THE Relapsed Apostate: OR NOTES UPON A PRESBYTERIAN PAMPHLET, ENTITLED, A PETITION for PEACE, etc. WHEREIN The FACTION and DESIGN are laid as open as Heart can wish.  
Nullum perniciosius Odium eft, quam 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 Abettors of A PAMPHLET, Entitled, A PETITION for Peace, etc.—  
Gentlemen,  
THat you may not glory either in your Cause, or Fortune, you are here Condemned to suffer Public Shame by a weak hand; yet so, as not to make Me proud of the Conquest; for ye fight against yourselves, and fall by your own Weapons. This is the Certain Fate of all your Strive against the Right of Bishops. The Liberties you challenge, must be allowed 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 Digged for Others.  
The well-weighing of This Consequence twenty years ago, might have saved a great deal of Sin, and Treasure: it may prevent the same again, (for aught I know) even at This Instant, duly to consider it: for to deal freely, Gentlemen, you are now Reentered upon that deadly path that leads from Heaven to Hell, from Conscience to Disobedience: from the Reforming Pulpit to the King's Scaffold. How shall I reconcile that Reverence I bear your Character, with the just Indignation due to your Actings?  
You have of late Published a Book; Thus called; A PETITION for PEACE, with the Reformation of the LITURGY, etc. Your Petition appears fortified with Twenty Reasons, which I take a Freedom 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 yourselves my Dedication.  
Your Writings are like the Pestilence that walketh by Night, and the Plague that destroyeth at Noonday. They steal out, and disperse themselves in the dark, but the Malice of their Operation is Public.  
Many unseemly Circumstances there are in the menage of this your Pamphlet, which I refer to their proper Notes: but since you plead the King's Authority for what ye did; It will behoove me in the first place to clear that point; and no way better than from the very Words of his Majesty's 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 Archbishop, Bishops, Doctors, 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 yourselves the Judges.  
I am afraid you'll think my Introduction somewhat below the Dignity of the Subject; but though the Argument in itself 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 than Rapine, Murder, 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? 'Tis not an Act of Pardon, and Oblivion, will bring Them off, at the great day, that have these Horrors unaccompted for. As Public Ministers, Kings may remit Public Offences: and forgive Those who cannot yet forgive Themselves. The Royal Power extends but to the Law not to the Conscience. They shall not Die for That which yet they may be Damned for. A man that Robs a Church may scape the Wheel, and yet the Sacrilege cleave to his Fingers.  
In fine; Monarches may dispense with their own Laws, and interpose betwixt the Gibbet, and the Offender; but betwixt Sin and Vengeance;— Gild, and the dreadful stroke of Divine Justice; there's but one Mediator: before whose Majesty Kings are but animated Shadows, and all the dazzling 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 Magic of your Covenant-Holyness charmed into Disobedience. You're Scrupulizing now again about the Lawfulness of Ceremonies: but not a word touching the unlawfulness 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 'twas ill done) press their Repentance and bewayl Publicly 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 Trial of your Integrity depends upon this Issue: If you be truly Loyal, and Repentant, wherever you have Preached disobedience, you will Recant it: however your Confession must be as Public as your Sin. Without This cleverness all your Talk of Conscience weighs not a Nutshell. Only betake yourselves to your own Pastoral Discipline; And there I leave ye.  
Your humble Servant, Roger L' Estrange.   

AN ADVERTISEMENT.  
I Have been of late solicited 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 received notice of a scandalous Report about the Court, and which (they say) has reached his Majesty's ear, That I am printing of a General List, of all those Persons now in Employment, 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 crushed by Calumny, and once again condemned unheard; now (in pretence) for dishonouring the King, as I was formerly for serving him. 'Tis 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 smoke (they say) without some fire. The ground of this Report I may imagine; only a little amplified it is by the benevolence of the courteous Understander.  
These are my words. 
Caveat, pag. 18.  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 ('tis, and ever was my judgement) it were the contrary to make it public, for that were to invade an Act of Parliament, to assault the Party. Whereas the other is (as I understand it) only a dutiful and modest office toward his Majesty.  
General Rules have their Exceptions; and beyond doubt, Particulars there are, whom they that placed them there, would not his Majesty should take notice of. Neither do I presume to blame even Those, but I propose to show them.  
If Services of this Quality be rendered dangerous, 'tis only for those people that are weary of their Lives, to be Honest; and I'll content myself still to be one of them.  
One Note, and I have done. My Crime is not the raking into pardoned Actions, but for exposing Relapsers, and discovering new Combinations.  
Novemb. 14. 1661.   

THE RELAPSED APOSTATE.  
THE INTRODUCTION. THere is newly come forth a Godly Libel, to the TUNE of— When JOCKEY first the War began— IT IS ENTITLED, A PETITION for PEACE with the Reformation of the LITURGY, etc.—  
SOme Thousands of these Fire-balls, are already thrown among the Common People by the Reformado Presbyters, and 'tis 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 ashamed to own it.  
If my Intelligence deceives me not; this same Schismatical piece of Holiness, was delivered to the Press by one Mr. Baxter, or by his Order. Ibbitson in Smithfield was the Printer. 
Birds of a Feather.  (The Levelling Ibbitson I suppose; he that Printed the Adjutators Proposals, I mean, and The PETITION TO THE ARMY AGAINST THE MAYOR AND ALDERMEN in October 1647.) I am told too that R. W. has a Finger in the Pie;— Brittanicus his old Friend;— he that hunts in Couples with Titan. These good Folks have Printed Treason so long, that they think now they do the King a Kindness, to stop at Sedition. Indeed 'tis pity their old Imprimatur-man was so unluckily called aside by a Good Office into Ireland; we should have had the Toy stamped else with Privilege.  
My Information tells me further; that the Bauble was Barrelled up, for fear of Venting, and so sent several ways; which being performed with much Secrecy 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.  

The Marks of the Beast.  Go thy ways Prester John, never bade of the Marque; Four White Feet, a Walleye, and sound neither Wind nor Limb; thou'rt right I'll warrant thee.  
Here's first; an unauthorised Form of Worship: composed, Printed, Published, and Dispersed by private persons; which at first dash affronts the Prerogative Royal, and the Established Government.  
Observe next; that 'tis 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, 'tis with most care concealed; but on the Other side: The Copies fly 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 Broils they cause; The WAR'S a less Plague than 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 Preached Sedition all this while only for Exercise or Pleasure. Do they not now expect to reap the fruits of their Disloyal Labours?  
The Parliaments adjourned, and in this Interval, 'tis beyond doubt they think to do their Business: 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 Approaching end of This.  
Unthankful Creatures! have they so soon forgot, who saved them? Their Mushrome-Honesty, 
Nemo repent.  has in a night forsooth shot itself up from Hell to Heaven. 'Tis a wide step, from Sacrilege, to strict Holiness:— from Robbing the Material Church, to the advancing of the Mystical:— from a Lawless, Merciless oppression of God's Ministers;— to a true pity towards his Servants. In fine; 'tis 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.  
'Twas the King's Fiat that struck Light out of Darkness, and made them pass for what they should be; His Majesty's 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 Relapsed 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 dispersed this Pamphlet all over England; as I am fairly assured.  
But why to the People first? Unless they intent 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 Established Liturgy?  
In short; What is all This, but to cry Fire, or Murder to the Nation; When they themselves are the Aggressours; and 'tis a Flame of their own kindling?  
Truly these are Symptoms (as the Country Fellow said) of an Apostasy; 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 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 oliver's 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 'twas only a cast of his Profession, to advise Breathing of a Vein with a Dog-whip. (for betwixt Friends some of the new-modelled Gimcracks take Me for Mad.)  
Others again will have him to be a Justice, and that he would have had me Lashed upon the STATUTE.  
I am the rather inclined to believe This, because I'm told that He, and Barkstead, (late of the Tower) were formerly Fellow-Servants, and conferred Notes. Now this same Barkstead laid that very Law to me: He told me that I was a Fiddler, and that a Fiddler was a Rogue by the Statute.  
Some will needs fasten it upon one, that would have made the PRESBYTERY of Paul's 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 coming toward the Crown; PRAYED devoutly that the Sceptre might not depart from the Family.  
In fine; the thing is done, and QVI WHIPP AT, WHIPP ABITUR. 
— melius non tangere clamo;  
Flebit, & insignis totâ cantabitur urbe.  Good-morrow Knight: and Now to my Divines.   

Hark ye Gentlemen; betwixt Jest 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 Jest sometimes, when ye profess to love the King? now that's our Earnest:— but then you're monstrous Earnest, when y'are discovered that you do not; 
Cujus Contrarium.  and there's our sport. Your very way of Argument, and Reasoning, is but a kind of Cross Purposes.— 'Twas asked me— Can any man be saved without Repentance? and 'twas Answered— Clap him up.  
Are not (in good time be it spoken) your very Vows, and Covenants, arrant Riddles?  
The War was raised and prosecuted; the King and his Adherents, Ruined; by Virtue of your Covenant; Ye swore to Act according to that Covenant; and yet ye knew not what it meant. For, when the Holy War was finished, did not you fall together by the Ears, among yourselves, 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; 'twas lawful to shoot at him; but not so to Hit him.  
But your poor Covenant's dead and gone; even 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 loved 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 downright Directorian.  
'Twould make one smile, (if 'twere good manners to make merry with your Grievances) to see how the poor harmless miserable Aequivoc— is lugged 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 carried on, under protection of an Amphibology.  
Now, if you please Gentlemen, we'll close 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 Majesty's COMMISSION to treat with them about the ALTERATION of it.  
NOTE. I.  
WE have here (as Bishop Hall says of SMECTYMNUUS) a Plural adversary: and in good Deed, 'twas more than one man's Business, to do a thing so excellently amiss. No Name, no Licence; and yet the matter in Debate, no less than the two Grand concerns of Humane Nature, PEACE, and SALVATION: Done by Divines too; Dedicate to Bishops; the King's Commission mentioned in't.  
Methinks a work of this Pretence should not have crept into the World so like a Libel; especially considering the Nature of the Proposition: (Change of Church-Government; for 'tis no less) and the distempered 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, 'tis Ill, at best; but it may well be worse yet. Put case, that some of the prime Sticklers against Episcopacy, in 1641. should prove now of the Quorum in this Enterprise: Some that at first only pressed 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 satisfy 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 Sovereign? Call you This, Beating down of Popery and profaneness? to scatter your Schismatical and Seditious Models among the People; and after all the Plagues you have brought already upon this Kingdom, by your Scotch Combination, to invite the multitude once more, to prostitute themselves; and Worship, before the Golden Calf of your Presbytery.  
Come leave your Jocky-tricks, your Religious Wranglings, about the thing ye least consider, Conscience. Leave your straining at Gnats, and swallowing of Camels:— your Blew-cap Divinity of subjecting Public 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 comprise the Publishers, and Dispersers of the Pamphlet in Question.   

