Selected quad for the lemma: religion_n
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A88756
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A confutation of the Solemn League and Covenant, against the persecuting dividing sense put upon it by such who seeke more themselves and their ends, then the glory of God, or the peace of the kingdomes. / By R.L. A true friend to all reall covenanters.
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R. L.
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1648
(1648)
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Wing L53; Thomason E443_38; ESTC R204751
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17,854
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15
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men how pleasing so ever their opinions may be there is little ground to judge they either know or love sound doctrine Least we partake of other mens sins c. Among which the sins of persecution and in destroying good people under bad names the exalting the forme of godlinesse against the power thereof was not the least And thereby be in danger to receive of their plagues c. As it is two evident we have committed the same sins so have we much cause feare the same punishments which God laid upon them by our hands is at our dores the Lord helpe us to be sensible of the one in time that we may prevent the other And that the Lord may be one and his name one in the three Kingdomes c. It is a desireable end the Lord direct us in the meanes A third head of the Covenant We shall with the same sincerity reallity and constancy in our severall vocations indevour with our Estates and Lives mutually to preserve the Rights and Liberties of the Parliament and the liberties of the Kingdome c. Of both which the Parliament themselves are the most equallest Judges they having no priviledges but what is in order to the better preservation of the peoples liberties the Parliaments just priviledges being the principle Bull warke to our Lawes and Liberties And to preserve and defend the Kings Majesties person and authority in the preservation and defence of the true religion and liberties c. Not otherwise wayes we being at the same time in actuall warre against his Majesties person and prerogative power in the defence of our religion and liberties That the world may beare witnesse with our Consciences of our loyalty that have we no thoughts nor intentions to diminish his Majestis just power and greatnesse c. And likewise of our forwardnesse to hazard the losse of our lives and all things else deere to us in the vindication and protection of our just freedome and liberties against his Arbitrary unjust power and greatnesse We shall also withall faithfulnesse indeavour the discovery of all such as have beene or shall be incendiaries Malignants or evill instruments by hindering the reformation of religion c. Which principally and chiefely those are which hinder the free progresse of the Gospell in the Common dispensation of the preaching the word which are angry because it is the good pleasure of the father to hide the mysteries of Christs kingdome from the wise and prudent and reveale them unto Babes Matth. 11.25 1 Cor. 11.27.28 2 Per. 2.16 Matth. 21.16 Because God hath chosen the foollish weak bases despised things of the world and things that are not to bring to naught the wise and mighty things that are because God sometimes opens the mouth of the dumb asse to reprove the madnesse of the Prophet and by the mouthes of Babes and Sucklings perfects his own praise the despising of the day of these small things being the Grand hinderance of a true reformation Dividing the King from his people c. The King hath ever beene so farre divided from his people in Covenant that he hath saved all evill instruments a labour in that worke Or one of the Kingdoms from another c. Who soever it is that endeavours to involve or intermix the distinct interest of each Kingdome hazards much the making a greater division Abraham and his brother Lot agreed best after they had divided their substance and became two distinct families or little common-wealthes there was strife between their heads-men before Gen. 13 7. and the keeping two distinct interests or property to each others substance did not breake the bond of brother-hood nor hinder their mutuall assistance of each other against their common enemy Abraham was ready to relieve his Brother Lot from under the Captivity of Chedorleromor Or making any faction or parties among the people contrary to this League and Covenant Gen. 14.15 c. Which those men are chiefely guilty of next to the common enemy which would turne the sharpest edge of the Covenant against their differing brethren who hath testified in the worst of times their affections and faithfulnesse to the Covenant and cause as fully as themselves who would put such a sence upon some branches or expressions in the Covenant as no rationall man can make it beare nor impartiall can judge it meanes and stirre up one party of the Covenanters to force a disputable fence upon the other which hath been the principall cause of those factions and divisions among the Covenanters if any there be that hath been made That they may be brought to publike triall and receive condigne punishment as the degree of their offences shall require or deserve or the supreme judicatures of both kingdomes respectively or others having power from them for that effect shall judge convenient c. If onely the supreme judicatures of both kingdomes or others impowered by them ought to judge in this case then sure it doth not become particular men one to judge or accuse each other much lesse to judge their judges The fifth head And whereas the happinesse of a blessed peace betweene these Kingdoms denyed in former times to our progenitors is by the good providence of God granted unto us and hath beene lately concluded and settled by both Parliaments we shall each one of us according to our place and interest endeavour that they may remaine conjoyned in a firme peace and union to all posterity and that justice may be done on the wilfull opposers thereof in manner expressed in the present Articles c. In pursuance of which the onely meanes that can be used in a Christian brotherly forbearance of each other in things wherein we differ a friendly faire disputeing of accidentall controversies out of an earnest desire to give one another satisfaction wholy to leave all grand controversies between the two Nations to be judged and determined by the Parliaments of each Kingdome who alone are capeable of giving the Kingdoms sence or resolution in things dispureable and for all particular persons to forbear their crying out against Covenan◠〈◊〉 and Covenant breakers in their Pulpits and Communications it being no lesse then scandalous rayling and reviling whether true or false which is very ill becoming leading Christians whethers Ministers or others and especially in a time of reformation and let them rather particularize Covenant breakers and what of the Covenant it is they have broken and deale with them either as Christians according to the rule Matthew 18.15 Or as men by complaining of them to those who have power to judge and determine things in such cases there being no such prejudice to the union and peace betweene the Covenanters in the two kingdomes as such kinde of exasperating the spirits of any people interested in the Covenant whether pro or con The sixth head We shall also according to our places and callings in this common cause of Religion Liberty and the peace
