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LIbertines alledge, Luke▪ 9. 51, 52, 53. &c. When Christ by a village of the Samaritans, was rejected and denied lodging, James and John say, Lord, wilt thou that we command 〈◊〉〈◊〉 come downe from heaven, and consume them, even as 〈◊〉〈◊〉 did? But Christ rebuked them and said, yee know not what manner of spirit yee
are of? for the Son of man is not come to destroy mens lives, but to save them.* 1.1 Then are we to spare the lives of those that refuse the true and sound doctrine of the Gospel, yea who oppugne it, and to admonish them; Celsus saith, this example is not proposed to compare the Samaritans with hereticks, or the Apostles with the Ministers and the Magistrate, but that the benigne and meeke engine of Christ, in matters of Religi∣on, may be cleare, and that we should abhorre cruelty, in matters of Religion, for if the Apostles had moved the same question touching heretickes at that time, Christ would have given the same answer. The Holland Arminians say, if Christ suffered not his Disciples to conceive a desire of revenge from heaven from the onely love and zeale of Reli∣gion against the Samaritans that denyed lodging to him,* 1.2 farre lesse must we beleeve that he will suffer, that in matters of Religion, for meere conscience any manifest violence should be exercised; for Christ saith, the spirit that leads you is raging, vehement, fiery, the spirit of my Disciples is not so. 2. Your spirit seeks to destroy lives, out of a zeale for Religion, the Spirit of the Son of man is for saving, not for destroying of mens lives. And this generall answer of Christ forbids all cruelty in the matters of Religion, saith Celsus.
Answ.* 1.3 First, the Libertines must prove from this, that the Disciples made Religion the quarrell, why they would have the Samaritans burnt, and not an inhumane fact of de∣nying against the Law of nature, an act of hospitality to strangers, and that because of the envy between the Jews and Samaritans, Christ seeming to grace Jerusalem, with his presence, then the Samaritans have had a high esteem of Christ, & were offended that so mighty a Prophet should visit their hatefull enemies this was an act of envy rather then an he∣terodoxy in the faith, or opposing the doctrin of the Gospel.
2. The Samaritans were yet in their Idolatry and utterly ig∣norant of the Gospel: now we had never a question with Li∣bertines, whether the first thing to be done to such as will not admit Christ or his messengers within their houses; & for the first act of refusing to hear the Gospel, before they be instruct∣ed, we are to call for the Magistrates sword to kill them, or for fire from heaven to destroy them? we think no: we should thinke this no way of God to convert them (wee plainly say) It is not lawfull to us to goe with fire and sword, to force the Indians, Samaritans, or any heathen to embrace
the Christian faith,* 1.4 the weapons of our warfare are not carnall, if they be within our power, we may restraine them, 1. From spreading their blaspemies to hurt and seduce the soules of the people of God. 2. We may hinder them from reproa∣ching God or his son Christ in the hearing of the people of God▪ as David fought against Goliah, who blasph••med the 〈◊〉〈◊〉 God. 3. If they do Nationall injuries, and acts of hostility, we may raise armes against them, and in these warres in case of subduing, we may intend the propagating of the Gospel to them, as the Master is to command and teach his ser∣vants, Gen. 18. 18. Deut. 6. 6, 7. so the victors having made the subdued people their servants, doe now acquire some masterly power over them to see them instructed in the knowledge of the true God. Nor is the intention of over∣comming in a lawfull warre, the more unlawfull, but ra∣ther more spirituallized by the accession of a spirituall in∣tention to doe good to their soules, whether wee may by force take their children from them, and train them up in the Christian Religion, is disputable, since their condition of being subdued denudes them not of the naturall relation of fathers to sonnes, or because in so robbing them of their children, we should but spoyle them of the actuall abuse of that paternall right, which is now conveyed to runne in a right channell, to traine up young ones in a right way, whereas their parents would imploy it to a wrong end, it would seeme no violence to the soules of young ones, since nothing is done, but by gracious education and instruction. 4. If they joyne with us in one Religious Covenant, and we sweare with our lives and goods to defend one another, we may cause them stand to the oath of God they were un∣der. As Asa compelled not onely Judah but those of Israel that fell in to him, to stand to the oath; for the Covenant, when it is mutuall, giveth a reciprocation of Rights to each Kingdome over the other, for if he that makes a promise to another, much more he that sweares a Covenant to ano∣ther, makes over a right to the other, to plead for the fulfil∣ling thereof, omnis qui promittit facit jus alteri, cui est facta pro∣missio, ad requirendam promissi implectionem. This is cleare in the King•• covenanting at his coronation with his people, and
the people with the King, in the compacts between the ma∣ster and the hired servant, between two merchant••; if thi•• were not, the nerves of all societies, and lawfull confedera∣tions between man and man, nation and nation should bee broken. 2. Omne promissum cadit in debitum, promise becomes debt, and so doth a Covenant.
