God Object Wee have often heard your Apologie Rebuke them sharply or cuttingly that they may be sound in the Faith Will you be pleased to receive a Reply Are you commanded to reprove cuttingly and not to convince clearly are you alwayes to inveigh and never to instruct doth not the Apostle in the very same Chapter and upon the very same occasion command the Bishop or PRESBYTER to be able by sound doctrine first to exhort and convince gain-sayers and so to stop their mouths by arguments and reasonings and after if that will not serve turne to rebuke them cuttingly that they may be sound in the faith And have you yet taken this course with your dissenting brethren if you have refer us to your paines of this nature surely your brethren will presently either yeeld unto you or give you good reason for the contrary Secondly the Apostle commands to rebuke them sharply but WHOM must they rebuke sharply or cuttingly their brethren acknowledged to be holy learned usefull in the Church and Common-wealth onâ—ly differing in judgement about government and discipline as for matters doctrinall no more differing from the Presbyterians than the Presbyterians differ among themselves are these the men that must be reproved or rebuked sharply Surely the Apostle gives no such instruction unto Titus concerning such men but the unruly vaine talkers deceivers they of the Circumcision who subverâ— whole houses much more Cities and Countreys teaching that which they ought not for filthy lucres sâ—ke lyâ—rs evill beasts slow bellies these are to be rebuked cuttingly and maâ— not this as truly be charged upon some Presbyâ—erians as upon some Independents and may not as cleare an account hereof be rendred as well by the one as by the other but when shall this striving for mastery between them both have an end Thirdly rebuke them sharply or cuttingly not slanderously uncivily charging them falsly and scandalously with rebellion as Mr. Cawton hath charged the Army and Covenant-breaking as Mr. Jenkin hath charged the Parliament c. You have yet another covering for this nakednesse which you steale away from the divine Wardrobe the holy Scriptures which serves you no more to that purpose than Jonas Gourd did to cover him in his pettish mood and that is the saying of our Lord Object I came not to send peace but a sword for I am come to set a mâ—â— at variance against his father and the daughter against the mother and the daughter in law against the mother in law c. and the like in the 12 Iaâ—k 51. I am come to send fire on earth c. Reply 1. How often have you taught us that these are the accidentall not the naturall products of Christs coming into the world was not the proper end of his coming to furnish his Ministers with the subject matter of their Commission viz. a message of peace that they may say to every Countrey every Citie every man peace be to this Countrey this Citie this man if they know not or minde not or acknowledge not the things that belong unto their peace if they will not receive a message of peace but stand it out to the utmost against God their bloud is upon their own heads have not you often told us thus Secondly Did Christ come into the world to put a sword into the hands of his converted ones to kill and destroy the unconverted or the contrary Did he come into the world to make wolves or sheep leopards or â—ambs vultures or doves that beleevers should destroy or save men from destruction Thirdly Did Christ come into the world to send a sword among brethren that they may be digging one anothers bowels cutting one anothers throats bite devour and consume one another what miserable Text-men are these to take the minde and meaning of Satan and fasten it upon the words of God may not truth justly complain of these men as David in the like case they wrest or torture my words daily intending to doe me mischiefe doth not the Apostle bid us mark such which cause divisions and tels us that such how ever they pretend serve not our Lord Jesus but their own bellies and by good words and faire speeches deceive the hearts of the simple and is not the consent to divide the childe an argument of no naturall relation to the childe the trick of a strange woman and not of a naturall mother Wee meet yet with your main Objection with which you alwayes flourish as if that like the sword of Saul or bow of Jonathan did never returne emptie and when that you have spent your selves by searching up and down the Scriptures for some grounds to justifie your unbrotherly proceedings in bitternesse against your brethren fishing night and day and catching nothing to relieve you in this poynt at last you take up the Covenant the solemne League and Covenant that blessed Covenant and make such a noise with the word Covenâ—r as if no man could pronounce it but your selves you mannage this after such a manner as that if the word of God cannot help you yet the Covenant will if principles of civility morality will not help you the Covenant will if Orders Votes and Ordinances of Parliament cannot help you yet the Covenant will as if the