the which that Olde Covenant is renewed Truelie yee might haue alleadged this if wee had propounded that objection and had left it vnanswered But wee answered it and brought some reasons which yee wyselie did passe by perceaving the force of them to show that wee can not convenientlie subscrybe your Late Covenant notwithstanding of our Judgement or rather Opinion of the meaning of the Olde Covenant We say Opinion for to speake truelie what we thinke wee doubt and so doe others with vs concerning the meaning of some parts of the Olde Covenant touching matters of Ecclesiasticall policie and haue not so full a perswasion in our myndes concerning those parts as may bee to vs a warrand of our Oath 21. Fourthlie where-as yee say that it was not for vs to inquyre in your private opinion concerning the meaning of the Late Covenant in that part of it where it tyeth vs to the inviolable observation of the Olde Covenant nor was it necessarie for you to make it knowne to vs Wee answere that wee inquired not your private opinion but the common judgement of all those who with you these twentie yeares by past haue accused vs of Perjurie for the alleadged violation of the Olde Covenant sworne by our Praedecessoures And truelie wee had more than reason to doe so because wee most justlie feared that yee who haue so oft accused vs of Perjurie for practising Rites and Ceremonies abjured as yee alleadge in the Olde Covenant sworne by our Praedecessoures would much more vehementlie yea also with a greater show of probabilitie accuse vs of Perjurie for violation of the Olde Covenant sworne and ratified by our selues in this Late Covenant if wee should stand to the defence of Pearth Articles in tyme to come It became vs therefore for eschewing of this inconvenient to inquyre of you and you also sincerelie and playnlie to declare to vs whether or not wee may Subscrybe sweare the New Covenant as it includeth and ratifieth the Olde and yet bee reallie free from all abjuration or condemning Pearth Articles and Episcopacie And lykewyse whether or not yee and all others who are of your mynde will holde and esteeme vs free from abjuration of them not-with-standing of our subscrybing of your Covenant These Questions requyre a punctuall Aunswere For if our subscrybing of your Covenant may eyther import a reall Abjuration of Pearth Articles or if it may make you to thinke that by vertue of our Subscription wee are reallie and in-deede bound to reject them for ever neyther can wee with a good conscience subscrybe your Covenant neyther can yee with a good conscience requyre it of vs. 22. Fiftlie from our refusing to subscrybe the Late Covenant in so farre as it reneweth the Olde Covenant or Little Confession because that Confession according to your Interpretation or conception of it importeth an Abjuration of Pearth Articles yee collect first that vpon this ground wee would not haue subscrybed the Late Confession anie tyme by-past Secondlie That wee can not sweare the Confession of anie Church no not the Articles of the CREED Petitions of the LORD'S PRAYER nor Praeceptes of the ten COMMANDEMENTS in respect of the diverse Interpretations which men giue of them Wee answere first that since the Little Confession is not of Divine Authoritie and since the Humane Authoritie which it had hath these manie yeares by-gone ceassed as THE PEACEABLE WARNING Latelie given to the Subjectes in SCOTLAND proveth wee would haue refused our Subscription vnto it ever since wee heard that it importeth an Abjuration of all Rites and Ceremonies which were not receaved in our CHVRCH in the yeare 1681 except wee had gotten some Evidence to the contrarie sufficientlie satisfying our myndes Secondlie As for the CREED LORD's PRAYER and tenne COMMANDEMENTS your Argument taken from the varietie of mens Expositions of them is farre from the purpose For since wee are perswaded that the Author or Penne-men of THEM neyther intended nor yet delivered anie thing in them but Trueth and that their Expression is authenticke wee are bound to embrace and receaue them not-with-standing of the varietie of Interpretations which men giue of them neyther is it lawfull to vs to refuse our Subscription or Assent to them what-so-ever be the judgement or assent of those who requyre it of vs beeing allwayes bound to acknowledge the infallible Authoritie of them even when wee doubt of the true meaning of them Thirdlie As for anie of these later Confessions of Churches if the case bee such as nowe it is in this particular of this Late Covenant that is if wee bee not bound by anie standing Lawe to subscrybe it and if it bee so lyable to the varietie of Interpretations that it may probablie import that which wee thinke to bee contrarie to the TRVETH and if these who requyre our Subscription bee in our judgement Opposers of the Trueth in anie poynt contayned in that Confession may make advantage of our Subscription alleadging that wee are tyed by it to consent to their Doctrines or Practises we may justlie in such a case denye our Subscription to that Confession for the