the onely true Religion though he himselfe be an Arrian or Socinian or of opinion that all Religions are to be tollerated by the Christian Magistrate in which regard it would seeme such are not capable to be Magistrates in a Christian society 14 Nor can the Magistrate promote Reformation against all lets and impediments No not heresie which is a worke of the flesh if both he may take and give licence to all under him to professe what ever way shall seeme good to the dictates of an erronioâ—s conscience 15 No Church can indeavour according to our Covenant for the power and purity of Religion if any Jezabel any that shall seduce and tempt the flocke or any of them to Idolatry or abominable Heresies or make defection to Judaisme to Familisme which denyeth as the Antichrist doth that Christ is come into the flesh if they purge not out such leaven and withdraw not from them and deny not to them lodging as the word of God teacheth us Revel 2. 14. 20 21 22. Tit. 3. 10. Rom. 16 v. 17 18. 2 Thess 3. 14 15. 2 Tim. 3. 1 2 3 5 6 7 8. Tit. 3. 10. 1 Cor. 5. 5 6 11 12. 2 Joh. 10. 16. Nor can we give a more publicke scandall and just offence to the best Reformed Churches with whom we are to endeavour the nearest conjunction and uniformity in Religion then to cry against both their doctrine and constant practise in that they teach a necessity of both Civill and Ecclesiasticall censures against ravenous wolves who spare not the flocke and cease not with Elimas the Sorcerer to pervert the right wayes of the Lord. 17. And we dare appeale to the consciences of our brethren in England when we did willingly enter in the Covenant of God to dye and live sinke and swim give our lives with and for them in this common cause of God if they did not conceive our downeright and ingenuous sense and meaning of the Covenant to be against all such pretended liberty of Conscieâ—ce for which cause sundry of them joyning with us as friends yet did refuse to take the Covenant or if by the liberties of the Kingdomes or the true publicke liberty or any like word they did understand liberty of professing Socinianisme Prolacy Popery Familisme Heresie or any thing contrary to sound doctrine or if they did beleeve their brethren who in the simplicity of their hearts did rather chuse to suffer affliction with the people of God then injoy their owne pleasures and peace for a season or that the honourable Honses had any such sense when in the returne of the Parliament of England p. 6 7. in their Letters and Declarations they invited us to joyn in Covenant to endeavour an uniformity of Doctrine Worship and Discipline with them which senâ—e if any had for we shall beleeve the honourable Honses invited not us to ruine our selves and the Reformed Religion with any such argument shall not the Lord search out such double equivocation and jugling in the sacred Oath and Covenant of God nor doth the word of God evidence to the consciences of men that there be some few fundamentalls in which Arrians Familists Socinians Seekers Arminians Anabaptists c. agree and that the Magistrate is to punish such as professe and teach false doctrine in these but in all these other points that border with these fundamentalls both magistrates and Church are to leave men to their owne conscience to waste and destroy soules as they thinke good without any controle except in such smooth rebukes as Eli gave to his sonnes or exposing of the word of truth to mockery after admonition an hereticke is not to be instructed at all by the word nor doe we by our doctrine more make the sword of the Magistrate a spirituall meanes as touching mens consciences by which they are converted to the sound faith as concerning the duties of the first Table and doctrine of the Gospel because the Magistrate punisheth false teachers then Libertines doe make it a spirituall way of converting soules from murthers rapes sodomies robbery lying to a sound conversation in matters of the second Table who doe hold that the Magistrate beareth the sword for punishing of murtherers adulterers and such as faile against the second Table for in either the sword hath no spirituall influence on the conscience nor is it any thing an ordinance of God for converting of heretickes but to hinder perverting of the right wayes of God and for our externall right walking as touching the outward man in all the duties of both Tables that we hurt not one another in civill societies This new liberty destroyes all that the Parliament hath done said suffered for the Hononourable Houses doe professe before the everliving God the safety of Religion Laws and liberties to be the chiefe end of all their counsells and resolutions also that Scotland had lovingly invited them to a nearer and higher degree of union in matters of Religion and Church-government which we say they most willingly embrace and intend to pursue The Honourable Houses declare they have for the just and necessary defence of the Protestant Religion his Majesties person Crowne c. taken up Armes and appointed and authorised Robert Earle of Essex to be Captaine Generall The same was the end of the Kingdome of Scotland Now can it be dreamed that the end of either Kingdomes united by Covenant and compact in this warre was to spend lives and fortunes for liberty or licence to many Religions or can any say but the intent of the Houses at that time was to oppose never to countenance and tollerate as now professedly they do Brownists Anabaptists Familists Antinomians Socinians Arrians Seekers and Libertines who are for all Religions should not we have had bowells of iron if in charity wee had not beleeved our brethrens words oaths proâ—essions The Honourable Houses ingage the whole Kingdome of England to take the Covenant by their Commissioners in a Treaty betwixt the two Kingdomes which Treaty was ratified in the Parliament of England and both Kingdomes agree that no meanes was thought so expedient to accomplish and strengthen the union as for both Nations to enter into a solemne League and Covenant and a forme thereof drawne and presented to the Convention of Estates and Generall Assembly of Scotland and the two Houses of the Parliament of England and hath accordingly beene done and received their respective approbation and I. Proposition It is agreed and concluded that the Covenant presented to the Convention of Estates and Generall Assembly of Scotland and sent to both Houses of the Parliament of England to their brethren of Scotland and allowed by the Committee of Estates and Commissioners of the Generall Assembly be sworâ—â— and subscribed by both Kingdomes 〈◊〉 most 〈◊〉 and conjunction betwixt them for their mutuall defence against the Papist and Prelaticall faction and their adherents in both Kingdomes and for pursuance of the ends
