Planåes apokalypsis Popery manifested, or, The papist incognito made known : by way of dialogue betwixt a papist priest, Protestant gentleman, and Presbyterian divine : in two parts : intended for the good of those that shall read it / by L.B.P.

Popery Manifested, AND THE Papist Incognito made known: By way of DIALOGƲE between a Papist Priest, a Protestant Gentleman, and a Presbyterian Divine.

The Second Part.

Pr.

YOur Servant, Sir, I come to see how you do, and to spend an hour with you according to my promise.

G.

Sir, you are very wel∣come, I am glad to see you, and I was very impatient of your coming, as much to enjoy your good company my self, as to procure it to this old acquaintance of mine, who long'd for it as much as I did.

Pr.

Ha, I doubt you have too many such ac∣quaintances: I know the man, and am sorry to see you should keep company with him, an Enemy to Christ and Christian Religion. Take heed, Sir, Antichrist is of a very seducing Spirit.

Pa.

Oh how now, Master! you fall foul up∣on me already: that's a very coarse Comple∣ment to salute me with the odious name of Antichrist. But I hope you are not in earnest: for my part I am glad to see you, and desire to shake hands with you, if it will not defile the holiness of yours.

Pr.

Avoid Satan! I would not have so much as your shadow to touch me; and I am sorry to polute mine eyes with the sight of such a foul object as you are: no, there ought to be no communication betwixt light and darkness.

Pa.

That's true too: but I'll warrant you, you and I are much of a dye, and I am not of so dark a colour as you think. I dare say, for all your great aversion to me, your Religion and mine differ but a little; or at least nothing so much as that of the Church of England, which you think comes very near to ours. I can make it appear that we of Rome are agreed in many things with the English Presbyterians, wherein we greatly differ from other Protestants: come, my good Friend, let you and I dispute the case a little, you shall find that I'll give you great sa∣tisfaction in it.

Pr.

These be impertinent brags and para∣doxes: I need no satisfaction in the case, I am sure enough of the contrary: There are no men under the Sun that hate and abhor Popery so much as we do; therefore you may spare your labour, and keep your breath for a better use.

G.

Pray, Sir, don't shrink, or else you'll give him occasion to insult, and me to be doubtful. Sure after having been these twenty years set

about the extirpation of Popery, you are not afraid of being now prov'd a Papist. Come, make him repent of his bold challenge, and make it appear that your practice and opinions are as averse to Rome as your words and clamors have been.

P.

Yet still I stand upon my first ground, you come very near to the Church of Rome in many things wherein you differ from the Church of England; even in those things that are counted the worst of our errours.

Pr.

I shall quickly confute your false and daring Assertion. And first, your Church doth greatly derogate from the Word of God, and makes it inferiour to her Traditions, and the Determinations of her Popes and Councils. Can you charge us with any such thing?

Pa.

Yes, that I can. You do greatly under∣value the same Divine Word to set up your Ser∣mons the higher: you perswade your people that that is the only Preaching, and the true and only Word of God which you deliver out of your Pulpits; so that your own Discourses are more attended and more regarded than the Bi∣ble it self: And so prevalent is this opinion, that those of your sort that go to the Parish Churches defer to go in while the Psalms, the Chapters, and the Epistle and Gospel are read∣ing, as if these were not worth the hearing: But what is of the mans own making, they will listen to attentively, and herhaps write it down, and repeat it with a great deal of Devotion. Gods Word is but a Woodden Dagger with you, it doth not reach the heart: but the worst

Sermon in your Conventicles pierceth the very soul, and makes the people sigh and groan, and take on most pitifully: the powerfulness of Preaching indangers the very heart-strings! And so current 'tis amongst you that your Preaching is the Word of God, that 'tis call'd by the name of The Gospel, and to hear it is made a Mark of Election. So Mr. Jeremiah Burroughs told the Parliament: When I consider this place [Westminster,] the extraordinary hand of God in bringing the Gospel to be preacht to you here in power, those thoughts presently arise, there is hope that there are many souls here belonging to Gods Election; surely many will come in and imbrace the Gospel here. And by the transcribing those sa∣cred Oracles, men were to judge of the condi∣tion their souls were in. Thomas Palmer in a Sermon of his tells the people, That to hear Sermons, and not write them, is like taking water in a Sieve: You keep a Shop-Book, (saith he) O be perswaded to keep a Soul-Book, that you may know how your Spiritual Estate stands, (belike those that had much written had very rich souls) what increase or decrease of Grace you make: this recording of revealed Truths and Soul-experiences from God, would be of admirable use in time of trouble. This is the difference in the case, we undervalue Scripture that we may heed the more the Decrees of our Pope; and you, that you may the better attend to the dictates of eve∣ry one of your Sermonizers.

Pr.

I know all you can alledge will come short of what you would prove, therefore I don't intend to trouble my self with answering

your impertinencies; it would but make our Discourse too tedious: let this Gentleman be judge betwixt you and I who are in the right.

Pa.

That will be very well: I'll follow your example, and endeavour to shorten our Dialogue by pleading guilty t every Article: Charge our Religion with what you will, I'll deny nothing, but shew you your own face in that Mirrour you shall reach to me. Come, proceed.

Pr.

In your publick Worship you use an un∣known Tongue which the people doth not un∣derstand, and thereby you keep them in igno∣rance that they may not be able to discern the errours of your Religion. I am sure you can tax us with no such thing, for we make all things plain to our hearers, and they are an un∣derstanding and a knowing people, who have more light in spiritual matters than any people whatsoever.

Pa.

You do but fancy so; they are as igno∣rant as any of us, and they understand as little what you say: though you speak English, yet you speak an unknown Language to the people: for you have so spiritualiz'd Religion, that you have made riddles and mysteries of the plainest of its Doctrines: it all consists in new-coin'd phrases, and spiritual notions, and fancies, and secrets. Pray hear what Mr. Francis Cheynell preacht before the Parliament: God doth commu∣nicate rare secrets to certain known and chosen men, to Prophets Prophecies, Christ to his Disciples Gospel∣secrets, Doctrinal-secrets, God to men of publick spirits secrets of State; and we have seen such ad∣mirable experiences of Gods mercy in this kind

within these five years, that our Posterity will scarcely believe what we have seen. — God im∣parts mysterious secrets to his chosen people, some secrets to make them his friends, other secrets after they are his friends, convincing secrets, humbling secrets, converting secrets. Don't you think that these secrets are as bad as Latine? Again, (if I may cite the words of one who was somewhat nearer to the Lord than you) Thomas Brooks in a Sermon of his: O if God would raise up Parlia∣ment-men, and men in the Army and in the City, and round the Kingdom to more spiritual acquain∣tance with himself, to more internal knowledge, we should find that they would do abundantly more gloriously: for it is want of an internal spiritual knowledge of God that men are Newters, Apostates, &c. As you would do glorious and honourable things, look to this, that ye have an internal know∣ledge and spiritual acquaintance with God, and this will enable you to do Exploits.— If you would do gloriously, keep your Evidences for Glory always bright and shining, soil not your Evidences for Glory. And p. 20. If Parliament∣men, and men in all the Kingdom would believe more gloriously, they would do more gloriously for God. Spiritual internal knowledge and acquain∣tance, bright Evidences, believing gloriously! I should think these as hard to be understood by ordinary people as an Ave Maria: yet doubtless your people must needs be very knowing, when you find them with Books whose very Titles if well understood would be able to open the seven Seals: The Sa••nts thankful acclamation at Christs Resumption of his great power, and the Initials of

his Kingdom: A Thanksgiving Sermon for one of your Victories at Selby in York-shire, The Thoughts of the Almighty. A Sermon preacht before the Mayor by a Divine of the Assembly, wherein 'tis like those thoughts had been revealed to him. Such Books must needs give great in∣struction to th•• people, and the light of this following Doctrine would questionless expel even an Egyptian darkness! Who would not now desire to close with Christ, and love Christ, and walk with Christ? yea, who would not be rouled up, and wholly inclosed in Christ?

The many Sermons you printed twenty years agone, are for the most part full of such insigni∣ficant, canting and unintelligible mysteries. Now, I say, it matters not whether it be Eng∣lish or Latine, as long as the people doth not understand, both will keep them equally igno∣rant. I note only these two differences, be∣cause they make for us: First, that our Priests understand their Latine, whereas your Rabbies themselves cannot make sense of many of their English Mysteries. And secondly, that if our people are ignorant, at least they are conscious of it, and therefore do follow the Church; whereas your Disciples when they have got by heart your empty phrases, are so self-conceited of their great skill in discerning the things of the Spirit, that they judge all others blind that won't admire them, and will venture to ex∣pound the hardest places in Scripture, and sometimes leave you, and set up for them∣selves.

Pr.

The Canons and Injunctions of your

Church, and the numberless Ceremonies she hath appointed, you observe with as much strictness as if they were commanded by God himself; and so you make your own devices equal to Gods Ordinances. I am sure we do quite contrary, for we allow nothing to be done in Gods service, but what he hath appointed himself, and we will have Scripture for the ve∣ry Circumstances of Divine Worship.

Pa.

I remember indeed that five of your Doctors told us in an Apology they presented to the Parliament, pag. 10. That they were certain there was in Scripture Rules and ruled Cases for all occasions whatsoever, if we were able to discern them: But I never heard that they had found out only so much as enough to determine all the Circumstances of Gods Worship. However, I am sure you have by far out-done us in the magnifying and imposing of your own inven∣tions. You told us that if your intended Re∣formation (which was doubtless a device of your own) did not take, Christianity should go near to be lost. The Minister of Ashford in Kent, in a Sermon before the Committee of that County, informs them of the present danger of loosing the Christian Religion through all the Churches of the World, if they should be careless and neglect the opportunity put into their hands: The Lord (saith he) hath set this as a prize, but we must run for it; this is proposed as a Crown to the Saints, but we must fight for it: yea, and reason good: for that Reformation was according to the mind of Christ, saith a Minister of Edin∣burgh to the Commons at Westminster. I con∣fess

you have rejected the ancient Ceremonies of the Church, (all that was not of your devi∣sing) as Mr. Calamy told the Parliament, We that live under the Gospel, know that the worship of God the more spiritual the more beautiful it is in the eyes of God who is a Spirit, and that the out∣ward pomp in Gods service is an attire more fit for the Whore of Babylon than for the modest Spouse of Christ, and that Musick in Gods service though it may please the ears of men, yet it is unpleasing in the ears of God, (if you'll take his word for it.) But what was of your own inventing, O that is much made of! Your Presbyterian Go∣vernment was said to be of Christs own Institution, so the Parliament was taught, and you grac'd it with glorious Epithets, as in these lines: God is feeling the pulse of this Nation, looking how we are affected: me thinks I hear the Lord asking the Inhabitants of this Kingdom, Will you have your Bishops, your Common-Prayer-Book? &c. or will ye have the Gospel in power? a reformation in pu∣rity? your Assemblies refin'd? your pollutions re∣moved? and the Government of my Son Establisht in the midst of you? And so the setling of your Discipline was the setling Christ in his Throne, as Mr. White hath it in the Preface to his Cen∣turies 1643. Let us set hand and heart and shoul∣der, and all to advance the Lords Sion to a perfecti∣on of beauty, and to set up Christ upon his Throne. And so another great One of yours: Did ever any Parliament in England lay the cause of Christ and Religion to heart as this hath done? — Did ever the City of London, the rest of the Tribes, and the godly Party throughout the Land, so willingly ex∣haust

themselves that Christ might be set up? And pag. 20. Let all England cry, that our Bloud, our Poverty, &c. are abundantly repaid in this, that there is such a concurrence to set up the Lord Christ upon his Throne to be Lord and Christ over this our Israel. And the best of it is, that when you had nothing to say for the antiquity of your goodly Discipline and Directory, you would make it a Diopetes, a thing fallen from Heaven, or like the Heathen Legislators, receiv'd from God himself, that it might be reverenc'd according∣ly. The same person told his Auditory: Here you have a reverend Assembly of grave and learned Divines, who daily wait upon the Angel in the Mount to receive from him the lively Oracles, and the pattern of Gods house to present to you. But that which you magnified most of all, and which was as much your own contrivance as your be∣lov'd Directory, was the Covenant, the blessed Covenant! There is not a Text in Scripture that speaks of the Covenants God hath made with men at any time, but it was applied to your own by your learned Preachers: Scripture, Sacraments, none of Gods Ordinances was com∣parable to it, it was so divine and so excellent: Proofs are almost needless in a thing so well known, yet I'll bring two or three out of Mr. Case's Sermons on the Covenant, upon this Text, Levit. 26.25. A wonderful mercy, a high favour may we count it from our God, that yet such a sovereign means is left us for our recovery and reconciliation. And then saith he, pag. 61. How shall we escape if we neglect so great salva∣tion? Again, pag. 19. There are found amongst

us so many profane Ephramitish and Zabulonitish spirits, that do contemptuously reject the Covenant of God. And pag. 31. It was no small thing that poor Creatures should be married to the living God, (by the Covenant) yea, be one with him, yea, perfect in one. What could you have said more, except you had quite Deified it? Now therefore in this business, I see no more diffe∣rence betwixt you and us than this, that our Constitutions, our Devices, and our Ceremo∣nies, are more in number, but acknowledged to be of Humane Institution; whereas yours be fewer, but of a Divine Origine, as you say, ei∣ther from Scripture or some latter revelation: but let the quality go for the quantity, and we are agreed: for 'tis well known that you were as severe to those that would not conform and obey, as ever was the Pope of Rome.

