The relaps'd apostate, or, Notes upon a Presbyterian pamphlet, entituled, A petition for peace, &c. wherein the faction and design are laid as open as heart can wish by Roger L'Estrange. L'Estrange, Roger, Sir, 1616-1704. 1641 Approx. 222 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A47908 Wing L1293 ESTC R16441 11854879 ocm 11854879 49955 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47908) Transcribed from: (Early English Books Online ; image set 49955) Images scanned from microfilm: (Early English books, 1641-1700 ; 500:20) The relaps'd apostate, or, Notes upon a Presbyterian pamphlet, entituled, A petition for peace, &c. wherein the faction and design are laid as open as heart can wish by Roger L'Estrange. L'Estrange, Roger, Sir, 1616-1704. [16], 85 p. Printed for Henry Brome ..., London : 1641 [i.e. 1661] First edition. Advertisement on p. [9]-[10]. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baxter, Richard, 1615-1691. -- Petition for peace. Church of Scotland -- Controversial literature. Petition for peace with the reformation of the liturgy, &c. Presbyterianism. Church and state -- England. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2005-02 Andrew Kuster Sampled and proofread 2005-02 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE Relaps'd Apostate : OR NOTES UPON A PRESBYTERIAN PAMPHLET , ENTITULED , A PETITION for PEACE , &c. WHEREIN The FACTION and DESIGN are laid as open as Heart can wish . Nullum perniciosius Odium eft , quàm violati Beneficii pudere . Senec. Epist. By ROGER L'ESTRANGE . LONDON , Printed for Henry Brome at the Gun in Ivy-lane . M. D C. X L I. TO THE PRESBYTERIAN DIVINES ; The PUBLISHERS , and Abettours of A PAMPHLET , Entituled , A PETITION for Peace , &c. — Gentlemen , THat you may not glory either in your Cause , or Fortune , you are here Condemn'd to suffer Publique Shame by a weak hand ; yet so , as not to make Mee proud of the Conquest ; for ye fight against your selves , and fall by your own Weapons . This is the Certain Fate of all your Strivings against the Right of Bishops . The Liberties you challenge , must be allow'd again by You to the People : and where 's your Holy Discipline then ? Thus are ye Broken upon your own Wheel , and your Selves cast into the Pit ye Digg'd for Others . The well-weighing of This Consequence twenty years ago , might have sav'd a great deal of Sin , and Treasure : it may prevent the same again , ( for ought I know ) even at This Instant , duly to consider it : for to deal freely , Gentlemen , you are now Re-entred upon that deadly path that leads from Heaven to Hell , from Conscience to Disobedience : from the Reforming Pulpit to the Kings Scaffold . How shall I reconcile that Reverence I bear your Character , with the just Indignation due to your Actings ? You have of late Publish'd a Book ; Thus called ; A PETITION for PEACE , with the Reformation of the LITURGY , &c. Your Petition appears fortified with Twenty Reasons , which I take a Freedome to reply upon , and I make a little bold too with your Liturgy : submitting the Reason of All , to the Judgement of the Indifferent World ; and to your selves my Dedication . Your Writings are like the Pestilence that walketh by Night , and the Plague that destroyeth at Noon-day . They steal out , and disperse themselves in the dark , but the Malice of their Operation is Publique . Many unseemly Circumstances there are in the menage of this your Pamphlet , which I refer to their proper Notes : but since you plead the Kings Authority for what ye did ; It will behoove me in the first place to clear that point ; and no way better then from the very Words of his Majesties Commission ; directing , To advise consult upon and about the Book of Common Prayer , and the several objections and exceptions , which shall now be raised against the same , and ( if occasion be ) to make such reasonable and necessary alterations , corrections , and amendments therein , as by and between you , the said Arch-Bishop , Bishops , Doctours , and Persons hereby required and authorized to meet and advise as aforesaid , shall be agreed upon to be needful and expedient , for the giving Satisfaction to tender Consciences , and the restoring and continuance of peace and unity in the Churches under our protection and Government . How far Your Liberties agree with These Limitations , be you your selves the Judges . I am afraid you 'll think my Introduction some-what below the Dignity of the Subject ; but though the Argument in it self be grave , methinks your menage of it , is exceeding pleasant : In truth , so much , that all your sober Fashions will hardly make me swallow it for Earnest . You know we have had a Long and Bloody War , Gentlemen : and the same Actions which on the Legal side , were Duty , Piety , and Justice , were in the Adverse Party , no other then Rapine , Murther , and Rebellion . These Crimes call for Repentance , and either Christianity is but a story , or it concerns those People that have This Load upon their Consciences , frankly , and seasonably to discharge themselves . Would not a Searching Sermon now and then upon this Subject , do as much good as a Discourse of humane Impositions ? 'T is not an Act of Pardon , and Oblivion , will bring Them off , at the great day , that have these Horrours unaccompted for . As Publique Ministers , Kings may remit Publique Offences : and forgive Those who cannot yet forgive Themselves . The Royal Power extends but to the Law not to the Conscience . They shall not Dye for That which yet they may be Damn'd for . A man that Robs a Church may scape the Wheel , and yet the Sacriledge cleave to his Fingers . In fine ; Monarchs may dispense with their own Laws , and interpose betwixt the Gibbet , and the Offender ; but betwixt Sin and Vengeance ; — Guilt , and the dreadful stroke of Divine Justice ; there 's but one Mediator : before whose Majesty Kings are but animated Shadows , and all the dazling Glories of this World , a Black Obscurity . In short ; he that has made his Peace with the Law and not with his own Soul : — on Earth , and not in Heaven , has done the least part of his business . You are now crying up Those People for the Godly Party , whose wretched Souls were by the Magick of your Covenant-Holyness charm'd into Disobedience . You 're Scrupulizing now again about the Lawfulness of Ceremonies : but not a word touching the Vnlawfulness of the War. For shame , for shame , Gentlemen ; That very point betrays you . It looks as if you would have the people still believe the Cause was good , and that upon the same presumption of an Imaginary Superstition , they may tread over the same Steps again . Tell them how ill they did to fight against the King : ( if you believe 't was ill done ) press their Repentance and bewayl Publiquely your own Engagements in that sinful Quarrel : You betray otherwise the Souls ye plead for , into a final hardness , — into an Obstinate , and Impenitent Security . This is so undeniably your Duty , ( unless you still adhere to your first Cause , ) that there 's no Shifting : so that the Tryal of your Integrity depends upon this Issue : If you be truly Loyal , and Repentant , where-ever you have Preach'd disobedience , you will Recant it : however your Confession must be as Publique as your Sin. Without This cleerness all your Talk of Conscience weighs not a Nut-shell . Only betake your selves to your own Pastoral Discipline ; And there I leave ye . Your humble Servant , Roger L' Estrange . AN ADVERTISEMENT . I Have been of late sollicited by divers Persons to hold my hand : but finding no cause for 't , either in my Thoughts , or Papers , I went on , finishing what I here Publish . This morning , and just upon the perfecting of my Book , I receiv'd notice of a scandalous Report about the Court , and which ( they say ) has reach'd his Majesty's ear , That I am printing of a General List , of all those Persons now in Imployment , which formerly bare Arms or Office against the King. Who ever speaks this as upon knowledge , tells a thing false and foul . I am not such an Ass , as not to understand the mischievous Imprudence of it : nor such a Knave , as to engage in what I judge so gross , and so unlawful . But since the malice of mine enemies wants matter , for the least colour of an Accusation , I must be crush'd by Calumny , and once again condemn'd unheard ; now ( in pretence ) for dishonoring the King , as I was formerly for serving him . 