Against Pretended Liberty of Conscience, Chapter 22
CHAP. XXII. The pretended Liberty of Conſcience is againſt the Nationall League and Covenant, and the Ordinances of the Parliament of England ingaged by Oath for a Reformation of Religion.
A Midſt our greateſt feares, and the inlarged ſorrowes of our heart, for the calamitous condition of our dear brethren in England, by reaſon of an unnaturall warre raiſed by a Prelaticall, popiſh and malignant party, tending to the deſtruction of the Kingdome, ſubverſion of Religion, Lawes, and Liberties, we exceedingly rejoyced, when the Lord mighty in counſell▪ did lay in Sion the foundation of a hopefull building▪ and ſtirred up the ſpirits of the Honourable Houſes of Parliament to declare to the Commiſſioners of the Generall Aſſembly of the Kirke of Scotland their ſenſe of Church government,Returne to the Commiſſ. of the Gen. Aſſemb. of Scotland, an. 1642. p. 5. by Archbiſhops, Biſhops, &c. to be diſhonourable to God, by arrogating to themſelves a pre…minence and power which he had not given, juſtly offenſive to the Kingdome, a great impediment to the growth of Religion, and promiſing to remove the ſame, deſired for the obtaining of a… happy union with the Church of Scotland,Returne of the Parliament of England to the Com. p. … 6. and other Reformed Churches abroad, the Generall Aſſembly to ſend to the Aſſembly of Divines at Weſtminſter, ſome godly and learned Divines of that Church, whereby an uniformity in forme of Church government might duplicate page duplicate page be obtained, and t…ereby a more eaſie paſſage made to the ſettling of one confeſſion of faith, one Liturgie or Directory of publicke worſhip, and one Catechiſme, in all the three Kingdomes, and when for our faith fulneſſe to our brethren in ſending an Army to England to helpe them, the enemy had waſted our land, and we were given for loſt, and filled with the cup of aſtoniſhment, of waters of gall and wormewood, in our greateſt midnight darkeneſſe▪ it was to us the morning dawning of the flouriſhing condition of the Iſle of Britaine, when we did reap firſt fruits of that bleſſed union of both Kingdomes by that Nationall Covenant with the Lord the moſt high, and of the three Kingdomes amongſt themſelves, never to bee forgotten, and when we received the Directory for the publicke worſhip of God throughout the three Kingdomes, Anno 1644.paſſed in Ordinance of Parliament in each Kingdome.
But now we are ſtricken with amazement exceedingly, when we reape no other fruit of our expence of blood, waſtation of our Kingdome, attendance on this Aſſembly four years, but in ſtead of the neareſt uniformity of the Churches of God in the three Kingdomes, in Religion, Confeſſion of faith, form of Church government, Directory for worſhip and catechiſing, a far more capacious and wide deformity in all theſe then there was before our taking of the Covenant, yea or ſince Chriſtian Religion came firſt into this Iſland.
When we ſee a licentious tolleration in one of the three Kingdomes of all formes and wayes of ſerving God eſtabliſhed by Law, and no limitation nor bordering provided to hedge in the fleſhly and lawleſſe exorbitances of men, whoſe apprehenſions and phancies of the one onelyonly true God in three diſtinct perſons, and of his revealed will in his word, are now by nature vaine, ſuperſtitious, Idolatrous, blaſphemous, impure, and deviliſh, ſave onelyonly a poore, narrow, and dubious circle of ſome few fundamentalls that may be, and are by men of corrupt mindes changed in lyes and blaſphemies.
We therefore the Commiſſioners of the Kirk of Scotland according to the truſt committed to us, are neceſſitated in the name of Jeſus Chriſt the onelyonly King and head of his Church, and at the commandement, and in the name of the Kirke of Scotland to proteſt, and by theſe preſents doe proteſt and declare againſt the ſaid pretended tolleration as followeth.
