but false lights and wandering Stars that seduce and mislead into error so wandering Stars for the irregularity of their motion they separate themselves on the account of greatest purity yet allow themselves in greatest Impieties like those who have a Conscience so tender as to boggle at a Ceremony and yet so tough as to bear a Schism and make light of the great Doctrine of the Gospel that great essential of true Religion Subjection for Conscience sake Dr. Manton 4. Their tumultuous Turbulence verse 13. raging waves of the Sea so called for their boysterous Violence saies Dr. Manton in enraging mens minds against all Government and Rule in Church and State putting all Places into Confusion and Combustion by Schism and Sedition Whenever the Winds of Power Mr. Jenkins on the place Ecclesiastical or Civil Word or Sword blow against the Tide of their Factious Errors they presently grow boisterous like raging Waves of the Sea 5. A fifth mark the Apostle gives of the Gnostick Sectary is their proud scorn and contempt of others for which they are called mockers verse 18. They having incircled their heads with their own Phantastick rays and having swoln their imaginations into a self-conceit of their greater Spirituality and more Knowledg than others did hereupon separate themselves and despise the true Church and all sober Members of it as a People of low form and unacquainted with the Heighths and Spiritualities of the Gospel 6. A sixth Character St. Jude gives the Gnostick-Sectary is their specious pretences and shew of Piety and Knowledg above others notwithstand their emptiness of it For which they are called Clouds without water verse 12. with the specious Title of the spiritual and knowing People the only true Church and People of God they reconciled Rebellion and all Licentiousness were Religious without Religion Godly without Goodness Christians without Christianity Clouds without Water Clouds which tho shining with a counterfeit Light which nothing exceeds but the Sun that lent it yet when turned black and grown numerous discharge themselves of most dangerous and terrible Principles of Thunder and Lightning Storms and Tempests on the places of Religion the High-Towers of Government and whatever is great and eminent 7. Another Character St. Jude gives of these Separatists of his time is their successesness in projecting against Governors and Government v. 11. They perished in the gainsaying of Korah 8. Their Ignorant malice ver 10. They speak evil of things they know not 9. Obstinate in their perswasion v. 16. Walking after their own lusts 10. Canting and Mysteriousness of Phrases ver 16. Their mouth speaks great swelling words With as many more distinctive Characters which the Apostle Jude gives in that one Chapter whereby to know the Gnosticks the Schismaticks of his time who admired themselves and withdrew from the Communian of the best Christians under pretence of greater knowledg and holiness than others NOVATIANS THis Sect commenced when Decius was Emperor Danaeus's comment on St. Aug. de Haeres cap. 38. and Cornelius Bishop of Rome in the year of Christ 220 which was 78 years before that of the Donatists They had the Denomination from Novatus the first Author of the Sect who was a Presbyter of St. Cyprian Bishop of Carthage and afterwards by Cornelius Bishop of Rome was made a Presbyter of the Church But saies Danaeus on St. Augustine Ad Episcopatum aspirans dolore repulsae c. Aspiring at the Bishoprick of Rome i. e. endeavouring to thrust Cornelius out for holding Communion as they falsly accused him with Trophimus one of the Thurificati and to make himself Bishop in his stead was sadly disappointed in the attempt whereupon in grief and discontent at the disappointment he joyns himself with Novatianus once his Scholar and afterward his Fellow Presbyter who having drawn many after them Secessionem ab Orthodoxis fecerant seorsim suas Ecclesias Basilicas habebant Refused Communion with the Orthodox and met in their Basilicae which St. Augustine frequently calls Conventicles They made the Separation on the occasion of the Orthodox Bishops receiving lapsed Penitents into Communion in opposition to which Novatus and his Adherents taught that the Church of God was to consist of none but Saints and therefore if through infirmity or the rage of Persecution any lapsed into Idolatry or the like gross Sin after Baptism they would never receive them more into Communion with them but gave them up as damned Persons and such as were never capable of Repentance notwithstanding the greatest and most infallible signs of true repentance that could be shewn Upon this most strict and rigid most censorious and uncharitable Opinion they separated from the Orthodox Christians because they received the Penitents into Communion upon sufficient Evidence of their Repentance given And this was soon improved into such a Schism that lasted from the Reign of Decius to the Reign of Archadius which was a 148 years and much longer All that while disturbing the Peace of Church and State to the great prejudice of Christianity in most places of the World especially Italy These Sectaries were also called Cathari i. e. Puritans a name not given them by others but arrogated to themselves saith St. Augustine Se ipsos isto nomine quasi propter munditiem superbissime Lib. de Haeres odiosissimè nominant They were so called says his Commentator because they separated from the Orthodox as more Pure and Holy as the only true Church and People of God accounting all the Church-Assemblies of the Orthodox Christians polluted with the Communion of the lapsed Penitents on which very account Danaeus calls them Fanaticks Comment on Aug. de Haeres c. 38. Haecuna ratio vel maxime Fanaticos istos impulit ut se Catharos appellarent And on which very account the Orthodox Christians were called Catholicks in opposition to that uncharitable Opinion of the Novatians Donatists and other Sectaries of old as the Papists do of late in confining the only true Church and People of God to their own party These Novatians or Kathari looked upon the poor Orthodox Penitents as so many Reprobates calling them in scorn Thurificati but themselves and their party Purificati and as Danaus Ibid. Sub specioso illo Purificatorum sanctorum nomine fuco turpissima tum in Doctrina tum in vita scelera tegebant That under the specious name and disguise of the Purificati and the Saints they did cloak the basest Villanies both in Life and Doctrine By Doctrine meaning chiefly that of their barbarous rigor to'ards the lapsed Penitents For they were at first for the most part sound in the Faith As St. Augustine said of the Donatists De sola communione infaeliciter litigârunt They separated on the account of not receiving lapsed Penitents into Church-Communion on the account of their conceited purity above all others which is that Danaeus calls Perniciosissimum illud dogma quod in ecclesiae