Covenant did say unto you as Peter did unto Christ Though all forsake you though Scripture and reason and argument and principles of common honesty forsake you yet will not I but alas if you will but a little throughly examine the Covenant with a very few Queries as the maid examined Peter the Covenant it selfe will be ready to protest that how ever it might be indeed with some of the thoughts of those that did promote the Covenant at the beginning yet in true construction and intent it never knew any such meanings as you are pleased to put upon it but if truly and throughly examined it will prove as Bâ—alam did unto Balack though it was sent for out of Scotland with a designe of some it seemes to curse Israel yet it will not curse them but blesse them altogether for what can you find in this Covenant either feeding or justifying that spirit of bitternes wherewith you are possest against your brethren is there any one word jod or tittle of Presbytery in any Article line or letter of the Covenant Is there any one word that looks towards such a thing as a rigid fierce biting devouring persecuting Presbytery All that possibly you can plead for out of the Covenant to your purpose is it not contained in the first Article and what is that With hands lifted up to the mâ—st high God wee doe sweare that wee shall sincerely really and constantly through the grace of God endeavour in our severali places and callings the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against us common enemies the reformâ—tion of our Religion in the Kingdomes of England and
Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best reformed Churches and shall endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in Religion Confession of faith forme of Church government Directory for worship and catechizing that wee and our posterity after us may as brethren live in faith and love and the Lord may delight to dâ—ell in the midst of us First What is here for Presbytery especially a vexatious Presbytery a briery thorny persecuting Presbytery Wee have engaged our selves for the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and government doth that justifie your railing against your brethren and your charging the Parliament with Covenant-breaking as Mr. Cawton and that peremptory Mr. Jenkins have done in expresse termes What an affront is this upon our brethren of Scotland as if the Doctrine Worship Discipline and Government of our brethren of Scotland were constituted framed and calculated for the Meridian of wilde beasts of the Desert for Gim and Ogim owles and satyres dragons and vultures that live and prey upon their fellow-creatures and not for the sonnes of Sion who are the children of peace Doe you represent the Doctrine Worship Discipline and Government of our brethren of Scotland in such horrid black and bloudy colours as such a taking object unto the sonnes of England if the Cannons and Laws Edicts and Orders Statutes and Ordinances of the Doctrine Worship Discipline and Government of the Church of Scotland enjoyns to raile and rage slander and abuse Magistrates or Ministers Parliament or people that will not act according to the fiery fierce and furious motions of peevish froward and angry spirits such Doctrine Worship Discipline and Government doth more become the American Pequids Cannibals or Men eaters in New-England than those that have heard of a Gospel of peace or the least sound of that sweet Commandement of Jesus Christ our liege Lord who hath said This is my Commandement that yee love one another Secondly Are not Presbyterians by this Covenant as well bound to hearken to the counsels of their dissenting brethren as their dissenting brethren to hearken to their counsels and is not Scotland as well engaged to listen to the advice of England as England to Scotland For are not all of them to make THE WORD OF GOD AND THE EXAMPLE OF THE BEST REFORMED CHURCHES whose walking must be judged by their conformity to the Word of God the golden Standard to measure them by Thirdly who must judge and determine the meaning of the Covenant Presbytery is not in the letter of the covenant and we hope though we doe not in the least implead a holy godly peacefull and pious Presbytery but doe wait and hope for the establishment of it in all our Congregations in the Kingdome that such a Presbytery as seems now to be contended for will never be found to be the meaning of those that imposed the covenant Shall the Parliament of England enjoyn a Covenant upon the people and Sion Colledge in London give nay command or conjure such a meaning into it as was never intended what is this but to put Sion Colledge above the Parliament of England The Parliament of England commands the Kingdome to take the Covenant and Sion Colledge upon the matter commands the Parliament to subject themselves unto their interpretation thereof upon pain of being arraigned in their Pulpits for Covenant-breakers forsakers of their first love yea and of vilifying scorning and abusing them in the eyes of the people stirring up a spirit of contempt