1 Such liberty, is inconſiſtent with, and repugnant to the word of God, Deut. 13. 1, 2, 3▪ to ver. 12. Rom. 13. 1, 2, 3, compared with Phil. 3. 2. 2 Joh. 10. where falſe teachers are c…ed evill doers, ſo Ezra 7. 23, 24, 25, 26, 27, 28. Ne…em. 13. 15. 17. 21, 22. 25. 30. 2 Chron. 34. ver. 33, 2 Chron. 15. 12, 13. 16, 17. 2 Kings 23. 5, 6. 9. 20, 21. Dan. 3. 29. Dan. 6. 26. 1 Tim. 2. 2. Revel. 17. 12, 16, 17. Zach. 13. 1, 2, 3, 4, 5, 6. Eſay 49. 23. Exod. 20. 8, 9, 10, 11. Levit. 20. 2▪ 6. Deut. 17. 2, 3, &c. Exod. 32. 26, 27, 28, 29. Numb. 25. 1, 2, 3, &c. Deut. 28. 18, 19, to ver. 22. Joſh. 22. 10, 11, &c.
2 God ſeverely avengeth and plagueth breach of Covenant, either with the Lord himſelfe, or men. We therefore appeale to the righteous Judge of the whole earth whoſe dreadfull name is ingaged in this Covenant.
Nor can wee imagine that this Covenant is temporary, for we ſwear to continue in this bleſſed union all the dayes of our life zealouſly and conſtantly. The pretended liberty is contrary to the Nationall CovenantNor hath the Lord inſtamped his divine Image of making juſt Lawes upon any nomethetick power of the moſt free and Independent Kingdome on earth, ſo as the breach of lawfull promiſes, Covenants, Contracts, which are againſt the Law of God, of nature, of nations, ſhould, or can be the ſubject matter of any nomethetick power, for God gives no power to make unjuſt decrees.
The pretended liberty is againſt the Articles, matte…, and ends of the Covenant, a Parliamentary power interpoſed for the not puniſhing of deformity as touching many Religions, muſt deſtroy the commanded neareſt uniformity of the one only true Religion.
2 Nor can they defend the one onelyonly reformed Religion of Scotland commanding the Magiſtrate, the Miniſter of God to uſe the ſword againſt falſe teachers, who give liberty to all Religions.
3 Nor can the word of God bee our rule of Reformation, except this rule be one, and injoyne one only true Religion, and forbid tolleration of all others.
duplicate page duplicate page 4 There can be no way ſo prevailing to promote, cheriſh and foment Hereſie, and what is contrary to ſound doctrine, as for publique authority by law to permit it, except wee would (praiſe, and reward ſuch fleſhly wayes).
5 The Lord cannot be one, nor his name one in both Kingdoms, when by Law, multitudes of names, wayes and Religions are tollerated.
6 Many Religions ſuffered, muſt be contrary to the true religious liberty of Chriſtian States and Churches, when men are licenced to profeſſe ſlavery and bondage, to the efficacy and power of errour to beleeve, profeſſe, and diſſeminate lies and blaſphemies in the name of the Lord.
7 Many falſe wayes of religions, doth in the Scripture argue a change of Gods, for theſe that are no Gods, which Heathens doe abhorre, Jer. 2. 9, 10, 11. and a multiplying of Gods, according to the number of each Sect and Societie, Jer. 2. 28. and a manifeſt countenancing of Scepticiſme, of many Gods, and of no God, ſince then the Parliament not onelyonly as Chriſtian men, but as a Parliament, and as Magiſtrates have ſworne the Covenant; they muſt ſweare each one of them to defend his owne Religion, Familiſme, Arrianiſme, Antinomianiſme, which he beleeves to be the true religion, and that as a Magiſtrate with the ſword of God, and ſo to oppoſe his fellow members with his Parliamentary power, how then can the Parliament command others, or ingage themſelves to the Lord their God to indeavour the preſervation of the one reformed Religion in Scotland, that we and our poſterity may live in faith and love (for this is many faiths profeſſedly different) and that the Lord may delight to dwel in the midſt of us, and this is many Gods in the midſt of us: and that we ſhall indeavour the extirpation of hereſie, ſuperſtition, prorpaneneſſe—and whatſoever ſhall be found contrary to ſound doctrine? It is not every Parliament man, who by law, may be of any Religion, oblieged by the oath of God to endeavour the extirpation of the true Proteſtant Religion, ſince to him who is a Familiſt and Antinomian, it is hereſie and contrary to ſound doctrine? Are not Papiſts though known Papiſts, to be Judges, and Members of Parliament? why ſhould they be debarred for their Religion? and they muſt by this oath indeavour the extirpation of Hereſies, and Hereticks, that is, of Proteſtan…s.
