of the Nation I cannot Comprehend If they are so they should do well to cast their Cause upon a Popular Vote and try the Issue by the Poll. For Quiet sake no matter Many or Few there may be Equity where there wants Number We 'l rather see in point of Right what 't is they insist upon Which if exemption from Episcopal Authority in things Indifferent and of Humane Institution We must plead judgment of Discretion too as well as They A Freedom and Capacity to distinguish betwixt a Scandal Given and Taken betwixt a Dis-conformity proceeding from Conscience and from Passion Where the Dissent proceeds from Conscience a Toleration clears That Scruple but our good peoples Liberty consists in Burthening Others as well as Freeing Themselves and that 's Intolerable How many strange Indecencies are here one upon the neck of another I First here 's the Minor part imposing upon the Major Secondly a Novel and Vulgar Imagination bearing down an Apostolical Institution Thirdly a Private Opinion contesting with a Solemn and Publike Sanction and Finally the Subject of all this Earnestnesse in their own phrase is but a very Accommodable difference From what I have said I am perswaded that Severity to the Pertinacious Presbyter is the true interest of this Nation allowing yet Indulgence to the Conscientious Well but our Authour tells us that Abolition if possible is perillous and Toleration only an Imaginary Remedy Is not this to intimate that the Party makes less Conscience of a Tumult than of a Ceremony and to argue the necessity of Complying from the danger of Refusing What would these people do if they had Power that are so Bold without it And yet our Politician makes it the Kings Interest to Close with them He means perchance According to the Covenant The Coalition There of all Schisms and Heresies into One Interest was of great Reason and Important Service to the Commune work but we are now advising how to Settle not to Disjoynt a Government and to Incorporate Dis-agreements were to begin upon a Principle of Confusion As the Case stands with us in my weak Judgement Persons should rather be Indulg'd than Parties My Reason is this Some Individuals of that Perswasion have done His Majesty some Service but to the best of my Remembrance the Entire Party never any Yet one Reflexion more Allow these People all their Askings in what concerns their Discipline will they rest Quiet There without a further Hankering after more the Legislative Power perhaps the Militia or some such Trifle I am the more suspitious because I do not well remember where ever That Party was satisfied with less than All. Nor need I look far back for Instances to justifie my Fears But having in some measure hitherto Discovered his Foundation we 'l forward now and see what work he makes upon this Sandy Bottom taking his Title-page in my way for to my thinking he stumbles at the Threshold It runs thus The Interest of England In the Matter of RELIGION Unfolded in the Solution of these three QUESTIONS I. Qu. VVhether the Presbyterian Party should in Justice or Reason of State be Rejected and Depressed or Protected and Encouraged II. Qu. VVhether the Presbyterian Party may be Protected and Encouraged and the Episcopal not Deserted nor Disobliged III. Qu. Whether the Upholding of both Parties by a just and equal Accommodation be not in it self more desirable and more agreeable to the State of England Then the absolute Exalting of the one Party and the total Subversion of the other Written by J. C. Observation I would fain know what is meant by The Matter of Religion as it stands here related to Civil Interest Doctrine it cannot be for That were to advise a yielding upon a Principle of Policy in Opposition to a Rule of Conscience subjecting Interest of Religion which is Eternal Happiness to Reason of State which regards but Temporal Convenience If it be Discipline What 's that to the Interest of England Our Settlement depends upon a due Obedience to the Establish'd Law not the Encouraging of froward Humors by an Audacious and Mis-govern'd Zeal under pretext of Conscience to Affront it Let Authority Reform and Private Persons either Obey or Suffer we are to Answer for our own faults not those of the Government And in fine If the Hill will not come to Mahomet let Mahomet go to the Hill After a pleasant Breviate of the Story of our late Troubles handsomely Penn'd indeed in his tenth Page he takes his Biass At length says he a full Tide of Concurring Accidents carries him the Duke of Albemarle then General to a closure with the sober part of the Parliamentary Party who from first to last intended onely a Reformation and due Regulation of things in Church and State but abhorred the thought of destroying the King or changing the Fundamental Laws of the Kingdom Observation I thought the Act of Pardon and Oblivion had quieted all Animosities and silenc'd all Discourses of this Quality but 't is it seems The Interest of England in the matter of Religion to keep the Quarrel waking and by Asserting the proceedings of the two Houses in the late War to engage this King within the danger of his Fathers President To be as free with the Authour as he is with his Majesty I 'le put his meaning in a little plainer English Beside the Grand Division of the Nation into a Royal and a Popular Party that Party which he here calls Parliamentary is again Split and under this Subdivision are Comprised those which did Actually destroy the King and those which by good Fortune did it not Presbyterians and Independents The Sober part meaning the Presbyterian He justifies from first to last even to their very Intentions I must tread warily for I am here upon a narrow and a slippery path Not to Dispute the Gentlemans Intuitive Knowledge we 'l rather modestly believe that They mistook their way then He their meaning for certainly the Murther of