in the people against them as many of you have done from day to day Fourthly what is such an interpretation of the covenant but a meere prophaning of the covenant it selfe Does the covenant obliege us to raile and rage revile and abuse men that are holy learned godly peaceable usefull in Church and common-wealth to brand them with the odious names of Heretickes Separatists Schismaticks c. who cannot subject themselves we say not to the covenant for they took it yea defended the taking of it yea stirred up their brethren to take it in its true proper naturall genuine and literall meaning of it but unto such a sense meaning and interpretation as will serve onely to drive on the designes of the faction of Sion Colledge for most confident we are there is at this day no faction in the Kingdome more dangerous and obnoxious unto the peace prosperity and welfare of the Parliament Army and consequently whole Kingdome THAN SION COLLEDGE IS What greater dishonour indignity and scorne can be put upon the SOâ—EMNE LEAGUE AND COVENANT than to justifie not onely those bitter cruell unbrotherly unchristian nay unnaturall invectives each against other but rebellion treason mutiniâ—s insurrections against the Parliament and Army the raising up of new warres to the utter ruine of the whole kingdome as the sense and meaning of the solemne League and Covenant and do not many of you in your prayers and Sermons justifie the proceedings of those members that fled beyond seas from the justice of the Parliament and the prisoners in the Tower committed thither by Parliaments order for such misdemeanours in pleading their cause with God as men persecuted imprisoned for nothing but keeping their solemne League and Covenant professing for your selves and others that you own their cause so deluding and captivating the judgementâ— and consciences of many of your hearers as you did some at least of those said prisoners who doubtlesse in the simplicity of their hearts were charmed into that delinquencie through your devout chantings under the colour of zeale for the glory of God a blessed refâ—rmation and we know not what as that they are ready upon all 〈◊〉 to side with any muâ—inous insurrections against the Parliament and Army what is this but to abuse and prophane the innocent Covenant which intended union peace love and goodnesse amongst brethren and the banding them together as one man against the common enemy Doubtlesse the true naturall soule and spirit of the Covenant was Union and not division amongst brethren But when men force that soule out of the Covenant we mean that meaning of the covenant which is naturall and possesse it with a contrary spirit or meaning though it pretends zeale for God and a blest reformation c. yet this is to represent the covenant like Samuels body without his naturall soule possessed with the spirit of Satan speaking indeed like Samuel but with a wicked and Satanicall designe what is this but to make the covenant not like an Angel of God a messenger of peace and union among brethren but a very Fury from beneath furnishing men with fire-brands to hurle and throw each against other to the danger of fiering and enflaming the whole kingdome You complain of contempt of the covenant that it is looked upon as an Almanack out of date
c. and most confident we are that no pretenders to the covenant under heaven have rendered the covenant more vile base and contemptible than your selves have done by the interpretation sense meaning which you have put into it But the truth is it is no great marvell that you make the covenant speak what you please for your own designes since you make or at least strive to make the holy Scriptures themselves whose naturall juice is milk and honey to yeeld forth gall yea blood it selfe Fifthly who are they which truly and properly break the Covenant Either those that act contrary to the very letter of it or those that deny to subject themselves unto that illegitimate and forc'd interpretation which Sion Colledge men put upon it surely they are the covenant-breakers who act contrary to the letter and most naturall literall and obvious meaning of it If so let us examine each Article of the Covenant and compare it with the practice of Sion Colledge men and let indifferent men judge who breake the Covenant In the first Article we sweare with hands lifted up to the most high God to endeavour in our severall places and callings the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government AGAINST OUR COMMON ENEMIES c. THAT WE AND OUR POSTERITY AFTER US MAY AS BRETHREN LIVE IN FAITH AND LOVE AND THE LORD MAY DELIGHT TO DWELL IN THE MIDDEST OF US Heâ—e are two things which are to steere us in our endeavours to preserve the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government First our endeavours must be against our common enemies Secondly our endeavours must be so ordered that we and our posterity may as brethren live in faith and love and the Lord may delight to dwell in the midst of us it so they that doe joyne with the common enemy they that divide