come up to the full length of your desires c. That is take the Covenant Your zeale for the Covenant and His Majestie runs together though His Majestie and the Covenant are a great way asunder your loyalty and allegeance will suffer you to indulge the King in His refusing to subject to the matters of God the solemne League and Covenant and yet your brotherly affection and honesty will admit of quarrelling with the Parliament of England for not haling urging and pressing Him to come to the full length of their desires viz. to take the Covenant The Commissioners of Scotland can give a dispensation but the Parliament of England must not so much as appeare to favour him upon paine of dispensing with the matters of God asham'd of Christ denying him before men and his denyall of them at the great day of the Lord It seemes you would make us younger brethren not only in the matters of the world but in matters of God too Thus farre for the businesse of the Covenant the primum mobile of all other motions and therefore ever and anon you refer unto that The next thing omitted by the Parliament is the Proposition for confirming the Ordinance concerning the calling and sitting of the Assembly of Divines The calling and sitting of the Assembly of Divines was not intended in sempiternum neither do we beleeve but an authoritative dismission of that revered Assembly especially for a season would be as acceptable to themsâ—… as serviceable to the respective places whereto they belong for the weeding up of those tares of errour and prophanesse which the enemy hath sowne in their absence and it is no parradoxe to affirm that the sitting so long of so many learned and godly Ministers together for the suppression of Errour Heresie and Wickednesse and advancing the affaires of Jesus Christ hath been an occasion through their absence from their people of more Errour Heresie Profanesse and prejudice to the affaires of Christ than did appeare before men erre not knowing the Scriptures and how can men but erre when their Teachers are long removed into corners The next thing omitted was the Proposition for Reformation of Religion in England and Ireland according to the Covenant According to the Covenant That implies that the Covenant must first be taken and then the Reformation must be setled according to the Covenant you have said enough to the Parliament for their prophane neglect to presse the King to the Covenant that they should omit no lesse then the solemne League and Covenant though you can dispence with him but will you have the King to settle Religion in England and Ireland according to the Covenant and not take the Covenant then would you have Him settle a Religion against His Conscience and is that reasonable a blind Sacrifice is not acceptable The next thing omitted was the Proposition for setling unity and uniformity in matters of Religion betweene the Churches of both Kingdomes according to the Covenant The reply to the last might well serve for a reply to this also according to the Covenant is the burden of your song and it seemes the life of your game by the Churches of God in both Kingdomes do you not meane the two Nationall Churches that is the two Nations themselves for it concernes us now to know your meaning if you interpret that which you call matters of Religion as you have done the solemne League and Covenant for you have an excellent facultie of interpretation You may call community and parity of interests matters of Religion and if so it may be the Parliament may thinke fit to omit the Proposition for setling unity and uniformity in matters of Religion betweene the Churches of God in both Kingdomes according to the Covenant and one Kingdome at least is engaged to them for it But secondly why do you make the solemne League and Covenant the unicum necessarium the ballance of your Sanctuary and the golden reed to measure your Temple you have not a tittle of the word of God but all your crie is the solemne League and Covenant instead of the Word of God the Jew hath his Talmud the Turke his Alkeron the Papist his Masse-booke the Prelate his Service-booke and must we have the solemn League and Covenant instead of the Oracles of heaven the Word of God Better it is that this brazen Serpent should be broken to pieces and ground to powder then that men should fall down and worship it though formerly a healing benefit was received from it It was the hypocriticall Pharise's pretending to heaven though minding the earth who making void the Law of God did teach for doctrine the traditions of the Elders Let us not put up mans posts the Covenant by Gods posts the holy Scripture Having done with the Parliaments omissions in matters of Religion you fall upon their Commissions and excesse the first thing you complaine of under that head is that instead of the Propositions which they have omitted so farre as concernes Religion You find nothing but a meere shadow of Presbytery Government and instead of uniformity of Religion a vast deformity or multiformity of Heresies