indeed be the true strain and drift of your hearts viz. That God in all things may be glorified through Jesus Christ as the Apostle hath it 1 Pet. 4. 11. You may expect honour upon a Gospel ground viz. a Covenant of grace wherein it is promised that God will honour them that honour him and therefore wee beseech you if you can beare an exhortation from Heaven by the hands of your brethren who in the sinceritie and simplicitie of their spirits doe judge themselves not worthy to be named the same day with many of you in respect of your piety and parts learning and abilities to serve the Lord Jesus that you would be pleased to follow the truth in love Ephes. 4. 15. and to provoke one another to love Heb. 10. 24. Bearing one anothers burthens and so fulfilling the Law of Christ Gal. 6. 1 2. Taking heed of biting and devouring one another least we be consumed one of another Gal. 5. 15. Walking by the same rule so farre as wee have mutually attained confidently expecting that God will seasonably reveale himselfe unto the mistaken Phil. 3. 15 16. God is love and he that dwelleth in love dwelleth in God and God in him 1 Joh. 4. 9. Wee differ from God in heart in life in judgement in practice and yet still God is love The Father hath loved us be yee therefore followers of God as deare children and walk in love Ephes. 5. 1 2. The Sonne hath loved us even as the Father hath loved the Sonne Joh. 15. 9. The holy Spirit is a Spirit of love 2 Tim. 1. 7. and the fruit of it is love Gal. 5. 22. And where ever it is in truth it knits the heart with the Saints in love Colos. 2. 2. rooting and grounding them in love Ephes. 3. 17. causing not onely the report of their faith in Christ Jesus but also of their love to all Saints to be heard abroad in the world Col. 1. 4. The Father the Sonne the Holy Spirit loveth us notwithstanding our vast and infinite disproportion and difference from this holy Trinity in our judgements wills affections lives and conversations and surely they that are taught of God doe love one another 1 Thes. 4. 9. Consider how sweetly and kindly the almighty treateth with the sonnes of men his words are soft breaking our bones Prov. 25. 15. and his writings are words of reconciliation sending his Embassadours to beseech us and most kindly to pray us in Christs name and stead to be reconciled unto God 2 Cor. 5. 20. Consider wee cannot as yet be all of one minde which is our affliction as well as our sinne yet may we be all of one heart the failings wherein is more our sinne than our sorrow unity in judgement is the promised blessing of another age but unity in affection is our present duty though wee cannot speak all the same things of faith through our difference in judgement yet we may all speak the same things of love through the unity of our affections though we cannot agree in all things which should be all our griefe yet wee all agree in this thing to strive together to know the truth as it is in Jesus which calls for our love to one another God in Christ and Christ in God is the pure spring of that divine love which is alwaies running from God to Christ and from Christ to God the streames whereof doe cheare the hearts of all the Saints but the Saints in Christ and Christ in Saints should make each lovely in each others eyes our mutuall interest in Jesus Christ should make us value each other as precious jewells which God will make up in the day of his glory Mal. 3. 17. Wee are all acceptable to God in the beloved Ephes. 1. 6. and why not then unto one another Wee all know but in part 1 Cor. 13. 9. And therefore none are so perfectly acquainted with one truth that he needs no further light about the same and it is to be conceived that the errors of judgement in the godly ariseth not from the love of error but the mistake of truth so that the light of the Saints possibly may be dim and their darknesse or ignorance not absolutely without or utterly remote from some light they ought therefore to heare one another patiently and to beare with one another kindly it is the propertie of the Father of lights and of the Sonne of righteousnesse the light of the world that in him should be all light and no darknesse at all He that dwelleth in love dwelleth in light for God is light He that saith he is in light and bateth his brother is in darknesse and walketh in darknesse Notwithstanding his great presumption of his large abilities He knoweth not whether he goeth because that darknesse hath blinded his eyes vers. 11. A passionate peevish froward pettish perverse Professor is seldome acquainted with the truth as it is in Jesus meeknesse encapableth a man to receive the truth James 1. 21. A froward heart and a perverse tongue or pen commonly goeth together and Salomon saith that one findeth no good and the other falleth into mischiefe Prov. 17. 20. He that thinketh he knoweth nothing as he ought to know is in the sweetest capacity to be taught of the Father who filleth the hungry with good things but sendeth the rich empty away Resisting the proud he giveth grace to the humble the Lord guideth the meeke in judgement and them will he teach his way Psal. 25. 9. Those who are become like weaned children doth he teach knowledge and understand doctrine Esay 28. 9. A froward heart and tongue is an abomination unto the Lord and therefore the secrets of the Lord cannot be with such Swelling words commonly come from shallow braines and the most ignorant are most conceited With the owly there is wisdome Prov. 11. 2. A railing tongue is like the raging waves foaming out its own shame Jude 13. The Lord teacheth the lowly person and such is fit to teach his brother Men doe much prejudice the truth by a passionate endeavour to vindicate the same rayling language and invective lines vailes the truth that it cannot be seen who loves to drinke in troubled waters or puddle streames When mens foame of malice envie and discontent appeare in the surface of their peevish lines who will look for truth therein A smooth tongue shall not bewitch us for we wil examine what it affirmes A scolding tongue shall not corrupt us for we wil never bestow the pains to hear it truth hath never need of passion but oft of patience A froward tongue oft-times stirres up other mens passions but seldome setleth any mans judgement frowardnesse raiseth up frowardnesse and strife stirreth up strife and both together rejoyceth the Devill and sporteth his children and the truth is neglected all the while He that endeavours to conquer error with good successe must bring along with him Meeknes and Truth and having both may ride on and