A PETITION for PEACE. 
The Divine● Petition for Peace. pag. 1.  To the Most Reverend ARCHBISHOP and Bishops, and the Reverend their Assistants, Commissioned 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, etc.  
NOTE. II.  
HAd Zimri Peace that slew his Master? 
Had Zimri Peace?  What Peace can they expect from Others, that are at War within themselves; whose very Thoughts are Whips; and their own Consciences their own Tormentors? Is Treason, Blood, and Sacrilege, so Light, and yet the Common-Prayer-Book, or a blameless Ceremony, a Burden so Intolerable? Those People that Engaged against the King in the late War, should do exceeding well to look into Themselves, ere they meddle with the Public, and take a strict Account of their own sins, before they enter upon the Failings of Others.  
As 'tis their duty, to begin at home, so 'tis our Part, not to trust any man that does not: for beyond doubt, 'tis Vanity, or worse, that governs these unequal Consciences, that are so Quick and tender for Trifles; so dead, and so unfeeling in weightier matters.  
But all this while, why a Petition for PEACE? where's the Danger? what's the Quarrel? The Law stands still, my Masters; You come up to't, and then complain of Violence.  
Again: you Pray to them, for whom you utterly refuse to Pray; the Bishops. But let that pass; Peace is the thing ye would be thought to aim at; which, as you labour to persuade 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 denied, or granted. Is it not That you mean?  

Johnson.  But with your Legs, Good Gentlemen, unless, it be otherwise.]  
This (as I take it) is to Command, not Treat: and to deal freely, your Petitions are commonly a little too Imperious. Here's in a word the sum of All.  
You have transformed the Common Prayer, and ye would have it ratified. You make your Demands, ye give your Reasons: and when all fails, ye throw your Papers up and down the Nation, to show the silly little People, what doughty Champions they have;— to irritate the Rif-raff against Bishops; and to proclaim your selves the Advocates of Jesus Christ.  
Now do I promise myself quite to undo all that you have done: to prove from your own Form of Worship that the design of it is arrantly Factious; ('tis a course word) and an Encrochment upon the King's Authority: that your Demands want Modesty, your Reasons, weight. This I shall likewise show; and that your scattered 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 Poison.  
I give my Thoughts their Native Liberty; which is no more than Modest, toward those that are now lapsed into a Second Apostasy: and for the Rest, let me declare here, once for all, A Convert is to me as my own Brother.  
We'll see now what it is you plead for; and Then (in Order) to your Argument: 
The Presbyt. Demands. Pag. 2.  the Right and Reason of your Ask.  
Ye Demand, Reformation in Discipline; and Freedom from Subscription, Oaths, and Ceremonies:— The Restoring of able faithful Ministers without pressing Reordination.  
Ye have taken a large Field to Cavil in: See now what 'tis you call a Reformation.   

The REFORMATION of the LITURGY OR The Ordinary PUBLIC WORSHIP on the LORDSDAY. (Page. 25.)  
NOTE. III.  
OUr Liturgy was very much to blame sure: Seventy Six Quarto-Pages to reform it? pray Gentlemen, since y'are so Liberal of your Labours, do but once bless 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 REFORMED? yes, by an Act of ABOLITION. Was not the King's Power REFORMED too? yes, by a Seizure of his Regalities and of his Sacred Person. At this rate, is our Liturgy REFORMED: that is, 'tis totally thrown out; and a wild Rhapsody of Incoherences, supplies the place of it.  

Presbyterian Reformation signifies Abolition.  Note here Good People of the Land, that Presbyterian REFORMATION signifies ABOLITION. By the same Irony they made YOU FREE, and HAPPY; the King A GLORIOUS PRINCE: advanced 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 tentered up to the Covenant, and every Pulpit was but a Religious Mousetrap.  
In short, remember, that Presbytery, and Rebellion, had the same Authority, and that those Prodigies of seeming Holiness, your Kirkifyed Reformers; those Reverend Cannibals, that made such Conscience of a CEREMONY, made none of BLOODSHED. This is not yet, to prejudge Tenderness; and to conclude all Forwardness of Zeal to be Hypocrisy. Let it rest here; we have from Truth itself, that Liberty may cloak Maliciousness; we have it likewise from experience; for we ourselves have been Betrayed 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 Platform 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 exhibit to the World, 
Fraud.  A REFORMATION of the Liturgy, but upon search, we find just nothing at all of it: only a Pragmatical and Talking thing of their own; in stead of a most pertinent and solemn service.  
That's Fraud; Score One, Good People.  
Next, they confess themselves authorized to treat [only] about the ALTERATION of it: 
Usurpation.  to propose This for That perhaps, one Clause or Passage for another: but barely to discourse, or offer at the total ABROGATION of the old form, 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 proved Fruitless: Where lies the Fault I pray? Do but observe a little.  
His Majesty, out of a Gracious Inclination to gratify 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 satisfy all reasonable Parties, (saving the Glory of God; the Good of the Church; his own Royal Dignity; the Peace, and welfare of his People.)  
What they insisted on, ye see under their own hands; 
Design, not Conscience.  and that the Change of Government, was That they aimed at, not (as they would persuade 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 promised 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 than a Twelvemonth 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 than they ought to ask, as to themselves:— more than the People can be supposed to want; on whose behalf they seem to Beg— more then the King can Grant, with Safety to his Majesty.  
When they're repulsed, how sad a Tale they tell, 
The Method of Sedition.  of the hard usage of God's 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 'tis ten to one, That Presbyterian Legend will have some Cutting Truth's in't. (no Government being absolutely faultless) The Vulgar, thinking it as easy 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 Whitehall, or the Two Houses with a Petition against Bishops.  
☞ When once Authority comes to be Baited by the Rabble, your Judgement is at hand.  
Bethink yourselves in time, my Masters; reason the matter with yourselves a little, what can these ministers propose by this Appeal from the Supreme Authority, to the People; but to extort by Mutiny, and Tumult, what they cannot prevail for by Argument?  
You are not (first) the Judges of the Case: so that in That Regard, 'tis an Impertinence. Nor are you versed, (I speak to the Common sort) Instructed in the Controversy. Your business lies not in the Revelation, nor among general Counsels. 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 pleased to make the umpires of the Difference: What are these Applications then, but Traps, baited with Ends of Scripture, and Fragments of Religion; set, to betray your Honest, and well-meaning Weakness?  
Now ask yourselves This Question.  
Whether did you contract Those Scruples which they charge upon you; (if really you have any) upon the account of your own judgement; or from their Instigation▪ If upon Their account, observe what use this sort of people have ever made of your Beleeving: how Step by Step, they have drawn you on, from a mere Counterfeit of Conscience, to a direct Insensibility and Loss of it.  
Thus far, we have met with very little, either fair dealing or Moderation from them. But perhaps they'll say, that less would have contented them. 'Tis very right▪ if manifested to be unmeet. (Pag. 23.) but who shall make them see more, than they have a mind to see? They'll say perchance too for the Printing of it; that it was only done to show the World that they had discharged their Duties.  
Their Duty was discharged 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 managed either with an Honourable, or an Evangelical Cleverness.  
Further; the Title makes the matter worst yet. 
A Petitionary Menace.  A Petition for PEACE. That is. Take away BISHOPS or provide for another WAR.  
This will be taken heinously. Who, They take away Bishops?  
Why? 'tis no wonder: The Order stands Excommunicate already: they have inserted no particular Prayer for them: and if they should do it now, it is no new thing for them to do. But their grand Plea will be this.  
They have no design, nor desire, to justl● out the Common-Prayer, but only that Theirs, and That may be Inserted in several Columns, and the Minister left to his Discretion which to read: [According to his Majesty's Declaration concerning Ecclesiastical Affairs.]  
Let the King's Declaration judge betwixt us then.  
SInce We find (says His Majesty speaking of the English Liturgy) some Exceptions made against several things therein, 
Pag. 14.  We will appoint an equal number of Learned Divines of both Persuasions, 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, until it be reviewed, and effectually Reform, 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 King's Declaration allows them.  

The Divines exceed their Commission.  They have first formed 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 Kingdom, 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 Persuasions] shall be thought most NECESSARY. This puts a Bar to 'Slight and Trivial Charges, of mere Humour, and Caprice.  
But our good friends regard not that, they have changed 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 King's Concessions, in favour of his Presbyterian People: See now the Dutiful Return they make their Sovereign.  
We do heartily Wish and Desire (says His Majesty) that the Ministers would not totally lay aside the use of the Book of Common-Prayer, 
The King's Proposal to the Presbyterian Ministers.  but Read those Parts against which there can be no Exception, etc.  
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, Hazards himself to save them.  
Here's Duty, Honour, Justice, Gratitude, nay Interest too, and all that is not Brutish in man's nature, concur to fix, and strengthen the Obligation. Sure it must be some mighty matter, that Subjects under All these Ties, shall stick at to their Sovereign. Subjects especially of a Religious Dye, (indeed, 
The Godly Party.  not of the Common Clay with other men) whose words and actions, are all weighed in the Balance of the Sanctuary.  
Read (says the King) those parts against which there can be no Exception. 'Tis a short easy 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 Authorised, which Ignorance itself would not blush to scruple at. We'll only instance in some Cases, wholly incapable of any Conscientious Competition.  

Tender Conscience●. Page. 61.  Why not WEDDED Wife— and Husband, as well as MARRIED?] Pag. 69.  
Why not DOST thou Believe, as well as [DO YOU believe?] and All this I STEADFASTLY believe, (according to the Common-Prayer) is turned forsooth into [All this I do UNFEIGNEDLY believe. 
Ibid. ]  
I will not trouble the Reader with any more of these nauseous Alterations; Their whole Service is of a Suit, and with much care Diversified from Ours, both in the Style, and order of it. Now, let the Consistory answer for Themselves.  
I hope they will not say these Changes were matter of Conscience; unless because the King Commanded the Contrary. What was the true ground then of this their Beastly dealing with His Majesty? Truly no other than the pure nature of the Animal: A Presbyterian does not love a King.  
We have seen the Earnestness of his Majesty's Desires, a word now to the Drift and reason of them: from whence, flows the clear evidence why they opposed them.  
The King having first passed a large Indulgence, in all Cases of Scruple, advises a compliance with the form of the Church in points Indifferent, and without Exception: [as the best Instance of declining Marquis 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 Stomaches to. But still the Public 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 Freedoms: allows them to propose some Medium of Accommodation: demanding only their Agreement in matters liable to no Exception.  
The Reconciling Terms at last are These. Episcopacy they lay aside:— they totally reject the Common-Prayer: 
His Majesty's Tenderness abused.  set up a Presbyterian Platform of their own: and This is it, which they have now the Confidence in a blind way to recommend to the Practice of the Nation. Yet so to recommend, as that the thing at last, is nothing less than 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 Wisdom of the Nation, with the Authority of it.   

The Presbyterian Rubric. NOTE. IV.  
SEE, 
An Arbitrary Set-Form.  now their Rubric— [In these or the like Words] Pag. 25.— Let one of the Creeds be read,— and sometimes Athanasius Creed.] Pag. 26.  
Some of these Sentences may be Read] Pag. 27.— some may be read] again— a Psalm may be sung;— a Te Deum, 
Christian Liberty. Pag. 32.35.36. ibid.  the Benedictus, or Magnificat may be said:] and Then the Minister is taught how to pray before his Sermon, dismissing at last the Congregation with [a Benediction in These or the like words]— In case of a Communion, the Minister may delay the Benediction.]— A General Prayer in stead of the Litany, and Collects— when the Minister findeth it Convenient.]— and a thanksgiving; with Hymns, at the Discretion of the Minister.  