ambiguitie of it and much more may desire those who vrge vs to subscrybe it to declare vnto â—s before wee giue our SVBSCRIPTION Whether or not that CONFESSION in their judgement will tye vs to their Doctrines and Practises 23. Last of all In modestie as yee say but with a jesting complement yee present vnto vs a Dish of our owne dressing yee meane the lyke Argument AD HOMINEM which is this The Rites and Ceremonies which are not abjured in the Negatiue Confession are not abjured in this Late Covenant But the Rites and Ceremonies which were concluded in Pearth Assemblie are not abjured as yee say in the Negatiue Confession made anno 1581 therefore they are not abjured in this Late Covenant The first Proposition as yee say is evident because in the Late Covenant wee are bound no farther concerning the Negatiue Confession but to keepe it inviolable And there-fore what Rites are not abjured there are not abjured heere Lyke-wyse yee say that the second PROPOSITION can not bee denyed by vs in respect these twentie yeares by-gone wee haue thought our selues free of Perjurie not-with-standing of the Oath made 1581 and of our conforming our selues to the Ordinance of PEARTH Good Brethren yee haue retorted this Argument verie weaklie vpon vs. For first wee flatlie denye the Major of your Syllogisme and withall doe repell the confirmation of it For altho Pearth Articles were not abjured in the Late Covenant in so farre as it reneweth the Negatiue Confession yet they may bee and as it is alreadie proven they are abjured in that other part of your Late Covenant where yee vowe and promise To recover the Libertie and Puritie of the Gospell as it was established and professed before the fore-sayde Novations-Next as for your Minor or second Proposition wee suspend our judgement of it vntill wee bee better informed
matters of Councell and not commanded by anie Authoritie divyne or humane and the most which they say of them is that such thinges sunt interdum occultanda vel ad tempus differenda that is may at some tymes and in some places bee omitted for eschewing the Scandall of the weake Thirdlie the most accurate Casuists and Jnterpreters of Thomas differ much about this question Whether or not thinges that are commanded by positiue Lawes Civill and Ecclesiasticall may bee omitted at any tyme for eschewing Scandalum pusillorum the Scandall of the weake Dyverse of them denye this to wit Navarrus in Manual Cap. 14. § 44. Vasquez Tom. 5. Tract de scandalo dubio primo § 5. Becanus in summa Theologiae Part. 2. Tom. posteriori Tract 1. Cap. 27. Quaest. 5. Ferdin de Castro Palao in opere morali Tract 6. Disp. 6. Punct 16. Duvallius in 2 am 2 ae Divae Thomae Tract de Charitate Quaest 19. Art 5. And for their judgement they cite Thomas Durandus Almainus Anton. Florent and manie others Fourthlie Those of them who thinke that thinges commanded by humane Lawes may bee omitted in the case of Scandall admit not as yee doe such an omission of the thing commaunded in the case of Scandall as is conjoyned with a flatte Disclayming of the Authoritie of the Lawe For they tell vs that wee ought not for anie Scandall of the weake denye Obedience to the Precepts or Lawes of our Superioures when-so-ever all other Circumstances beeing considered wee are tyed or obliedged to the obedience of them The omission then of the thing commaunded which they allowe is onelie a partiall and occasionall forbearance and not a totall abstinence from Obedience or disclayming the Authoritie of the Lawe See Valentia Tom. 3. Disp. 3. Quaest 18. Punct 4. Suarez de triplici Virtute Tract 3. Disp. 10. Sect. 3. § 9. 35. But the forbearance of Pearth Articles which yee requyre of vs is conjoyned with a flatte disclayming of the Authoritie of all the Laws which established them And yee will haue vs to forbeare these Articles at this tyme when all the particular Circumstances which wee ought to regarde beeing considered wee are tyed to Obedience of them especiallie if wee looke to the will and mynd of the Law-givers and of our present Superioures Wee justlie say that you will haue vs to disclayme all-to-gether the Authoritie of these Lawe For who-so-ever resolue and determine not to practise Pearth Articles vntill they bee tryed in a New Assemblie and established by a New Parliament these are purposed never to obey them except they bee tyed by new Lawes and Actes concluded in a New Assemblie and Parliament And consequentlie are resolved never to regarde and obeye the Lawes or Actes of Pearth Assemblie and the Parliament 1621 which established these thinges But so it is yee would haue vs to resolue yea to promise and sweare not to practise Pearth Articles vntill they bee tryed in a New Assemblie and established by a New Parliament ERGO yee would haue vs to promise not to practise Perth articles except wee bee tyed or obliedged by New Lawes to practise them and consequentlie would haue vs never to regarde or obey the Actes of Pearth Assemblie and Parliament 1621. 