that which they call a testimony to the truth of Jesus and against error heresie blasphemy c. though they tender unto us no argument for the truth of Jesus nor against any error heresie blasphemy c. they will set forth a testimony to their testimony c. And we presume their countrey preaching is like to these mens â—itie-preaching and so Sion Colledge or Sion Colledge-men for the court is not alwayes kept in one place endeavours to steere about the whole Kingdom It is no pleasure unto us to be ingaged in this displeasing subject and long it hath been before we would be provoked hereunto hoping that these men would at last have recovered themselves out of this snare of death viz. railing accusations bitter speeches and perverse language against their brethren that they would at last have seen that their town shall not bee built with blood nor their citie established by iniquity that it is of the Lord that they have laboured in the very fire a great while about the same and wearied themselves with vanity for alas the Sunne is too much up and the earth is too much fill'd with the knowledge of the Lord then that thus we should be charmed into a meer footstoole unto the throne of the Clergy and most confident we are that the Prophets imprecation will ever light upon all attempts of this nature viz a barren womb and dry breasts and therefore waving our further complaints we shall addresse our selves in the most earnest requests of our soules unto these men Reverend Sirs THe long observation of your general proceedings your pulpit-work from day to day your diligent improving of all your interest to advance your selves suppresse your brethren directs our thoughts and troubled spirits in the sad tender of our wofull complaints unto your selves Are you the Ministers of Christ Why are you then the fomenters of trouble Did hee come to setle the world in peace and do not you disturb the peace of the world Your masters worke and designe in the earth was to bring glory to God in the highest by setling on the earth peace and good will towards men but is this your practice Your Lord was humble in mind lowly in heart courteous in his wayes meeke in his words of a lovely kinde and affable deportment towards all men filling the earth with righteousnesse and peace doe you act according to this paâ—erne His Kingdome was not of this worâ—d neither did He seek for great things here Is iâ— thus with you Hee went about doing good healing the sicke curing the lame the blinde the deafe the dumb making glad the most miserable in the earth are you like Him Is this to walk as you have Christ for an example to stirre up brethren against brethren and neighbour against neighbour to revile Parliament Army Magistrates Ministers all sorts whatsoever that cannot come up to the full length of your desires and judgements Your Soveraigne Lord gave unto the sonnes of men beauty for ashes but you baldnesse for beauty He the garment of praise for the spirit of heavinesse you sad the hearts of those whom God hath not made sad He took away sack cloth and girded men with joy and gladnesse you endeavour to take away joy and gladnesse and gird them with sack-cloth He preached peace in the earth you stirre up trouble He sild men with principles of love you with principles of wrath Is it not thus with you If not what means your daily invectives your rigid harsh and bitter speeches morning after morning Your Lord did beare with the weak support the feeble instruct teach direct not inveigh declaime revile We know your objectione Object Did not John call the Pharisees and the Sadduces generation of vipers Moses the Israelites Rebels Jesus the Scribes Hypocrites Paul Elimas the child of the Devill why then may not Mr. Cawton call the Army and Independents a generation of vipers Mr. Jenkin an Army of Rebels c. Reply First can Mr. Cawton Mr. Jenkin c. plead that authority as Christ John Paul could Can these say We came downe from the besome of the Father as Christ did That which we have heard which we have seen with our eyes c. declare we unto you as Iohn did that which we have received from the Lord we have delivered unto you as Paul did Can they plead the infallibility of the Spirit as these could if so let them evince it unto us for if other men as godly as learned as wise every way as good as themselves pleading the same authority the same commission c. declare to us in the name of God of Jesus Christ as speaking by the Spirit things contrary unto these mens sayings which of these shall we beleeve Is Christ divided Nay is Christ against himselfe Did he command Peter and the rest of the Apostles to feed his sheep and Mr Cawton Mr. Jenkin c. to worry his sheep Did he command his Apostles to preach peace and Mr Cauton and Mr. Jenkin c. to propagate warre in the earth must others provoke one another to love and may M. Cauton M. Jenkin c provoke one another to revile to abuse to slander one another Must the Apostles and Disciples of Christ doe good to them that hate them pray for them that persecute them and may Mr. Cauton Mr. Jenkin c. hate them that love them persecute them