brethren each from other hindering brethrens living together as brethren in faith and low doe break the covenant in the expresse letter of it but who they are that joyn with the common enemy that divide between brethren that obstruct their living together in faith and love and so provoke the eye of jealousie that the Lord delight not to dwell amongst us iâ—evident to all the world almost the complaint of all disengaged men Take but one instance from one of them I had rather said hee that the great Turke should come and enslave this kingdome unto his tyranny and that I should be a slave among the rest of the Kingdome than that there should be a toleration of I dependents He cannot but suppose that if the great Turk was Lord Paramount in this Kingdome that he would establish his Religion amongst us 〈◊〉 who is he that breakes the Covenant he that shall professe he cannot in conscience subject unto such or such externall discipline being very doubâ—â—ull and disputable whether it be agreeable to Gods word or no though otherwise he be acknowledged to be holy learned usefull in Church and Common-wealth or he that shall professe his desire rather that the great Turk and by consequence the Religion of the Turkes should rule over us than a toleration should be allowed to such a man considering withall that there is no Article word or syllable in the covenant engaging against the toleration of such a man and the very letter of the covenant binds us unto such endeavours for uniformity that brethren may live together as brethren in faith and love that the Lord may delight to dwell in the midst of them We know it will be replied that we are tied in the very letter of the covenant unto unity and uniformity in the three kingdoms which is inconsistent with a toleration of Independents or any other way whatsoever that is against the received way of the authority of the Kingdomes and therefore an absolute breach of covenant which we must not commit upon any termes better the great Turk should come in and we suffer for our faithfulnesse to Jesus Christ holding fast the profession of our faith under his tyranny than be actuall breakers of our covenant by such a toleration We answer First if we had promised absolutely to be uniforme in the three Kingdoms except we had attained to a most certain infallible knowledge of the mind of God herein we had sinned by such an engagement for we had sworn to we know not what and so had-sinnâ—d against the law of Covenant-making which is to sweare in righteâ—usnesse and judgement and by consequence were not bound to keep such a covenant every man being bound to forsake and not to continue in a sinfull engagement Secondly ABSOLUTE uniformity in Doctrine Worship Discipline and Government in the three Kingdomes is not our covenant but our ENDEAVOURS after such an uniformity is our-covenant and doubtlesse we are all bound by all just wayes in our severall places and callings to endeavour the same Thirdly our Covenant hath tied us to order manage frame our endeavours so as that brethren may live together in faith and love all other endeavours directly hindering this blessed issue is against the expresse letter of the covenant Fourthly that not an absolute uniformity but a Christian loving and bortherly endeavour was not onely the expresse letter but also the intent of the covenant appeares both by the persons that made the covenant whom we all know not perfectly agreed at that time about a certain way of Church-government calling the Assembly of Divines to consult withall about it as also by their severall Declarations since that time and also by the persons that did promote the covenant and took the covenant being men known to be of another judgement and practice at that time and so continue unto this day than the now received way of the Nation so that in the meane while wee cannot but take notice what a sad case a miserable and intolerable CASE this is that wee should desire rather slavery under Turcisme than though enjoying our own judgement in our own persons yet the permitting our brethren to enjoy themselves though not disturbing our peace and wolfare in the least kinde In the second Article wee sweare that wee shall endeavour without respect of persons the extirpation of Popery Prelacy that is Church-goverment by Arch-Bishops Bishops c. and all other Ecclesiasticall Officers depending in that Hierareby superstition heresie schisme prophanenesse and what soever shall be found contrary to sound doctrine and the power of godlinesse least wee partake of other mens sinnes and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdomes As for this Article of the Covenant it is the jealousie of a great many that the very authority and jurisdiction of Sion Colledge it selfe is a branch sprung out from the root of Prelacy and untill their Pattent be shewed and it clearly
