humble hearts and seek verity rather then victory which yet we doubt not t' is pride that is the cause of our contention Nothing tendeth more to the disolving of that Army that under God hath bin your preservation or can so miserably teare you into rents and divisions leaving you all a naked disunited prey to those that of purpose have begotten and nourished these destructive honours in you c. You see where charity is wanting Envy abounds and breakes out into sedition he is not contened to cast divisions in Familyes and Citties but into the Army of peace wheâ—e I dare say he hath few friends for sectaries seldome do any act of publike good I know there are in the Army Independants as well as Presbyterians not Sectaries Godly and gallant men which together make an Army like the host of Israell when Jehova went in and out be ore them God hath done great things for them and for us by them But sectaries like the evill Spies bring false reports to cause murmuring in the Campe let those that sow sedition reape the fruit of it as God shall recompence it unto them according to their humour c. EIther of these two unreasonable humours of Kingly authority or Presbyterian Government are enough to undo you and to perplex if not frustrate all the labour of the Parliament to preserve you and is likely to bring a nâ—w confusion upon the Common-wealth c. I told you the Pamphleter was either no Covenanter or a Covenant Breaker observe how hee perswades the people to practise against Covenant that instead of a blessing hee might procure a curse upon them his Councell is like Baalams to Balak or like Iobes wifes in his misery curse God and diâ— he would expunge that clause of Covenant for preserving the honour of the King c. And that for Reformation according to any rule either Gods word or reformed Churches nothing but liberty like beasts without Law or Government This is indeed the way to â—rustrate all the care and labour of the Parliament to preserve us and to bring upon our selves confusion and swifter destruction When the Saxons had conquered England they divided it and made it into seven Kingdomes differences of Government quickly cause contentions so as they destroyed one an other the strongest get all and yet quickly lost all but the suffering of severall religions or discipline in worship will be of no lesse dangerous consequence By the first humour you are prepaired to receive the King in again upon any conditions notwithstanding all his bloudshed and perfidiousnesse whereby you encourage and assist under hand workings and projects against the Parliament and occasion horrible plots against the City and crafty devices to divide betweene the Parliament and City and to receive the King whether the Parliament will or no c. Reason commands to receive the King as a King but reason and Religion â—orbids to receive him but upon safe and good conditions or upon any other conditions then the Parliament shall in their wisedome thinke fit Nor could any Agents for the King worke any underhand workings nor effect any designe against the Parliament or City to divide them if not furthered by Sectaries under whose protection the enemyes designes are now carryed on and coloured under that Notion the Jesuites plot and seeke to divide Kingdomes Parliaments Cities all one against another it is all the hope the Enemy hath left as Sir Iacob Ashley ingeniously confessed And were it not for these home divisions the Enemy at home would crutch for mercy and forraigne Nations sue to Great Britaine for friendship as the Island beloved of God a people conjoyned in holy covenant established in Unity Order and Peace within it selfe whose King is the Lord of Hosts more admired and honored by other Kingdomes then Solomon by the Queene of the South when she heard of his wisdome and see the order of his servants To this happinesse there is no greater impediment then the pride of man by obstinate contention willing rather to consume three Kingdomes in such a fire then deny themselves or quench one burning Lust The second unreasonable and unchristian humour provoking you to be importument with the Parliament to establish a Presbyterian or compulsion Church Government all things considered threaten a more eminent danger then the former at this time can doe for if the Commons in Parliament should doe aâ— some have procured the Common Councell to Petition see in what a sad condition you would immediately be in for all the Independants and Sepratists of all sorts then whom the Parliament and you have not found more constant and stedfast friends all these must necessarily withdraw their assistance for if they cannot be free to worship God every one of them according to their particular conscience all liberty to them is taken away for what is all other liberty where that is not also the Army that hath recovered you out of a most languishing estate thereupon will instantly be scattered if not dissolved so you would be extreamly divided and distracted among your selves at home and destitute of any assured strength abroad and whose worke should be effected therby even there 's whose maxim it is to divide and master you c. One would thinke the Author of the Pamphlet were a meer Jesuite for many such are incorporated among our London Sectaries he complaines of the Presbyterians importunity to the Parliament that he might make