aforegoing we firmly build this Position That the Presbyterian Party ought not in Justice or Reason of State to be rejected and depressed but ought to be protected and encouraged This is but one Doctor 's opinion we think otherwise Nevertheless says he there being a seeming complication in this business and an other ample Party appearing in competition a difficulty remains and the matter falls into a further deliberation And thereupon we are fallen upon the second Main Enquiry II. Quest. Whether the Presbyterian Party may be protected and encouraged and the Episcopal not deserted nor disobliged Observation 'T is a particular Grace that the Bishops Party may yet be admitted into the Competition and that the man of the short Robe will vouchsafe to enquire into the Consistence of Episcopacy and Presbytery yet it was boldly ventur'd to Determine what Ought to be done before he had examin'd whether the Thing was Fesible or no. I shall not spend my Time to Controvert Idea's and wrangle about Governments in the Air we are for Plain and Practicable Contrivements such as Authority Good Order and Long Experience have recommended to us I suppose the agreeing of Both Parties in such Middle terms as he proposes a thing not utterly Impossible Many things may be fair enough in Notion yet of exceeding hazzard to be put in Practice especially 't is dangerous to try Tricks with Politick Constitutions Great alterations are scarce safe even where they are Lawful and wrought with good Intention Much less are those so which are promoted by a Disorderly and Popular Earnestness and with seditious meaning For this I dare lay down as a Position Never did any Private Party band against a Publick Settlement with an intent to mend it But what have we to do with the Imaginary Coalition of the two Church-Parties when the Kirk-Discipline affronts the Civil Sanction and Actually invades the Kings Authority Let them first bring their Principles to their Duties Treating like Subjects and Submitting as Christians Can any man believe those People Friends to the Church that are Enemies to the State or that the God of Order can be pleased with the Promoters of Confusion Were there no other reason to deny the thing they ask than their bare manner of Asking it ought not to be Granted What signifies their talk of Number Power Resolution but a false Muster of the Faction to make a party with the Rabble when yet God knows they 're Inconsiderable let every man but over-look his Neighbour and Count he 'l find the Disproportion Undoubtedly the most Insufferable of all their Arguments is that of Danger there 's but one step between that Word and Violence First it implies a Seditious Complication They move for such as they believe will Tumult if not where lies the Hazzard Besides those Subjects that dare tell their Prince 't is dangerous to deny their Askings do by that insolence render his Concessions much more hazzardous Persons of that audacious temper will hardly make a sober use of an extorted Bounty So far as Presbyterian and Episcopal purely refer to the Church I shall not much concern my self in Our Resolvers Second main Enquiry Equal to all the World is the Incomparable Hooker upon that Subject but where these terms are in a greater Latitude applyed to Civil matters I shall be bold to pass some further Observations The Dissenting side oppose not all Liturgy but desire that the present onm may be Changd or reformed Observation That 's but a modest Motion But now suppose his Majesty the Law and Forty for One of the Nation should desire the Continuance of it as it is what Equity have the Dissenters to the Change or what would be the Benefit if Granted Not the Tenth part even of the Presbyterians would be contented with it Some of them are against all set-Forms of Common-prayer whatever Others more moderate forsooth do not oppose a prescript Form so it be not enjoyn'd A third sort will vouchsafe to permit the English Liturgy provided they may have the purgeing of it themselves And when all 's done the Sectaries may claim as much right to abolish That as they to alter This. And now for Ceremonies They oppose not any Circumstance of Decency and Order but desire that mystical Ceremonies of humane Institution may be abolished or not enjoyned First the Dissenters are not the Judges of Decency and Order and for Mystical Ceremonies of humane Institution as Scaliger says of the Sepia Caliginem effundit evadit He troubles the Water and escapes in the Dark Multiformity in Religion says our Reconciler pleading for Accommodation publickly profess'd doth not well comport with the spirit of this Nation which is free eager jealous apt to animosities and jealousies besides that it hath ever had a strong propension to Vniformity Observation Had this fallen from a Common pen I could have better born the