'T is possible by some of the same persons too : for I 'm surè , no man that is Loyal , will pretend I 'm a Rebel . But there 's no smoak ( they say ) without some fire . The ground of this Report I may imagine ; onely a little amplifi'd it is by the benevolence of the courteous Understander . These are my words . We are with reverence to believe , that where he ( the King ) knows the Person he Prefers , or Saves , he knows likewise the Reason of his Bounty or Mercy ; and we are not to pry into forbidden secrets . As to the Rest , I think a private List presented to his Majesty , were a Good and a Loyal piece of service : as ( 't is , and ever was my judgment ) it were the contrary to make it publick , for that were to invade an Act of Parliament , to assault the Party . Whereas the other is ( as I understand it ) onely a dutiful and modest office toward his Majesty . General Rules have their Exceptions ; and beyond doubt , Particulars there are , whom they that plac'd them there , would not his Majesty should take notice of . Neither do I presume to blame even Those , but I propose to shew them . If Services of this Quality be rendred dangerous , 't is onely for those people that are weary of their Lives , to be Honest ; and I 'l content my self still to be one of them . One Note , and I have done . My Crime is not the raking into pardon'd Actions , but for exposing Relapsers , and discovering new Combinations . Novemb. 14. 1661. THE RELAPS'D APOSTATE . THE INTRODUCTION . THere is newly come forth a Godly Libell , to the TUNE of — When JOCKY first the War began — IT IS ENTITULED , A PETITION for PEACE with the Reformation of the LITURGY , &c. — SOme Thousands of these Fire-balls , are already thrown among the Common People by the Reformado Presbyters , and 't is their way ; First to Preach , the Rabble to Gunpowder ; and then scatter their Squibs among them . There is neither Author , Stationer , nor Printer , that appears to the Pamphlet : but the Design is Peace and Reformation ; and That 's the Reason they 're asham'd to own it . If my Intelligence deceives me not ; this same Schismatical piece of Holynesse , was delivered to the Presse by one Mr. Baxter , or by his Order . Ibbitson in Smithfield was the Printer . ( The Levelling Ibbitson I suppose ; he that Printed the Adjutators Proposals , I mean , and The PETITION TO THE ARMY AGAINST THE MAIOR AND ALDERMEN in October 1647. ) I am told too that R. W. has a Finger in the Pye ; — Brittanicus his old Friend ; — he that hunts in Couples with Tyton . These good Folks have Printed Treason so long , that they think now they do the King a Kindnesse , to stop at Sedition . Indeed 't is pitty their old Imprimatur-man was so unluckily call'd aside by a Good Office into Ireland ; we should have had the Toy stamp'd else with Priviledge . My Information tells me further ; that the Bauble was Barrell'd up , for fear of Venting , and so sent several ways ; which being perform'd with much Secresie and Dispatch , does but bespeak a general Tumult , and prepossess the Nation against better Reason . Crine Ruber , Niger Ore , Brevis Pede , Lumine Luscus : Rem magnam praestas , Zo●le , si bonus es . Go thy wayes Prester John , never bad of the Marque ; Four White Feet , a Wall-Eye , and sound neither Wind nor Limb ; thou' rt right I 'll warrant thee . Here 's first ; an unauthoriz'd Form of Worship : compos'd , Printed , Publish'd , and Dispers'd by private persons ; which at first dash affronts the Prerogative Royal , and the Establish'd Government . Observe next ; that 't is done by Stealth : no Name to 't : which gives a shrewd Suspicion of Ill-meaning ▪ when they that best knew what it meant , thought it not safe to own it . Look in the Third place to the Promoters of it ; and I divine , you 'll scarce find any man a Stickler in this Office , that has not been an Enemy to the King. Fourthly , take notice , that though the Book addresses to the Bishops , from Them of all the rest , 't is with most care conceal'd ; but on the Other side : The Copies flye in Swarms about the Nation : that is , where they may do most Mischief ; however kept from them , to whom they seemingly apply for Satisfaction . Is this fair Play my Masters ? See now the Timing of it : upon the just Nick , when the Bishops are consulting a Christian , General , and Friendly Accommodation : and That 's the Event they Dread ; DOMINION or CONFUSION ; — being their Motto . Did ever Presbyters set footing any where , and Blood or Slavery not go along with it ? This Comfort yet attends the Broyls they cause ; The WARR'S a less Plague then the GOVERNMENT . Once more ; who knows but they have chose this Juncture , for some yet more malicious ends ? They have not stickled to make Parties ; — held their Consults and Conventicles : — Printed and Preach'd Sedition all this while only for Exercise or Pleasure . Do they not now expect to reap the fruits of their Disloyal Labours ? The Parliaments adjourn'd , and in this Interval , 't is beyond doubt they think to do their Businesse : what can be else the drift of this their Challenging Petition ; and at this most unseasonable Instant ; but to precipitate a Breach , and disappoint the General hopes of their next Meeting ? Nothing more common with the Faction , then to discourse what wonders the next Parliament will do : and hint the Approching end of This. Unthankful Creatures ! have they so soon forgot , who sav'd them ? Their Mushrome-Honesty , has in a night forsooth shot it self up from Hell to Heaven . 'T is a wide step , from Sacriledge , to strict Holyness : — from Robbing the Material Church , to the advancing of the Mystical : — from a Lawless , Merciless oppression of Gods Ministers ; — to a true pity towards his Servants . In fine ; 't is a huge leap , from the Dross of Humanity , to the Perfection of Angels ; yet in the case before us , there 's but a Thought , a Moment ; but an Imaginary Line that seems to part them . 'T was the Kings Fiat that strook Light out of Darkness , and made them pass for what they should be ; His Majesties Command , that drew the Curtain betwixt the World , and their Transgressions ; and betwixt Life and Death . They are not yet at Ease ; they have their Heads again to make new Stakes with : and we have another King to lose , if they can catch him as they did his Father . Just Thus began the Late Rebellion ; and if good order be not taken with these Relaps'd Apostates , just Here begins another . Nor is it only the same Method and Design ; but it will soon appear , that the same persons are now in again , whining and Snivelling for Religion , ( as they did ever ) only to Cheat the Multitude , and to engage a Faction . They have now dispers'd this Pamphlet all over England ; as I am fairly assur'd . But why to the People first ? Unless they intend to make use of them ? and what use can they make , but Violence ? This is to say , that if the Bishops will not do them Reason , the People shall . Next ; Why so many ? but to beget a thorough-disaffection to the Establish'd Liturgy ? In short ; What is all This , but to cry Fire , or Murther to the Nation ; When they themselves are the Aggressours ; and 't is a Flame of their own kindling ? Truly these are Symptomes ( as the Country Fellow said ) of an Apostacy ; We 'll come a little nearer now , and feel their Pulse . By your Leave , Gentlemen of the REFORMATION . What , Sir John B — too ? Your most humble Servant Sir , Pray'e while I think on 't let me ask you a Modest Question or two ; ( with favour of your Friends here . ) Can you tell me Whether old Olivers Physicians or his Intelligencers , had the better Trade on 't ? Or do