that pray for them Must others of the Disciples of Christ render good for evill and may Mr Cawton Mr. Jenkin c render evill for good raile against the Army and Parliament calling the one Rebels the other covenant breakers for all the good they have received by the courage of the one and the counsels of the other Was it evill in Canterbury Wren and others of the Prelacy to persecute their brethren for non conformity to Episcopacie and is it commendable for Mr Cauton Mr. Jenkin c. to doe the same things for non-conformity to Presbytery Was it a sin in them to abuse raile against and revile their breâ—hren calling them Heretickes Schismatickes Sectaries c. and is it a vertue in Mr. Cawton Mr. Jenkin c. to doe the same is this to follow the truth in love to beare one anothers burthens to restore one another fallen with the spirit of meeknesse to be kindly affectioned one towards another with brotherly love in honour preferring one another is this to walk in love is this to cause your faith in Christ Jesus and your love not to some of your own judgement but to all the Saints to be heard abroad in the world is this to be ROOTED and GROUNDED in love are these like the treatings of God with you were they not his soft words which brake the bones of your stubbornnesse against him in your unregenerate state And as you are Embassadours for Christ is it not your duty to BESEECH in Christs stead and to PRAY men to be reconciled unto
that they may find thee and themselves And so Mr. Harrison of Grace-church reflecting disparagement upon the Parliament for their proceedings against the Citizens in the Tower for whom hee prayed as for sheep appointed to bee slain or at least to be fleeced c. chusing his text likewise for that very end it seemes to direct the thoughts of his Auditory to his particular meaning from the 44. Psalm vers. 17. All this is come upon us yet have we not forgotten thee nor yet dealt falsly in thy Covenant And so Mr. Cauton bold down right Mr. Cauton couragious valiant Mr. Cauton not so mealy-mouth'd as the rest of his brethren are that speak so covertly and with such caution warinesse and circumspection professed solemnly in prayer unto God that both he and his auditory for their parts did all own them and that cause for which they were imprisoned who is it that hath wrought distempers in the people against the Army but Sion Colledge For doe not we heare the joynt declamations of the members thereof from day to day in Pulpit and otherwise against them Take two or three instances that imperious Mr. Jenkins in a Sermon at Milkstreet preaching for Mr Case exhorting not to feare the Grandees of the times O that the people of God said he would rather feare an Army of lusts within them than an Army of REBELS without them God shall disband them and you shall see them melt and pine and moulder away and come to nothing And Mr. Ash even in a solemne day and duty of humiliation God speake said he to the Generall and other officers of the Army that this Kingdome may at last be delivered from the sad consequences of an OPPRESSING ARMY unworthily representing the Aâ—my as the just object of our dâ—â—â—espect though confident we are never an Army in all the world all things considered hath ever proved lesse oppressing â—hâ—n this Army haâ—h done We could name severall more whose tongues have been sharpened like Serpents Adders poyson being under their lips stinging and poysoning the names and reputes of the Army But above all famous Mr. Cawton like Goliah defying the Host of Israel in their very faces defies Englands sucâ—essfull Army in the presence of all the people for a REBELLIOUS ARMY A GENERATION OF VIPERS A VIPEROUS BROOD A FACTIOUS ARMY A BLALPHEMOUS ARMY c. Who is it that hinders our uniting together of dissenting brethren but Sion Colledge witnesse the carriages of their members in the City as Mr. Case take heed of that thing that is called in our dayes moderation said he we have moderated it so long that we have moderated away the City the priviledges and honour of it the Parliament the honour and soveraignty of it yea the Covenant is moderated away and Jesus Christ and almost Religion out of the Kingdome Go from one end of the Citie to the other and find me but one man that talkes of moderation and cries out for moderation moderation in the vulgar sense that is not tainted in his judgement or unsound in his life or ingaged in THE DESIGNE and I will be bound to ask forgivenesse for what I have said Thus far Mr. Case But Mr. Cawton speakes it out with a grace thus We must use moderation and we must not be bitter against them that dissent no by no meanes they are good men and they must be suffered to come up into our Pulpiâ—s forsooth but now you see what it is to be so moderate c. Have we not reason to suspect the spring of these bitter waters to be in Sion Colledge For First doe we not see an uniformity among the members thereof in their preachings from day to day that they are commonly all upon one strain Surely we cannot conceive the divine Spirit can direct their hearts and lips in the conception and utterance of such scandalous slaâ—derous and bitter expressions neither can wee think so badly of the men themselves as if they should be given up to be acted by that spirit which is from beneath in an insensible and secret manner causing them as it were with one shoulder to help on the affairs of the malignants and the works of darknesse division and distempers amongst us Surely God will not wee hope suffer that lying spirit to fill all the mouthes of the Ministers of Sion Colledge as he did the mouthes of the false prophets of old and therefore wee conceive their manner of preaching to bee nothing else but the fruits of combination and consultation and pre-debates Secondly this we have observed that as the constitution of publick affairs do vary