Disproportion of his Character of the English Temper Free Eager Jealous and yet propense to Vniforformity This seems to me a mixture incompossible But the good man means well and writes so when he lists His drift is to perswade us that to comply with the Presbytery is to comport with the spirit of this Nation which being Free and Eager seems to Cry Beware How blessedly would these Free-spirited Worthies order their Subjects if they were once in power that thus presume from their own Level to Menace and Control Authority If Toleration might compose the Difference there were some hope but That alas is more than they can afford the Government and much less will they accept it for themselves The temper of this Kingdom says he does not well accord with extremes on either hand and to see the fortune of it the Presbyterians are just in the Middle Toleration being not the Daughter of Amity but of Enmity at least in some degree supposeth the party tolerated to be a burden especially if conceived dangerous to the way established and commonly holds no longer than meer necessity compels and consequently neither party take themselves to be safe the one always fearing to lose its Authority and the other its Liberty Observation Behold a learned Expostulation and a dutiful Where the party toelrated appears dangerous to the way established the one fears to lose its Authority and the other its Liberty There 's no great depth in the discovery that from an Opinion of mutual Danger arises mutual Jealousie But what 's this case to the Subject of our Debate By Toleration is not meant an Imprudential Yielding to an Untractable and Churlish Faction but a discreet and pious Application of Tenderness toward such as by their Fair Comportment in the Main of Order and good Manners appear to merit it True it is God himself is the onely Searcher of Hearts who sees our Thoughts even in the bed of their Conception Yet where we find an inconformity of practise to profession people that strein at a
Vulgar that a Hierarchy of this Nature hath a strong bias toward Popery No doubt and so had Monarchy Was not this Imputation by the same Party cast upon the late King and with the same measure of Confidence and Bitterness when yet we know that those that charged him with it did not believe themselves it was so rank and evident a Calumny Nor to insist upon the Dying Testimony of that Incomparable Prince which was but suitable to the Pious Practise and Profession of his whole Life That early Protestation of his Majesties before his receiving of the holy Eucharist at Christ-Church in Oxon 1643. will be more pertinent to my purpose His Majesty being to receive the Sacrament from the hands of the Lord Arch-bishop of Armagh used these publick Expressions immediately before his receiving the blessed Elements he rose up from his Knees and beckning to the Arch-bishop for a short forbearance made this Protestation My Lord I Espy here many resolved Protestants who may declare to the world the Resolution I now do make I have to the utmost of my power prepared my Soul to become a worthy Receiver and may I so receive Comfort by the Blessed Sacrament as I do intend the Establishment of the true reformed Protestant Religion as it stood in its Beauty in the happy days of Queen Elizabeth without any Connivence at Popery I bless God that in the midst of these publick Distractions I have still Liberty to Communicate and may this Sacrament be my Damnation if my Heart do not joyn with My Lips in this Protestation This was not yet enough to allay the clamour till with his Royal Blood he had seal'd this Protestation If the Objector can produce a fouler Injury either to Religion Duty Truth Honor or Humanity let it be done to save the credit of the Faction unless they reckon the Superlative perfection of their wickedness a point of Glory His next remark is not amiss Let it be well observ'd that the designs of suppressing Puritans and complying with Papists had their beginning both at once and proceeded in equal paces Observation Let it be here as well observ'd that if by Puritans be meant those of the Separation by Papists is intended such as kept their Stations These Squires of the Revolt esteeming as Anti-christian whatever stands in opposition to their heady purposes We have this both from Story and Experience that it hath been the constant practise of these unmannerly Apostates to speak evil of Dignities being fall'n off themselves it is but carnal prudence by damning of the Authority to justifie the Schism No wonder then if the designs of suppressing Puritans and complying with Papists had in his sense the same beginning and proceeded in equal paces To bring himself off he shifts it thus According to a vulgar sense we take Popery in the heighth thereof for the Heresies and Idolatries and in the lower degree