Kingdom in the most equal and hopeful way for common Right Freedom and Safety as in this Agreement i Page 32. This Agreement then perswades the people to cast off or depose the present Government to turn themselves into an Anarchy or jumbled multitude to become a people without distinction or order to run themselves into that confusion which the Jews were brought unto by the Babylonian Captivity to be as the fishes of the sea as the creeping things that have no ruler over them k Habak 1.14 and so fit for nothing but to be angled by them that desire to fish in troubled waters for so it follows in the Text they take up all of them with the angle they catch them in their net and gather them in their drags l Verse 15. as though we were a colony or company of men swarmed or broken out from some other Nation and newly landed in this Island free and ready to elect and set up a frame of a Common-wealth such as we should like best Unto all this we say 1. We are constituted Kingdom a setled State and under a lawful Government which is very ancient fully understood both by Magistrates and People and deeply rooted in mens affections both by long habituated exercise and the well-approved benefices of it 2. The Government we are under is good wholesom equitable for the Constitution of it fitly ballanced and proportioned being reduced to the golden-mean lying between Monarchical Tyranny and Popular Anarchy it hath had the general sufferage to be one of the moderatest and best tempered Governments in Europe 3. The form of Government which we have are bound to own and continue under not only by the single tye of the duty of Subjects but by sacred obligation of Oaths Vows and Covenants into which we have been called be called by lawful authority prescribing or propounding them to us as namely 1. The Oath of Allegiance in which the Subject solemnly sweareth in these words I shall bear faith and true allegiance to his Majesty his Heirs and Successors and him and them will defend to the uttermost of my power against all conspiracies and attempts whatsoever which shall be made against his or their persons their Crown or Dignity 2. The Oath of the Kings Supremacy wherein are these words I do promise that from henceforth I shall bear faith and true allegiance to the Kings Highness his Heirs and lawful Successors and to my power shall assist and defend all Jurisdictions Priviledges Preeminencies and Authorities granted or belonging to the Kings Highness his Heirs and Successors or united to the imperial Crown of this Realm 3. The Vow and and Protestation of 5 May 1641. in which who so entreth into it bindeth himself thus I do in the presence of Almighty God promise vow and protest to maintain and defend as far as lawfully I may with my life power and estate according to the duty of my Allegiance his Majesties Royal Person Honor and Estate as also the Power and Priviledges of Parliament the lawful Rights and Liberties of the Subject c. 4. And lastly The Solemn League and Covenant wherein we with hands lifted up to the most high God to swear thus We shall with the same sincerity reallity and constancy in our several Vocations endeavor with our estates and lives mutually to preserve the Rights and Priviledges of the Parliament and the Liberties of the Kingdom and to preserve and defend the Kings Majesties Person and Authority in the Preservation and defence of the true Religion and Liberties of the Kingdoms that the world may bear witness with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish his Majesties just power or greatness And it deserves to be remembred that the Parliament at their entring into the Vow and Protestation did it upon and apprehension that our Government was in danger of undermining and laid down their sense thereof as one special ground of making the same m In the Preamble and finding also that there have been having just cause to suspect that there still are even during the sitting in Parliament endeavors to subvert the fundamental Laws of England and Ireland and to introduce the exercise of an Arbitrary and Tyrannical Government by most pernicious and wicked councels practises plots and conspiracies c. and both entered and led the people into it expresly for the prevention of such a design adding to the tye of civil duty the religious bond of this Vow and Protestation for the firmer obliging of our allegiance to the Government And in the instructions for the taking of the Solemn League and Covenant throughout the Kingdom Art 10. there is an Exhortation ordered to be made to all sorts of persons to take it as that which they judg not only lawful but all things considered exceeding expedient and necessary for all that wish well to Religion the King and Kingdom to joyn in From these three Considerations as Premises we