A WORD MORE TO Mr. THOMAS EDWARD'S Minister, By William Walwyn Merchant.  
Concerning the Nationall Covenant.  Judge not according to appearance, but judge righteous judgement. 

LONDON, Printed according to order, by Thomas Pain. 164●▪   

Sir,  
Until I perceive the contrary, I cannot but hope that I have prevailed something with you towards a change of your mind, and that you have begun to repent you of the evil you have done by publishing your book entitled the Gangreen: and do wish my whisper had come so timely to your ear, as to have prevented the second edition, but repentance is never too late, and I earnestly desire it may be hearty in you, for furtherance whereof, having in my last forgotten to declare my judgement concerning the Nationall Covenant, wherein either you are entangled, or whereby you entangle others, forcing such an interpretation thereupon, as to bind all that have taken the same, to endeavour the establishment of a compulsive Presbyterian Government: directly contrary to the whole scope of the new Testament.  
To remove this error, if you be conscientious therein: or to prevent the evil intended, and to undeceive those that misunderstand the Covenant, I shall at this time manifest unto you in what sense I took the same: conceiving myself obliged so to do, chief in duty to the public, but withal, in due respect to my own good name, having been questioned by some, how it could stand with my Covenant, that I should be opposite in my judgement and endeavours to the government you intended, or be so serious an Advocate for liberty of Conscience? and I discerned a necessity of doing hereof at this instant of time, by occasion of a sermon I lately heard at Paul's: wherein all were supposed to be breakers of the Covenant, that did not insist and be importunate for such a government, & so much power as the assembly of divines should think fit, or to that effect; urging with such vehemency of expression, the pursuance of the Covenant in that sense, with such threats of judgements, and strong provocations, that I was amazed thereat, and had more feared the issue, but that I knew those honourable persons to whom he spoke, were endued with wisdom to discern whose work he did: though I confess it was done so artificially, as to have deceived the very choicest of men.  
The two first articles of the Covenant, are only material to the point in question: and therefore I shall declare in what sense I took them, not meddling with any other part thereof.  
The first Article is thus, 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: by this I did bind myself to endeavour in my place and calling, the preservation of the Reformed Religion in the Church of Scotland, in doctrine, worship, discipline, and government, against our common enemies, that is, that our common enemies shall not in any sort disturb our brethren the Covenanters of Scotland, in the enjoyment of their Religion, and that form of Church Government which they conceived most agreeable to the Word of God: my bond being of force only against our common enemies, and in no measure as justifying or judging of the form of government, be it Presbyterian, or any other. And I verily believe, thousands that cheerfully took the Covenant in reference to mutual aid and assistance of them against our common enemies, did not know or understand what their Government was, and should they alter their government to some other form, I hold myself bound in duty to defend them therein against our common enemy, and do judge the honourable Parliament of Scotland as free to alter, as for ours to establish what God shall direct them, and the people there as free to move for the removal of any thing they find prejudicial in their government, as we are here.  
By the next words in the Covenant, I bind myself (in like manner) to endeavour the reformation of Religion in the Kingdoms of England and Ireland, in doctrine, worship, discipline and Government, according to the word of God, and the example of the best reformed Churches: here the Word of God is my particular and express rule, for the best Reformed Churches may need reformation, and can at best only minister an occasion of consideration of what is good in them, and agreeable to that word, but that word is still my unerring rule, and not reform Churches. Withal, so fare as reform Churches. are in use in this case, I could not but esteem that Church the best reform, where no coercive power is admitted, where there is no compulsion or molestation for Conscience sake, or matters of Religion, the word of God being clear and evident in that point. And truly so far as matters of Conscience and Religion can be entrusted (for I conceive not truly conscientious person in the world can absolutely intrust the regulation of his Conscience in the worship of God to any authority) but so far as it can, in this Nation of ours, I am certain it belongeth only to the Parliament to judge what is agreeable to the word of God and not unto the Assembly, who were convened by the Parliament to hear their advice, but reserving all power of determination to themselves, as no wise delegable to any others, and God hath blessed all their undertake in a wonderful manner, by the hands of Conscienscious people, because of their just and tender regard unto their freedom in Religion, notwithstanding all importunity to the contrary.  
And where in the next place I bound myself to endeavour to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Religion, confession of Faith, form of Church government, Directory for Worship and Catechism. I conceive my bond is of force only as I understand these or any of these to be agreeable to the word of God (which I must understand with my own understanding, and not by any others) and then also my endeavour for conformity, must be only by lawful and just means, not by compulsion or enforcement, but by love, light, and argument: which was the way of our blessed Saviour and his Apostles, and in so doing, we and our posterity after us may live in faith and love, & the Lord may delight to dwell in the midst of us: for God is love, and he that dwelleth in love, dwelleth in God, and God in him: Nor do I conceive the Conscience of the Parliament to be any otherwise obliged, than a particular man's Conscience, their votes and results being issues of particulars, and as they only are entrusted, so I trust and am confident they will understand with their own understandings, and preserve us in our liberties, not only as we are men, but (Christians namely, in a liberty to be fully persuaded in our own minds, in all things appertaining to God's worship,) and protect us in the peaceable practice of our consciences, against all kinds of molestation.  