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

ibid.  Let it be left to the Ministers Discretion, whether to deliver the Bread and Wine (at the Table) only in several; each one taking it, and applying it to Themselves; or in General, to so many as are in each particular Form, or to put it into every Persons hand: 
Pag. 56.57.58. ]— and let none be forced 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 Baptism the Child, of open Atheists, 
Unchristian Rigour.  Idolaters, or Infidels, nor yet the Child of Parents justly Excommunicate, or living in any notorious, Scandalous Sin.]— This, or the like Speech, to the Parent or Parents that present the Child. Pag. 59  

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

Consistorian Tyranny.  I must not pass this office without a Marque how Tyrannous these people are wherever they can hook in any thing, within the Reach of an Ecclesiastic 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.  

hooker's Ecclesiastical Policy l. 5. S. 64.  Were not Proselytes, as well as Jews always taken for the Sons of Abraham?] and again— [In case the Church do bring Children to the Holy Font— whose natural Parents are either unknown or known to be such as the Church accurseth, but yet forgetteth not in that Severity to take compassion upon their offspring (for it is the Church which doth offer them to Baptism by the Ministry of Presenters) were it not against both Equity and Duty to refuse the Mother of Believers herself, 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 Holiness which we have by virtue of our new Birth. Yet even through the common faith and Spirit of God's 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 Baptism, and to be interessed in the Rites of our new Birth, for their Piety's Sake that offer us thereunto.]  
In Matrimony the Minister may talk his Pleasure concerning the Institution, etc.— of Marriage; 
Pag. 68.72.73. — and Bury the Dead as he pleases.  
Upon the receipt of great, and Extraordinary mercies, the Church, having opportunity, (that is, 
Concerning Festivals.  if the King be at Oxford) is to assemble for Public Thanksgiving unto God, and the Minister to]— (do— no matter what; nor for the King's Authority in the Case.) Further; Though it be not unlawful, or un-meet, to keep Anniversary Commemmoration, 
Ibid.  by Festivals, of some great and notable mercies to the Church or State (as for the Root and Branching of Episcopacy, some great Victory over the King; or the like) Yet because the Church-Festivals are much abused, and many sober Godly Ministers, and others unsatisfied in the Observation of them as Holy Days: Let not the Religious observation of them by public Worship be forced upon any, etc.] Oh, have a care; 'tis Lawful to Kill and Steal upon the Lord's Day, but not to serve God Publicly upon a Saint's Day.  
These Following Prayers, or the like] for the Sick.  
In their Thanksgiving for Deliverance in Childbearing. 
Pag. 74.78:  Thus,  
If the Woman be such as the Church hath cause to Judge ☜ ungodly, (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.  

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

Pag. 81.  If any by notorious persidiousness, or frequent COVENANT-BREAKING have forfeited, etc.—] Marque how they hang upon the Haunt. This Covenant-breaking, signifies one thing to the Law, and another thing to the People.  
In the Penitents confession, before the Congregation; The Sin must be named and aggravated, 
Open Confession.  when by the Pastor it is judged Requisite.] Pag. 85.  
As for Instance; if any man has been a Traitor, a schismatic, an Oppressor, a Murderer, a Hypocrite, or a Perjured Person. Let him say,—  

For a Traitor.  I have fought against the King: or I have Preached against his Authority, and Provoked Tumults against his Person: Behold, I am a Traitor.  

A Schismatic.  I have renounced my Mother the Church, and Preached others into Schism and Separation:— I have destroyed the Apostolical order of Bishops, and countenanced all my wild extravagancies with Forms of Religion:— Lo, I am a Schismatique.  
I have Imposed upon men's Consciences, unlawful Oaths, 
An Oppressor  and Covenants: Enslaved my Fellow-Subjects, Robbed, and Imprisoned my Sovereign; Entered upon the Ministry without a Call, and thrust out Lawful Ministers from their Livings; Scattered their miserable Families, and snatched the Bread out of the Mouths of the Widow and Fatherless. Behold, I am an Oppressor.  
I have Embrued my hands in the Blood of the King, and of his Friends: blessed God the more, for the more mischief, 
A Murderer.  Fathered the Rebellion, and Bloodshed upon the Holy Ghost. See here a Murderer.  
I have led and encouraged men against his Majesty, under Pretence to save him:— Subverted the Law; 
An Hypocrite.  under pretext of defending it:— made the People Slaves under Colour of Setting them at Liberty, erased the Order of Episcopacy, under the notion of accusing the Persons that exercised it: and stripped his Majesty of his best Friends, under colour of removing Evil Counselors. I have called 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 belied the Holy Spirit in pretending Revelations; and I have covered my Ambitious, Bloody, Covetous, and Factious Purposes, under a Cloak of Holiness. I have stumbled at a Ceremony, and leaped over the Seven deadly Sins. Lord I am an Hypocrite.  
I have renounced my Oath of Allegiance, 
A Perjured person.  and that of Canonical obedience: and taken other Oaths, and broken Them too, and multiplied my Perjuries. I swore to defend the late King, and I have destroyed him: and I have now sworn to the Son, with an Intent to serve him as I did his Father. I am a Perjured Wretch.  
In Truth, This Pastoral Discipline, 
This Discipline necessary for the Presbyterians.  put duly in Practice by the Composers of it, would be of Singular benefit and of great Satisfaction to the Nation.  
This Discipline is followed with a Litany, and That with a thanksgiving, both at Discretion.  
Observe now what a Mockery is this Pretence to a Prescript Form: and do but think how irreligious a Confusion would certainly ensue upon a Public 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 nothing; or at the best, 'tis but an Execution of the Directory.  
As the Contrivance of it is a Jewd design upon the Public Government, so is the Printing of it, a Practice no less foul upon the Public Peace. The Instruments employed in't, were the Last King's Base, and bitter Enemies; and the prime Agents in This Enterprise 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 deceived 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 Traced to their Ends.  

The Method of the Presbyterian Faction.  Their first work is still to find out the Faults of Rulers, and the Grievances of the People; which they proclaim, immediately; but with great Shows of Respect toward the One, and of Innocent Tenderness 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 introduced 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 grasped all. In Fine—  

The Marquis of a Presbyterian.  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 Christ's Temporal Kingdom; and a Perpetual Singer of the Lamentation:— A Crier up of Schism, for Conscience, Faction for Gospel, 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, etc.— Marque but the Gravity of the Men; and truly but that they have fooled 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 Majesty's 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 desirable ends, for which we all profess to have our Offices, and our Lives.   

NOTE. VI  
WE have here a Healing, and a Glorious Preface. Persons Commissioned by God, and the King, to the great work of Peace and Union. Intent upon their Duties, and only craving the Bishop's Assent to matters of evident Reason and Necessity.  
What now if all these big Pretences fall to nothing: and they Themselves at last prove the Obstructours of what they seem so eagerly to Promote?  
They Petition the Bishops to move His Majesty on their behalf; 
Page. 2.  for the Confirmation of their Grants in his Royal Declaration: The Liberty of the Reformed Liturgy. The Restoring of able and Faithful Ministers▪ and the Ejection of the Scandalous—]— and these Proposals are here backed with Twenty Reasons; which we'll take one by one; and briefly as we can, make evident; that what they call Religion is mere Faction;— a Project by subverting the established Government, to advance themselves:— That if their Model were allowable, The Persons yet that stickle, 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-MURTHERED 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, 
Pag. 3. Reas. 1. The Duty of Bishops.  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 ne'er as we can, according to his Will who is Jealous in the matters of his Worship.  
[B]— He that thrice charged Peter as he loved 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 Bishop's 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 Schism, and Conscience? Not the Recusant surely: for that opinion were an inlet to all Heresies and Schisms, without Control. Will any man confess himself an Heretic? 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 lies the Authority betwixt them? But theirs is more perhaps in Scripture-Phrase:— and lesse in Scripture-meaning. 'Tis not the Crying Lord, Lord:— nor the Crowding of so many Texts hand over head into a Prayer, that makes our Service acceptable: But the due, genuine, and fervent application, and conformity of our Words, Thoughts, and Actions to Gods Revealed Will. I speak with Reverence to those blessed Oracles; which in themselves however accommodate to our Relief and Comfort, may yet by our abuse, be rendered Mischievous: They are the Dictates of the God of Order, and hold no Fellowship with Confusion.  
[B] Touching our Saviour's 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 Stragglers, and keep within his Fold, such as he found inclined to wander after strange Shepherds. 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 poisonous Plants for wholesome else; and reject better nourishment: Blaming the Meat for the Disorders of the Stomach.  

John. 10.27.  Again: Our Saviour's Sheep know the True Shepherd, hear his Voice, and follow him.] But here the Shepherd 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 starved; some few Starters leap the Pale (of their own accord) and then forsooth the Flock, must follow, or they complain they are turned 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, 
Pag. 4. Reas. 2. A sad complaint.  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 Reproaches 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 enough 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 'twould pose the Cynique with his Lantern, to find a Saint among them.  
Observe the Clamour, and the Alarm;— 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 Buzz is here, with a Sting in the Tail of it? Nay, and take this along with ye, that these outcast Divines, are persons Eminent for Learning, Life, and Doctrine: If This be true; what can be more enflaming, against the Government, then to Proclaim it; If False; what can be fouler against the Authors of the Scandal.  
Their Character is this. They are Able, Holy, Faithful, 
The Presbyt. Character.  Laborious, and truly- peaceable Preachers of the Word.] And they are ejected, [upon the Account of Forms or Ceremonies, or Re-ordination.] Pag. 2.  
Concerning their ABILITIES; they are of the Commune mixture of the World in all unlawful Erterprises: 
Able.  a few Crafty People, to a great many Simple:— Some to contrive and lead; others to execute: and This we have upon Experimental Knowledge; that the Church-faction was carried on by a Cabal 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 satisfy the World, that they had renounced Latin as well as Popery? Nay; take their Learned Directory itself:— but 'tis too much to add their weaknesses to my own.  