infer First There 's no place need or occasion for such an attempt 〈◊〉 is the abolishing of the old and rearing a new model of Government 1. Say that some invested with the Government have been faulty that 's no ground for changing the Government if it be we may run through all forms of policy and stay in none but still be changing for men will still be found failing our Government being lawful and good our course is as to this case to pray that our Magistrates may be good as we are required by the Apostle (n) 1 Tim. 2 1.2 for unless it please God to give us just and godly Magistrates the best Constitution will nothing avail us and if that were obtained that which we have would serve our turn 2. Say that such deep wounds have been given lately to our Government in the persons of those in which it was inherent as that the influence of it into the body politique may be for a time suspended yet we cannot think that the Kingdom it self is thereby beheaded of its Government if that Maxime we have often heard of The King never dyes be true and that Act for the continuance of the Parliament till it dissolve it self be still a Law we cannot but conceive we have a Government actually invested and however it is who can deny but still there is an obligation and right in us to the Government And as it is a far easier way to restore the former Government to its natural course then to remove it and settle another so we beleeve if we of this Nation shall find favour in the eyes of the Lord he will raise it up again We observe if we understand the Remonstrance of his Excellency c. of Novemb. 20. and the Declaration of Novemb. 30. and the humble Answer of January 3. and the Petition before this Agreement that the late proceedings against those in the seat of Authority were asserted and put on as necessary
men professe that they know God jet in their works they deny him using the name of God and Religion as Conjurers in t heir Incantations to perpetrate those things are most contrary unto God and destructive unto Religion for as the Devill never doth more hurt then when he appeares in the likenesse of an Angel of light so are men never so mischievous as when they drive on wicked designes under the shew of Godlinesse Englands former sins which caused this Gods just dereliction the abandoning them up unto greater were their exceeding luxury in turning the grace of God temporal favours into wantonnes the long continuance of their peace the increase of their Trade riches and plenty begot in them a generall insolency and pride so that when they Waxed fat like Jesurun they kicked against God in the Authority and regard due unto his principall Officers the Prince and the Priest Hence the people of England in their generality became self-willed heady high-minded and incorrigible they slandered the footsteps of Gods Anointed smote him-with the tongue contended with Gods Priests and usurped that sacred Jurisdiction which God had delegated unto them as those Conspirators did Ye take too much upon you ye Sonnes of Levi since all the people of the Lord are holy under pretence of then Ambition of the Clergy and being like Elihu's now bottels ready to burst with that liquor or flatuous and superficiall knowledge instilled into them by the giddy preachments and undigested swelling and tedious prayers of their Lecturers who reduced all Religion unto lip-worship and canting Scriptures Hence came it to passe that contemning the old paths the truth of the reformation in the Protestant Religion they contended unto bloud to corrupt by their phanatick Alterations the pure Doctrine Evangelical discipline established in the Church of England to effect which with the more ease they adventure upon sacriledge to carry on that they must pull down Episcopacy the fence of the Church and here the King as a nursing Father interposing they tender Him unable by encroaching upon his Prerogatives quarrelling him seize upon his Strengths Arme fight against him Imprison and then Murther Him which last Act of Rebellion though the greatest part of the first Engagers may be thought never to have intended yet they may see the first violation of their Obedience due unto His Majesty punished by a guilt thus farre of his Innocent bloud that that power which they raised spilt it So dangerous it is to vary from a Christian Principle or to doe evill that good may come of it God onely having power to direct limit and determine any evill action so that looke over the pedigree of Englands sinnes through the severall descents thereof and you will find it thus peace begot wealth that plenty that pride that vanity that curiosity that contention that hate of the Clergy that sacriledge that the downfall of Bishops that the contempt of the KING that Warre that Imprisonment and that the murther