Presbyteries triall, or, The occasion and motives of conversion to the Catholique faith of a person of quality in Scotland ; to which is svbioyned, A little tovch-stone of the Presbyterian covenant

CHAP. VI. Of the Presbyterians Disobedience to the Civil Magistrate; and of their pretext of Piety

GOOD Christians are alway's good Sub∣iects: and these who are true to God, are ever true to men. As they render vnto God, what is Gods: so they give vnto Caesar, what is Caesars. Vpon the other part, these, who are false to men, can never be true to God: and they, who are disobedient to their earthly Su∣periours, can never be obedient to their hea∣venly Soveraigne. When the lawes of men are against the law of God, then it's better to obey God then man: but when there is no such op∣position: then the law of God obligeth vs to obedience and subiection. S. Paul doth earnestly exhort all Christians to this duty, when he saith: Let every soule be subiect to higher Powers, for there is no power, but of God; And those, that are, of God, are ordained. Therefore he, that re∣sisteth the power, resisteth the ordinance of God. And they, that resist, purchasse to themselves damnation. S. Peter also maketh the like ex∣hortation 1. Pet. 2.13. and 17.

How the Presbyterians have caried them∣selves, in the duty of Subiects to the Civil Ma∣gistrate and to their other Superiours, is so ge∣nerally knowen, and so fresh in all mens me∣mories,

that it needs not be described, nor am∣plifyed. The very naming of a Presbyterian, is sufficient now to raise in mens minds, the true notiō of one, who will obstinatly deny obediēce to those, to whom he oweth it; and will rigo∣rously exact obedience from those, who owes him none. Indeed, if the Presbyterians owne words be taken, they will be esteem'd not on∣ly Saints, but also most loyall and obedient subiects; for so often they have tearm'd them∣selves. But their actions alwayes bewrayes their words. They professe in their new Confession of faith: that no difference of religion, yea infide∣lity it self cannot take away the Civil Magistrats iust right, nor his peoples obedience and duty to him. And yet in their practise, they would not ad∣mit the King, till he swore and subscribed their Covenant and solemn League; which many thought were very bitter potions, that went much against his stomacke. Many other instan∣ces may be brought, of their inordinat cariage to their Superiours, and others, by which they rais'd both scandal and preiudice, against their religion: for people, seeing them to be evil Subiects, and worse Masters, could not think them to be good Christians: but I for∣beare, not being willing to rip vp too much their sores, wishing rather, that all their bypast miscariages may be forgot and buried, by their calme cariage and dutifull obedience, in time to come. But apparantly, some in present power have no great hopes of much voluntarie amend∣ment in them, vnlesse the rod of disciplin be

still kept over their heads: for an eminent En∣glish Officer, in his printed letter above cited, speaking of the Presbyterians, saith: If they be not closely look'd vnto, they will set all on fire a∣gaine.

Then, for their pretext of piety, I observed great shew, but no substance; some floorishes, but small fruits; huge pretexts, but no perfor∣mances. We had indeed much preaching, pra∣ying, fasting, and such like exercises. But what were their long preachings? Nothing but con∣tinual praises of the Covenant, the Solemn Lea∣gue, and Presbytery, which they cryed vp to the heavens, and omitted (as our Saviour ob∣served of the Pharisees) the weighty matters of Gods law: as Iudgement, mercy, and faith. Yea their sermons were replenished, with constant and most bitter railings against their Opposers; and all those, who did not favour their cause: by which means, they armed the people with fury, to aduance the Covenant and Presbytery. What were their fasts: But humi∣liations, as the Prophet Esay saith, for strife & de∣bate, and to sinne with the fist of wikednesse? God faith to the Iewes. Is not this the fast, that I have chosen? to loose the bands of wickednesse, to vndo the heavie burden, and to let the oppressed go free, & that ye break every yoke? But the fasts, which the Presbyterians have choosed, were contra∣ry: for their fasts were to tie more firmely their Covenant, which hath proved a band of wic∣kednesse: to lay heavier burdens vpon the

peoples Consciences; to oppresse these, who were free; and to augment their yokes, by in∣venting many new oaths, to the oppression of many soules. It was much observed, that shor∣tly after their solemne fasts, we were alwayes sure of some great claps. The fast was ordinarly a preparation to some violence, or evil worke, that was intended. This made many vnderstand, what Queen Marie Stuart mean't by that fa∣mous saying. That she was as much affrayed of a Fast of the Ministers, as of an Armie of Souldiours: for experience taught her, that these fasts, were sure prognostikcs of ensuing tempests. Their long prayers also, which were often seasoned with Tautologies, and somtimes with no good sense, did not prove them to be Saints, more thē the like did sanctify the Pharisees. They brag∣ged much of the Spirit, but shew no fruits of the Spirit: if these be the fruits, which S. Paul reckons out to the Gallatians? The fruit of the Spirit, saith he, is Love, ioy, peace, long-suffering gentlnesse goodnesse, faith, meeknesse &c. They rather shew and perform'd the works of the flesh, which the same Apostle doth there re∣count. The works of the flesh are manifest, which are, fornication &c. hatred, variance, emulation, wrath, strife, seditions, heresies, Envyings, mur∣ders, &c. If they lived in the Spirit, then they should have walked in the Spirit, as the same Apostle exhort's: and so, they would have been better beleeved.