amongst us so the constitution of these mens Sermons do alter and change one while we find them all for moderation Christian accommodation and forbearance one of another another while all for reformation againe that is Presbytery in the rigid sense thereof that is that all power may be in the Ministers hands and the Magistrates engaged to put their Orders and Edicts wills and pleasures into execution one while pleading for and pressing the setting up the government of Christ in the hearts of men minding men to be zealous for the great things of the Gospel faith and repentance and love amongst brethren and not thus to contend so strenuously for the mint and cummin Discipline and Government c. Another while calling with might main for Reformation Reformation putting the Crown upon the head of Christ and the Scepter into his hands pleading for the government of Jesus Christ that is the exalting of themselves above their brethren Thirdly our jealousie that Sion Colledge is still that root of bitternesse that fills our pulpits with such bitter clusters from day to day is further strengthened by this that we do observe those Ministers which before they came to the Citie before they walked in the counsell of Sion Colledge stood in their wayes and saâ—â— in their seats before their soules did enter into their secrets they were men of calme quiet meek sweet and precious spirits but as we have heard of some kind of wormes if brought into some aire are thereby turned into Serpents so these very men once admitted into the assembly of Sion Colledge are very commonly turned into most venemous serpentine and bitter spirits changing their very genius and candid nature and disposition to the very amazement and admiration of those that knew them differing as much from their former customes and behaviour as Nebuchadnezzar did when he lost the nature and noble principles of a man of honour and greatnesse and had in the roome of it the nature of a wilde beast whose nailes grew like talons which he improved doubtlesse in procuring and devouring his prey we could give instances in severall men of our own knowledge who are no more like the men that formerly they were than Hazael when he did set the strong holds of Israel on fire destroyed their young men with the sword
c. and most confident we are that no pretenders to the covenant under heaven have rendered the covenant more vile base and contemptible than your selves have done by the interpretation sense meaning which you have put into it But the truth is it is no great marvell that you make the covenant speak what you please for your own designes since you make or at least strive to make the holy Scriptures themselves whose naturall juice is milk and honey to yeeld forth gall yea blood it selfe Fifthly who are they which truly and properly break the Covenant Either those that act contrary to the very letter of it or those that deny to subject themselves unto that illegitimate and forc'd interpretation which Sion Colledge men put upon it surely they are the covenant-breakers who act contrary to the letter and most naturall literall and obvious meaning of it If so let us examine each Article of the Covenant and compare it with the practice of Sion Colledge men and let indifferent men judge who breake the Covenant In the first Article we sweare with hands lifted up to the most high God to endeavour in our severall places and callings the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government AGAINST OUR COMMON ENEMIES c. THAT WE AND OUR POSTERITY AFTER US MAY AS BRETHREN LIVE IN FAITH AND LOVE AND THE LORD MAY DELIGHT TO DWELL IN THE MIDDEST OF US Heâ—e are two things which are to steere us in our endeavours to preserve the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government First our endeavours must be against our common enemies Secondly our endeavours must be so ordered that we and our posterity may as brethren live in faith and love and the Lord may delight to dwell in the midst of us it so they that doe joyne with the common enemy they that divide brethren each from other hindering brethrens living together as brethren in faith and low doe break the covenant in the expresse letter of it but who they are that joyn with the common enemy that divide between brethren that obstruct their living together in faith and love and so provoke the eye of jealousie that the Lord delight not to dwell amongst us iâ—evident to all the world almost the complaint of all disengaged men Take but one instance from one of them I had rather said hee that the great Turke should come and enslave this kingdome unto his tyranny and that I should be a slave among the rest of the Kingdome than that there should be a toleration of I dependents He cannot but suppose that if the great Turk was Lord Paramount in this Kingdome that he would establish his Religion amongst us 〈◊〉 who is he that breakes the Covenant he that shall professe he cannot in conscience subject unto such or such externall discipline being very doubâ—â—ull and disputable whether it be agreeable to Gods word or no though otherwise he be acknowledged to be holy learned usefull in Church and Common-wealth or he that shall professe his desire rather that the great Turk and by consequence the Religion of the Turkes should rule over us than a toleration should be allowed to such a man considering withall that there is no Article word or syllable in the covenant engaging against the toleration of such a man and the very letter of the covenant binds us unto such endeavours for uniformity that brethren may live together as brethren in faith and love that the Lord may delight to dwell in the midst of them We know it will be replied that we are tied in the very letter of the covenant unto unity and uniformity in the three kingdoms which is inconsistent with a toleration