the King was not the onely Unlawful violence Acted upon that Sacred Person and he that stops there does as much as nothing I would not touch upon this Subject were I not bound by Oath and Duty to discharge my Soul in what concerns the Honor and the Safety of my Prince Can the first Cause asserted by both Houses in opposition to his late Majesty be justifi'd and not the King condemn'd And is not the Honor and Safety of his Majesty that now is concern'd in these Indignities upon his Murther'd Father What was Then lawful is so still and he that but implicitly charges the Last King strikes at This. The Text will bear no other sense without a Torture But I shall by-and-by compare him with himself In the mean while we may explain one Presbyterian by another Douglas in 1651. preach'd the Kings Coronation-Sermon Which since his Majesties Return is over and over again Reprinted A King says he abusing his Power to the overthrow
Interest Mistaken OR THE Holy Cheat PROVING From the undeniable Practises and Positions of the Presbyterians that the Design of that Party is to enslave both King and People under the Masque of RELIGION By way of Observation upon a Treatise INTITULED The Interest of England in the Matter of RELIGION c. By ROGER L'ESTRANGE The Second Impression Aug. De Civ Dei Nullo modo his artibus placatur Divina Majestas quibus Humana Dignitas inquinatur LONDON Printed for Henry Brome at the Gun in Ivy-lane 1661. To the Honourable HOVSE of COMMONS Assembled in PARLIAMENT Most Honourable TO begg your Pardon or Protection were to suppose a Fault or Hazzard but in this Dedication finding neither I shall waive that Formality humbly submitting what I have to say my Reasons and my Self to your Authority and Wisdom without more Prologue or Apology There is a Faction which under the note of Presbyterian seems much concerned to stickle against Bishops Church-rites on the behalf of tender Consciences Their Writings and Opinions are with great Freedom Craft and Diligence dispers'd throughout the Nation to the great Scandal of the true Church and the Encouragement of those of the Revolt But this is yet the least part of the Mischief or in effect of their Design Their Ayme being to Tumultuate the People and make a Partie against the Civil Power Indeed their Pamphlets wear the Face of Church-disputes and Modells but he that reads them through and marques them narrowly shall find the King's Authority the Question That the late War against the King was Lawfull is a Position common to them all and this they publiquely maintain as the main Basis of the Cause By which assertion they cast the Bloud and Guilt upon His Majestie make his Adhaerents Traitors place the Supreme Authoritie in the two Houses subject the Law to an Ordinance the Government to a Faction and animate the Schismatiques to serve His Majestie in beeing as they did His Father This is the drift of their seditious Libells and of their Projects too if any judgement may be made upon their strict conformity of Argument and Methode to those that first embroyl'd us How farr this matter may require your Care becomes not me to meddle I thought it might be worth your Honours Knowledge and led by an Opinion of my Duty this state of the Affair such as it is I doe most humbly lay before you His Majesty had no sooner set Foot upon English ground but swarms of Pestilent papers were in a Readiness to enterteyn him Some of the sharpest of them I delivered to several Members of that Session with the Stationers name for whom they were Printed Smith at the Bible in Cornhill Croftons Agent but all too little to suppress them One Passage is this that Follows speaking of the limited Power of Kings This may serve to justify the proceedings of this Kingdom against the late King who in a hostile way set himself to overthrow Religion Parliaments Lawes and Liberties Hand in hand with this Pamphlet came forth Smectymnuus Reviv'd and recommended by Mr. Manton and since that time some Hundreds more of the same stamp whose common business 't is by Affronting of the Law and Flattering of the Rabble to cast all back into Confusiâ—n Among the many other Actours of Religion I find not any man playes his part better then the Author of That Treatise which hath extorted This who indeed abuses the People in very good terms Some hasty Observations I have pass'd upon him in favour of the easie and deceivable Vulgar which Prailties I submit to your Honours Charity but the main Equitie of the Cause I hope will stand the test of your severest Justice for doubtlesse much is due to the late King's Honour as well as to his Blood And somewhat with submission to your Wisdoms may be allow'd to his Partie at least sufficient to protect them from Popular contempt and the Infamous lash of every daring Libell I dare not trust my self further with my own thoughts and yet I take them to be such as very well consist with the Duty of Your Honours most Obedient and Humble Servant Roger L'estrange TO THE GOOD PEOPLE OF ENGLAND THe Cm mon good is the Common pretence of all seditious Combinations and it is no new thing for a Crafty Faction to impose upon a simple Multitude empty Appearances for Truths and Reason But our Reformers scorn to stop at this dull general method of Confusion The Law of God must be subjected as well as that of the Nation we must call Treason Loyalty and commit Murther as a point of Conscience No lesse than this is hinted in the Presbyterians Justification of the Scotish League and Quarrel nor have they any other aim than by procuring an Allowance of That War to make way to Another To this end they disperse their poysonous Infusions into all Quarters of the Kingdom under those very Forms of Piety and Tenderness by which they first betrayed us and by those very means do they now prosecute afresh their first Intentions That is they labour to promote