thereof for the gross Errors and Superstitions of the Church of Rome And 't is against English Popery in the lower degree that he plants his battery arguing so formally against our going over to Rome that any Stranger to the Story would swear The Prelates and the Pope were more then half agreed already Having at length with great good-will advised the Church of England as to the Main he concludes that All approaches and motions towards Rome are dangerous But are not all recesses from Truth more dangerous Because in every thing we cannot agree with them must we in nothing To me this appears rather petulancy then pious reason We are to hold fast the Truth where-ever it lyes and to embrace what 's good and laudable in any Church without adhering to the contrary Did not St. Paul become all things to all men that by all means he might gain some But if we walk upon the Brink he tells us we may soon fall into the Pit These wary men forget that there 's a Gulf on the one hand as well as a Pit on the other and that the narrow way is that which leads to eternal happiness But as to Reason of State he says that enmity with Rome hath been reputed the Stability of England concerning which the Duke of Rhoan hath delivered this Maxime That besides the Interest which the King of England hath common with all Princes he hath yet one particular which is that he ought throughly to acquire the advancement of the Protestant Religâ—â—n even with as much zeal as the King of Spain appears Protector of the Catholick Allow this Maxime good in State he hath but found a Rod to whip himself The King of England ought to advance the Protestant Religion Content What now if these Disciplinarians prove no Protestants but rather a Schismatical and dividing Party driving an Interest of their own under that specious name and with great shew of Holiness opposing not only the practises and Rules of the Reformed Churches but even the fundamentals of Christianity it self By whom will they be tryed or on what Judgement and Authority will they rest They quarrel with the Order of Bishops the Common-Prayer the Rites and Ceremonies of the Church the Law of the Land with Customes and Antiquity In short with every thing but the Geneva Discipline They do by That too as our Gallants do by French-fashions The Court of France being the Standard of queint Mode and Dress to the one as is Geneva of Church order to the other What is there used though in it self extravagant enough our humour is to over-do and if the French wear but wide Breeches we forsooth must wear Petticoats Consult the learned and most eminent Assertors of their Discipline ask the grand Architect himself or indeed any of his Sectators of fair and honourable credit concerning the Subject of our present Controversie And 1. Whether it be a Protestant Opinion that the Hierarchy is Antichâ—istian II. Whether such Laws of Humane Institution as neither contradict the general Laws of Nature nor any Positive Law in Scripture be binding or no III. In case of Male-Administration either in Church or State Whether the People may take upon them to Reform But this they are not so stiff in as to maintain it but by blind inferences not worth regard This is the State of our dispute and if in these particulars our Anti-prelatists oppose the current of Reformed Divines to advance their Interest is to undermine the common Interest of the King Nation and the Protestant Cause Needs must it move many Revolts and keep off many Proselytes to see such principles declared of the Essence of Christian Religion as a good honest Pagan would be ashamed of Nor less repugnant are they to Rules of Society than of Conscience No Tyranny so cruel and Imperious no Slavery so reprochful Set up their Discipline and we 're at School again Methinks I see a Presbyter with his Rod over every Parish and the whole
that suffers it and the same Crime wilfully done in those that Act it No man can rationally allow one and condemn the other For if the Violence be Lawful why not as well in the Field as upon a Scaffold In this particular the Doctor is beside his Cushion He makes me think of the Marquiss of Newcastle upon a sawcy Clergy-man Why should I remember that he 's a Priest says my Lord if he forgets it himself His next argument against Prelacy is a Modest and as I take it a queint One Can the self same State sayes he and Frame of Ecclesiasticks be now revived after so great and long continued alterations by which the Anti-prelatical party is exceedingly increased and strengthned Surely this Gentleman has a mind to give his Brother Crofton a visit Cannot Prelacy be better restored after a Discontinuance then Presbytery erected where it never had a Being The very Laws are yet to make for the One and still in force for the Other But the great Obstacle is the Anti-prelatical