8 The foreſaid licentiouſneſſe is contrary to the indeavour to preſerve the Rights, Liberties of Parliaments, and juſt power and greatneſſe of the King, now both King, Parliaments, and all Rulers have the ſword committed to them to defend the Church againſt Seducers, Wolves, Hereticks, falſe Teachers: and by the ſword are to ſtand againſt the violation of mercy, righteouſneſſe, and the peace of humaine ſocieties▪ and ſo againſt ſuch, as from meere grounds of conſcience ſerve God in ſacrificing their children to God, promiſcuous uſe of wives, a part of the liberty wherewith Chriſt hath made us free, community of goods; robing the juſt owners of their inheritances and poſſeſſions, becauſe the word ſaith, the meeke ſhall inherit the earth: lying and denying of our Religion before men. For ſhould the Magiſtrate kil the father whoſe only conſcience, nothatred (which is the only eſſentiall ingredient, to make killing of our neighbour without lawfull authority, that murthering of our brother, which by the law of God and Man, is puniſhable with death, Deut. 19. 11, 12, 13. c. 4. 42. c. 19. 4. and the ſword of the Magiſtrate) not any hatred (I ſay) or deſire of revenge towards his ſonne, whom he loves as tenderly as Abraham did Iſaack, preſſeth out of meere religious obedience to God to offer his ſonne to God in a ſacrifice, he ſhould not puniſh a murtherer, but offer violence to the conſcience of his father; ſince the word of God condemneth this as falſe worſhip, not as murther, yea, as ſuperſtitious adding to the Word, and as wil-worſhip, Deu. 4. 31, 32. Jer, 7. 30, 31.
9 Divers Religions being contrary to Chriſt, and the one truth of the Goſpell, of their owne nature raiſe fire and ſword betweene, brethren, and the mother againſt the daughter in law, and muſt be a ſeminary of factions, and deviſions, which is diſtructive to the unity in our Covenant Micah 7. 5, 6. Matth. 10. 34, 35. Luke 5. Verſe. 51, 52. Gen. 3 16.
10 By which it cannot be poſſible we ſhould defend one another in this common cauſe of Religion, except a reconciliation be made betweene the ſeed of the woman and the ſerpent.
11 And many being of divers Religions, muſt need give themſelves to a deteſtable indifferency and newtrality, as touching the Common cauſe of God. Since it cannot be the common cauſe of God, but of Sathan, and of forcing conſcience by perſecution to them. Many men, yea, its the cauſe of God to many, to hate and perſecute the Goſpell by this.
12 By which meanes every man may reſile from this bleſſed union and conjunction, ſo far muſt he be from zealous and conſtant continuing therein all the dayes of his life, for Parliamentary authority frees them to imbrace any new Religion, contrary to the Proteſtant Religion.
13 And to what Church, Sect, or Religious ſocietie can the Chriſtian Magiſtrate be a nurſe-father by his office? is it not to the one, onelyonly true Church of Chriſt, that profeſſeth the ſound faith? certaine the Scripture ſaith, as the ſonnes of ſtrangers ſhall build the wals of the true Church, ſo Kings ſhall miniſter unto her, Eſay 60. 10. And ſhe muſt ſucke the breſts of Kings, Eſay 6. 16. which evinceth, that Kings, as Kings are by their Office to doe ſome princely and royall acts of juſtice and favour for the good of the true Church, and true Religion: then muſt either the King by Office be indifferent and newtrall to all other Religions and Sects, which muſt be inconſiſtent with his duty, as nurſe-father to the Church, Eſay 49. 23. whoſe part it is, that according to his place he take care that the children ſucke not poyſon for milke; or he muſt be newtrall to all Religions except to the onelyonly true Religion, though he himſelfe be an Arrian, or Socinian, or of opinion that all Religions are to be tollerated by the Chriſtian Magiſtrate, in which regard, it would ſeeme, ſuch are not capable to be Magiſtrates in a Chriſtian ſociety.
14 Nor can the Magiſtrate promote Reformation againſt all lets and impediments, No not hereſie, which is a worke of the fleſh; if both he may take, and give licence to all under him to profeſſe what ever way ſhall ſeeme good to the dictates of an erronio…s conſcience.