36. This kynde of forbearance to wit which is conjoyned with a playne disclayming of the authoritie of the Lawes made by our Superioures can not bee excused with your pretence of Scandall causeleslie taken This wee proue First by a position granted by your selues and so evidentlie true that no man can denye it The Author of the Dispute agaynst English Popish Ceremonies Part. 1. Cap. 4. Sect. 4. sayeth That it were Scandall not to obey thb Lawes of the Church when they prescrybe thinges necessarie or expedient for the eschewing of Scandall And that it were contempt to refuse obedience to the Lawes of the Church when wee are not certaynlie perswaded of the vnlawfulnesse or inexpediencie of things commanded Now if such a refusing of obedience bee both a Contempt and a Scandall it followeth manifestlie that no man for eschewing of Scandall causeleslie taken ought in such a case to refuse obedience Hence wee reason thus who-so-ever are not perswaded of the vnlawfulnesse or inexpediencie of the things commanded by their Superioures and on the contrare thinke them to bee expedient ad vitandum Scandalum these ought not for eschewing of Scandall refuse obedience to the lawes and ordinances of their Superioures But so it is wee are neyther perswaded of the vnlawfulnesse nor of the inexpediencie of Pearth Articles yea on the contrarie wee thinke that the Acts of Pearth Assemblie enjoyneth thinges verie expedient for eschewing of Scandall ERGO wee ought not for eschewing of Scandall causeleslie taken to refuse obedience to them The Major of this our first Argument is alreadie proven The Minor is conforme to the light of our owne consciences as GOD knoweth and therefore so long as wee are of this mynde wee can not denye obedience to the ordinances of our Superioures for anie feare of Scandall causeleslie taken 37. Secondlie that which may bee removed by information or instruction can not bee a warrand to vs of a totall abstinence from the obedience of Lawes or which is all one of an avowed disclayming of the Authoritie of them But the Scandall of the weake taken by the practise of Pearth Articles may bee removed by information or instruction ERGO it can not bee a warrand to vs of a totall disclayming of the Authoritie of the Laws whereby these Articles were established 38. Thirdlie If for Scandalls taken especiallie by the Malicious wee may disclayme the Authoritie of a Law then wee may ever disclayme the Authoritie of all Lawes of the Church or Estate For there is nothing commanded by Lawes but some eyther through weaknesse or through malice may take offence at it 39. Fourthlie Wee ought not for eschewing Scandall causeleslie taken to injure or offend anie man by denying to him that which is due to him and therefore wee ought not for eschewing Scandall causeleslie taken to offend and injure our Superioures in Church and Policie by denying to them that obedience which is due to them The antecedent is cleare by manie examples For if a man bee Excommunicated shall his Wyfe Children and Servants flee his companie and so denye to him these dueties which they owe to him for feare that others bee Scandalized by their keeping of companie with an Excommunicate Person And if they may not for eschewing of Scandall abstayne from these dueties which they owe to a private person much lesse may wee abstayne from that obedience which we owe to our Superioures having publicke charges in Church and Policie for eschewing of Scandals causeleslie taken by others 40. Fiftlie What if the thing commanded bee enjoyned by the civill Magistrate vnder payne of death and by Ecclesiasticall Authoritie vnder payne of Excommunication shall wee for feare of a Scandall causeleslie taken which may
not more deceaved by this errour wee pray you marke that a thing commanded by our Superioures in Church or Policie may bee two wayes inexpedient to wit eyther in respect of some particular Persons who through weaknesse or malice doe stumble at it or else in respect of the bodie in generall because it is contrarie to Order Decencie and Edification If the thing commanded bee inexpedient the first way onlie wee may indeed in such a case for eschewing the Scandall of the weake forbeare the practise of the thing commanded hic nunc in some particuâ—ar places and tymes provyding alwayes wee doe this Without offence of our Supericures and without the Scandall of others who by our forbearance may bee made to vilipend the Authoritie of Lawes But wee can not in such a case totallie and absolutelie denye obedience to a Law as wee haue alreadie proven Neyther is your Argument brought to the contrarie valide in respect wee ought more to looke to the vtilitie and benefite which the bodie of the Church may receaue by the thing commanded and by our Obedience to our Superioures than to the harme which some particular Persons may receaue there-by 47. If the thing commanded bee in our private judgement inexpedient the second way wee ought not for that to denye Obedience to the Lawes of the Church for when the inexpediencie of a thing is questionable probable Arguments may bee brought pro and contra concerning the expediencie of it wee haue