party is exceedingly increased and strengthned Truly I think if his Majesty should lessen the Number of them by two or three of the Promoters of that Doctrine the Precedent might do some good upon the rest Can any thing be more feditious These hints upon fair grounds and given in private might very well become the gravity of a Churchman or the profession of a Loyal Subject But to the People these Calculations are Dictates of Sedition and only meant to engage the credulous and heady multitude in false opinions both of the Tyranny of Prelates and their own Power Thus far in Observation upon the first Part of The Interest of England in the matter of Religion c. The whole Structure whereof in his own words rests upon these Positions as its adequate foundation 1. That whilest the two forenamed Parties remain divided both the Protestant Religion and the Kingdome of England is divided against it self 2. That the Presbyterians cannot be rooted out nor their Interest swallowed up whilest the State of England remaineth Protestant 3. That their subversion if it be possible to be accomplished will be very pernicious to the Protestant Religion and the Kingdome of England 4. That the Coalition of both Parties into one may be effected by an equal accommodation without repugnancy to their conscientions Principles on either side in so much that nothing justifiable by Religion or sound Reason can put a Bar to this desirable Union The whole matter in Debate he tells us rests upon three main Enquiries I. Qu. Whether in Justice or Reason of State the Presbyterian Party should be Rejected and Depressed or Protected and Incouraged II. Qu. Whether the Presbyterian Party may be protected and incouraged and the Episcopal not Deserted nor Dis-obliged III. Qu. Whether the Upholding of both parties by a just and equal accommodation be not in it self more desireable and more agreeable to the State of England than the absolute exalting of the one party and the total subversion of the other Observation I shall now offer some further Reasonings of my Own upon this Subject therein proposing such Brevity and Clearnesse that both the Lazy and the Busie may find time to read it and the Weakest not want Capacity to understand it His first Position holds no further good then as the Presbyterians are first Protestants in the matter of the difference and then Considerable in the ballance of the Nation Religion led the Quarrel so let it the Dispute In using the word Protestant I follow Custome for I had rather call it Catholick but Protestant let it be I suppose by the Protestant Religion we understand That of the Reformed Churches to whose Decision we shall willingly submit the sum of our Disagreements which may be stated under a Reduction to these Two Questions I. Qu. Whether or no the Government of the Church by Archbishops Bishops be Antichristian or Unlawful II. Whether such Laws of Humane and Significant Institution as are orderly made and neither contradict the General Laws of Nature nor any positive Law in Scripture be Binding or not First concerning the Prelacy Luther himself distinguishes betwixt Popish Tyrants and True Bishops professing his Quarrel to them as Popish not as Bishops The Authors of the Augustane Confession leave it upon Record That they would willingly preserve the Ecclesiastical and Canonical Polity if the Bishops would cease to Tyrannize over their Churches Bucer advises by all means the restoring of such Ecclesiastical Governments as the Canons prescribe Episcopis Metropolitanis to Bishops and Metropolitans Melancthon to Luther You would not imagine says he how some people are netled to see Church-policy restored as if it were the Romish Soveraignty again Ita de Regno suo non de Evangelio dimicant socii nostri Calvin himself recommends the Hierarchy to the King of Poland and treating concerning the Primitive Church says That the Antient Government by Arch-bishops and Bishops and the Nicene constitution of Patriarchs was for Orders sake and good Government Ad Disciplinae conservationem pertinebat The same person being called to accompt by Cardinal Sadolet concerning the Geneva defection and for subscribing the Augustane Confession renders this Answer Cursed be such as oppose that Hierarchy which submits it self to Christ Jesus Nullo non Anathemate dignos censeo quotquot illi Hierarchiae qui se Domino Jesu submittit subjici nolunt Zanchi the Compiler of the Gallican Confession observes a Change of Name rather than of Office throughout most of the German Churches Bishops and Arch-bishops being onely disguised under the notion of Super-intendents and General-Superintendents acknowledging That by the consent of Histories Counsels and the antient Fathers those Orders have been generally Allow'd by all Christian Societies Beza the rigid Successor of Calvin being