you know who it was that was so monstrous Earnest to have had me to Bridewell for my CAVEAT ? Some say , he 's a Physician ( but I hear no Body say so that knows him ) and that 't was only a cast of his Profession , to advise Breathing of a Vein with a Dog-whip . ( for betwixt Friends some of the new-modell'd Gimcracks take Mee for Mad. ) Others again will have him to be a Justice , and that he would have had me Lash'd upon the STATVTE . I am the rather inclin'd to believe This , because I 'm told that He , and Barkstead , ( late of the Tower ) were formerly Fellow-Servants , and conferr'd Notes . Now this same Barkstead laid that very Law to me : He told me that I was a Fidler , and that a Fidler was a Rogue by the Statute . Some will needs fasten it upon one , that would have made the PRESBYTERY of Pauls Covent-Garden , INDEPENDENT : and that he took an Edge they say , because of a Jerk I gave to a certain Friend of his ; who upon Richard's comming toward the Crown ; PRAY'D devoutly that the Scepter might not depart from the Family . In fine ; the thing is done , and QVI WHIPP AT , WHIPP ABITVR . — melius non tangere clamo ; Flebit , & insignis totâ cantabitur urbe . Good-morrow Knight : and Now to my Divines . HEark ye Gentlemen ; betwixt Jeast and Earnest , I have a way of Fooling , will go near to put your Gravities out of Countenance : and yet I know , you are a little Joco-serious too you selves ; but in another way . — Do not you Jeast sometimes , when ye professe to love the King ? now that 's our Earnest : — but then you 're monstrous Earnest , when y' are discover'd that you do not ; and there 's our sport . Your very way of Argument , and Reasoning , is but a kind of Cross Purposes . — 'T was ask'd me — Can any man be sav'd without Repentance ? and 't was Answer'd — Clap him up . Are not ( in good time be it spoken ) your very Vows , and Covenants , arrant Riddles ? The War was rais'd and prosecuted ; the King and his Adherents , Ruin'd ; by Virtue of your Covenant ; Ye sware to Act according to that Covenant ; and yet ye knew not what it meant . For , when the Holy War was finish'd , did not you fall together by the Ears , among your selves , about the meaning of it ? To save his Majesty , ( you 'll say ) from Covenant-Breakers . Agreed : so that it seems , According to the Covenant , the King might have been shot , but not beheaded ; or otherwise ; 't was lawful to shoot at him ; but not so to Hit him . But your poor Covenant's dead and gone ; e'en let it Rest. Yet tell me ( by the Oath ye have taken ) have ye not still a Kindness for 't ! Methinks , ( in a plain phrase ) ye look as if ye lov'd the very Ground it went upon . Your ways , your words , your Actions — All Smells of the SOLEMN — still : yes , and ( with Reverence ) your New Liturgy it self , is down-right Directorian . 'T would make one smile , ( if 't were good manners to make merry with your Grievances ) to see how the poor harmless miserable Aequivoc — is lugg'd by head and ears into your Sermons , and Discourses ; the very sound Delights you still . But that 's not all . The often mention of the word COVENANT , bespeaks a Note ; and by that double meaning , moves the People : so that the Good old Cause , is still carry'd on , under protection of an Amphibology . Now , if you please Gentlemen , we 'll cloze upon the Question , and begin with your Title . A PETITION for PEACE with the REFORMATION of the LITURGY , As it was Presented to the Right Reverend BISHOPS . By The DIVINES , appointed by His Majesties COMMISSION to treat with them about the ALTERATION of it . NOTE . I. VVE have here ( as Bishop Hall says of SMECTYMNUUS ) a Plural adversary : and in good Deed , 't was 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 't is 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 . Truly , 't is 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 . A PETITION for PEACE . To the Most Reverend ARCHBISHOP and Bishops , and the Reverend their Assistants , Commission'd by His Majesty , to Treat about the Alteration of the Book of COMMON-PRAYER . The Humble , and Earnest Petition of Others in the same Commission , &c. NOTE . II. HAd Zimri Peace that slew his Master ? 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 . As 't is their duty , to begin at home , so 't is our Part , not to trust any man that does not : for beyond doubt , 't is 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 ? 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 ; ( 't is 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 . 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 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 't is you call a Reformation . The REFORMATION of the LITURGY OR The Ordinary PUBLICK WORSHIP on the LORDS-DAY . ( Page . 25. ) NOTE . III. 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 his Sacred Person . At this rate , is our Liturgy REFORM'D : that is , 't is totally thrown out ; and a wild Rhapsody of Incoherences , supplies the place of it . 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 , 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 : 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 , 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 ; 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 , 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 ; — or some such business . That 's dangerous ; for 't is 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 , 't is 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 . 'T is very right ▪ if manifested to be unmeet . ( Pag. 23. ) but who shall make them see more , then 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 Petition for PEACE . That is . Take away BISHOPS or provide for another WAR . This will be taken heynously . Who , They take away Bishops ? Why ? 't is 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 , 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 . 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 . 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 . 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 , 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 , 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 . 'T is 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 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 . 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 . ] 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 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 : 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 . The Presbyterian Rubrick . NOTE . IV. SEE , 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 , 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 . This or the like Explication — ( at Discretion , before the Communion : — 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 ] — 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 : ] — 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 , 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. 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 . ] 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 . 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 forgetteth not in that Severity to take compassion upon their off-spring ( 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 ; — and Bury the Dead as he pleases . Vpon the receipt of great , and Extraordinary mercies , the Church , having opportunity , ( that is , 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 , 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 ; 't is 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 . Thus , If the Woman be such as the Church hath cause to Judge ☜ Vngodly , ( and a small matter will make the Kirk judge so ) 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 . Of Pastoral Discipline . NOTE . V. 