of the King a murther the most horrid murther that ever the Sun saw for Subjects to take away their KING's life without the prescription of a single example or a law nay even against all lawes divine and humance to Trie him after the forme of a Judiciary proceeding this is to entitle God unto the greatest sinne to establish iniquity by a Law and to make God such as themselves Thus the Jewes dealt with our Saviour Ioh. 19.7 We have a Law and by that Law he ought to die because he made himself the Son of God although there was no such Law but a new-made Law a junto-Junto-law Straffords law Canterburies law the KING's law consequent Lawes Lawes without names or cognizance made because He was KING Neither doth their Power any more prove the equity of this fact the great scandall of the Christian name and height of Anabaptistical fury then the Devils power which is from God doth justifie his malice which is from himself They have now indeed made King Charles a Glorious King prov'd him glorious in his Personall virtues glorious in his divine Grace but most Glorious in the Christian Constancy of his Glorious sufferings for Gods Cause the true Protestant Religion and the Lawes and Liberties of the three Kingdomes thus hath God extorted a truth from them for this spake they not of themselves but God forceing their testimony they prophecyed As we have seen His Majesties sufferings and their causes our sins so let us reflect upon their punishment as the Springs from which our sorrowes should arise l'it Const l. 4. c. 29. The exceeding avarice and hypocrisie two noted Court sinnes with which the greatest Christian Prince Constantine was abused of the State-Grandees the deep pits wherein they laid the fatall snares into which pious King CHARLES fell will be visibly punished for God will not be mocked The pride vanity sacriledge rebellion and the cruell murther of His Majesty will have particular judgements levell'd against these sinnes every mans sinne even of those who have fought for His Majesty who have yet fought against him by their sinnes hath given force unto this great stroked and wound given unto these Kingdomes in His Majesties death and therefore ought every man to proportion his sorrow unto his sinnes As King Josiah from Judah so the strong Barricadoe King Charles is taken away betwixt Gods judgements and this Kingdome the great and wide Inlet of all misery is made by his death could our sorrows answer them like a Torrent it would over flow all the banks of reason and grow too big to be carried away by the chanels of our senses behold every spring of Jeremiah and Judahs sorrow open to send forth these flowing streames of affliction upon us and also arise from the same head The breath of our Nostrils the Anointed of the Lord was taken in their pice of whom we said Vnder his shadow we shall live among the Heathen Those heavie judgements which the Prophet Jeremiah foresaw impending and after came to passe by King Josiahs death are in agreat part by King Charles his death Lam. 1.10 2.7 already come upon us Gods house his beautifull house is laid maste the Heathen have entred into the Sanctuary they have made a noise in the house of the Lord as in the day of a solemus Feast So that they who in the beginning pretended God Religion the Church their Cause have dealt with us as that Faction among the Jewes who called themselves The Zealous in the Warre with Titus did under pretense of defending Religion Joseph Bell. Jud.l. 2. c. 12. and the Law they possessed themselves of the Temple yet were themselves the first who put fire with their owne hands into the holy places How hath the avarice and carnall interests of the Teachers of these times corrupted the purity of our Religion Lam. 2.14 as Judahs so Englands onely Prophets have seen vaine and foolish things for her and they have
not discovered her iniquity 4.13 to turne away her captivity but have â—â—ene for her false burthens and causes of banishment they have shed the bloud of the just K. Charles in the midst of her 1.5 Englands greatest Adversaries are chief 5.8 and her Enemies prosper Servants doe beare rule over us and there is none to deliver us out of their hand 4.5 They that did feed delicately are desolate in the streets 5.12 they that were brought up in â—ear let embrace dunghils Princes are hanged by their hands and the faces of the Elders are not honoured Warre desolation and famine with their sad effects foretold in these Lamentations appeare in our Horrison already like Elijahs little Cloud which will shortly overspread our whole English firmament and all these calamities have and will fall upon us 5.16 because the Crowne is fulne from our Head 1.9 the Brittish Josiah K. Charles is taken from us and we have no Comforter and how great and just Causes of our