check'd by the Arch-bishop of Canterbury for intermedling beyond his Spheare We do not charge says he all Archbishops and Bishops with Tyranny The Church of England hath afforded many learned Men and many glorious Martyrs of that Function If that Authority be there still in Beeing may a perpetual Blessing go along with it Fruatur sane istâ singulari Dei beneficentiâ quae utinam illi sit perpetua This with all Ceremony was addressed Totius Angliae Primati To the Primate of all England and in the name of the whole Church of Geneva Saravia makes him him speak yet plainer who arguing for the Hierarchy out of the Apostles Canons receives from Beza this Reply This is no more then what we wish might be restored to all Churches Quid aliud hic statuitur quam quod in omnibus locis Ecclesiis restitutum cupimus Zanchi comes up to the very Case of England nay and a little further too not onely affirming Episcopacy to be agreeable to the Word of God But where it is in exercise that it ought to continue and where by violence it hath been abolish'd that it ought
to be restor'd Vbi vigent Isti ordines scil non esse Abolendos ubicunque Iniquitas temporum eos abolevit Restituendos With what Face now shall the Enemies of Bishops call themselves Protestants in this particular at least wherein they evidently cross the whole stream of Protestant Divines Now to the second Quaeâ—e Whether such Laws of Humane and significant Institution as are orderly made and neither contradict the general Laws of Nature nor any positive Law in Scripture be binding or not Hear Calvin first Quamvis quod oberuditur scandalum afferat quia tamen verbo Dei per se non repugnat concedi potest Scandals Taken without repugnancy to the Word of God are not sufficient to invalidate the obligation of a Ceremony imposed by the Church Beza himself nay Mr. Cartwright the Captain of our blessed Legions will allow rather than quit a Benefice to wear a Surplice Bucer thanks God with all his soul to see the English Ceremonies so pure and conform to the Word of God or at least rightly understood not contrary to it Not to hunt further for particular Authorities I shall be bold with my own Brother and make use of some general Collections which he hath gathered ready to my hand Nothing assuredly can be more demonstrative of the Protestant Tenets than the Confession of their several Churches That of Helvetia first Churches have always used their Liberty in Rites as being things indifferent which we also do at this day That of Bohemia Humane Traditions and Ceremonies brought in by a good custom are with an uniform consent to be retained in the Ecclesiastical Assemblies of Christian People at the common Service of God The Gallican Every place may have their peculiar constitutions as it shall seem convenient for them The Belgick We receive those Laws as are fit either to cherish or maintain concord or to keep us in the obedience of God That of Ausburg Ecclesiastical Rites which are ordained by mans Authority and tend to quietness and good order in the Church are to be observed That of Saxony For order sake there must be some decent and seemly Ceremonies That of Swethland Such Traditions of men as agree with the Scriptures and were ordained for good manners and the profit of men are worthily to be accounted rather of God than of Man These were the Tenents they publickly owned nor did they act different from what they taught ordaining Churches Pulpits Prayers before and after Sermon administring the Sacraments in Churches delivering the Communion in the forenoon to Women Baptizing Infants and several other things not one whereof were directly commanded by either Christ or his Apostles From hence 't is manifest we may divide from Presbyterians and yet the Protestant Religion not be divided against it self A Schism there is but whether in the Church or in the Faction is onely a dispute for those that plead the Authority of Tumults As their opinions are not one jot Protestant where they divide from Bishops so neither are their Morals any more warrantable wherein they act as Men. Which shall we credit Words or Deeds Will they not Bite where they pretend to Kiss A famous Martyr of that Party Hacket served a fellow so Some difference there had been and they were to be made friends Hacket pretends a Reconcilement takes the man in his Arms bites off his Nose and swallows it This is that Hacket that was joyn'd with Coppinger and Archington in a plot to murder the Lords in the Star-chamber because they had committed Cartwright the great Rabbi of the Party whose Crime was onely the erecting of the Presbytery without and against the Queens Authority Thus we see That in Queen Elizabeth 's days too the Protestant Religion was divided against it self Briefly that it is not Religion which moves these people is most apparent from