appeares in the contrary wee shall still conceive so and the truth is that branch yeelds such 〈◊〉 as if it did still grow upon that old stock and was not removed thence their words and wayes being as like the Bishops as one egg is like another did the Prelates endeavour to get power into their hands to suppresse their brethren so doe the Sion Colledge-men did the Prelateâ— debase abuse and vilifie those that would not stoop unto their humours so doe these did the Prelates raile against their Non-conformists calling them heretickes schismatickes separatists sectaries so doe these did the Prelates make divisions disturbances and distractions in the Common-wealth so doe these did the Prelates vex and gâ—â—d even Lords Knights Esquires Justiceâ— Gentlemen that did not humour them subject themselves unto them help up their glory so doe these even the Parliament Army people all that will not submit unto them so that as the maid said unto Peter Surely thou wert with him speaking of Christ thy very speech bewraieth thee so may wee guesse shrewdly of these mens relation unto Prelacy their very speech wayes practises bewrayeâ— them and wee beleeve so ingeniously of them that they dare not curse and swear the contrary as not depending on that Hierarchy as for our endeavours to root out superstition heresie schisme and prophanenesse we can expect little successe from the methods and wayes of these men to that purpose if they root out SUPERSTITION upon supposition that they are a branch of Episâ—opacy they must root out themselves as for HERESIE they talke much of it but never informs us what it is except it be what they please to call so and most confident wee are that the truth it selfe as Christ crucified among theeves is branded with error and heresie and many of themselves disagreeing among themselves as they did about the crucifying of Christ some saying Wee see no reason or cause at all why such an opinion should be numbred and dealt withall as an error or heresie others intimating that these might have escaped had they not appeal'd unto the judgement and learning of such and such anti-highPresbyterians for their vindication but the truth is most of them like the common people without debate examination and consideration cry out Away with them away with them and subscribes presently for the suppression with club-law as the Jews dealt with Christ of many of the truths of God under the notion of errors and heresies as for SCHISME most confident we are that they make more Schismaticks and SCHISMES rents and divisions in Church and Common-wealth than any others whatsoever driving men from them as not being able alwayes to beare bitter clamorous invectives instead of the sweet and precious Word of life for PROPHANENESSE and whatsoever shall be found contrary to sound doctrine and the power of godlinesse some of these men rather support than suppresse the same is it not PROPHANENESSE contrary to sound doctrine and the power of godlinesse to revile the onely visible authority of the Kingdome the Parliament as Covenant breakers as Mr. Cawton and that Mr. Jenkins and others What can men say to such expressions as these and that in prayer which dictates more plainly the true frame of heart than at another time Lord we have a Parliament such an one as it is we doe not know whether it be a Parliament or no if it be a Parliament Lord deliver us by a Parliament if it be not a Parliament Lord deliver us from a Parliament A man would think that such a piece of non-sensicall invectives could not be found in the lips of a man of learning and goodnesse but it is an intolerable and unsufferable CASE not to be indured by ingenious men Againe is it not PROPHANENESSE to abuse the Army who have made themselves walls and bulwarks unto them ready upon all occasions to interpose between them and ruine and destruction by whose courage valour and faithfulnesse these men live and enjoy themselves calling them a rebellious Army a viperous brood a generation of vipers as that Rhetoricall Mr. Cawton An Army of Rebells as that conceited Mr. Jenkins An Oppressing Army as Mr. Ash did if this be not contrary to found doctrine and the power of godlinesse with Sion Colledge-men most confident we are it is so reputed amongst others that never pretended to such exactnesse as they doe and how the Lord can be one and his Name one in any one of the Kingdomes much lesse in the three Kingdomes while these things are practised we cannot conceive In the third Article we swear that we shall with the same sincerity reality and constancy in our severall vocations endeavour with our estates and lives mutually to preserve the rights and priviledges of the Parliament and the liberties of the Kingdomes and to preserve and defend the Kings Majesties personâ— and authority in the preservation and defence of the true Religion and liberties of the Kingdomes c. As for this Article of the Covenant if to vilifie the Parliament in the face of the people if to charge them with Covenant-breaking as Mr. Cawton and Mr. Jenkins have done if to lay our evils miseries errors schismes heresies blasphemies of the times at the Parliaments dores as Mr. Witham did if to gird and fling and fly out against them from day to day at Mr. Case doth if to represent the Parliaments