Pr.

Now you put me in mind of it, have any such thing as a Pope, who pretends to be chosen by Gods Spirit, and so acted by it, that what∣ever he saith must be assented to as true, he be∣ing altogether infallible? Don't we rather teach, That God only is free from all errour and ignorance, but that no man enjoys that priviledge?

Pa.

No, you have no such thing as one only Pope, but you have a great many: for every Minister of yours pretends to the same Autho∣rity, and the same Priviledges; and I believe that's the reason you hate him of Rome so much, because he will have no fellows, but reign all alone. I know not how 'tis amongst you now, but heretofore the Reforming Parliament-men

themselves were chosen by the Spirit, as Mr. Case told them in a Sermon: Surely had not the Spirit of the Lord gone forth to a wonder of wisdom and power in bespeaking the Votes of the people for a major part of men, whose spirits were above fears and above flatteries, &c. If Parliament-men, much more Ministers: but I need no inference, the Spirit was poured upon you all in such a measure, that all ranks of people were endued by it with Heroick, nay, even Angelick Vertues and Abilities, or else Mr. Case was mistaken; for thus he said, As the Spirit of the Lord came upon Sampson, and Jephtah, and David, so hath it been in our conflicts, the Spirit of the Lord hath come upon our Noble General, and all our Com∣manders, the Spirit of the Lord hath come upon our Gallants, Gentlemen, Young men, faithful Coun∣try-men renowned Citizens: so that he that was weak among them is as David, and he that was as David, hath been as the Angel of the Lord. And you the teaching Elders, you pray by the Spi∣rit, and you preach by the Spirit, (wherefore it is I suppose that you call your Sermons the Go∣spel, and Gods Word) and if long Prayers and Sermons be a sign of having much of the Spi∣rit, any of you may vie it with all the Popes of Rome put together. Nay, and to make the pa∣rallel compleat, you pronounce Bulls and Ful∣minations by the Spirit too, Tell them from the Holy Ghost, (saith Mr. Beech) from the Word of Truth, that their destruction shall be terrible, it shall be timely, it shall be total: And 'tis more than probable, you would have made Canoni∣cal Scripture ere now, had not the Kings Return

somewhat frighted away that Spirit you were so possest withal. But in this there is still some difference betwixt our Opinions: for with us the Pope hath the greatest part of the Spirit, if not all of it; whereas your Ministers are all sharers of it.

Pr.

Yet still, for ought you have said, it doth not appear that we pretend to Infallibility, we don't arrogate to our selves the power of inter∣preting Scripture exclusively to all others; and before we have declar'd what the sense of it is, we don't call it as you do, A Waxen Nose, which may be turn'd all manner of ways, and never right till we fix it our selves.

Pa.

One thing after another pray, we have done with the Spirit, which is the cause of In∣fallibility; we shall now come to the expound∣ing of Scripture, which is the effect of that cause. And to give you your due, I must needs say that you have done very much in this; and if you will but go on as you have begun, you'll go near to perswade posterity, that a body may expound Scripture out of a Scotch Pulpit, as well as out of St. Peters Chair, and a great deal better: for besides the Doctrinal part, beyond which Popes could never go, Presbyterians ex∣pound Prophecies, and make Prophecies too. Pray hear some of them: All the Saints in these days should be full of the Spirit, strong in the might of the Lord, because Jesus Christ is about to pull down that great Enemy of his, that Man of Sin, and in his Conquest is said to come with Gar∣ments dipt in Bloud. Do you think any man but he could, have seen that this Nation wallowing

in Bloud was the fulfilling of that Prophecy? Mr. Th. Goodwin, who belike had seen the Pat∣tern in the Mount, being one of the Assembly, made this remarkable discovery, That it is cer∣tain we are now in the last times of those ten King∣doms of Europe, of which the Holy Ghost hath pro∣phecied, Rev. 17.14. These shall make War with the Lamb, &c. And where you see (saith he) that Jesus Christ hath took footing in any of these King∣doms by such a way of conquest (reforming) as in ours it hath the second time for greater security, stand that Kingdom shall till you see Rome down. And yet as mischief would have it, the King be∣ing restor'd to his right, their second Reforma∣tion was turn'd out of doors before Rome would down. But here is a Seer come from Edin∣burgh, who perchance will have better luck: In a Sermon before the Parliament, after having cited many Scriptures relating to the time of Christs coming, and particularly that Hag. 2.8. The Glory of this latter House, &c. he infers, There are very good grounds to make us think that this Temple is not far off, and that Christ is to make a new face of a Church in this Kingdom, a fair and beautiful Temple for his Glory to dwell in; and he is even now about the work. So famous Mr. Bond in the same Auditory expounding the Image in the second of Daniel, We are come (saith he) to the toes of those feet — the German Eagle is stript of her plumes, Papacy drops her Prelatical Feathers continually, so that both Scripture, Chro∣nology, and common sence do evince, that the Image doth stand at best but on tip-toes, and the time is at hand, and I conceive is present in which it shall

be thrown down, and utterly abolished. Oh the mans modesty, that he did not cry out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉! What a pity it is that such quick-sighted Seers have never applied themselves to writing of Op∣ticks? I'll bring but one more, but have a care of it, for 'tis one that can bite and sting, if Mr. Coleman be to be believ'd, for he told the House of Commons, There is a biting Prophecie, Joel hath said it, chap. 3. v. 19. Egypt shall be a desolation, and Edom shall be a desolate wilderness, &c. Now (saith he) how to shelter them (the Cavaliers) from the sting thereof, I know not: Had not that man great skill in Prophecies, that could tell that Egypt and Edom meant the Kings Party? So much for that.

Now 'tis to be considered, that we call Scri∣pture a Waxen Nose, and so don't you: Well! But what matters it for calling, if you make it so de facto? Shall we wrangle about names, when we are agreed in the thing? I dare lay my Nose against yours there was never a Waxen Nose so distorted and contorted as Scripture was by you: I could produce so ma∣ny proofs of it, that I am sure you would be weary, if not convinc'd before I had done: but for your satisfaction here's a few of them. That place in Daniel, In the days of those Kings shall the God of Heaven set up a Kingdom which shall ne∣ver be destroyed, &c. and that of St. Matthew, I say unto thee, Thou art Peter, and upon, &c. These places were brought to prove, that the Presbyterians should overcome all their Ene∣mies, in a Sermon called, The Saints Support in these sad times: Let secret Enemies seek to pro∣long,

let open Enemies plot, prepare, and watch, God will discover the one, disappoint the other, and destroy them all, Dan. 2.44. Mat. 16.18. And pag. 19. Saints, cheer up your hearts, ply God with your prayers, you shall prevail, blessed be God your Enemies have been on the decaying losing hand a pretty while; they have in Scotland, that you know, they have lost in England, that you know, and they shall lose and lose till they have lost all: as much as I have said you shall find in the Revelations, in the 17 Chapter; you have a large description of the Whore, and all her Glory; and Chapter 18. and the second Verse, there is her destruction. Was not that as pat as could be to prove what he intend∣ed? So Mr. Calamy in a Sermon before the House of Commons, speaking of those that would take Arms against the Parliament, rather than the Government and Worship they had li∣ved under should be destroyed, tells them, My Text confutes this, The times of this ignorance God winked at, but now commands all men every where to repent, Act. 17.30. Former times were times of ignorance, and times wherein mens Consciences were opprest: but now the times are times of Re∣formation, God hath given greater liberty, and hath sent a greater light in the Kingdom, and now God commands all men every where to repent: that is, as you see, to destroy that Worship and Go∣vernment they lived under.

And in the forementioned Sermon of William Beech, pag. 9. the 136 Psalm is applied to those Encounters wherein they had worsted the Kings Forces: O give thanks unto the Lord, for he is gracious, and his mercy endureth for ever: who

remembred us at Knasby, for his mercy endureth for ever: who remembred us in Pembrock-shire, for his mercy, &c. who remembred us at Leicester, for his mercy, &c. who remembred us at Taunton, for his mercy, &c. who remembred us at Bristol, for his mercy, &c. but this by the way. I could tell you also how you used Scripture to coun∣tenance your cruelty against the Loyal Party, but you shall hear of it another time: this is enough at present to shew how you have rack'd and abus'd it to make it countenance your wicked follies. We call Scripture a Waxen Nose, and you make it so; (I suppose out of kindness to us, to make good what we say) our Church interprets the Doctrinal part of Scrip∣ture, and every one of you not only that, but even the hardest Prophecies of it.

Pr.

Well, but as much Popes as you can make us, we don't deny but that we are subject to Kings and Princes, as not only your Pope, but even your meanest Clergy doth: we don't say that we can absolve Subjects from their Oath of Allegiance: we don't pretend to have the right of disposing of the Good of all Christi∣ans, and even of all the Kingdoms in the World in order to the good of souls, as your great Bi∣shop doth?

Pa.

Why? Do you think when the Pope was as yet weak and struggling for that Power he hath now got into his hands, that he own'd any such Doctrines? No, I'll warrant him: And to my thinking you have shewn more cou∣rage than ever he did, for you have assum'd that high Authority you speak of, even when you

were not altogether able to maintain it by force, though you ventured very fair for it: but there are three or four things in what you said that must not be confounded. And first,

That not only your Ministers, but even your People also are not subject to the Laws of the Civil Magistrate, except they approve of them, (which is as much as not at all, will too manifest∣ly appear by those famous, or rather infamous Books of Rutherford and Prynne, Lex Rex, and The Sovereignty of Parliament. Moreover, we have it in plain terms, That the general Assembly is subordinate to no Civil Judicature whatsoever, in a Book called, The readiness of the Scots ad∣vance into England. And Mr. Dury told the Parliament in a Sermon, Settle but the Judica∣tories of particular Congregations, and let the Thrones of the whole House of David be crecied, and you shall find that the fruit of righteousness, &c. Isai. 32.17. as much as to say, Inthronize a Pope in every Parish, and all will be well.

But secondly, you are so far from being sub∣ject to the Laws of Princes, that you will have them to be subject to yours. This was one of the Propositions presented to the Assembly at Edinburgh, 1647. None that is within the Church ought to be without the reach of the Church Laws, and excepted from Ecclesiastical censures, but Dis∣cipline is to be exercised on all the members of the Church, without respect or consideration of those ad∣hering qualities which use to commend a man to other men: All the Power the Pope claims over secular Princes, is included in this one Article. When once the Kirk hath decreed that any

thing is Antichristian, and must down, or that some new device is according to the Pattern in the Mount, and therefore must be establisht, if the Magistrate dares to oppose it, then cries the petty Pope, Help ye the Lord against the Migh∣ty, as S. Marshall in a Sermon: Curse ye Me∣roz for not helping the Lord against the Mighty. Some Politicians (saith he, pag. 2.) look which side shall prevail, and stand Neuter: but as Gi∣deon said to the men of Succoth, when they re∣fused to give bread to the people, Judg. 8.7. — then will I tear your flesh with the thorns of the wilderness: so I say to such, if the Lord prevail, he will do them. — Is it so in∣deed, that they are cursed that help not the Lord against the Mighty? Then, Brethren, as you desire to be freed from this curse, and to obtain a blessing, be exhorted to put forth your hand now to the help of the Lord. I pray look on me as one that comes among you this day to beat a Drum in your ears to see who will come out to follow the Lamb. Here was a Press-Master for the Synod!

Now here what Th. Goodwin said to the Par∣liament, how that the Saints, (i. e. the Assem∣bly and their Adherents) must not be crost in their humour, under pain of utter ruine; after a long canting to shew that the greatest and highest Interest of Kings and Kingdoms on which their welfare or their ruine depends, was the dealing well or ill with the Saints, he gives these reasons for it: 1. Their nearness and dearness to God. 2. The interest of the Saints in God the Governour, and the priviledges which they themselves have vouchsafed them by God in ruling and governing this World,

and Providences of God therein. And, 3. the in∣terest of Jesus Christ himself,— whose design and practise is and hath been to break all Kingdoms that do oppose him, and oppress his Saints. Here's the Dickins and all (I think) for Papal Power: But you must understand that all this was pro∣ved out of his Text, Psal. 105.14. He suffered no man to do them wrong; yea, he reproved Kings for their sakes.

Now, Sir, that your most Godly Party would make a pretty good title to the Goods of the wicked, if they were in power, Th. Palmer en∣deavour'd to clear, when in the 15 and 16 pag. of his Sermon he made it his business to prove, that wicked men who are out of Christ, (i. e. out of their favour) have no proper right to the Crea∣tures, neither to the Sacraments and Ordinances, nor to those Creatures that sustain life: And then (saith he, pag. 17.) when the Riches, and Honours, and Liberty given to the Saints, and Gospel-times so long promised shall come, then the wicked mise∣ries of the wicked begin, then shall their time of sorrow and sadness come in: whereby he inti∣mates, that should once the Saints come to reign, the Wicked would go near to be dealt with as Usurpers of what they possess, as indeed many of them were when the Saints had power to plunder and sequester.