exprest in the said Covenant II. That an Army of the Kingdome of Scotland shall be levied forthwith c. Which Treaty is approved by each Parliament respectively and by the Parliament of England 1643. Novem 1. Now what ever power the Parliament of England hath in relation to England to alter make and unmake Lawes as shall seem most fit to the wisdome of the Houses yet they neither have nor can have power against the Law of nature and Nations to alter retract or breake their promise agreement faith and contract made with another Kingdome so that both Kingdomes binde their owne hands that they cannot but command the Covenant to be taken by each Kingdome not by the Representative Kingdome or Parliament onely but by the collective or diffusive body of both Kingdomes in regard that the 〈◊〉 not between the Parliaments onely but between the Kingdomes nor can the Houses thinke it lawfull at that time to offer violence to the consciences of some which some now say is to force them to doe against the present judgement and light of conscience and unlawfull at this time to presse others for this is a Covenant as one faith well that is never to bee forgotten by us nor our posterity And the parties ingaging in this League are three Kingdomes famous for the knowledge and acknowledgement of Christ above all Kingdomes of the world that this Covenant tyes us to defend one another beside the words thereof the former Authour saith God hath wisdome to discover and strength to punish if our hearts he not upright to our brethren in this matter So do the Houses say Our purpose is to consult with godly and learned Divines that so we may not only remove governments by Archbishops but likewise settle such a government as may be most agreeable to Gods holy word most apt to procure and preserve the peace of the Church at home and a happy union with the Church of Scotland and other Reformed Churches abroad and establish the same by Law In the Treaty between the Kingdoms an 1642. the Scottish Army shall grant no tolleration for the Popish Religion The Honourable Houses must intend a quite other thing then pretended liberty when they according as they are obliged by the Treaty of both Kingdomes passe an Ordinance that the Covenant be taken throughout the Kingdome of England and Dominion of Wales and their names to bee returned to the Houses who shall refuse And an Exhortation is framed by the Assembly for taking the Covenant which was approved by the Houses and Printed by a speciall Ordinance to wit That no faithfull English heart be afraid to joyne with our Brethren of all the three Kingdomes in this solemne League as sometime the men of Israel although under another King did with the men of Judah at the invitation of Hezekiah 2 Chro. 30. And as Ezra and Nehemiah Ezra 10. Neh. 9. drew all the people into a Covenant without any speciall commission from the Persian Monarchs then their Sovereignes so to doe albeit they were not free Subjects but Vassals And the two Kingdoms joyntly declare that not onely Papists and Popish Recusants and Irish Rebels that are actually in Armes against the Parliament shall looke for no favour but be punished as Traytors but also all Newtralists all the ignorant and simple that were seduced or compelled to take Armes all of the Scotish Nation mis-led through private respects all dividers between the King and his Parliament if they would expect pardon and favour should speedily take the Covenant and joyn heartily and really in the defence of this Cause Nor can the examples of Ezra Nehemiah and Hezekiah be good Divinity then and bad now or the plea of not forcing the conscience be then weake but now strong except wee dreame that Parliaments by a Nemothetick power can alter divine truthes which wee are unwilling to beleeve of the Parliament of England Such a tolleration must thwart and crosse the professed sincere intentions of the Honourable Houses for uniformity and the advancement of true Religion out of which there will also undoubtedly result a most firme and stable union between the Kingdomes and contrary to that proposed end of the Covenant and of all our travels for Reformation which the Assembly of Divines testified at the special command of the House of Commons assembled in Parliament to be aimed at by both Kingdomes in this defencive warre in letters sent to the reformed Churches abroad in France Helvetia Geneva Wallacria c. what a letter most contradicent to that might they now write whereas this tolleration must be the sad scandalizing and sorrow of all Reformed Churches in the Christian world the joy and triumph of Papists the mocking and dispising of the wayes of Christ to Heathens within to Atheists round about the sadning of all the godly the condemning of our former wayes as acts of apostacy from God and rebellion and dis-loyalty to our Prince The Houses also declare if his Majesty had not denied his consent to a Bill for an Assembly of Divines they had long since manifested to the world their utter dislike of Brownisme and Anabaptisme As also that it is farre from their desire and intentions to let loose the reines of Discipline and Church Government and to let private persons and particular Congregations take up what forme of worship they please but doe hold it requisite there should be through the whole Realme a conformity to that order which the law injoynes according to the word of God We was invited to bee instruments of a glorious Reformation for a nearer union in Church-government against the common enemy in the Cause of God The Commissioners of England say the Parliament desires a nearer conjunction in forme of Church-government Directory Confession and Catechisme and utter extirpation of Prelacie the most effectuall and ready meanes whereunto is now conceived to be the stricter union and league between the Nations and our assistance of England by an Army It rejoyced the hearts of the Godly in the three Kingdomes when the Houses passed an Ordinance for the directory of publicke worship to be used in all the three Kingdomes and layed aside the booke of Common-prayers and burdensome Ceremonies upon a resolution professed to the world according to the Covenant to reforme Religion according to the word of God and the example of the best reformed Churches which was accordingly approved and ratified in the Parliament of Scotland if wee then turne backe againe from that begunne uniformity what doe wee also but pull downe and destroy what we have builded Especially since uniformity which we sweare to indeavour in our Covenant is cryed downe by Familists and Antinomians and all externall worship and profession of Christ before men as indifferent and all Religion retrinched into onely things of the minde and heart upon a dreame that the written word of God is not our rule