sorrowes are all these Calamities But let this sorrow have the full advantage in its fall to adde motion unto all the turning wheels of our afflicting griefs the fall from our great happinesse in His Majesties Government Let London let England let Scotland let Ireland let every of them Remember as Jerusalem did in the daies of her afflictions and her miseries 1.7 all the pleasant things that she had in the daies of old All the pleasant things they had in the blessed daies of King Charles his blessed Reigne the glory and truth of her Religion the just execution of her Lawes her peace her riches her plenty her liberty at home and her protection and honour abroad 2.15 England was the perfection of beauty and the joy of the while earth The Kings of the earth and all the inhabitants of the world would not have believed that the Adversary and Enemy should have entred into the Gates of our Jerusalem London that Churches should be turned into stables Gods Houses made Coures of Guands the Royall Palaces made Garrisons the Tythes the portion of Gods Ministers made the Soldiers salary that the Law should be turned into wormwood our Religion and Liberty measured out unto us by the Pikus length the Decisions of the Sword become the Principles of Faith and that which is the Cause of all this mechanique Persons Trades men who will certainly marre never can mend so great concernments they never before handled or were acquain-with the sole Moderators of Publique affaires and the chiefe Princes and Potentates of our Kingdome But now the glory is departed from our Israel 1.1 the Arke of God is taken and how is England become a Widow made a prey unto cruell people and skilfull to destroy who daily force and prostitute her unto their wicked purposes for these things let England and every true-hearted English-man say I I weep 1.16 mine eye mine eye runneth downe with water because the Comforter King CHARLES that should relieve my soule is farre from me The breath of our Nostrils the Anointed of the Lord c. The life of our Religion of our Lawes of our Liberties is taken from us the Image of Gods power in supreme Authority Indemnity Inviolability is taken from us our Physition our nursing Father our Comforter our Protectour is taken from us and for our sins was taken in their pits so that now we want the Wings of his protection among these Heathen among whom we live we are now made very Slaves unto the worst of Heathen a People without God without Faith without Law without Rule without Reason without Humanity without all these and whose unrully will onely is unto them all these These calamities are all fallen upon us because The breath of our Nostrils c. pious King Charles is taken from us like Elias in a fiery Charriot Vit. Const l. 4. c. 73. or as Conctantine the Great after his death was impressed on a Coyne pluck'd up by a divine hand into Heaven that his eyes might not see nor his righteous soule be afflicted with all that evill which is to come upon us to consume us woe unto us for we have sinned These are but the contracted heads of those miseries which we shall all read over in the vast volumes of our approaching woes and justly bespeaks such sorrows as might transforme us into Niobes make our heads rivers of sorrowes and our eyes fountaines for continuall teares The Lond in mercy looke upon us and wipe away these teares from our eyes and their Causes our sinnes from our soules and since the bloud of the Martyrs is the seed of the Church in mercy unto his Church restore the seed of his Martyr King Charles the first unto the Government of these Kingdomes that Religion Peace and Liberty may be restored unto us I conclude these ours Lam. 5.21 22. at the Prophet doth his Lamentation Turne thou unto us ô Lord and we shall be turned renew our daies as of old if thou hast not utterly rejected us heare our prayers O Lord for thy Sonnes sake unto whom with the Holy Ghost be ascribed c. FINIS
in order to the matter of this Agreement and if so the said matter cannot be necessary by vertue of those proceedings desperate and successive things cannot really and innocently make each other necessary And indeed until the composers of this Agreement prove the fundamental change of Goverment in it simply necessary which hitherto they have not that we know of assayed to do the pretence of necessity for the aforesaid proceedings so far as it was built upon their tendency to this end stands unsupported which we the rather point at for that in the humble Answer aforesaid we find acknowledged That the late proceedings against the Parliament Members was a course in it self-irregular and not justifiable but both by honest intentions for publique good and an extraordinary necessity for the same end leading thereunto Now if the changes in this Agreement be that