sufficient warrand to practise it if the Church by her publicke decree hath declared that shee thinketh it expedient Your errour who are of the contrarie mynde is verie dangerous may proue most pernicious to the Church for it maketh the Church obnoxious to perpetual Schisme disconformitie in matters of externall Policie in respect men ordinarilie are divyded in judgement concerning the expediencie of these thinges Suppone then that in a Synode consisting of an hundreth Pastors threescore of them thinke this or that particular Ceremonie to bee expedient for the good of the Church and in respect of the plurality of their voices mak an Act to be concluded for the establishing of it shall the remnant fourtie who are of the contrarie judgement denye Obedience to the Act of the Synode because they are perswaded that the thing concluded is inexpedient and shall they by doing so rent the bodie of the Church Truelie if wee were all of your mynde wee should never haue Peace nor Vnitie in this Church Yee will say perhaps that this our Argument is Popish and leadeth men to acquiesee without tryall or examination in the Decrees of the Church Wee answere that in matters of fayth the trueth where-of may bee infalliblie concluded out of GOD'S word wee ought not without tryall to acquiesce into the Decrees of the Church And in this respect wee dissent from the Papistes who ascrybe too much to the Authoritie of Councells as if their Decrees were infallible But in matters of Policie if we bee certayne that in their owne nature they are indifferent and if the expediencie of them onlie bee called in question seeing no certayne Conclusion concerning their expediencie can bee infalliblie drawne out of GOD'S Word which hath not determined whether this or that particular Rite bee agreeable to Order Decencie and aedification wee ought to acquiesce into the Decree or Constitution of the CHVRCH altho it bee not of infallible authoritie and that partlie because it is impossible that other-wayes wee can agree in one Conclusion concerning matters of this nature and partlie because if wee denye Obedience to the Decree of the CHVRCH in such matters our Disobedience shall proue farre more vnexpedient and hurtfull to the CHVRCH than our Obedience can bee 48. Seeing then what-so-ever yee haue hither-to sayde concerning the Question proponed by vs may bee easilie aunswered with a retortion of the Argument vpon your selues that wee may eschewe all such Logomachie wee must take some other course and trye which of these two Preceptes is in it selfe of greater moment and obligation for thence wee may collect which of these two Preceptes doeth obliedge vs in the case foresayde the other giving place to it and not obliedging vs at all in that case If yee say that the Precept which forbiddeth vs to doe that where-by our weake brother may bee scandalized is in it selfe more obligatorie or doeth more strictlie tye vs to the obedience of it as beeing of greater moment yee must bring a solid Reason for you which wee thinke yee will hardlie finde Wee knowe yee saye that the Precept concerning Scandall is more obligatorie and of greater moment because it concerneth the losse of the soule of a Brother But this Reason is not valide first in respect our Brother if hee bee scandalized by our Obedience to our Superioures sinneth not by our default who doe obey For our carriage in giving Obedience is such as may rather aedifie our Brother Secondlie The Precept which forbiddeth Disobedience concerneth the losse both of our owne soules and of the soules of others who may bee entysed to that sin by our denying Obedience to the lawfull commandements of our Superiours Thirdlie If that Praecept of eschewing Scandall causeleslie taken doe so strictlie obliedge vs when our Superioures requyre Obedience of vs it may happen that a man shall bee in an inextricable perplexitie not knowing whether hee shall obey or denye Obedience to the Commandements of his Superioures in respect hee may feare the Scandall of the weake whether hee obey or denye Obedience For as wee sayde before manie are most readie to bee Scandalized by our denying of Obedience to our Superioures in thinges lawfull and otherwyse expedient and that because wee by nature are most vnwilling to bee curbed and to haue our Libertie restrayned by the Lawes of our Supeperioures For this cause as Calvin judiciouslie noteth Instit Lib. 2. Cap. 8. § 35. GOD to allure vs to the duetie of Obedience to our Superiouree called all Superioures Parentes in the fift COMMANDEMENT 49. But wee with good warrand doe averre that the Precept which forbiddeth resisting of the Civill power and in generall the denying of Obedience to the lawfull Commandements of our Superioures is of greater obligation and moment And first wee proue this by an Argument taken from the dyverse degrees of that care which wee ought to haue of the Salvation of others for this care tyeth vs to three thinges to wit first to the doing of that which may be aedificatiue and maye giue a good example to all Secondlie to the eschewing of that which may bee Scandalous or an evill example to all that is to the eschewing of everie thing which is eyther sinne or hath a manifest showe of sinne Thirdlie To abstayne even from that which altho it bee lawfull yet it may bee to some particular persons an occasion of sinne Of these the first two are most to bee regarded in respect they concerne the good of