15 No Church can indeavour, according to our Covenant, for the power and purity of Religion, if any Jezabel, any that ſhall ſeduce and tempt the flocke or any of them to Idolatry, or abominable▪ Hereſies, or make defection to Judaiſme, to Familiſme, which denyeth, as the Antichriſt doth, that Chriſt is come into the fleſh, if they purge not out ſuch leaven, and withdraw not from them, and deny not to them lodging, as the word of God teacheth us, Revel. 2. 14. 20, 21, 22. Tit. 3. 10. Rom. 16: v. 17, 18. 2 Theſſ. 3. 14, 15. 2 Tim. 3. 1, 2, 3, 5, 6, 7, 8. Tit. 3. 10. 1 Cor. 5. 5, 6, 11, 12. 2 Joh. 10.
16. Nor can we give a more publicke ſcandall and juſt offence to the beſt Reformed Churches, with whom we are to endeavour the neareſt conjunction and uniformity in Religion, then to cry againſt both their doctrine and conſtant practiſe in that they teach a neceſſity of both Civill and Eccleſiaſticall cenſures againſt ravenous wolves who ſpare not the flocke, and ceaſe not, with Elimas the Sorcerer, to pervert the right wayes of the Lord.
17. And we dare appeale to the conſciences of our brethren in England, when we did willingly enter in the Covenant of God, to dye and live, ſinke and ſwim, give our lives with, and for them in this common cauſe of God, if they did not conceive our downeright and ingenuous ſenſe and meaning of the Covenant to be againſt all ſuch pretended liberty of Conſcie…ce, for which cauſe ſundry of them joyning with us as friends, yet did refuſe to take the Covenant, or if by the liberties of the Kingdomes, or the true publicke liberty, or any like word, they did underſtand liberty of profeſſing Socinianiſme, Prolacy, Popery, Familiſme, Hereſie, or any thing contrary to ſound doctrine; or if they did beleeve their brethren, who in the ſimplicity of their hearts did rather chuſe to ſuffer affliction with the people of God, then injoy their owne pleaſures and peace for a ſeaſon, or that the honourable Honſes had any ſuch ſenſe, when in the returne of the Parliament of England, p. 6, 7. in their Letters and Declarations, they invited us to joyn in Covenant to endeavour an uniformity of Doctrine, Worſhip, and Diſcipline with them, which ſen…e, if any had, (for we ſhall beleeve the honourable Honſes, invited not us to ruine our ſelves, and the Reformed Religion with any ſuch argument) ſhall not the Lord ſearch out ſuch double equivocation, and jugling in the ſacred Oath and Covenant of God? nor doth the word of God evidence to the conſciences of men, that there be ſome few fundamentalls, in which Arrians, Familiſts, Socinians, Seekers, Arminians, Anabaptiſts, &c. agree, and that the Magiſtrate is to puniſh ſuch as profeſſe and teach falſe doctrine in theſe, but in all theſe other points that border with theſe fundamentalls, both magiſtrates and Church are to leave men to their owne conſcience to waſte and deſtroy ſoules as they thinke good, without any controle, except in ſuch ſmooth rebukes as Eli gave to his ſonnes, or expoſing of the word of truth to mockery, after admonition an hereticke is not to be inſtructed at all by the word, nor doe we, by our doctrine more make the ſword of the Magiſtrate a ſpirituall meanes as touching mens conſciences, by which they are converted to the ſound faith, as concerning the duties of the firſt Table and doctrine of the Goſpel, becauſe the Magiſtrate puniſheth falſe teachers, then Libertines doe make it a ſpirituall way of converting ſoules from murthers, rapes, ſodomies, robbery, lying, to a ſound converſation, in matters of the ſecond Table, who doe hold that the Magiſtrate beareth the ſword for puniſhing of murtherers, adulterers, and ſuch as faile againſt the ſecond Table; for in either the ſword hath no ſpirituall influence on the conſcience, nor is it any thing an ordinance of God for converting of heretickes, but to hinder perverting of the right wayes of God, and for our externall right walking as touching the outward man in all the duties of both Tables, that we hurt not one another in civill ſocieties.Petition to the King, inviting him to returne to his Parliam. D…laration from the Paul. … to the ſtate of Scotland by mr. …ickri… 1642.
This new liberty deſtroyes all that the Parliament hath done, ſaid, ſuffered; for the Hononourable Houſes doe profeſſe before the everliving God, the ſafety of Religion, Laws, and liberties to be the chiefe end of all their counſells and reſolutions; alſo that Scotland had lovingly invited them to a nearer and higher degree of union in matters of Religion and Church-government, which we (ſay they) moſt willingly embrace and intend to purſue.