their unquiet and distempered Actings Proceed we now to enquire what it is or in plain terms to unmasque the Holy Cheat and shew it bare-fac'd to the people Of all Impressions those of Religion are the deepests and of all Errors the most to be lamented and indulged are those of tender and mis-guided Consciences The clearness of this Principle considered it is no wonder that the foulest designs put on the greatest shews of Holiness as the onely way to gain and rule affections without which no great matters can be accomplish'd This is a truth well known to the Presbyterians and of experiment as antient as their Discipline We do not undertake to read their Hearts but their VVritings we may venture upon enquire a little into their practises and by comparing both give some tolerable guess at their Intentions The readiest way is to look back and match them for the best prospect of the future is behind us Some grumblings toward the Consistorian discipline there were in the days of Edw. 6. but the first notorious Separation was that of Frankford in the Reign of Queen Mary when Gilby Goodman and Whitingham with their Companions flew off and went to Geneva from whence they returned into England soon after Queen Elizabeth came to the Crown These led the Dance in England Knox in Scotland and at this day our Presbyterians do but write after their Copy professing the same Principles pretending the same Scruples and beyond doubt proposing the same End which was to get the same Dominion here which Calvin and Beza exercised at Geneva to whom they still repair'd for Counsel as they needed Cartwright and Travers came in the breech of these but not without consulting Beza first to learn the Knack of the Geneva Model These were the men that first brought into England that horrible Position that the Geneva Discipline was as essential a Note of the Church as either the true preaching of the Word or the due Administration of the Sacraments This is the Principle which supports the Presbyterian Interest For the first thirteen years of the Queen's Reign they contented themselves to throw about their Libels against Ceremonies and divide into Conventicles In the fourteenth of her Majesty they addressed two Admonitions to the Parliament the former in the quality of a Remonstrance with a Platform the other bolder and more peremptory This Parliament was no sooner Dissolved but they fell presently to work upon their Discipline the Progress whereof is with great exactness set down in the Third Book of Bancroft's dangerous Positions In 1572. a Presbytery was erected at Wandesworth in Surrey at which time they had also their Conventicles in London where little was debated but against Subscription the Attire and Book of Common-prayer In 82. A meeting was appointed of 60 Ministers out of Essex Cambridge-shire and Norfolk at Cockfield to confer about the Common-prayer what might be tolerated In 83. The form of Discipline was compiled and Decrees made touching the practise of it which soon after were put in execution
Ceremonies properly sacred the Injunction of the Cross in Baptism and that abominable Idol the Common-Prayer Some words perhaps may slip unwarily that might have been as well let alone but alas good people they mean no harm Suppose that some of this way were guilty of some provoking forwardness should grave Patriots and wise counsellors thereupon destroy the weak Party or rather heal it 'T is indeed possible that in the heat of a Reforming and Spiritual Zeal they may have let fall Speeches of holy Indignation against the opposers of the LORD'S ORDINANCE But have they shewed their disaffection either to King or Parliament by any thing discernable in their outward behaviour have they controlled the Law of the Land or the just Liberty of the People If they have not done all this there 's a great failing both in our Stories and our Memories I know 't will be objected they Petition'd and in a supplicant and humble way suitable to the duty of good Subjects They did Retition and in this manner about the. 27. of the Queen May it please your Majesty c. That it may be Enacted c. That the Book hereunto annexed c. Intituled A Book of the Form of Common-Prayers Administration of Sacraments c And every thing therein contain'd may be from henceforth authorized put in ure and practised throughout all Your Majesty's Dominions Herein they press upon the Nation their own Form which would not yet allow of any Other What they could not get establish'd by Law they settle yet by Practice and privately agree upon a general endeavour to encrease the Party But say they should be opposed Why then have a fling at Evil Counsellors If her Majesty give ear to such Counsellors she may have cause one day to lament Then they Remonstrate how miserably poor men have been handled That godly Ministers have