the Cause by scandalous and rank Invectives against the Church and stirring up of Tumults to Reform it by a loud Pharisaical ostentation of their own Holyness a sour churlish Censure of all Others by sharp and sawcie Aspersions upon the Royal Party and by Reflections yet more bitter and Audacious upon his Sacred Majesty and his Murtherd Father To see these Libells passe with Freedom and Impunitie as if they were Authorized and to observe what foul Mistakes are grounded upon these grosse Allowances to the Kings Disadvantage and all without Controll or Confutation This and no other Reason so God blesse me that is of private Passion or Animosity of temper hath drawn this honest Folly from me I reckon it my Duty to my Prince and Country to my own Honour and to the Oath I have taken Where ever I find a publique Enemy to discover him And being thus Commissioned both by Authority and Conscience I proceed The Benefit of this Treatise is directed to the People and the Design of it is onely to lay open the Presbyterian Juggle that in one Age they be not twice deluded by the same Imposture My Arguments are Drawn from their own Practises and Positions from Presidents of Former times Cartwright and his Disciples from what hath passed within our own Experience from what these very men have done and from the very Logique of their own Writings what they professe they do intend to doe As the Delusion is apparent so is the Justice of Discoursing it Can it be thought that by the Act of Pardon his Majestie ever meant to subject all the Sober and Legal Interests of the Nation to be worried by a Faction Who of the Royal Party charges them Or if they did what has the Law done to offend them Or say the Law be sharp against them his Majesties unparalell'd Mercy has by
every soul high and low to one divine Law and Rule perpetual and unalterable And therefore doth strongly plead the expedience of a due civil Liberty on the behalf of its Professors yet such a liberty as will not enfeeble Monarchy nor the Legal power of the Kings of England Observation Truly I think I have not seen words so well put together that signifie so little Because Religion is not variable but grounded upon an unchangeable and eternal Truth c. Therefore the Professors of it must have a due civil Liberty c. Is not a Due Liberty Due to all people Again What is civil Liberty to matter of salvation And yet again Why should the Presbyterians challenge that liberty to themselves which they refuse to others upon the very same Plea and not rather submit their Discipline to the Law then stoop the Law to their Discipline There is a Liberty which is a cloak for Maliciousness and I am afraid Theirs and That are much a-kinn One thing is very notable they never state what they would have their terms are general and indefinite hard to be understood because they are resolv'd not to be satisfi'd A Due Freedom a Due Civil Liberty The Legal Power What means all this but any thing they shall be pleased to make of it A King ruling a free People hath a Power much more noble and more free than he that ruleth over perfect Vassals that have no Propriety The power is more noble because it hath a more noble subject of Government it is more honorable to rule Men than Beasts and Freemen than slaves Likewise the power is more free For whatsoever Prince hath not his power limited by his people's legal freedom he will be bound up some other way either by the potency of subordinate Princes and great Lords within the Realm or by a veterane Army as the Turkish Emperor by his Janizaries and the Roman Caesars by the Pretorian Bands and the Legions Vpon which account to be a powerful Monarch over a free people is the freedome and glory of our Soveraign Lord above all the Potentates on earth Observation A King ruling a free people is a kind of Presbyterianism and sounds better in the mouth of a Lawyer than of a Divine The Correlate to Rule is Subjection nor will their Title to a Propriety yet justifie the common usage of the Term. 'T is of a dangerous Intimation and seems to give the people more than comes to their share I speak with reverence to the benignity of our English Laws and the Indubitable right which every Subject hath to the Benefits thereof That it is more honorable to Rule Free-men than Slaves is but a Complement For I can make those Slaves Free when I please whereas the other way of my power 's confin'd that is in Equity a Prince is bound to observe the Law as his own Act and if he fails the people may compel him to it if they can shew a Law for 't To end this point What Prince soever shall suffer every bubling brain to controvert the bounds of King and Subject the Royal Authority and the Peoples Freedom that Prince I say runs a great hazzard of his Soveraignty The very moving of the Question is to prophane the Sacredness of Majesty and by degrees begets irreverend and sawcy habits in the people But Rebellion he tells us and Disobedience is the loud out-cry of some against this Party And this were a crying sin indeed But let not sober minds be hurried into prejudice by such exclamations and out-cries It were to be wished for common peace and amity that the late publick Discords were eternally forgotten But seeing some in these times of expected Reconciliation will not cease to implead and condemn the honest minded and render them odious to the higher Powers a necessity is laid upon us to speak something Apologetical at least to mitigate the business and remove prejudice Observation Sure this loud out-cry of Rebellion aad Disobedience comes from within himself for truly I have a little watch'd the Press and since his Majesty's Return nay a good while before upon my conscience I have not met with one syllable of bitterness against that Party but Defensive Yet I dare undertake to produce forty Presbyterian Pamplets and Discourses