But before I say more of compulsion of heathen,* 1.5 that are without. A word to the wise of forcing within, and of the Covenant, endeavouring of uniformity, not the Prelaticall in Ceremonies and canonicall obedience, which Familists impute to the Covenant, but Scripturall uniformity in the same faith and forme of wholesome words, and externall worship and ordering of it, which is not indifferent, as Li∣bertines and Familists, who in this are brethren against Pres∣byterians, the Authors of their breathing in England, (but we intended good to men, not to sects) endeavouring of nearest uniformity in the three Kingdomes, which we did sweare is contrary to actuall tollerating of all sects and Re∣ligions, but the Sectaries endeavour the latter, and have compassed it, ergo, the Sectaries are gone contrary to their Oath and Covenant. The Proposition is evident setting up of all sects and Religions by a Law-tolleration, is an en∣deavouring, yea and actuall erecting of the widest multifor∣mity that is, Yea but the Ordinance provides against Antitrinita∣rians, Socinians, Papists.
Answ. There is no provision against them, Papists will say Amen to tollerate them.
2. There is no provision made to try Socinians and Pa∣pists whether they be such or no, but the old way of trying them by the Law removed, and no new one established, then are they the same way tollerated, that the Familists, Amino∣mians, Arminians, Libertines, Enthysiasts, Antiscripturists, Sceptists, Seekers, are tollerated, who all will acquiesce to the Ordi∣nance, as I conceive, and within these few yeares would have rejoyced at lesse then the halfe of it.
A certaine Author hath written a Treatise called Ancient bonds,* 1.6 in which there is little antiquity, lesse 〈◊〉〈◊〉, no im∣partiality, much ignorance, for he neither doth, nor can so much as state the question. And he faith 1. We are to endea∣vour
Reformation of Religion in the three Kingdomes not simply, but according to the word of God,* 1.7 the only patterne and regulation of the best Reformed Churches, and of us, we clip the Covenant of these words.
Answ. The word of God (say the Familists in their Pe∣tition to King James an. 1604.) as we understand it. So as Li∣bertines understand it, and according to their conscience, so the Jewes would sweare to endeavour a Reformation ac∣cording to the word of God in the Old Testament, as they understand it, and the Papists according to the word of God, as they understand it, to written and not written, and will the Author dare to looke God or men in the face▪ and say the words, according to the word of God, is according as every Covenanter understands the word of God, the Prelaticall man, the Socinian, Arrian, Familist, Antinomian, Seeker, Sepa∣ratist, Antiscripturist, Antitrinitarian, Arminian? for all these did take the Covenant (if we speake de genere singulorum) or did those that took the Covenant speak or meane that tol∣leration of all these Sects and Reformation, and nearest uni∣formity 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 equivoca∣tion, and their oaths with mentall reservation, for the sense of Prelaticall men, and of those that goe for Heretickes and Schismatickes now as then,* 1.8 to wit, Socinians, Libertines, Arri∣ans, 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 Ar∣ticle 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 dwel∣ling 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 pre∣supposed 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 dis∣cipline 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 en∣deavour 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 Socini∣ans, Arrians, Familists, Antinomians, Anabaptists, Seekers, Antiscrip∣turists, Libertines, Scepticks, Enthysiasts, Brownists, Independents•• this is worse then a Popish implicit faith, which we disclaim.