them odious though they petition for nothing but what the Parliament have Voted and granted just things in case of necessity may be unseasonably asked and yet the fault is pardonable but audatious bold threats deserves severe censure for so I take the Pamphleters words that if the Commons should doe which they have declared to be there intentions as some have Petitioned it were more eminent danger to the Kingdome then the former troubles as if he would deter the Parliament from their just intentions He cunningly puts the Independants and Sectaries together as if they were all one but wee know they are divided in opinions more then Herod and Pilot though like Herod and Pilate they agree against the peace of the Church they al would have liberty right or wrong For my part I cannot in judgment nor charity ranck our deâ—senting Brethren called Independants who hold all fundamentalls of truth with us with Sectaries who all in some things differ from us in fundamentalls more or lesse therefore no marvill though we agree not But that Christian Brethren of the houshould of faith should disagree about trifles as if they were Enemies is strange where is love where is peace where is charity or for what doe we contend not for the faith we both professe it not for the bread of life we both enjoy it But wee contend how it shall be carved to us surely God is not in this except as he is angry against our pride and wantonnesse do wee not all set our
not be compelled to worship God as they doe or in one uniforme way by the state established c. We know where there is not Order there is confusion and where there is disagreement in discipline there is want of love devine precept Commands us to be all of one mind love as Brethren 1. Pet. 3. 8. againe let all things be done in order and decency 1 Cor. 14. 40. The Apostle sharply reproved disorder in the believing Corinth 1 Cor. 11. 33. 34. And he left Titus at Creete to set order in the Churches and to ordain Elders to execute that order in every City Titus 1. 5. consider in nature is there any disorder or disunion in the Members of one body they are many members but all make but one perfect body 1 Cor. 12. 20. and God hath so appointed it that there should be no schisme in body Verse 25. much more should the Members of the spirituall body be one that there should bee no schisme in the Church Christ is the head of the Church every Christian is a Member the Church the body the head hath not many bodyes but the body hath many Members and by many Members the body is made perfect God hath appointed order to and in all things among Angelis men yea to all creatures by order of things the universe is continued by order among men Kingdoms Cities and societies are maintained God hath commanded order in every house And hath he left his owne house without order The Church of God is called a house that thou maist know how to behave thy selfe in the house of God which is the Church of the living God 1 Tim. 3. 15. nor is Christ lesse faithfull then Moses who was faithfull in all his house as a servant in appointing order But Christ is a sonne over his house whose house we are Heb. 3. 5. Therfore the Apostle calls the Members living stones that build up that spirituall house but there is no building without order every stone must be hewed by the workman it must passe the hammer to be fashioned it hath a fashion of it selfe as a stone but to make such a building it must be fashioned to another fashion according to order else there will be confusion but God is not the God of confusion but of peace in all the Churches of the Saints Else how shall we be all of one minde and how shall Schismes and Heresies be prevented if men be not compelled to worship God in one way where is order if a liberty be given to every man as his erring conscience shall guide him what errour or heresie or blasphemy is there in the world or that hell can envent that will not bee preached in Conventicles to seduce the people Therefore although none can be compelled to be holy for holinesse is only wrought by the Spirit of God yet all ought to be compelled to lawful and holy uniformity in publik worship for time place and manner and to bee punished for neglects except necessity constrained and for this cause is the sword put into the hand of the Magistrate who is the father of our flesh and is to punish all the evill works of the flesh in us Idolaters hatred strife varience emulation sedition heresie c. these are all works of the flesh which if the Magistrate doe not punish but tolerate he sinneth against God and doth Gods work negligently The Word of God aloweth every one to bee fully perswaded in his own mind and declareth that to be sinfull that is done otherwise c. This Caveler hath learned some of the devills Sophistry to mis apply Scripture for so the devill did to Christ Matth. 4. 6. That which the Apostle intends one way this Caveler would interpret an other to serve his own end The Apostle Rom. 14. 5. speaking of the observation of Iewish dayes and feasts c. which some weake in knowledge not knowing their liberty thought they were still bound to observe therfore that they might neither do the one nor the other doubtingly he exhorts every one to gâ—t assurance and to be fully perswaded in his owne mind what was duty according to that in Rom. 4. 