of fresh date exceeding foul against the King and his Adherents It really makes me blush and tremble to consider how great a mercy they abuse how sad a vengeance they provoke Had but these people the least spark of natural affection and remorse the venerable ruines of a glorious Chuch and State would work upon them Or now and then a thought how matters stand betwixt God and their Souls But their great care of others make them neglect themselves and become true Anathemaes for a pretended publick good However they do well to cry Whore first and call that a Necessitated Apology which seems to me a palpable and causeless Slander We have heard much and often of the Presbyterians Loyalty and Religion we 'l look a little now into their Law which very fairly gives us to understand that the Vnbishopping of Timothy and Titus will not do their trick They are at work already upon the two main props of Royalty the King 's Negative Voice and the Power of the Sword A blessed Age the while when the Pulpit shall pretend to dispose of the Crown Kerve out the Government and every scribling Priest vent his seditious and crude Politiques to the People But now it works The Presbyterian Party in England never engaged under a less Authority than that of both Houses of Parliament I have read that the Parliament of England hath several capacities and among the rest these two First that it represents the People as Subjects and so it can do nothing but manifest their grievances and petition for relief Secondly That by the constitution it hath part in the Soveraignty and so it hath part in the Legislative power and in the final Judgment Now when as a part of the Legislative Power resides in the Two Houses as also a Power to redress grievances and to call into question all Ministers of State and Justice and all Subjects of whatsoever degree in case of Delinquency it might be thought that a part of the Supreme Power doth reside in them though they have not the honorary Title Observation Me-thinks we should do well to leave calling the Two Houses the Parliament of England having already paid so dear for that mistake Concerning the Power of the Parliament of England 'T is beyond doubt onely inferiour to the Fountain of all Power even God Himself But then an Agreement is imply'd neither King Lords nor Commons nor any Two of them can pretend to a Parliamentary Authority without the Third This is not to suppose Co-ordination neither The Two Houses are still Subjects Their Office being onely Consultive or Preparatory The Character of Power rests in the final Sanction and
Nation turning up their Tails to a pack of Pedants Yet hateful as it is even that it self establish'd by Authority might challenge our Obedience I have digress'd too far yet in convenient place I must say something further upon this Subject If our new fangled Polititian had consider'd that the Kings Interest leads him to support that which the Presbyterians strive to overthrow the Protestant Religion I am perswaded he would have spared the Duke of Rhoan in this particular The Maxime even as it lies before us affording matter of dangerous Deduction to his disadvantage but taken in Coherence nothing can be more sharp and positive against him That great and wise Captain the Duke of Rhoan discoursing upon what reasons of State Q. Elizabeth acted toward Spain France and the United Provinces tells us particularly how much she favoured the Protestants in France Germany Par toutes ces maximes dit il cette sage Princesse a bien fait comprendre a ses successeurs que outre l' interest que l' Angleterre a commun avec tous les Princes c. By all these Maximes says he this wise Princess hath given her Successors to understand that besides the Interest which England hath common with other Princes yet one particular it hath which is to advance the Protestant Religion with the same zeal the King of Spain does the Catholick Be it here noted that when the Queen was most concern'd and busie to promote the Protestant Cause even at that very time was She as much employ'd to crush the Presbyterian Faction viz. Cartwright Coppinger Arthington Hacket and their Confederates The First of these was imprison'd and fined for Seditious and Schismatical practises against the Church and State The Second starved himself in a Gaol The Third repented and publickly recanted The Fourth was put to Death for horrid Blasphemies These people talk'd of a practical Ministery too The Men are gone but their positions are still in being and only attend a blessed opportunity to be put in execution This may appear from divers late discourses which are effectually no other then Cartwrights Principles and Model couch'd in warier terms and other Authority than these or such as these I think the very Authors of them will scarce pretend to One Observation more Our Paraphrast renders the advancement of the Protestant Religion Enmity with Rome to the great scandal of the Reform'd Profession We have no Enmity but with Errour which in a rigid Puritan to us is the same thing as in a Papist But Popery he tells us hath been ever infamous for excommunicating murthering and deposing Princes I am no advocate for the Roman Cause but upon this account I think betwixt the Jesuite and the Puritan it may be a drawn Battel And yet he follows with an assurance that the Protestant Religion aims at nothing but that the Kings Prerogative and popular Liberty may be even Ballanced That is the Puritan the Presbyterian Religion as he explains himself a little lower I cannot call to mind one single passage in this whole Discourse concerning the Kings Power or the Peoples Liberty which is not either worded Doubtfully or with some popular Limitation upon the Royal Authority What does he mean by even Ballancing Cheek by Joul Or by what Warrant from the word of God does a Presbyters Religion intermeddle