of Independents or any other way whatsoever that is against the received way of the authority of the Kingdomes and therefore an absolute breach of covenant which we must not commit upon any termes better the great Turk should come in and we suffer for our faithfulnesse to Jesus Christ holding fast the profession of our faith under his tyranny than be actuall breakers of our covenant by such a toleration We answer First if we had promised absolutely to be uniforme in the three Kingdoms except we had attained to a most certain infallible knowledge of the mind of God herein we had sinned by such an engagement for we had sworn to we know not what and so had-sinnâ—d against the law of Covenant-making which is to sweare in righteâ—usnesse and judgement and by consequence were not bound to keep such a covenant every man being bound to forsake and not to continue in a sinfull engagement Secondly ABSOLUTE uniformity in Doctrine Worship Discipline and Government in the three Kingdomes is not our covenant but our ENDEAVOURS after such an uniformity is our-covenant and doubtlesse we are all bound by all just wayes in our severall places and callings to endeavour the same Thirdly our Covenant hath tied us to order manage frame our endeavours so as that brethren may live together in faith and love all other endeavours directly hindering this blessed issue is against the expresse letter of the covenant Fourthly that not an absolute uniformity but a Christian loving and bortherly endeavour was not onely the expresse letter but also the intent of the covenant appeares both by the persons that made the covenant whom we all know not perfectly agreed at that time about a certain way of Church-government calling the Assembly of Divines to consult withall about it as also by their severall Declarations since that time and also by the persons that did promote the covenant and took the covenant being men known to be of another judgement and practice at that time and so continue unto this day than the now received way of the Nation so that in the meane while wee cannot but take notice what a sad case a miserable and intolerable CASE this is that wee should desire rather slavery under Turcisme than though enjoying our own judgement in our own persons yet the permitting our brethren to enjoy themselves though not disturbing our peace and wolfare in the least kinde In the second Article wee sweare that wee shall endeavour without respect of persons the extirpation of Popery Prelacy that is Church-goverment by Arch-Bishops Bishops c. and all other Ecclesiasticall Officers depending in that Hierareby superstition heresie schisme prophanenesse and what soever shall be found contrary to sound doctrine and the power of godlinesse least wee partake of other mens sinnes and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdomes As for this Article of the Covenant it is the jealousie of a great many that the very authority and jurisdiction of Sion Colledge it selfe is a branch sprung out from the root of Prelacy and untill their Pattent be shewed and it clearly
conversation though they are not for excommunication of Churches yet they are for non-communion with Churches in such cases c Why should there be such an irreconcileable distance betweene one another Thirdly consider there have ever been greater differences in the Churches of God than these are you very well know that among the Churches in the Apostles dayes there were differences about Circumcision and keeping the Law of Moses about the Doctrine of the resurrection about eating meats offered up to Idols c. and the like in after times and though it be granted that there should be no allowance of any evill whatsoever yet thâ—y managed their differences in such a sweet meek moderate and Christian way as that faith and love and the unity of the Spirit was still preserved among them and were they not meet and fit examples unto us upon whom the ends of the world are come Fourthly what do you complain of whereof you have just cause and which is not in your power to reclaim First you complain of your misery bondage and slavery of oppressions sorrowes and troubles of the Church that is doubtlesse of the Church Presbyterian and no other What doth aile you what troubleth you who doth oppresse you Have you not authority on your side Have you not all the Church livings in the Kingdome Have you not Declaration upon Declaration Ordinance upon Ordinance Order upon Order for to back you Is there the least shew of oppression sorrow or cause of complaint administred unto you except it be because you are not suffered to oppresse vex and gall your brethren that joyn not with you Can you feed upon nothing but blood yea the blood of your brethren that though you have every thing else that onely prohibited you complain of sorrow slavery oppression Is this only your torment that you cannot procure a Decree against your brethren whose lawes are but a very little differing from yours that they should be cut off their houses pulled down their wives and children destroyed as some of your bloody brethren professed even in pulpits an account whereof shall be rendred upon the next occasion offered Is this your slavery and captivity that you cannot enslave and lead into captivity Is this to kill you with the sword that you cannot kill your brethren with the sword Is your brethrenâ— ease your pain their liberty your restraint their plenty your penury their good your evill May you not have what you will almost of Authority but will nothing serve you but John Baptists head Doe you plead your authority for a severe domniering rigid Presbytery from the Presbytery of Jerusalem in the fifteenth of the Acts for which you finde not a syllable in that Chapter And will you reject one of the main Canons of that Presbytery Abstain from blood verse 29. Doe you not know that blood-eating shall be the death of Antichrist which being dissected the Scripture shewes that the blood of Saints was found to be the death of the Whore In her was found the blood of Prophets and of Saints Revel. 