21. not that they must because they are not fully perswaded use their owne liberty at large to do as they list for it is sin to refuse as wel as to do if not of faith for a man either to doe or refuse to do a thing doubtingly is sin every man ought to look to God in every action and to please God in doing or not doing therfore men must not live according to there sense bee of what Religion they will worship God in their owne way bee a rule to themselves but according to God to his will and in his way and to make the word of God and the lawfull command of the Magistrate his Rule He that seekes to live to his owne will and allowes such a liberty as to Sectaries shall neither please God nor advantage the publike These Clergie men that animate you herein are such as complyed with the Tyrannie and suffistication of Episcopall Prelates and now ayme to establish the like Tyranny in the hands of Presbyterian Prelates c. Marke how the enviâ—us Pamphleter doth calumniate those holy men which were chiefe and standing Pillars in the Church of England in the time of the Churches affliction and oppression under the tyanny of Episcopacie when those men whom he and those of singular opinions doe nâ—w asperse because they stand for the Presbyterian Government supported Gods people by their prayers presents and preaching and suffered in their persons and estates willingly and cheerefully for the liberty of the Gospell At which time many others that now accuse them for feare fled from us and hid themselves in corners or unnaturally left their mother that beare them and went into other Countries for their owne safety now the chiefe Champions for Sectaries and by them cryed up as the only men for holinesse These though they ranne from the battle many of them returned to the spoyle and wear the Lawrell as others when they went from us they past hard censures on us and deemed us as the people of Sodam themselves as so many lots taken out from among us And since their returne they have disturbed our peace hindered the blessing of Reformation by unnaturall and unchristian divisions as if like Ionah they were angry that God hath spared us I speake and write this with griefe of heart and wish it were not too true I am sure some of them have like Samaritan adveriaries hindred the building of the Temple and with like pretences though I hope not with the same intentions but my hope and confidence is that God will bring good out of it both to us and them and by these contests boult out reall truthes or put us into such a way not yet spoken of as shall be acceptable to God and content to us and them if wee would begge
faces towards Zion why then do we fall out about the way God is able to bring us together and the Parliament have power to enjoyne it that we may serve God with order and comelinesse in one way if we would but deny out selves and seeke God God would bring it to passe That Sectaries and Heretickes should have a liberty or tolleration to worship God according to their wills and erring conscience would be the greatest dishonour to God that may bee and necessarily would be the ruine of Church and state if all should have liberty then why not Papists who have assaulted us why not Turkes and Pagons have not they conscience to plead for as well as others what were this but to set up a nursery or Accademy for all Heresies would not God then spew us out of ouâ— land and remove his Candlestick from us God and Beliall cannot dwell together if such withdraw from us we shall be the stronger not the weaker As for the Army it consists not of such they are and will be friends to the publike they fight for God and their Country to settle peace not to begin Warre nor to give it over till they have perfected what they have by Gods blessing beene prosperous in the lâ—sse of Sectaries cannot make us distracted at home nor destitute of friends abroad but contrary for Sectaries are but the Jesuites Apes to bring fuell to the fire of contention at home and abroad or the Iesuites stalking horses by which they ensnare us who seeke to â—ffect their worke thereby it is their maxime by dividing us to master us it concernes two Kingdomes to be wary and discreet the designe is against both therefore mee thinkes a Nation that really intends to helpe should not obstruct in any case at such a time when the prejudice will returne upon it selfe while united both are safe but devided both are ruind IF you have a minde to be vassallzed be still importunate to suppresse all privat meetings or Conventicles and compell all sorts of beleivers to worship God as you and your abbettors shall approve you cannot want the assistance of them who are or would be Lords over their Brethren and when by your means they have prevailed over those you and they are pleased to call Independants or Sectaries your selves must be the next in order to be their slaves and Vassalls c. That wee may not be vassallized nor circumvented by false Brethren who are crept in to Spie out our liberty to bring us into a bondage by useing liberty as an occasion to the flesh Gal. 5. 13. and a cloak of malitiousnesse 1. Pet. 2. 