Holy.  HOLY they are it seems too: I do not think it Honest to expose Particular Persons to a Public Scorn, but in case of high Necessity; Wherefore, I shall content myself to ask.  
If it be Holiness;— to Preach up treason; and Blaspheme in the Pulpit:— to give God thanks for Murder; and make the Story of the Last Weeks News the next Sundays exercise: to help out a hard Text with a false Comment;— To seize by Violence, and Fraud, another's 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 intent by FAITHFUL is not altogether so clear. 
Faithful.   
Not to their Vows I hope; for those have been back, and forward; fast and loose; They have denounced their anathemas upon both Friends and Enemies of the King▪ Did they not destroy the Church, under pretence 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-stomached Christians, were forsooth, those Religious Brutes that braved his Sacred Majesty in his own Palace: that forced the Votes of the Two Houses:— demolished 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 increased, and the Kings Lessened: (effected, partly by false play in his Majesty's Quarters: and partly by a Potent Combination betwixt the Kirk, and Scotified 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 SCHISM, when they could live without it; and so That Liberty, which was cried up at first for Christian, and necessary, was by Those very Ministers Preached down again, as most Intolerable.  
Yet to conclude; FAITHFUL they are; that is: to their first Principles, of Pride: Ambition, and of Infidelity.  
That they are LABORIOUS Preachers likewise, we shall not much deny, for truly, I think, 
Laborious.  no men take more pains in a Pulpit than they do: or would more willingly compass Sea and Land to gain a Proselyte.  
But TRULYPEACEABLE;— I must confess, 
Peaceable.  I take to be an Epithet does not belong to Them. This particular is handled at large, in my Holy Cheat, where I have showed their Practices and Positions to be Insociable, and Cruel.  
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 readiness to testify against them. Nay, which is worst of all; their Sourness is Incorrigible: they are no sooner Pardoned, but they Revolt into a Second Forfeiture.  
These are the Able, Holy, Faithful, Laborious, and truly Peaceable Peachers of the Gospel;— that are cast out; (as they have worded it) or must be kept out, because they cannot conform, etc. They Beg, 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 Usurpers of those Benefits they had no Right to. By Violence, they thrust Themselves into other men's Livings; or else by a Rebellious Power, they were placed there. Now, put the case, they would Conform: should That give them a Title to the Continuance of an Illgot Possession?  
Their Petition (to end withal) is pleasant. They desire to be In. Themselves, till others, as Fit, may be found; of whose Fitness, they Themselves intent to be the Judges.  

Pag. 4. Reas. 3. Sorrow in a day of Common Joy unseasonable.  AND we beseech you consider, when you should promote the joy and thankfulness of his Majesty's 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 public Worship; Calamities far greater than the mere loss of all their worldly Substance can amount to: in a day of common Joy, to bring this causelessly on so many of his Majesty's Subjects, and to force them to lie 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. 'Tis I confess, an Indecorum, to mourn upon a day of Jubilee: a deep, and foul Ingratitude, to entertain so General a Blessing, as the Restoring of his Majesty, with a less General Joy. Yet since 'twere idle to expect, All Parties should be pleased, and evident it is, Some are not; we'll first see, Who they are that make these loud Compleynts, and Then, what 'tis that troubles them.  
The Presbyterian Ministers insooth are ill at ease: sick of their old Disease of 41. (Bishops and Common-Prayer) They suffer Causlelesly they say; and in a day of Common Joy they are forced to lie down in Heart-breaking Sorrows. Alas now for their Tender Hearts!  
What Myrmidon, or hard Dolopian  
What Savage-minded rude Cyclopian? etc.—  
I want a Modest Term to express these People's want of Common Honesty. They're sad they say, 
The Presbyterians laugh when they should cry.  when were they other? but where they ought to have put on Sackcloth? What were their Mock-fasts, but Religious Cursings of their most Sacred Sovereign? And their Thanks-giving-feasts, and Sermons;— were they not Entertainments, and Discourses, of Joy, and Triumph for the Disasters of his Majesty?  
No wonder then to see These People out of humour; at a time when all Loyal Souls are filled with Comfort.  
To suffer, is not yet so much: but Causelessly; That troubles them: They're sorry I perceive that they have given so little Reason for't.  
Just in this manner did they Encroach upon his Late Majesty: whom they pursued 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 saved him.  

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

Pag. 3. Reas. 4. How great a part of the 3. Nations suffer.  IF we thought it would not be misinterpreted, 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 undergo 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 learned from the Committee of Safety; 
The Faction good at false Musters.  only a help at a dead Lift; and truly the Party is more than a little given to This way of Amplification.  

Inconsiderable.  Surely, he's much a Stranger to the Temper of This Nation, that does not know the Presbyterians to be very Inconsiderable, both for Number and Interest of Credit with the People. Where did they ever any thing without the Independents? and Them, they made a Shift to Ensnare, by a pretended Engagement for Christian Liberty: which, when they found to be a Cheat with how much Ease did the Journymen turn off their Masters!  
But what a care they take, now of a Sudden, for his Majesty's Satisfaction! How great a Grief, etc.— and how great a Joy, etc.—  
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 satisfied with nothing consistent with the King's Dignity, and Safety; the Peace and Welfare of the Public.  
[A] WE may plead the nature of their Cause, 
Pag. 4. Reas. 5. The Nature of the Cause.  to move you to compassionate your poor afflicted Brethren in their Sufferings. It is in your own account but for refusing Conformity to things indifferent, or at the most, of no necessity to Salvation. It is in their account for the Sake of Christ, because they dare not consent to that which they judge to be an usurpation of his Kingly Power, and an accusation of his Laws as insufficient, and because they dare not be guilty of addition to, or diminution of his Worship, or of Worshipping him after any other Law, than that by which they must be judged, or such as is merely subordinate to that.  
[B] Things dispensible and of themselves unnecessary, should not be rigorously urged upon him, to whom they would be a sin, 
Page 5.  and cause of condemnation. It is in case of things indifferent in your own judgement, that we now speak.  
[C] If it be said, that it is humour, pride, or singularity, 
Ibid.  or peevishness, or faction, and not true tenderness of Conscience, that causeth the doubts, or Nonconformity of these men. We answer, such Crimes must be fastened 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 hazarding, 
Pag 6.  and hindering their Salvation, they would readily obey you in all these things; it is their fear of Sin and Damnation that is their Impediment.  
[E] One would think that a little Charity might suffice to enable you to believe them, when their Noncompliance brings them under suffering, and their compliance, is the visible way to favour; safety, and prosperity in the World.   

NOTE. XI.  

The ground of the Reformers Schism.  THere is one Gross, and Common Principle, which our Schismatical Reformers have laid down as the Foundation whereupon they build, and Justify 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 Quarrel with such Orders of the Church, as are not commanded in the Word of God; when yet the Practice of all Christian Churches hitherto extant, appears against them.  
The Curse lies against him that Preaches another Gospel.]— He that abideth not in the Doctrine of Christ, hath not God:— Marque them which cause Division and Offences, 
Gal. 1.8. 2 John 1.9. Rom. 16.17.  contrary to the Doctrine which you have Learned, and avoid them.  
Now what's all this, to the Exterior mode of Worshipping? St. Paul's advice was Decency; 
1 Cor. 14.40.  in General Terms, not Worship Thus, or so; but Decently; and leaving to the Church the Judgement of that Decency.  
Some Posture or other we must worship in; as Kneeling, Sitting, 
The manner of Worship left to the Church.  Standing, Leaning, Prostrate;— or the like. It is not said; Pray in This Posture or in That. But the Command is; PRAY. Must we not therefore Pray at all: for want of a strict Scriptural Direction in what Posture?  
'Tis the same thing, the Case of all Those Ceremonies, which are only of meet, and sensible relation to the Duty. They are in Themselves, Indifferent, but by Command made Necessary.  
Indeed Agreement even in Outward Forms were a thing very desirable, 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 drowsy, flat, Regardlesseness of what we do. To make the same Ceremony, Universal, 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 itself) Indifferent:— The same, throughout,— unfit;— what more agreeable— Rational expedient; then for the Supreme Magistrate, to say, Do This, or That, for Order sake; wherein there's nothing of Repugnancy to Conscience?  
But we'll now lay the General Question aside, and come to Particulars.  
[A] We take Conformity, though to matters Indifferent, 
Conformity necessary.  (if Commanded by a Lawful Authority) to be a necessary to Salvation: so that no doubt remains in this case, but concerning the Authority.  
Further, their Pretence of Conscience; is both Wide, and Weak.  
Wide; for they descent, 
A quaint Scruple.  in things of most u●leniable Freedom: and wherein, they only oppose the Authority, not the Thing. Why not JOINED;— in the Marriage office, as well as CONJOINED? so they change wedded, into married; and a hundred such frisks they have. Is This, Conscience? Their Pretence 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 Unlawful to another?  
They dare not usurp Christ's Kingly Power.] Does not our Saviour tell us, his Kingdom is not of this World? and bids us render unto Caesar the things that are Caesar's? 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 misplaced Devotion: Or if it be, a Stumble before an Image is Idolatry. Sin is an obliquity of the Will, not This or That Flexure or Position of the Body. In fine; Where did our Saviour either command, or forbid any Particular Posture of the Body? At the Institution of the blessed Eucharist, says the Text, 
Matth. 26.20.  [he sat down with the Twelve.] for which Critical reason, our punctual Christians will sit too at the Holy Communion; (though in Effect that's not the Posture) But we read further, 
Matth. 26.39.  that our Blessed Saviour [fell upon his Face, and Prayed.] Why do not our Precise Scripturists, as well Pray, Prostrate too, as Communicate, Sitting?  
As if his Laws were insufficient;] they cry. No, neither are they yet so Actually explicit, as to set down at length all Constitutions helpful to our Condition: Much is remitted to Political Discretion; and 'tis enough if Humane Laws bear but a Non-repugnancy to the Divine.  
Addition or Diminution to, or of God's 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, etc.—] The more dispensable the Command is; 
2 Kings 4.13.  the less dispensable is the obedience. [If the Prophet had commanded thee a great thing, wouldst thou not have done it? How much more than 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, etc.— 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 Pretence, 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 Commandment. What Gospel do these Precisians live by? What Law would their Conformity offend? And yet they offer Oath, that a pure Scruple of Conscience is their Impediment.  
They could impose, and swallow, a Damning, Treasonous Oath, against the Law, without this Scruple: 
Their Scruple is Faction.  how come they now to be so delicate, when they have Duty, Conscience, and Authority to warrant them? The naked Truth is this; They'd have the King subscribe to the Supremacy of the Kirk.  
[E] Now for the credit of their Protestation; they argue that their Noncompliance crosses their Interest.] No, (under favour) by no means. There are more Presbyters, than Bishops, and every Presbyter within his little Territory, is much more than Episcopal. Beside; it were against the Faith of the Associated Combination, for Ten or Twenty of them, to turn honest, and leave the Rest in the Lurch.  
Again; Their Argument of Interest lies now, but where it did in Forty one. Their Consciences went then against the Stream too; and yet (abating some odd reckonings, with divine Justice) they made a shift to make a saving Game on't. In short, they do but venture a little, in hopes to gain a great deal.  
[A] DO you think, the Lord that died for Souls, 
Pag. 6. Reas. 6. The Disproportion betwixt the things in Question and the Salration of Souls.  and hath sent us to learn what that meaneth [I will have mercy and not Sacrifice.] is better pleased with Re-ordination, Subscription and Ceremonies, than with the saving of Souls, by the means of his own appointment?  

Pag. 7.  [B] Concord in Ceremonies, or Re-ordination, or Oaths of obedience to Diocesans, or in your questioned particular forms of Prayer, do neither in their nature, or by virtue of any promise of God, so much conduce to men's 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 show you that we are no Enemies to order, and our long importunity for the means of Concord, doth show that we are not Enemies to concord.  
[D] We humbly crave that reproach 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 easy to make any man an Offender, by making Laws which his Conscience will not allow him to observe, and it's as easy to make that same man cease to seem disobedient, obstinate, or factious, without any change at all in him by taking down such needless Laws.  