been brought before the Bars of Justice and that if this Persecution be not provided for it is the case of many a thousand in England great troubles will come of it This numerous party will not vary from it self c. The minds of men are fix'd in this Opinion and are not like to be reduced to the practise of former times Well said I. C. yet Thousands says another do sigh for this Discipline and ten thousands have sought it We do protest unto Your Majesty say the Supplicators that we will be no longer subject unto the Bishops unlawful and usurped Authority c. And another The truth will prevail speaking of the Discipline in spight of your teeth meaning the Bishops and all other Adversaries of it In the late King's Declaration concerning the tumults in Scotland this way of Petitioning is very frequent and this is that my friend hints in saying That the Presbyterians have never ceased to sollicite and supplicate c. But Words draw no Blood 'T is true but such as these come very near it We phancy first defects in Government then we discourse them after that we propose a Reformation which if rejected we proceed to press it the next step is a Threat and then a Blow Where there are failings in Authority 't is not for private Persons to take Publick notice of them Who ever does that would strike if he durst This is not meant of every slip in common discourse either of Heat or Inadvertency yet that is very ill too but of deliberate Affronts such as proceed from a form'd Habit of Irreverence and in that Case I think 't were no hard measure if he that sets his hand to the King's dishonor should lose his Head for 't Take it at worst Put case a Prince Misgoverns yet we are sure that his Superior does not and that respect we cannot pay to his failings we must allow to his Commission From VVords proceed we now to Actions Presbyterian Practices toward their SOVEREIGN THE Presbyterian is no sooner in the Saddle but in the name of Reformation how the man Gallops Kings Parliaments Laws and Liberties Oathes and Covenants are but as feathers in his way I shall not clog this Section with many Instances The Traiterous actings of the Conventicle at Glasgow in 1638. the horrid outrages that usher'd it and the most deplorable consequences that ensu'd upon it contain enough to brand that Faction to eternity I shall the rather fix there because it brings the Case home and first in regard that the Schismaticks of both Nations acted by the same tie of Oath and Interest Next as it is the Model they have made the people swear they would be damn'd by Some of their many Insolencies are these I. The Assembly is Independent either from King or Parliament in matters Ecclesiastical II. It is lawful for Subjects to Covenant and Combine without the King and to enter into a Bond of mutual defence against him III. An Assembly may abrogate Acts of Parliament and discharge their fellow-Subjects from obedience to them if they any way reflect upon the business of the Church IV. They deny the King 's right of Calling or Dissolving Assemblies and they continue to Sit and Act notwithstanding his Majesty's express Order for their Dissolution See the King's Declaration These Rebellious proceedings are yet darkned by the transcending Usurpations that followed them But here I am bounded This onely I may say Who ever has a mind to run the extremities of another War and to see another King murther'd let him give his Vote for Presbytery And here let every man look behind him and lay his finger on his mouth As the Geneva Discipline is injurious to Kings and stated Laws so it is most ridiculously tyrannous to the People A great uproar arising in Edinburgh about the making of a Robin-hood they of the Consistory did excommunicate the whole Multitude 'T is a strange tenderness possesses these Saints One of them being to Christen a child brake off in the middle of the Action because he would not call it Richard I suppose no man knew this kind of Cattel better than King James I was persecuted says that learned Prince by Puritans not from my Birth onely but even since four Months before my Birth And to Prince Henry Thus. Take heed to such Puritans very Pests in the Church and Common-weal whom no deserts can oblige neither Oathes or Promises bind breathing nothing but Sedition and Calumnies aspiring without measure railing without reason and making their own imaginations without any warrant of the Word the square of their conscience I protest before the great God and since I am here as upon my Testament it is no place for me to lie in that ye shall never find with any Highlands or Border-thieves greater ingratitude and more lies and vile perjuries than with these Phanatique spirits And I think every man may say as much that hath but known them We are at length by Gods grert mercy delivered from those Evangelical