proceedings against Delinquents as punishing men for keeping Covenant as many of them doe if these things are to preserve the rights and priviledges of Parliament c. then doe these keep their Covenant yea at a higher rate of excellency than other men doe but if to doe these is absolutely to break the Covenant then are these as palpable Covenant-breakers as any are in the Kingdome In the fourth Article of the Covenant we swear to endeavour the discovery of incondiaries malignants evill instruments by hindering reformation of Religion dividing the King from his people or one of his Kingdomes from another or making any faction or parties among the people contrary to his League and Covenant that they may be brought to publick tryall and receive condigne punishment as the degree of their offences shall require or deserve c. Whether any of these Sion Colledge-men were so far from discovering incendiaries malignants and 〈◊〉 instruments as that some of them did encourage that rebellious force upon the Houses of Parliament is not onely knowne unto their own Consciences but unto some others and most notorious it is how carefull some of them have been to disâ—â— incendiaries malignants and evill instruments by their animating and stirring up a partie against the Army when they came to the Citie by their daily invectives against Parliament and Army by their kinâ—ling and eâ—flaming mens spirits each against others declaiming against moderation and those Ministers and others that shall engage for Christian forbearance and meeknest towards dissenting brethâ—en if their dâ—ssenting brethren should have been found in such
have not Gods dealings yours towards this Army been like the contest between Michael and Satan about the body of Moses hath not God plainly and evidently set himselfe in direct opposition unto you about this Army he honouring them you dishonouring them he causing a spirit of glory you a spirit of shame to rest upon them did not you prophesie bitter things of this Army if the Citie would permit them to march through and did not God make you all deceivers and false Prophets in the eyes of all men they marching through the Citie with weapons in their hands at such a time when profest resolutions and endeavours were used through your means to raise up an Army to cut their throats yea when a spirit of feare and trembling took hold upon their enemies having all advantages put in their hands to avenge themselves for all the wrongs and injuries that were offered them and yet did they not march peaceably and quietly throughout the City not offering the least wrong to man woman nor child to their honour and your shame Againe what had been the issue of that horrid insurrection made the ninth tenth of Aprill assaulting the Lord Mayor of the Citie robbing killing and destroying those that opposed them had not some part of this Army supprest the same the influence of your doctrine so prevailing with men that not one of many would appeare to rescue the Governours and Government of the Citie from the sonnes of violence and yet did not these contemptible Army-men put their lives in their hands and preserved the whole Citie from the woefull consequences of that rebellious insurrection yea when brick-bats and stones were cast out of houses and some of them were shot out of windows which affronts had they been offered unto some Armies would have rendered the Citie in ashes but they would have had satisfaction and yet as if they were men in valour and children in malice having rescued the Citie departed in peace blessing and praising God that he had made them able to render good for evill and doe not all reasonable men clearly perceive that if Sampson-like you lay your hands upon Parliament and Army to dissolve the one and disband the other you take hold of the pillars of the kingdome which being removed you bring all into confusion ruine and misery and pull down destruction upon your own heads Thirdly consider the most probable if not certain consequences of the suppression and extirpation of your dissenting brethren were all your dissenting brethren supprest and not one remained but onely your selves and the Prelaticall party in the kingdome doe but seriously consider what a through a blessed a perfect Reformation you would be like to carry on Suppose the dissolution of the Parliament the disbanding of the Army the destruction banishment or imprisonment of your dissenting brethren doe not you thinke that the malignant and Prelaticall party would not joyn together with you to set up Presbytery in a pious pure strict and godly way May not we say of such among you that shall think so or acteth as if they did think so as the Prophet Hosea saith The Prophet is a foole and the spirituall man is mad In short you must both unite and live or both divide and perish chuse you whether you may both wriggle and wrastle contend and contest weary and worry one another but the resolve of all must be one of these two either agree and live or else strive thus and fall both together First consider what faith the one