And how strange soever this may seem to you, unto me it seemeth most equal: because otherwise, a conscientious man (that of all men is the most precious in the sight of God, and should be so in the judgement of law and authority) of all men would be the least free, and most liable to disturbance, for allow unto such a one all the comforts that this world can afford, and but abridge him of his liberty of worshipping God according to his Conscience, his life in an instant becomes burden some to him, his other contentments are of no esteem, and you bring his grey hairs with extreme sorrow to the grave: for of all liberty liberty of Conscience is the greatest: and where that is not: a true Christian findeth none.  
In the second Article I bond myself to endeavour the extirpation of heresy, schism and whatsoever shall be found contrary to sound doctrine etc. Whereby it is supposed and urged that I am expressly bound against liberty of Conscience; but as I said before: judge not according to appearance, but judge righteous judgement: by heresy you understand all doctrines that are not agreeable unto yours: though you are not infallible: by schism you understand the declining or forsaking the Presbyterian Government or congregations: in which sense you were a schism from the Prelatical Church: (but I entreat you speedily to explain by grounds of scripture what heresy is, and what schism is: to which you will stand.) Most commonly by heresiy in the covenant, you understand heretic, and by schism schismatic, and where in the covenant the word extirpation is applied to heresy and schism, you apply it to the rooting up of heretics: and shismaticks: but in all this I conceive you are extremely mistaken.  
However, when I took the Covenant I considered what heresy was, and I found that heresy is not: but where a man forsakes an infallible and known truth, and professeth the contrary, for vile and worldy respects, as may appear by the words of the Apostle, to Titus, chap. 3. v. 10. 11▪ A man that is an heretic, after the first or second admonition reject: knowing that he that is such, is subverted, and sinneth, being condemned of himself, so as if I should know that you in the Bishop's time did understand and believe upon sure grounds of scripture, that liberty of Conscience was due to every Christian, and in respect unto the truth thereof did plead and suffer for the same: and yet after that by the justice of this Parliament, you were delivered from that oppression and molestation for conscience sake: and stated in freedom: if after this, to gain honour profit or preferment, you shall be so subverted, as to practise the same oppression towards others, (that differ with you in judgement or way of worship) as was injuriously inflicted upon you: and strongly and clamourously, importune for power to suppress conscientious people, this scripture as I conceive, judges you an heretic: one that sinneth, and is subverted and condemned of himself: if your conscience condemn you, God you know is greater than your Conscience, and will not acquit you. I dare not peremptorily take upon me to judge you in this sad condition, but that error in judgement, or blindness in understanding, though very erroneous and gross, is heresy, I do not believe, but do rather coceive it an invention of some corrupt Clergymen (to cause hatred among the people about opinions, thereby to divide them in affection, it being their maxim, (as well as other politicians) divide and master them,) and to have some colour of enforcing their interpretation of scripture as a rule upon all men, and to punish all opposers. And truly you shall do a good office if you shall open the eyes o (your friends in this particular, and not suffer them any longer to judge according to the rule of corrupt prelates and persecuting bishops, nor continue so violent against such as differ from them in judgement, but to judge others to be conscientious as well as themselves, and bear with others, as they would be born withal themselves: being ever mindful that none are now infallible.  
And as concerning schism, I judge it not to be, but where an unpeaceable, and violent perverseness appeareth, a disposition impossible to hold fellowship withal, and he only a schismatic that is such, and not an honest quiet spirited person, that out of conscience and difference in judgement, cannot walk in Church fellowship with me, this being also another invention, (as I believe) of corrupt prelates and persecuting bishops, to find occasion against Conscientious people, and by vexing them, to make them draw in their yoke, wherein also you shall do well to open the eyes of your friends, and help them to distinguish rightly of heresy and schism, that so they may know what they have covenanted to extirpate, and what not.  
And though I should find such heresies and schisms, and am bound by my Covenant to extirpate them▪ I must do it in a way that is justifiable, I must not (as you seem to judge) endeavour to root out the heretics and schismatics, by banishment imprisonment or death, but by gentle and christian means: that is, by persuasion, admonition, and information endeavour to reclaim them, and when that availeth not, I am only to reject them: or to hold no familiar society with them. According to this sense I took these two articles of our Nationall Coveeant, and so did divers others that I know, nor do I discern that I strained the natural or genuine sense thereof in a tittle. If I am mistaken, I shall thank you or any other by grounds of scripiure to show me my error, but if this sense be good, you had need to warn your friends to take heed what they hear, for strange inferences are made from those two articles in the covenant: but I hope what I have said will satisfy all considerate consciences, and suffice to acquit me from breach of covenant, though I earnestly endeavour for liberty of conscience, wherein I am fully persuaded, the glory and truth of God, and good of all mankind is really involved; otherwise I would never have moved my tongue or pen in this argument.  
And if I shall be so happy by what I have done, as to be an instrument to reduce you into a charitable demeanour towards tender Consciences, I shall rejoice more then to see a miracle: for I still remain most earnestly desirous of your reformation, and eternal happiness.  
William Walwyn.    
FINIS.