The other thing (saith he) left out,* 1.9 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 Chur∣ches to uniformity, and to extirpate heresie. As for instance, it is the godly Magistrates duty, their place and calling, to send forth Mini∣sters 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 gaine∣sayers. And the Minister is to doe it in his place by exhorting, rebu∣king, 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,* 1.10 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 Co∣venant, 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 tollera∣tion of all the sects in England, Socinians, Arians, Familists, for he writing anno 1645 when above twenty sundry Re∣ligions 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 uniformi∣ty 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 ex∣poundeth 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 Nati∣on 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,* 1.11 for they may be as sound in the faith, as we our selves, for ought wee know, and this is a strong argu∣ment against morall wayes of gaining hereticks by the po∣wer 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 ••ight against Christ, as Elim••s: for Eli••••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 unifor∣mity, for our indeavouring is not of faith, nor from the real grounds of the word, but from meere opinions and con∣jectures, for it may be (say Libertines) that all those whom wee refute as hereticks, be sound in the faith, and we, not they the hereticks, and those whom we refute, are as much oblieged in faith to refute us, as we to refute them. So I see not how Liber∣tines can use so much as morall compelling of Hereticks. For 1. They cannot compell them with the sword to for∣sake their heresies, because the sword bearer being fallible knoweth them not to be heresies, they may be necessary truths for him. Ergo, because the Pastor is no more infal∣lible then the Magistrate, the Pastor with certainty of faith cannot say, thus saith the Lord. Jezabel is a false Prophetesse, Hymae∣neus and Phyletus depart from the faith, for Jezabel, Hemae∣neus and Philetus may be sound in the faith, and this Pastor, who refuteth them, the false heretick, for there is no pe∣remptory and imposing decision of any of these, till the last judgement, since now the infallible Prophets and Apostles are dead 2. Upon this ground, yee cannot eschew any as a heretick after twise admonishing him of his here••ie, for ye have no faith, nor divine certainty, it is an heresie that he holdeth, it m••y be you who admonish him are the here∣tick: only upon opinion you admonish him. 3, You can∣not rebuke any Heretick sharpely, that hee may be sound in the faith, for you are not infallible in the bestowing of the lashings of your tongue on a heretick, more then the Magi∣strate in beating him with the sword, and your rebuking
of him, may be heretical and unjust, and he the man sound in the saith. 4. Upon the same ground you cannot ad∣monish and instruct him in faith. Nor, 5. Call the opinion of the Magistrates coercing of men with the sword for their conscience, a bloody tenet and persecution of the Saints. Nor, 6. Can you in faith refuse him lodging in your house, and all your 7. Saying in the pulpit, such a way of Familisme is a way of heresie, is not resolved in, thus saith the Lord, by such a preacher, but such a preacher so thinketh, possibly phancies, that the Lord sayth such a way is heresie. And by the same reason what e∣ver pastors preach, especially except it be two or three fun∣damentalls which all Christians, Papists, Socinians, Lutherans, Protestants, Familists, Arminians, Seekers, &c. Is but the dictates of their own conscience, and so they preach, so they beleeve, and so they professe not, because God so saith, but because their conscience so dictates to them. And here is the Li∣bertines Creed, Me thinks Christ died for sinners, the dead shall be raised, &c. And so Libertines are very Papists in this, and re∣solve our faith into the testimony of men, the conjectures of the conscience.* 1.12
So he goes on; Hee expounds uniformity and nearest conjuncti∣on, to be absolute conjunction and identitie. If we be agreed of the same Church Officers with the reformed Churches, and have cast out the old Ʋsurpers, cashiered the Common-prayer booke, Ceremonies, Alters, Crucifixes (all which we have don by the Covenant) do we not save our Covenant, though we cast not our Churches into such Classicall pro∣vinciall, or nationall formes.
Answ. Nor do we plead for absolute identitie in doctrine, and worship,* 1.13 but indeavour it we ought. But how I pray you doth the Magistrate (for that I had almost forgot) send Ministers to rebuke, exhort and reclaime men from their errors, but not compel gainesayers? The Magistrate (I am sure) sent not Paul and Barnabas; it was not so from the begining, in the Apo∣stilick Church there were no Parliament-Ministers. But it may be the Authour meanes a politicall civill sending of Ministers to extirpate heresies. But be it so, all Magistrati∣call sending of Magistrates is a commanding of them by the sword in a compulsive way, that they goe preach against Familisme, Socinianisme, Arrianisme. But if so, good Sir re∣member
