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
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
Conventicles or wayes of worship but his owne if he have any use of his Conscience in his worship of God he must acknowledge that if the Lawes of the Land should bind him in the least to practise contrary to his owne understanding he cannot obey them without being guilty of wilfull sin against God for whatsoever is not of faith is sinfull The Parliament is betrusted to make lawes to rule men in the practise of Religion and it is the Office and duty of the supreame powers so to doe the Civill Majestrate is to command order in the worship of God by a Law with this limitation that it be either in such things as are commanded in Scripture or in things of indifferency not forbidden tending to decency and order and this is warranted 1 Cor. 14.40 Titus 1. 5. Now it is understood that these commands or Lawes of the Magestrate must bee in nothing but for order not urged as matter of hoâ—inesse nor necessary to salvation but decency and comelinesse as may most conduce to the glory of God peace of the Church winning of them without and agreeable to the constitutions of the Kingdome and this is proved Romans 13. 5. and 1 Pet. 13. 14. Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as supreame or unto the Governours or unto them that are sent by God for the punishment of evill dâ—â—â—s and for the praise of them that doe well for so is the will of God No man endued with right reason but will say there is some necessity of a Government if of a Government then a uniformity else it will be confused therefore there is necessity to suppresse all Conventicles and that all men shall hold sound Doctrine observe such order time place and publike gesture as the Parliament by advice of the Assembly shall appoint and no man that hath any use of conscience in any thing but will acknowledge that he is bound in conscience to obey the lawes of the Land in which he lives in all indifferent things or he is turbulent and deserves censure even for matters concerning worship he that hath the use of conscience will make conscience of the duties of both Tables as well as of one there is doubtlesse a conscience towards God and a conscience towards man this was the Apostles practise and must be our Rule I exercise my selfe to have alwayes a conscience void of offence towards God and towards men Acts 24. 16. but if a man have an erring Iudgement and so an erring Conscience causing doubt let him search the Scriptures not stand on his owne wisdome but heâ—re reason from oâ—her with patience without prejudicate oppinions as desiring satisâ—sfaction in the truth till he be fully perswaded we must not seek to bring truth to our understanding but bring our understanding to the truth that we may have assurance what is duty and what not that so what we do or not do may bee of faith and neither sin against the Lawes of men nor against our owne consciences REgarding more that themselves be pleased by uniformity then God displeased by Hypocresie c. and this makes you lyable to be wrought upon by meere state religious persons such as only personate Religion to bring their owne ends about whose Religion is indeed prudently to desemble these frame Oathes and Covenants for you in such ambiguous expressions like Delphian oracles that they shall seeme to be bound to do or establish any thing they shall desire c. We are pleased with Uniformity as it is pleasing to God but displeased with hypocrisie because it is hated of God but because hypocrisie is alwayes cherisht among Separatists and Sectaries therefore they ought not to bee tollerated the Apostle commands to marke them that make divisions and avoyd them Romans 16. 17. and our Saviour Christ brands the Pharisie for an hypocrite that stood praying and justifying himselfe That hee was not as other men Luke 18. 11. uncharitable separation from the Assembly of the Church hath of old beene observed as a badge of hypocrisie thus did those hypocrites spoken of by the Prophet Esay 65. 5. Stand by thy selfe for I am holier then thou Hence it is that our Sectaries at this day boast of their holinesse they need not confesse sinne they cannot sinne they have the seed of God in them c. others boast of the over flowing of the Spirit in them and of new Revelations c. others exault themselves in the highest garbe of pride in uncharitable censorious Iudging that they dâ—clare themselves as Sodome but we know where God is there is love where Gods spirit is there is meeknesse humility and peace There is a unitie of the Spirit in the blood of peâ—ce Ephes 3. 4. therefore there ought to be uniformity in spirituall worship without conformity there cannot be unity therefore the Apostle calls soundnesse of Doctrine a forme of Doctrine Rom. 6. 17. and a forme of sâ—und words 2. Tim. 1. 