thanke Thee O Father Lord of Heaven and Earth because Thou hast hid these thinges from the Wyse and Prudent and hast revealed them vnto Babes even so O Father for so it seemed good in Thy sight Besides if yee compare the Divynes Ancient and Moderne who are of our judgement with these who favour your opinion eyther in number or in the excellencie of their gifts ye shall find that in this the advantage is greatlie ours In the meane tyme yee shall know that wee can bring farre better reasons to free our selues of prejudice than these which yee haue brought agaynst vs to wit the soliditie of our Argumentes which haue put you to such straytes pardon vs to say that which everie one who hath eyes may see that oft-tymes yee doe not so much as attempt to answere them beeing glad to passe them by with the show of an Argument in contrarium or some other lyke shift our humble and earnest attestations in calling GOD the onlie competent judge as witnesse of our sinceritie in the inmost thoughtes of our soule our seriouslie professed Resolution to concurre with you if wee should get satisfaction from you the Modestie Ingenuitie and Peaceablenesse of our wrytings to you and on the contrarie your too great disdainfulnesse and asperitie in your second Answeres bewraying not onlie the weaknesse of your myndes farre by our expectation but also the weaknesse of your cause to vnpartiall Readers who ascrybe this to the pungent force of our Answeres judging that they haue made you some-what more cholericke than you were before To this wee will adde the great reluctance which some of the most Judicious Subscribentes did finde in their Consciences before they subscrybed your Covenant together with the Limitations and Reservations wherewith they subscrybed it evidentlie arguing their strong apprehension of the dangerous ambiguitie and haske sounding of the wordes of the Late Covenant so that even these who are now joyned with you haue beene much affrighted with those thinges which terrifie vs. As for your Protestation in the ende of your Epistle that yee can no more bee brought to our mynde than yee can bee drawne from the profession of our Religion as it hath beene reformed sworne c. Altho this importeth no small prejudice possessing and over-ruling your myndes yet looking to the invincible force of that Trueth which wee mayntayne wee even yet hope that at last it shall prevaile with you especiallie considering that our controversie is not concerning the reformed Religion wherevnto wee as sincerelie adheare as anie who-so-ever but concerning the equitie of that forme of Covenant which yee latelie made Wishing you and all others to adheare truelie and sincerelie to the same true Religion and to all the dueties which in it are recommended to you wee most humblie and earnestlie pray the Almightie GOD to pittie His Church in this Kingdome and to vnite all our heartes in Trueth and Peace in these most dangerous dayes which although they bee to you dayes of gladnesse as yee professe yet to those who loue the peace of Sion and the tranquillitie of this Kingdome they are Sad and Melancholious dayes in respect of the blacke clowdes of GOD'S wrath hanging over our heads threatning vs with stormes of fearfull Calamities which wee pray the Almightie GOD to avert THE FIRST DVPLY IN our Disputes agaynst the Papistes which haue bene frequent and by GOD'S grace not vnfruitfull as wee haue learned that to multiplie objections agaynst the Trueth is a thing easie as yee say but fruitlesse and vaine so also wee haue learned that to multiplie Evasions agaynst solide Arguments brought for the Trueth is a thing no lesse easie but altogether vnprofitable which wee pray you take heede to How forcible are right wordes but what doeth your arguing reproue IOB 6.25 2. Yee say that our objection agaynst your calling and the warrand of your cōming to vs was framed published in Print before it was proponed vnto you and ere your Answere could bee had Indeede our DEMANDES were at the Presse at your comming that they might be in readinesse but were not published before your selues in your Sermones did publicklie reade them and dispute agaynst them in audience of such of our People as were there present for the tyme albeit that written copie of them was delyvered to you onlie and not at that tyme communicated by vs to anie other 3 Your Authoritie which ye acclayme is neyther from his Majestie nor warranded by Act of Parliament nor by the Lordes of his Majesties Counsell nor by anie Nationall Synode of this Kingdome nor by anie Judicatorie established in it And both in your first Answere as also now agayne yee professe that yee came not hither to vsurpe the Authoritie of anie Civill or