party which the other may not say You say of the Independent party These are the troublers of Israel the hinderers of reformation the disturbers of our peace the incendiaries of the times the Covenant breakers and they say the like of you and both of you argue it each against other in the eyes of the world but were it not better that both of you did joyn together in joynt promotion and joynt opposition of such things as were according to your joynt opinion you both professe your hatred of known sinne and wickednesse the prophaning the Lords day drunkennesse swearing lying cozening deceiving ignorance and loosnesse you both professe it your duties to promote the glory of God the name of Jesus Christ the fruits of the Spirit the obedience of faith the workes of repentance love meeknesse gentlenesse patience brotherly kindnesse mercy bounty Did both parties joyn together in the propagation of those things which were according to both your judgements how quickly would your differences be reconciled did both parties seeke the things of Christ and each others good how quickly might you both rejoyce each in other and blesse God each for other Secondly consider the things wherien you agree and wherein you differ most confident we are the difference is more in the heart thâ—n in the head more in the affections thâ—n argument is the one for the glory of God so is the other Is the one for Reformation so is the other Is the one for purity of Ordinances so is the other Is the one for a holy pious peaceable Presbytery so is the other Is the one for the suppression of error herefie blasphemy and whatsoever is contrary to sound Doctrine and the power of godlinesse so is the other onely differing about the manner of this suppression the one affirming it must be done by the Magistrate by censures punishments imprisonments banishments c. the other making a distinction granting that some kinds of errors blasphemies directly repugnant with the light of nature the peace and quietnesse of the Land and Nation breaking the rules of civility morality and common honesty that the Magistrates may and ought to punish such things but for those errors and mistakes in matters of religion which cannot be rectified but by a supernaturall illumination and work of the Spirit that these are to be supprest by argument reasoning and debates out of the word of truth as the onely meanes sanctified by God for the pulling downe of all such imaginations that exalt themselves against the knowledge of Jesus Christ nay in the very argument of Church government the difference is not so vast great as seems to be by these unhappy miscarriages towards one another Are you for a Presbytery that is the government of the Church by Pastors Elders Helpers so are they Are you for the admission of none but godly persons in the eye of charity into these societies so are they Are you for combination of Churches they are for association Are you for subordination of one Church to many they are for a brotherly and Christian reference of one unto more Are you for an authoritative jurisdiction of some Churches over others they are for brotherly advice and exhortâ—tion and admonition of one Church to another Are you for excommunication of such Churches as do not reclaim after admonition exhortation reprehension c. for error heresie blasphemy or evill of doctrine or
conversation though they are not for excommunication of Churches yet they are for non-communion with Churches in such cases c Why should there be such an irreconcileable distance betweene one another Thirdly consider there have ever been greater differences in the Churches of God than these are you very well know that among the Churches in the Apostles dayes there were differences about Circumcision and keeping the Law of Moses about the Doctrine of the resurrection about eating meats offered up to Idols c. and the like in after times and though it be granted that there should be no allowance of any evill whatsoever yet thâ—y managed their differences in such a sweet meek moderate and Christian way as that faith and love and the unity of the Spirit was still preserved among them and were they not meet and fit examples unto us upon whom the ends of the world are come Fourthly what do you complain of whereof you have just cause and which is not in your power to reclaim First you complain of your misery bondage and slavery of oppressions sorrowes and troubles of the Church that is doubtlesse of the Church Presbyterian and no other What doth aile you what troubleth you who doth oppresse you Have you not authority on your side Have you not all the Church livings in the Kingdome Have you not Declaration upon Declaration Ordinance upon Ordinance Order upon Order for to back you Is there the least shew of oppression sorrow or cause of complaint administred unto you except it be because you are not suffered to oppresse vex and gall your brethren that joyn not with you Can you feed upon nothing but blood yea the blood of your brethren that though you have every thing else that onely prohibited you