end and publique good and they prove not at all necessary no not lawful as we hope to manifest the extraordinary necessity pretended thence for these proceedings vanisheth into nothing All that is particularly said for the needfulness of any thing in this Agreement that we have met with is layd down pag. 8. Since therefore our former oppressions and not yet ended troubles have been occasioned either by want of frequent National Meetings in Councel or by the undue on unequal Constitution thereof or by rendering those Meetings ineffectual We are fully agreed c. But the superstructure that follows upon this reason to wit the change of Government is too large fot this Foundation the provisions do far out-reach the grievances which might easily yea and we think only be remedied the Government standing as it doth especially the two of those three evils which are to our thoughts important the dis-continuance and ineffectualness of Parliaments and for the former already provision hath been made since this Parliament and no doubt what remains necessary to be done against any of those evils the Parliament would carefully provide for as appertaining to self preservation Secondly Such an attempt would be very unsafe and full of danger were there any occasion or appearance of need for such an undertaking yea it would be a very rash and impolitick course and prudence would forbid it the experience of all ages may instruct us how perillous a thing it is to go about to innovate or make an alteration in Government and how much better it is for a people to bear with many inconveniences in a setled State then to run upon the mischiefs that usually and almost inevitably attend such a change When the ten Tribes revolted from under Rehoboams Government for the burthensomness of his fathers reign and because his was threatened to be more heavy they got no case nor other advantage by that revolt but together with the loss of their Religion and their God they involved themselves in sea of miseries never enjoyed any good Government but through many changes and at last by revolting from under Shalmaneser King of Assyria they brought themselves to utter ruine 3dly What ever power of taking away and new forming Government is conceived to rest in the People yet it is all one as to us our Oaths Vows Protestation and Covenant considered by which we have fast bound our hands from the use of such a Freedom were there any such orginally residing in us these Oaths and Covenants which we have taken are to us far more restringent and strongly engaging to keep to our present Government then any secular respects can be to put on a change in as much as the satisfying of those conduceth to the good or peace of the Soul Conscience the prosecution of these reflecteth only upon a temporary Commodity If the People of this Land that are within any of these religious bonds shall attempt either wholy to take away the King the House of Lords and the ancient Knights Citizens and Burgesses of the House of Commons or any of them or diminish any thing that is matter of power honor or priviledg from any of them then when they swore or protested inherent in them or put any power in themselves which they cannot have but by some substraction from the Rights either of King or Parliament how can they be clear from the great wickedness of perjury or Vow-violation So that these Vows Oaths and Covenants being upon us as we beleeve all are upon many and some at lest upon most of the people of this Kingdom if this Agreement shall indeed be carryed on and rendered to us each of us that are within any of them may answer to the offer of it in the words of Jephthah Judg. 11.35 I have opened my mouth unto the Lord and I cannot go back Let but the nature of an Oath be weighed In swearing we call God for a record upon our souls and appeal to him to be a witness and judg of our truth and reallity in the Oath by manifesting himself either in mercy or judgment according as we either with sincere or treacherous intentions undertake and according as we either firmly keep or perfidiously break the Oath and dare any of us be such God-contemners and self-destroyers as wittingly or purposely to violate our Oaths If any unrighteousness or sin had born the subject of these Vows Oaths and Covenants we might be allowed yea bound to repentance and revocation of them that were such but no such thing hath been or can be once alledged against any of them We wonder that the Framers of this Agreement are in it so liberal in providing for the liberty of Conscience as they term it in matter of Religion and yet are so silent in the resolution of Conscience in this point of Religion which is publique enough for them to take notice of and may we beleeve concern their as well as our consciences Say there were some