18. 24. Will God give blood for drink to bloody Popery Hath he given blood unto bloody Prelacie in our owne Kingdome and will he give milk and hony think you to a bloody Presbytery How long might the Popish government and the Prelaticall government yea and the Presbyterian government also live and flourish in the earth were they not bloody But is not that true of a bloody government which the Scripture speaks of a bloody man that it shall not live out halfe its dayes We know your answer and we expect to heare it over and over in Pulpit Presse from you day after day that you are men of peace and desire not the trouble of any man much lesse of Saints appealing to God that searcheth your hearts whether you are the men whom we thus represent and call God to judgebetween you and us whether it be thus as we have said that it is Gods glory not any mans ruine the blood of errors heresie blasphemy prophanenesse c. that you seek after not the blood of men the building of Gods house not the pulling down of any mens houses the setting up of Christ on the Throne not the casting of any man upon the dunghill the good of mens souls and not the hurt of any mans body yea and happily you wil call upon God to do so to you and more also as your harts are upright and perfect before him in these particulars But to reply to these answers First you may appeale to God that searcheth your hearts but we are taught by God to appeale to your words and actions to understand your hearts God can come at your hearts immediatly we come at them by your words and workes your hearts cannot decâ—â—ve the eye of God searching your hearts your words and workeâ— daily constantly deliberatly dispassionatly proceeding from you can hardly deceive the eyes of man looking into your hearts through your tongues and hands what is the meaning of these words Let these Sectaries c. these remnants of Baal be destroyed with their wives and children and their houses pulled downe saith one let these Sectaries these walking dreamers be cudgled ouâ— of their dreames saith another a viperous brood a generation of vipers croaking Frogs Caterpillers say others an account whereof time may discover is not the heart the treasure from whence these words flow God knew your hearts immediatly you know your own hearts by your Consciences if you have not silenced them and wee come to know your hearts by your words and actions Secondly whereas you pretend your zeale to be for Gods glory not mans ruine the destruction of errors not of men c. Wee answer that the Pope and the papall persecutors said the same the Bishops and the Prelaticall persecutors said the same why should wee beleeve the Presbyter before either when his wayes are the very selfe same with the two former did not the Papists say of the Protestants whom they burned that they were hereticks sectaries schismaticks separatists did not the Prelates say of those whom they persecuted that they were factious seditions hereticks sectaries schismaticks and doe not Presbyterians call those whom they would banish imprison whose houses they would pull downe and whose wives and children they would destroy Independents sectaries hereticks schismaticks c. Their words and sayings their waies and proceedings being as like the Prelates as their wayes were like their fathers in persecution of whom Christ spake in Luk. 6. 23. Secondly Doe you complaine that the Ministery is despised Why doe you make your selven despicable Can sober disengaged men alwayes honour those that leave preaching of Christ the life of Saints the propagation of love and goodnesse among men and fall upon scandalous clamours against Parliament Army Magistrates Ministers that dissent from you throwing fire-brands out of Pulpits from day to day making the Pulpits little else but the Trumpets of
power and demonstration from Scripture and Reason would you look to your offending brethren of your own Societies provide for your poor watch over one another for good promote holines love and kindnes among brethren would you endeavour to unite the godly against the common enemie promote the common interest of the Kingdom Did men see your communions beautifull as Tirza comely as Jerusalem Did men see Christ walking in the midst of your golden Candlesticks Did you put on indeed beautifull garments Did men heare the joyfull sound and voyce of the Turtle in your congregations Did your lips drop as the nony comb hony and milk being under your tongues the smell of your congregations being like the smell of Lebanon Did men see that your plants or members were as an Orchard of Pomegranates with pleasant fruits Camphire and Spiknard Calamus and Cynnamon with all the trees of Frankincense Myrrhe and Aloes with all the chiefe spices Did men observe your societies as fountaines of gardens wels of living water and streames from Lebanon the Spirit of God so blowing upon them as that the Spices thereof and their sweet savour did flow out and were acceptable to God and man how would you ravish the lookers on How would they be taken in the beholding your faith and order How would you ravish the hearts of your spectators How would you drain the private meetings of Sectaries as you call them But when men in stead of beauty see nothing but baldâ—es in stead of the Spirit of Christ wch is a spirit of holinesse love genâ—lenes and goodnes men see nâ—thing but the spirit of pride of envie rigidnesse cruelty slander and mischiefe When you talk of a reformation professe indeed principles of purity in government viz. that your members must be godly prophane persons kept from the Lords Table promoting love goodnesse kindnesse