with Popular Liberty Unless the holy man intends to bring Homage to Kings within the compass of Ceremonies of Humane and Mystical Institution Yet once again The Presbyterian Principle he sayes is for subjection to Princes though they were Hereticks or Infidels and if they differ herein from the Prelatical Protestant I was afraid we had been all Papists it is only that they plead for Liberty setled by known Laws and fundamental Constitutiont Still ad Populum these are the Incantations which have bewitch'd this Nation This Charm of qualify'd Disloyalty and Conditional Obedience Behold the very Soul of the Faction in these five lines a fair profession first to his Majesty and with the same breath a seditious hint to the People What is that Liberty he talks of but a more colourable title to a Tumult That Legal Freedome to which both by the Royal Bounty and our own Birth-right we stand entituled we ought not to contest for with our Soveraign and God be prays'd we need not Now for another fit of kindnesse His Majesty our Native King may govern as he pleases without fear of Hazards by continuing to shew himself a Common Father Observation What 's this cause a kin to the third Article of the Covenant To preserve and defend the Kings Majesties person and Authority in the preservation and defence of the true religion and Liberties of the Kingdoms as who should say if he does otherwise let him look to himself The excessive Dominion of the Hierarchy with the rigorous imposition of humane Ceremonies was accounted much of the malady of former times which ended in those deadly Convulsions of Church and State Observation Since this pragmatical Levite will provoke a Controversie I am content to entertain it If the Bishops excesses were the Cause of War how came the Kings ruine to be the effect of it But 't is no new thing for a Presbyterian to saddle the wrong Horse Just in this manner did the Covenanters treat his late Majesty and by those very Troops that cryed down Bishops was the King murther'd Ridiculous Brutes to boggle at a Surplice and yet run headlong into a Rebellion The grand source of our Miseries was the Covenant by which as by a Spell in the Name of the blessed Trinity the people were insensibly bewitched into an aptnesse to work any wickednesse which the Interpreters of that Oracle should say was the Intendment of it The first notorious Rupture was in Scotland in 1637. attended with a COVENANT which without Question was formerly agreed upon by the confederate Faction of both Kingdoms as the most proper and least hazardous way of tasting the Kings patience and the Peoples humours That their design was laid and carried on by Counsels and Intelligence as aforesaid may be collected from the Consequent and brotherly Agreements and truly the Retrospect of the Act of Indemnity seems to hint no lesse for it commences from the first Scottish Broyls tho' four or five years before the War brake out in England what was begun by Covenant was so prosecuted By virtue of the Covenant the Kirk-party supply'd themselves with Men and Monies Armies were brought into the Field and beyond doubt many that truly loved the King not knowing what they did ingaged against him To keep up this delusion the Press and Pulpit did their parts and to deal freely after this advance I should as much have wondred if they had stop'd short of his death as I find others wondering how they durst accomplish it Death with a Bullet or an Axe is the same Mischief to him
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
In 87. The Discipline was received and put in practise in Northampton-shire In 88. A Classical Assembly at Coventry In 89. A general Meeting in Cambridge and another at Ipswitch In 1590. Vpon the detection of the Premises they refused to answer upon Oath Being thus Associated they appropriate to their Meetings the name of the Church and use the style The Offices of the Lord Arch-bishops and Bishops c. says Martin Junior are condemn'd by the Doctrin of the Church of England By these degrees the Schismaticks advanced to a dangerous heighth and Boldness and of this temper and extraction are our Presbyterians After the aforemention'd discovery a stricter eye and hand was kept upon them divers of the Ring-leaders were imprison'd and the Covy broken Upon the coming in of King James they began to stir again but he knew them too well either to Trust or Suffer them How they behaved themselves towards the late King is to the eternal Infamy not onely of the Faction but of the Nation too notorious What they design toward the present Government That 's the Question And now I come to enquire Whether in Justice or Reason of State the Presbyterian Party should be Rejected and Depressed or Protected and Incouraged Before I fall upon the Question once again I explain my self By PRESBYTERIAN I intend a Faction that under colour of setling a Reform'd DISCIPLINE seeks to dissolve the frame of an establish'd Government And first I am to prove that Party so distinguish'd such a Faction which both from their own Practises Positions and from Common Observation and Authority I think I shall make good and that their last aim is to exercise that Tyranny themselves which they pretend to punish We 'l first examine how they treat the Civil Power If Princes be Tyrants against God and his Truth their Subjects are freed from their Oaths of Obedience Kings Princes and Governors have their Authority of the People and upon Occasion the People may take it away again Ministers ought not to obey the Prince when he prescribes Ceremonies and a Fashion of Apparel Evil Princes ought by the Law of God to be deposed Andrew Melvil being cited to answer for Treason delivered in a Sermon declined the judgment of the King affirming That what was spoken in Pulpit ought first to be tried and judged by the Presbytery and that neither