As for your absolving from Oaths, I had ra∣ther charitably believe that you can do that too, than judge you guilty of perjury; for either of the two must be, because many of your Mini∣sters acted contrary to what they had sworn when they receiv'd Ordination or Institution

from the Bishop: that you won't deny. And again, they acted contrary to their Oath of Al∣legiance, and made their people do so too, and take an Oath contradictory to that, your holy Covenant: for though you pretended that it was to make the King happy and glorious, yet 'twas against your Allegiance, being it was against his will and just Authority: and be∣sides, that goodly pretence it self was an affron∣ting his Majesty; for you would make him to destroy the Church, which by his Oath at least he was bound to preserve and maintain; and you would have wrested his Regal Power out of his hand, and left him only his Scepter to coun∣tenance you. This is called Protestatio contraria facto, when a man cuts anothers purse, and swears that he doth him no wrong: but whe∣ther you cut or untied the knot whereby you were bound to act otherwise than you did, I leave it to your choice.

Pr.

By and by I shall shew that your Ci∣tations signifie nothing: but supposing they did, yet that cannot prove what you intend them for, because the Quarrel betwixt the King and the Parliament, and the War that ensued thereon, was upon a Civil account: and if the people were in the wrong, it was the Lawyers that mis-led them, and not we. But how many Holy Wars hath the Pope raised against Kings and Emperours, meerly to establish or main∣tain that supreme Authority he claims over them? This alone doth overthrow all you have said of your Papal Power.

Pa.

Nay, if you must have more proofs, I'll warrant you I can give you enough: and there∣fore to confirm what I have said of your claim∣ing a Pope-like Power, I shall make it appear that it was you mis-led the people, and made them rebel, and that your War was a Holy War upon the account of Religion.

Mr.

Leech tells his Auditors in a Sermon, pag. 22. Who is on my side, let him cast down Je∣zabel of Rome, down with her Idolatries and Su∣perstitions, down with her Altars and Images, down with her Rags and Reliques, they be but Jezabels fragments, let them be used as Jezabel was used: Help, Royal Sovereign, to throw her down; help to throw her down more and more, ye that are of the Ho∣nourable Court of Parliament: Every one that loves the Lord Jesus Christ, help to throw her down, ne∣ver let us halt as we have done betwixt God and Baal. 'Tis probable that had Royal Sovereign helpt to pull down Jezabel, you had not pulled him down with her: being he proved refracto∣ry to the Church, you judged it requisite in or∣dine ad spiritualia, to make him feel that Power of yours he would not acknowledge. Nay, when there were some hopes of an Accommo∣dation, Christopher Love who died a Martyr for your Kirk, was so afraid the Holy War should be ended, and Christ not set upon his Throne, (you know what that means) that Preaching at Ʋx∣bridge before the Commissioners, he made use of another mans words, as he said, to exhort them to go on in fighting for God: 'Tis the Sword (saith he) not Disputes nor Treaties must end this Controversie; therefore turn your Plowghshears into

Swords to fight the Lords Battels, to avenge the Bloud of Saints which hath been spilt. Cursed is he that doth the work of the Lord negligently, and cursed is he that keepeth back his Sword from Bloud, Jer. 48.10. Some silly Cavaliers thought indeed that the War betwixt the King and Par∣liament was about matters of Priviledges, but S. Marshall told them soundly of their simpli∣city, in a Sermon before the Parliament, and Mayor and Aldermen: Noble and resolute Com∣manders, fight the Battels of the Lord Jesus Christ. — All Kingdoms except the Malignants in Eng∣land do now see that the question here is, Whether Christ or Antichrist shall be Lord or King.— Go on therefore couragiously, you can never venture your Bloud in such a Quarrel: Christ shed his Bloud to save you from Hell, venture yours to set him up up∣on his Throne. So Jos. Boden told the Kentish Committee, pag. 11. That they were fighting for the Lamb against the Beast. And at the 13 pag. Besides their wondring after and worshipping the Beast, Rev. 13.4. Have they not gathered together in Arms and Armies against the Lord, and against his Christ? (belike they did not give that name to their Parliament Priviledges:) Nay, are they not daily more and more mad and desperate in their mischief conceived against the Church? Do they not daily beat up their Alarms, and bid defiance to the people of the most High?— I would have every Christian stand upon his reputation, and not discover pusillanimity after such proud Challengings. What hath Antichrist done for them, that they dare be so bold? And what hath not Christ done for us, that we should now in these days of daring be da∣stardly,

hen-hearted and effeminate? This Ser∣mon was called, An Alarm beat up in Sion, to War against Babylon; and it well deserves to be transcribed, but that it is too long. In all these you see we hear of nothing but the Whore, the Beast, Babylon and Antichrist, which were to be destroyed; not one word of any Civil mat∣ters or differences, if there was any it was for∣gotten, your Church-Champions were so intent upon the Lords Work▪ and it prospered so well in their hands, that they could think of nothing else. As Sampson with the Philistines, (saith one of the Saints) so let us die with Babylon: if we cannot out-live Antichrist, and the Enemies of Reformation, let us adventure our selves to death in the Cause; yea, let us take hold of the Pillars of the Church of Dagon, of the Temple of Antichrist, and say, Now let me die with Antichrist, Rome and Babylon. The War was so wholly and intirely upon Gods account, (as you said) that though betwixt the Inhabitants of the same Kingdom, yet you would not have it to be a Civil War. It is not a Kingdom divided against it self, (saith Mr. Arrowsmith to the Parliament) but one King∣dom against another, the Kingdom of Christ divided against that of Antichrist; and this Antichristian Kingdom will rage as much as they can to their power to shed Bloud, but the Lord hath them in this Chain, and hath sent forth his host against them: They were not the Parliaments Forces, but the Host of the Lord sent against Antichrist. There∣fore they were so earnestly exhorted never to shrink, but joyfully to lose their very lives in so good a cause. Mr. Midhope at the Funeral of

Colonel Gold, exhorted the Militia thus: No∣ble Commanders, be active for Christ, ye cannot do or suffer too much in his Cause.— Lay out your Time, Strength, Parts, your All for Christ; fear no loss here, ye cannot drive a more gainful Trade. Could any thing more have been said to the blessed Martyrs? Or did ever the Pope recom∣mend his Croisadoes more highly?

What hath been said, proves it to the full, that you valued your intended Reformation more than Christianity it self, (which 'tis no thanks to you if it was not quite destroyed by these most nefarious and unchristian actings.) Now two Witnesses more will make it altoge∣ther unquestionable, that from the beginning to the end, that cursed War was raised and fo∣mented to maintain your new-fashioned Reli∣gion, and to bring about your Reformation. Mr. Cheynell told the Parliament, Consider the cries and out-cries of the Godly Party of this King∣dom for a Reformation, they speak plain and tell you, that they have fasted, prayed, and wept for a Reformation, they have exhausted their Treasures, many of them ventured their Lives, lost their Limbs, their Bloud, their Friends for a Reformation; you have promised us a Reformation, we have paid for a Reformation, you are therefore indebted to us of a Reformation, we are bound to challenge such a Re∣formation as will quit cost and answer the price we have paid, and the pains we have bestowed, &c. And Mr. Jenisson a Scotch-man in a Sermon at New-castle, The late designs of the Popish and Ma∣lignant Party tending to the utter subversion of our Religion and of our Liberties, occasioned the Na∣tional

Covenant between England and Scotland, and the joining in Arms for the defence of their Religion. Now I hope it is clear enough that it was you chiefly (if not alone) that raised and fomented that execrably Holy War, to esta∣blish your projected Religion and Discipline: And if you dare say to the contrary, you must give the lye to your own Fellow-labour∣ers, for you see I have it from them. So I hum∣bly conceive that you and I have made it appear that you are not only not subject to Kings and Princes, but ever in some sort their Superiours; and that when you judge Religion concerned, you will lose the bonds of Allegiance, make Subjects to rebel against their Sovereign, and be as active for the Kirk, as ever the Pope was for the Church: so that in this, you wanted nothing of being right Catholicks, but that you did not fight to advance the holy See, but the holy Classis.

Pr.

'Tis well you can make an end at last. I could find in my heart to let you talk alone, you are so infinitely tedious, especially in your Citations.

Pa.

Sir, I know that such grave and serious men as you are, are gifted with a great deal of patience: but yet let me tell you, that I could be a great deal more tedious; you have made the subject in hand so copious, that one must write Volumes that would treat it in its full La∣titude. But what have you to say next?

Pr.

I say, (being we are discoursing of War) that you Papists are cruel and merciless to those that differ from you in Religion; as appears by

your Massacres and Inquisitions abroad, and your Persecutions and Plots here at home: and you make people believe, that in their bloudy cruelties against Protestants they do God great service. I am sure we are quite of another temper, for we preach meekness and forbea∣rance of one another, and are for Liberty of Conscience.

Pa.

Nay, I know you shall never lack com∣mendation for want of speaking well of your selves: your words then are all honey, honey-sweet, but the mischief is that your actions. are in the other extream as bitter as gall. 'Tis true, you are now for forbearance and Liberty of Conscience: but when you had the Power in your hands, no men ever more strict and se∣vere. You tied your selves by a solemn Oath, Faithfully to endeavour the discovery of all Malig∣nants and evil Instruments that should hinder the Reformation of Religion, that they might be brought to publick tryal, and receive condign punishment, in the fourth Article of your Solemn League and Covenant for the Reformation and defence of Reli∣gion, (as you call'd it:) and so whereas there are but few Inquisitors in the Church of Rome, you had thousands of them among you; every man that had taken the Covenant was bound to be one, bound to accuse his own Brother if he were not of your party. And so 'tis said of Mr. Case, that he performed this part of his Oath very conscientiously: as indeed it was his Doctrine in his Sermons on the Covenant: If any one persist to hinder Reformation, be it the man of thine own house, the husband of thine youth, the

wife of thy bosom, &c. thou must with all faithful∣ness endeavour the discovery, thine eye must not pity nor spare, Deut. 13.6, 7, and 8. But I won∣der you would speak of cruelty, my last Quo∣tations of your Authors being so full of it: It seems you would have me make it out that there is a perfect resemblance betwixt your Church and ours in our Zeal for God and Reli∣gion. Well, you shall be satisfied.

You know the first thing we do to Hereticks is to Excommunicate them: so Mr. Cheynel would have those of the Church of England serv'd, in the Epistle Dedicatory of his fore∣mentioned Sermon, he desires the Parliament, That if bloudy Delinquents come to compound, their Composition may not authorize them to communicate at the Lords Table. And he tells them at the 44 pag. There are some sly Malignants who are too wise to be scandalous, they do not roar like a Lion, but fret like a Moth; you will be importun'd that those men may be spar'd, because they are not scan∣dalous in their lives: have you not read of one, Qui sobrius accessit ad perdedam rempublicam? Must men be spar'd because they do not fiercely as∣sault Church and State? It seems their honesty would signifie nothing to excuse them from your persecution, as long as they were not of your party. Mr. Coleman had found a way of punishing the Bishops in case they should escape with their lives, which I don't remember to have ever been used amongst us: Look to all de∣grees, (saith he to the Parliament) and spare none; and amongst the rest the Prelates, whose of∣fences in case they should not be found capital, that

device of sending them to New-England transcends all the inventions I ever met with: as good have cast them with Daniel into the Lions Den. Nay, it was so much a duty to God to shew no mercy to any of the Kings Party, that he had told them before, pag. 15. That their ill success in the West was because of their carelesness in keeping and deal∣ing with Delinquents, and proves it by this Scri∣pture, 1 King. 20.42. Thus saith the Lord, Be∣cause thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people. So Mr. Case in a Sermon to the Court-Martial at the 13 pag. There is no dealing with God now, God is angry, he seems to ask this once more, Will you stick? will you execute Judgment? or will you not? Tell me: for if you will not, I will; I will have the Enemies bloud and yours too, if you will not execute Vengeance upon Delinquents. At the 16 pag. he tells them, That God would have Judges to shew no mercy when the Quarrel is against Religion and the Government of Jesus Christ. Those men that would rise up in cursed practices to bring in Idolatry and false Worship, to depose Christ from his Throne, and set up Antichrist in his place, &c. such a Generation hath Christ doom∣ed to execution, Luk. 19.27. Those mine Enemies that would not have me to reign over them, bring hither, and slay them before me. And at 18 pag. What severity will God expect from you in these cases, who are call'd this day to judge for God be∣tween the sons of Belial, bloudy Rebels, and an whole Christian Church and State now resisting unto Blend for Reformation? Let me say to you as God