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 . ] ( But what if they will not consent to give Accompt ? ) 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 , 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 , — 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 . I have renounc'd my Mother the Church , and Preach'd 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 , 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 , 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 ; 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 , 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 , put duly in Practise by the Composers of it , would be of Singular benefit and of great Satisfaction to the Nation . 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 , 't is 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. 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 — Where you find a Private Minister inveighing against the Orders of the Church : — bewailing the Calamities of a Nation 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 . Most Reverend Fathers , and Reverend Brethren . THe special Providence of God , and his Majesties tender regard of the Peace and Consciences of his Subjects , and his desire of their Concord in the things of God , hath put into our hands this opportunity of speaking to you as humble Petitioners , as well as Commissioners , on the behalf of these yet troubled and unhealed Churches , and of many thousand Souls that are dear to Christ ; on whose behalf we are pressed in Spirit in the sense of our Duty , most earnestly to beseech you , as you tender the Peace and Prosperity of these Churches , the comfort of His Majesty in the union of His Subjects , and the Peace of your Souls in the great Day of your Accounts , that laying by all former and present exasperating and alienating differences , you will not now deny us your Consent and Assistance to those means , that shall be proved honest and cheap , and needful to those great Desireable ends , for which we all profess to have our Offices , and our Lives . NOTE . VI. 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 ; 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 . The Divines REASONS FOR Their REQUESTS . [ A ] YOu ( the Bishops ) are Pastors of the Flock of Christ , who are bound to feed them , and to Preach in season , and out of Season : and to be Laborious in the Word , and Doctrine ; but are not bound to hinder all others from this blessed work , that dare not use a Cross , or Surplice , or Worship God in a form , which they judge disorderly , defective , or Corrupt , when they have better to offer him . ( Mal. 1.13 , 14. ) Is it not for matter and Phrase at least as agreeable to the holy Scriptures ? If so , we beseech you suffer us to use it , who seek nothing by it , but to Worship God as nere as we can , according to his Will who is Jealous in the matters of his Worship . [ B ] — He that thrice charg'd Peter as he lov'd him to feed his Lambs , and Sheep , did never think of charging him to deny them food , or turn them out of his Fold , or forbid all others to feed them ; unless they could digest such Forms , and Ceremonies , and Subscriptions as ours . ] NOTE . VII . [ 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 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 . 'T is 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 . 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 . THere are few Nations under the Heavens of God , 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 . NOTE . VIII . I Would not Lash all Presbyterian Divines for the Faults of Some : but as to Those now under Question , I doubt 't would 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 , Laborious , and truly - peaceable Preachers of the Word . ] And they are ejected , [ upon the Account of Forms or Ceremonies , or Re-ordination . ] Pag. 2. Concerning their ABILITIES ; they are of the Commune mixture of the World in all unlawful Enterprizes : 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 't is too much to add their weaknesses to my own . 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 . 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 . ) 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 , 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 , 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 ; 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 . 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 . NOTE . IX . 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 . 'T is 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 't were 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 't is 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 ! What Mirmidon , or hard Dolopian What Savage-minded rude Cyclopian ? &c. — I want a Modest Term to express these Peoples want of Common Honesty . They 're sad they say , 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 . 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 . 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 . 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 . NOTE . X. THis Mustering up of Multitudes , is an old Trick they learn'd from the Committee of Safety ; only a help at a dead Lift ; and truly the Party is more then a little given to This way of Amplification . 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 ! 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 , 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 , 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 , 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 , 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 . [ 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. NOTE . XI . 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 , 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 ; 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 , 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 ? 'T is 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 . 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 , ( 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 , 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 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 , [ 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 , 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 't is 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 ; 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 , 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 : 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 , 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 ? [ 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 . [ 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 . NOTE . XII . [ A ] VVE have the same things over again so often , I 'm e'en Sick on 't . But I Reply ; — 'T is 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 , and Ceremonies are of most necessary Relation to Unity , and Order : which 't is 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. 'T is 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 : 'T is the Command forsooth that they dislike . [ as an Addition to Gods Worship . ] Let Confidence it self blush for These People . 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 , 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 . 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 . 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 , 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 't is evident , that Streight , and Gentle Laws , have met with Soure , and crooked Humors . They say , the Law makes the Offender : may they not charge the Decalogue , 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 . 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 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 , 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 . [ 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 . NOTE . XIII . [ 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 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 . 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 . ) IF our Religion be laid upon your particular Liturgy , 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 . NOTE . XIV . 