your selfe, the Magistrate, as the Magistrate doth not request, and morally by the power of the word (for he hath not any such spirituall armour, I conceive, for his warfare) intreat, and say, good Pastors, I beseech you go preach against Del, Randal, Saltmarsh and other Familists, and extirpate their heresies; private men so send Pastors, but as a Magistrate he must say, I command you goe preach against these heresies, un∣der the paine of bearing the vengeance of my sword, now if the Pa∣stors reply, Good Master Judge, we cannot doe that, for we think Familisme a new glorious discovery of spirit, and Mr. Saltmarsh hath beaten out of the Scriptures, new sparkles of glory and flowings of free grace, Familisme is no heresie. If the Magistrate notwithstand∣ing by his place and calling send these, and command them to goe and extirpate Familisme, doth he not compell the con∣sciences of these pastors he sends? what doe ye then talke of no compelling? for what ever the Magistrate by his place doth command which is lawfull, if Ministers or any other refuse to obey, he may use the sword against them. Ye can∣not say, if it be a matter of conscience he cannot compell them to doe it by his place: then (say I) by his place hee cannot command them neither. Beside that, this answer is, directly against the words of the Covenant, if every man in like manner. Art. 2. Be to endeavour the extirpation of Po∣pery, Prelacy, Heresie and Schisme, in his severall places and cal∣ings, as the Author saith, this referres to the whole obligation of each person respectively. Then is the Magistrate according to his place and calling, which is to beare the sword, to compell with the sword, the extirpation of Popery, Prelacy, Heresie and Schisme, and what hath the Author gained by this glosse, which I conceive is the true glosse? except he mean the Magistrate, as the Magistrate should lay aside his sword and fall to prayers, requests, obtestations, that hereticks would lay aside their errours and preach sound doctrine, but now he doth so pray and request, not according to his place, as a Magistrate, but according to his vocation as a Saint and a Christian, which yet crosses the Covenant, and makes the Parliament not as the supream Court of Judges to take the Covenant, but as so many private Christians.
2 If so, the Judges are not in their respective places to
take the Covenant, nor endeavour the extirpation of here∣sie, because that is against the word of God, but then by what authority or calling did the Parliament cast out old Ʋsurpers, the Prelates, casheire the Service booke, Ceremonies, Al∣ters and Crucifixes? Either as a Parliament, and so by the sword: is not here yet the Prelates conscience squeezed to the blood? is not here highest violence done to the consci∣ences of high alter men and adorers of crucifixes? Why to them more then to Famili••s? But if this was done by re∣que••••, and word•• of butter and oyl from the Parliament and Committee-men, then are Ordinances of Parliament but meer requests to the Subjects. But it is protestatio con••raria facto.
He addeth, if these words (we shall endeavour the extirpation of Schisme,* 1.14 and whatsoever shal be found contrary to ••ound doctrine, &c.) be levelled onely against the Congregational men, it was not fa••re to draw them into a Covenant to destroy themselves. Its dis∣service 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,* 1.15 then this Author level∣led 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 Schisma∣ticks, then was it faire to levell these words in the Cove∣nant 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 Pres∣byterians in a Covenant, and said, and swore to indeavour uniformity, and yet practise this day multiformity of Re∣ligions 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 govern∣ment, 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 Scot∣land, 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 dis∣service 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 Cove∣nant, 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,* 1.16 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, con∣formity or uniformity with other Churches, but what shall satisfacto∣rily 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 bat∣tell? how can ye say, we hinder Reformation? when we are for a further and purer Reformation (your selves being judges?) you would ••it down on this side Jordan, we would advance? Si•• 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 Presby∣terians, as well as against you?
2. You write and preach that the government Presbyte∣rian, 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 tyran∣nicall, and have voted to clog it with Erastianisme, I would
beleeve Erastus,* 1.17 if he had sworne to endeavour the preserva∣tion 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 a∣gainst the common enemy, and whether these words, accor∣ding 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 Re∣formation, but what shall satisfactorily appeare to each mans conscience to be according to the word of God. 1. Then the Reformed Re∣ligion in Scotland, in doctrine, worship, and government according to the word of God, appeared once satisfactorily to your conscience to be according to the word of God, for you tooke the Covenant, yet ye say it is Antichristian, it drives men in droves to the Sacrament, it is the Bishops Courts and Consistories continued. But yee did sweare to endeavour the preservation of their Reformed Religion according to the word of God the onely rule. But if it was sworne to as the Reformed Religion, was it not according to the word of God? is it reformed, and not according to the word of God? or was these words according to the word of God; A con∣dition, insinuating what is in the doctrine and discipline of the Reformed Religion of that Church? not according to the word of God, to that you did not sweare. But so if the Turke should come and wage warre against Papists for their Reli∣gion, and a heathen people that maintaines there bee more Gods then one, and that the Old Testament is not the word of God, should raise Armes against the Jewes, you might as well swear you should defend the doctrine of the Church of Rome, and the Religion of the Jewes against the Turke, and those heathen people according to the word of God; for sure these fundamentalls that Jewes and Papists hold in doctrine are according to the word of God, and so you did swear no other∣wise to defend the Reformed Religion of the Church of Scot∣land then that of the Church of England, before these troubles arose for that ye swore to defend in so far as it agrees with