and Sects A liberty granted for all sorts of service and worship of God an opening a doere to Atheisme to all Religions to liberty of conscience being indeed liberty of errour scandall schisme heresie dishonouring God opposing truth hindering Reformation and seducing others First do you find no more in the Propositions as concerning Discipline and Religion but a meere shadow of Presbyterian government we have no reason to thinke but the Parliament supposeth it such a Presbiterian government in the very substance thereof as they can imagine to be most agreeable to the Word of God and according to our solemne League and Covenant If you can informe them better confident we are their eares are open shall they receive the patterne of the house of God from their Scotch Brethren for the Word of God If they see but the shadow they are not far from the substance If they honour the shadow which is all they see what will they do to the substance when their eyes are open Is it not better that they should doe as they see and see what they doe than to drive a great trade of confidence about the will of God in Discipline with a small stocke of Scripture to maintaine the same did all men truly see what they act and act what they see we should have more love and lesse wrangling more truth and lesse shew men would not be so forward in pretence of zeale for government in the house of God with the neglect of the government of their owne tongues and pens in reproaching and slandering whole States and Kingdomes you see little but the meere shadow of GOVERNMENT in the Parliament we see little but the meere shadow of RELIGION in some others Secondly Perhaps the KINGDOME sees little as
yet but the meere-shadow of Presbiterian Government and so are fit for nothing more let them be first instructed and then commanded The Parliament are English men themselves who know the disposition of their own Country-men to be such that they will freely run when they are drawne with the cords of men viz. reason and love but are extreame head-strong in case of compulsion they could never endure the bramble should raigne over them when the Kingdome is taught in the substance of Presbytery its likely the meere shadow Will flie away Thirdly It may be the Parliaments designe may be first to feed the Kingdome with substantials of Religion the finest of the flower the milke and honey of the Land of Canaan viz the great Doctrines of faith towards God and repentance from dead works and untill the time of some proficiency therein the shadow of Discipline may be sufficient the substance whereof is but a meere shadow in comparison of these our late Prelates whilst they so hotly contended for Discipline and government in pretence of suppressing a deformity and multiformity of Heresies and Sects Errour Scandall c. Did destroy and crucifie RELIGION and her children when they bowed the knee to DISCIPLINE crying haile Master and kissed it we hope the Parliament will not permit such a Faction againe Whereas you say The Parliament hath granted in their Propositions a liberty to all sorts of Service and Worship of God an opening a doore to Atheisme to all Religions to Error Scandall Schisme Heresie c. we reply Brethren your language reflects upon your descent and your expressions do disparage your honourable employment as Commissioners of State your pens seeme to be rather steered by the hands of some of the late scandalous Pamphlet writers then of the Scotch Commissioners You callumniate boldly but will any thing stick let 's observe your charge The Parliament you say desires the settlement of a vast deformity or multiformitie of Heresies and Sects and grants a liberty for all sorts of Service and Worship of God yea and the opening a doore to liberty of Errour Scandall Schisme dishonouring God opposing the Truth bindering Reformation and seducing others and all this is aggravated in so much as it is done after a most sacred and solemne League and Covenant to suppresse all these according to the Word of God and the example of the best reformed Churches Brethren two things you should have done before you can make this good you know that Religion and the Covenant requires the suppression of these things according to the Word of â—od and the example of the best reformed Churches First then you should have shewed by the Word of God what are these Errors Heresies Scandals c. which you say the Parliament desires a settlement of Secondly You should have proved the methods and waies the rules and directions of the Word of God for the suppression of these and the Parliaments practice in opposition to that and then put it unto the judgement of ingenious men to determine the case have you done this in the eye of the Kingdome before whom you have slandered the Houses of Parliament if not were you not Commissioners of State we would tell you more plainly your deserts but for the present we say no more but this If any man among you seeme to be Religious and bridleth not his tongue much more his pen but deceiveth his owne