c. and yet act not accordingly for want of power as you say not improving what power you have unto these things but complain of the Parliament as if they were the cause hindering all good government to make them odious in the eyes of the people yea oppose vilifie and reproach your brethren even for reformation What doe these things but harden mens hearts and steele mens spirits so against you that you may as soon unite light and darknesse Christ and Belial as drive on 〈◊〉 reformation which you thus would make the world beleeve you â—o earnestly coâ—â—nd for Are you not offended with your brethren for putting in practice your own very principles Doth it not clearly appeare that their reformation is rather your envie than the want of reformation among your selves is cause of your complaint As the Ruler of the Synagogue envied the glory which the people cast upon Christ for his great workes which he did amongst them yet hee covered his pale of envie with the red of zeale pretending to stand for the honour of the Sabbath There are six dayes said he to the people in which men ought to worke in them therefore come and be healed and not on the Sabbath day Can men be so truly and heartily zealous for a blessed reformation in matters disciplinall and Church government and yet in the meane while breake the very law of moralitie and the rules of good manners abusing Parliament Armie and all that will not bow down their backes and subject their neckes to your yoke it makes men think that your zeale for reformation is your zeale to make your selves great in the world especially when they see you seek the suppression of those that act your own verie principles of reformation Is it not like Herod to pretend to seek Christ to worship him with a true intent to kill him to pretend reformation and to set up principles leading that way and where ever you finde them put in practice to persecute molest and suppresse them that do put them in practice Some of you were great conformitants in the dayes of Episcopacie have you indeed a minde to return again Doe your soules long after the Summer fruits of Poperie Organs and Altars cringings and crouching Tapers and Wafers Copes and Rochets Tippets and Surplices Caps and Hoods Crucifixes and Crosses Pilgrimages and pictures with all the accoutrements and the whole prophane glory of the Romish Synagogue Doe you long indeed to have Lucifer put again into Heaven and the Angels of God thrown down into hell in stead of him viz. Popish and Prelaticall Priests restored to their former thrones and dignities and faithfull Ministers of the Gospel the great troublers of the Israel of the Devill troden and trampled on like clay and mire under their feet Is it the great desire of your soules that prophanenesse and ungodlinesse lightnesse and loosnesse oppression and tyranny drunkennesse uncleannesse and all sorts of wickednesse may fit in the throne and that holinesse and righteousnesse piety and purity religion and liberty should be thrown upon the dunghill If these be not the venison and savoury meat that your soules thirst after why doe you hunt so diligently after it do not you see that all the Malignants the Papists and Atheists the prelaticall and prophane party of the Kingdome joyns with you in your present proceedings are not your present wayes unto them as the resurrection from the dead Some of you have been very zealous against Conformity in the dayes of Prelacy bearing the reproaches of hereticks separatiste schismaticks from your clamorous adversaries had you the glory of God in designe or somewhat else wee have observed in former dayes that some have set out Jehu-like against the superstition pride and oppression of the Clergie over-running even a civill behaviour in some houses where they have come tearing and defacing any devotionall pictures scarce enduring a crosse in a Gentlemans Coat of Armes and yet afterwards a favourable Prebend-winde or Chancellour-ship Deanery or Bishoprick did so cool them that they grew the greatest factors for superstitious innovatione and fiercest persecutors of the contrary minded as once Harding Bishop Jewells adversary who one while was a thundering Preacher wishing he could cry out against Poperie as lowd as the bells of Osney yet afterwards proved a bitter adversary to the truth if such things as those are in your eyes viz. to be some body in poynt of power honour and greatnesse under the forme of Presbyterie as others have been under the shamefull glory of Prelacy What doe you all this while but sow the winde and what shall you reape but the very whirlewinde labour after vanitie and may expect nothing but vexation of spirit digge unto your selves Cisternes but broken Cisternes that will hold no water if this be the first-borne of your desires viz. that you might be honoured before the people as was Souls request unto Samuel 1 Sam. 15. 30. the Lord will rend your kingdome from you as he did the kingdome of Israel from Saul and it may be give it unto others better than you but if this