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 't will 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 . 'T is 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 , 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 . NOTE . XV. 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 , 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 . 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 . — 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 't is such a Government of Clouts , I cannot chuse but play the Fool 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 ; 'T is 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 , 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 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 . NOTE . XVI . [ 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 set-forms 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 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 , 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. M. N. W. S. ( let Mr. Manton uncipher this . ) Variae Lectiones upon Reverend , Moderate , and Learned . Episcopal bravado . Pag. 3. ] Treason Treason Pag. 4. ] We know not what his Arrogancy might attempt . Pag. 14. ] So many Falsities and Contradictions . Pag. 15. ] A Face of confident Boldness , A Self confounded man. — Notorious Falsity — ibid. ] His Notorious — ] not leave his — ] Pag. 16. ] Os durum — ] forgets not himself , but God also . ] Words bordering upon Blasphemy — ] — Indignation will not suffer us to prosecute these Falsities ] — . Pag. 18. ] A Stirrup for Antichrist ] — Pag. 30. ] Antichristian Government ] — Pag. 65. ] — We thank God we are none of you . ] Pag. 74. ] — Borders upon Antichrist . ] Pag. 80. ] — Pride , Rebellion , Treason , Unthank-fulness , which have issued from Episcopacy . ] Pag. 85. ] These were Favours of the Bishops own laying up ; and so much for the Reverend , Moderate , and Learned . It seems a Presbyter in the Chayre , is not Infallible : why may they not mistake themselves as well in the Bishops opinion as in his Character ? Or may they not forget their Proposalls they have offer'd , as well as the Injuries ? Will these Gentlemen subscribe to the Bishops Episcopacy by Divine Right ? Or will they shew , wherever he pass'd a Contradiction upon himself ? Nay , come to his Modest offer , to the Assembly in 1644. Is That the Piece shall rise in Judgement against us ? ( and That yet was par'd as Close as close could be , the better to comply with the Sullenness of a Prevailing Faction . ) Hear what the Bishop says in That Treatise then . There never yet was any History of the Church , wherein there was not full mention made of Bishops , as the only Governours thereof ▪ The Rules of Church Government laid forth in the Epistles to Timothy and Titus , do suppose , and Import that very proper Jurisdiction which is claim'd by Episcopacy at this day . ] — The Co-assession of a Lay-Presbytery he disapproves : and in his Epistle Dedicatory to his Episcopacy by Divine Right , This ; [ If any man Living can shew any one Lay-Presbyter that ever was in the World till Farell , and Viret first created him , let me forfeit my Reputation to Shame , and my Life to Justice . See now what the late Primate of Armagh sayes in his Direction , of 1642. Episcopal Ordination , and Jurisdiction hath express Warrant , in holy Scriptures : as namely Titus 1.5 . For this Cause left I Thee in Crete , that thou should'st set in order , things that are wanting , and ordeyn Presbyters : that is , Ministers in every City ; as the first of Timothy 5.22 . lay hands suddenly on no man ; and Verse 19. Against a Presbyter , or Minister , receive not an Accusation but under Two or Three Witnesses . ] Pag. 4. No other Government heard of in the Churches for 1500. years and more , then by Bishops . ] Pag. 5. This is enough to clear the Authority of the Institution ; But That , they 'll say is not the Question ? These Reverend Bishops gave their Judgements , of , and for a Primitive Episcopacy : and to a Government so Regulated , these Divines offer to submit . That is ; they will allow a Bishop to Rule in Consociation with his Presbyters : and This looks gayly to the Common-People . Rule with his Presbyters , ( they cry ) and will not that content him ? what ; would the Bishops be as absolute as Popes ? and Then , the Order's presently proclaim'd for Antichristian : and War denounc'd against all Constitutions of Their framing , as Superstitious . Nay , the most Solemn Forms and Orders of the Church ; though venerable for their long Continuance , Vse , Decency , and Vniversal Practice , are thrown out , as Idolatrous , because the Bishops favour them . Of so great moment are the Fallacies of pleasing words , where there wants skill , or care to tast the bitter meaning . But alas ! Those simple Wretches that inveigh against the Tyranny and Claim of Bishops ; and with an undistinguishing rage , — confound the persons with their Calling : how do they draw upon themselves the thing they Fear , and furiously oppose the sum of their own wishes ? — Do they first know what 't is , To RULE in CONSOCIATION ? It is , To Degrade a Bishop into a Prime Pastor : — to disrobe him of his Apostolical prelation of Degree , and allow him a Complemental priority of Order . This Imminution of Bishops , will , doubtless , not displease their Enemies ; but let them have a care ; for in that very Act and Instant , wherein they fetch a Bishop down to a Presbyter , does every Presbyter become a Bishop : so that for five and twenty they pluck down , they set up some ten thousand . This was the Cheat that fool'd the People into those Tumults , which the Smectymnuans entred the Lists to justifie . A Primitive Episcopacy was the Pretense , which they boyl'd down at length into a rank Presbytery , and more Imperious . Thus was the Government of the Church destroyed ; and after the same manner , That of the State. [ The King was to govern with his Parliament . ] This saying carryed a Popular sound ; and the Multitude were not able to comprehend the Drift of it . In short , they brought his Majesty , first , to be one of the Three Estates ; thence , by degrees , lower and lower , till they Dethron'd him , and at last Murther'd him . This was the cursed Issue of a Pretense , to the Regulation of Monarchy and Episcopacy . But to end this point : The Reformers would perswade the world , That they have made a Tender of more yielding , than the foremention'd Reverend Bishops have accounted necessary to Fraternal Vnity and Peace . We answer ; That to make This good , they must prove , that These Bishops have renounc'd their Episcopal , and Superintendent Authority : or Instance for Themselves ; wherein They acknowledge it . Not to insist upon their Vsurpations , of Framing a new Liturgy , without a Commission ; and Imposing upon the Established Government without either Modesty or Reason . [ C ] Touching Reordination : ( with submission ) I do not understand it either Requisite , or Vnlawful : nor can I learn that it is Press'd , as they pretend . The Canon whereupon they ground , is This. [ Si quis Episcopus , aut Presbyter , aut Diaconus , secundam ab aliquo Ordinationem susceperit , deponitor , tam ipse , quam qui ipsum Ordinavit , nisi fortè constet eum Ordinationem habere ab haereticis Qui enim à talibus Baptizati , aut Ordinati sunt , hi neque Fideles , neque Clerici esse possunt . ] If any Bishop , Presbyter , or Deacon , shall receive from any man ( ab aliquo ) a second Ordination , let the Person Ordaining ( qui ipsum ordinavit ) and the Person Ordained , be both Deposed : unless it appear , that his prior Ordination was by Hereticks . For those that are either Baptized or Ordained by such , cannot be reputed either Believers or Clergy-men . Observe first , that This Canon presupposes a Regular , and Episcopal Ordination : ab aliquo : — qui ordinavit : — referring singly to the Bishop , whose Assistance is deem'd so Essential to the work , as that — No Bishop ; no