The Peacemaker: OR, Solid REASONS, persuading to PEACE: Grounded upon the late Solomn Covenant.  
By H. B.  ESA. 52. 7. 
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth Peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy GOD reigneth.  ZACH. 8. 19 
Love the TRUTH, and PEACE.  
LONDON. Printed for Giles Calvert, at the Black-spread-Eagle near the West end of Paul's. 1646.   

A Pacifique: OR, Solid Reasons persuading to Peace▪ Grounded upon the late solemn Covenant.  
SWeet is the name of Peace; but the thing itself, when enjoyed, much more sweet, and most of all▪ after long War, as a Sunshine after a Storm. But what Peace? Or with whom? Surely at least a Civil peace, and that with ●ll men, if possible; so far as peace with men, breaks not our pe●●e with God. Not a peace with Amaleck▪ or Antichrist, with whom the God of Peace will have immortal War. But peace amongst those, that profess to be the children of peace, and friends to Truth: as all those do, who at this day in City and Country are engaged in the common Cause, against the common Enemy. Peace I say, even amongst dissenting brethren, is that, here aimed at, and desired.  
Now the Reasons persuading to this peace, are chief taken from the late solemn Covenant, for Reformation, and for the uniting of the three Kingdoms against the common enemy: So as unreasonable it were, for any so to strain the genuine sense of the Covenant, as to wring blood out of it, by forcing it beyond its bounds. And therefore for the removing of all Bars obstructing the way to a safe and sound peace, let us seriously weigh some principal passages in the said solemn Covenant.  
The first is, That we shall sincerely really, and constantly, through the grace of God, endeavour in our several places and callings, the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline, and Government, against our common Enemies. True, Against our common Enemies: And who are they, but the whole faction of Papists, the Antichristian Adversary, who seek to destroy all that Religion, which is termed Protestant, and Reform? Against these, I say, we do by this Covenant oblige our endeavour to preserve, etc. But hereby we do not bind ourselves to set up in England the Religion which is in the Church of Scotland, as making that a pattern, and a binding Law to us. Surely we never intended any such thing in the taking of it; otherwise, how could we without dishonour to God, engage the Grace of God, saying, Through the Grace of God. For we should be a very ungracious and unworthy Nation, without any further caution or proviso, to tie up our Consciences to a conformity to another's Religion, (although we may have a charitable opinion of it) before we have first examined it in all points, whether it be according to the Rule. Yea, we did express thus much, when we took the Covenant. For we hold no Church, nor Nation to be infallible, nor any Church Reformation so exact in all points, as to challenge to itself a power to bind other Churches. It is not for a freeborn People, especially Christ's freeborn, to swear to any such blind obedience. Yea, we should therein swear to a gross contradiction in our Covenant, where we promise to extirpate all Popery, whereof blind obedience is one of the main Pillars, as without which, what were the Papal Supremacy, but as a brutum fulmen, a buzzing Bee without a sting? And yet we may see, into what an inextricable Labyrinth this one blind misconceit would lead us, through the gross and intolerable mistake of this first passage in our Covenant. In so much, as ●● this miserable mistake be not the more speedily corrected and cured, it threatens at this very time utter ruin to ou● City and Country. Good God What's become of ou● common prud●●●▪ not to see our danger, through importune haste to ●●●o ourselves? O●●●ver let it be verified of England, of London, prophesied long ago▪ (Esay 29. 14.) B 〈…〉 will proceed to do a marrvellous work amongst this People, even a marvellous work and a wonder. For the wisdom of their wise men shall perish, and the understanding of the prudent men shall be hid. And wherefore? Therefore, saith the Lord there, Even because (ver. 13.) This People draw near me with their mouth, and with their lips do honour me but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, etc. Read the word and apply it. We swear to a Reformation in Religion. What? Whose? O you worthy Senate of London, hear, and fear, and be wise. Remember you are English bred, nay (I hop●) Heaven-bre●● Subject not your Consciences to men▪ for he that is Lord over the Conscience is Lord over all. We love our neighbours the Scots, as they have deserved, and we are ready upon occasion to defend them against the common Enemy, according to our Covenant: but all must be usque ad arras, not to subject our Consciences to them. Therefore, my good hearts, let not any spirit of error possefle you. And let not the Crown of Honour, which God ●●th put upon London, in using you as instruments to rescue this Kingdom, be now cast in the 〈…〉. The Parliament loves and honours you: so do you it. Let none divide between you. Wait upon God in all your desires, who hath hitherto 〈…〉 ously appeared for the Parliament both in Providence, and Pours 〈…〉 Gods ti●● is, and what seems good unto his Wisdom's▪ you sh●ll obtain of him above your desires. And assure your 〈…〉▪ through our disunions the Parliament should miscarry in the 〈…〉 C●●●e in hand, not all ●u● 〈…〉 st professed friends in the world 〈…〉 us from perishing. It was a bad sign to Jerusalem, when it was said, A 
Jer. 5. 31.  wonderful and horrible thing is committed in the L●●d▪ The Prophet's prophecy fa●st, and the Priests bear rule by their means, and my People love to have it so: And what will you do in the end thereof? The Lord deliver this City from all such sad presages.  