Though I had all knowledge saith also though I had all faith yea though I gave my goods in the poore and my body to be burnt I am nothing that is I cannot bee saved or any other then a damned hypocrite that tinkles like gold and is but brasse now by this reason to give to the poore to believe omnipotency in miracles should not be commanded of God Davenentius thinkes a Generall confession of the Catholicke Church sufficient and that betweene us and Lutherans there is not required a confession in particulars controverted But it is true Lutherans and we agree in most fundamentalls but a confession in generall fundamentals when expounded and believed practically by each side as it must be must have contrary senses to each side now this way the Jewes and Samaritans both agreed there was one God and that the Messiah should come and that he should tell them all things yet one confession common to both that each might believe and be saved was not possible for Christ saith Johâ—â— The Samaritans worshipped they knew not what but salvation is of the Jewes And should Christians and Jewes agree in one generall confession drawne out of the Old Testament that there is one God that the Messiah is he that dyes for the sinnes of his people that the Decalogue it a perfect rule 〈◊〉 we could not sweare and subscribe that confession for 〈◊〉 expounded by the Jewes it could not be the doctrine of the Old Testament nor any part of the word of God but 〈◊〉 contradictory thereunto as any point of heathen Divinity for fundamentalls to some may be and are untruths to others even this that the Messiah Christ is the Saviour of the world both Iewes and we say but they meane one thing by Messiah we another so we cannot have one faith nor one confession I deny not but these were pious conferences that at Lipse an 1631. in which there were on the one side Matthias Hocus Polycarpus Leiserus Henricus Haffuerus on the other side Joan. Bergius Joan. Crotius Theophilus Nenbergius who went through the Augustine confession and agreed in the truth almost in all At the agreement or concord of Marpurge an 1529. were Luther Melanthon Osiander Brentius Stephanus Agricola who brake not the bond of peace with Zwinglius Bucer Hedion there present At the conference of Wittingberge an 1536. where were present Capito Bucerus Musculus and other grave Divines of higher Germany on the other side Luther Melanthon Pomeranus Cruciger in which Luther said brethren If ye teach and believe that the true body and true blood of the Lord is exhibited in the Supper quod hee perceptâ—o vere fiat and that truely or really there is a receiving thereof we agree as brethren but the truth is there were contrary faiths touching the presence of Christs body and blood in the Sacrament and therefore I humbly conceive all such Generall confessions as must be a coat to cover two contrary faiths is but a daubing of the matter with untempered mortar much dealing like this was in the Councell of Trent in which neither Papist nor Protestant was condemned and yet the truth suffered I speake not this as if each side could exactly know every lith and veine of the controversie for we prophesie but in part but to shew I cannot but abominate truth and falsehood patched up in one confession of faith for if two men should agree in such a bargaine A covenants with B to give him a ship full of spices B promises to give an hundreth thousand pounds for these spices A believes they are metaphoricall spices he gives B believes they are the most reall and excellent spices of Aegypt B promises a hundreth thousand pounds of field stones A expects good reall and true money this were but mutuall jugling of one with another It were another consideration if both sides agreeing in this Generall confession were ignorant and did neither know nor believe any sense that were destructive to the true and sound sense of the Confession for then they might be saved by or in one and the same faith of this General Confession whereas now the contrary senses of this Confession make them now not one Generall but two particular 〈◊〉 and contradictory faiths for the question is whether the side believing the Generall Confession with a sense in the consequence that destroyes the text have any faith at all of this Generall Confession For it is a question to me whether a Turke hath the faith of this point that there is a God since he believes positively so many blasphemous fooleries of this God as the Alcharon suggesteth and whether a Papist as a Papist believes Christ to be the onely one Saviour of sinners since withall he believes so many thousand Gods and true Christs to be at once in sundry places and so many blasphemies against the nature offices and essentiall properties of Christ as the Romish faith teacheth But ye will say it is not charity to say that Papists have not the faith of the one onely Saviour seeing he would dye for that point and for the consequences that there bee many Saviours if the monster of tran-substantiation stand yet he neither knows nor believes the logicall consequence nor the consequent but hates both to wit if the bread bee truely and really the Saviour that dyed on the crosse ergo how many hoasts and consecrated breads there bee there must be as many a thousand ten thousand Christs and Gods yea he would be burnt quick before be deny this truth there is but one onely Saviour the Son of Mary then if yee hang him or 〈◊〉 him for believing transubstantiation since he is otherwise a 〈◊〉 pious and just man ye hang him for the meere ignorance of a poore logicall consequence and for no blasphemy and the like may be said of Familists Antinomians and others who as they say are godly men and cannot see the logicall consequences and absurd blasphemies that you with your wit deduce from their doctrine for their souâ—e hates these blasphemies as much as you Ans I say not for believing tran-substantiation only men are to be hanged the question now is of bodily punishing hanging and burning quick are particular kinds of punishing in which I should be as sparing as another man but the question may draw to this whether the Laws of England Scotland be bloody and unjust that ordains seminary Priests and Jesuits whose trade it is to seduce souls to the whole body of Popery to bee hanged I conceive they are most just Lawes and warranted by Deut. 13. and many other Scriptures and that the King and Parliaments of either Kingdomes serve Christ and kisse the Son in making and executing these Laws 2. I see nothing said against bodily punishing of such as teach transubstantiation to others for the Idolaters and Seducers in the Old Testament believed the same way there is one true God Jehovah that brought them out