the King nor Counsel might in primâ instantiâ meddle therewith although the speeches were Treasonable Strike the Basilique vein nothing but this will cure the Plurisie of our State Let us never give over till we have the King in our power and then he shall see how good Subjects we are Delivered in a Sermon It is lawful for Subjects to make a Covenant and Combination without the King But to come nearer Home to shew that the whole Gang is of the same Leaven Worse than all this was daily printed against the late King even by those Persons that were in pay to the Presbyterian Faction and yet at last those outrages are justifi'd against the Father by such as would be thought Loyal to the Son If Parliaments think to scape better they are deceived If the Brethren cannot obtain their will by suit nor dispute the Multitude and People must do the Feat One preached That though there were never so many Acts of Parliament against the Covenant yet it ought to be maintain'd against them all The Parliament can make no Law at all concerning the Church but onely ratifie what the Church decrees and after it hath ratifi'd it yet if the Assembly of the Church shall prohibite it and repeal that Decree of the Church all the Subjects are discharged from yielding obedience to that Act of Parliament An Assembly may abrogate Acts of Parliament if they any way reflect upon business of the Church Reformation of Religion belongs to the Commonalty Of the Parliament in the 24 year of the Queen says the Supplication if the desired Reformation be not granted There shall not be a man of their seed that shall prosper be a Parliament man or bear Rule in England any more Concerning Laws established They Fall in Consequence with the Power that makes them Presbyterians opinion of Bishops Let us see now with what modesty they treat the Church and first the Bishops They are Ordinances of the Devil Proud Popish presumptuous prophane paltry pestilent pernicious Prelates and Vsurpers Robbers Wolves Simoniacks Persecutors Sowers of Sedition Dragons and so to the end of the Chapter Their Clergy an Antichristian Swinish Rabble The Ministers are neither Proved Elected Called nor Ordained according to Gods Word The Ceremonies Carnal Beggerly Antichristian Pomps Presbyterian Reformation Hitherto the Faults of Governors and Government now their Proposals of Amendment and Reformation by what Rules and by what Means we may be Governed Better Thus then Let the whole Government of the Church be committed to Ministers Elders and Deacons Very good and to whom the Government of the State Why to Them too For the Church wherein any Magistrate King or Emperor is a Member is divided into some that are to Govern viz. Pastors Doctors and Elders and into such as are to obey viz. Magistrates of all sorts and the People The Question is next about the Extent of the Ecclesiastical Power and in what manner that Assumption hooks in all Civil Actions within their Cognisance In Ordine ad Spiritualia Forsooth by which rule nothing scapes them 'T is the desire of the Admonitor That he and his Companions may be deliver'd by Act of Parliament from the Authority of the Civil Magistrates as Justices and others and from their Inditings and Finings The Eldership shall suffer no leud customs to remain in their Parishes either Games or otherwise And further The Office of the Church-Governors is to decide Controversies in Doctrine and Manners so far as pertaineth to Conscience and the Church-censures Every Fault says Cartwright that tendeth either to the Hurt of a man's neighbour or to the hindrance of the glory of God is to be examined and dealt in by the Orders of the holy Church Nay Knox goes further yet The bare Suspition of Avarice or of Pride Superfluity or Riotousness in Chear or Rayment Even this Nicety falls within their Censure Now would I know what need of a Civil Magistrate when even our private thoughts are subjected to the Scrutiny of a Presbytery But will some say What signifies the intemperance of Particular tongues as to the General of the Party I am challenged by the Author of the Interest of England to produce their Actions and That 's my next immediate Business The Presbyter has now the Chair see how he manages his Greatness None of that Tyranny ye found in Bishops I warrant ye no groaning now under the Yoke of Antichrist the intolerable burthen of canonical Subscription the Imposition of
in effect it spells just nothing 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 I must needs take notice here of two Mistakes the one in propriety of language viz. the Vpholding of both parties One of those Parties is not up and cannot be upheld The other shifts the Question and states the difference betwixt the EXALTATION of the one and the SUBVERSION of the other when all that we desire is but to keep both where they were without advancing or depressing either If they have any Title to the Interest they challenge the same had Cromwel to the Crown This Question must be better stated before we think it worth an Answer One Reflexion now upon the Whole Here 's Exaltation and Subversion but not a syllable of Toleration and what 's the reason of all this They are afraid that would be granted and how should they do then to pick a quarrel Their way is never to be satisfi'd in Conscience with what the King can give in Honor and Reason His Sacred Majesty's Observation A grand Maxim with them was always to ask something which in Reason and Honor must be deny'd that they might have some colour to refuse all that was in other things granted setting Peace at as high a rate as the worst effects of War I have cited this already but every Line drawn by that Hand deserves to be repeated To this there is another end that 's common to the Gang which is to draw an odium upon one Party and a compassion toward the other And other end than this