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

NOTE. XII.  
[A] WE have the same things over again so often, I'm even Sick on't. But I Reply;— 'Tis Truth; God is better pleased with the Saving of Souls, by the means of his own Appointment; then, etc.—  
Government is God's Ordinance, Obedience his Appointment; Obey then, and be saved. Re-ordination is not pressed as necessary; nor, (that I know) Proposed so; though to deal freely, (as the Case stands) I think it were no needless Test of Discrimination,  
Subscription, 
Ceremonies are necessary to Order.  and Ceremonies are of most necessary Relation to Unity, and Order: which 'tis the Church's Care, and Duty to uphold; to prevent Schism, and Confusion. The Church, in these Injunctions, does but comply with a Superior Command, virtually inculcated in all those Precepts that concern Unity and Decency: and These Refusers, strike at God himself in their Disobedience to his Ministers.  
[B] But Concord in Ceremonies, etc.] Observe this Clause well.  
Here's first Employed a Competition betwixt the Efficacy of a Sermon, and of a Ceremony, etc. Whereas we put This difference; The one, is God's Ordinance; the other, Mans. Yet is it in such sort Humane, as that the Authority is virtually Divine.  
See now their Compliment upon the Episcopal Clergy: As if the Church of England had no able Preachers, but Non-Conformists: The Fruit of whose Laborious Ministry has been a Twenty-years Rebellion.  
But the point most remarkable, is This. 
They oppose the Power not the Thing.  'Tis CEREMONY they oppose; not This or that Injunction, as of ill choice or tendency; but as an Imposition. Their Plea is a Rejection of the Power Imposing, more than of the thing imposed: 'Tis the Command forsooth that they dislike. [as an Addition to God's Worship.] Let Confidence it self blush for These People.  
pray what's the difference betwixt Addition to God's 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 Marquis of our Conceit, 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 Qualified, and Tinctured 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. WE ask no more liberty than THEY take. Their Prayers, and Forms are not Actually in the Scripture; Our Rites and Ceremonies are Potentially there. For this Cause (says St. Paul to Titus) I left thee in Crete, 
Tit. 1.5.  that thou shouldest set in Order the things that are wanting, and ordain Elders in every City, as I had appointed Thee.] Here's a Commission at Large, to set in Order, but What, or How, remitted to Discretion.  
Touching Re-ordination we have spoken before. A word now concerning their Oaths of obedience to Diocesans.  

The Presbyterians swear freely.  That These persons do not much stick at an Oath, is evident from the many Oaths they have already taken; divers of which being of direct Contradiction, would make a man suspect, they did not much heed what they swear. Only now when the Oath they should take, comes in Question, a Qualm 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 Questioned Forms of Prayer.] Who Questions them, but they that Questioned as well our Form of Government? Those miserable Hypocrites, whose Breathes 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 Church's Care; The People's Duty is submission, and Obedience; to which, God in the very Precept, has annexed 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 called Factious, that are not proved so.] Content; What is it to be Factious, but to promote, 
Who are Factious.  and stir up Disaffections against the stated Government? At This Rate, all the Preachers, Writers, Printers, etc. 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 reckoned among the Factious. But in fine, let them prove our Ceremonies Unlawful, we'll soon show them who is Factious.  
Their next Proposition, that the Law may not be made the Rule to judge of Faction] is (I persuade myself) a Slip more than 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 Bar; to damn the Judgement of the Law, and make a Presbyterian the Judge of Faction.  
[E] They come now to press, the violence of the Laws upon their Consciences.] Whereas 'tis evident, that Straight, and Gentle Laws, have met with Sour, and crooked Humours. They say, the Law makes the Offender: may they not charge the Decalogue, 
Rom. 7.7, 8.  by the same rule? What shall we say then? (says St. Paul) Is the Law, Sin? God forbid. Nay, I had not known Sin, but by the Law: for I had not known Lust, except the Law had said, Thou shalt not Covet; But Sin taking occasion by the Commandment, wrought in me all manner of Concupiscence.]— Sin is the Transgression of the Law;— the Disobedience not the Precept.  
This Freedom of Challenging the Law, leads to an Arraignment of the Ten Commandments. The Idolater excepts to the first, and Second; the Blasphemer, to the Third; the Sabbath-breaker, to the Fourth; the Rebel to the Fifth; the Murderer, to the Sixth;— the Adulterer, to the Seventh;— the Thief, to the Eight;— the Slanderer, to the Ninth; the Extortioner, to the Tenth.  

The Consequence of Presbyterian Liberty.  Well, but their Consciences cannot submit to observe such and such Laws. Truly, to give them their Due, nor any Other neither but of their own making. Though every man may be allowed to be the Judge of his own Conscience; yet there are many Cases wherein men ought to be severely punished, for Acting according to their Consciences: For Conscience may be misinformed; and beyond doubt, there never yet was any Heresy, 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; Another's, 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, drowned 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 destroyed all the Rest.  
[F] Their next complaint, is for want of Competent men to supply the place of Their Ministers [Still they confine the [Competent] to their own Party: Reasoning the weakness of the Ministers, because they may not be Entrusted, to Pray in their own words, or to choose their own Chapters, etc.]  
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, than the Simple.  
[A] THE persons that we now speak for, 
Pag. 8. Reas. 7. The Nonconformists submit to all things necessary to Salvation.  are ready to subscribe to all contained in the Holy Scriptures, and willing to be obliged by the Laws of men to practise it.  
[B] Seeing than you do profess that none of your Impositions, that cannot be concluded from the Scripture, are necessary to Salvation: let them not consequentially be made necessary to it, and more necessary than that which is ordinarily necessary.  
[C] That smaller things must not be imposed by unproportionable penalties. 
Pag. 9   
[D] The Church may not make any thing necessary to preaching itself; that is of itself 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.  

Things necessary to Salvation.  Some Things are necessary to Salvation, as we are Christians. That is; the Sum of the Catholic 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 explicit 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 Politic Magistrate, upon pain of Damnation.  
[B] That Impositions are not necessary to Salvation.] We answer, They are not necessary to be imposed; but necessary to be obeyed.  
[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 Public Laws.  
[D] The Church may not, etc.] Many a man may be duly qualified 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 enforced to refresh these gentlemen's memories ever and anon.)  
IF our Religion be laid upon your particular Liturgy, 
Pag. 9 Reas. 8. As well the Mass-Book as the Common-Prayer.  we shall teach the Papists further to insult, by ask us, where was our Religion two hundred years ago? 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 itself, but that those alterations may be accepted for ends so desirable 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 ago? he might as well ask him, where 'twill be two hundred years hence? But That's a harder Question to a Puritan, then to a Catholic.  
Further; to press the Differings, or agreement of the Common-Prayer-Book, from or with the Mass-book, is more a shift then an Argument. we'll keep to our Adversary. 'Tis our Profession, that the Form is Alterable; but by the same power only that Established it; Not by a Conventicle, or a Club of Running-Lecturers; but by a grave consult of Reverend Divines; that is, Prepared by them, and fitted for the stamp of the Supreme Authority.  
IF we may not have the Liberty of the Primitive times, 
Pag. 9 Reas. 9 The Liberty of the Ancient times.  when for aught 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, etc.] what Primitive Times? where will these men begin their Reckoning? The late Primate of Ireland, tells us, that [all the Churches in the Christian world, in the first, and Best times, had their set forms of Liturgy whereof most are extant in the writings of the Fathers, 
Luke. 1 1.2.  at this day]— when you Pray, say— Our Father, etc.] In the Apostles age, the Holy Ghost abundantly supplied all humane needs, by supernatural Graces, and Inspirations. But the Use of Liturgies is too clear, to suffer or admit a contradiction.  

A modest request.  Yet this they are not very earnest in; allow them only the Liberty of the following Ages] and what was that I beseech ye? Only the Power of making and Altering Liturgies themselves; as under the same Prince has been formerly permitted to Particular Pastors.  
Away away for shame, with These Horse-coursing Tricks; they dress a sound Leg to amuse the People, when the Jade wants an Eye. Look ye be not Cheated with Their Ambition, and never trouble yourselves for their Consciences: They'll shift in all weathers;— for in case of necessity.—  

Johnson.  Pigg may be Eaten— Yea Exceedingly well Eaten.  
I would the whole Nation might but once dream of such a Whipping, as when these Reverences got the Law into their own hands, their bounty would bestow upon them. They would use no other bug-word to their Children, than the Presbyterians are coming.  
Were't not a blessed Reformation, to have an Almighty Inquisition, set up in every Parish: to see a Pontifical Presbyter rule as King and Priest over the Estates and Consciences of his subjected congregation? To have but One Commandment to keep, in stead of Ten; Obey the Presbyter.— In truth 'tis such a Government of Clouts, I cannot choose 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 Brat, by their own rule not to be received into the Church; for it was conceived in Schism and Brought forth in Rebellion; (God bless us) I mean Presbytery.  
Whereas they urge that several Liturgies have been allowed under the same Prince, etc.—] Confeised: 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 wont to Differing Customs, are united under the same Prince; Prudence advises a Diversity of Liturgyes. Again; 'Tis one thing to persuade a Prince; another thing to force him (but the main reason is yet to come.) These bold Petitioners press 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 than his Blood; and to complete the shameless 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 King's Mercy: they ask, That which his Majesty cannot grant, but with a Double hazard to himself;— both from the Government, and from the Persons.  
[A] IF you should reject (which God forbid) the moderate Proposals which now and formerly we have made we humbly crave leave to offer it to your consideration, 
Pag. 9 R. 10. The hazard of Refusing.  what Judgement all the Protestant Churches are likely to pass on your proceedings, and how your cause and ours will stand represented to them, and to all succeeding Ages.  
[B] If after our submission to his Majesty's Declaration, and after our own Proposals of the Primitive Episcopacy, and of such a Liturgy as here we tender, we may not be permitted to exercise our Ministry, or enjoy the Public 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 Unity 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 Vessels, because they dare not be re-ordained? and that so many have been put upon so new and so Generally disrellished a thing.   

NOTE. XVI.  

Presbyterians no Protestant's  [A] AS to the Protestant Churches; (if they have not changed 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 Majesty's Declaration, etc.] Prodigious Boldness, and Ingratitude! Submission? as if the King had Pressed, when he Relaxed them: an Indulgence beyond Precedent, bestowed 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, Petitioned for more, so soon as That was Granted.  
But how have they submitted? They have not Struck, 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 refers them? Yes, and abuse the Freedom 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 Terms, as if Bishop and Presbyter were Originally the same; and Prelacy (as the Quaint Smectymnuus has it) of Diabolical Occasion, 
Smectimnuus Pag. 23.  not of Apostolical Intention. At This Rate, what do they offer, in a Primitive Episcopacy? Bishops in truth they allow, but so, that every Presbyter must be as Bishop.  
To give the matter Credit; they Appeal to the Reverend Hall, and Usher, 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 Died? (in truth a Prelate to whose Memory the Church of England owes great Reverence) This was that Learned and Moderate Bishop, that Smectymnuus so bespattered under the Name of the Remonstrant. But will you see now how that Noble Prelate was baited 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 Chair, is not Infallible: why may they not mistake themselves as well in the Bishop's opinion as in his Character? Or may they not forget their Proposals they have offered, as well as the Injuries? Will these Gentlemen subscribe to the Bishop's Episcopacy by Divine Right? Or will they show, wherever he passed 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 pared 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, 
Bishop Hall's Modest offer, Pag. 3.  as the only Governors thereof▪  
The Rules of Church Government laid forth in the Epistles to Timothy and Titus, do suppose, 
Ibid. Pag. 4.  and Import that very proper Jurisdiction which is claimed by Episcopacy at this day.]—  
The Co-assession of a Lay-Presbytery he disapproves: 
Pag. 15.  and in his Epistle Dedicatory to his Episcopacy by Divine Right, This; [If any man Living can show 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 says 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 shouldst set in order, things that are wanting, and ordain 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 gaily 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 presently proclaimed for Antichristian: and War denounced against all Constitutions of Their framing, as Superstitious. Nay, the most Solemn Forms and Orders of the Church; though venerable for their long Continuance, Use, Decency, and Universal Practice, are thrown out, as Idolatrous, because the Bishop's favour them. Of so great moment are the Fallacies of pleasing words, where there wants skill, or care to taste 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 'tis, To RULE in CONSOCIATION?  