Blood of men the best of men to destroy the Peace of the Church and to set up that Presbyterian Discipline which was no sooner up but down as that which will no more comport with the Constitution of the English Government than Popery or the Mussleman Faith And as this barbarous Regicidy so that which introduced it with so much Murder Perjury and Rapine I mean the Civil War which cost so many millions of Treasury and so many thousands of Mens lives was undeniably the effect of the Presbyterian Schism as is sufficiently acknowledged by the mouth of a modern Dissenter which is Mr. Baxter a dying man and therefore to be believed speaking to a Nonconformist whom he doth so orthodoxly and honestly write against Cathol Communion doubly Defended p. 31. If you know not saies he I do that the principles of Separation were the great cause of the Subversions and Confusions which brought us to what we have felt in England Scotland and Ireland for these forty years and if I may not have leave to say with Bradford Repent O England you should give me leave to repent my self that ever I preached one Sermon with any Biass of overmuch desire to please Persons of the accusing separating humour Thus Mr. Baxter in that late and last of all his Books But to proceed In conclusion of this War and Regicidy the men in Buff fell to Reformation-work in Churches which I cannot but take notice of in this place it being so exactly agreeable to the pattern of Julian the Apostate's reforming Christianity In Winchester Church Collonel Waller with some of his Regiment Hist of Presb. lib. 13. n. 23. threw down the Communion Table broke down the Rails and burnt them in an Ale-house strewed the pavement of the Quire with the Leaves which they tore out of the Common-prayer Book and whereas the remains of several Saxon Kings and Bishops had been by the care of Bishop Fox gathered into leaden Chests they scattered the Dust of their Bodies before the Wind and threw their Bones about the Church The very same that Julian the Apostate did to the remains of John the Baptist buried at Samaria He caused his Bones to be digged up and being mixed with the Bones of Beasts he burnt them to Ashes and scattered the Ashes before the Wind. N. 24 25. In the Cathedral Church of Chichester after they had picked out the Eyes of the portraitur'd King Edward the sixth saying in scorn That all the mischief came from him in establishing the Common-Prayer at first they fell to pillaging and plundering like the Goths at the Sack of Rome and when it was beg'd that they would leave but one Chalice for the use of the Sacrament it was answered A wooden Dish may serve turn The same words almost as of Faelix Colleague to Julian that renounced Christianity in complement to Julian who taking up the Communion-plate which the Religious Constantine had in piety bestowed upon the Church See here saies he in scorn what brave Cups and Vessels the Son of Mary is served in The Church of Exeter they turned into a Jakes leaving their filth on and about the Communion Table whereas the Apostate Julian did but piss against the Communion Table in a Church at Antioch and the Presbyter Euzoius reproved him tho an Emperor sharply to his face And in all this they wrote as after the Copy of the Apostate Julian so with the practice of the Donatist-Dissenters As Optatus relates that in Thipasa Opt. 55. ap Hist of Don. a City of Mauritania the barbarous Donatists assaulted an Assembly of the Orthodox Christians while they were at their Devotions and driving them out of the Church slew a great many of them the Bread of the consecrated Eucharist they threw to the Dogs who having eaten it by the just Judgment of God presently grew mad fell upon their Masters that gave it them and tore them to pieces But in the reforming the Church of Canterbury they exceeded Julian or the Donatists either N. 25. for finding there some Figures of Christ in the Arras-hangings in the Quire they did in the most literal Sence crucifie Christ in Effigie some swearing that they would stab him others that they would rip up his Bowels which accordingly they did so far as the Figures of Christ in the Hangings were capable of it The principal Instrument in framing this Reformation and Hammering out all that mischief of the War and Regicidy was a Tool called the Solemn League and Covenant as appears by the dying words of one of the chief contrivers of it Sir Henry Vane Speech p. 3. at his Execution on Tower-Hill That what the House of Commons did singly by themselves which was their Levying of War Murdering the King proscribing his Son Voting down Monarchy with much more which he saies lay yet in the breast of the House was but a more refined pursuit of the Covenant Thus Sir Henry Vane who being sent hence Commissioner into Scotland was one of the first Contrivers of it and therefore most likely to know the use and design of it and being then ready to die was most likely to speak truth But thus much is demonstrably true that the Covenant put them on altering the Government and that Alteration on the aforesaid Reformation as also upon Warring against the King and that War upon conquering and that Conquest upon Imprisoning and that Imprisoning upon Impowering a rude Conquering Army to Murder him So that their laying all on a rude conquering Army as Mr. Baxter doth is no other Plea for the Presbyterians not killing the King Plea for Peace c. than Pilates was for his Innocency in putting Christ to Death because he left the Execution of it to the Soldiers But to shew what an Engine this Covenant was against the Church what a Solemn piece of Perjury and what a snare of Souls what a mystery of Iniquity and what a bane of Monarchy 't is fit all Posterity should be instructed in these three Articles of it 1. That without respect of Persons they would endeavour to extirpate Popery and Prelacy i. e. Church-Government by Arch-Bishops Bishops Deans c. and all this not only contrary to the Kings Proclamation strictly forbidding it but contrary to an Oath previously taken by a great part of the Covenanters 2. That they would endeavour the discovery of all such as had been or should be Incendiaries Malignants evil Instruments c. whereby they bound themselves and others as the event shew'd to bear false against to Condemn and Murder the Kings best Friends as those that stood most in their way as the Earl of Strafford Arch-Bishop Laud c. 3. That they would preserve the Kings Person in the preservation of the true i. e. Presbyterian Religion and the Liberties of this Kingdom Which was in effect a covenanting to Rebel against the King if not to Murder him in regard that the Covenanters had already
declared from Pulpit and Press that the Religion and Worship established in the Church of England and maintained by the King was Popish and Idolatrous and that the Presbyterian was the only true Religion and that the King had actually invaded the Liberties of the Subjects c. and on this account this Article took in its limitations did in effect empower them to absolve themselves from their Allegiance and to take up Arms against the King So that if we consider this Covenant in these four circumstances the Subject-matter of it the Design and Occasion of it the Persons engaged in it and the manner of Imploying it it will appear to be Farewel Serm. p. 37. not only as Mr. Baxter calls it A dividing Engine an imposing on the Providence of God c. but as another Nonconformist called it A very nest of Villany and as another of them Nar. of the Covenant Mr. Phil. Nye Such a Covenant as was never heard nor read of nor ever the World saw and as yet this was made the Test of all such as were to be trusted or accepted And of the same stamp with these old Covenantiers are there great numbers at this day The certain men among us crept in unawares of whom Dr. Hickes gives this emphatical Mark Serm. at Worcest May 29. Preface That are for the King against his evil Councellors and for the Protestant Religion against the Church Of their barbarous Cruelties to'ards the Orthodox Clergy and others wherein they exceeded the Cruelties of the Donatists to'ards the Orthodox Clergy of those times see Aerius Rediv. lib. 13. Mercurius Rusticus c. No sooner had they battered down Episcopacy by their Westminster Ordinances and set up Presbytery in its stead but that beloved Discipline and Government whose settlement in England cost so many millions of Treasure and so many thousands of Lives in the turn of a hand was made sub to Independency and that soon dwindled into more Sects than ever old Donatism was such