inconveniences though we finde none in the substantials of our Government yet we having devoted our selves thus unto it cannot alter any thing exprest in these Engagements without impiety to be abhorred A righteous man sweareth to his own hurt and changeth not Psa 15.4 The League which Joshua made with the Gibeonites and the Princes of the Congregation sware to though it proved to be to the publique loss and prejudice they might not break and they answered the Congregation that murmured against them for it thus We have sworn unto them by the Lord God of Israel now therefore we may not touch them We will even let them live lest wrath be upon us because of the Oath which we sware unto them Josh 9 15 c. And when Saul four hundred years after this in his zeal to the children of Israel and Judah had slain the Gibeonites there was a famine in the days of David three years Saul being dead for that his bloody fact and seven of Sauls sons were hanged up before the Lord ere God was entreated for the Land 2 Sam. 21. God hath heard our Vows o
and Safery but let us ask what equity there is in a liberty to iniquity In a liberty to dishonor and injure the Name Truth and Ordinances of God to infect and destroy the Church of Christ and the souls of men What freedom is it wander and run a whoring from God to be led captive by ignorance error and unrighteousness And what safety is there to open the fold for grievous wolves to enter in and devour the flock to give way to the poysonous and eating gangrene of damnable heresie to spread without any corrasive And was it noted of Israel Judg. 5.8 They chose new gods then was War in the gates In the last we come to lay down Arguments or Reasons some of many that might be insisted on against the relaxation or setting free of men to Atheism and the full liberty and protection granted to false Doctrines and Religions by this Agreement in this Section 1. If the Scriptures may be our rule and judg in this matter and to those that admit of their binding authority and decision we only address our selves the sinfulness of such a Toleration and maintenance of erroneous and irreligious ways wil clearly appear 1. By testimonies our of the Old Testament wherein there is more found for our direction because as we apprehend it the Governors of Israel to whom the Oracles of God were then committed had in this case received the knowledg and worship of the true God 1. By the Commandments which the Lord gave for the suppression of Idolatry and the punishing of Idolaters Blaspemers and Sabbath-breakers Deut. 7.5.12.2 3.13.1 2. to the end 17.2 3 4 5. Jud. 2.2 Exod. 22.20.31.14 Lev. 24.13 14 15 16. Exod. 32. 26 27. Num. 15.35 2. By the approved binding examples of the people of God and of godly Magistrates abolishing and destroying the monuments and means of Idolatry and executing punishments upon Idol-Priests and Worshippers blasphemers of the living God and profaners of the Sabbath and commanding and causing those under their authority to abandon superstition and to embrace the true service of God Gen. 18.19.35.2 3 4. Exod. 32.28.1 King 18.40 2 King 10 11 24.2 Chron. 14.2 3 4 5.15.8 12 13 16.19.4 23.17.29.5 to the end 30.5 6 12.31.1 2 c. 34.3 to 9. vers 32 33.35.2 3 c. Ezra 10.5 7 8. Neh. 13.9 11 17 19. Yea Gentile Princes being convinced of their duty to the true God have straily enjoyned his honor and service and mulcted the contrary Ezra 6.3 to 13.7.13 to 27. Dan. 3.29 3. By condemning and reproving the Toleration of corrupt ways of Religion 1 King 18.21.2 Chron. 20.33 Hos 7.8 4. By predictions and precepts apperataining to the times of the Gospel holding forth the duty of those that are in civil power to promote Religion and to punish the corrupters thereof by that their power Isa 49.29 Zech. 13.3 And whereas some except against the validity of those precepts presidents c. as proper to the Paedagogy of the Law and the Nation of Israel and not binding to us now under the Gospel we say to that 1. Some of those commands and practices were antecedent to the Law given by Moses as that of Abraham commanding his children Gen. 18.19 and his houshold after him to keep the way of the Lord Gen. 35.2 and that of Jacob requiring not only his houshold but all that were with him amongst whom it is supposed were the captive Shechemites taken in the Chapter preceding Divines Annot. in loc by the sons of Iacob who indeed were likeliest to harbor Idols to put away the strange gods that were among them And it is very remarkable that before any Law was given by Moses for the punishing of Blasphemers and Sabbath-breakers yet the people of Israel apprehended and put in ward both the Blasphemer Levit. 