1 Tim. 2. 1 2. 3 explained We are to pray that Magistrates as Magistrates may not only permit but procure to us that we may live in godlinesse Rev. The ten Kings as Kings punish the where and burne her flesh for her Idolatry Extraordinary punishing of hereticks no case of the magistrates neglect argueth that the magistrate ought to punish them This liberty of conscience is not Christian liberty A speculative conscience no more freed from the magistrate then a practicall conscience Ecclesiasticall censures as compulsory as the sword Remonstrantes Apo. 24. fol. 278. Noâ— dâ—â—â—â—teor parabolam hanc de zizaniâ—s de beretici non directe agere The scope of the paâ—â—ble of the tares and the vindication thereof The danger of punishing the innocent in due of the guilty through mistak is no argument that hereticks should not be punished by the Magistrate The Tares are not meant of hereticks but of al the wicked who shall be burnt with unquenchable fire Calvinus in Math. 13. Non quemlibet rigâ—rem cessare subâ—â— Christus sed 〈…〉 The Parable of the Tares and of the Sower most distinct Parables in matter and scope let them grow not exponed by Christ and what it meanâ—â—h What is understood by Tares Heresie may be knowne What is meant by plucking up What is meant by the field what by the Wheat All the tithes of the Parable must be not expounded nor the time exactly searched into when the Tares were first sowne How sins are more hainous under the New Testament how God 〈◊〉 now no lesse sâ—v◠〈◊〉 under the â—aw and a City that will defend and protect a false Prophet against justice is to be dealt with the same wayes as under the Old Testament except that the typâ—calnesse is removed What let them grow imports How we are to beare permissive providences wherein evills of sin fall out Christ must mean by Tares and Wheat persons not doctrines good and ill Minus Celsus Whether false teachers if they repent must be spared or because they may repent Minus Celsus â—o 53. Zizania Trâ—â—ico non nocent sed prosunt Augustin Omnis 〈◊〉 auâ—dco 〈◊〉 ut corrigatur aut ut per eum bonus exâ—erceatur Minâ—â— Celsus de hereticcus â—ocrecudis 24. Remonstrantes Beâ—gâ—ci Apol. c. 24. p. 279. The not burning of the Samaritans doth prove nothing for the immunity of hereticks from the sword How sâ—re wee may compell other Nations or â—eathen to imbrace the true faith Of the Covenants obliging of us to the religious observance thereof Ancient bonds c. 10. sect 3. p. 67. 68. The word of God as it is in every mans conscience no rule of Reformation in the Covenant The â—quivocation of Sectaries in swearing the Covenant Ancient bonds p. 68. The Author of the Antient bonds an ignorant prevoricator in the Covenant Al moral compelâ—ing of hereticks and refuting of falseâ—teachers by the woâ—d 〈◊〉 as unlawfull as câ—â—pâ—lâ—ion â—y the swâ—rd according to the principles of Libertines p. â—6 69. The Magistrate is the magistrate cannot send ministers but 〈◊〉 a complâ—sory way p. 〈…〉 How Independents were insnared by Presbyterians to take the Covenant as the lying Author saith Pag. 70 71. How Independents sware to defend the Presbyterian government with tongâ—â— pen sword cry out at it as Tyrannicall Antichristian and Popish Libertines make conscience not the word of God their rule So Remoâ—strantes in vindiciâ—s Apol. l. 2. c. 6. 135 136. nominem post quam acceptavit decretum this Author post quam acceptaâ—it â—uramentum tenâ—ri illo diutius quam ea â—â—ge quaâ—enus quâ—ndin ipse iâ— co 〈◊〉 sua judica illud esse â—erum How appearing to the conscience makes not the word of God to be the obliging rule but onely as touching the right and due manner of being obliged thereby Returne to the Commiss of the Gen. Assemb of Scotland an 1642. p. 5. Returne of the Parliament of England to the Com. p. â— 6. Anno 1644. The pretended liberty is contrary to the Nationall Covenant Petition to the King inviting him to returne to his Parliam Dâ—â—laration from the Paul 〈◊〉 to the state of Scotland by mr â—ickriâ— 1642. Petition to the King 1643. 〈◊〉 11. Declaration of the Kingdome of Scotland when they came into England in their second expedition to joyne in the cause for Religion and the Covenant Treaty betweene England and Scotland Ordinance of both Houses 1643. Die Lunae 13. Septem Appoved by the Assembly of Divines at Westmin 64 Septem 15. Mr. Phillip Nye his exhortation before he read the Covenant which was taken by the Parliament of England and Assembly aâ—no 1643. Decâ— 25. at Margarets Church mr Nye p. 20. Returne from the Parliament of England to the Commission of the Generall Assembly anno 1642. Ordinance of Lords and Commons an 1643. Feb. 2. Ordinance of Parlam 1643. Feb. 9. The Declaration of both Kingdomes an no. 1643. p. 15. p. 7 8 9 10 Declaration to the Gen. Assembly Aug. 1642. Letters of the Assembly of Divines and commissioners of the Church of Scotland to the Belgik French Helvetian and other reformed Churches an 1644. We indeavour making the word our rule the nearest conformity to the best reformed Churches and uâ—iformity in all the Churches of the three Kingdomes Decla after the battle of Kenton Remon of the Parl. Decla of the Parliament of Scotland â—642 Nov 7 Parliaments Decla given by their Commissio Aug. 1643. Commission papers to the convention of States in Scotland Ord. of Parl. 1644 Jâ—n 3 Salâ—m Spark of glory p. 287. 292. 243 244. Del ser before the house of Commons p. 7 8. 19. 22. Ordin 1645 Octo. 20. Ordina 1645 march 14. And an Ord. 1646 Aug. 28. Ordinance of Parl. 1645 March 14. Ordinance of Parl. 1645. Nov. 9. Propositions of peace sent to the King to Newcastle an 1646 July 15. and now again 1647 Sep. Ordinan 1646 feb 4. Ordinance 1646. Feb. 4. Ordinance 1647. Maâ— 1. Declaration of the House of Commons 1646. April 18. Declaration of both Kingdoms 1643. Returne to the Commiss of the Gen. Assem p. 4. Declaration after the battle at Kenton Declaration of both Kingdomes an 1643 Returne from the Parl. to the privy Councel of Scotland 1643. Confession of faith c. 20. s 4. c. 23. s 4. Mr. Goodwins unsound glosse touching the counsell of Gamaliel Acts 5. Calvin censures both Gamaliel and Iohn Goodwin Commen in Acts 5. 34. Caeterum si quis omnino rite expendat indigna est homine prudente sententia Gamalielis Scio qâ—â—dem a multis haberi pro oraculo sc eos Anabaptistas perpâ—ram judicare vel hinc satis clarè pateâ— quod hoc modo abstinendum esse ab omnibus paenis nec amplius ullum maleficium corrigendum verè quidem dicitur non posse ullis consilus dissolvi quod ex Deo est quod autem ex hominibus minus fiâ—mum esse quam ut consistat sed hinc perperam colligitur cessandum
