings. Never was a general Freedom de­manded, but for a particular design: nor was it ever granted, but the next proposition was Equality.

But they propose it here, it seems, as to prevent the fear'd enemies of our distractions.]

Behold a drop fallen from the lips of Prudence it self. Are we in danger already and shall we be in less, when those we fear are in more power ▪ Either the Reason's naught or the De­sign; let them say whether.