The Honourable Houſes declare,Petition to the King, 1643. …. 11. they have for the juſt and neceſſary defence of the Proteſtant Religion, his Majeſties perſon, Crowne, Declaration of the Kingdome of Scotland when they came into England in their ſecond expedition to joyne in the cauſe for Religion and the Covenant.&c. taken up Armes, and appointed and authoriſed Robert Earle of Eſſex to be Captaine Generall. The ſame was the end of the Kingdome of Scotland. Now can it be dreamed that the end of either Kingdomes, united by Covenant and compact in this warre, was to ſpend lives and fortunes, for liberty or licence to many Religions? or can any ſay but the intent of the Houſes at that time was to oppoſe, never to countenance, and tollerate (as now profeſſedly they do) Browniſts, Anabaptiſts, Familiſts, Antinomians, Socinians, Arrians, Seekers, and Libertines, who are for all Religions? ſhould not we have had bowells of iron, if in charity, wee had not beleeved our brethrens words,Treaty betweene England and Scotland. oaths, pro…eſſions?
The Honourable Houſes ingage the whole Kingdome of England to take the Covenant by their Commiſſioners in a Treaty betwixt the two Kingdomes, which Treaty was ratified in the Parliament of England, and both Kingdomes agree that no meanes was thought ſo expedient to accompliſh and ſtrengthen the union, as for both Nations to enter into a ſolemne League and Covenant, and a forme thereof drawne and preſented to the Convention of Eſtates, and Generall Aſſembly of Scotland, and the two Houſes of the Parliament of England, and hath accordingly beene done, and received their reſpective approbation; and
I.Ordinance of both Houſes 1643. Propoſition, It is agreed and concluded that the Covenant preſented to the Convention of Eſtates and Generall Aſſembly of Scotland, Die Lunae 13. Septem.and ſent to both Houſes of the Parliament of England to their brethren of Scotland, and allowed by the Committee of Eſtates,Appoved by the Aſſembly of Divines at Weſtmin. 64▪ Septem. 15. and Commiſſioners of the Generall Aſſembly be ſwor… and ſubſcribed by both Kingdomes, … moſt … and conjunction betwixt them, for their mutuall defence, againſt the Papiſt and Prelaticall faction, and their adherents in both Kingdomes, and for purſuance of the ends expreſt in the ſaid Covenant.
II. That an Army (of the Kingdome of Scotland) ſhall be levied forthwith, &c. Which Treaty is approved by each Parliament reſpectively, and by the Parliament of England, 1643. Novem. 1. Now what ever power the Parliament of England hath in relation to England to alter, make and unmake Lawes as ſhall ſeem moſt fit to the wiſdome of the Houſes, yet they neither have nor can have power againſt the Law of nature and Nations, to alter, retract or breake their promiſe, agreement, faith, and contract made with another Kingdome, ſo that both Kingdomes binde their owne hands that they cannot but command the Covenant to be taken by each Kingdome, not by the Repreſentative Kingdome or Parliament, onelyonly but by the collective or diffuſive body of both Kingdomes, in regard that the … not between the Parliaments onelyonly,Mr. Phillip Nye his exhortation before he read the Covenant which was taken by the Parliament of England, and Aſſembly a…no 1643. Dec…. 25. at Margarets Church. but between the Kingdomes, nor can the Houſes thinke it lawfull at that time to offer violence to the conſciences of ſome, (which ſome now ſay is to force them to doe againſt the preſent judgement and light of conſcience) and unlawfull at this time to preſſe others, for this is a Covenant (as one faith well) that is never to bee forgotten by us nor our poſterity.—And the parties ingaging in this League are three Kingdomes, famous for the knowledge and acknowledgement of Chriſt above all Kingdomes of the world, that this Covenant tyes us to defend one another, beſide the words thereof, the former Authour ſaith, God hath wiſdome to diſcover, and ſtrength to puniſh, if our hearts he not upright to our brethren in this matter. So do the Houſes ſay, Our purpoſe is to conſult with godly and learned Divines, mr. Nye p. 20. Returne from the Parliament of England to the Commiſſion. of the Generall Aſſembly anno 1642.that ſo we may not only remove governments by Archbiſhops, but likewiſe ſettle ſuch a government as may be moſt agreeable to Gods holy word, moſt apt to procure and preſerve the peace of the Church at home, and a happy union with the Church of Scotland, and other Reformed Churches abroad, and eſtabliſh the ſame by Law, In the Treaty between the Kingdoms, an. 1642. the Scottiſh Army ſhall grant no tolleration for the Popiſh Religion.