13. God is one Christ is one the Spirit is one three and but one one Lord on faith one baptisme there is but one head Christ but one body the Church the head cannot be divided nor may the body this is the apostolicall Doctrine and he that walkes contrary is branded by the Apostle Rom. 16 It is not state Religion as sectaries would have it to bind men to holy uniformity nor to frame otheâ— and covenants to binde men to endeavor for Reformation of evills whether in practise or in Iudgement to bind us to one way of uniformity in worship we have not only Divine precept but Gods owne promise that he will give us one heart and one way for our good and the good of our Children after us Jer. 32. 29. he that goeth on in a contrary way is seduced or he is a desembler these are no Delphian Oracles but divine truthes though it please the Pamphleters Ethnickticall humour to use heathenish alligories The Pamphleter falls upon the Scotch papers lately printed and truths manifesto c. things published by private men not by the Nation he accuseth the Nation as endeavouring to alienate the affection of the people from the Commons of Parliament and to engratiate the endeavours of that Nation c. I beleive the Pamphleter speakes the sence of the rest of his faction to accuse awhole Nation by particular mens Acts to raise difference though I will not Iustifie the printing those papers nor any other thing to the prejudice of the Parliament or any of the English Nation but think it better that such things had beene forborne And am bound to justifie all just exceptions by the Parliament of England against them but the Parliament hath never charged the Nation of the Scotts with evill as seditious Sectaries doe who foment jealousies on purpose to make differences that they may carry on their own designe of lawlesse liberty to which our brethren of Scotland and our solemne Covenant
for redresse against Seditious Sectaries nor need that honourable house be importuned to do justice submissive requests in making our greivances knowne is not importunity We have betrusted them withall and we leave all to their wisdomes and care to settle Order and Government in the Church and Common-weale for the peace and benefit of both and wish there were no underhand dealing used by those of contrary judgments to disturbe the peace of both and to traduce us But God will defend the just truth seekes no corners nor pretends any thing shee professeth not to deceive any THe Lords are not to go before the Commons in determining what concernes the Nation Their large answer to your last Petition for Church Government and suppression of Conventicles insinuates they would allure you from the Commons therefore observe them watchfully and trust them accordingly c. The Lords and Commons make but one Parliament but wee petition them a part as two distinct Houses We blesse God for the happy concurrence that is betweene them for publike peace and benefit and thankfully accept their answer to our last last petitions But the pamphleter snews the envy of sectaries their seditious endeavour to devide betweene the two houses and between two Kingdoms care not how or whom they bely to make quarrells because in times of destraction loosenesse is a Law to disordered and lawlesse persons It is better such men be observed then trusted THe Clergy you knâ—w most of them that now stickle against thâ— Sepratists or independants do it for their owne ends to retains their Glory in a distinction of Clergy Their domination in judging of Doctrine Discipline and Ecclesiasticall Censures and their profit in pretences of Tithes all with the sepratists disâ—â—â—â—â— and oppose which is the true cause of the quarrell between them c. The Presbyterian Clergie we know are men of conscience learning piety and holy life by whose prayers and sufferings as a meanes we are preserved to this day they stickle not against Sepratists or Independants in displeasure against their persons but their erronious opinions Nor seeke they glorious distinctions nor domination in judgment as any end to themselves but as it shall bee found consonant to the will of Jesus Christ They ayme not at their profit in the right of Tythes but as it hath bin an Ecclesiasticall right and due to the Ministry held out in holy Scripture Heb. 7. 5 6 c. continued since the Primitive times And as it is established by the Laws of this kingdome The labourer is worthy of his hire That the Sepratists or Independants deny any of these I deny except for selfe end for there more honour and greater profit For the glory domination judgment censuring c. that the dissenting party assume is more every way then the Presbyterian hath or seeks Separatists maintaine that there is an intire power of all government in every single Congregation of which the Clergy is chiefe there censures right or wrong admit no higher appeale is not this domination equall to a King hath a Pope or more Or what can he aske more And for their profit they ayme at unknowne benefit not contented with the Tythes which customarily have bin payd and is a certainty for convenient subsistance but expect from every one of there Congregation a farre larger gratuity not so little as double the value of tythes nor hold him worthy a Disciple that doth not by private offerings exceed it I might instance particulars but I will forbeare and shall desire all rationall men to observe but generalls looke upon the men their wives children c. note there garbe gaâ—lantry fashions riches and increase of wealth within 3. years past and I shal need say no more let the juditious Judg it may be it wil be objected that the Presbyterians are not exempt in all this and seeke pluralities too my answer is modest for I cannot call evill good it is possible some such there are but t is but for the present they are subject to command and will obey There losse have been much and there labours are great by which expences riâ—e high we neither allow such things nor justifie them but desire a holy reformation in these things as in other according to that of Tim. 2. 