as Anabaptists Quakers Seekers High-Attainers c. Some of which would in all probability have become the prevailing Religion of the Nation had not the seasonable Restoration of King Charles the 2d prevented it By all which we are taught to look on it as what God hath written to us in Characters of Blood That no other than the Episcopal Government will comport with the Constitution of the English Nation And to shew yet further the agreement of these men with the Donatists and other Sectaries of old I shall conclude this Head with that Character which King James gave of them That tho they refused to be called Anabaptists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they partook too much of their humour not only agreeing with them in that general Rule the contempt of the Civil Magistrate and in leaning to their Dreams Imaginations and pretended Revelations but particularly in accounting all men prophane that agree not to their Fancies in making as much commotion for every particular question of Church-polity as if an Article of the Trinity were called in question in making the Scripture to be ruled by their Conscience and not their Conscience by the Scripture in accounting every one as a Heathen and Publican and not worthy to enjoy the benefit of breathing much less to partake with them in the Sacraments that denies the least jot of their ground And in suffering the King People Law and all to be trodden under foot rather than the least of their Grounds be impugned He stiles them the very Pests of the Commonwealth whom no deserts can oblige breathing out nothing but Calumnies and Sedition Aspiring without Measure Railing without Reason and making their own Imaginations the square of their Consciences Thus doth King James Characterize the Presbyterians of his time exactly agreeing in every clause of the Character with the Donatists and the rest of the Ancient Schismaticks To all which he subjoins in the form of a Protestation That one shall never find in any High-landers or bordering Thieves greater Ingratitude more Lies and Perjuries than among these Phanatick Spirits as he calls them And because the Novatians the Donatists and other Schismaticks of old as well as of late have had the Denomination of Phanaticks given them and because 't is a notion that I have observed to be grosly misunderstood even by many great pretenders to knowledg especially of the Dissenters I shall subjoin this brief account of it PHANATICISM THE word is used to signifie false pretensions to Divine motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Inspiration from God and is appropriate to those who in matters of Religion intitle God to Enthusiastick Fancies ascribe their whimsical perswasions unaccountable Humours and Phantastick Motions to the Suggestion and Impulse of the blessed Spirit of God that to defend an otherwise indefensensible Cause pretend to the aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some impulse or motion from God Thus Donatus when he had a mind to engage the Circumcellians in any barbarous design his custom was to pretend that an Angel had appeared to him and assured him of immediate Answer to his Prayers for the Confirmation of his Party Oravit Donatus respondit ei deus saies Optatus 1. The grossest sort of Phanaticism is of those who pretend to the aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impulse of Gods Spirit for things in themselves sinful when men do intitle God to such Villanies as Fraud Treason Sedition c. As that of Donatus Aug. Ep. 165. passim who would pretend to conference with an Angel and Revelation from God telling the Circumcellions that he would seek God and give them Directions when he had a mind to put them on any Massacre Rapine or the like Of this sort was the Scotch Mrs. Mitchelson Spirit of Popery out of the mouth of Phanat. whom the Presbyterians of Scotland set up for a Prophetess She pretended to be inspired and that it was revealed to her by God that the Solemn League and Covenant was approved of by him and ratified in Heaven Speech at his Execution So Kid a Conventicle Preacher of Scotland hanged for Sedition in the year 1680 his calling the conceited strength and number of the Rebels the Lords power and presence and the strong hand of the Lord c. which is so far forth Phanaticism as it is an intituling the Power and Providence of God to Rebellion So also Coppinger in Queen Elizabeth's time after a strict Fast held for freeing of Cartwright Snape c. out of Prison and for success in promoting the Presbyterian Discipline in his Journey to'ards Kent he fancied Aeri Red. That he was admitted to a familiar conference with God that he received many Directions from him and particularly that God had shewed him a way to bring the Queen and all her Nobles to Repentance or to prove them Traytors to God c. Baker Chron. An. 1591. Of this Coppingers School
demand a Scripture prohibition or precept for every thing that humane authority imposeth on the Church is of most dangerous consequence as Mr. Baxter has soundly proved and shewed wherein by an induction of about Twenty particulars Defence of the Principles of Love p. 97 98 99 100 101. c. I shall no more than name but some of them 1. It draws men into the dangerous guilt of adding to the word of God under pretence of defending its perfection He shews how 2. It sorely prepares men for infidelity He shews how 3. It alters the very definition of the Scripture and makes it quite another thing c. 4. It tends to cast all-rational worship out of the Church c 5. It will bring in all confusion instead of pure reasonable worship c. 6. It will fright poor People from Scripture and Religion and make us our Doctrine and Worship ridiculous in the sight of all the world as he shews at large 7. All possibility of Union among Christians and Churches must perish if this error prevail and be practised c. 8. It will have a confounding influence into all the affairs and business of our lives These and as many more Mr. Baxter doth not barely name as I have done but foundly proves to be the consequence of making Scripture a particular rule of circumstantials in worship or teaching that humane authority has not power of imposing on the Church things not forbid in Scripture To all which I add That Sedition and Rebellion is not so apt to arise from any one Presbyterian Tenet whatsoever as from this for when men deny humane authority the power of imposing Church-ceremonies for want of Scripture-precept or prohibition they do on the same account call those ceremonies Humane devices uncommanded Rites Popish and Superstitious c. and therefore mark the consequence to be reformed and if the Magistrate will not reform it the people must and on this very principle have commenced the most barbarous and unnatural wars in England Scotland and other places And therefore 't is very disingenuous in Mr. Bolde not only to assert and vindicate this fundamental and most distinguishing principle of Dissenters but to accuse its contrary a most undoubted truth of Dangerous consequences when 't is so apparent that the dangerous consequences are all on the other side He proceeds on this head thus P. â—2 It is not demonstrably certain that humane authority has power any further than to punish and restrain indecencies and disorders in the Church Not to say whether this be not that speaking against the Kings Sovereign Authority in causes Ecclesiastical which the 27th Can. censures 1. It is demonstrably certain that humane authority had power to appoint Church-ceremonies and to determine the circumstantials in Religion David alter'd some things and instituted others even in the Temple-Service upon no other authority than humane Hezekiah on the same authority and no other broke