do I see none at all in his absoute exalting and total subversion We covet no Change but desire the contrary How little soever it may appear to our purpose 't is very much to theirs to have the people understand by Absolute Exalting the dangerous and intolerable pride of Bishops and by their total subversion on the other side how sadly the word goes with The Professors of the Gospel These trivial appearances have more weight than commonly the world imagines 'T is not so much as Hooker says how small the spark is that flyeth up as how apt things about it are to take fire Their business is to stir the affections of the common people which must be done by means and ways to wise men in themselves ridiculous but in their applications of most desperate effect I speak in earnest that very Tone they use in Preaching that Fellow-feeling-Tone as they would have it understood is I believe of great use to their business I have observed the Groans that follow the Ahi-mee's and beyond doubt those snivelling affectations are not without their benefit That 't is a forc'd and acted passion is evident in this they almost all of them use the same emphasis I would not for my Hand let fall a syllable should cast a scandal upon that Holy Ordinance and with my soul I reverence the grave and pious Clergy We cannot attribute enough to God assume too little to our selves We cannot be too much afflicted for our sins nor too sensible of our own unworthiness Yet I suppose a fit Christian sorrow may be contain'd within such terms as to reach Heaven without disturbing the Congregation To come to a Church-dore and hear an out-cry as if a man were cutting for the Stone and what 's all this but an afflicted Pastor mourning for those heavy judgments that hang over the Land because of Common-prayer And then the Sisters groan so ruthfully you 'd swear five hundred women were in Labour Away with these ostentations of Holiness but first away with the Discourse of them I must confess the Gentleman hath offered fair and more I doubt then he can undertake for were it accepted What if Six Presbyterians of Seven renounce his Moderation and say he treated without Commission where 's his Pacifick Coalition then 'T is for a Parity they struggle which when they have got they shall as much contest among themselves to crush again as ever they did to introduce it Just thus was the King treated He was to rule in Consociation too by the advise of his Presbyters And what came on 't The Factions interfer'd the Change went round the Circle and at long-length in the place of a most Gracious Prince up starts a most Tyrannical Protector And yet I verily think a way might be found out to work upon these people Let the King settle their strict Form of Discipline fill the Presbyteries with Episcopal Divines and Elders of his own Party I verily believe these very men would be as hot for Bishops I cannot comprehend the temper of that Sacrilegious Tenderness that makes men Digest Bishops Lands and yet forsooth they cannot swallow the Sleeves Onely this word Some of the Authors I have quoted for Episcopacy to deal sincerely may be as well produc'd against it For That let them look to 't I am Innocent and my Cause Clearer for it They found it for their Interest to Engage their Disciples in many Opinions which for their Honor they would not undertake to defend against their Equals I Should end here were I not drawn out beyond my purpose by a Second Part from the same Hand which should not yet divert me from my first Intention could I but save my self in letting it absolutely alone By the Formalities of Title and Connexion it seems related to the Former part further then by some passages in the Treatise it appears to be whereof some few I am concern'd to Examine and I shall shorten even that little I intend as much as Possible He calls it A Deliberative Discourse PROVING That it is not agreeable to sound Reason to prefer the Contracted and Dividing Interest of one Party before the General Interest of Protestantism and of the whole Kingdom of England in which the Episcopal and Presbyterian Parties may be happily Vnited We are agreed in all but in the Main and as to That I have already shew'd that in the Subject of our Difference the Presbyterian Party that is the Kirk-party is divided from the Protestant So that unless it can be made out by the Judgment of the Reformed Churches that Prelacy is Antichristian and that Instituted Ceremonies are Vnlawful the Author of this Deliberation overthrows himself by his own Argument of preferring the General Interest of Protestantism before the Contracted and Dividing Interest of one Party We should not take in Discipline within the pale of Religion but against That Party which reckons it an essential Mark of the Church And let them take their Choice whether it shall be accounted among things Indifferent or Necessary If the Former Obey the Imposition if the Latter let them produce their Authority The Foundation being mis-lai'd the Building will hardly stand Or which is worse it