prosper Psal. 45. 4. Men doe seldome contend for truth in a railing Dialect it is mastery more than truth that is so sought out passion envy hatred malice are the fruits of the flesh and can these contend for their destroyer the spirit of truth Consider how doth it gratifie the designes of the adversarie that the Saints should thus wrangle each with his brother how doth this cheere up the Popish Episcopall Presbyteriall Independent Antinomian Anabaptisticall Jesuite For we presume the Jesuite personates them all and whose ends we prosecute by our unhappy divisions amongst our selves how is this told in Gath published in Askalon how do the daughters of the Philistims rejoyce and the daughters of the uncircumcised triumph how do they jeere at our discord that we our selves prove thorns in one anothers eyes and goads in one anothers sides boasting that they lasht us with rods but we our selves with Scorpions and that our own little fingers will we heavier upon one another than their loynes were upon us all They opprest us and we were pitied of all we oppresse our selves and then who pitieth us They ruin'd us by an usurpation and shall we strive to ruine one another by a law They crusht us by the heavie sentences of the high Commission and Star-chamber and shall we endeavour to doe the same by the authority of Parliament If we love not one another let us love our selves for each undermineth his own security by circumventing his brothers peace How doe Saints lose in each others hearts when they gall and grieve and vex one another in each others pen To give milk and hony for vinegar and gall blessing for cursing kinde words for bitter language this is indeed our duty but hereunto who hath attained And shal we tempt one another with bitter provocations Sorrow and trouble persecution and affliction envie and malice evill speaking and railâ—ng we expect from the world but better quarter from better people the Saints should be each others shelter we doe not gather grapes from thornes nor briers from vines men doe not gather figges from thistles nor prickles from figge-trees Churlish language I expect from a Nabal not from a David scoffes from an Ismael not from an Isaac railing from a Rabsheika not fâ—om an Hezekiah Dungeons from an Ahab not from a Michaiah prisons from an Herod not from John the Baptist chaines from a Nero not from a Paul banishment from Flavius Domitian not from John the Evangelist jeeres from a Julian not from a Christian Consider the deare relation wherein we stand each to other in Jesus Christ have we not the same Lord the same Faith the same Baptisme Did we not all lie together as it were in the same womb of the Almighties gracious purpose Are we not all the price of the same ransome the redeemed of the same Saviour Doth not the same Spirit of Jesus breathe in our hearts the same blood of Jesus run in our veins Are we not all brethren in the faith and shall brethren reproach brethren brethren raile against brethren What! brethren without bowels without naturall affection to brethren Who but a Cain will seek the ruine of a brother Abel because his holy services aâ—e more acceptable than his own Who but a Ham will betray the nakednesse of his own family God put enmity between Satan and Saints but Satan puts enmity between Saints and Saints whose works they doe that foment the same An ungodly man diggeth up evill and in his lips there is a burning fire and a froward man soweth strife and a whisperer seperateth chief friends Pro. 16. 27 28. And it is awicked man that walketh with a froward mouth Pro. 6. 12. And shall such be found among the Saints Oh where is that Spirit that should knit our hearâ—s together in love Are we we not all members of the same body If one suffer doe not all suffer and shall we persecute one another if one be disgrac'd doe we not all blush and shall we shame one another Is love the sign of a disciple of Christ and shall we hate one another Doth not each member need his fellow and shall each destroy each other Is the body of Christ the horrid monster of these monstrous times Is it thus amongst Turks and Pagans Mahumitans Atheists or Papists Doe Malignants thus rail against Malignants Cavaliers against Cavaliers Are there such bitter words or biting language such harsh sayings or hard speakings to be heard in the camp of our adversaries Deare Sirs is it truth or trouble you thus pursue if the truth sight for it in its own way it calls for your love to it selfe and children and not for your rancor for your pains and not your passion it calls for help and not for hindrance if Truth doth reigne why scratch you her with a crown of thornes giving her vinegar and gall to drink If Truth be Queen her Royall attendance Maida of honour should be love and meeknesse gentlenesse and goodnesse kindnes mercy forbearance and pitie Why do men vex her with pride and passion strife and contention frowardnesse and anger Her kingdome is peace her commands are love her Royall law to her loyall subjects is Follow the truth together in love Eph. 4. 15. Lyons and Wolves Beares and Tygers Dragons and Vultures with such hurtfull creatures becomes the shady wildernesse of the wicked world but none that doe destroy should approach the Lords holy mountain It becomes Toads to belch out venome and hellish Furies to spit fire each at other and not the Saints of the most high God shall they dig out one anothers bowels rend one anothers name Dearest Sirs Turn your swords into plow-shares and your spâ—â—rs into pâ—uning hookes and learn no more to warre one against another Esay 2. 4. Lâ—t the Wolfe dwell with the Lamb and the Leopard lie down with the Kid and a child by truth lead them both Let no corrupt communication come out of your mouth but that which is good for the use of edefying that may administer grace to the hearers and let all bitternesse and wrath and anger clamour and evill speaking be put away from you with all malice and be ye kind one to onother tender hearted forgiving one another as God for Christs sake hath forgiven you Ephes. 4. 29 31 32. We beseech you Sirs have mercy upon your own native Kingdome and doe not sacrifice it upon the sinfull service of carnall interests we come to heare you preach the Gospel of peace do not cast amongst us the seeds of warre we come for bread do not give us stones for fish do not give us Scorpions for the waters of life do not put into our mouthes the waters of gall for the Apples of Eden feed us not with the Apples of Sodom shall our reformation be reformality have we sworn against Prelacie only in title We shall say no more but referring all that hath been said unto your most candid and Christian