the Brazen Serpent to pieces though it was a symbolical ceremony of Gods own institution He appointed the Levites to kill the Passover which by Gods appointment was to have been performed by the people themselves He preferr'd the Levites to assist the Priests in killing the other Sacrifices which they were never before admitted to So that it is demonstrably certain That humane authority had once a power to determine the circumstantials of Religion Nor can Mr. Bolde tell when or how they came to be divested of it But on the contrary when Christ said His Kingdom was not of this world he plainly intimated that he never intended to divest Governours of the authority they were possessed of 2. It 's demonstrably certain that the Scriptures do no where restrain the power of humane authority to punishing of disorders or indecencies in the Church when the Scripture commands obey every ordinance of man it supposeth in man or humane authority a power of making ordinances Church-ordinances not excepted and ubi lex non distinguit non est distinguendum It has been all along the practise of humane authority in all the reformed Churches to institute Church-discipline and to impose it upon the people and lex currit cum praxi Thus Calvin himself writes to Farellus Ep. 87. To prevent the desultory levity of those who affect novelty it always prevailed in the Church which was decreed in ancient Councils That those who would not be subject to the laws of common discipline should be dismissed from their function And Beza on the life of Calvin that subscription to their church-Church-discipline was enjoined not only Ministers but people 4. That every Church National has power to institute or appoint its Church-ceremonies was one principal argument that our Protestant Reformers made use of against the Papists in altering our Religion from Popish to Protestant 3. Mr. Bolde's 3d Argument runs thus The things we contend about are of such a nature they cannot bear so much weight as some lay upon them c. 1. How much the less the matters are we contend about so much the more is the sin and shame of contentious disobedience and inconformity to them 2. The more fit they are to be made a sacrifice to peace especially when in obedience to that great Gospel-precept of obedience to every humane ordinance 1 Pet. 2.13 And since Mahomet must to the Mountain or the Mountain to Mahomet as he speaks for shame let not Governours stoop to Subjects antiquity to Novelty and publick Authority the highest on earth to private fancy the most humoursome and peevish Since these things are not says the Pleader matter of such moment P. 24. as moderate men should lay out much of their zeal about He proceeds to shew how much mischief men laying out too much zeal and too much stress upon these things has occasioned he gives not so much as one instance of the mischief but instead of all instances he cites Mr. Burgess in his Sermon before King James for this Story The Roman Emperour Augustus in going to dine with a Senator of Rome saw some company dragging a man after them that made a horrid out-cry The Emperour demanding the Reason it was answered their Master had condemned him to the Fish-ponds for breaking a Glass of great value The Emperour stopp'd the Execution and when he came to the Senators house in expostulating the case with him he asked him whether he had Glasses worth a mans life That I have says the Senator Glasses that I value at the price of a Province Let 's see them says the Emperor the Senator brought them The Emperour broke them with these words Better all these perish than one man My Author says he left it to his Majesty to apply and so do I to the Reader And the Reader applies it thus The Glasses are Church-ceremonies the Senator is the Imposer of them the Emperour is the Opposer of them the breaking of the Glasses is the abolishing of the Ceremonies rather than one man
and that neither Sovereign Prince nor chief Priest should Lord it over them but rather that a Presbyterian Parity should be both in Sacred and Civil Matters Upon this they presently formed their party drew into the Conspiracy no less than 250 of the chief men of the Assembly and with them boldly appear against Moses and Aaron telling them to their faces that they took too much upon them that all the Lords people were holy and that therefore they ought not to lift up themselves above the Congregation Now tho some of the chief Princes of the house of Dan did appear in the Conspiracy yet it is plainly called in Scripture the gainsaying of Korah because chiefly carried on by the interest and credit that he had among the People particularly on the account of his pretended Zeal for the Worship of God Joseph Antiq. lib. 4. c. 2. and his great pretence to the good of the Commonwealth But a factious Levite he was dissenting and murmuring against the King and the Clergy was his great and only fault In the head of a numerous Faction he endeavour'd to stone Moses and as Josephus saies ran with great Noise and Uproar crying before the Tabernacle of God That the Tyrant Moses was to be cut off and the People deliver'd from Bondage and the like outcrys of Property and Priviledg against Prerogative and Arbitrary Government By such Sedition saies Mr. Jenkins to throw Aaron out of the Priesthood and gain it to himself and with Dathan and Abiram to depose Moses from the civil Government and take it to themselves St. Jude 's purpose here is to shew saies that great Nonconformist that such seducing Separatists as these Gnosticks Exposition on the place are Enemies not only to Ecclesiastical but Civil Order and Superiority And this example of Korah is produced saith Dr. Manton as to note the factious Practices of Seducers Exposition on the place so also Gods vengeance on all such they were factious against Moses and Aaron and they perished in their attempt and so will all they that rise up against Magistracy and Ministry as sure saies he as if it were already accomplished And the other Nonconformist-Expositor in his Exposition How miraculously did vengeance overtake Korah and his company for their Schism and Sedition the Earth clave and swallowed them up for making a cleft or Schism in the Congregation and after that two hundred and fifty of their Princes Men of Renown were consumed by a fire from the Lord and after that fourteen thousand and seven hundred were slain by the Plague And this St. Jude apply's to such Christians as separate themselves as despise Dominion and speak evil of Dignities that renounce the Authority and Communion of the Church of such as these he saies they perish'd in the gainsaying of Korah PHARISEES THey were a most zealous and strict Sect above all others of the Jewish Religion and were called Pharisees from their Separation From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit secrevit â—ivisit quasi sequestrato ab aliis vita religiosiri because separated from others to a more strict way of professing Religion Pasor cites Hesychius Lexiâ— for making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Pharisee a Divider a Separatist a Puritan all one but the primary signification of the word Pharisee is one that separates Josephus tho himself a Jew Antiq. Judaic l. 17. l. 13. c. 23. passim and sometime a Pharisee gives this account of them That they were a crafty and subtil Generation of men that imployed their power mightily in opposing Kings that had insinuated themselves so far into the affections and esteem of the populacy that their good or bad word was able to make or blast any one with the people let their report be never so false and malicious And therefore Alexander Jannaeus when he lay a dying advised the Queen his wife as ever she regarded her safety by all means