Spirituall Iudicatorie As for your multitude which yee call allmost the whole Kirke and Kingdome it beeing destitute of Authoritie foresayde maketh no warrand of ordinarie calling Therefore yee seeme to pretende an extraordinarie calling from GOD alleadging an extraordinarie necessitie at this tyme which truelie wee see not in anie such degree as may deserue and warrand so great a change from the receaved order which is publicklie by Lawes established in this Kirke and Kingdome That saying of the Apostle Let vs consider one another to provoke vnto loue and to good workes which yee alleadge for your extraordinarie imployment importeth not an extraordinarie calling but an ordinarie duetie to bee performed by all Christians according to their Callings 4. The Word of GOD and the Canons of Councells doe so permit to Pastors the care of the whole Kirke as they must remember to doe all thinges Decentlie and in Order and not to interpone themselues in their Brethrens charges and agaynst their will And praised bee GOD there was not anie Combustion Errour or Confusion in these places of our charges as yee doe alleadge Neyther did our People stand in neede of such helpe from you And if yee meane the Combustion of our Nationall Kirke wee doe thinke your remeede not convenient as beeing in our judgement not agreeable to the right way of Trueth and Peace 5. Whereas yee alleadge that if some members of this Kirke had not cared more kyndlie in this tyme of common danger than others haue done the whole bodie had beene ere now dangerouslie if not desperatelie diseased Wee answere That wee most heartilie wish anie disease of this Church to bee tymouslie prevented and cured But withall wee wish this to bee done without a rupture and such a dangerous division chieflie seeing our Church is not infected with anie such Erroures nor is in such dangers as may giue just occasion of so fearfull a division which in it selfe is a sore disease and from which in holie Scripture wee are often and verie earnestlie dehorted Dionysius Bishop of Alexandria in his Epistle to Novatus recorded by Eusebius Lib. 6. Historiae Cap. 37. worthilie sayeth You ought rather to haue suffered anie thing
telleth vs that the ancient Christians in his tyme altho having an heathen and persecuting Emperour did honour him as chosen of GOD and second from GOD and first after GOD and did choose rather to suffer than to make resistance by force of Armes altho they lacked not number and strength to doe it 11. The lyke example haue we in that renowned Thebaean Legiō of 6666 Christian Souldioures called Agaunenses from the place of their suffering who without making resistance as they had strength of hand to haue done suffered themselues rather to bee slayne for their Christian Profession by the Officers of Maximian the Emperour executors of his cruell commandement agaynst them This fell out in the 18 yeare of Diocletian as Ado Viennensis wryteth in his Chronicle which was the yeare of GOD 297 as Cardinall Baronius reckoneth in his Annalls And of that their Christian cowrage and pious resolution Venantius Fortunatus an ancient Bishop of Poictiers hath left vnto vs these Encomiasticke lynes in the second Booke of his Poëms Biblioth Patr. Tom. 8. Edit 4. Pag. 781. Queis positis gladiis sunt arma è dogmate Pauli Nomine pro CHRISTI dulcius esse mori Pectore belligero poterant qui vincere ferro Invitant jugulis vulnera chara suis 12. Gregorie Nazianzen in his first Oration speaking of the Persecution by Julian the Apostate when the Christians were moe in number and stronger in might of hand to haue made open resistance if they had in their consciences found it agreeable to their Christian Profession declareth playnlie that they had no other remedie agaynst that Persecution but patient suffering for CHRIST with gloriation in CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. S. Ambrose having receaved imperiall commandement to deliver the sacred Houses or Churches to bee possessed by the Arians declareth what hee thought convenient to bee done in such a case to wit neyther to obey in that which hee could not performe with a good conscience nor yet to resist by force of Armes His wordes to the people CONCIONE 1. contra AVXENTIVM are these Why then are yee troubled I shall never willinglie leaue you If I bee compelled I can not gayn-stand I may bee sorie I may weepe I may sigh Agaynst Armes Souldiours the Goathes also my Teares are Armes For such are the Guardes of a Priest Other-wayes I neyther ought nor may resist And in the second Booke of his Epistles and 14 Epistle to his Sister Marcellina speaking of that same purpose hee sayeth I shall not fortifie my selfe with a multitude of people about mee Wee beseech O EMPEROVR we fight not I may not deliver the Church but I ought not make resistance 14. Such also was the doctrine and practise of manie other great Lightes which shyned in the dayes of Julian the Apostate and in the dayes of the Arrian Emperoures and Gothicke Arrian Kinges 15. S. Augustine wryting of a lawfull Warre acknowledgeth that onlie