Ordination . Next , there 's an Error in the Canon : For , If Baptism seriously be administred in the same Element , and with the same form of words which Christs Institution Teacheth , there is no other defect in the world , that can make it Frustrate . ] So that This Canon availes them little , either in respect of the Scope of it , or the Authority . But is Re-ordination ( say they ) so new and strange a thing ? I am sorry to see Smectymnuus quarrel with himself . * We had it in the beginning of Queen Elizabeth , urg'd , and received : ] and with less colour Then , th●n Now : for there , a true necessity lay upon them : They fled for Conscience , and received Orders in the Reformed Churches ; not in contempt of Bishops , but onely for want of them . Whereas our cavilling Pretenders , have cast them off ; — Rejected their Authority ; — Vsurped their Power ; — laid violent hands upon their sacred Order ; — and after all , they have the confidence , to claim , from their Intrusions , and still adhere to the equity of Their Revolt . [ D ] Bishop Bancroft ( they say ) was against it : ( no Presbyterian Bishop . ) Could but these Gentlemen have seen beyond their Noses , they would have spar'd this Instance : Mark now how Bancroft was against it . In 1610. a Question was moved by Doctor Andrews , Bishop of Ely , touching the Consecration of three Scotish Bishops ; who , as he said , must first be ordained Presbyters , as having received no Ordination from a Bishop . Bancroft being by , maintain'd it not necessary , seeing where Bishops could not be had , the Ordination given by the Presbyters must be esteemed lawful . ] This carri'd it . Hence , it appears , that if Bishops could have been had , their Ordination by Presbyters had not been lawful . Had not these Gentlemen now as good have let the old Bishop alone , as have taken the Dorr ? as Smectymnuus has it . Let not the World believe yet , that these Complainers are out of play , barely upon the account of Re-ordination . None are Turn'd out ( so far as I can hear ) upon That Scruple ; But sure , 't is a fair reason not to Admit them : For it denotes them Factious , and in Truth , the common business of their Lectures is notorious Schism . THe holy Ghost hath commanded you to over-see the Flock , not by constraint , but willingly ; not as being Lords over God's heritage , but as Ensamples to the Flock . And that it is not onely more comfortable to your selves , to be loved as the Fathers , than to be esteemed the Afflicters of the Church ; but that it is needful to the ends of your Ministry for the People . When you are loved , your doctrine will more easily be received . But when men think that their Souls or Liberties are endangered by you , it 's easie no judge how much they are like to profit by you . NOTE . XVII . BElieve me , and we are now upon a weighty Question . Who shall be Judge , the People , or the Church ; 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 , 't is 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 . 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 't is 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 , saying , I am Christ , and shall deceive many ] and again ; There shall arise false Christs , and false Prophets . ] 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 't is 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 . 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 't is Impossible to Crush the one without bruising the other ; and 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 . For at the Beginning was , nor Peasant , nor Prince ; And who ( the Divel ) made the Distinction since ? IF we are not in point of Ceremonies or Forms in every thing of your mind ; 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 . NOTE . XVIII . WEE do not say 't is 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 , 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 't is 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 . 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 : — 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 , 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 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 ; 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 , 't is 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 , 't is That ; — That — That 's the Businesse ; — 'T is 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 ? 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 . NOTE . XIX . 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 , 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 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 't was 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 't was 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 . 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 ? [ 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 . [ B ] Few men are obstinate against the opinions that tend to their ease and advancement in the world , 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 . NOTE . XX. [ 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 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 , &c. — ] This Objection is already Answered , but I shall add something . 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 . 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 ? NOTE . XXI . 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 , 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 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 . NOTE . XXII . THis we call laying of the Matter home to a Man : — Make it your own Case . Good. 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 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 , 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 ; 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 ? Further ; 't is 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 . 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 ? 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 't is 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 ? 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 . 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 . [ 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 . NOTE . XXIII . [ 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 : 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 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 ; 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 , 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 . 'T is 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 . 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 . 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 ? 'T is 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 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 . 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. NOTE . XXV . 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 . 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 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 . 'T is not for Subjects to expostulate with Rulers : — to start from the Laws , and bid Authority follow them . Bishop Taylor says very well concerning Scandal , [ 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 , 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 . NOTE . XXVI . MEthinks the Sir Johns grow a little pernicacious , ( as our Author has it ) [ unmerciful Impositions . ] What ? no more Covenants I hope . But 't is 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 , and Flourishing like a Green Bay-Tree ; ] but they do not love to think of being cast down with them from Slippery places , and destroyed ; — of Consuming , Perishing , and Coming to a Fearful End. ] of suffering their most certain Fate ; [ 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 , but Inwardly they are Ravening Wolves . Ye shall know them by their Fruits ] Here 's our Authority , 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 . 