16. we adresse our selves by Petitions and humble supplycations to the Parliament into whose hands wee have committed our selves betrusted them with out Religion Lawes Liberty lives and all And to petition is the peoples Birth-right The stander by some times sees more then the gamster And he that weares the shooe best knowes where it pincheth t' is the subjects liberty to make knowne his greivances and that time is fittest when apparent prejudice is intended Then to supplicate is unseasonable Nor do the Presbiterians petition to suppresse all privat meetings of the Godly Godforbid for it is the joy and rejoycing of Christians to meet sometimes in privat to conferre to read to pray to sing Psalmes c. But those that meet at Conventicles at the time of publike worship such as wholly separate from the great Congregation to heare erronious Doctrines and to preach their owne fancies and grose heresieis where ignorant uncalled and ungifted men usurpe authority and creepe into Widowes houses under pretence of long prayers devoure them and sow seeds of sedition in the Kingdome These the Presbyterians doe petition against as dishonour of God! and obnoctious to the State who live like Stoicks to their owne will Iudge all men vile and uncleane but themselves these ought to be suppressed my prayer shall ever be for their conversation and endeavour for their suppression that God will worke the one and the Parliament command the other If it were the sinne of the Church of Pargamus to suffer them that held the Doctrine of Balaam who caused Balakâ— to cast a stumbling block before Israell and those that held the Doctrine of the Nicholaitans Reu. 2. 14. 15. Then it is the duty of the Church of England to suppresse them not compell the conscience of any to worship God as the civill or Ecclesiasticall power shall approve but to suppresse their turbulent practises it is one thing to compell the Conscience and an other thing to punish a wilfull obstinate fact a man may refuse to doe a thing out of scruple and weaknesse but he that will do the direct contrary is obstinate and turbulent and lyable to the sword of the civill Majestrate this is not to Lord it over their Brethren for among Brethren there must bee distruction of persons for place and command in discipline and order all that are godly will assent thereunto and be assistant to execute just punishment upon obstinate offenders nor shall wee thereby enthrawle our selves but the contrary for while such seducers and wilfull offenders are suffered wee shall incur Gods displeasure which is the way to be made slaves and Vassalls to the worst of our enemies For remedy hereof we cast our selves on the Parliaments wisdome by advice with the Learned and godly Assembly called together by the Parliament to that purpose But there is good hopes the Commons of England now in Parliament who are chosen for the preservation of all just liberties will in no measure countenance so unjust and dangerous a designe certainly they cannot so soone forgot the vigorous assistance they have alwaies had in the greatest necessities from this people c. Observe how he winds himselfe like a Serpent by insinuating sophestry for thus he argues the Parliament are the preservers of all just liberties therefore they will maintaine any unjust libertie to licentiousnesse but thus is truth the Parliament are preservers of the subjects just liberties but they are suppressors of all unjust liberties therefore they will surely suppresse licentious libertines the pamphleter is so audatious that hee dares call the Presbyterian way of government a dangerous and unjust designe though the Parliament as hee knowes have after severall debates voted it and ordered it and since declared to the world to be the way resolved to settle Sectaries make great boast of their vigorous assistance to the Parliament tâ—at which is but little in substance hath need of helps by Orations like the blowing of a Pharisaicall Trumpet Those that have out done any sectary say nothing of their doings it is sufficient to them that God sees and knowes The Parliament neither are nor can be be trusted to make lawes to rule men in the practise of Religion and that he that is most vassallized in his judgment with an opinion of uniformity and of a necessity of suppressing all private
are opposite and to which we must stand As for their Nation we are beholding to them and they are beholding to us an oath of the Lord is between us which I hope shall be observed to all posterities with brotherly union in despight of Sectaries and Royalists that seeke to dissolve it But woe to him or them that wish or endeavour it whether a man or a Nation for God will surely avenge his Covenant of all and every person and it concernes both Nations to consider duty and Conscience without regard to the envious designes and plots of wicked men though some cause of discontent may arise to both by their hellish subtilty yet t is not a cause of division where wisdome and godlinesse have any sway All there zeale and covenanting with the most high God you will find is for no other end then to bring this easily deluded Nation under the same bondage to Presbyteriall Lords and Task-masters This is the thing intended when you are provoked against Sects when you are put upon petitions after petitions all to keepe you in a forward humour against that season c. Our Covenanting with the high God hath been a visible blessing to us as in the dayes of Asâ— 2 Chron. 15. 