••••e word of God, yea so ye did sweare to defend any Religion of any Nation you never heard of, according to the word of God, if you say, But we knew the Reformed Religion of the Church of Scotland, therefore ye might sweare to it, but yee know not all the Religions of any Nation you never heard of. But if so, then yee knew the Reformed Religion of Scotland to be according to the word of God, then it appeared satisfactorily to your conscience so to be. But did their fundamen∣talls against Familists, Antiscripturists, Socinians, Arrians, so appeare to your conscience to be according to the word of God, and their Antichristian and tyrannicall Presbyteries, that are but, as you say, Episcopall Courts and Consistories appear to be so, and that satisfactorily to your consciences? if so, why judge ye Familists, Socinians, such as deny the Tri∣nity, and such as make all the Saints to be Christ, and God∣ded with the indwelling fulnesse of God, to be Gods mani∣fe••••ed in the flesh, to be Saints, brethren, the godly party to be indulged? then you must question the fundamentalls of the doctrine of Scotland▪ and they did not satisfactorily appeare to your conscience to be according to the word of God. And why did you simply without any limitation sweare to endeavour the preservation of the Reformed Religion? you should have said, truly Reformed Religion of the Church of Scotland; and why did you sweare simply to the doctrine, worship, discipline and government of the Church according to the word of God? when yee knew then, as now, their govern∣ment was Antichristian, and not according to the word of God? and their doctrine even in fundamentalls not so sure but Socinians, Arrians, and the Saints your brethren the Familists may hold the contrary, and bee tollerated as Saints, and their doctrine, though opposite in fundamen∣talls to ours, may be as satisfactory truths to your conscience as ours of Scotland. Confesse and glorifie God, you sware the Covenant in a Jesuiticall reserved sense, kept up in your minde, as you insinuate pag. 66, 67. and such as the words cannot beare.* 1.18
3. There is here a new Tricke put on the Covenant, it bindes to no truth but what shall appeare satisfactorily to the conscience of each swearer to be according to the word of God. If a Merchant
promise and swear to a simple man to give him for such wares an hundred pounds,* 1.19 he gives him but an hundred pounds Scotch, whereas the wares are to the man as dear as an hun∣dred pounds Starling, is the Merchant absolved of his oath and promise, if he pay him but an hundred pounds Scotch? and say, it appeares satisfactorily to my Antinomian conscience the 〈…〉〈…〉 of no more value then a hundred pound Scotch, and my oath and promise obligeth me to no more then satisfactorily appeareth to my conscience the onely rule of my obligation, to be according to equity and justice, and so you are fully paid with an hundred pounds Scotch.
So this Authour absolves us from all oaths and cove∣nants, though we sweare not to kill a captive taken in warre, and sweare to adhere to the fundamentalls that there is one God, Christ is the one onely Mediator, God and man, consub∣stantiall with the father, yet if after you have talked with Sa••∣marsh, or put your faith in the power of the sophismes o•• a cunning Jesuit, he makes it satisfactorily appeare to your conscience that it is according to the word of God that the captive ••e killed, ••e is a murtherer, and there be as many Mediators, as there be Saints in heaven, and as many Christs Godded with the fulnesse of the Godhead, as there be Saints of the family of love, and so your oath to your fundamentalls obligeth you not; and you are guilty of no per••ury though first you sware to the necessary truths of God, and now ye turne apostate from both faith and oath. Libertines infuse such a magick in your erroneous conscience that it is your onely rule, and displaceth the Law of nature from all obligation, or the word of God the onely rule of faith and manners, you are tyed no longer by the oath of God, then your weather-cock-conscience,* 1.20 with this new Moon, hath catched a new light, you are as if there had been no such outward Covenant obliging you, take it upon the word of this Gamaliel, dormii securd in utramque aurem. But though it be true, nothing doth oblige, but it must appeare to be according to the word of God, that it may oblige in the right and due manner and way, yet it is most false that it obligeth, as it shall appear, or qua••••∣nus, because it doth appear to the conscience to be the word of God, for a quatenus ad omne valet consequentia. Then every thing obligeth, as it appears to be the word of God to the
conscience most erroneous, then are some obliged to mur∣ther the innocent Apostles; for it appeares satisfactorily to their conscience to be the word of God, and service to God so to doe, Joh. 16. 1. and some are obliged to sacrifice their sons to God, though they did vow and covenant the contrary in Baptisme, for it appeares satisfactorily to their conscience, it is ac∣cording to the example of Abraham, to offer their sonnes to God, except God from heaven forbid them as he did Abraham.