The Honourable Houſes muſt intend a quite other thing then pretended liberty, when they according as they are obliged by the Treaty of both Kingdomes paſſe an Ordinance that the Covenant be taken throughout the Kingdome of England, and Dominion of Wales,Ordinance of Lords and Commons an. 1643. Feb. 2. and their names to bee returned to the Houſes, who ſhall refuſe. And an Exhortation is framed by the Aſſembly for taking the Covenant, which was approved by the Houſes, and Printed by a ſpeciall Ordinance, to wit,Ordinance of Parlam. 1643. Feb. 9. That no faithfull Engliſh heart be afraid to joyne with our Brethren of all the three Kingdomes in this ſolemne League, as ſometime the men of Iſrael (although under another King) did with the men of Judah at the invitation of Hezekiah, 2 Chro. 30.—And as Ezra and Nehemiah, Ezra 10. Neh. 9. drew all the people into a Covenant without any ſpeciall commiſſion from the Perſian Monarchs (then their Sovereignes) ſo to doe, The Declaration of both Kingdomes an no. 1643. p. 15. p. 7, 8, 9, 10albeit they were not free Subjects but Vaſſals. And the two Kingdoms joyntly declare that not onelyonly Papiſts, and Popiſh Recuſants, and Iriſh Rebels that are actually in Armes againſt the Parliament, ſhall looke for no favour, but be puniſhed as Traytors, but alſo all Newtraliſts, all the ignorant and ſimple that were ſeduced, or compelled to take Armes, all of the Scotiſh Nation miſ-led through private reſpects, all dividers between the King and his Parliament, if they would expect pardon and favour, ſhould ſpeedily take the Covenant, and joyn heartily and really in the defence of this Cauſe. Nor can the examples of Ezra, Nehemiah and Hezekiah be good Divinity then, and bad now, or the plea of not forcing the conſcience be then weake, but now ſtrong, except wee dreame that Parliaments by a Nemothetick power can alter divine truthes;Declaration to the Gen. Aſſembly Aug. 1642. which wee are unwilling to beleeve of the Parliament of England.
Such a tolleration muſt thwart and croſſe the profeſſed ſincere intentions of the Honourable Houſes for uniformity and the advancement of true Religion, Letters of the Aſſembly of Divines and commiſſioners of the Church of Scotland, to the Belgik, French, Helvetian and other reformed Churches, an. 1644.out of which there will alſo undoubtedly reſult, a moſt firme and ſtable union between the Kingdomes, and contrary to that propoſed end of the Covenant, and of all our travels for Reformation, which the Aſſembly of Divines teſtified at the ſpecial command of the Houſe of Commons aſſembled in Parliament to be aimed at by both Kingdomes in this defencive warre, in letters ſent to the reformed Churches abroad in France, Helvetia, Geneva. Wallacria, &c. (what a letter moſt contradicent to that might they now write?We indeavour (making the word our rule) the neareſt conformity to the beſt reformed Churches and u…iformity in all the Churches of the three Kingdomes.) whereas this tolleration muſt be the ſad ſcandalizing and ſorrow of all Reformed Churches in the Chriſtian world, the joy and triumph of Papiſts, the mocking and diſpiſing of the wayes of Chriſt, to Heathens within, to Atheiſts round about, the ſadning of all the godly, the condemning of our former wayes, as acts of apoſtacy from God, and rebellion and diſ-loyalty to our Prince.
The Houſes alſo declare, if his Majeſty had not, denied his conſent to a Bill for an Aſſembly of Divines,Decla. after the battle of Kenton. they had long ſince manifeſted to the world their utter diſlike of Browniſme and Anabaptiſme. As alſo, Remon. of the Parl.that it is farre from their deſire and intentions to let looſe the reines of Diſcipline and Church Government, and to let private perſons, and particular Congregations take up what forme of worſhip they pleaſe,Decla. of the Parliament of Scotland, …642. Nov 7 Parliaments Decla. given by their Commiſſio▪ Aug. 1643. but doe hold it requiſite there ſhould be through the whole Realme, a conformity to that order which the law injoynes according to the word of God.
We was invited, to bee inſtruments of a glorious Reformation for a nearer union in Church-government againſt the common enemy in the Cauſe of God.