to Moses concerning the Midianites, Vex these Mi∣dianites and smite them, for they vex you with their wiles, Numb. 25.17, and 18. Behold how the Godly sanctified their cruelty with pieces of Scriptures, and thereby prest it as a most indis∣pensable duty! Mr. Joseph Boden also in his forecited Sermon, pag. 16. and 18. exhorts the Committee to do the utmost as they could against the Malignants. God arms them (saith he) with strength against his people, because here∣tofore and now also they have and do find too much favour at our hands. I am confident the next time the Devil gets into the Pulpit he'll preach as good Divinity upon this subject as this man, and many of his Brethren did. It was so essen∣tial a part of your Godliness, and such an acce∣ptable piece of service to Christ, to shew no mercy to the Malignants, that it was the praise of a dead Saint, (Colonel Gould) That he had been impartially active in punishing Malignants against the cause of Christ, and therein another Moses. And indeed who would have shewed any love to those ugly Cavaliers, who were Gods Enemies? Remember (saith Mr. Leech before he exhorted those that were on Gods side to throw down Jezabel) that we cannot be rightly for God, if we be not against those that are against God: Gods Friends must be our Friends, and Gods Enemies must be our Enemies. There∣fore it was (I suppose) that your minds were so imbittered against the Malignants, that you breathed cruelty against them in your very Prayers. Mr. Tesdale one of your holy Synod exhorting the House of Commons to pray for

the peace of Jerusalem, which was the words of his Text, out of Psal. 122.6. Israel (saith he) and Amalck join Battel daily: should not therefore Moses hands be lift up in prayer, and Aaron and Hur help to sustain them, until the Lord hath avenged us of our Enemies, of pray for the peace of Jerusalem? But for a conclusion, hear what Mr. J. W. Batchelor in Divinity, preacht upon a Thanksgiving-day for your Victory at Hessammoor: Most of them (Cavaliers) are de∣sperately wicked, whom Satan hath principled to make haste for Hell: there is no design so desperate as some of them will not attempt, though usually they be bulletted and sent out of this life for it, and sent to meet with such Matches as will keep fire for ever. It seems their souls found no more mercy at your hands than their bodies did, you sent them straight to Hell. Whence by the way it is ob∣servable, that your Power reacheth downward further than the Popes; for his as yet goeth that way no further than Purgatory. But what a pity 'tis that you were not of the Church of Rome? VVhat brave Champions should we have had? And what a loss is it that such fervent Zeal was spent upon a wrong Cause? But how∣ever, right or wrong, it appears that you made the people believe that cruelty to your Enemies was an excellent piece of Religion, and most acceptable to God: and so, dear Sir, in this we may also shake hands.

Pr.

You are a lying Calumniator, and it is your custom to load with reproaches, and the blackest of crimes, those whom you are not able to encounter with Reason and Arguments:

whoever will not dote upon your follies, you'll be sure to defame and slander with your viru∣lent tongues, and you make the vulgar abhor your adversaries by representing them as mon∣sters.

Pa.

Well, I assure you for all your anger, I had the very same thing to say to you; and if you speak truth in this, we are really Brothers in iniquity: for you also clapt a most ugly Vizard on your Enemies face, and then brought them out to be worried by the people: Wicked, Accursed, Popish, Babylonish, Antichristian, these were the colours you drew them in, as you may see in what follows. There was a Book printed 1643. by Thomas Watson, call'd The Cavaliers Catechism, so foul, that I should be asham'd to mention it, but that you was not asham'd to print it, or at least to suffer it to be made publick: It was thus: What is your Name? Cavalier. Who gave you that Name? My Seducers and Deceivers in mine Innocency, wherein I was made a Member of the Church of Rome, and consequently a Limb of Antichrist, an Enemy to all Godliness, the Child of the Devil, and an Inheritor of the Kingdom of Darkness, &c. What Command∣ments have you learned, and will you keep? These following, To observe the Will of his Holiness of Rome, To commit Treason against Kings that oppose him, and To commit Adultery, Rapine, &c. But there was as bad as this spoken out of the Pulpit: Steph. Marshal in a Sermon to the Mayor and Aldermen: These are miserable and accursed men, these men are Factors for Hell, Satans Boutefeus, and as the true Zealots, are set on fire from Heaven,

so these mens fire is kindled from Hell, whither also it carries them. So Mr. Vicars in his Jehovah-Jireh: I mean to make the godly Reader to see the distress and danger we were plunged in by the nefa∣rious Plots of Jesuitical Priests and perfidious Pre∣lates, for I may most justly link them together like Simeon and Levi, brothers in iniquity, combining and complotting to reduce us to the accursed Romish Religion: the whole Book is full of the same stuff. And there were Centuries of scandalous Malignant Priests, printed by the order of the Committee of the House of Commons, where∣in the Episcopal Clergy was charged with the most detestable crimes and abominations that could be invented. And Mr. White saith of them in the Preface, That they were dumb Dogs, against whom God had protested for their ignorance, men swallowed up with Wine and strong Drink, whose Tables were full of vomit and filthiness, Whore-mongers and Adulterers, who as fed Horses neigh'd after their Neigbours Wives, Buggerers, that chang∣ed the natural use in that which is against Nature, men unfit to live or to preach among Christians.— Priests of Baal, of Bacchus, of Priapus. Pray what could you have said worse not only of us, but even of the lewdest Turks and Heathen? So Mr. Gill. at Edinburgh in his Sermon to the House of Commons on Ezek. 43.11. And if they be ashamed of what they have done, &c. saith at the 13 pag. The first Application shall be to the Malignants, enemies of the Cause and people of God at this time, who deserve to have Jeremies black mark to be put upon them, Jer. 6.15. Were they ashamed when they committed abomination?

Mr. Tesdale likewise in his fore-mentioned Ser∣mon, Balaam may engross the Promotions of Moab, as the temporizing Clergy of late the Dignities of our Church, but upon sawcy terms they must come then and curse Israel. And before at the 6 pag. he had joined together, the Atheists, Papist Priests, the Prelates, Irish Rebels, and the English Trai∣tors, as Sampsons Foxes to destroy the Church and Commonwealth. Mr. Calamy himself that man of moderation told the Commons, If there be any amongst you that favour Malignants because they are your Friends, though Enemies to God and his cause, this is a great sin to be repented on greatly: I say to such as the Prophet to Jehoshaphat, 2 Chr. 19.2. Shouldest thou help the ungodly, and love them that hate the Lord? Any body whom you knew to be a Friend or an Helper to the King, was sure to be a wicked man for his pains, and to have fine Epithets bestowed upon him; as these: Have not our new Midianites, Assyrians, taking to their assistance the French Philistines, Welsh Egyptians, Cornish Hungarians, the de∣generate Ishmaelites, and the Renegado English, have not these wrested our lives? &c. Nay, the Magistrates themselves were not exempt from the sting of your poisonous tongues. Mr. Case told the Court-Martial, That for many years Robbery, Violence, Murther and Treason, had sate on the Bench, and not stood at the Bar, &c. And your tongues were so inur'd to slander, that you could not so much as spare the first Chri∣stian Emperours and Bishops, who had been the great Propagators of Christian Religion. The wicked (saith Mr. Palmer) and the Popes and Ro∣man

Emperours, have agreed all along to persecute Gods Saints, that hath gone on for above: 600 years, they have been getting upon the Saints almost all this while, and therefore now 'tis no more but just with God to bring their time of losing, &c. Thus you see the conformity between you and us holds still in this particular of slandering our ene∣mies; or rather to give you your full due, you have out-done all Precedents by far, if not Dia∣bolos himself, the Father of Lyes.

Pr.

I know not whether your Quotations be true: but this I am sure of, that there is no men under the Sun so humble as the Presbyte∣rians, none acknowledge themselves so vile be∣fore God, and make such soul-humbling con∣fessions of sin: whereas you magnifie your selves as the only people of God; you think there is no goodness to be found but only amongst you, therefore you exclude all that are not of your Church out of Heaven: and so puft up you are with pride, that you dare talk of your merits, as though you were more than perfect.

Pa.

Of Merits and Perfection another time if you please: for the present let us inquire whe∣ther you do not value your selves as highly as we do, and also shut out of Heaven those that are not of your holy Sect. As for your long con∣fessions of sins, I confess that I have sometimes admired how they could be consistent with the good opinion you have of your selves. At first, I thought that you took a pride in professing much humility, and possibly I was not much out, for you know you call him the Son of Pride, who calls himself Servus Servorum: But

I remember that heretofore you kept days of hu∣miliation for the sins of others. Mr. Coleman in a Sermon to the Parliament, after he had told them how that sins may be punished long after their commission, adds: This particular was taken to heart, when by an Ordinance you call'd upon the Kingdom to be humbled for the Bloud shed in the Marian persecution: if such an Ordinance was reprinted, with some additions concerning mix∣tures in Gods service, and violence against Gods servants under the Prelatical Tyranny, it might possibly do much good: whereby it may seem pro∣bable, that in your long confessions you mean other mens sins, and not your own. How∣ever, it appears by what I have said already, that you think your selves the best of men, or to speak more properly, the holy ones, the elect and chosen people: you engross to your selves the names of precious, Saints and Godly, others go under the notion of vile, ungodly, reprobates. It grieves the Saints (saith Mr. Vicars) to see those miserable Malignants to be so godless and graceless, so bitingly and bitterly to flout and affront the Lord Christ himself in his holy Members, and his most glorious Cause. And in his Jehovah-Jireh, speak∣ing of Bastwick, Burton, &c. brought out of prison, he saith, Did not the Lord shew himself most strangely in the Mount for the redemption of all these his beloved Isaacs, and cause his wrath to lay hold on those Romish Rams who were intangled in the bushes of their Bishoply abuses to Gods children, and so by his admirable Providence to make them a prey to his just indignation, in stead of his innocent, his tenderly affected Isaacs, his beloved Lambs. I

believe the Jews never put so many affronts and indignities upon the accursed posterity of Cham, as you did upon those that were not enrol'd among your Saints. The Lord hath raised up (saith Mr. Burroughs) the worst, the vilest upon the face of the earth, and they have possest the houses of many of his Saints, the dearly beloved of Gods Soul. Is not this to the purpose? Nay, it seems, the blessed Apostles and first Christians were inferiour in Saintship to your most incom∣parable selves: saith Mr. Goodwin to the Parlia∣ment: Look upon this Isle wherein we live, as it is the richest Ship that hath the most of the precious Jewels of our Lord and Saviour Jesus Christ in it. — Let me use the same Expression as I did in publick twenty years agone, That if we stood at Gods elbow when he bounded out the Nations and seasons that men should live in, we should not have known (unless in Christs) in what Age or in what place we should have chosen to have lived in, in re∣spect of the enjoyments of the Gospel, and the Com∣munion of Saints, more than in this Kingdom wherein we live. Now, my loving Friend, don't you think that we are also well agreed in this, in esteeming our selves highly, and condemning others that are not of our side as impious repro∣bates, fit only for Hell? All the difference lies in this, that we think well of our selves in that we obey our Church, and hold Communion with her; and you contrariwise make your ex∣cellency to consist in forsaking your Church, and endeavouring to destroy it.

Pr.

You shall repent by and by of the great pains you take for nothing: mean while I'll

give you leave to talk of what Master such an one, and such an one saith; and pray can you find by those your Authors you have so ready at your fingers end, that we have merits of con∣gruity and merits of condignity, and that we can give Pardons and Indulgences, (if so be we can get money for them) Don't we teach that all our righteousness is as a defiled Rag, and that our best works are rather sinful, than merito∣rious?

Pa.

It may be so: but for all that, I can tell you of one thing that is hugely meritorious among you, and that is, the advancing of the Cause: the time was, when you exhorted the people to spend all upon so good a work; Lay out your strength, and hearts, and affections for the Lord, go on with all your might, with all your estates, with all your treasure, whatever you have let God have it all in his Cause if be need it. And pag. 43. Who knows how far the Zeal of any one man may prevail? therefore go on in it to the ut∣most, let Offices go, let Wife and Children go, let Estates go, be wholly for the Lord, and say, What may I do? wherein may I be imployed and laid out? what is there in my head or heart, in my soul or body, in my treasury, shop or house, which may be of any use for the Lord? Mr. Tesdale in the same manner, Honourable Patriots, Christ is gone forth with his triumphing Army conquering and to conquer; and if you want Arms, or Money, or Horse for their accommodation, God is the great Landlord of Heaven and Earth? Art thou then Gods Tenant? and dost thou owe him Knight-ser∣vice, and Plough-service, and doth he want thy

Horse, and shall he not have it? &c. Yea verily, it was so meritorious a thing to advance the interest of the holy Covenanteers, that that was call'd to help the Lord, and people were to do the utmost for it, and then an hundred-fold here, and eternal life besides was the least as they could have for a recompence. Mr. Bond after a long Exhortation to pull down Antichrist, and to do for the Lord, in the close of all saith, I will recommend unto you these two especial pro∣mises, Mat. 19.29. Every one that hath forsaken Houses or Brethren, &c. and Mar. 8.35. Whoso∣ever shall lose his life for my sake and the Gospels, the same shall find it. O that they were written over the doors of the Houses of Parliament! If these places do deceive an active Believer at last, then let it be written upon my Grave, Here lieth that Mini∣ster that was mistaken in his God and Gospel. Was not the acting for the Cause highly meritorious, when the greatest of rewards were to be got by it? Wherein then lieth the difference? Only in this, That among you 'tis rebelling against the King and the Church, but with us 'tis good works only that merit.