soule this mans Religion is in vaine Be it known unto you that we verily beleeve that the things you speake of much more the toleration of them and most of all the setling the same are the first-borne of abominations unto our present Parliament and in the meane while we clearely discerne that while you pretend to plead with such imparalleld zeale against Errours Heresie c. you sticke not to abuse the repute and blemish the good name of a whole representative Kingdome at once violating the most plaine evident and obvious rules shall we say of Christianity yea of common justice and honesty and therefore we tell you as you tell the Parliament and take notice of it Certainly 〈…〉 mocked You tell us page 7th that it is far fr 〈…〉 ions that pious and peaceable men should be troubled because in every thing 〈◊〉 cannot conforme themselves to Presbyterian Government for you say you did never oppose such an indulgenâ—e to their Persons as is agreeable to the Word of God may stand with the publique peace and is not destructive to the Order and Government of the Church yet you do from your soules aâ—hor such a generall and vast toleration as is exprest in the Proposition c. Who shall judge of pious and peaceable men in England the Parliament of England or the Scotch Commissioners Againe who shall determine what kind of iudulgence is agreeable to the Word of God may stand with the publique peace and is not destructive to the Order and Government of the Church established in England the Parliament of England or the Scotch Commissioners what meane you by indulgence to their Persons such a kind of indulgence of their persons as pious and peaceable men may have in Spaine Rome Turkie among even Infidels themselves or of a better consideration If we may plough with your owne heifer we may quickly expound your riddle you would not have a toleration of any Sectaries and we see who they are by your large Schedule page 12 Anabaptists Antinomians Arminians Familists Erastians Brownists Separatists Libertines Independents Nullifidians Seekers and the new Sect of Shakers can any man in the least degree withstand your Presbytery and not be rankt among these Sectaries except the Episcopalians for which it seemes we shall have a toleration Cum privilegio Scotico Brethren we are not yet baptized into the spirit of Scotch Presbytery there we are Anabaptists we cannot submit unto the Lawes thereof there we are Antinomians holding that we have power and liberty of will therein here wee are Arminians neither doe wee judge it sinfull though we should act contrary to your Presbytery there we are Familists perhaps we judge that there is not so plaine and cleare a Forme of Church-government and Rule of Discipline to be found out in the word of God as some do suppose and therefore do hold that Christian Magistrates may establish such a discipline it being not contrary to the word of God as they shall judge meet and that we ought to submit unto it here we are Erastians and yet wee judge that we ought to come out of Babylon and decline corrupt and superstitious worshipping of God there we are Brownists and Separatists judging our selves free from receiving the law of Church government from the Scotch Oracle here we are Libertines neither will we depend upon your judgements as infallible here we are Independents extreamly doubting your judgements therein not questioning our salvation though we have no faith therein here we are Nullifidians being extreamly in the dark
2. Were they not impositions as well when you did concurre to send propositions as when you did dissent The King may have some just desires to move for the Crowne and for himself as that be may have his Revenues c. 1. It is true the Crowne aod Revenues goe together in England however it is in Scotland neither doe we presume any propositions shall be sent by the Parliament in prejudice to the Crown or Crown-Revenues both being for the Kingdoms honour and safety 2. Was not this likewise as good a reason when you did concurre Your next reason A personall Treaty with the King is the best way to beget a mutuall confidence c. 1. That is as the Treaty may be managed and so may propositions as instructions be given 2. And was not this likewise as good a reason when you did concurre Your last reason is this we cannot expect his Majesty will grant in terminis whatsoever propositions shall be sent unto c. neither will the Houses of Parliament give full power to commissioners to make altrrations as they shall see cause He is to passe Bills in terminis why not propositions being matter for Bils Confident we are had he wrested the sword out of the Parliaments hands as it is wrested out of his hands they should have had such propositions as he would have judged fit for traitors it may be the axe in stead of the halter heading in stead of hanging for traitors hath he proclaimed them without recalling it to this day 2. Was not this also as valid when you did concurre as now it is Thus your weighty reasons for the thing A personall Treaty