The Commiſſioners of England ſay, the Parliament deſires a nearer conjunction in forme of Church-government, Directory, Confeſſion and Catechiſme,Commiſſion. papers to the convention of States in Scotland. and utter extirpation of Prelacie the moſt effectuall and ready meanes, whereunto is now conceived to be the ſtricter union and league between the Nations, and our aſſiſtance of England by an Army.
It rejoyced the hearts of the Godly in the three Kingdomes,Ord. of Parl. 1644, J…n. 3 when the Houſes paſſed an Ordinance for the directory of publicke worſhip, to be uſed in all the three Kingdomes, and layed aſide the booke of Common-prayers, and burdenſome Ceremonies upon a reſolution profeſſed to the world, according to the Covenant to reforme Religion according to the word of God, Sal…m. Spark of glory p. 287. 292. 243, 244. Del ſer. before the houſe of Commons, p. 7, 8. 19. 22.and the example of the beſt reformed Churches, which was accordingly approved and ratified in the Parliament of Scotland, if wee then turne backe againe from that begunne uniformity, what doe wee alſo but pull downe and deſtroy what we have builded? Eſpecially ſince uniformity, which we ſweare to indeavour in our Covenant, is cryed downe by Familiſts, and Antinomians, and all externall worſhip and profeſſion of Chriſt before men, as indifferent, and all Religion retrinched into onelyonly things of the minde and heart, upon a dreame that the written word of God is not our rule oblieging us, but an inward law in the mind beyond, all ordinances,Ordin. 1645 Octo. 20. muſt regulate us now under the Goſpell.
The Honourable Houſes in rules and directions for ſuſpending from the Lords ſupper,Ordina. 1645 march. 14. enumerating moſt of the fundamentals, doe by divers Ordinances evidence they are by law to bee puniſhed, who profeſſe or teach contrary to theſe.
And in rules for trying of Miniſters before they be ordained (though thouſands now are conſtant Preachers without any ordination at all) the Miniſter muſt be one that is able to defend the Orthodox doctrine contained in the Scriptures (as the Scripture ſaith, And an Ord. 1646 Aug. 28. Ordinance of Parl. 1645 March, 14.1 Tim. 3. Tit. 1. 9, 10, 11.) againſt all unſound and erronious opinions,Ordinance of Parl. 1645. Nov. 9. eſpecially thoſe of the preſent age, ſuch as theſe, of Arrians, Socinians, Arminians, Anabaptiſts, Browniſts, Familiſts, Antinomians, Libertines, Seekers, &c. Where the Houſes mention the great duty lying on them, to ſettle matters concerning Religion, and the worſhip of Almighty God, and have continually before their eyes the Covenant, which they have ſo ſolemnly taken, and in purſuance of the ends of the Covenant —have removed the booke of Common-prayer with all its unneceſſary and burdenſome Ceremonies, and have eſtabliſhed the directory in the roome thereof, and have aboliſhed the Prelaticall hierarchy by Arch-Biſhops Biſhops, and inſtead thereof have laid the foundation of a Presbyterian Government in every Congregation, with ſubordination to Claſſical, Provinciall and Nationall Aſſemblies, and of them all to the Parliament.
Both Houſes of Parliament,Propoſitions of peace ſent to the King to Newcaſtle an. 1646 July 15. and now again 1647 Sep. Ordinan. 1646 feb. 4. and the Parliament of Scotland, agree that the Kings Majeſty take, or at leaſt approve and ratifie the Covenant, and that all the Subjects of either Kingdomes ſweare it. What then ſhal become of the Covenant? ſhall it not be buried, if a law paſſe it ſhall be voluntary to men to take it, or not to take it.
The Honourable Houſes ordaine, That any preaching or writing, or maintaining ſuch errours as doe ſubvert any Articles of the true Proteſtant Religion, ſhall be excluded from the Lords Supper, and in caſe of refuſal to compear before the Elderſhip, or obſtinate perſiſting in the errour ſhall be impriſoned by the Juſtice of peace, till he ſubmit to order.