likewise to guess the end His End he says is Peace and in this Treatise he hath chalk'd his way to 't He 's a wise man and certainly proceeds in order to the Mark he levels at Let him be judge by his own Rule To mind the peevish of old Grievances and in so doing to transport the honest with a just sense of new indignities Is this the way of Peace To break a solemn Law that Law that saved the Breakers of it to abuse the Mercy of the Prince that made it and to traduce the Government of his Father whom they themselves destroyed and which is worse to justifie all this Is this the way of Peace To startle the mad brutish Rabble with dangerous apprehensions to lay the justice of their Cause before them and when they are ripe for mischief to shew them Men and Arms Is this the way of Peace Then let me learn which is the way of Tumult Shall Protestants destroy Protestants says he for dissenting in the point of Ceremonies No but the Law shall destroy Subjects for attempting to Rule their Governors Touching their Conventicles since they falâ— in my way I think of them as of the Painter'â— Bad God that made a Good Devil I take them to be none of the best Churches but for ought I know they may make excellent I beg ye onely to observe now the equity oâ— these good Folks Is it for the service of Christ and the encreasâ— of his Kingdom the Church that so many ablâ— Divines should be debarr'd the use of the Lord Talents that so many laborious Minister should sit still in silence that when Christ teacheth us to pray that the Lord would thrust forth Labourers into his Harvest those Labourers should be thrust out of his Harvest Surely this would make a cry in the ears of the Lord of the Harvest Observation Do none of the Woes in the Gospel belong to this talker of it The Service of God went merrily on in the Thorough Reformation did it not When not a Minister kept his Living but to the hazard of his Soul and in several places where the allowance was small neither Sacrament nor Sermon for divers years together But in those days the Covenant kept all in good order With what a monstrous confidence does this man press a Text which the whole Nation knows is clear against him And all in Scripture-phrase forsooth Ne sine formâ tantum scelus fiat for the honour of the exploit These people use Religion as your London-Cooks do their pickled Barbaries they garnish with it It serves for every thing I know not how it is but they do 't because they find the women like it When the Episcopal and loyal Clergy their Wives Children and Families were swept entirely away by thâ—t SCOTCH PLAGVE the COVENANT That made no cry sure in the ears of the Lord of the Harvest Let the great Great Judge of all the World determine it If the neglect of brotherly Pacification hold on and the Hierarchie resolve upon their own advancement to the highest pitch one may well conclude that they make a full reckoning to wear out the Presbyterians and to swallow up their Interest conceiving they are able to effect it by degrees and that greater changes than these have been wrought without much ado Let but the meanest Soul alive now judge of these mens Consciences I speak of those that tumult since the Act of Pardon As deep a forfeiture as ever was made by mortals the King hath remitted to them They have cost the Nation more then they have left it worth beside the blood the Grief and Desolation they have brought upon it This notwithstanding they have at this Instant the self same Interest they ever had as to Freedome and Safety and otherwise more They keep what they got beg and get more and are not yet content unlesse they Govern too But this is but another Alarm as who should say Look to your selves my Masters lose not an Inch for if you do they 'l do your Business by degrees By and by among other concurring advantages to the great Changes Queen Elizabeth wrought in Religion he reckons this for one Popery sayes he being in substance a Religion conâ—rary to what was publickly professed had no advantage for encrease by publick Preaching or Books publickly allowed Observation Nothing more certain then that the Freedome of the Press and Pulpit is sufficient to embroyl the best ordered Government in the World All Governments have their Disorders and their Malecontents The one makes use of the Other and here 's the ground of all Rebellions Some Real faults are first found and laid open to the People which if in matter of popular Freedome or Religion so much the stronger is the Impression the vulgar being naturalâ—y stubborn and Superstitious Bring it to this a very little Industry carries it on at pleasure They shall believe Impossibilities Act eagerly they know not what nor why â—nd while they reach at Liberty grasp their own Fetters Their unhappiness is they can â—etter Phansy a Government without any â—aults then brook one that hath some Add â—ut to this distemper Licentious Pamphlets â—nd seditious Sermons the World shall never â—eep that people quiet Wherefore since on all hands it is agreed that Printing and Preaching in opposition to a â—ublick establishment are of so dangerous conâ—equence by the force of the Gentlemans â—wn Rule we ought to hear no more of their Discipline from the Press or Pulpit Observe â—is next coherence There are now in England thousands of Ministers dissatisfied in the Hierarchy and Ceremonies who are all competently and many of them eminently learned They are not generally of light spirits but steddy and well resolved and tenderly affected touching their spiritual Liberties Observation Take notice first how many and how resolute they are That is take notice again for we have had it exceeding often His Resolute thousands make me think of the Tribeâ— repairing to David But they are dissatisfied he sayes it may be 't is because they are noâ— Bishops Yet truly if they be so well resolved methinks they should not be dissatisfi'd with thaâ— they cannot help I 'll ask but two Questions and I have done 1. Are any of those Tender-conscienc'â— thousandsthat are so tenderly affected toward spiritual Liberties those Presbyterians that denyeâ— the King the freedome of his own Chaplains 2. Had any of these eminently learned thousands a hand in the Assemblies Letter to thâ— Reformed Churches of France the Low-Countries c. as great a Schism in Learninâ— as the other was in Religion He comes now tâ— the point indeed Commonly sayes he those people who try all Doctrines by Scripture and are swaye more by its Authority than by the Ordinancâ— and Customes of men do much hesitate and stagger concerning the sole Jurisdiction of Bishops the pomp of the Hierarchy and sacred mystical Ceremonies of humane Institution And