to comply with them and to pretend to govern by their Councel and Direction affirming that his offending that sort of men was that which derived the Odium of the Nation upon him and was the greatest cause of his fatal miscarriage Certain it is that they were prodigiously proud and self conceited censorious and ill-natured that they hated all mankind but themselves and whoever would not be of their way they censured as a Reprobate and a Villian exceeding zealous they were to make Proselytes to their Party confining all Religion and Kindness within the bounds of their own party Like the Donatists their Followers that were the most grievous sort of Persecutors whenever they got power and yet cried out most against Persecution Matt. 23.4 They bound on mens shoulders heavy burdens and grievous to be born yet inveigh bitterly against it in others vers 30. If we had lived in the days of our forefathers we would not have been partakers with them in the blood of the Prophets On which very account Christ calls them Serpents vers 33. a subtil insinuating Generation of men full of Folds and Intreagues that would put on the appearance of greatest Mortification and Self-denyal and Holiness yet were saies Christ in that very verse Vipers A generation of Vipers for their abominable cruelty The first Principles wherewith they inspired their new Converts as Josephus relates were That none but they were the Godly party and that all other Person were but Slaves and Sons of the Earth and therefore endeavour'd especially to inspire them with a mighty Zeal and Fierceness against all that differ'd from them To this end they were wont not only to separate but discriminate themselves from the Community by some peculiar Notes and Badges of Distinction such as their long Robes and broad Phylacteries their large Fringes and Borders of their Garments c. Their dogged and ill-natured principles together with their Seditious and uncharitable Behaviour they endeavoured to palliate and varnish over with a more than ordinary pretence and profession of Religion Such Duties especially as did immediately refer to God and his Worship as frequent fasting and praying which they did very oft and very long with demure and mortified looks in a whining and affected tone and this almost in every corner of the streets Thus Josephus of the Pharisees Antiq. Judaic ZEALOTS THE Zealots were a Sect or Branch of the Pharisees who looked upon themselves as the Successors of Elias Samuel and others of the Jewish Worthies but especially Phineas which Worthies living under a perfect Theocracy had the miraculous impulse and guidance of Gods Spirit immediate Direction and Commission from God for what they did and particularly in such Acts as those of Phineas tho no Magistrate his killing Zimri and Cosbi Samuel's killing Agag c. And in imitation of these the Jewish Zealots mistaking a Diabolical Suggestion for supernatural Revelation a boiling Passion for holy Zeal and a wild Imagination for holy Divine motion pretended a Commission from Heaven for
are in a late Book called Ravillack Redivivus Now either we must say That the Devil has Power of disposing of the gifts of Gods Spirit which is Blasphemy or that this Extemporate way of praying is no infallible sign of Gods Spirit and therefore that it is Phanaticism to ascribe it to him In a word as Miracles ceased so did the gift of inspired Prayer and ever since has the Church Worshipped God by allowed Forms or Liturgies not only in the Bohemian and Lutheran Churches but in the Presbyterian Churches of Geneva France Holland c. and that not only allowed but advised by Mr. Calvin himself till of late some Jesuits in Masquerade first set up the way of Extemporary Prayer on purpose to break good Order in the Protestant Churches and especially here in England Foxes and Firebrands as is lately made evident beyond all reach of scruple by a good credible Author 5. 'T is rank Phanaticism to resist Lawful Authority on pretence of Religion or to pretend Conscience for Disobedience to Magistrates hereby God has been intituled to as barbarous Massacres and as horrid Rebellions as ever were committed and this sort of men are so far Phanatick as they intitle God to self-inconsistency in opposing his Will to his Will and his Word to his Word by pretending his Authority for Disobedience to his Commissioners For Conscience is no less than a Divine Authority and therefore not to be pretended without much less against a Divine Law The pretence of Conscience is that we are afraid to displease God and therefore chuse rather to displease men but if we displease men to please God where God has forbid that Displeasing or Disobeying of men as in the case of Disobedence to Magistrates in things not sinful in that case the pleasing of God is but pretended and that pretence is but Fanaticism it being Disobedience on the account of Conscience or Duty to God where there is no Word or Law of God commanding it 'T is eternally true That a Conscience informed and governed by a Divine Law ought not to stoop to the greatest Prince That the Authority of God is to be opposed to the greatest Power upon Earth And that all the Powers in the World cannot deliver us from the Obligation of CONSCIENCE that is when it has Gods Law for its Rule But where that is wanting it is not properly Conscience but Humour and Fancy and pretending that Law and that Divine Authority when we have it not is plain intituling Gods Majesty not meerly to Humour and Fancy but to that damnable Sin of Disobedience which is properly called Phanaticism This Account have I given not to justifie that ill practice of giving odious Names to any Party but meerly to instruct the Vulgar Reader a little in that great evil of Schism and Faction which is so little discerned by such and less made Conscience of by most Remarks on Mr. Bolde's Plea for Moderation THE Arch-Pagan Celsus having wrote a most Pestilent Book against Christianity gave it this specious Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in imitation of him it was that * Not Pythago Commontat Hierocles an Egyptian Governour wrote two Books to prove the Scriptures guilty of Falshood and Contradiction The Apostles to have been Cheats and Impostors The Miracles of Christ to have been the Effect of Magick and not comparable to those of Apollonius Tyanaeus Yet this hellish Book he did Intitle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As tho its damnable Errors had been Divine Truths and not against but for the Christians In like manner Mr. Bolde a Conformist Minister who declares himself satisfied in the lawfulness of every thing required in the Church of England in imitation of Mr. Baxter's Pleas for Peace has published a Book which he calls A Plea for Moderation to'ards Dissenters which is indeed such a Plea for Licentiousness and Confusion such a piece of Hypocrisie and Church-Treachery and such a perfect Satyr upon the Government as deserves a worse Shammatha than what is ipso facto pronounced against him in the Sixth Canon for impugning the Rites and Ceremonies of the Church Or at least 't is a Plea for such Moderation as Dr. Taylor ‖ Ductor Dubit l. 3. c. 4. says has something of Craft in it but little of Ingenuity that may serve the ends of outward Charity or Phantastick Concord but not of Truth and Holiness Moderation saies Bishop Lany cannot be but between two Extreams Sermon on 1 Thes 4.11 and what Extreams are there in a setled Church as in England unless the Church be one Extream and the Schismatick the other saies the Bishop But to shew further the vanity and emptiness of his promising Title if you take the word Moderation in its forensick and primary Acceptation for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gentleness