speake de genere singulorum or did those that took the Covenant speak or meane that tolleration of all these Sects and Reformation and nearest uniformity can consist or that he and all these had this sense under-hand of these words according to the word of God that is as Socinians Libertines Familists Antinomians c. expound the word of God If so we must justifie the Jesuits equivocation and their oaths with mentall reservation for the sense of Prelaticall men and of those that goe for Heretickes and Schismatickes now as then to wit Socinians Libertines Arrians Familists and the rest were knowne Heretickes and Schismatickes and their Socinian Arrian Familisticall c. sense of the word of God was excluded in the second Article of the Covenant in these words We shall endeavour the extirpation of Popery Prelacy Superstition Heresie Schisme c. by this Jesuiticall sense we all sweare we shall endeavour to be perjured and to reforme each mans Religion according to his owne sense of the word and whereas in former times it was beleeved that Christ was God-man We Familists sweare to reforme Religion in the three Kingdomes in that part and to teach and professe that every Saint is so Godded and Christed that there is as much of the fulnesse of the Godhead dwelling in every Saint as in Christ so that there be as many Saints as many Christs and as many Gods manifested in the flesh as there be Saints for since liberty of conscience was then not professed and was a point holden by no Reformed Church yea not by the Church of New England the best Reformed Church as this man saith but detested by all it was presupposed that the true sense of the word of God was against it and Independents who then did sweare the Covenant knew our minde and did sweare the preservation of the Reformed Religion in the Church of Scotland in doctrine worship and discipline against the common enemy and they knew Presbyteriall Government approves both of the censures of the Church and of the Magistrates sword against heretickes and therefore Turkes and Pagans would never have sworne a Covenant to endeavour uniformity in one Religion according to the word of God and after petition the Parliament to set up in England the widest multiformity that Sathan can devise and say they have sworne to endeavour the nearest uniformity in Religion and yet to preach and print and endeavour by the same Covenant and the word of God the rule of sworne Reformation the widest multiformity and that the Lord should be one and his name one in both Kingdomes and yet that the Lord be two or ten and his name that is the maners and kinds of Religions be two and twenty that Gods name may be divided amongst Socinians Arrians Familists Antinomians Anabaptists Seekers Antiscripturists Libertines Scepticks Enthysiasts Brownists Independentsâ— this is worse then a Popish implicit faith which we disclaim The other thing saith he left out which yet referres to all The Covenant is that hee that sweares shall by all lawfull wayes and meanes and according to his place and calling endeavour to performe the Covenant v. 13. to bring the Churches to uniformity and to extirpate heresie As for instance it is the godly Magistrates duty their place and calling to send forth Ministers to the darke places of the land and to set up lights to guide mens feet into the wayes of truth and peace and reclaime them from errors and he cannot be urged upon his calling to punish or compell gainesayers And the Minister is to doe it in his place by exhorting rebuking instructing but he is to goe no further he is not to deliver men up to judge and be an executioner Answ The words by all lawfull meanes and wayes which this man puts in Italian letters and says are left out by the Authour whom he refutes may soon be left out for they were never in the Covenant The man will defend the Covenant and apparently hath sworne it but I thinke he hath scarce read it for these words are not in the Covenant let him read againe Turpe est doctori cum culpa redarnit ipsum 2 He sweares to bring the Churches to nearest uniformity according to his place but when this man defends the tolleration of all the sects in England Socinians Arians Familists for he writing anno 1645 when above twenty sundry Religions in England came to the streets he excepts not one in all his Treatise but calls them all the godly party Saints Brethren the Godly and ownes them so in his preface and whole booke He must grant there is no uniformity in faith discipline worship by the word of God for if all these be Saints Godly and holy Brethren they have all one faith and are saved but let him tell me by the next if he can answer whether there is a nearest or any uniformity in faith worship and government betweene Presbyterians and Socinians Familists Antinomians and Seekers yet this man sweares to indeavour the nearest conjunction and uniformity amongst all the Saints who are to be tollerated but let him say if he hath in this case ingenuity or learning what nearest uniformity hee knowes amongst all these whether the Covenant should not obliege a Libertine to indeavour the widest contrariety and deformity of religious amongst these and to plead for forbearance of them all as he expoundeth it 3 But wee are saith he to indeavour by all lawfull meanes and wayes the nearest uniformity among the Churches and the onely lawfull way as he thinks is not by force but by rebuking instructing exhorting and by no weapons but onely by the word of God But since this Authour and all the Nation of Libertines goe upon this principle Religion is not to be compelled by force for we are not infallible and those whom we force as hereticks may be no hereticks for ought we know but as sound in the faith as our selves Then we have no faith nor any well-grounded perswasion of the word of God to refute them by the word and we refute them not of faith but sinfully and erroniously for they may be as sound in the faith as we our selves for ought wee know and this is a strong argument against morall wayes of gaining hereticks by the power of the word for if they may be sound in the faith and we the hereticks though we refute them by the word we may be perverting the right wayes of God and â—ight against Christ as Elimâ—s for Eliâ—â—s onely by morall wayes not by force or violence laboured to pervert the faith of Sergius Paulus and it is not apparent that Elimas was perswaded in his conscience that the Gospel Paul preached was the truth of God and so by no meanes lawfull or unlawfull by force or by the word of God are we to indeavour uniformity for our indeavouring is not of faith nor from the real grounds of the word but from meere opinions