Presbyterian Primitive Episcopacy.  It is, To Degrade a Bishop into a Prime Pastor:— to disrobe him of his Apostolical prelation of Degree, and allow him a Complimental 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 fooled the People into those Tumults, which the Smectymnuans entered the Lists to justify. A Primitive Episcopacy was the Pretence, which they boiled 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 carried 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 dethroned him, and at last Murdered him.  
This was the cursed Issue of a Pretence, to the Regulation of Monarchy and Episcopacy.  
But to end this point: The Reformers would persuade the world, That they have made a Tender of more yielding, than the forementioned Reverend Bishops have accounted necessary to Fraternal Unity and Peace.  
We answer; That to make This good, they must prove, that These Bishops have renounced their Episcopal, and Superintendent Authority: or Instance for Themselves; wherein They acknowledge it. Not to insist upon their Usurpations, 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 Unlawful: nor can I learn that it is Pressed, 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, high 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 Heretics. For those that are either Baptised or Ordained by such, cannot be reputed either Believers or Clergymen.  
Observe first, that This Canon presupposes a Regular, and Episcopal Ordination: ab aliquo:— qui ordinavit:— referring singly to the Bishop, whose Assistance is deemed so Essential to the work, as that— No Bishop; no Ordination.  
Next, there's an Error in the Canon: For, 
Hooker's Eccles. pol. lib. 5. sect. 62.  If Baptism seriously be administered in the same Element, and with the same form of words which Christ's Institution Teacheth, there is no other defect in the world, that can make it Frustrate.] So that This Canon avails 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. 
* Smectymnuus. Mr. Manton's Impression, pag. 51.  We had it in the beginning of Queen Elizabeth, urged, 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 only for want of them. Whereas our cavilling Pretenders, have cast them off;— Rejected their Authority;— Usurped 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 spared this Instance: Mark now how Bancroft was against it.  
In 1610. a Question was moved by Doctor Andrews, Bishop of Ely, 
Spotswood Hist. of Scotl. lib. 7. pag. 514.  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, maintained it not necessary, seeing where Bishops could not be had, the Ordination given by the Presbyters must be esteemed lawful.] This carried 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 Door? 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 Turned out (so far as I can hear) upon That Scruple; But sure, 'tis 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 oversee the Flock, not by constraint, 
Page 10. Reason 11.  but willingly; not as being Lords over God's heritage, but as Ensamples to the Flock. And that it is not only more comfortable to yourselves, 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 easy 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; 
The Church the Judge.  Which is Christ's Flock? That is, Whether shall One be the Judge of all the Rest; or all the Rest be the Judge of that One? (for that's the point) What signifies the Multitude, but a number of single Persons, where each Individual acts, and accounts for himself? whereas the Church, is both by Divine Deputation, and by Political Paction, Authorised and Acknowledged to be the Judge of All.  
If there were nothing in't but common Expedience;— Reason of Interest, and of State: methinks, 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'll 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 another's? and may not the Church as well suspect that we do not think Thus or So, as we affirm that others do? When private persons plead for Themselves, it may be conscience; but when they come once to stickle for others, 'tis Faction. If it be said, that Preachers are not private persons. I answer, That all subordinate persons are private, in respect of their Superiors. In fine, it is our Duty every man to attend the good of his own soul; and it belongs to the Church to over-watch us All: preserving still the common Unity, 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 Plasters. There may be Tender Consciences, and there are, doubtless, to whom great Tenderness is due, and needful; but these Compleyners are not of That number. They are too lavish in their undertake for ☞ others, and too Peevish in their Plead for Themselves. He that is Positive in what he does not know, forfeits his Credit too in what he does.  
But They are still Christ's Flock: and 'tis enough; They say it. (from Sheep with Claws, deliver us.)  
Take heed (says our Saviour) that no man deceive you, for many shall come in my name, 
Matth. 24.4.  saying, I am Christ, and shall deceive many] and again; There shall arise false Christ's, and false Prophets. 
Matth. 24.24. ] We see the very Text bids us take heed, and foretells dangerous Hypocrites.  
But what need we look further than our own Memories? Was not the whole Crew of the late Conspirators, clad in the Livery of God's People? Only His Majesty's Friends had, and have still the Fortune to be reckoned among the Profane, and not admitted into the Fold.  
Would These Correctors of Magnificat would show us once, where ever Christ called his Flock together with a Scotch Covenant: or where the Holy Ghost gives Private Persons an Authority over their Superiors; or Commissions the Sheep to Quarrel with their Pastor.  
It is confessed, that Softness, and Humility becomes the Fathers of the Church, and 'tis enjoined them; But than Obediance likewise befits the Children: whose part it is meekly to obey, in all matters not directly sinful, but to Resist in None.  

Schism turns to Rebellion.  Let me add one thing further: Where These dividings about Forms are suffered, the Mischief seldom stops at Schism: 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 Holiness. In Truth, both Interests are so enter-woven, that 'tis Impossible to Crush the one without bruising the other; and to conclude; a schismatic shifts as naturally into a Traitor, as a Maggot turns to a Fly.  
The next step from Liberty of Conscience, is Freedom of Estate and Person; and from Liberty of Thought, they proceed to That of Action, arguing and concluding in great Earnest, with my Honest Friend's Jest.  
For at the Beginning was, nor Peasant, nor Prince;  
And who (the Devil) made the Distinction since?  
IF we are not in point of Ceremonies or Forms in every thing of your mind; 
Pag. 10. Reason. 12.  it is no more strange to have Variety of Intellectual Apprehensions in the same Kingdom and Church, than variety of temperatures and degrees of age and strength.   

NOTE. XVIII.  
WE do not say 'tis strange, that there should be Variety of Intellectual Apprehensions; but we contend that so it is; It ever was, and ever will be so: and from the Truth, and Evidence of That Assertion, arises the clear reason, and necessity of what we plead for.  
We must consider Man, as a Reasonable Creature: composed of Soul and Body; born, for the Public, and Himself; and finally Accountable for the Improvement of his Talon toward the Ends of his Creation.  
The great, the Indispensable, and universal end, 
The End of man's Creation.  is That which has regard to the Creator, from the Creature: and in That point we are all agreed upon a Common Principle of Reason, that 'tis our Duty to Adore, Love, and obey that Gracious Power that made us. That This is the Prime end, we all Agree, and that our works are only Good, or Evil, 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 mixed 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 refers to his Deputies; whom in all sensible and common Actions we are to obey as God's 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 Public; Next, for Himself.  
He that Rates any thing except his Soul, above the common Benefit of Social Nature, is an ill Member of the Universe.  
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 persuade himself, that what he Likes, is Lawful, then strictly to Examine it; (for fear it should prove otherwise.)  
Are we not All made of the same Lump;— (— born to the same Ends: 
Objection. — Dignifyed with the same Reason?— What is it Then, but an Injurious Custom, and oppression, that puts the Difference betwixt Governors, and Slaves? That prostitutes so many Millions of Freeborn Christians, to the Command of any Single Person?  
These are the Stir and Debates of Mutinous and unadvised Natures, 
Sol.  They scan but the one half; and that, the Grosser too; the vulgar part of the Question. Can the whole Perish; and the Parts 'scape? Can any thing be beneficial to Particular Persons, that is Destructive to the Community? what 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 Show) for This Imaginary Freedom? 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 men's 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 circumstanced by Application: and here's the very Case of our Reformers.  
Some are for Kneeling at the Eucharist; 
peevish Liberty.  others for Standing, Sitting, or the like; They differ too about the manner of Receiving. Capricious Holiness! Shall That confused, and Promisenous use of several Forms, and Postures, pass for a Decency in the Lord's house, and on so solemn an occasion, which at a Private Table would be exploded for a gross and ridiculous Immorality? The Church, for Order sake, and Uniformity, enjoins one form, or Posture; This, or That, 'tis Indifferent; where lies the Conscience of Refusing? Should but the Rubric say— Let the Minister enter at the Church Door:— Would not our Teachers make it a piece of Conscience to creep in at the Window? Marque it, 'tis That;— That— That's the Business;— 'Tis POWER they Tug for, and to bring MONARCHY under the Yoke of PRESBYTERY.  
They argue the Expedience of granting Liberty, because forsooth of the differing humours of Applying it. The strongest Reason in the World against them. For in this State of Disagreement, take but away that Limiting, and Binding Rule that prescribes Uniformity; what other Consequence can be expected, from letting loose so many wild, and Petulant Passions; so many Raging, and dividing Factions, but Tumult, Heresy, and Rebellion?  

Page 12. Reas. 13.  IF any shall make men disobedient, by imposing things unnecessary, which they know are by learned, pious, peaceable men, esteemed sins against the Lord, and then shall thus heavily afflict them for the disobedience, which they may easily cure by the forbearance of those impositions; let not our souls come into their secret, nor our honour be united to their Assembly: If they shall smite or cast out a supposed Schismatic, 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.  
Why 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 Design? Were they New Folks yet, a man might find some Charity, for the soft-headed Gulls that believe them: but to be Twice catched in the same Trap; Twice fooled by the same Persons, were an unpardonable sottishness.  
Let the three Kingdoms cast up the Accounts of the late War, 
The Reformers Method.  and see what they have gained clear, by the Reformation. These very Gentlemen were one and twenty years ago upon this Argument; infinitely troubled about Additions to God's Worship, in things unnecessary; Oaths of Subscription, etc.— To obviate these crying evils, they set to work a Preaching Ministry, and Lectured up the people into a Gospel-frame, (for that's the Knack) of Disobedience. The People heard their Prayers; (for 'twas to them they prayed) Meroz was cursed, and cursed— and the right Reverend Matrons sent forth their Bodkins and their Thimbles to help the Lord against the Mighty.  
In fine; The Cause prospered under their Ministry, 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 Oaths that were of exceeding scandal and burden to weak consciences were taken away too, or rather exchanged, 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 compelled to take it neither; for 'twas but losing the capacities of Englishmen; a Sequestration;— Rotting in a Gaol, or some such trivial penalty, if they refused 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 Oaths of Allegiance and Supremacy; They gave us Negatives; still moved by tenderness of Conscience: They made a scruple forsooth, of swearing with Us to serve the King; but they made none of forcing Oaths 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 Peter, 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 Public, 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 exercised 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 Litany) must be, forsooth, FROM DYING SUDDENLY; (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 pardoned, 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 Schismatic: they take not half that care to distinguish a Schismatic from an able Minister. If Christ (they say) should find that able Minister cast out for a Schismatic? what then, good people? But what (say I) if Christ should find Schismatics kept in for able Ministers? what then, good Brethren?  