complain of sorrow slavery oppression Is this only your torment that you cannot procure a Decree against your brethren whose lawes are but a very little differing from yours that they should be cut off their houses pulled down their wives and children destroyed as some of your bloody brethren professed even in pulpits an account whereof shall be rendred upon the next occasion offered Is this your slavery and captivity that you cannot enslave and lead into captivity Is this to kill you with the sword that you cannot kill your brethren with the sword Is your brethrenâ— ease your pain their liberty your restraint their plenty your penury their good your evill May you not have what you will almost of Authority but will nothing serve you but John Baptists head Doe you plead your authority for a severe domniering rigid Presbytery from the Presbytery of Jerusalem in the fifteenth of the Acts for which you finde not a syllable in that Chapter And will you reject one of the main Canons of that Presbytery Abstain from blood verse 29. Doe you not know that blood-eating shall be the death of Antichrist which being dissected the Scripture shewes that the blood of Saints was found to be the death of the Whore In her was found the blood of Prophets and of Saints Revel. 18. 24. Will God give blood for drink to bloody Popery Hath he given blood unto bloody Prelacie in our owne Kingdome and will he give milk and hony think you to a bloody Presbytery How long might the Popish government and the Prelaticall government yea and the Presbyterian government also live and flourish in the earth were they not bloody But is not that true of a bloody government which the Scripture speaks of a bloody man that it shall not live out halfe its dayes We know your answer and we expect to heare it over and over in Pulpit Presse from you day after day that you are men of peace and desire not the trouble of any man much lesse of Saints appealing to God that searcheth your hearts whether you are the men whom we thus represent and call God to judgebetween you and us whether it be thus as we have said that it is Gods glory not any mans ruine the blood of errors heresie blasphemy prophanenesse c. that you seek after not the blood of men the building of Gods house not the pulling down of any mens houses the setting up of Christ on the Throne not the casting of any man upon the dunghill the good of mens souls and not the hurt of any mans body yea and happily you wil call upon God to do so to you and more also as your harts are upright and perfect before him in these particulars But to reply to these answers First you may appeale to God that searcheth your hearts but we are taught by God to appeale to your words and actions to understand your hearts God can come at your hearts immediatly we come at them by your words and workes your hearts cannot decâ—â—ve the eye of God searching your hearts your words and workeâ— daily constantly deliberatly dispassionatly proceeding from you can hardly deceive the eyes of man looking into your hearts through your tongues and hands what is the meaning of these words Let these Sectaries c. these remnants of Baal be destroyed with their wives and children and their houses pulled downe saith one let these Sectaries these walking dreamers be cudgled ouâ— of their dreames saith another a viperous brood a generation of vipers croaking Frogs Caterpillers say others an account whereof time may discover is not the heart the treasure from whence these words flow God knew your hearts immediatly you know your own hearts by your Consciences if you have not silenced them and wee come to know your hearts by your words and actions Secondly whereas you pretend your zeale to be for Gods glory not mans ruine the destruction of errors not of men c. Wee answer that the Pope and the papall persecutors said the same the Bishops and the Prelaticall persecutors said the same why should wee beleeve the Presbyter before either when his wayes are the very selfe same with the two former did not the Papists say of the Protestants whom they burned that they were hereticks sectaries schismaticks separatists did not the Prelates say of those whom they persecuted that they were factious seditions hereticks sectaries schismaticks and doe not Presbyterians call those whom they would banish imprison whose houses they would pull downe and whose wives and children they would destroy Independents sectaries hereticks schismaticks c. Their words and sayings their waies and proceedings being as like the Prelates as their wayes were like their fathers in persecution of whom Christ spake in Luk. 6. 23. Secondly Doe you complaine that the Ministery is despised Why doe you make your selven despicable Can sober disengaged men alwayes honour those that leave preaching of Christ the life of Saints the propagation of love and goodnesse among men and fall upon scandalous clamours against Parliament Army Magistrates Ministers that dissent from you throwing fire-brands out of Pulpits from day to day making the Pulpits little else but the Trumpets of