In a word: if piety consists in many externall sighes and grones, in long prayer and graces, in

wringing of hands & making of strange faces, in turning of the eyes, and in dolefull houlings and cryes, which were commonly called the Sough; If piety, I say, consists in such things, we had abondance of it: but, if it require some greater perfections and better fruits: Then we were very scarce of it. Indeed, if we would heare and believe these Presbyterian Ministers, we were the happiest people of the world: for they said, we only of all Nations had the ho∣nour, to be Covenanters with God; we had the truth of the Gospell in greater purity then Ge∣neva it self. We had such a clear and engyring light, that the like had not shin'd to any other nation, since the time of the Apostles. Yea one, who is esteem'd a principal Apostle among them, did not sticke to affirme in the pulpit, amidst the manyfold Confusions, troubles and miseries, which had fallen vpon this Church & Nation: That the Angels and Saints of heaven, if they could leave the sight of God, would be glad to come down, and see the admirable order and beau∣tie of the Presbyterian Church of Scotland Nei∣ther is this, to be much wonder'd at; for it's probable he spoke as he thought, and as the proverbe is. The Crow thinks ever her owne bird fairest. And every foole esteem's much his owne Ba∣bel. But many indifferent men thought, that he was one of those, of whom S. Paul speaks to the Philippians; Enemies of the Crosse of Christ; and whose glory is in their Confusion.

These practises, at least a great part of them, were the occasion of my first doubting that the

Presbyterian Church, could not be the true Church of Christ. For by the Prebyterians changes and inconstancy in doctrin, I saw evi∣dently they were not govern'd by the Spirit of truth, which Christ promised to his Church; but by the Spirit of errour, whic is alwaies va∣rious.

By their great Dissensions and Divisions, I perceived they had no vnity, as becometh the house of God: but were a confus'd Chaos, as many heads, so many different opinions; and that it was not truth nor authority, that pre∣vail'd in their meetings; but the vsurpation of some few Ringleaders, who owerawed the rest and made them succumb. Yea, I saw that inconstancy in doctrin flowes naturally from their principles: and that their inconstant Church doth necessarly breed dissensions; but hath no means to lay them, nor take them away.

By their cruell severity over mens Conscien•• and persons, &c. I saw they had little Christian Love and meeknesse, which vertues Christ had recommended so earnestly to his true disciples, by which he said the world should know them.

By their clear contradicting their owne principles, I perceived, they were not men led by reason; but miscaried by passion and incon∣siderat zeal, which made them fall into incon∣sequentiall discourses, not worthy of men of prudence; and by which, themselves shew the falshood of their owne principles.

By doing their duty so ill to man; I saw evi∣denty

they perform'd not well their duty to God: by their violent disobedience to their Earthly Superiours, I knew they could not be humbly obedient to their heavenly Soveraigne: By their great pretext of pietie, without any substance; and by their bragg's of the Spirit, without any fruites of the Spirit, but rather with the works of the flesh; I perceiv'd, they were both corrupt in faith and manners. And albeit, some of the more simple had great zeal, and no evill intentions; yet others of a higher or be, who moved the rest, gave no small ground to make many suspect, that they were not sincere Christians.

Although, all that hath been already said, (which are not old nor hidden stories, but such things as were done in our owne times, and obvious to our senses) did shew vnto me suf∣ficiently, the vnreasonablenesse of the new Pres∣byterian Reformation: yet, for my further sa∣tisfaction, and least I might be deceived, I re∣solved to try diligently and impartially, the grounds of these new changes and alterations; and to vse the Apostle S. Iohns counsel to prove the Spirits. My deerest, saith he, believe not every Spirit, but prove the Spirits, if they be of God: for many false Prophets are gone out into the world. Now the triall, which I intended, was to trie their doctrin, by the pure word of God, which these Reformers gave out to be their only ground. When the Scripture was ex∣presse and clear, then I was resolved to be fully satisfyed: but when the Scripture was not

evident, and the question di•• not so much concern the scripture, as the true sense of it; then I intended to follow the interpretation & sense of the holy and learned primitive Fathers: who have been, after the holy Apostles, the Pillars and Propagators of Christianity: and I resolved to prefer their constant testimonies, according to the practice of the primitive Church, to the inconstant guesses of new vp∣starts, according to the practice of their wave∣ring Church, who are as far inferiour to the holy Fathers in Holynesse and Learning; as they come short of them in Antiquitie and Re∣nowne. And with this resolution; I began to examin the question of Epicopacy, which gave so great occasion to all the broiles and altera∣tions, that have ensued.

Notes

• Rom. 13.1. & seq.
• Conf. Vvest. ch. 33. n. 4.
• Christ. Mod. p. 74.
• Math. 23. v. 23.
• Esay 58. v. 6.
• Gal. 5.22.
• Ibid. v. 19.20.
• Philip. 3.18.19.
• S Iohn 1. Epist ch, 4. v. 1.