which is placed in relaxing the Rigour of the Laws when they press too hard upon Criminals I do undertake in these following Lines to make it evident That the Moderation of our Church and Church-Rulers is such that it is plain want of Moderation to question their Moderation and that they are utterly lost to all Moderation who attempt such Pleas in that behalf If you take the word Moderation in its Scripture-Acceptation it is no more than Meekness under Sufferings Persecutions c. as appears by the Context of that one and only place where it is used in Scripture Phil. 4.5 Let your Moderation or as the Geneva Translation let your Patient mind be known unto all men q. d. however immoderate your Persecutors are let your Moderation Meekness and Patience be known to all men not only Fellow-Sufferers but your Enemies and Persecutors Shewing plainly that the word Moderation in Scripture-Acceptation is accommodable to none but a suffering or persecuted Party Which makes it a contradictio in adjecto to call this Book a Plea for Moderation to'ards Dissenters And as the Title so the Book Dignum patellâ operculum For there 's scarce a Paragraph in it not fairly reducible to one of these Heads 1. Fraudulent Pleas for Compliance with Dissenters in the Disusance or Non-imposal of Church Ceremonies 2. For Indulgence to'ards them in relaxing the Rigour of the Laws 3. Scandalous Reflections 4. Impertinent Jorgon Remarks on Mr. Bolde's Plea concerning Church-Ceremonies TO see how in this he doth in limine impingere He begins his Book with this Fraudulent Insinuation concerning them Vnnecessary Rites and Ceremonies P. 1. 4. 8. 18. 20. and Zeal about them a Stratagem of the Devils Invention whereby to hinder the Progress of true Christianity humane Devices old Rites and Ceremonies trifling and frivolous Things with much more to the same purpose How far he hath hereby incurr'd the Penalty annex'd to violation of the 6th Canon which saies of the Impugners of the Rites and Ceremonies of the Church of England Let them be excommunicated And of the 10th Canon which calls them maintainers of Schismaticks who shall
dare to publish that any separated Church has of long time groaned under the burden of certain grievances imposed upon it speaking before of Gods Worship in the Church of England and that whosoever shall presume so to do shall be excommunicated and not restored till they repent and publickly revoke such their wicked error And of the Act for Uniformity 1. Q Eliz. which saies If any declare or speak any thing in derogation of the Common-Prayer or any thing therein contained he shall lose and forfeit for his first Offence the profit of all his spiritual Benefices or Promotions for one whole year and suffer Imprisonment for six Months without Bail or Mainprise and for the second Offence shall be imprison'd one whole year and deprived of all his spiritual Promotions How far he has incurr'd this Penalty let others judg that which I remark is in these following particulars 1. His insinuateing concerning the Church Ceremonies P. 4. 20. as humane Devices and humane Inventions Whereas the Church of England has retain'd but one Ritual or Ceremony that is not of Divine Ordinance and Apostolick practice as Bishop Taylor has observed and that is the Cross at Baptism Ductor Dubit lib. 3. c. 4. which is a compliance with the practice of all Ancient Churches The Church has but this one Ceremony of its own appointment for the Ring in Marriage is the Symbol of a Civil and religious Contract a Pledge and Custom of the Nation not of the Religion As for other Circumstances they are but Determinations of time place and manner of Duty and serve for no other purposes then significations for Order and Decency For which saies he there is an Apostolical precept and a Natural reason and an evident necessity or great convenience And notwithstanding the use of this sign in Baptism has ever been accompanied with the greatest Exceptions Care and Cautions against all Popish Superstition and Error as the 30th Canon shews And notwithstanding the reverend esteem that the Primitive Church had of it in so much saies that Canon That if any opposed it they would certainly have been censured not only as Enemies of the name of the Cross but of the Merits of Christ And notwithstanding the Concessions of the most Eminent Nonconformists granting the lawfulness of its use Mr. Baxter Christ Direct Q. 113. Yet doth this Pleader give it as ridiculous and absur'd a name as any could be thought of calling it in plain English contradictio in adjecto and this on no other then this silly account P. 12. The ill Opinions that it begets in the minds of the Ignorant as tho it were indispensibly necessary and a part of the Ordinance of Baptism and as tho private Baptism without the Cross is not true sound Baptism To this there is this sufficient Answer in the 30th Canon 1. That the abuse of a thing doth not take away the lawful use of it or make the use of it unlawful which is the more regardable because spoken as the Church's sense in special reference to the Cross in Baptism 2. The same Canon saies That the use of this sign was ever accompanied with sufficient Cautions and Exceptions against Superstition and Error Common-Prayer Book Preface of Church Ceremonies And the Church has elsewhere fully declared against retaining of any such Ceremonies as are like to be abused to Superstition c. 3. Tho this Proposition private Baptism is no true sound Baptism seem somewhat contradictory yet to shew that it is nothing so to make it what Mr. Bolde calls it contradictio in adjecto there must be incompossibilitas terminorum The Adjecta or Termini here are private sound and who can apprehend any incompossibility or repugnancy in those terms as they relate to Baptism Besides if by sound Baptism may be meant compleat and perfect Baptism then the Rubrick and Directory also doth scarce allow of private Baptism as sound Baptism except in the case of dying Infants And since he speaks of the Ignorant only why may not such take sound Baptism in that Sense So that in plain his hinting the Cross at Baptism by that odious name is such a thick piece of Error as may be felt and in a Conformist such a thin piece of Hypocrisie as the weakest eye may see through and ten times worse then Mr. Baxter's whimsey in questioning whether we do not make the Cross at Baptism A new Sacrament of the Covenant of Grace First Plea for Peace which no one part of the Definition of a Sacrament can be made to agree with He proceeds against the imposing of Ceremonies in general thus Our Saviour lays no stress on any thing but real practical Religion Obedience to lawful Authority in things indifferent is real practical Religion and Inconformity or Disobedience to lawful Authority is damnable Sin He adds Page 9. The Apostles upon mature Deliberation would lay no more on the Disciples then what was then necessary 1. No more do the Apostles and Governours of our Church now But to shew how impertinently this is urged 2. 'T is evident by the Context that those words of the Apostle James relate particularly to Circumcision Acts 15. which was not a Jewish ceremony but a Jewish sacrament of divine institution and alteration both and therefore nothing to our purpose and yet St. Paul circumcised Timothy Acts 16.3 meerly in conformity to the Jews And at that same Council Acts 15. when the Apostles had declared against Circumcision at the same time as in the next verse they declared for the Gentiles abstaining from things strangled and from Blood which there was no Law of God for obligeing the Gentiles to but what the Apostles enjoined them meerly on the account of Peace and Conformity to the Church National of the Jews they lived in according to the grand Exemplar Christ his complying all along with the Jewish Church in their Rites and Customs observing their Feasts and making his own Institutions of Baptism and the Lord Supper as agreeable to their Customs as was possible And according to his example all a long the Apostles not like inflexible starch't Pharisees but like humble complaisant Christians became all things to all to the Jews as Jews and to those without the Law as without the Law In the next place he starts this Question Page 9. as that which he saies some do much insist upon Whether the Apostles had not power to determine indifferent Ceremonies so as to oblige the Church in her several Administrations to the use of some and to forbear the use of all others He resolves it thus They never made use of their power that we read of Page 10. about these indifferent and unnecessary things It was not necessary they should the general Rule and Reason being sufficient to secure the Church against any capital Mistake That the Apostles never obliged the Church to the use of some Ceremonies or the difuse of others so