Pr.

Well, but then good works consist for the most part in being kind to the Fryars, those good souls who have vowed forsooth to follow the counsels of perfection, poverty, chastity, and blind obedience, and yet preach themselves more than Jesus Christ; and in begging about, make people believe that the best service they can do to God, is to do them good: whereas you see by your own Citations, that what our Ministers did, was out of Zeal for Gods Cause,

to advance his Honour, and not their own Profit.

Pa.

Yea, that was a piece of deceit and craf∣tiness, whereby they out did the Fryars them∣selves, to call their own, Gods interest, to give specious names to their own devices, as if God and Religion had been much concern'd in the establishing of them, and to make the world believe, that to pull down the Church was to pull down Antichrist, and to set them up, was to set up Christ in his Throne: yet terminis termi∣natibus, they would speak it out too, that they and their followers were to be used kindly, and that it was the duty and interest of the whole Nation to do good to the Saints, and to make as much of them as they could. I confess you never oblig'd your selves to obey the Evange∣lick counsels, but you went as near to it as any bad Copy can resemble a good Original: for you vow'd to spend your Lives and Estates upon the work in hand, that was poverty to the height. You vow'd to reform the Church ac∣cording to the pattern of the best reformed Churches, to extirpate Superstition and Heresie, and to preserve the Rights and Priviledges of the Parliament, and the Liberties of the Kingdoms. All which I am sure was blind obedience, for not one of an hun∣dred as took the Covenant understood what these things meant, and were therefore to fol∣low you blindfold. And if in stead of conti∣nency you'll give me leave to put obstinacy, we have found the three Monachal vows in the Co∣venant: for you swore never to suffer your selves directly or indirectly, by whatsoever combination,

perswasion or terrour, to be divided or withdrawn from your blessed Ʋnion or Conjunction, (as you call'd it) but zealously and constantly to continue therein all the days of your lives against all oppo∣sition whatsoever. And accordingly that renown∣ed Champion of yours who died a Martyr for the Covenant, said on the Scaffold, I did oppose in my place and calling the Forces of the late King, and were he alive again, and should I live longer, the Cause being as then it was, I should oppose him longer. The good man would rather venture Damnation, than break the Covenant by re∣penting of his Rebellion against his Sovereign, so binding was that Holy League which oblig'd him to be thus ostinate.

But perhaps you won't believe what I have said, that you made the people believe it was a most meritorious thing to be kind to you, and that you preacht your selves as much as ever the Fryars did: if not, at least believe these preci∣ous men. Mr. Dury having observ'd out of his Text, Isai. 52.11. that God hath vessels belonging to him, tells the House of Commons, God hath intrusted some with those his Vessels, and charged them with the care of them, to look to them, to bear them up, &c. and then having extol'd the Co∣venant up to the Skies, he saith, pag. 24. This is a new thing in the Christian Church, there is a special engagement lying upon us all more than upon other men to bear every one our own vessels, to bear the vessels of each other, and to bear jointly the Church and Cause of God in our hearts hands and shoulders. In all the World there is not a Magistracy so eminent∣ly entrusted with such a charge over a people so nearly

united unto God as you and the Parliament of Scot∣land are. Mr. Burroughs likewise told the Par∣liament, It hath been the honour of some of you to receive and countenance godly Ministers who suffered under the Tyranny of Prelates, this Christ hath ow∣ed you for, and we hope it shall be remembred for good to you and yours, let not your hearts be changed towards these men. And pag. 45. My Lords, you are advanced to high power and honour in a King∣dom where Christ hath as many Saints, (I had al∣most said as in the World besides) he expects you should use them kindly. And Mr. Goodwin to the House of Commons observes out of his Text, Psal. 105.14. Here is the nearness and dearness of the Saints to God, they are dearer to him than Kings and States simply considered, and here is the dan∣ger of Kings and States to deal with his Saints otherwise than well. And then towards the lat∣ter end, pag. 52. and 53. It is not the having Saints, and multitudes of Saints, but the using them kindly, that is the interest of a Nation. The Saints of England are the interest of England, look to and keep this your interest, namely, maintain and preserve the Saints among you, and make provi∣sions for them as you would preserve this Kingdom. And then he repeats it again, p. 54. The Saints of England are the interest of England, write this upon your walls, and have it in your eyes in all your Consultations, and have respect to the Saints the whole lump of them, if you will maintain your in∣terest whole and intire, have regard to the Saints small and great. More could not have been said to perswade the people to do you good, and in this you are in no wise inferiour to the most self-preaching Monks.

Pr.

I scorn your words, we are in nothing like your foolish Fryars: Presbyterians are a serious and considering people, who serve God according to his VVord in spirit and in truth; whereas they mind nothing but their fopperies, their superstitions and biggotteries, whereby they have made Religion ridiculous.

Pa.

Yes, you would fain make the world be∣lieve, that your new-devised Church-Govern∣ment, and every thing you speak and do, is Scri∣pture, and according to the Spirit, and truth; and to hear you cry up your Orders and out∣ward circumstances of divine Service, one would think you had found Scriptural or spiritual Ce∣remonies. But when all comes to all it is only this, that you make Religion and Godliness to consist in rejecting that decent and instructing Order in Divine VVorship which the Primitive Church used, and transmitted to us, for to fol∣low your irreverent and unseemly manner of worshipping God according to your own minds. But that you also have done enough to make Religion ridiculous and fabulous too, is easie to be seen by what I have said, and shall say fur∣ther: the many intolerabiles ineptias you preach∣ed in your best-studied Sermons before your Parliament, and printed afterwards as being ex∣cellent Discourses, are sufficient proofs that your grave out-sides are inwardly full of emptiness, or something else: and I protest nothing can fully represent how ridiculous you have made the Publick Offices of Religion, as being an eye∣witness of it in your Private Meetings. And had you not besotted your people by making

them believe that what others do is all Popish and Autichristian, but what you do your selves is Scripture and Gods Ordinance in purity, they would hiss you out of your Desks, or at least leave you there alone to enjoy your extravagant humours. I leave it as a conclusion to be drawn from our whole Discourse when it is ended, that you have made Religion ridiculous, or rather that yours is a mock-Religion, consisting alto∣gether as to the exterior of it in new-made Prayers and Sermons, spoken with a certain pi∣teous tone, and some affected faces and pa∣roxisms of Zeal, such as Mr. Cheynel was in when he told the Parliament, I arrest you this day at the Suit of the great Jehovah, for a Debt of ten thousand talents, nay, millions of millions, and over and above of High Treason against the three Persons of the ever-blessed Trinity; and then he was in a Trance, pag. 24. Ob (saith he) I feel, I bless God I feel my self transported even beyond my self with raptures and extasies of love: I could tell you of Christ-concerning-points, and Soul-concerning-points, of Parliament-repentance, and Sacrament-repentance, and Bed-repentance, and Shop-repentance, and many such new-coined phrases, which are none of the least part of the powerfulness of preaching: And I could tell you of a receipt which is as the extract of a Book, called, Parliament-Physick for a sick Nation, Li∣censed by Mr. J. Cranford, which makes a mock. Physick or Divinity of all Evangelick and moral Vertues. A great deal of fopperies and futili∣ties as you charge us with, might be pickt out of the Sermons as you then printed; and I

doubt not but the Prayers were much after the same sort, had they come out in print: and if my Notes deceive me not, what you preach now is not much better: but I will not say any thing except what I have under your hands. But this needs not be prosecuted directly any further.

Pr.

What of all this? These be personal fail∣ings. I don't know how we are come insensibly to talk of things that are meerly practical, whereas we was to speak of Doctrinal points. I'll give you but two or three instances more of the wide difference that is betwixt us, and then let all the world be judge how impertinent you have been in charging Popery upon us. And first, you make outward splendor and prospe∣rity to be a mark of the true Church, whereas we teach according to Divine and Humane Hi∣stories, that the Church hath her wanes as well as her fulness, that sometimes she is fain to flee into the wilderness, and that her Glory may be eclipsed without she doth cease to be the true and only Spouse of Christ.

Pa.

Well, I hope you love us never the worse for that agreement as you see is betwixt us in practical points, for those be the most impor∣tant. But as for what you mentioned last, I must confess that after the Kings and the Chur∣ches return to their right, you taught, That the Ark of God was in great danger, and very near to be lost, gray hairs (saith Mr. Calamy) are upon the Gospel: I say not that the Gospel is dying, but that it hath gray hairs. I dare challenge any Scho∣lar to shew me an example of any Nation that hath enjoyed the Gospel for an hundred years together,

now that gray hairs is to an hundred years, is no wonder. Well, gray hairs are here and there, and yet no man lays it to heart. But then 'tis to be observed, that your Principles and Doctrines do change according to your condition, accor∣ding as five of your Brethren told us in their Apology to the Parliament, This principle we carried along with us, not to make our present judg∣ment and practice a binding Law to our selves for the future. For in the days of your Power, you then followed God and Providence, every prosperous success of yours was a mark that yours was Gods Cause, and you his beloved ones. Behold God in the Mount, cries Mr. Vicars at every advantage you had over the Kings party, in his Jehovah-Jirch, yea and your prosperity was a mark that you were destroying Antichrist. Tho. Palmer in that Sermon 1644. dedicated to the Earl of Essex, hath these brave expressions: God hath put you in his own place, God hath grac'd you with his own Name, Lord of Hosts, General of Ar∣mies, God hath committed to your care what is most precious to himself, precious Gospel, precious Ordi∣nances, a precious Parliament, a precious people, God hath called forth your Exellency as a choice Worthy, to be his General, and the Champion of Je∣sus Christ, to fight the great and last battel with Antichrist in this your native Kingdom. So Mr. Ca∣ryl in a Thanksgiving Sermon for a Victory of yours, Divine Providence is a leading Cloud to this day, it is ill to out-run Providence, and it is as had not to follow it. Many things that I have said before, will clear it enough that you made your good success and prosperity an argument

of your being Gods Church and people, and I shall say more to it anon. I only add now, that as it is observ'd, that where Religion hath been loosest, there Fortune hath been most worship∣ped: so when you had broken all natural and religious bonds, you made use of the prosperous events of your enterprizes to justifie the law∣fulness of them.

Pr.

Well, I see you'll make hard shift but you'll have something to say. But can you find that we attribute to the Sacraments the vertue of working by their own efficacy the grace they signifie? (which you call opus operatum:) don't we rather teach, that nothing but Gods Grace can work any good in us, and that outward means are useless without it?

Pa.

Yes, I do suppose the Sacraments are of no great account amongst you: whatever is not of your own appointment, is of little use or profitableness, though ordained by the first Ru∣lers of the Christian Church, or by Christ him∣self. But I could tell you of two or three things of your own devising, of as great force and ef∣ficacy as any of our Sacraments; that is, your Covenant, your powerful Preaching, and your extemporary Prayers; of the first, I have spo∣ken enough already, how you made it a most precious and soul-saving Ordinance, and equalled it at least to the Covenants God hath been pleas∣ed to make with Mankind; wherefore it was to be taken standing uncovered, and one hand bare and lifted up, which is more of honour and re∣verence than you afford to the blessed Sacrament of the Body and Bloud of Christ, which you

receive sitting upon your tails, or to any other part of Divine Worship. If any one will see more of it, let him read Thomas Mokett's Ser∣mons on that subject, printed 1642. That your Preaching is likewise very powerful, I have evinc'd before, in that you call it the Gospel, the Word of God, and make it in a manner equal to Scripture, as proceeding from the same Spirit, as Mr. Marshal told the Parliament at a Thanksgiving-Sermon for some good success of yours: I should send you home presently, and command all of you not to weep to day, but to eat the fat, and drink the sweet, but that I have first some banquetting stuff for your souls, such as God bath brought to my hand: sure they might make a very soul-refreshing meal on what God himself had prepared! Mr. Palmer also pag. 27. How few come prepared to the Ordinances? (your preaching and Praying:) Who is it that considers the weightiness of the business he is about? that he is now about a soul-saving or a soul-de∣stroying work? And accordingly in your Cate∣chising your Converts, if they be aged, the grand question is, When, and at what time they were converted? for your Preaching works Conversion, even as Strong-drink works Mad∣ness. When you have taught malicious or ig∣norant people to rail at the Church, and to hate it, and those that side with it, then the powerful Ordinance of Preaching hath done the feat! and the man is converted even as the weak-brain fellow that hath lost his reason by too much drinking, As for your Praying, being it is by the Spirit, no wonder if it works strangely.