But I pass to the second main Passage in the Covenant. The Reformation of Religion in the Kingdom of England and Ireland, in Doctrine, Worship, Discipline, and Government, ACCORDING TO THE WORD OF GOD. Here is set down the sole and suprame Rule of Church-Reformation. THE WORD OF GOD. That this is the sole Rule, we all agree. So that this must be the Touchstone, to try the Gold, whether it be as pure for substance, as in appearance. To this Rule, the Reformation both in Scotland and England, must be reduced. Therefore although we shall endeavour (as afore) the preservation of that Reformed Religion in Scotland against our common Enemies; yet we do not bind ourselves to the erection, and so preservation of the same in England.  
But it is added; And the example of the best Reformed Churches. Well: but first, let it be tried, which be the best Reformed Churches. If that of Scotland plead for it, we desire a clear demonstration of it. But why not the Churches of New- England, which are of the latest Reformation, and therefore likeliest to be the Best? And if the Best reform, we must, by our solemn Covenant, look over rather the great Ocean to New- England Churches, than over tweed to that in Scotland. But indeed simply to neither, but in relation to THE WORD OF GOD. Those being the Best reformed Churches, which come nearest to the Rule, THE WORD OF GOD. To the Law, and 
Esa. 8. 20.  to the Testimony: if they speak not according to this word, it is, because there is no light in them. As Aug. said to the Arian: Neither 
Res cum re, causa cum causa, ratio cum ratione, Scripturaram authoritatibus concertet. Aug. count. Maximinum Arrianorum episc. lib. 3. c. 14. to. 6.  do thou allege the Council of Ariminum, nor will I the Council of Nice: Neither am I bound by the authority of this, nor thou of that: but let thing with thing, cause with cause, reason with reason contend by Scripture-authorities.  
But now all sides allege Scriptures for them: who shall judge? Even the Scripture, which remains the same still, in the midst of our differences. And that way of Reformation which is purest from humane mixtures, and comes closest home to the Rule, that certainly is the best. So as we have need to prove all things, and 
1 Thes. 5. 21. Phil. 1. 20.  hold fast that which is good; and to approve the things that are excellent, above those of inferior rank. And both Scripture and Reason teach us, that to depend upon Christ, and Scripture only for a right Reformation, is better, than to depend upon humane power and authority. And it is a s●●er and better way to give Christ all his honour, than to give any part of it to m●n. Considering 
Actum est de Religione, ubi vel minimum detrahitur de Dei gloria.  that excellent saying of Calvin, Religion is at a loss, when never so little is taken away from God's glory. Again, where there is most of Christ, and least of the world, where most self-denial and resolution for Christ, in daily exposal to the odium and reproach of the world: certainly ●● comes nearer to Christ's rule, and example, than where the world most reigneth. Good therefore we should compare these things together, and see which doth best agree with the Rule.  
And as for Uniformity in Religion in the three Kingdoms, truly that also must in all things be reduced, and hold conformity to the same Rule: As many as walk according to this Rule, Peace be 
Gal. 6. 16.  upon them, and mercy and upon the Israel of God. And this Uniformity is in spirit and truth, and not in external forms devised and imposed by men. Much pains is taken for compiling a Confession of Faith: O let Christ be confessed in his three offices, all which the Scripture clearly sets forth unto us; and 〈◊〉 let the Form of Church-Government hold forth Christ as well in his Prophetical and Regal office, as in his Priesthood. And for Directory for Worship and Catechising; Sure we are, the Scripture is complete, which to contract into a short model, is to epitomise the globe of the earth and sea into a small map, where 〈…〉 goodly country is not to be found; as one 〈◊〉, gloried 〈…〉 great lands, being brought to a map, he could not find 〈…〉 of it.  