to bee lawfull which hath authoritie from the Prince For it is much to bee regarded sayeth hee for what causes and by whose authoritie men vndertake Warres But that naturall order which is accommodated to the peace of mortall men requireth this That the authoritie and counsell of vndertaking Warre bee in the power of the Prince 16. The imperiall Lawes doe say the same ff Ad legem Juliam majestatis Leg. 3. Eadem lege tenetur qui injussu Principis bellum gesserit delectumve habuerit exercitum comparaverit Et Cod. vt armorum vsus inscio Principe interdictus sit Nulli prorsus nobis insciis atque inconsultis quorumlibet armorum movendorum copia tribuatur These are the words of the Emperoures Valentinian and Valens Et Cod. de re militari Leg. 13. Nemo miles Nemo miles vel sibi vacet vel aliena obsequia sine nutu principali peragere audeat c. 17. BODIN in his first Booke de Republica cap. 10. Num. 155 156. Pag. 244. Edit Latin 4. Vrsell Anno 1601. reckoneth among the proper rights of Majestie the right and power to make Warre and this hee showeth to appertayne in a free Monarchie to the Prince onelie 18. To this meaning sayeth Peter Martyr As concerning the efficient cause it is certayne that Warre may not bee made without the authoritie of the Prince For Paull sayeth that hee beareth the Sword therefore hee may giue it to whom hee willeth and may take it from whom hee willeth Loc. Com. Class 4. Cap. 16. § 2. And a little after to wit § 7. hee reciteth and commendeth a saying of Hostiensis to the same purpose 19. CALVIN in the fourth Booke of his INSTITVTION in the last Chapter of that Booke disputeth the Question at length and by manie strong Argumentes evinceth and concludeth that it is no-wayes lawfull for Subjectes to resist their Prince by force of Armes whether the Prince bee Godlie and just or vngodlie and vnjust in his conversation and commaundementes and that no-thing remayneth to Subjectes in such a case but to obey or suffer Where vnderstand that Fleeing is a sort of Suffering Neyther are his wordes subjoyned in the 31 Sect. to wit I speake allwayes of private men c. contrarie to this For first CALVIN in this Dispute indifferentlie vseth the names of private men and Subjectes And therefore in the 33 Sect. at the beginning of it hee tearmeth those of whose duetie hee disputeth Subjectes And in-deede who-so-ever is a Subject is also in respect of the supreame Ruler a private man Although Magistrates who are vnder the King bee publicke persons in respect of their inferioures yet being considered with relation to him that is Supreame 1. PET. 2.13 they are but private As in Dialecticke an intermediate genus altho in respect of the inferiour species it bee a genus yet in relation to the superiour genus it is but a species All POWER OF GOVERNING is so subjected to the supreame Power that what-so-ever is done agaynst the will of the supreame Ruler is destitute of that Power and consequentlie is to bee esteemed for a private act For as wee are taught by the Philosophers ORDER can not bee but with a reference to that which is first Hence KING IAMES in his Booke Of the true Law of free Monarchies PAG. 206. affirmeth that all the people are but private men the authoritie beeing allwayes with the Magistrate Secondlie this is manifest from the verie wordes of CALVIN in that same 31 Sect. for there hee excepteth none from the necessitie of obeying or suffering when Kinges command thinges vnjust but onelie popular Magistrates appoynted for restrayning the licentiousnesse of Kinges Nowe where such Magistrates are erected it is certayne that a King in such a Common-wealth hath not the supreame power For if hee had the supreame power none could force him since an Inferiour can not force his Superiour This can not bee done but onelie by him who is Superiour or at least aequall Thirdlie this is cleare
THE MEMORIE OF SVPERSTITIOVS CELEBRATION OF THE LORD'S SVPPER is not renewed in this Kingdome for ought wee know And if yee meane that it is renewed by the Service-Booke suppone that were true yet yee know the Service-Booke is discharged by the Act of Councell at his Majesties commandement Secondlie the Act of Pearth giveth no warrand to forbeare Kneeling vpon everie suspition or apprehension of Superstition re-entring vnto this Church Your Argument which yee brought to proue this from the narratiue of that Act in your Answere to our nynth Demaund is confuted moste playnlie by vs in our Replye to your Aunswere and wee shall agayne speake of it in our DVPLYE to your second Answere concerning that Demaund 29. As for the other two parts of your reason they are contrarie to the verie wordes of the Acts of Pearth Assemblie The first part is contrarie to the Narratiue of all these Acts wherein no mention is made of satisfying the King but of other motiues taken from the expediencie or vtilitie of the matters themselues The second part is contrarie to the tenour of the Decision or Determination of these Acts in the which by these formall wordes The Assemblie thinketh good the Assemblie ordayneth Kneeling in the Celebration of the Sacrament Feastivall dayes c. are enjoyned 30. Wee heare of a childish and ridiculous concept of some who thinke that these wordes The Assemblie thinketh good importe not an Ecclesiasticke constitution but a meere advyse or counsell This apprehension proceedeth from ignorance for that phrase is most frequentlie vsed by Councells in their decrees In that Apostolicke Councell mentioned ACTS 15 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are expresslie vsed verse 22.25.28 In the Councell of Ancyra Can. 1. 