24.12 and the Sabbath-breaker Numb 15.34 until the minde of the Lord might be shewed them having so much in them by the light of nature and the rules of the moral Law they were acquainted with that such were to be punished 2. We have no other Institution of Magistracy under the Gospel then that which was before nor find we in the new Testament any abrogation or alteration of what was before time cómitted to the Magistrate but civil authority continues Gods Ordinance by vertue of that appointment from the beginning neither is any thing detracted from his commission that was at first in it 3. No Reason can be assigned why those evils in Religon should be then punished and not now they are no less sins now then they were then they are as dishonorable and hateful to God and as baneful to the souls of men now as they were then The Reasons given for their punishment then as that they are very ensnaring if allowed to be among the servants of God Iud. 2.3 Exod. 34.12 13. that they tended to turn men away from the Lord their God and to thrust them out of his way and that to punish them is to put the evil away from the people and to procure that all Israel may hear and fear and do no more such wickedness Deut. 13.5 11. they are moral and still obtain strength Error and false Religion have not lost their ensnaring nature nor are men now more wise and stedfast in the truth then they have been 4. What is now fundamental to common right liberty and safety was so in those former days and we may not think that the Lord would have given such strict and standing Laws to his people in matters of Religion if liberty therein had been indeed fundamental to common right freedom and safety as this Agreement pretendeth 2. By authorities out of the New Testament 1. The description of the Magistrates power and duty extendeth to the procurement of good and avengement of evil indefinitely without any restriction and there being no limitation of this good and evil in this or any other text we must needs hold to that approved rule of interpreting Scripture which is not to distinguish or limit the sence when the holy Ghost doth not 2. The duty of Christians in relation to their Rulers is to pray for them to wit for their Coversion 1 Tim. 2.1 2 as appears by v. 3 4 that we may lead a quiet and peaceable life in all godliness and honesty A Christian Magistrate then as such and consequently by the power of his Magistracy is to assist and promote not only honesty and justice towards man but godliness and piety towards God 3. Parents and Masters of Families whose power is of the same nature that is civil and external with that of the Magistrate 2 Joh. v. 10. they are enjoyned to exclude and expel out of their houses false Teachers and then by Analogy or proportion the Magistrates are to prosecute such and exterminate them out of their state No Reason can be yeelded why the less extensive and inferior power should be thus tyed and impowered
to oppose Hereticks and not the larger and superior of the Magistrate only the Apostle might forbear to mention it of the Magistrates they being at that time generally unchristian 4. The Holy Ghost foretelleth that those ten Kings which do first give their power and strength unto the beast and do make war with the Lamb being overcome by him Rev. 17.12 13 14 16 shall hate the whore and shall make her desolate and naked and shall eat her flesh and shall burn her with fire that is shall destroy the Roman Antichrist or Rome Antichristian and that not only as the beast having civil dominion but as the great Whore that is as a corrupter of Religion by lyes and idolatry Ver. 1 2 3 4 5 and a seducer of the Kings and inhabiters of the earth to her false Religion But how shall they lawfully do this if Kings and States have no sword power or duty to command enforce and punish in the cause of Religion 3. Having thus we hope sufficiently confirmed the unwarrantableness of such a manumission and protection of irreligion false doctrine and perverse ways by Scripture authority we shall for a close tender to consideration 1. How can those Caveats given us by our blessed Saviour and his Apostles Matth. 7.15 To beware of false Prophets To take heed and beware of the leaven of the Pharisees Cap. 16 6 and of the Sadduces To mark them which cause divisions Rom. 16.17 and offences contrary to the doctrine received Gal. 1.9 and to avoyd them If any man preach any other Gospel Phil. 2.2 then that we have received to Anathematize him To beware of dogs 1 John 5.21 evil workers and of the concision To keep our selves from Idols and many others How can the observation and the practice of these and a subscription and grant of such a liberty consist together 2. How can we do this and yet be true to our Covenant wherein we stand bounden sincerely really and constantly to endeavor in our several places and callings Artic. 