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 , 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 , 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 ; — 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 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 . 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 . ) [ A ] A Weak Brother that maketh an unnecessary difference of meats and dayes ; is not to be cast out , but so to be received and not to be troubled with such doubtful disputation . [ B ] Impositions are not indifferent , 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 . NOTE . XXVII . [ 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 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 ; 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 . 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 . Si non ubi sedeas locus est , est ubi ambules . [ 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 't is they would have . [ 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 . 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 . 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 . 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 . 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 . The most part of our Ministers ( says Gilby ) are either Popish Priests , or Monks , or Fryers — Procters of Antichrist's Inventions : Popish Chapmen , &c. ] 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 . To the Multitude ( says Goodman ) a portion of the sword of Justice is committed : from the which no person , King , Queen , 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 't was 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 . APPENDIX . SO far as open and clear Dealing to their Arguments , or Justice to their meaning may acquit me , I think I owe them nothing ; and yet methinks I'm in their Debt , unless I match their Twenty Reasons in favour of their Propositions ; with as many against them . And which is more ; since 't is the Multitude they Court , I am content their friends shall be my Judges . When I have done , 't is at the Reformers Choyce ; either by a Reply to shew the little they have to say ; or by a more ingenuous Silence , modestly to confesse that they can say Nothing . TVVENTY REASONS AGAINST Their PROPOSITIONS . First , the Design is Dangerous , as Presbyterian . For I do not find where ever yet that Government was Setled , but by Conspiracy , and to the Ruine of the Supreme Magistrate . ( With Reverence to the Reformed Churches ; whose opinions in matters of Faith may be Sound , and yet the Extraction of their Discipline , vitious . ) 2. The Proposers of This Peace ( as they call it ) were the Promoters of the Late War : and by those very means did they destroy the Last King , which they here offer as Beneficial to This. 3. The very Matter of their Proposals , imports a Denyal and Usurpation of the Kings Authority . His Majesty may not prescribe a Set-form of Worship : They Themselves may for [ WEDDED , JOYN'D ] &c. — stamp'd with the Kings Authority signifie nothing : But change them into MARRIED , CONJOYN'D , &c. ] and the Reformers Seal to them , They pass for Current . 4. Their Propositions are an utter disclaim of the Episcopal Order : for they oppose under pretense of Conscience , all Powers or Faculties derivative from Bishops : as Canonical Obedience , Ordination , Subscription , &c. 5. They Press the King to act against his Declar'd Conscience : and to condemn the Blessed Memory of his Father ; who Dy'd because he could not Grant , what they demand now from his Royal Successour . 6. The Ground of their Pretense , is Scandal and Unfitness for the Ministry in the One Party ; Great Holyness , Ability , and Conscience in the Other , which to allow , were to make Martyrdome , and Loyalty Scandalous ; and to give Treason , Faction , and Hypocrisie , the Credit and Reward of Holynesse . ( for That 's the Difference betwixt those that Ruin'd the Late King , and Those that Perish'd for him , which Two are now the Question . ) 7. The very Style , and Manner of the Addresse , is Menacing , Libellous , and Mutinous : Menacing , in the Title ; [ A Petition for PEACE . ] That is ; no Peace without a Grant. Libellous , in the way , and purpose of it . A Nameless , Close , and Defamatory Invective against Bishops . Mutinous in the Scope , and Consequence ; 't is an Appeal from the Supreme Power to the People . 8. The Liberty they ask , Extends to any thing they shall call Conscience : and Then what Crimes , and Villanies shall not passe for Virtues , when every Malefactour is his own Judge ? 9. To give these People what they ask is to allow the Reason of their asking : and at once to reward one Injury , and justifie another . 10. They plead the Peoples Cause without Commission ; and what the Church styles Schisme , They terme Religion ; That , Christian Liberty , which the Law calls Treason . 11. 'T is dangerous trusting of common Vow-breakers , and most unequal to challenge absolute Liberty , and allow none . 12. The grant of one unreasonable Request , begets another , till at the last , it becomes unsafe to deny , by having parted with too much . 13. The late War began with a pretence of Reformation : and with Reformation are we now beginning again . It may very well be , that the same persons may intend the same things , by the same terms , and that they still propose to act by the same conscience : which if they do , in common equity and prudence , they are not to be admitted . If otherwise , till their Confession is as publick as their Fault , they are not to be believed . ( I speak of Church-men more especially . ) 14. If really the common people be disaffected to the Orders of the Church ; surely these Ministers that preach'd them into these distempers , deserve rather to be punish'd , than gratifi'd for so doing . And that 's the case . They themselves first stir up a factious humor in the Multitude , and then they call that Conscience , which is nothing else but a misguided Ignorance of their own procuring . 15. While they pretend to reform bad Laws , they destroy good ones ; noy , they oppose the very scope and benefit of Law it self , common utility and concord : making their fickle and unquiet fancies , the Rule of that Authority , which better Reason meant expresly for a curb of our licentious wandrings . 16. Our Reformers place the last Appeal in the People ; an excellent contrivance , to make That Party Judge of every thing , which effectually understands nothing . 17. Whereas they plead Religion in the case , such a Religion 't is , as the whole Christian world cann't shew the fellow on 't : rather to justifie those outrages , which even Humanity it self abhors ; than to admit those universal Rights of Government , which all men in society acknowledge , and submit to , but themselves . 18. A furious Bustle they make with the silly people , for fear of Popery . Let this be observ'd , The Church of Rome hath gain'd more English Proselytes ( ten for one ) during our Presbyterian Tyranny , than in proportion of time it ever did under our Bishops . And still we lose ; ( I would I could not say ) with Reason too : for what 's Presbytery , but a more shameful and Intolerable Popery ? ( But all perswasions have their more moderate , and their violent Parties . ) We talk of Jesuits ; What is a Jesuite , but a Presbyterian Papist ? or what a Presbyterian but a Reform'd Jesuite ? 19. Their Propositions are an affront to the King , and a snare to the People . They ask leave to alter the Common-prayer , and they take leave to destroy it . They offer a new form , and they desire it may be left to the Minister's discretion which to use ; which being granted , the Minister is left still at liberty to use neither . Thus do they play Fast and Loose with his Majesty ; ensnaring likewise the People with a lamentable pretence , that they cannot obtain , what in effect no mortal can understand . 