Page 12. Reason 14.  [A] MEn have not their understandings at their own command, much less can they be commanded by others, if they were never so willing to believe all that is imposed on them to be lawful; they cannot therefore believe it, because they would, the Intellect being not free.  
[B] Few men are obstinate against the opinions that tend to their ease and advancement in the world, 
Page 13.  and to save them from being vilified as Schismatics, and undone; and when men profess 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 than 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 Intellect not to be forced.  The Church cannot believe the Recusancy of the Reformers to be Reasonable or Conscientious.  
The Reformers cannot believe that they ought to be kept out for Inconformity; the Church cannot believe that they are to be taken in, unless they conform.  
The Reformers take Discipline to be essential to Salvation; the Church thinks otherwise.  
The Reformers cannot but believe the Separatists to be Saints; the Church on the other side, cannot but believe them to be Schismatics.  
So that in fine, if the Church cannot grant, what the Reformers cannot but ask; Whether shall the Law yield to a Faction, or the Faction to the Law?  
[B] Few men are obstinate, 
Page 13.  etc.—] This Objection is already Answered, but I shall add something.  
All Popular Attempts upon change of Government, are hazardous 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 ungodly. That disappointment they nickname,— A suffering for the Gospel:— a Persecution: and in that shape, they get more by private Collections, than 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 informed, they say.] That was Scot's Plea, concerning the Murder of the late King; and may be any man's by the same equity, that shall be pleased to call it Conscience, to do as much again. Now for the knowledge of their Hearts, (the last thing they insist upon) we'll 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 Sovereign; of their Tenderness, by their deliberate Murders; and, in fine, of all their pretended Virtues, by their contradicting Impieties.  

Pag. 13. Reas. 15.  WE crave leave to ask, whether you do not yourselves 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 argued: 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 politic convenience; not the degrees of Wisdom or Folly in the Transgressor's of it. If Fools were privileged, all Knaves would plead Ignorance. There may be subsequent allowances in favour of misguided Understandings, 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 public Sanction, by a private Hand, is but to mend a Misadvice by a Rebellion.  
This they concede, that All may err: 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 defy the world to show me any, wherein he may Resist him. That were to say, A Subject is no Subject. To say, he may be Sued, 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 Public 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 yourselves in their case, 
Pag. 14. Reas. 16.  and suppose that you had studied, conferred and prayed, and done your best to know, whether God would have you to be Re-ordained, to use these Forms 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 yourselves, as your dissenting Brethren are now used, or are like to be; love them as yourselves, 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.  

Do as ye would be done by.  Whose Case did these Reformers make it, when they stripped 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 turned out of their Livings, because they could not play the Renegadoes; to have been muzzled up in Dungeons;— debarred the Common Benefits of Humane Life:— Not suffered 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 Ordered every thing Themselves; and the best Choice 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 covered Murder with a Gloss of Justice. Briefly; a Reformation was the Cry 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 Imposed 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 Schismatic says the other.  
If upon Search and Prayer for better Light, 
Object.  we think that God would be displeased with us for doing This or That, we must not do it. Now, why should others trouble us, only for doing That which in our places they would do Themselves? This is the Fair state of the Question.  
We are to Note here, that Words are not the certain Evidences of our Thoughts; 
Sol.  and that our Charity is never so tied up, as to be barred advice with Reason. Now others are to deal with Us, according to the Rules of what things rationally seem to Them, not strictly (peradventure) what they are. As Thus; A common Liar 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 myself, in case I prove mistaken. But People that Break oft, where they may keep their Words▪ that by prepense Contrivance have formerly strewed their way with Oily 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 strain at a Gnat, and Swallow a Camel:— 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 wot of?  
Further; 'tis manifest from this Caution, that we are not bound to think all People Godly, that call themselves so, nor to trust all appearances of Holiness; 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 turned.  

The Presbyterians case put.  We told the World, that we were afraid of Popery; and that our Consciences could not submit to Ceremonies; under which colour we entered into a Covenant, which in pretence was to Reform the Church, and to Establish the King. We destroyed Both, by virtue of That Freedom, which we seemed 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 Father's 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 show 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 King's Negative Voice; 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 Practices, against our own Demands? Do we say People may not be compelled? Why did we compel Them then?  
Well, but suppose it a pure Case of Conscience, that hinders our Compliance. Men may think many things unlawsul to be done, that are still as unlawful to be suffered. We ask that Freedom from the Law, which would in Consequence destroy the Law: and This we beg, for Conscience. Were it not Breach of Trust in These to whom the Care of the Public is committed, to gratify a Private Scruple, by a General Inconvenience? So that their Conscience stands engaged against us. But 'tis replied, 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 lies the Sadness of our Condition; save only in the Loss of what we never had? 
Page 14. Reas. 17.  Unless Thus or so Qualified 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 Lawgiver of the Church. 
Pag. 16.  Deut. 12.32.  
[B] It's easy to foresee, how those expressions in men's Sermons, or Prayers, or familiar Conference, which seem to any misunderstanding, 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 denied 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 Governors themselves may better understand it.  

Page. 16.  [C] What universal ease, and peace, and joy would be the fruits of that happy unity and concord which the reasonable forbearances which we humbly petition for, would certainly produce▪ how comfortable would our Ministerial labours be, when we had no such temptations, burdens or disquietments.  
[D] It must be the Primitive Simplicity of Faith, Worship, and Discipline, that must restore the Primitive Charity, Unity, and Peace, and make the multitude of Believers to be of one heart, and of one Soul, and to converse with gladness and Singleness of heart, as having all things common, Act. 4.32. and 2.46. No such things as our controverted Impositions; were then made necessary to the unity and concord of the Members of the Church.   

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 expressly commanded. Observe here a Text most miserably forced. What-thing-soever I command you, observe to do it: 
A Text wrested.  thou shalt not add thereto, nor diminish from it. Deut. 12.32.] which our new Scholiasts render thus. Do nothing but what God commands, even where God commands nothing at all. Does not [what-thing-soever I command: Observe to do it.] imply that some things there are which God does not comcommand; and that in those Cases we are at Liberty? (the [Observe] waiting upon the particular thing Commanded.)  
[B] It's easy to foresee, etc.—] Our Reformers foresight is in this place, an Almanac for the last year. The Poison of their Sermons, Prayers, and Conferences has been already reported to the Ears of Rulers,— by hearers, not malicious neither; but grieved, to see the Pulpits filled with Faction, Ignorance, and Scandal; and to hear only Hortatives to Tumult; Defiances, and Alarms, 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 allowed. Do these men Preach, and yet complain of a Restraint? They cannot swallow and digest, etc.—] Yes, Sequestered 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 hazard of not complying with the Faction; We are now blest with a view of their Land of Promise. What universal peace and ease, etc.— the giving them all they ask would certainly procure. [Indeed I suppose the Nation might be at Unity That way; 
The Reformers Unity.  for betwixt Hanging and Transplanting all men of Differing opinions, there must needs ensue a pleasant state of Concord.  
Less rigour cannot reasonably be expected by any man, that either considers the Faction; since it first got footing in the world; or the late practices of these very people. Concerning their extraction and proceedings, I have given some account in my Holy Cheat: Of their late practices enough is said too; only 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 Churchmen, 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 deepmouthed 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'll show him divers of his bitter enemies; nay, some ☞ of those (yet public Preachers) in the City, that pressed the Murder of our late blessed Sovereign, 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 being, 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 Compliment 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 embraced Christianity.  
'Tis in effect, a Feather plucked from the Sovereignty:— a conscientious encroachment upon the Supreme Power:— for by this Knack, all civil Causes are hooked in within Cognizance of the Consistory, and found within the Purlieus 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, etc.]  
Never had men worse luck with Texts. 
A subtle Inference.  Mark but these two Quotations now, and then admire the subtle Inference from them. No Impositions, Then; and consequently, none must be Now. Would our Reformers have had the Church ordered, before it was gathered? Rules for Church-government established, before Christianity itself was acknowledged.  
The Apostles had but newly received the holy Ghost; and to convince the Jews of the Divinity of that JESUS 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 Baptised:— Act 2.37, 38.] Then (says the Text) they that gladly received his word were Baptised— and they continued steadfastly in the Apostles Doctrine, and Fellowship, and in breaking of bread, and in prayers, vers. 42.]  
If the Apostles had been Presbyterians, they would perhaps have begun with their holy Discipline, and laid the Sacraments aside to be considered of at leisure. Had it not been a most preposterous course, to have directed the manner of our Worship, before they had laid the foundation of our Faith?  
'Tis said again, chap. 4. vers. 32. that the multitude of them that believed, were of one heart, and of one soul.] And here's no mention of Impositions neither; whence they infer the nonnecessity of Impositions, as to Concord. When these Gentlemen shall have proved 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 Unity.  
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 immediate working of that blessed Inspiration. [We find a while after, when the number of the Disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Chap. 6. vers. 1.] (The bond of Universal Unity begins to slacken already.) This Difference gave occasion to the institution of Deacons.  
Church-Officers being already appointed;— Apostles and Presbyters by our Saviour himself, and Deacons by the Apostles: we come now to Church-Orders: or, (in the holy Language) Impositions. Concerning which, one General serves for All: Let every thing be done decently and in order. But the determination of that Decency is left to the Church.  

Page 18. Reas. 18.  THe common Adversaries of our Religion, and of the King and Kingdom, will rejoice to see us weakened 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 weakening 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 Honour show them the way out of it.  