endeavour the extirpation of Schisme and whatsoever shal be found contrary to â—ound doctrine c. be levelled onely against the Congregational men it was not faâ—re to draw them into a Covenant to destroy themselves It s disservice to the State to spoyle the State of so many Godly and brave men and seemes to be but the birth of that challenge against these men to bee the Sanballets and Tobia's of this present worke and is the highest breach of love Answ It is apparent the Congregationall men he meaneth are the Independents who would have their Churches gathered out of true Churches Who will not be called Schismaticks as if ensis and gladius were not one thing then this Author levelled these words against Presbyterians as the Schismaticks for where ever one Church is rent from another true Church one of the two is the Schismatick Church sure but the Author will not have Independents the Schismaticks then was it faire to levell these words in the Covenant against Presbyterians and draw them in a Covenant to destroy both their soule and body 2 The Congregationall men were not drawne but they came to another Kingdome with faire words to draw Presbyterians in a Covenant and said and swore to indeavour uniformity and yet practise this day multiformity of Religions and have put to the saile the blood of many gallant men in Scotland that so they may buy with their lives cursed Liberty of Conscience But will it not be bitternesse in the end 3. The Author hints at a story that fell out in the Assembly of Divines where I was witnesse Mr. Phi. Nye having sworne to endeavour the preservation of Presbyterian government in the Covenant was pleased in the face of the Assembly in the hearing of that renowned Generall of England for the time the Earle of Essex and many other honourable and noble persons to declaime against Presbyteriall government as formidable to States and free Kingdomes as of old some called Jerusalem the rebellious City and the Prelates the same way burdened the Generall Assembly of the Church of Scotland but Mr. Alexander Henderson a man for piety learning prudency and singular moderation from zeale not from the spirit of gall and wormewood as the Authour slanderously speaketh said they were the words of Tobiah and Sanballet to hinder the worke of Reformation now whether that worthy man spake what hath now come to passe let the godly Divines of the Assembly be judge 4. We know no service to the State done by these men but that they set up with the sword all the blasphemous and hereticall Sects and Religions that Th. Muncer or John of Leydon phancied contrary to the oath of God for they all professed they were for the Covenant many of them did sweare it with what conscience to perfome let Crumwel and others speake God will not be mocked which is such disservice to the State of England as cannot but draw downe from heaven the vengeance of the Lord and the vengeance of his Temple upon the land or was it fair when the Congregationall men did hide their conclusion of liberty of conscience would keepe that intended Idoll in the bottome of their heart and joyne in Covenant with Presbyterians and sweare against multiformity of Religions in words known to be contrary to the sense of those who drew up the Covenant contrary to sense and reason and the same words of the Covenant and now obtrude on us multiformity for uniformity 5. The Authour insinuates as much as not to give them liberty of conscience as a reward of their valorous fighting is disservice to the State But ingenuous workmen speake of their wages before they ingage in the work but to keepe up any word of liberty of conscience untill the worke bee ended and it come to disbanding is no fair bargaining but rather in plaine English either sell to us Law Liberties Religion and give them to us beside our arreares or we must be a perpetuall standing Army to governe England and manage Religion with the sword and to set up all Religions and destroy the Covenant and the Protestant faith and live upon the sweat of other mens browes The Covenant with a faire interpretation may be urged against Presbyterians and for the Congregationall way as well as otherwise The Covenant binds no man nor number of men to State or Church for their parts respectively to any paterne or degree of Reformation conformity or uniformity with other Churches but what shall satisfactorily to them and each of their consciences appeare to be according to the word of God and such a Reformation doe the Congregationall men desire pray preach endeavovr for and after in the pursuance of the Covenant as if there had beene no such outward Covenant obliging them would yee have men driven in droves to the Sacrament still and the pretious and the vile mixed and Idol-shepheards suffered and Bishops Courts and Consistories continued had these beene beaten downe had not we under God as a forlorne hope first given them battell how can ye say we hinder Reformation when we are for a further and purer Reformation your selves being judges you would â—it down on this side Jordan we would advance Siâ— you quiet if you will not helpe us as we helped you Answ When you of the Congregationall way that is of the Church way for none are Churches but you we are excommunicated and all else but your selves did sweare to endeavour the preservation of the Reformed Religion in the Church of Scotland in doctrine worship discipline and government which to your consciences and all the Reformed Churches is Presbyterian can the Covenant be turned against Presbyterians as well as against you 2. You write and preach that the government Presbyterian is Popish Antichristian more tyrannicall then that of Babel of Aegypt so all your way and particularly Mr. Burton in his conformities deformity and your Independents in the Assembly yet you did sweare to endeavour its preservation and all the Independents in both Houses spake against it as tyrannicall and have voted to clog it with Erastianisme I would beleeve Erastus if he had sworne to endeavour the preservation of it better then your oath I think Pagans would not sweare to endeavour the preservation of any religious way which with tongue pen lawes and sword they endeavour to undoe and extirpate see if distinctions will defend it against the common enemy and whether these words according to the word of God expounded by you will save you from the quarrell and wrath of God for a broken Covenant Passe over the Isles and goe to Turkey to America and see if such a thing as this hath been 2. The Covenant bindes no man saith he to any degree of Reformation but what shall satisfactorily appeare to each mans conscience to be according to the word of God 1. Then the Reformed Religion in Scotland in doctrine worship and government according to the word of