2. For extirpation of Popery, Prelacy, and Prelatical Church-Government, etc. and all other Ecclesiastical O●… depending on that Hierarchy. And if so, what shall become of all th●se Ecclesiastical Officers who had, and still have 〈◊〉 very 〈◊〉 of their Ecclesiastical Office from that Hierarchy, and 〈…〉 their Being still depending upon, and subsisting in that Hierarchy? How is the Extirpation hereof endeavoured? Where is he that hath renounced his Order of Priesthood received 〈◊〉 that Hierarchy? Is this nothing? And as for Schism; it is not a separation from all manner of corruptions, and from such congregations as have no right of a Church body according to the Gospel: but a Schism is a rending from, or of, a true church (as 1 Cor. 11. 18.) framed as a house of fit materials, and compacted as an organical body of living members. And in such a church (if any where) sound▪ doctrine, & the power of godliness should be found▪ Whereas sound doctrine; especially of Christ's kingdom, and of his Kingly office and government over consciences and churches, where (almost) i● it preached, much less practised, in many hundreds of Parochial congregations? And for the power of godliness, how little of that also to be found, either under a Ministerial conformity, or National uniformity, as we have seen by woeful experience?  
3. And for mutual preserving the Rights and Privileges of Parliaments, etc. Never was there greater need, than in these our distractions, and especially when we see ●esuiticall plots creeping forth, disguised under the terms of friendship and confederates, with bold compliance to make up a destructive fraction and breath as between the Body and Head, that so both might become a miserable prey both to professed enemies, and false friends: The preventing whereof lieth not a little in the power of this noble and famous City, while it cheerfully continueth necessary supplies, and due encouragements unto: the Parliament. I remember an Apologue of Mene●ius Agrippa, who in a great defection of the people of Rome from the Senat●, came and told them this: That on a time the Members of the Body conspired against the belly; that they did all labour▪ and all to feed the Belly, which wrought nothing at all▪ where●pon ●●ey concluded to withdraw all sustenance from the Belly 〈…〉 so to starve ●●. ●ut within two or three days they found their er●●●, when the face grew pale, the cheeks thin, the hands feeble, the feet f●ltring, etc. so as they saw a necessity of providing for the Belly, whose office is to digest and distribute nourishment into every part of the Body, without which it could not s 〈…〉. And 〈…〉 rewith the People was so affected, as that they un●● mo●s●y returned, and reconciled themselves to the Senate. It needs no application.  
〈…〉  
4. The nex● thing in the Governant is, for discovery of such as go about to make any faction or parties among the People, contrary to this League and Covenant, that they may be brought to public trial, etc. Much more those, that, under what plausible pretence soever, shall go about to undermine the City, and to divide it from the Parliament and Armies, to combine with them to bring to pass their design, which what can it be else, but ●● ruin Parliament, City, Kingdom, and themselves too.  
And 5. and 6. We promise, Not to suffer ourselves directly nor indirectly, by whatsoever combination, persuasion, or terror, to be divided from this blessed union, or to make defection to the con 〈…〉 y part, or to give ourselves to a detestable indifferency, or neutrality in this Cause, etc. But we shall reveal and make known, etc. And therefore much less should we directly or indirectly, by whatsoever combination, o● subtle insinuation, for fear, or favour from any that carry two faces under one hood, suffer the least alienation of our affections, or d 〈…〉 nution of our loyalty to our faithfullest and fastest friends; who watch, that we may sleep; and war, that we may enjoy peace; and lie on the cold ground, while we in our warm beds; and what not?  
Now all these things laid together, and well weighed, what s 〈…〉 stand in our way, to separate us one from another, either in affection, or a mutual combination, to stick close together, and to contribute our utmost abilities to the helping on of the common cause, to come to a timely perfection in an universal fruition of Truth and Peace in this Kingdom, and so in this fa●ous City? And for this cause, let the dividing terms of Presbyterian and Independent come under an A●●●stia, and not once be mentioned among us; whereof that Noble and Vi 〈…〉 us Army gives us a worthy example, where, difference of Opinions though there be, yet there is such an unity and symp 〈…〉 y of a 〈…〉ble Affections, as if they were so many Members 〈…〉 〈…〉 natural Body, and acted by one Spirit. So as there i● spirit of Peace, in the cl●●●ing● of War; bright Sunbeams, in 〈…〉 of Storms; the LORD of Hosts, their GOD of Con 〈…〉▪ So ●●●●●y be said of 
Num. 23. 21, 23.  them, as once of the camp of Israel, There is no 〈…〉 against Jacob, nor divination against Israel: t●● Lord 〈…〉 God is with them, and the shout of a King is a 〈…〉 ● that this spirit did thus act among us here at home, by bearing and forbearing one another in love, not withstanding ou● difference in judgement; waiting till God shall reveal the same truth to those who are otherwise 
Phil. 3. 15.  minded. And let each of us practise the counsel of the Holy Ghost: Who is a wise man, and endued with knowledge among you, 
Jam. 3. 13.  Let him show out of a good conversation his works, with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above; but is earthly, sensual, devilish. For where envying and strife is, there is confusion, and every 〈◊〉 work: But the wisdom that is from above, is first, pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy; And the fruit of righteousness is sown in peace, of them that make peace.  