20. Let them now get what they ask , and they shall soon take what they please : for they onely desire , that they may do what they list , and then judge of their own doings . We all know what they have done , and call'd it Conscience too ; so that their present talk of Conscience , gives us no certainty of what they intend to do . Wherefore 't is safer to refuse than trust them . Let me be taken still to speak with reverence to Authority : and truly I shall further yet subject my Reason to my Charity ; if any man will but do me the kindness to shew me onely one publick President , where ever a Presbyterian Faction , in a contest for Power , and under no necessity , kept faith with any party . What were all Articles and Ties of Honor , more then Bulrushes , when they could gain by breaking them ? How much I loathe these brawling Arguments , I might appeal to the whole practise of my life , wherein I never yet put Pen to Paper , to any man's dishonor , that was not a profess'd enemy to the King : nor have I ever printed the least syllable , but on a publick score . 'T is now high time to end this tedious wrangle , which I must not absolutely quit , till I have given some Reasons for engaging in it . First , I am ty'd by Oath to the discovery of all Conspiracies against his Majesty , and by the Oath I have taken , I judge this here in question to be a foul one . Next , as a Subject , I am bound to do the King all lawful service . Thirdly , I look upon this Office , as a small Offering to my Country ; 't is no great vanity , if I believe some weak enough for me to teach : and 't is a truth , that I as much desire to learn from others . Fourthly , We are charg'd with Ignorance and Scandal , ( the Presbyterians Livery ) and I would have the world to know , that Those of the Censorious Cut are not all Saints and Philosophers . I might add for a Fifth Reason , that general good allowance which my well-meaning weaknesses have found with the King's Friends : from whose agreement of opinion , I receive great assurance and encouragement , in my poor undertakings ; and in their Charity much Honor. But All are not so satisfi'd : for at This Instant I am inform'd of several mean designes upon my Person , Freedom , and Credit . The first amounts to nothing . The Next I look upon but as the boiling of some old rancorous Humor against the King : — a Dream perchance of forty-four again . For sure no other Persons will condemn me Now , but those that would have hang'd me Then. As to the Third , I 'm least of all sollicitous ; for perjur'd persons are no proof in Law , and for the rest , I fear them not . It will be urg'd perhaps , What has this scribling Fellow to do with the publick ? I cry ye mercy , Gentlemen . You count it nothing then , after three Prentiships spent in the Royal Cause , to be bespatter'd by those very persons that overthrew it ? This is the course of your Implacable Distempers : The Cavaliers are abus'd , and the Presbyterians complain . Give me leave onely to offer ye two or three Questions , and I have done . ( The first an old one , but not yet Resolv'd . ) First , VVithout Repentance can there be any Salvation ? or , without Confession and Restitution , any Repentance ? Secondly , VVhy will not you swear to obey Bishops , as well as ye Covenanted to destroy them ? and why may not you as well be forc'd to take a lawful Oath , as you forc'd others to an Unlawful one ? Thirdly , VVhy is it not as lawful for Bishops to silence Presbyterians , as for Presbyterians to extirpate Bishops ? One Fool may ask more Questions , than twenty VVise-men can answer . FINIS . Notes, typically marginal, from the original text Notes for div A47908-e1790 Caveat , pag. 18. Notes for div A47908-e2750 Birds of a Feather . The Marks of the Beast . Nemo repente . Cujus Contrarium . Notes for div A47908-e6670 The Divine● Petition for Peace . pag. 1. Had Zimri Peace ? Johnson . The Presbyt . Demands . Pag. 2. Notes for div A47908-e8010 Presbyterian Reformation signifies Abolition . Fraud . Usurpation . Design , not Conscience . The Method of Sedition . A Petitionary Menace . Pag. 14. The Divines exceed their Commission . The Kings Proposal to the Presbyterian Ministers . The Godly Party . Tender Conscience● . Page . 61. Ibid. His Majesties Tendernesse abused . Notes for div A47908-e12460 An Arbitrary Set-Form . Christian Liberty . Pag. 32.35.36 . ibid. Pag. 46. Christian Liberty at the Communion . Pag. 55. ibid. Pag. 56.57.58 . Unchristian Rigour . Pag. 62.64 . Consistorian Tyranny . Hookers Ecclesiastical Policy l. 5. S. 64. Pag. 68.72.73 . Concerning Festivalls . Ibid. Pag. 74.78 : Notes for div A47908-e13740 Pastoral Discipline . p. 82. Pag. 80. Pag. 81. Open Confession . For a Traytor . A Schismatick . An Oppressour A Murtherer . An Hypocrite . A Perjur'd person . This Discipline necessary for the Presbyterians . The Method of the Presbyterian Faction . The Marques of a Presbyterian . Notes for div A47908-e15450 Page . 2. Notes for div A47908-e15810 Pag. 3. Reas. 1. The Duty of Bishops . Notes for div A47908-e15950 John. 10.27 . Pag. 4. Reas. 2. A sad Compleynt . Notes for div A47908-e16760 The Presbyt . Character . Able . Holy. Faithful . Laborious . Peaceable . Pag. 4. Reas. 3. Sorrow in a day of Common Joy unseasonable . Notes for div A47908-e18560 The Presbyterians laugh when they should cry . The old Cause reviv'd . Pag. 3. Reas. 4. How great a part of the 3. Nations suffer . Notes for div A47908-e19340 The Faction good at false Musters . Inconsiderable . Pag. 4. Reas. 5. The Nature of the Cause . Page 5. Ibid. Pag 6. Notes for div A47908-e19920 The ground of the Reformers Schisme . Gal. 1.8 . 2 John 1.9 . Rom. 16.17 . 1 Cor. 14.40 . The manner of Worship left to the Church . Conformity necessary . A queynt Scruple . Matth. 26.20 . Matth. 26.39 . 2 Kings 4.13 . Their Scruple is Faction . Pag. 6. Reas. 6. The Disproportion betwixt the things in Question and the Salration of Souls . Pag. 7. Pag. 8. Notes for div A47908-e22600 Ceremonies are necessary to Order . They oppose the Power not the Thing . Tit. 1.5 . The Presbyterians swear freely . Who are Factious . Rom. 7.7 , 8. The Consequence of Presbyterian Liberty . Pag. 8. Reas. 7. The Nonconformists submit to all things necessary to Salvation . Pag. 9. Notes for div A47908-e25470 Things necessary to Salvation . Pag. 9. Reas. 8. As well the Mass-Book as the Common-Prayer . Notes for div A47908-e26210 Pag. 9. Reas. 9. The Liberty of the Ancient times . Notes for div A47908-e26540 Luke . 1 1.2 . A modest request . Johnson . Pag. 9. R. 10. The hazzard of Refusing . Notes for div A47908-e27640 Presbyterians no Protestants Smectimnuus Pag. 23. Bishop Hall's Modest offer , Pag. 3. Ibid. Pag. 4. Pag. 15. Presbyterian Primitive Episcopacy . Hooker's Eccles . pol. lib. 5. sect . 62. * Smectymnuus . Mr. Manton's Impression , pag. 51. Spotswood Hist. of Scotl. lib. 7. pag. 514. Page 10. Reason 11. Notes for div A47908-e31110 The Church the Judge . Matth. 24.4 . Matth. 24.24 . Schisme turns to Rebellion . Pag. 10. Reason . 12. Notes for div A47908-e32870 The End of mans Creation . Objection . Sol. peevish Liberty . Page 12. Reas. 13. Notes for div A47908-e34780 The Reformers Method . Page 12. Reason 14. Page 13. Notes for div A47908-e36440 The Intellect not to be forced . Page 13. Pag. 13. Reas. 15. Notes for div A47908-e37390 Pag. 14. Reas. 16. Notes for div A47908-e38000 Do as ye would be done by . Object . Sol. The Presbyterians case put . Page 14. Reas. 17. Pag. 16. Page . 16. Notes for div A47908-e40110 A Text wrested . The Reformers Unity . A subtle Inference . Page 18. Reas. 18. Notes for div A47908-e42610 The common Enemy . Great Exemplar . Pag. 447. Pag. 18. Reas. 19. Notes for div A47908-e43300 Psal. 37.36 . Psal. 73.17 . Psal. 37.39 . Mat. 7.15 , 16. How to judge of mens hearts Exact Collect. Pag. 494. Note . The Bishops adversaries . The Holy Thousands . The friends of Episcopacy . Page 18. Reas. 20. Page 19. Notes for div A47908-e45170 Rom. 15.1 . Rom. 14.15 . Plautus . History of the Church of Scotl. pag. 267. Spotswoods Hist. Scotl. pag. 136. Ibid. 137. Dangerous Posit . pag. 35. Ibid. pag. 61. Ibid. pag. 9. Ibid. pag. 36.