the Heathens to Christianity by severity and force but by severity and force he endeavoured to keep the Christians in unity and to that end enacted many severe Laws against the Dissenters of those times such says Augustine as did in conventiculis suis separatim congregare And 't is remarkable that though the Laws made against those Donatist-Dissenters were not only great pecuniary mulcts but banishment and seizing their Goods for the Emperours use as I understand those words ut fisco vinâ—icarentur yet doth the holy Father account these laws so favourable as not to punish but admonish only Lit. O. and having spoke of the Paganish Idolaters being punished with death for their Idâ—latry as that seveâ—ity which the Orthodox and Donatists both did approve of and rejoice in he adds Lit. O. P. that the wickedness of Schism is worse than that of Idolatry which is a broad intimation that that holy man thought Schism a Capital crime And here I cannot but take notice of his calling the wholsome execution of the Poenal Laws by the odious name of Persecution and not only so but like the Donatists of old and the Jesuits of late doth wrest and rack the holy Scripture to make it speak its sence of it Witness that very Text on which he preached his printed Sermon Gal 4 29. As he that was born after the flesh persecuted him that was born after the Spirit so it is now where the Apostle doth plainly make the party prosecuting to be the party persecuted It was Isaac and Sarah that corrected Hagar and Ishmael and yet says the Apostle Ishmael he that was born after the flesh was the party persecuting tho the party suffering By which we may understand says St. Augustine upon the place that the Church rather suffers persecution by the pride and wickedness of carnal men Ep 48. Lit. L. by their Ishmaeliâ—ish reproaches when she endeavours to amend them by temporal punishments and corrections than they by the Church so that whatever the true Mother doth in this case though it may seem harsh and bitter yet she doth not render evil for evil but endeavour by wholsome discipline to expel sin not out of hatred or desire to hurt but out of love to cure Whereby it doth plainly appear that the execution of the poenal Laws against Dissenters for of such he speaks is so far from being Persecution that in that case the party Prosecuting is the party Persecuted with Ishmaelitish reproaches as being Persecutors c But the best account of the true notion of Persecution is in the learned Dr Hick's Sermon of Persecutiand thither I refer the Reader 6. Mr. Bolde's 6th Argument is no more than this It was never known that any Indifferent Ceremonies were universally imposed in a knowing age and the opinions of all good men did agree to them Which is no more in effect than if he had said That because some good men have not agreed to the use of some Ceremonies therefore the Church must prostitute her authority to every Sceptick Innovator in altering her ancient Constitutions 7. Hâ—â— 7th and last is taken from our condescentions to the Papists in a â—â—nâ— our Rubrick Publick Service and Articles in order to the bringing of the Papists to join with us in our worship c. He instance in the Churches expunging that passage in the Littany where we prayed to be delivered from the tyranny and all the detestable enormities of the Bishops of Rome c. 'T is true that for the first Eighteen years of Queen Elizabeth few of the Popish Recusants absented themselves from our Churches till Pope Pius the Fifth by his interdictory Bull would have all communion with us renounced and in meer hopes of uniting and bringing them over to the Reformed Religion there was that condescention and compliance made and the like and greater concessions were indulged or offer'd at least to the Nonconformists in Queen Elizabeths time till it did appear that they would be satisfied with no other concessions than what were judged inconsistent with the safety of Church and State Mr. Bold having finished his Seven Arguments against Imposition of Church-Ceremonies and execution of poenal Laws has this one Story more that when the Emperour took a Bishop in compleat Armour he sent the Armour to the Pope with this word haeccine sunt vestes Filii tui Whereby Mr. Bolde would insinuate again as the Precedent words shew that only Arguments and Reasons and not coercive means are to be used with Dissenters The error of this hath its refutal from some of my last Citations out of St. Augustine Ep. 48. Litt. T. And therefore no more but to return the Story Paulus Emilius Val. Max. a Noble General when several of his Souldiers took on them to prescribe and suggest to him their several models of management and discipline Acuite vos gladios says the General mind you your Swords and your business be ready to obey and execute what shall be commanded you but leave the discipline and management of affairs to me your General q. d. let Governours and Government alone keep you your station and mind your business in opposing the Enemy and obeying your Commanders but do not dare to medle with controlling directing or prescribing to those whom it is your business to obey But if these bold Soldiers that prescribed thus saucily to their General should have turn'd Runagadoes and been caught by him like this Pleader with his Militant Apologies for Dissenting Enemies going over into the Enemies Camp no doubt but he would have given them the very edge of Martial Law Thus have I faithfully remarked all that I judge any thing argumentative in Mr. Bolde's fraudulent Plea which is indeed nothing else but arrogant dogmatizing and prescribing to Superiours instead of Pleading for licentious and disorderly Toleration on pretence of Moderation of the sworn enemies of the Church and Government under the name of Dissenters I see little else in his Book but what is fairly reducible to one of these heads Impertinency or Scandal of the former sort is his spending so many Pages in telling who they are he pleads for they are says he more particularly men of such Learning as Mr. Baxter Mr. Hickman c. Mr. Hickman I know not Mr. Baxter's Learning no honest man will envy He must be acknowledged a Learned man If he had not skill in fencing he could not be so quarrelsom Arrius was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was accounted the most logical and one of the most learned in his time But what of that The Orthodox Bishops thought him never the more fit for Church-toleration or comprehension But speaking of Impertinencies the very name forbids me insisting on the thing And so of his scandals also which are so detestable and notorious that it were a scandal to publish but the rehearsal of them witness the Story of the Register p. 40 which for its scandalous reflections on the Ecclesiastical Government there 's nothing in Martin Mar-Prelate H'ye any work for the Cooper or the Cobler of Gloucester can exceed So of those whom he charges with sitting as the Reader must compute it Sixteen or Seventeen Hours together in a Tavern or an Ale-house p 19. His fraudulent suggestions touching the great evil of imposing Church-ceremonies with many the like which run through his Book like a vein through his Body and which I cannot repeat without sin and shame Or if I could that It would even tire an indefatigable Reader to lead him through all the dark and dirty Labyrinth of his defamatory Libel I must therefore be abrupt in this Appeal to the Reader whether it be not the part of a most abominable Church-Traytor to play the CHAM with the Church in such a treacherous and deceitful manner FINIS