11. and â— Tim. 3. 2 3 4. c. Nor is this the cause of quarrell or difference betweene the Presbyterians and them as they would pretend to delude the people except as they make it there quarrell for selfe ends The contest between us in concerning things of order wherin Gods glory and the Kingdomes peace is chiefly concerned by a holy uniformity which is the thing the Presbyterians seeke and Sepratists oppose The former would have all Congregations governed as one Church in one order according to divine right The latter would be left at liberty that every Congregation may have power and government within it selfe The Presbiterian would have only porochiall Congregations the Sepratists would have select Congregations out of all the parishes of a City or County if some out of all will enter themselves some to this Church some to that fewest to the Congregation or Parish in which they live as their fancy which they call conscience leads them and not only so but they would that every person in a family Sonne or servant c. shall by the same fancy claime liberty to be of what Church they will if there bee ten in a Family those ten may be of ten severall Churches and so be made incapable of Society and family duties what is this but confusion and against the rule of Scripture or example of all or any reformed Churches what is this liberty but libertinisme and it must needs end in loosenesse and prophanesse besides it must needs be destructive to the peace of the common weale Now that which the Presbyterians would have and for which they supplicate as that which doubtlesse is consonant 〈◊〉 the holy Scripture is that every Minister as a shepheard should bee over his porochiall flock as they that are appointed over them of whose soules they must give an account Hebr. 13. 17. these he is to keep feed and cherish The 7. Churches of Asia had seven Angells that is seven Ministers over them Rev. 1. 20. and each Church had his particular Angell over it not confusedly as the Independants would have it but one Angell was over the Church of Ephesus one Angell over the Church Smerna an other over the Church of Pergamâ—â— c. and each Church was 〈…〉 d to one and the same order as appeareth in compaâ—ing that 〈◊〉 Ephesus commended that they hated the deeds of the Nicholaitans Rev. 26. with that of Pergamos blamed for suffering the doctrine of the Nicholaitans among them Revel 2. 15. and that of Thyatira reproved for suffering those that by false doctrines seduced the people vers 20. and the sin is aggravated because they were forewarned and time given to reforme The Shepâ—eard oâ— pasture over a parochial flock hath them ever in his eye may see which straggles and which is weake and is alwayes ready to helpe them but select Congregations that are scattered all the week some a myle some five myles fâ—om there shepheard cannot be observed tended nor cherished but are left to live as too many such doe at this day to their lusts in disorder and scandalous manner under the notion of Religious men yet voyd of civill honesty and justice How disagreeable such a way is to the rule of Gods word or to the peace or laws of a well constituted common-weale and how agreeable the Presbyteriall way is to both I leave to all juditious or rationall men to consider and advise all men as they love the honour of God and the good of the Kingdome to be wary of rash conjunction with such private Congregations least they foolishly ensnare their Consciences and after much heart-breaking returne by weeping crosse This is one maine difference and cause of the quarrell betweene us if it be a quarrell but I never counted it a quarrell but a dispute only I use the Pamphleters owne word who it seemes and the rest of his society meane to make a quarrell of it There are divers other particulars wherein we disagree which for brevity I must omit my ayme in this tract â—eâ—â—ing only to give a short answer to his seditious Pamphlet to undeceive seduced people that meane well but are ensnared in their consciences by Sectaries who as the Prophet saith set Trappes to catch men Nor should I have undertaken to set my pen to paper to Answer him but that after three weekes time or more I see it was omitted by all of more abiâ—lities my end is Gods glory and my ayme the publike good to which I devote my selfe neither seeking favour nor fearing frownes Conscience and Covenant command thus much From George Smith Gent. Imprimat Io. Downam FINIS