Mr. Vavasor Powel, a holy man, and well worth to be credited, (though somewhat more Fana∣tick than you) for having a most authentick Te∣stimony and Approbation of fourteen of the chiefest Divines in the Assembly, did by his Prayers cure one Mrs. Watkins of the Parish of Laningg in the County of Brecknock, who for two years together had kept her bed; and one Elizabeth Morris of New Radnorth, who was troubled with the Falling-sickness and Convulsion-Fits; and did once in a wet Harvest stop a most fierce rain, in seeking the Lord, and begging for fair weather. This will not seem strange, if we consider what one of you said, That God had kindled the fer∣vent fire of Supplication in your hearts. Oh how did the Lord before and ever since this Parliament began, stir up and inflame the fire of supplicating faith, or faithful supplication and fervent zeal in private humiliation, to seek the Lord in the face of Christ for mercy and reconcilement to our poor Land! And then how could that fire that came from the Lord, do less than consume and devour eve∣ry thing that stood in its way? As Dr. Owen said to the House of Commons, The Adversaries openly confest, That there was nothing left for them to overcome, or to overcome them, but the Prayers of the Fanatick Crew. And as Mr. Coleman said to the same Auditory, We prayed at Nazeby, they plotted; see what end the Lord hath made, come and behold the works of the Lord. And at Lang∣port and Bridgewater they could not stand, for God was against them: We prayed, we fought, we conquered: certainly the power of Prayers is destructive. And Mr. Goodwin: God hath given

to those his Saints (the Rebels) a Commission to set up and pull down by their Prayers and Inter∣cessions. Whence by the way might be gathered, that you have some kindness for us, being you pull'd none down but the Church of England: But possibly the efficacy of your Prayers did not so much as the reach of your Piques and Mus∣kets. However, you see here is opus operatum with a vengeance, all the difference is that our Sacraments are of Christs Institution, and work Grace only; whereas your powerful Ordinan∣ces are of your own devising, and besides Grace can work destruction.

Pr.

And can you find this one thing more about the Sacraments, that we take the Cup away from the people, as is the order of your Church, positively against an express Command of Christ, who said, Drink ye all of this? Sure you won't say we are guilty of dispensing with such an express Injunction of Christ as you do in this case.

Pa.

No, you never took the blessed Cup from the people, but you went very near to take away from them the sacred Bread and all. You know how seldom and in how few places that holy Sa∣crament was administred in your reforming times; and you know how little regarded still by many of your party, since you could preach and pray by the Spirit. And yet we are in good hopes that you'll comply with us in this too, for that in another case you can dispense with as absolute a command of Christ, that is, con∣cerning the Lords Prayer▪ of which he com∣manded, When you pray, say, Our Father, &c.

Luk. 11.2. But your wisdom hath found it out that 'twas enough to say the sense of that Pray∣er, without repeating the very words; and then if you should use it, the people might be brought to believe that a set Form of Prayers is lawful according to so great an example, which might be a great prejudice to your more spiritual way of praying. And so you know our Church hath also many wise reasons for not obeying Christ in this particular. Hereby it appears that you can as well as we make bold with an express Law and Ordinance of Christ in what concerns the Worship of God; and what matters it though it be not in the same matter? they that can in one, can in all when they shall think good.

Pr.

I should laugh if you could make it out too that we have amongst us Miracles and Le∣gends, as I am sure you have a great many to prove your new Religion by. Come, try your skill: I don't despair but one day you'll find out the Quadrature of the Circle, or the perpe∣tual motion, you are so ingenious and so good at making discoveries.

Pa.

I can't tell what I shall do for the first, but I am sure for perpetual motion the world is beholding to you for the finding of it out: for when you taught the people that nothing must be done in Divine Worship but what is com∣manded in Scripture, and that therefore the Li∣turgy was to be put away: they finding that the order appointed in the Directory was no more to be found in Scripture than the other, took it away too; and so your Thorough-Reforming by such an unlimited Principle, set a Wheel a

going, whose motion 'tis likely will be perpe∣tual. You reformed the first Reformation, others reformed yours, and others that, and so on it went, and I believe will go as long as there is any brains in Schismatick-heads to keep on the Circulation.

But 'tis a thing so plain that you also have Legends and Miracles to perswade the people of the Diviness of your new-contrived way of Worship and Discipline, that my making of it appear will deserve none of your commendati∣ons. I could tell you of a secret way of whis∣pering Legends, fine well-made stories of Bi∣shops and Priests, when the Brethren meet toge∣ther: but possibly those that don't know you so well as I do, would not believe me, therefore I'll instance in a few of a great many that are upon record. Mr. Vavasor Powel saw several times the Devil appearing to him, sometimes stam∣ping upon the Chamber-floor, and sometimes blow∣ing a strong cold wind upon him, and several other ways: once it was revealed to him that he and two of his friends should be wounded in the Island of Anglessy. And another time, he being in his bed, there appear'd to him a bright shining light, and in the light a speckled Bird, which bad him read Mat. 3.2. Mr. Cook likewise (no Divine I confess, but yet a man that well deserves to be credited for being an holy Covenanteer) go∣ing over into Ireland, and meeting with a great and fearful storm, which frighted him to some purpose, God (as he saith) put in his mind the chief places in Scripture concerning the Seas; and then it follows, I prest my dear Christ not to

drown us, for, said I, we fight for thy Kingly Of∣fice: throw the Egyptians and all thine implacable Enemies in the midst of the Sea, but let us be pre∣served. Yet for all his fear and danger, he fell asleep, and then, as he saith pag. 6. he saw a large Room, in the midst whereof was a long Table, and upon that Table an ordinary Carpet, two Candles, two Trenchers of Tobacco, & some Pipes: in the Room there was a man of a middle stature, his hairs were white and curling at the end, but the hair of his upper lip was brown, his cloaths were of a sad colour, and upon his head was a Cloth-broad-brim Hat, and he told him be waited upon Jesus Christ, and carried him to his Master, who told Cook that he should not be drowned, hearing that he belonged to the Protector, (Traytor) and other strange things which yet proved true in the event. Here be as you see most miraculous Visions, the particulars whereof are related with such exactitude, that I believe none but Malignants ever doubted of the truth of them. But I must not relate parti∣culars, my Book it self should be a miracle in bigness: if you please to read the Mirabilis An∣nus that was printed in 1662. there you shall find as the Author saith, many signal and mira∣culous judgments and accidents befallen those that have molested the Godly for Nonconformity. And also Mr. Vicars Looking-Glass for Malignants, will furnish you with many wondrous stories of the terrible and most dreadful judgments that befel the Malignants from 1640. to 1643. when the Book was printed. These Books for Miracles and fine Tales may deservedly be ranked among the most fabulous Legends that ever were

printed: and though 'tis likely the Authors did not believe them, yet they served your turn: Those pious frauds won more Proselytes to your side than any thing else next to your Weapons: all the difference is this, that our Miracles are wrought by the Saints, and yours for the Saints.

Pr.

And so you cunningly insinuate that we have Saints as well as you: What, don't you know we will not so much as call Peter and Paul Saints, we are so far from praying to them, or keeping days in their honour? Prove it if you can that in this particular your Doctrine and ours hath the least resemblance, and then with∣out instancing any more, I'll make it appear that you have taken a great deal of labour to lit∣tle purpose.

Pa.

What! I have mentioned your Saints forty or fifty times out of those of your Authors whose words I have cited, and now you speak as if you had none at all. Why man, there is no people under the Sun that owns so many as you: 'tis true, you won't call the blessed Apostles and Martyrs by the name of Saints, that would be Popery and Superstition: but you'll call your selves so very freely and humbly, and without any scruple, for it seems that is your due, and not theirs: any one that would throw a stone against the woman surprized in Adultery was ipso facto made a Saint, contrary to what hap∣pened in the Gospel; I mean, that every one that would help to throw down the Whore and Jezabel, (as you call'd the Church) were thereby immediately Canonized: so that the worst of Fanaticks who help'd to do the

work, have still retained the Saintship you be∣stow'd upon them, though since they have de∣parted from you. As Thomas Brooks in a Ser∣mon dedicated to Sir Tho. Fairfax, To do glori∣ously is to appear for the Saints, and side with the Saints, let the issue be what it will: O it is a base thing in those that have appeared and sided with the Saints, now to prove treacherous, and let the poor Saints shift for themselves. And so before that in 1646. Mr. Cheynel instructed the Par∣liament concerning the Saints in this manner: I am so far from endeavouring to persecute Saints, that I humbly desire that we would all study how to make more Saints: Oh it will be a comfortable work to gather and order Saints of our own making. Nay, though some of the Saints were froward, and perchance unruly, yet because they helpt to do the work of the Lord, they were not to be blotted out of the Calendar, for he saith a little before, Saints must not be persecuted though they be peevish, nay desperate.— I must not out of a sullen humour deny a peevish Saint the right-hand of fellowship. But enough of this you shall find scattered up and down this Book.

Now as for your keeping of days for the old Saints, I confess you are not for that, neither do you keep any for Christ, that would be you know what. But you know also that when the designs of the new Saints were blest with suc∣cess, there was by Authority a day kept in re∣membrance of it with much solemnity. So it seems the destroying of the Kings Forces was a mercy great enough to make a Holy-day of it: but it would be Idolatry to do the same in re∣membrance

of those precious mercies the Church receives from what Christ did and suffered for her, and his holy Apostles after him. As for praying to the ancient and despised Saints, it would be to no purpose, your new ones having got their place, and belike their power too: we have seen already that your prayers are effectual beyond what their intercessions could be, which is the reason I suppose that when any amongst you is going a Journey, or hath some other de∣sign in hand, or feels the want of any temporal or spiritual thing, he desires the prayers of the Saints in your Conventicles. So there appears to me no other difference in the case, but that our Saints are dead, and Canonized by the Pope, whereas yours for the most part are alive, and of your own making.

Now I hope I have satisfied you, and made it appear that you come much nearer to Popery than the Church of England, which by your own confession hath nothing common with us that's bad but a few Ceremonies, and this of order, which don't much concern Religion, and which (according to your Chronology) were in the Christian Church long before Pope∣ry: whereas you own both in belief and pra∣ctice many of the Popish Doctrines which are counted the worst of our errours, only you dis∣guise them a little, and put them in a Presbyte∣rian Garb.

Pr.

Worthy Sir! you might have spar'd your great pains, for all you have said will not per∣swade any one man that we have any good will for the Papists, 'tis too well known that there is

an irreconcileable antipathy betwixt them and us. No, we detest those opinions and practices of yours which you would perswade the world we approve and imitate, and we agree with you in nothing that other Protestants disagree in.

Pa.

Yes, we do, we both hate the Church of England, I am sure we are agreed in that, ex∣cept you have gone beyond us; as I remember Mr. Love said when there was an overture for peace, pag. 42. Is it likely to have peace with such men as these?— We can as soon make fire and water to agree, I had almost said reconcile Heaven and Earth. But there is enough said already to prove that. As for your disclaiming friendship with us, it only perswades me that you are of those generous Friends who oblige people behind their backs, without desiring that any notice should be taken of it: for to use Mr. Loves words, pag. 22. When ••ou had put down the Pests and Plague-sores of the Kingdom, Episcopacy and Common-Prayer Books, you there∣by advanced our interest greatly, and did us a notable piece of service; for then you left no visible Church, no known Rules of Doctrines, no set form of Government and Discipline: so that whilst your tedious Rabbies were hammer∣ing in their brains the new form of a future Church, according to their several fancies, or according to the Pattern in the Mount, the people were fain to betake themselves, some to the Com∣munion of our Church, as not a few did, and other some to Madness an•• Enthusiasm, as did a great many more. And besides, the scandal which you brought upon the first Reformation

by your fine doings was so great, that (thanks be to you) it hath perswaded a great many that there is no safety but in the Church of Rome, where there is a constant union and order. So we find a Book printed in 1652. call'd, A Beacon set on fire, or an Information of the Stationers to the Parliament concerning the great advancement the Papists made, and the many Books they printed, as also the many blasphemous Books which others put out. And in the seasonable Exhortation of the London. Ministers 1660. they tell us pag. 10. That all manner of blasphemous and horrid Opinions were openly written and published, that there was in many Atheism and contempt of Religion, in others Scepticism and Ireesolution in many, and that some were grown to that height of wickedness as to wor∣ship the Devil himself. And there they complain also, That some by their back-sliding and apostacy fell from the truth to Popery, as being the only Reli∣gion wherein unity and order was retained. All which how naturally they issued from your late doings, and how much the Pope and Devil were beholding to you for, I leave to your own con∣scienciousness to consider. And one thing more that makes me believe that you have more kind∣ness for us than you own by words, is, that you destroy'd the King and the Church of England by the same means that were appointed by Cam∣panelia a cunning Politician, and a great Enemy to Protestants, pag. 160. The English Bishops (it should have been Puritans) are to be exaspe∣rated and put into fears and jealousies, by telling them that the King of Scotland (King James) turned Protestant out of hope, but that he will quickly

return to the former Religion when he is establisht in the English Throne. (The same advice is also lately given by the Marquiss de C. in his Politique de France, in that Chapter that treats of Eng∣land.) That counsel was followed by you, and prov'd successful; the outcry whereby you rais'd the people against our late martyr'd Sovereign was Popery, Rome, Babylon: therefore after all this, judge you whether we must not be very ungrateful if we did not ingenuously acknow∣ledge that we are highly beholding to you.

Pr.