1 2. the Reformation of Religion in the Kingdoms of England and Ireland in doctrine Worship Discipline and Government To bring the Churches of God in the three Kingdoms to the neerest Conjunction and Vniformity in Religion Confession of Faith Form of Church-Government and Catechising That we shall in like manner without respect of persons endeavor the extirpation of Popery Prelacy Superstition Heresie Schism Profaness and whatsoeven shall be found to be contrary to sound doctrine and the power of godliness 3. In doing this thing shall we not fail desert and give up that Cause for which defensive Arms were taken up by the Parliament and Kingdom for the maintenance of which so many lives have been adventured so much blood hath been spilt such miseries have been waded through in the late Wars yea so many prayers put up and Fasts publique and private observed one main if not the first and principal part of which Cause was the Vindication and Defence of Religion See Declarat of both Kingdoms 1643. And shall we thus improve and requite all the wonderful successes and deliverances wherewith the Lord of hostes hath owned and pleaded this Cause for us and answered our desires therein 4. What advantage would this liberty give to our and religions enemies to open their mouthes in reproaches blasphemy against our way who have formerly objected against us That our designe was to promote private fancies to introduce a multiformity of Religion and to subvert Magistracy and whom we have charged with a cup filled up to the brim of Apostacy Atheism Decla of both Kingdoms p. 4. Idolatry Blasphemies and Profaness 5. Shall we not asperse all the petal Laws of the Land and all the judicial proceedings that have been upon them since the Reformation against Seminary Priests Jesuits and Papists or any other justly suffering in matter of Religion as acts of highest injustice being against the Fundamentals of common Right Freedom and Safety Lastly Will not this Liberty reduced into practice be in danger not only to deface defile rend and crumble to nothing our Churches but to fill the Kingdom full of Factions and Tumults and tend to the overthrow of the Magistrates power in civil things and that men having once got head and immunity in the things of God will proceed to introduce a lawlesness and impunity in humane Interests the Commandments of both Tables being so united and enwreathed in one that they stand and full together Iames 2.10 and the violation of one hath an influence upon all and it being so easie for men willing to err to entitle any civil extravagancy not only to Conscience but to Faith and Religion We have thus in the uprightness of our hearts delivered our Judgment concerning this Agreement and Subscription to it not affecting Division or Faction but vehemently desiring and seeking a religious Peace and right agreement of the people not intending any disrespective reflexion upon the persons of any but heartily desiring the true honor and happiness of all and endeavoring according to our places to prevent the great evils that we pre-apprehend will ensue if this Agreement should be carried on As for us we shall not we trust sin against the Lord 1 Sam. 12 23. in ceasing to pray for you our dear Flocks and the rest of the Churches of Christ in these Kingdoms of England and Ireland that he would direct your course in this case of so weighty and fundamental an importance and we have herein endeavored to shew you the good and the right way And having layd before you those Grounds upon which we profess our disagreement and dissent to the Book called the Agreement of the People We testifie the same by underwriting our names Richard Heyrick Warden of Christs Colledg in Manchester Richard Hollinworth Fellow of the said Colledg William Walker Minister there Alexander Horrocks Minister in the Dean parish John Tilsley Pastor at Dean William Alt Ministers of the Gospel at Bury Toby Forness Ministers of the Gospel at Bury Robert Bathe Pastor of the Church at Rachdale James Hyet Pastor at Croston William Ward Min. of the Gospel at Walton Thomas Johnson Pastor of Halsal Edward Woolmer Min. of Flixton Thomas Cranage Pastor of Brindle James Wood Pastor at Asshton in Makerfield Edward Fleetwood Pastor at Kirkam John Angier Pastor of Denton Thomas Pyke Pastor of Radcliff John Harrison Pastor of the Church at Asshton-underline Jonathan Scholefield Min. at Heywood Thomas Holland Pastor of Ringley Robert Constantine Pastor of Oldham William Meek Pastor of Salford James Walton Min. of Blakely David Durie Preacher at Gorton John Walker Preacher of the Word Samuel Joanes Min. at Hool Henry Welsh Min. of Gods Word at Chorley Thomas Crompton Min. at Astley Peter Bradshaw Min. at Cockey Isaac Ambrose pastor of Preston James Bradshaw pastor of the Church at Wigan John Fogge pastor of Liverpool Richard Maudsley pastor