And for the procuring and preserving us in the keeping of the unity of the spirit, in the bond of peace; what can be a stronger tye than the solemn Covenant, which was taken to unite the three Kingdoms together in a mutual engagement against the common adversary, being taken in that sense only which is bounded by the Word of God, without which, whatever Covenant is made, is ipso facto unlawful and invalid, and so doth not bind the conscience. So as we are to measure the mind of our Covenant by the Word of 
Jer. 4. 2.  God, which requireth an oath to be taken in truth, in judgement, and in righteousness. And therefore as the making, and taking of this Covenant had this main end in it, thereby to glorify God in a conscientious observing of it for our mutual good (which is, in truth, and in judgement) and not to the hurt or prejudice of any, (which is, in righteousness) So the constant keeping of it, is the very ground and foundation whereon our peace is firmly built, as on a rock. But if any violence be offered to the true sense of the words, and that so a wrong interpretation obtruded upon any man's conscience, as pressing either the taking, or the keeping of it in such a sense, as i● directly contrary to the Word of God: surely thus it is made an o●…sion of the violation of peace, yea and of causing and fomenting heart-burnings between brethren, and (●hat which is directly cross to the express meaning of the Covenant, and quite destroyed it) it cuts in sunder the very knot that should tie the two Kingdoms together inviolably, while some would force upon us a confirmity to that Religion, Worship, Church government, and Discipline, which is already established in the Church of Scotland. Which as it is no part of the Covenant, bearing no such se●… formerly proved: so is it flatly against the Word of God, and against a main principle in Divinity, and of the Law of nature, to force any man's conscience to a conformity to any platform of Religion set up 〈…〉 d it in a violation of the law● of Nations, for 〈…〉 sse and force upon another f●… State and King 〈…〉 law for the ●…lating of it in m●… Divine worship; yea it is an A 〈…〉 stian usurpation●●●sides the unreasonableness of it in S●… policy, the usual Cynosure or Polestar by which the cou●… of Nationall Church-government is steered; So as in this consideration, that which may suit with one Nation for Political 〈…〉 peculiar unto it, will not suit with another Nation, as being of a different constitution. For instance: The Church of Scotland hath been formerly en●…d to the Presbyterian Church-Government (as they call it) so as they have had experience of it, and they can well comply with it generally in Scotland: But the English Nation never knew yet to this day (at least by experience) the nature of the Presbyterian Government, and so cannot 〈…〉 an estimate how it may sort with our English tempers, so w●… with the Scotish: and besides, there are 〈…〉 thousands in England, who are in their consciences convinced, and that strongly by the Word of God, that there is another kind of Church-government, and that Presbyterian too, properly so called, but improperly (as an improperium) Independent, which the Scotish brethren are strangers unto: And therefore to press the Scotish Presbytery upon the State of England 〈…〉 possibly breed some bad blood, and cause di●…ers in 〈…〉; and the rather, because God hath appeared to own many of those that are so called (Independents) for his own peop 〈…〉 most gracious eye upon them, in crowning them with many ●vert●es, & many glorious Victories over their puissant 〈…〉 to whom they are become a terror; As on the other si 〈…〉 verse of their country, very gracious and amiable in 〈…〉 wholeNation, unless of such as have lost their 〈…〉 of common humanity; in which respect, it w 〈…〉 only against Divinity, but even against 〈…〉 policy to force upon such W 〈…〉 to 〈…〉 a Church-government, as their consciences (being ot●●●w 〈…〉 doctrinated by the Word of Christ) 〈…〉 y brook. An● so much the more, in respect of one 〈…〉 h they hold That CHRIST is the only King and Law-g 〈…〉 Consci 〈…〉 and Churches, and not any power on earth w 〈…〉. And never did Christ in these▪ later times appears 〈…〉 y i● his Royal power and so●eraig●ry, to any, 〈…〉 ●● 〈…〉 Men, working even wonders by them to add 〈…〉 ●●●f this were the very time of the fulfilling of that Prophe●●●, where John ●ee● Heaven opened, and behold a w●ite horse, and ●● that s 〈…〉 him 
Rev. 19  called Faithful and True, who in righteousness doth judge and 〈…〉 war, clothed with a garment dipped in blood, and his name is called THE WORD OF GOD; with his Armies following him on white horses, clothed in ●●●● linen, white and clean; with his sharp sword in his 〈…〉 Nations, and 〈…〉 g them with his iron rod; having on his vesture and thigh 〈…〉 written, THE KING OF KINGS, and LORD OF LORDS. And thus, (as chap. 6. 2.) He rides on his white horse, conquering, and to conquer. Now this Prince, and Lord of Peace himself, give unpeace always, by all ●●●●es; even all that love the Truth and Peace, (Zach. 〈…〉) The Lord be with you all, 2 Thes. 3. 16.  
FINIS.