13. and it will be an established mercy to both Kingdomes except wee procure wrath by our conniving at so many that have reâ—used to take it and by over much Clemency to sectaries whom we are bound by it to exterpate by whom for ought I know for that neglect God seems to threaten us with farther misery and new troubles Our Covenant no way drawes us into bondage nor brings us under Task-Masters but free us from both The way of the Presbyteriall government is most congruent to holy Scripture most orderly and uniforme neither Tyrannicall like Episcopall nor loose like that of the Sepratists therefore we are bound to Petition for the one and against the other which is indeed the only obsticle to Church reformation and of all reformation but the Presbyterian way is without prejudice holy and safe It will be then time no longer to dispute the Garisoâ—â— but to professe the holding of them for those who will keep and 〈…〉 their covenant according to the Scotch interpretation which will serve our English Masters purposes as well as theres That there is any dispute about Garisons is the businesse of the higher powers to give the reasons not my pen though I conceive seditious sectaries have given some offence conducing to such disputes That there will ever be any professing to hold them I am confident the affermers thereof will be proved lyers And that they shall be kept for any English Covenanter except the Parliament is scandalous false and most seditious What I may say of Fâ—rts Castles and Garisons kept by others I will omit and it shall be my prayer that those that contemn the Covenant doe not really plot and intend to act what they scandalously charge upon others I will forbeare and hopâ— the best though with feare For I am confident they are not wanting in all designes to make themselves masters of England who by uncharitable censures binde us over as slaves to hell and Satan You cannot be ignorant of a prophesie foresaid cunningly to forespeak the bondage of this Nation as first it must bee conquered by the Romans then by the Danes and Saxons after them the Normans but the last must be the Scotts and this prophesie is now more frequent in their mouthes then ever Sectaries will seeke matter to foment strife though it be from old Mother Shiptons prophesie any thing serves that will beget jealosies and raise contentions leave no coale unblowed are more troubled in conscience to obey any Ordinance of God that tends to order and peace then to bely their brother or speake lyes in prophesie to seduce silly soules as if their conscience were seared with a hot iron as the Apostle speakss 1 Tim. 4. 2. The Covenant cannot bind you to force conscience or to molest your brother under pretence of heresie or schisme what you conceive is truth may be an error doe as you would be done unto in all things you would not bee enforced therefore enforce not observe rather the wayes of Christ then the Scotch Presbyterians if you have taken the Covenant in a worse sence it calls rather for repentance then pâ—rtinacy therein c. Neither our Covenant nor our wills are to binde or force any mans conscience but our covenant and Gods word bindes as to endeavour conjunction and uniformity in Church discipline according to Gods word and the example of other the best reformed Churches not to the Scotch Presbytery except as aforesaid we are also bound to exterpate heresie Schisme prophanesse and whatsoever is contrary to sound Doctrine and to discover those that make faction or parties among the people c. Men of weake consciences and such as have beene seduced we will with all gentlenesse admonish as brethren instruct with love and meeknesse till God shall give them repentance to the knowledge of the truth 2 Tim. 2. 25. and be tender to tender consciences to the uttermost so long as they make not parties Sects Conventicles nor labour to seduce others and draw them from their obedience to lawfuâ—l authority if so law must punish them according to the degree of their offence and this is not to force conscience but to punish fact in obstinate and turbulent persons Nor will the Presbyterians molest any Brother under any pretence but upon apparent heresie and Schisme not in one person but as it shall appeare by holding parties and factions nor will the Presbyterians be their owne Judges but the word of God shall judge betweene both from whence we are able if Sectaries were not wilful or would compare Scripture with the Scripture to shew that many things that Sectaries hold for truthes or manifest Errors And we shall ever hold that rule to doe as we would be done unto and would perswade Sectaries to practise that lesson which they do not towards us for they would lay intollerable burdens upon us but not touch them with one of their fingers We shall ever observe the wayes of Christ and his Apostles for our example not make any one Nation nor person our rule This is the Covenant we have taken it in this sence and in no other And in this we must perâ—ist and not repent except that we have not bin so vigorous in pursuance thereof as we ought MInd the owne good cleave fast to the House of Commons let no sorcery or Sophestry divide you from them inforce not nor be importunate with them for Church Government leave it to their wisdomes to measure out of the Clergy what may be for the quiet and profit of the people c. We minde the good of others or our owne and desire to bring home erring sheepe to the sheepesold of uniformity and shall ever cleave to the house of Commons