The common Enemy.  Who are the common Adversaries now? The King and his Party were wont to be the common Enemies. But here they talk of Adversaries to our Religion, the King and Kingdom. They may intend the King still, for aught I know. They charged 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 declared 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 rejoice to see us thus Divided, but woe be to them from whom these Divisions come. 'Tis not for Subjects to expostulate with Rulers:— to start from the Laws, and bid Authority follow them.  
Bishop Taylor says very well concerning Scandal, 
Great Exemplar. Pag. 447.  [Before the Law be made, the Superior must comply with the Subject: After it is made, the Subject must comply with the Law.] The latter is our case, and the Imposition lies on the other side; upon the Law, not upon the People.  
But the great pity is, so many able Ministers are laid aside.] Truly, as to the ability of good lungs, loud, and long talking, we'll 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 controversy) to advance the Kingdom of Darkness, and to do the Devil a special piece of service.  
IF what you study for, be indeed of God, 
Pag. 18. Reas. 19  this course of unmerciful 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 john's grow a little pernicacious, (as our Author has it) [unmerciful Impositions.] What? no more Covenants I hope. But 'tis at [unawares] they say. That helps the matter. It seems, the Bishops do they know not what, a Jolly Garb for a Petition, This.  
But see; the Godly men are not only Oppressed, but Tempted to think ill of what they suffer by. They are clearly for Ruling with the Ungodly, 
Psal. 37.36.  and Flourishing like a Green Bay-Tree;] but they do not love to think of being cast down with them from Slippery places, 
Psal. 73.17.  and destroyed;— of Consuming, Perishing, and Coming to a Fearful End.] of suffering their most certain Fate; 
Psal. 37.39.  [to be rooted out at last.]  
As nothing can be clearer, then that their Cries are Causeless; so is it not less Evident, that were they Truths, their Practices are yet unchristian: 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 Sheep's Clothing, 
Mat. 7.15, 16.  but Inwardly they are Ravening Wolves. Ye shall know them by their Fruits] Here's our Authority, 
How to judge of men's hearts  to judge the Hearts of men by their Notorious Actions.  
Will they be tempted to think Ill, of what they suffer by? So may the Traitor, of the Law that makes Rebellion Capital:— The Plunderer, of the Command that says 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 lies in the Malefactor, not in the Appointment. At this rate, they may Cavil at Divine Justice, and disclaim Christianity itself, if they come once to suffer by it.  
Good manners they have shaked hands with already; for they tell us, that so many of the worst, befriend this [Ceremonial] weigh;— That it tends to make the Cause judged of, according to the Quality of its Friends, and Adversaries.]  
It were a good Deed to tell this Faction, 
Exact Collect. Pag. 494. Note.  as they told the Late King; That the Suggestion is as false as the Father of Lies can Invent:] Sure these Ill-tutoured 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 door to Brutes, for Knowledge, 
The Bishop's adversaries.  and Morality, began the Action. These were Instructed and prepared by a Cabal of Factious Lords and Commoners, (and by Their Instruments) to be afraid of Popery, and Invasions; Bawl against Bishops, and Evil Counselors; and finally, these Virtuous Sages were made the Judges, and Reformers of Laws, and Manners.  
In Time these Ostlers, Tinkers, Ragg-men, Cobblers, Draymen, Thimble-makers, etc.— Grew up to be our Governors. So much for the Rise, Fortune, and Extraction of the first visible undertakers. Now for their Honesty.  
They Plundered, Murdered, Rebelled, Forswore Themselves.  
Mean while, the Mock-Priests, in their Pulpits proclaimed this Medley, for the Godly Party; Wedded their Cause; took in all sorts of Heretics into the Combination. Defamed the King: Inflamed the People against the Government; Cast out the B'shops;— Swore fast and Loose; and Preached three Kingdoms into Blood and Ruin.  
These were the Tender Consciences▪ 
The Holy Thousands. — The Holy Thousands;— and the men truly fearing God, that were cast out, and trodden down, etc.— This is no General Charge, for I allow, that many well-meaning but misguided Persons sided with the Party▪ I speak of Those Members that stuck to the Work; and of those Ministers that fluck to Them: to show the World what sort of Persons our Challenging Divines are now pleading for, under the Notion of People grieved because of Universal Impositions.  
Methinks Those that were In, Before, and have their Pardons, should be very tender, how they engage the Nation in New Broils: 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 Freedom, let him blame Those that have so spitefully, and so unseasonably put this comparison of Parties to the Question.  

The friends of Episcopacy.  We have in Gross, 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 Freedom of the English Nation.  
Once more for All; what is the King's Person to the Church-Ceremonies? Yet the same Covenant, and the same Persons, destroyed Both. Which shows, (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, etc.—] They tell us here a Truth, which they Themselves have well-nigh totally procured: for to infame the Hierarchy, and blast the Constitutions of the Church, has been (ever since the Kings Return) the better half of their Business in the Pulpit. (Not forgetting His Majesty neither.)  
[A] A Weak Brother that maketh an unnecessary difference of meats and days; is not to be cast out, 
Page 18. Reas. 20.  but so to be received and not to be troubled with such doubtful disputation.  
[B] Impositions are not indifferent, 
Page 19  in the judgement of dissenters, though they be so in yours.  
[C] We beseech you therefore plead not Law against us, when our request is that you will join 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 Frankford, 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] Would our Divines persuade us that the Case of Meats, and Days, 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 distinguished from a Peevish? See how perverse and vast a difference lies betwixt them: but right or wrong, if it be Coloured for the Multitude, no matter for the Reason.  
Under the Law, God himself put a Difference betwixt Meats; and betwixt Days: which Difference ceased, 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; 
Rom. 15.1.  we which are strong, aught to bear the Infirmities of the weak.  
Now Marque; That which was formerly imposed, is now become a thing Indifferent. That is; Indifferent to the strong and knowing: not so to Those that were not yet convinced of the determination of the former Tie and Duty: and This is the true ground of the Apostles Tenderness here concerning Scandal. 
Rom. 14.15.  Destroy not him with thy Meat, for whom Christ Died.] 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 discharged.  
Let our Reformers show as much for Ceremonies: Either that Humane Impositions were ever forbidden, or that Those, practised 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, than their Monthly-Fast? Those Days, wherein the Church enjoins Abstinence, they choose, to Feast upon: and Sunday is the only Day for Humiliation.  
[B] Laws are composed for the Public 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 World, for a Law they like.  
Plautus.  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 formed to a Compliance with Fancy and Humour, there is no other Law but Humour.  
They tell us hitherto what they would not have, see now what 'tis they would have.  
[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 defy the world to show me one story, where ever That Faction was quiet, unless they governed. But they have confessed 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 leavened 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, divers of the Reformed persuasion fled into Germany.  
No sooner were they met at Frankford, but Calvin's model was there ready to bid them welcome.  
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 Puritan 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 public, 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 Practice 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 judgement; (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 ascribed to him) Spotswood acquits him. 
History of the Church of Scotl. pag. 267.   

spotswood's Hist. Scotl. pag. 136.  In 1559. Willock and Knox were advised with, concerning the discharging the Queen of her Regency. Willock gave his opinion, That they might justly deprive her from all Regiment and Authority over them.] Knox followed, and added, That she ought now to be deprived. 
Ibid. 137.   
Those of most note among the Frankford-sticklers, were Goodman, Whittingham, and Gilby. See them at large in Bancroft's dangerous Positions: from whence we'll borrow some Collections out of them.  

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

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

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

Ibid. pag. 36.  To the Multitude (says Goodman) a portion of the sword of Justice is committed: from the which no person, King, Queen, 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 inform us, how close our Covenanters have followed them.  
[E] We have now faithfully, etc.] With what Faith, Reason, or Necessity— soever the case was spread before the Bishops: we're sure 'twas foully 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 dethroned his Father?  
Lastly, where lies the necessity of insisting upon so many variations, as are already proved 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 men's consciences at liberty once, to think what they please, their hands will not be long restrained from executing those think. 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 feared enemies of our distractions.]  
Behold a drop fallen from the lips of Prudence itself. 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 'tis the Multitude they Court, I am content their friends shall be my Judges. When I have done, 'tis at the Reformers Choice; either by a Reply to show the little they have to say; or by a more ingenuous Silence, modestly to confess that they can say Nothing.  

TWENTY REASONS AGAINST Their PROPOSITIONS.  
First, the Design is Dangerous, as Presbyterian. For I do not find where ever yet that Government was Settled, but by Conspiracy, and to the Ruin 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, vicious.)  
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 Denial and Usurpation of the King's Authority. His Majesty may not prescribe a Set-form of Worship: They Themselves may for [WEDDED, JOINED] etc.— stamped with the King's Authority signify nothing: But change them into MARRIED, CONJOINED, etc.] 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 pretence of Conscience, all Powers or Faculties derivative from Bishops: as Canonical Obedience, Ordination, Subscription, etc.  
5. They Press the King to act against his Declared Conscience: and to condemn the Blessed Memory of his Father; who Died because he could not Grant, what they demand now from his Royal Successor.  
6. The Ground of their Pretence, is Scandal and Unfitness for the Ministry in the One Party; Great Holiness, Ability, and Conscience in the Other, which to allow, were to make Martyrdom, and Loyalty Scandalous; and to give Treason, Faction, and Hypocrisy, the Credit and Reward of Holiness. (for That's the Difference betwixt those that Ruined the Late King, and Those that Perished for him, which Two are now the Question.)  
7. The very Style, and Manner of the Address, 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; 'tis 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 Villainies shall not pass for Virtues, when every Malefactor is his own Judge?  
9 To give these People what they ask is to allow the Reason of their ask: and at once to reward one Injury, and justify another.  
10. They plead the People's Cause without Commission; and what the Church styles Schism, They term Religion; That, Christian Liberty, which the Law calls Treason.  
11. 'Tis 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 public as their Fault, they are not to be believed. (I speak of Churchmen more especially.)  
14. If really the common people be disaffected to the Orders of the Church; surely these Ministers that preached them into these distempers, deserve rather to be punished, than gratified for so doing. And that's the case. They themselves first stir up a factious humour 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 expressly for a curb of our licentious wander.  
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 'tis, as the whole Christian world can't show the fellow on't: rather to justify those outrages, which even Humanity itself 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 observed, The Church of Rome hath gained 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 persuasions have their more moderate, and their violent Parties.) We talk of Jesuits; What is a Jesuit, but a Presbyterian Papist? or what a Presbyterian but a Reformed Jesuit?  
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 only desire, that they may do what they list, and then judge of their own doings. We all know what they have done, and called it Conscience too; so that their present talk of Conscience, gives us no certainty of what they intent to do. Wherefore 'tis 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 show me only one public Precedent, 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 Honour, more than Bulrushes, when they could gain by breaking them?  
How much I loathe these brawling Arguments, I might appeal to the whole practice of my life, wherein I never yet put Pen to Paper, to any man's dishonour, that was not a professed enemy to the King: nor have I ever printed the least syllable, but on a public score.  
'Tis 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 tied 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; 'tis no great vanity, if I believe some weak enough for me to teach: and 'tis a truth, that I as much desire to learn from others.  
Fourthly, We are charged 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 undertake; and in their Charity much Honor.  
But All are not so satisfied: for at This Instant I am informed of several mean designs upon my Person, Freedom, and Credit.  
The first amounts to nothing.  
The Next I look upon but as the boiling of some old rancorous Humour against the King:— a Dream perchance of forty-four again. For sure no other Persons will condemn me Now, but those that would have hanged me Then.  
As to the Third, I'm least of all solicitous; for perjured persons are no proof in Law, and for the rest, I fear them not.  
It will be urged perhaps, What has this scribbling Fellow to do with the public?  
I cry ye mercy, Gentlemen. You count it nothing then, after three Prenticeships spent in the Royal Cause, to be bespattered by those very persons that overthrew it?  
This is the course of your Implacable Distempers: The Cavaliers are abused, and the Presbyterians complain.  
Give me leave only to offer ye two or three Questions, and I have done. (The first an old one, but not yet Resolved.)  
First, Without Repentance can there be any Salvation? or, without Confession and Restitution, any Repentance?  
Secondly, Why will not you swear to obey Bishops, as well as ye Covenanted to destroy them? and why may not you as well be forced to take a lawful Oath, as you forced others to an Unlawful one?  
Thirdly, Why is it not as lawful for Bishops to silence Presbyterians, as for Presbyterians to extirpate Bishops?  
One Fool may ask more Questions, than twenty Wisemen can answer.   
FINIS.