The Houſes give thankes to the Commiſſioners of the Kingdome of Scotland, that the Lords of privy Councell do ſo farre reſpect the welfare and peace of England that they are pleaſed to ſecond the deſires of the Generall Aſſembly of that Church for unity in Religion, and uniformity in Church-government in his Majeſties three Kingdomes. We cannot thinke the Honourable Houſes would paſſe an Ordinance for an univerſall Faſt through all the Kingdome to ſeeke aſſiſtance from God to ſuppreſſe Hereſies and Errours, except the whole land be injoyned to take the name of God in vaine,Ordinance 1646. Feb. 4. if it were not the will and minde of the Houſes to deteſt liberty of conſcience, eſpecially ſince in the Ordinance, they mention the wonderfull aſſiſtance of God ſince their engagement in the Covenant, in which they are to endeavour ſincerely, really, and conſtantly the Reformation of Religion in doctrine, diſcipline and worſhip, and the extirpation of Popery, Superſtition, Hereſie, Schiſme, and Prophaneneſſe, and whatſoever ſhall be found contrary to ſound Doctrine,—And that they are reſolved to improve the utmoſt of their power, that nothing be ſaid or done againſt the truth, but for the truth. Now by the utmoſt of their power they muſt meane their Parliamentary power of the ſword committed to them as the Miniſters of God; for that is their utmoſt and higheſt power, otherwiſe all private men are to improve the utmoſt of their power for the truth.
In the Ordinance for Reforming of the Univerſity of Oxford,Ordinance 1647. Ma… 1. the Honourable Houſes ordaine to puniſh thoſe that take not the Covenant, or oppoſe the execution of the Ordinances of Parliament concerning the Diſcipline and Directory.
The Honourable Houſe of Commons ſay, their true and reall intentions are, and endeavours ſhall be to ſettle Religion in the purity thereof according to the Covenant. Declaration of the Houſe of Commons 1646. April 18.Nor can the Parliament looſe men from the oath of God, nor put any expoſition on the Covenant, other then the words naturally hold forth, nor can any one Parliament obtrude any Law interpretation of the Covenant on the ſubjects different from the true ſenſe and genuine meaning conceived by the Parliament of the other Kingdome, ſince it is not the Covenant of any one ſingle Kingdome, nor can we ſay without mocking of God, and dallying with the oath of God, that the Covenant was conceived in any ſuch doubtſome, equivocall and two faced ſenſe, ſo as each Kingdome may ſweare it according to their owne ſenſe, and the one ſenſe for, or not againſt the pretended liberty of conſcience, the other for it.
And both Kingdomes eſteeme the end of the Warres,Declaration of both Kingdoms 1643. an abundant reward of all that we can doe or ſuffer in this cauſe, to ſettle Religion, and we have reſolved and decreed never to lay downe Armes, untill truth and peace be ſettled in this Iſland upon a firme foundation for the preſent and future generations. Then what ever Kingdome ſhall reſyle from the Covenant to a deteſtable liberty of all pretended truths, as they breake with God, ſo muſt they breake with men, ſeeing the two Kingdomes are mutually and reciprocally ingaged to one another in the meanes and the end, and they muſt looke that the righteous God ſhall avenge breach of Covenant, and ſuch apoſtacie from his truth, with the ſaddeſt and heavieſt of judgements that we or our fathers have heard of, the rumour whereof ſhall cauſe our eares to tingle.
The Honourable Houſes profeſſe an union in doctrine,Returne to the Commiſſ. of the Gen. Aſſem p. 4. diſcipline, and worſhip, to be a more ſtrong bulwarke againſt the bloody practiſes of Papiſt, and deceitfull errors of other Sectaries, and more profitable uſe of the Miniſtery. Other Sectaries can be no other then ſuch as ſwarme and abound in the Army and Kingdome.
And this diverſity of Religions by tolleration utterly weakens,Declaration after the battle at Kenton. yea and diſſolveth the bleſſed union betweene the Kingdomes: For the Houſes ſay, Religion cannot be altered in the one Kingdome without the other, Declaration of both Kingdomes an. 1643 Returne from the Parl. to the privy Councel of Scotland, 1643.and the Lord would not have put it in the hearts of both Kingdomes, if he had beene minded to deſtroy us. They acknowledge that Religion is the band and foundation of the ſafety and happineſſe of both Kingdomes. When therefore God ſuffers it to enter into our hearts to breake our Covenant with God and our Brethren, the Lord hath a minde to diſquiet the inhabitants of England, Confeſſion of faith, c. 20. ſ. 4. c. 23. ſ. 4.ſo as the fierce anger of the Lord and his jealouſie muſt ſmoake againſt them as fire.
The Reverend Aſſembly of Divines give their ſenſe of this pretended liberty to be againſt the will and minde of God in his word.
FINIS.