5. To Libertines no Covenants nor Oaths of the most lawfull things layes on any more obligation to perfor∣mance, then if these Oaths had never been made, if the erro∣neous conscience gainsay.
6. You did know the discipline of the Church of Scot∣land debars not all from the Sacrament, except known unre∣generate persons; yee knew their Consistories to be hate∣full to the common enemies, why then did you swear to de∣fend them against the commmon enemy, since both to your conscience and the common enemy they are contrary to the word of God.
7. You durst not give the first battle to Bishops, Scotland gave it to them, when your Grandees were as low as shrubs, as feared as Harts.
8. You hinder Reformation, your Independents wrought with all their power, there should be no Assembly, and that no old non-conformists, such as sound and learned Mr. Ruthband, gracious and zealous Mr. Ash, and others, to bee members thereof, and would rather have had Prelaticall Conformists in the Assembly then they. You joyne with all the Sectaries, who are against Covenant, Government, Confession of faith, and Directory of worship, retarded the proceedings of the Assembly; we heard often in Scotland▪ you wished Prelacie were gone, if ye knew what to put in its place, as if no Government known to you could fit England but Prela∣cy, and that of the Reformed Churches were not so good.
9. You would goe further on then we, and be over Jor∣dan, but we had rather sit downe on this side of Jordan, as go over with you, for ye was not well over, when yee set up at the Kings house Idolatrous bowing to Altars, and the ab∣jured Masse-booke, and Familists, Socinians, Antinomians, See∣kers,
Arrians, preaching Souldiers, who teach as many Saints, as many Christs and Gods manifested in the flesh, and when these perverters of the right wayes of God were silenced by a godly Preacher at London, they prayed woe with learning, it opposeth all the wayes of God; and is that a Reformation on the other side of Jordan, which sends out Apostles to preach that are as blinde as Moles in the principles of the single Catechisme, who know not whether there bee-one God, and one Mediator Christ, or millions of Gods and Christs, yet these are the onely a••ointed ones. It were good that such a Reformation were over Jordan, and mil∣lions of miles beyond America.
Min•••• Celsus de hereticcus ••o∣crecudis 24.
Remonstrantes Be••g••ci. Apol. c. 24. p. 279.
The not bur∣ning of the Sa∣maritans doth prove nothing for the immu∣nity of here∣ticks from the sword.
How s••re wee may compell other Nations or ••eathen to imbrace the true faith.
Of the Cove∣nants obliging of us to the re∣ligious obser∣vance thereof.
Ancient bonds c. 10. sect. 3. p. 67. 68.
The word of God as it is in every mans conscience no rule of Refor∣mation in the Covenant.
The ••quivoca∣tion of Secta∣ries in swea∣ring the Cove∣nant.
Ancient bonds p. 68.
The Author of the Antient bonds an igno∣rant prevorica∣tor in the Co∣venant.
Al moral com∣pel••ing of he∣reticks, and re∣futing of false••teachers by the wo••d, 〈◊〉〈◊〉 as un∣lawfull as c••••∣p••l••ion ••y the sw••rd, accord∣ing to the prin∣ciples of Liber∣tines.
p. ••6. 69.
The Magistrate is the magi∣strate cannot send ministers but 〈◊〉〈◊〉 a com∣pl••sory way.
p. 〈…〉〈…〉
How Indepen∣dents were in∣snared by Pres∣byterians to take the Cove∣nant as the ly∣ing Author saith.
Pag. 70, 71.
How Indepen∣dents sware to defend the Presbyterian government, & with tong••••, pen, sword, cry out at it, as Tyrannicall, Antichristian, and Popish.
Libertines make consci∣ence, not the word of God their rule.
So Remo••stran∣tes in vindici••s Apol. l. 2. c. 6. 135, 136. no∣minem, post quam acceptavit decre∣tum, (this Au∣thor, post quam accepta••it ••ura∣mentum) ten••ri illo diutius▪ quam ea ••••ge qua••enus & qu••ndin ipse i•• co 〈◊〉〈◊〉 sua judica illud esse ••erum.
How appea∣ring to the conscience makes not the word of God to be the obliging rule, but onely as touching the right and due manner of be∣ing obliged thereby.