oblieging us but an inward law in the mind beyond all ordinances must regulate us now under the Gospell The Honourable Houses in rules and directions for suspending from the Lords supper enumerating most of the fundamentals doe by divers Ordinances evidence they are by law to bee punished who professe or teach contrary to these And in rules for trying of Ministers before they be ordained though thousands now are constant Preachers without any ordination at all the Minister must be one that is able to defend the Orthodox doctrine contained in the Scriptures as the Scripture saith 1 Tim. 3. Tit. 1. 9 10 11. against all unsound and erronious opinions especially those of the present age such as these of Arrians Socinians Arminians Anabaptists Brownists Familists Antinomians Libertines Seekers c. Where the Houses mention the great duty lying on them to settle matters concerning Religion and the worship of Almighty God and have continually before their eyes the Covenant which they have so solemnly taken and in pursuance of the ends of the Covenant have removed the booke of Common-prayer with all its unnecessary and burdensome Ceremonies and have established the directory in the roome thereof and have abolished the Prelaticall hierarchy by Arch-Bishops Bishops and instead thereof have laid the foundation of a Presbyterian Government in every Congregation with subordination to Classical Provinciall and Nationall Assemblies and of them all to the Parliament Both Houses of Parliament and the Parliament of Scotland agree that the Kings Majesty take or at least approve and ratifie the Covenant and that all the Subjects of either Kingdomes sweare it What then shal become of the Covenant shall it not be buried if a law passe it shall be voluntary to men to take it or not to take it The Honourable Houses ordaine That any preaching or writing or maintaining such errours as doe subvert any Articles of the true Protestant Religion shall be excluded from the Lords Supper and in case of refusal to compear before the Eldership or obstinate persisting in the errour shall be imprisoned by the Justice of peace till he submit to order The Houses give thankes to the Commissioners of the Kingdome of Scotland that the Lords of privy Councell do so farre respect the welfare and peace of England that they are pleased to second the desires of the Generall Assembly of that Church for unity in Religion and uniformity in Church-government in his Majesties three Kingdomes We cannot thinke the Honourable Houses would passe an Ordinance for an universall Fast through all the Kingdome to seeke assistance from God to suppresse Heresies and Errours except the whole land be injoyned to take the name of God in vaine if it were not the will and minde of the Houses to detest liberty of conscience especially since in the Ordinance they mention the wonderfull assistance of God since their engagement in the Covenant in which they are to endeavour sincerely really and constantly the Reformation of Religion in doctrine discipline and worship and the extirpation of Popery Superstition Heresie Schisme and Prophanenesse and whatsoever shall be found contrary to sound Doctrine And that they are resolved to improve the utmost of their power that nothing be said or done against the truth but for the truth Now by the utmost of their power they must meane their Parliamentary power of the sword committed to them as the Ministers of God for that is their utmost and highest power otherwise all private men are to improve the utmost of their power for the truth In the Ordinance for Reforming of the University of Oxford the Honourable Houses ordaine to punish those that take not the Covenant or oppose the execution of the Ordinances of Parliament concerning the Discipline and Directory The Honourable House of Commons say their true and reall intentions are and endeavours shall be to settle Religion in the purity thereof according to the Covenant Nor can the Parliament loose men from the oath of God nor put any exposition on the Covenant other then the words naturally hold forth nor can any one Parliament obtrude any Law interpretation of the Covenant on the subjects different from the true sense and genuine meaning conceived by the Parliament of the other Kingdome since it is not the Covenant of any one single Kingdome nor can we say without mocking of God and dallying with the oath of God that the Covenant was conceived in any such doubtsome equivocall and two faced sense so as each Kingdome may sweare it according to their owne sense and the one sense for or not against the pretended liberty of conscience the other for it And both Kingdomes esteeme the end of the Warres an abundant reward of all that we can doe or suffer in this cause to settle Religion and we have resolved and decreed never to lay downe Armes untill truth and peace be settled in this Island upon a firme foundation for the present and future generations Then what ever Kingdome shall resyle from the Covenant to a detestable liberty of all pretended truths as they breake with God so must they breake with men seeing the two Kingdomes are mutually and reciprocally ingaged to one another in the meanes and the end and they must looke that the righteous God shall avenge breach of Covenant and such apostacie from his truth with the saddest and heaviest of judgements that we or our fathers have heard of the rumour whereof shall cause our eares to tingle The Honourable Houses professe an union in doctrine discipline and worship to be a more strong bulwarke against the bloody practises of Papist and deceitfull errors of other Sectaries and more profitable use of the Ministery Other Sectaries can be no other then such as swarme and abound in the Army and Kingdome And this diversity of Religions by tolleration utterly weakens yea and dissolveth the blessed union betweene the Kingdomes For the Houses say Religion cannot be altered in the one Kingdome without the other and the Lord would not have put it in the hearts of both Kingdomes if he had beene minded to destroy us They acknowledge that Religion is the band and foundation of the safety and happinesse of both Kingdomes When therefore God suffers it to enter into our hearts to breake our Covenant with God and our Brethren the Lord hath a minde to disquiet the inhabitants of England so as the fierce anger of the Lord and his jealousie must smoake against them as fire The Reverend Assembly of Divines give their sense of this pretended liberty to be against the will and minde of God in his word FINIS CHAP. XXIII The place Acts 5. v. 34. to wit the counsell of Gamaliel discussed and found nothing for liberty of Conscience THe most of the strength of Master John Goodwins Argument stands thus Theomachia ser 2. 11. This doctrine or way is either of men or of God saith Gamaliel If it