church or churches to judge best Reformed whether Scotland Holland Geneva New England c. Or whether they will approve of nationall or congregationall churches if the latter can prove themselves best Reformed they ought by the covenant to be our patterne And shall endeavour to bring the church of God in the three Kingdomes to the neerest conjunction and uniformitie in Religion confession of Faith forme of Church Government Directory for Worship and catechising Here is not a word of making Scotland a paâ—â—â—ne to the other two untill it hath proved it selfe one of the best reformed Churches and when it hath we are no more tied to it than to other reformed Churches equil with it in reformation nor to none of them further than the Word of God beares testimonie to the truth of their practices it being our firstrule reformed Churches being rather named for presidents for justifying our reforming than for rules to reforme by we having the same word for our rule and the same spirit to measure by that other reformed churches have or otherwise our best reformation will be but a painted sepulchre Again to the nearest conjunction and uniformity It doth not say the very same not nearer than it can be withour prejudice to each other conjunctions and agreements made by particulars for the mutual comfort safety and peace of each other having their eye to what may be advantageous to the whose when conjoyned in opposition to what shall be prejudicial to either as particulars and what any impartial man can gather from these things to conclude that the parliament or kingdom of England is engaged by this covenant to settle Religion or church government by direction of rules given them from Scotland or from any other in England inferiour to themselves is to me hid Nay that the Parliament of England is not left as free to judge what Church government or Forme of Discipline to settle in England notwithstanding any thing said in this Covenant as the Parliament of Scotland is in Scotland and as the Parliament themselves are left free by this Covenant in their judgements and determinations what Church government or forme of Worship to settle in this Kingdom on the Affirmative part so are all others engaged and interessed in this Covenant with them every particular man being left as compleat a Judge by this Covenant to himselfe in the matters of Religion as the Members of the Parliament are for themselves as particular men and for the whole Kingdom as a parliament which must be the meaning of these Words and our true and unfeigned purpose desire and endeavour for our selves and all others under our power and charge both in publique and private in all Duties we owe to God and man to amend our lives and each one to go before another in the example of a real reformation pag. 21.22 And if we be bound to endeavour in our several places and callings to go each before other in the example of a real reformation then can we not be bound up to stay each of other for an example of formal reformation The second thing which is made by some men the great businesse of the Covenant is the suppressing or punishing of Heresie and Schisme c. That it is not the duty of every particular Christian in their several places and callings to endeavour the extirpation of that which is really heresie and schisme I deny not but that every man or any man which hath taken this covenant is bound thereby to become a persecutour of Hereticks c. or to judge of errour heresie or schisme c. by any other rule than the Word of God or to suppresse and oppose it by any other meanes than what is there prescribed in which every perticular man for himselfe is made a judge by the covenant I deny there being not one tittle in the whole Covenant taking notice of heresie and schisme except in the second head these two words endeavour the exterpation of popery prelacy superstitions heresies schismes c. And that any man could thinke these two words had been crowded into that place for a snare to any peaceable godly people for preferring unity with God before uniformity with men when the later cannot be enjoyed without prejudice to the former to me seemes strange considering it was the great Grievance our conforming Brethren as well as our selves then groaned under vid. the opposing the power of godlinesse in the forme of it the persecuting and troubling good people under the name of seditious persons hereticks and schismatickes c. And as God did then helpe his people to bear witnesse to his truths though under persecution for errour and heresie so shall he do still for it is no new but the old way of Antichrist to persecute Christ for Belial truth for errour and heresie which Paul beares witnesse to Acts 14.14 But this I confesse unto thee after the way which they call heresie so worship I the God of my fathers The third main part of the covenant which some are now promoting to destroy all faithfull Covenanters which is the preserving and defending the Kings Majesties person and Authority But they have forgotten it is ontly in defence of the true Religion and Liberties of the Kingdom the Armies which were raised by the King against the Parliament at first were pretended for the defence of his person and authority but according to the sense we are bound by the covenant to oppose him with our utmost lives and fortunes This Doctrine was not preached in Scotland When the King was forced to march into the North parts with a great Army to protect his person in the exercise of his kingly office and authority in Scotland though Scotland had then never tasted of the cruell War which since both Scotland and England hath groaned under by that power and authority of their King which they make now the main quarrell of the covenant Our Brethren of Scotland with the the rest of their judgement in England have had some dissatisfaction on their spirits concerning the kings restauration to his power and trust before he hath given satisfaction and security to the kingdomes as ye may reade in the parliaments Answer to his Majesties desites of a personal Treaty to which they all concur Concerning the personal Treaty desired by your Majesty there having been so much present bloud of your good subject shed in this War by your Majesties commands and commissions Irish rebels brought over into both kingdomes as also forces from forreigne parts c there being forces also in Scotland against that parliament and kingdom by your majesties commission the War in Ireland fomented and prolonged by your Majesty whereby the three kingdomes are brought near to utter ruine and destruction we conceive that until satisfaction and securitie be first given to both the kingdomes your Majesties coming hither cannot be convenient nor by us assented unto Again see the speech of the general assembly