vanish into the aire Let us now examine your reasons for the place at London for there lies the emphasis of your motion and perhaps designe 1. Propositions have been often essayed without successe and therefore the personall Treaty must be at London 2. The Kings removall from London was the cause of the warre and his returne or presence may be a remedy Ergo the Treaty must be at London Thirdly in a personall Treaty things may be mutually debated for that is the summe of your reason Ergo the Treaty must be at London Fourthly the King may have some desires to move for the Crowne Ergo the Treaty must be at London Fifthly a personall Treaty is the best way for giving and receiving satisfaction Ergo the Treaty must be at London Sixthly it cannot be expected his Majesty will grant all the propositions neither will the Houses give full power to their Commissioners to make alterations as they see cause upon debate Ergo the Treaty must be at London Brethren we shall not so much prejudge the weaknesse of our countreymen as to shew them the difficiencie of these starved suggestions Englishmens eyes are in their heads and they need no spectacles to see mountaines only we would gladly know your meaning by the advantage of the Crown and motions of the Crown which ever and anon you hint out to us if our judgements faile us not as possibly they may for we are no Statesmen but as the late times have made us all enquire into State-cases we say if our judgements be right both the King and the Crown and all things belonging unto them as such are for the Kingdomes advantage and for no personall interest whatsoever in prejudice of that we have had many things which they call Aphorismes divulged amongst us as that THE SAFETY OF THE PEOPLE IS THE CHIEFEST LAW THE KING IS ABOVE EVERY PARTICULAR MAM BUT LESSE THAN THE WHOLE KINGDOME that THE KING IS THE KINGDOMES BUT THE KINGDOME IS NONE OF THE KINGS except with a distinction and twenty more such sayings which are our ordinary discourse and we thinke there is a great deale of equity justice and reason in them and a light to instruct us to give unto the Magistrates their due and to preserve our selves from tyranny and by these things were we rallied by the Parliament together to maintain the truth of these sayings and we have paid for our learning it hath cost us deare and we would not quickly forget all like dunces untill we are knockt into our former lessons your talking so much of the advantage of the Crown and motions for the Crown seems to us to interfier with these sayings Having exhibited your reasons such as they are for a personal Treaty you fall into invectives with the Parliament of England thus If they were esteemed enemies to the Parliament and peace of the kingdome who advised the King to withdraw from his Parliament what estimation will the world have of them who will not suffer him to returne to his Parliament when he offers to cast himselfe into their arms The plaine English whereof is this to insinuate into the people that the Parliament of England being against the Kings treating at London are the Kingdomes enemies and so to stirre up the people against their Parliament Is this like Commissioners of State Would you suffer such things in your owne Kingdome Is this according to your solemne League and Covenant Is this your brotherly love your zeale for the parliament of England and the interest thereof We say no more but better is a neighbour that is near than a brother that is farre off But secondly if the Parliament be the Kings enemy because they will not admit of a personal Treaty at London what were you when you refused the same things Doe not you give a just occasion for the Cavaliers to call you Enemies all-a-row Having dispatcht the first particular in your method viz. The readiest meanes for a lasting peace which you say is a personal Treaty with the King at London you fall to the second viz. The consideration of the propositions which are to be the foundation of peace and therein First to consider and remove the differences which you divide into three heads which are 1. Matters of Religion 2. The interest of the Crown 3. The union and joynt concernment of the Kingdomes First you begin with that of Religion and hint it in one of your biting parenthesis as a most flagitious neglect that it is put by the Parliament amongst the last of these new propositions 1. You know Brethren that that may be primum in extentione which is ultimum in executione we use to make our hedge before we plant our garden 2. Religion was not the first of those propositions which were sent to New-Castle with your consent as appeares in print but now you are more zealous than before 3. The best sort of English-men loves Religion in the bottome to have it in designe as well as pretence to make Religion the end and not the means unto their intentions 4. We have generally observed that the emptiest zelots are the greatest advocates for the circumstances of Religion time and order mighty matters in some mens eyes You commend the King