Wentworth was sent to the Tower Mr. Bromley and some others of the Commons committed to the Fleet. N. 25. In this Parliament it was enacted that If any Person should come to or be at any unlawful Assemblies Conventicles or Meetings under pretence of Religious exercise contrary to the Laws and Statutes made in that behalf c. that every Person so offending should be committed to Prison without Bail or Mainprise or depart the Realm at such time and place as was assigned with this Proviso N. 27. that if he departed not at the time appointed or come back without leave first granted he should suffer Death as in the case of Felony And when all other means failed these sharp Laws made against them and some severe Executions done upon them humbled the Ringleaders of them ruined the whole Machina of their devices and effectually promoted the Peace and Tranquillity of Church and State and the happy Preservation of Her Majesties Person to a prosperous and peaceable Reign And 't is believed that at King James's first coming to the Crown of England about the year 1603 the Presbyterians in both Kingdoms England and Scotland were brought so low Lib. 11. N. 1. that they might have been suppressed for ever without any great danger had that King held the Reins with a steady hand and not remitted so much as he did in the cares and severities of Government particularly in admitting the Presbyterian-petitioning and especially in that called the Millenary-petition because said to be Subscribed by a thousand hands when indeed it wanted some hundreds of it This Petition was for Reformation of sundry Ceremonies and Abuses viz. Cross in Baptism Church-Musick c. which occasioned the conference at Hampton Court where the King himself was present as Moderator N. 6. between the Episcopal and Presbyterian Divines the result of the conference was this sharp reprimand If this be all they have to say saies the King I 'le make them conform Conf. at Hamp Court p. 85. or I 'le hurry them out of the Kingdom or somewhat worse at the conclusion of the conference The Presbyterian Divines when they saw that they could not obtain their desires in such Concessions and Alterations as they disputed for they were notwithstanding not transported with heat and passion or any such bigottery as the modern Dissenters are on such occasion but ingenuously promised the Bishops their Antagonists That they would nevertheless reverence them as spiritual Fathers and joyn with them against the common Enemy Upon this Conference N. 8. the Kings Proclamation was issued forth commanding strict Conformity and admonishing all his Subjects of what sort soever Never after to expect any Alteration in the publick form of Gods Worship and things being accordingly put in Execution and the Government holding a hard hand upon them inconformity soon grew out of fashion again N. 10. Till the Gunpowder-Treason N 12. Presbytery out of Popery the second time from whence they took occasion to possess the People with fears and jealousies of new dangers from the Papists and by a shew of greatest Zeal for the Protestant Religion they got a Party in the House of Commons who by the specious pretences of standing for the Subjects Property and the Preservation of the Protestant Religion weakened the Prerogative Royal and advanced their own and by degrees got so strong in Parliament that at the beginning of the Reign of King Charles the first they were able to proceed from Council to Execution beginning their Embroilments first in Scotland by sending thither the English Liturgy and Book of Canons Sir R. Bak. Anno 1638. whereupon the Scots took up Arms declaring not to lay them down till the Presbyterian Religion was setled in both Nations they being incouraged so to do by some of the English Parliament Ibid. 1640. which the King understanding went to the House of Commons to demand five of their Members whom he accused of seditious Intercourse had with the Scots in that Insurrection And here began the first Eruption The King wanting Money to manage the War with Spain was forced to have almost continual Parliaments of which many Members being Scotized fell presently on Voting the Ship money unlawful the Convocation of the Clergy Illegal and their Canons void Bak. Chron. 1641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passed a Bill for taking away the Bishops Votes in Parliament Which when the King consented to he saies he never enjoyed comfortable day after they passed a Bill for a Triennial Parliament c. All which they forced from the King by terror of the Scottish Army which they kept in pay nine Months on purpose And tho the Lords and others at York in their Declaration Bak. Chron. 1642. protested before God and testified to all the World as they had often done before that they were fully perswaded that the King had no intention to make War upon the Parliament but that all his endeavours tended to a firm Settlement of the Protestant Religion the just Priviledges of Parliament the Liberty of the Subject c. yet they proceeded chiefly on pretence of the fear of Popery to wrest the Militia out of his hand as also the Tower of London the Navy Royal and all his Revenues using all Terror imaginable to affright his Subjects from Supplying or Assisting him In short a rebellious and most unnatural War being commenced which shed the Blood of so many thousands they reduced the King to consent to these and the like Proposals Baker Chron. Anno 1648. That the Presbyterian Discipline should be set up for three years in the interim of which they would endeavour the Settlement of Peace in Church and State That the Militia should be lodged into their hands for twenty years That the whole Government of Ireland both Military and Civil should be put into their hands That they should confer all Officers and all chief Magistrates of the Kingdom of England for twenty years And having thus got the whole Soveraignty to themselves they were willing on these most unnatural Concessions to comply with the King and voted a full agreement with him But alas too late they having by this time cut off his hands and feet empowered the Independent Army to cut off his Head And now when the Presbyterian Discipline was to be compleatly setled the Army which themselves had raised declare for the Independent Way and serve them as they had served the King turn them out of Doors and resolve upon nothing less then the Death of the King which was at first attempted by private Conspiracy with Poyson and Pistol by Captain Rolph Baker's Chron. Anno 1648. with the privity of Collonel Hammond and some other chief Officers of the Army But afterwards effected with such Hell-bred Solemnity and in such barbarous manner as to the everlasting reproach of the Protestant Religion Turks and Tartars have startled at Thus did they wade through the