to receive true Religion It is a token the man is scant and ebbe of proofes in Scriptures when he can prove liberty of conscience by no Scripture but one wing and tith of a Parable never expounded by Christ who yet expoundeth all the rest of the parts of the Parables and yet as I have said before the tares are not expounded by Christ to bee Heretickes but ver 38. The tares are the children of the wicked one and ver 41. all things that offend and doe iniquity Mr. Goodwin denies that Heretickes are ill doers Mr. Williams saith they do iniquity but if he would expound and apply all the tithes and joynts of the Parable then Mr. Williams must tell us what the sleeping of men v. 25. and what the springing up of the blade is and the bringing forth of the fruit is v. 26. and how men quarrell with God because of the prosperity of Hereticks when as Scripture extends the prosperitie that stumbles men to the most wicked who are fat and rich Psal 37. 1 2 3 4. Ier. 12. 12. Job 22. 1 2 3. and what the bundles are vers 30 since Mr Williams as all Libertines and Anabaptists are is bold with the word to expound tares otherwise then the word of God and our Saviour Christ doth who of purpose expoundeth the â—â—res to be workers of iniquity and ill doers now Hereticks to Master Williams and Libertines are no ill doers but innocent men men that fear God such as suffer persecution for conscience the children of light of the promise of the free woman persecuted by the children of this world and the sons of the bondwoman as all their Books say how doth Christ make these Hereticks that are named tares such as grow and flourish till harvest and then these innocent men that feared God are judged by God offenders in Christs Kingdome workers of iniquity cast into a furnace of fire where there shall bee wailing and gâ—ashing of teeth To conclude why doth Mr Williams say the Magistrate oweth protection to the true Church apart and met together and saith not that he owes protection to the false Church the same way apart and met together he must secretly insinuate that the Magistrate oweth some singular royall protection to the assemblies of Anabaptists and Seekers and the true Church which he oweth not to the Church of wicked men met and assembled for worship Yet when the wicked are assembled in the valley of the sons of Hinnon to burn their sons to Devils when they are met in the high places to offer and Sacrifice to the Sun and the Queen of Heaven and to adore the works of mens hands even then are these men Subjects under a lawfull Prince and this Prince must either in such abominable and bloodie worship defend their persons and estates from violence or then 1. Master Willams saith amisse 2. The Prince must by his office serve the Devil and countenance and defend a most wicked and bloodie service such as Son-slaughter and Idolatry and that against his conscience though he judge them a false Church 3. The Prince if hee withdraw his royall defence is wanting in his office and yet it is his conscience to neglect dutie to such 4. And must force the consciences of people in tempting them to deâ—ist from what they in conscience conceive to be the highest worship and expression of love fear and reverence to God in that he refuseth to protect them in man-slaughter and such service to God which they dare not venture on without his protection least men rise up against them and destroy them Mr. Williams addeth ib. p. 216 To professe the Magistrate must force the Church to doe her 〈◊〉 and yet the Magistrate must 〈◊〉 judge what that dutie is must be to play in spirituall things Answ That the Magistrate should compell godly men to keep peace and a David suppose he were a Subject not to kill not to commit adultery under the pain of civill punishment I suppose is not Heresie and yet I see not how the Magistrate is not to judge according to the word of God what is wilfull murder and so deserveth death by the Law of God what is accidentall killing and deserveth no death but a Refuge and Maneprize But the Magistrate say Libertiâ—es should not judge what is heresie what sound doctrine why because that is to be judged according to the word of God by Pastors But that is 〈◊〉 causa pro causa for the King is to judge what is murther what not and all matters belonging to a civill Judge what is morally good and evill and what is punishable by the sword what not by reading on the book of the Law when he sitteth on the throne Deut. 17 18 19. but this he judgeth in order to civill punishment and not in order to the gaining of souls and in so far as concerns his practice and the same way is he to judge what is heresie what not if this be not said then should we play indeed in spirituall matters Q. But is not the Christian Ruler then as a Ruler to judge whether Arrius ought to be banished and imprisoned who denieth the Son of God to be consubstantiall with the Father and so all Rulers are to judge of Heresies and Gospell Truths even Indian and Pugaâ— Magistrates who are essentially Magistrates as well as Christian Rulers for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ans There is a difference betwixt a Ruler and such a Ruler a Christian Ruler or a Heathen Ruler a Ruler aâ— a Ruler should judge of all civill businesses and of truths and falshood in Religion for all Nations have some God and some Religion but a Ruler as a Christian Ruler onely not as a Ruler as the notion of 〈◊〉 a Ruler doth 〈…〉 and the Christian Ruler ought 〈…〉 judge what is Gospel truth or Gospel untruth for then all 〈…〉 Pagan or what not should judge the Gospel truthe though they be not obliged to believe in Christ or to know the Gospel which they never heard Rom. 10. 14 15 16. Now this is absurd But onely Rulers as Christian Rulers should judge of Gospel-truths Magistrates should judge but all Magistrates as Magistrates should not judge of all businesses and of all matters belonging to all Countries for then an Indian Magistrate should judge of all the matters of France England Scotland which cannot be said so a Magistrate as a Magistrate should judge of Religion but not all Magistrates of all Religions for Heathen Magistrates cannot judge nor ought not to judge whether Arrianisme be Heresie or not and whether it be punishable by the Sword or not whether Christ Mediator hath one will as the Monothelites said or two as the Catholike Protestants said because the Heathen Magistrate as we suppose never heard of Christ So we say a judge of France cannot judge as a judge of transporting of wooll out of England or of wax out of Scotland