All that signifies nothing: for we differ from the Church of England only in some few Ceremonies, being agreed as to the Essentials both of Doctrine and Discipline. We honour the first Reformators of this Church, and we are perfectly agreed with the reformed Churches beyond Sea, which we love and reverence, and desire to imitate: and when you have said all you can, this will be truth still, and I am sure will be believ'd so to be by all rational men.

Pa.

I know that one of your Brethren, an ancient Sophister, in his last scribbling against Doctor Durell, speaks as if there was hardly any difference betwixt you and the Church of Eng∣land: It may be worth (saith he) the considera∣tion of those who are in Authority whether they may not enjoy Ecclesiastical Preferments who differ from their Brethren only in some few points of Discipline; for as to the Essentials of Discipline, I am not so quick-sighted as to find that we disagree, &c. But if it be so, the more wicked you, who have made crimes and enormities of a few indifferent points of Discipline. What, was it the terderness o••

your Consciences that made a few Ceremonies to be Popery and Antichristianism? so that upon their account you must call upon the people in Sion to war against Babylon. Either you are the greatest Cheats in the World, or else you differ from your Church at least in those points wherein (as I have shewn) you come so near to us: chuse you which you please. As for your loving and honouring the reformed Churches beyond Sea, and the first Reformators of this, I find no such thing in your Books, but rather that you lov'd and honour'd your selves far beyond them all. Mr. Dury in his Sermon to the Par∣liament upon these words, Depart ye, &c. Isai. 52.11. is pretty plain in it: I chose these words (saith he) because the destruction of Babylon and the deliverance of the Church out of it, is the great work which God intends to accomplish by the Go∣spel in these latter times, and because of the relation wherein we do stand to it, for I conceive that God is not only working out our deliverance to bring us out of Babylon at this time, &c. Where could you have been worse than in Babylon before the good men in King Edward the fixth's time had done any thing towards a Reformation? So you may hear him say at the 25 pag. None of all the Magistrates or Ministers of other Nations have ever given such an answer to this Call (to come out of Babylon) as you and we of the Ministry and this people have done, for we have undertaken the Cause in the full extent thereof, therefore we are in this employment nearer unto God than any others, and he is more interest in us and in Scotland than in any other Nation whatsoever. Two Witnesses

more I hope will make the thing credible. Mr. Bo∣den in his Sermon Revel. 18.6. Reward her as, &c. saith, 'Tis no wonder that our forefathers did little or nothing against the Beast and the Babyloni∣ans, for their eyes were blinded they could not see to work, much less to fight; but that we having clear visions and full discoveries made of the Beast and her abominations, should sit still and be careless, and suffer her for ever to play her beastly pranks, is a most deadly shame and stain unto us. And Mr. Tho. Goodwin in his foresaid Sermon, Others had had the honour in the first Age of reforming, and we had been like blear-eyed Leah; yet since, we have been abundantly the more fruitful of Saints, faithful and chosen. And indeed the truth is, you went so far beyond all other Reformers, that you might well despise them, as having done their work very imperfectly to what you did.

Pr.

I took you to be but a Priest, but I doubt you are a Jesuite too, for you can turn other mens words to what sense you please: I believe those good men meant no such thing as the in∣terpretation you give to their words. But whe∣ther they did or no, 'tis nothing to us, we pin our faith upon no mans sleeve; if they have said or done any thing amiss, we utterly disclaim it. We own the Kings Supreme Authority, and we own the Doctrine of the Church of England, and to prove the contrary by particular mens words, (as you have endeavoured to do) is al∣together lost labour, because their Opinions is not the Rule we follow. So that all your Quo∣tations evince nothing of what you intended,

and you well deserve to be laugh'd at for having taken such a huge deal of bootless pains in re∣peating other mens words.

Pa.

Very well! 'tis but making up your mouth, and wiping of it, and looking very de∣mure, and then you have done nothing; and so you think you can abuse the world everlastingly. But stay, Sir, dear-bought experience hath taught us, that your goodly words are little to be trust∣ed; and you have approved your selves such in∣comparable Jugglers, that we will see what you tell us before we believe it. In the highest of your Rebellion you were for the King forsooth! much more now he reigns: Th. Palmer was Mi∣nister of the Army raised for King and Parliament, as he stiles himself in the Title of his Sermon 1644. Mr. Beech at the Siege of Basing was fight∣ing for the King, pag. 24. We honour the King, we fight for him, we resolve though it cost us our lives we will have his love and his presence again: And John Arrowsmith before the House of Com∣mons calls him his Dear Sovereign: They (saith he) that brought our King into this Civil War, are a Generation of scornful men that laugh at our Buil∣ders, as Sanballat and his Complices did at Nehe∣miah, What is this thing as ye do? will ye rebel against the King? a Generation which can neither find in their hearts to afford a good word of advice to our Dread and Dear Sovereign, &c. But 'tis more than probable that by a worse than Jesui∣tical Equivocation, you meant only a notional King, the workmanship of your deceitful Brains: for so we find a cunning distinction between the King and the Kings Person. Tho. Case in his Ser∣mon

to the Court-Martial on 2 Chron. 29.6, & 7. And Jehoshaphat said unto the Judges, Take heed what ye do, &c Tell them, That though they had not a Jehoshaphat to give them that charge in his personal capacity, yet they had him in his political capacity. So Robert Austin D. D. printed a Book intend∣ing to prove, That by the Oath of Allegiance the Parliament was bound to take up Arms, though against the Kings personal command, for the just de∣fence of the Kings Person, Crown and Dignity. So you might be sure by such means ever to be for him, and have him of your side whatever you did: for so Mr. Burroughs prov'd by the same art, pag. 27. That his most Loyal Party was not fighting against the King, but for the King, for the preservation of true Regal Power in the King and his Posterity, and to rescue him from the hands of evil men, who were his greatest Enemies. And he said pag. 57. That the Saints and most Religious had ventured their Lives, Fortunes, Children, and all for the safety of the King. One would have taken him then for a great Royalist, but that there was an unlucky Equivocation in the case, The Scripture (saith he pag. 28.) bids us to be subject to the Higher Powers, it doth not bid us to be subject to the will of those who are in highest places. But two or three specious words serv'd the turn, this was chiefly to seduce the Kings own Friends if it were possible: Those that had a Loyal Soul, here was a bait for them, you were fighting for to make the King great and glorious, though 'twas against his will, and for his Authority against his Person, and he was on your side in his Political, though not in his Personal capacity, and

so if they lov'd the King, they might join with you; and no doubt but those goodly pretences deluded then many a well-meaning Soul. But then if people were not for the King, to be sure they would be for the Lord, and upon that ac∣count they might and they must join with you, for you were fighting the Lords Battels, warring for Sion against Babylon: this was the grand cheat whereby the Nation was deluded. Had the Parliament-Officers gone about and told the people that the King encroacht upon their Pri∣viledges, and acted against the Fundamental Laws of this Kingdom, the generality of men was not so well read in the ancient Statutes and Charters of this Realm as to know whether it was so or no; and so 'tis likely they had been very slack in engaging in a doubtful general. But you knew well enough that the people would fight for God, therefore you made him a party in the case, and then called upon them to help the Lord against the Mighty, to help to thrown down Antichrist, and to set up Christ; and those that came to your call, were rewarded (besides the holy Plunder) with good words, flatteries, high and lofty titles; they were the Saints, the Godly, the Chosen, the Lambs Followers, and the precious Ones, and so you made them active in their wickedness by making their deluded Conscien∣ces to warrant their accursed doings. Though the way was besprinkled with bloud, yet that the people might not be deterred from doing Gods work, they were told that God had seen it good to bring Christ into the Kingdom that bloudy way; and then who would be afraid of bloud∣shedding

upon such an account? But this hath been sufficiently proved, when I spoke of your cruelties, and made it appear that the War was Religious and not Civil, and that for the good of Souls you may do what you lift as well as the Pope.

Now I desire only to mention a few more of your juggling tricks, and then I shall endeavour to say somewhat in defence of those Authorities I have cited out of your Books. Mr. Palmer re∣solves that grand Query, How shall I know that the Parliaments Cause is Gods Cause, and those that join with them more Gods people than on the other side? in this manner: Alas, it is the plainest thing in the world, look to the words of Christ, John 10.5, and 44. My Sheep know my Voice, &c. Now do but consider which of the new∣raised Forces come nearest to this Rule; who is it that submits to the Word and Rule of God? who set up the work of Reformation? who is desirous to preserve the people of God? Was not he an ex∣cellent Casuist to make your pretences and do∣ings an argument to prove that your War against the King was just? Much like him that said it is and hath been the design and practice of Jesus Christ to break all Kingdoms that oppose him, and oppress his Saints: As much as to say, that God pulled down the King, because he opprest Christ, and did not favour the Saints: by which Rule the best cause is condemned if it be unsuccessful, and well-fare the Turk and all the wicked as long as they prosper: according to this we have seen before that Providence was your Guid and Captain, it led you, and did all things for you,

and so it came to pass that the worst of your doings were charged upon God. Jehovah-Jireh, pag. 65. The Prentices and Porters were stimulated and stirr'd up by Gods Providence thousands of them to petition the Parliament for speedy redress. And Mr. Will. Jenkins in his Conscientious Queries and Submission to the then present Power 1651. useth only the Turkish Argument of good success to prove that the prosperous Rebels were to be obeyed as lawful Superiours, and that by charg∣ing all that had been done upon God and Provi∣dence, pag. 2. Whether the stupendious Provi∣dences of God manifested among us in the destructi∣on of the late King and his Adherents in so many pitcht Battels, and in this Nations universal for∣saking of Charles Stuart, and the total overthrow of him and his Army; whether by these Providen∣ces God hath not plainly removed the Government from Charles Stuart, and bestowed it upon others, as ever he removed and bestowed any Government by any Providence in any Age? Whether a refusal to yield Obedience and Subjection to this present Go∣uernment, be not a refusal to acquiesce in the wise and righteous pleasure of God, and a flat breach of the fifth Commandment? Therefore he saith in his Humble Petition, That he looks upon it as his duty to the then Authority to yield all active and cheerful Obedience in the Lord, even for conscience sake: as though their prosperous wickedness could give them a just title to their Usurpation. Ano∣ther would have it believed that the Saints were victorious, because of Christ being with them, and their having a Commission from him to act as they did, saying, That the Saints and the seeret ones

shall work destruction, and that this feeble Genera∣tion shall be as a Lion from the presence of Christ amongst them. Christ (saith he) assigns that to them which is his own proper work: let men take heed how they provoke this Lion, for then be will not lie down until he cat of the prey, and drink of the bloud of the slain. As though it had been by the order and power of Christ that the Lion or the wild Beasts had filled all the Nation with bloud and slaughter. Then in stead of teach∣ing the people to obey the Precepts of the Go∣spel, Charity, Humility, Meekness, Obedience to the King, &c. you would have them mind the secret intentions of God, and set forward that work which his Providence had begun, as you said, which was called Generation-work, a phrase and a Doctrine still in use amongst you. It is the duty of the Saints (saith one) to observe what the way of God is in the time of their Genera∣tion, to see what Name of God is most conspicuous in his administration, and accordingly to sanctifie that Name of his. Nothing can be more pregnant with delusions and evil consequences than this. Afterwards when in the carrying on of the de∣signs in hand the Kingdom was filled with bloud and confusion, that the people might not see how they were gull'd, you fell to prophecying, promising them much happiness, with many secret and glorious things after all their trouble, so saith the same Author, ibid. pag. 6. We shall see at last that the mercy God intended for us was worth all the troubles and bloud, &c. God hath many Promises to his Church to accomplish, many Prophecies to fulfil, many glorious things to declare,

many Mercies for his Saints to bestow; and these stirs among us will make way for all. And so Mr. Bond tells the Parliament, That the present work of Salvation and Reformation they had in hand, was carried on in a mystery, was a sha∣dowed master-piece, altogether made up of strata∣gems, paradoxes, and wonders, and so the comfort is, it shall be a great Salvation, a Salvation from Babylon. But this will suffice at present to shew that the people was deluded more ways than one; and to give a warning to the following Generation, that so they never be drawn into Rebellion by the same arts and pretences as their Fathers were.

It would be endless to rehearse all the equivo∣cations, jugglings, and deceits as were used to seduce the people: next time we meet perchance you shall hear more of them. What I have said now is enough to prove that your words signifie nothing but what you please, that your dissimu∣lations are deep and specious, and that you ne∣ver want arts and evasions to plead innocency, and salve your credit after the foulest doings and miscarriages. Now you differ but a very little from the Church of England, and you are for Obedience to the King, whatever some of you may have said or done heretofore. Very good! That's as much as to say, That do you what you will, you are resolved ever to be in the right, and never to acknowledge your selves faulty in the least, for fear of losing the repute of Infalli∣bility. But let it be considered,

• 1. That I have proved what I charged upon you, not by the words of the obscure and ordi∣nary,

• but of the most famous men of your Party, who must needs have known the Tenets and Doctrines of your Sect, and who were then and are still now cryed up and followed by your Disciples and Admirers.
• 2. That those words of theirs I have cited, were not taken out of Libels or prophane Books, nor were spoken heedlesly in the heat of dispute, but are to be found in their Sermons, and were delivered out of their Pulpits in the powerfulness of Preaching, as being the Word of God.
• 3. That those Sermons were not preached in Country-Towns, or to ordinary Congregations, (where any stuff preached after the tone and man∣ner in use among you had been as good as the best) but almost all of them before the Parlia∣ment, where none but great men were admitted to preach, and where, to be sure, they preached none but their best Sermons: and moreover, that those Sermons were printed with the names of the Authors, and with License and Approba∣tion.
• 4. That 'tis more likely they would then de∣liver their true Opinions, and speak out what was in their hearts, when they had the power in their hands, and were free to speak what they pleased, than now they are under fear and re∣straint, and are fain to conceal or dissemble what they would then openly preach and proclaim.
• 5. That they not only preached Sermons, but they and their Disciples lived Sermons also; your practice and Doctrine agreed excellently well, what was preach'd was acted, there was none of their good Instructions lost, you appro∣ved

• what they said by doing accordingly, and you generally own'd by a practical belief those Doctrines I have set down as yours out of your most approved Authors.

Lastly, It is manifest by my Quotations, that your Ministers rendred the last King odious to his people, and preacht him out of his Throne and Kingdom: but 'tis no where to be seen that they ever preach'd this King into the favour of his people again, or used their powerful elo∣quence to have him restor'd to his Right. And since his return, though you have given over printing, yet most of you have kept up the Fa∣ction, and in stead of crying peccavi, have still endeavour'd to weaken the Church, and draw Disciples after you; and your Synods have never disclaimed those men who by their Preaching had kindled up the late Rebellion, and the Prea∣chers have never recanted their former Opini∣ons, but either justified or disguised them: nay, many of them own still the Obligation of that infamous Oath call'd the Covenant, whereby they acted and warranted all their wickedness. Therefore though the people may be excused ha∣ving been deluded and imposed upon, yet you the Ministers and Heads of the Faction can never (with all the wit you have) plead any thing that can justifie you from owning the worst of Popish Errours.

Now let our Judge speak if he pleaseth.

G.

I confess I am somewhat amazed at what I have heard: I never thought so much could be said for proving a Conformity betwixt Pa∣pists

and Presbyterians in so many points: but yet I will decide nothing, nor make any reflecti∣ons upon what you have said: I'll rather tran∣scribe and print your discourse, and leave the Reader to think and to judge as his own discre∣tion shall advise him. Only seeing that you are most chiefly agreed in denying the King that Supreme Authority which God hath given him, and pretending a certain Power and Jurisdicti∣on over him, in ordine ad spiritualia, for the good of souls, or to phrase it aright, for to advance Gods Cause, and to set up Christ: I shall set down some Texts of Scripture which plainly evince the contrary, and then desire all Christians to yield a chearful and loyal Obedience, until they have been told from Heaven that the Pope or Classis are impowered from God to act con∣trary to his Word in this particular.

First, For the Authority of the Supreme Ma∣gistrate over all that live in his Dominions, read Rom. 13.1, and 2. Let every soul be subject to the higher powers, for there is no power but of God; the powers that be are ordained of God: whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist shall receive to themselves damnation. — v. 5. Wherefore ye must be subject, not only for wrath, but also for conscience sake. Here you see that neither Pope nor Puritan is except∣ed, but every soul is to be subject: this was writ∣ten when the Higher Powers were Heathen, bloudy Persecutors of Christianity, who endea∣voured to destroy the Gospel, and yet for all that, they must not be rebelled against, and their Authority must not be resisted: Whosoever resisteth

the power, resisteth the Ordinance of God, and they that resist shall receive to themselves damnation: and therefore we must be subject to them, not only for fear of their anger, but also for fear of Gods, not only for wrath, but also for conscience sake. In Tit. 3.1. Put them in mind (saith the Apostle) to be subject to principalities and powers, to obey magistrates, to be subject to every good work. You see that good works and obedience to Ma∣gistrates are joined together, and appointed to be equally prest upon the people by the Exhor∣tations of Christs Ministers. In the 1 Pet. 2.13, &c. Submit your selves to every Ordinance of men for the Lords sake, whether it be to the King as Supreme, or unto Governours as unto them that are sent by him: — for so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men; as free, but not using your liberty for a cloak of maliciousness, but as the servants of God. — Fear God, honour the King. You see it is the will of God that with well-doing, (that is) by obeying the King and his Governours, we should put to silence the ignorance of foolish men, who thought that Religion freed them from the yoke of subjection: and that we should not make Christian liberty a cloak of maliciousness, a pre∣tence of Disobedience and Rebellion; but as ser∣vants to God, honour the King, and submit our selves to him for the Lords sake. Therefore it is a great impiety and hypocrisie to pretend Gods cause and interest for rebelling and disobeying, when he bids us for his sake to obey and to be subject.

2. That none must presume upon any account

whatsoever to rebel against the Sovereign or Su∣preme Governour, read Num. 16. at the 3. v. you shall find that Korah and his rebellious crew pleaded that the people was the Lords people, and that they were holy every one of them; and therefore (say they) to Moses and Aaron, Why lift ye up your selves above the Congregation of the Lord? But at the 32. v. The earth opened her mouth and swal∣lowed them up, and their houses, and all that apper∣tained to them. And by that dreadful and un∣heard-of judgment, God manifested how much he detests Rebellion, that following Ages might beware of the heinousness of that crime. So in 1 Sam. 24.5, and 6. Davids heart smote him because he had cut off Sauls skirt, and he said to his men, The Lord forbid that I should do this thing unto my Master, the Lords Anointed, to stretch forth mine hand against him, seeing he is the Lords Anointed. And c. 26. v. 9. David saith unto Abishai, Destroy him not, for who can stretch forth his hand against the Lords Anointed, and be guilt∣less? David was then Anointed King, he was persecuted wrongfully by Saul, Saul was reject∣ed of God, and he had most barbarously put to death the Priests of God, and their whole fami∣lies; and yet because he was King over the peo∣ple, Who can stretch forth his hand against the Lords Anointed and be guiltless? God as you see al∣lows no pretence at all for Rebellion, for that as I have shewn you Kings have their Authority from him, By me Kings reign, saith the Divine Wisdom, Prov. 8.15. and therefore Solomon joins God and the King together, as the objects of our respect and obedience, Prov. 24.21. My son, fear

thou the Lord and the King, and so Eccles. 8.2. I counsel thee to keep the Kings Commandment, and that in regard of the Oath of God.

3. We are not to speak evil of the King, but rather to pray for him: in 22. Exod. 28. Thou shalt not revile the Gods, (that is, Supreme Ma∣gistrates) nor curse the Ruler of thy people. Job 34.18. Is it fit to say to a King, Thou art wicked? and to Princes, Ye are are ungodly? So it was witnessed against Naboth by his false accusers, That he blasphemed God and the King, 1 King. 21.13. and then he was stoned to death. Where∣by it appears, that in Israel it was one of the greatest impieties to speak ill of the King. As also it is commanded by Solomon, Eccles. 10.20. Curse not the King, no not in thy thoughts, &c. And you may see what a black character the Apostles set upon those that despise Dominion, and speak evil of Dignities, in the Epistle of Saint Jude and in 2 Pet. 2.10. Now that it is our duty to pray for the King, we have these examples, 1 Sam. 10.24. when Saul was anointed, the people cryed, God save the King; and so likewise when Solomon was anointed, 1 King. 1.39. But what need any more than this precept of St. Paul? 1 Tim. 2.1, and 2. I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men, for Kings, and for all that are in Authority: — for it is good and acce∣ptable in the sight of God our Saviour.

Lastly, That we are to pay Tribute to Kings and Sovereign Princes, read Rom. 13.6, and 7. For this cause pay you Tribute also, for they are Gods Ministers, attending continually upon this very thing.

Render therefore to all their dues, tribute to whom tri∣bute is due, custom to whom custom, fear to whom fear, honour to whom honour. If the Heathen Emperours were Gods Ministers, and therefore to receive Tributes and Customs, much more the Christian Kings that now reign over us. Moreover, we have the example of Christ himself, who when he had not wherewithal to pay that Tribute which the Roman Kings had imposed upon the Jews, was pleased to work a miracle for to get money to pay it withal, Mat. 17.24. &c. He that was and is King of Kings and Lord of Lords, the God of Heaven and Earth, pleaded no exempti∣on from paying Taxes, but bound this duty up∣on all his followers by his own example, and thereby confirmed also that precept which he gave us, (when the Jews asked him whether it was lawful to pay Tribute to Caesar, Mat. 22.21.) of rendring to Caesar the things that are Caesars, as well as to God the things that are Gods.

Now therefore let no Christian dare to go against these so many and so plain and express Scriptures in disobeying or resisting his King and Sovereign under pretence of Religion, or of re∣moving evil Councellors, or of fighting for the Kings Authority against his Person, or because the Pope or the Presbyterian Synod enjoin him so to do, for the good of souls, for the cause and interest of Christ and the Gospel: for you see that God makes no reservations, and allows of no distinctions or equivocations, but bids every soul to be subject, and threatens damnation to any that shall not. And now, Sirs, I leave you to meditate upon what you have heard, and I heartily wish it may do you good.

Notes

• Serm. print. 1645. p. 2.
• 1644. p. 28.
• Serm. 1646. p. 2. and 3.
• 1648. p. 19.
• Jos. Caryl Preach. of Lincolns-Inn. 1644.
• John Strickland 1644.
• T. Palmer ibid.
• Jer. Bur. Will. Bri. Ph. Nye. Syd. Sam. Th. Good.
• Jos. Poden 1644. p. 30.
• George Gillespie, 1645. p. 17.
• F. Cheynel Serm. 1646. Ep. Dedic. Ch. Love at Uxb. p. 20.
• S. Marshal Serm. to the Parl. 1643. p. 19.
• Ibid. p. 20
• Th. Case, p. 59.
• Tho. Case, 1644. p. 9.
• Ibid. p. ••8
• Wil Beech Serm. Li∣cenc'd by Mr. Cram∣ford, 1645. p. 10.
• Jer. Bur. Serm. 1643. p. 72.
• Rev. 19.
• Th. Good. Serm. to the Parl. 1645. p. 47. & 48
• Geo. Gill. 1644. p. 18.
• Joh. Bond, 1644. p. 18.
• T. Coleman 1645. p. 33.
• T. Palmer 1644. p. 9.
• Edw. Cal. 1645. p. 4.
• The fals∣hood of M. Prynns Truths Triumph, 1645. p. 30. p. 25.
• Art. 8.
• S. Marshal 1641.
• Tho. Good. 1645.
• p. 40.
• p 42.
• Jer. Leech 1644.
• S Marshal 1643. p. 21.
• Jos. Boden 1644.
• Joh. Bond, 1644. p. 59.
• J. Arrow∣smith, 1643. p. 69.
• St. Midh. 1644. p. 24.
• F. Cheynel 1646. p. 32.
• N. B.
• Rob. Jen. 1648. p. 29.
• N. B.
• Case, p. 56
• T. Coleman 1644. p. 16.
• T. Case, 1644.
• S. Midhope p. 22.
• Jer. Leech p. 21.
• p. 10.
• S. Marshal 1644.
• J. Vicars p. 6.
• Jo White, 1643.
• Gillesp. 1643.
• Tesd. p. 8.
• E. Calamy, 1645. p. 26.
• Beech, 1645. p. 10.
• Th. Case, 1644. p. 8.
• T. Palmer. 1644. p. 19.
• T. Coleman p. 14.
• Looking-Glass for Malig∣nants, p. 2.
• p. 43.
• Jer. Bur. 1643. p. 10.
• Th. Good. 1645. p. 51.
• S. Marshal 1644. p. 41.
• p. 15.
• Joh. Bond, 1644. p. 60.
• Mr. Loves Case, 1651. p. 22
• Dury, p. 14
• Jer. Burr. 1645. p. 8.
• Th. Good. 1645. p. 5. and 6.
• 1646. p. 4.
• 1644. p. 112.
• E. Calamy, 1662. p. 10. & 14
• Th. G••od. Ph. Nye, Sy. Symp. Jer. Bur. W. Bridge p. 10.
• Epist De∣dicat.
• Jef Caryl, 1644.
• S. Marshal 1643. p. 3.
• The Histo∣ry of his Life, 1671. p. 16.
• p 18.
• p. 19.
• Jehovah-Jireh, p. 31.
• Joh. Owen 1659. p. 14.
• 1645. p. 16. & 17
• Th Good. 1645. p. 42.
• p. 8.
• p. 17.
• p. 130.
• 1648. p. 15.
• p. 37.38. &c.
• At Ux∣bridge.
• Bonasius Vapul. 1672. p. 80.
• p. 5.
• p. 9.
• p. 52.
• 1613. p. 13.
• 1644.
• T. Palmer, p. 13.
• p. 1▪ & 13
• Th. Good. 1645. p. 43.
• Joh. Owen 1659. p. 22.
• J••r. Burr. 1643. p. 2.
• Joh. Bond, 1644.