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed In that Great and first O Ecumenicke Councell of Nice Can. 5 yee haue these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third Councell of Carthage Can. 1.2 3. the word placuit is vsed in codice Canonum Ecclesiae Africanae Graeco-Latino passim habetur vox PLACVIT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Decrees of the Apostolicke Councell were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.4 Yea also the Civill Decree of Caesar Augustus LVKE 2. verse 1. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edictum placitum And in the Civill Lawe the Constitutions of Emperoures are called Principum placita Instit de Jure naturali § 6. 9. Quod Principi placuit Legis habet vigorem sayeth Vlpianus ff de Constit Principum Lege 1 Where Quod Principi placuit signifieth as much as Quod Princeps constituit 31. Your other Reason which yee bring to proue the lawfulnesse of the forbearance of Pearth Articles is That it is lawfull to sweare the forbearance of a thing indifferent in the case of Scandall and sensible Feare of Superstition in others Yea yee thinke that by doing so yee haue sworne Obedience to the Commandement of GOD which forbiddeth the doing of that where-by others may bee scandalized This Reason moveth vs no more than the first For as for your feare of farther Superstition it is now groundlesse and causelesse in respect of the gracious Promises contayned in his Majesties PROCLAMATION But although it were a feare justlie conceaved and although the eschewing of an Evill justlie feared bee a thing good and desirable yet wee ought not for the eschewing of it disobey the lawfull Commaundementes of our Superioures For this were to doe Evill that Good might come of it which the Apostle condemneth ROM 3. verse 8. Of SCANDALL and whether or not wee may denye Obedience to the Lawes of our Superiours for feare of Scandall causleslie taken 32. As for that other motiue of Scandall for which yee alleadge that wee who thinke the matters concluded in Pearth Assemblie to bee indifferent and lawfull may sweare the forbearance of them wee pray you tell vs What kynd of Scandall it is which as yee alleadge is taken at the practise of Pearth Articles Yee knowe that passiue Scandall is eyther procured by the enormitie or irregularitie of the fact it selfe to wit when eyther it is a Sinne or else hath a manifest showe of sinne or else it is not procured but causeleslie taken by some eyther through malice or else through weaknesse Nowe which of these two sortes of Scandall whould yee haue vs to acknowledge in the practise of Pearth Articles If the first then yee would haue vs to condemne Pearth Articles before they bee tryed in a free Assemblie which is contrarie to your Protestation and no lesse contrarie to our Resolution For if wee acknowledge anie enormitie in the practise of Pearth Articles ex ipsa conditione operis wee shall bee holden to condemne them and abstayne from them for ever 33. If yee will haue vs to acknowledge that the Scandall following vpon the practise of Pearth Articles is of the second sort that is is causeleslie taken and that for such a Scandall whether it bee taken through weaknesse or malice wee ought to abstayne from the doing of a thing indifferent although it bee enjoyned by a lawfull Authoritie for yee generallie affirme that all thinges which are not necessarie and directlie commaunded by GOD Him-selfe ought to bee omitted for anie Scandall what-so-ever altho it bee causeleslie yea and most maliciouslie taken and that not-with-standing of anie humane precept or lawe enjoying them See the Dispute agaynst the English Popish Ceremonies Part. 2. Cap. 8. Sect. 5. 6. Item Cap. 9. Sect. 10. then wee protest that wee differ so farre from you in this poynt that wee thinke that for no Scandall causeleslie taken can wee sweare such a forbearance of Pearth Articles as yee would haue vs. And wee marvell from whence yee haue learned this strange and moste haske Doctrine that for Scandall causeleslie yea maliciouslie taken a man may totallie and absolutelie denye Obedience to the Lawes of Superioures 34. The Author of the Dispute even now cited alleadgeth for his opinion some Schoole-men acknowledging the trueth of it and hee nameth Cajetane and Bannez who sayeth hee affirme that wee should abstayne even a spiritualibus non necessariis when Scandall aryseth out of them Hee might haue cited for this tenet Thomas and all his Interpreters even altho hee had beene but slenderlie acquaynt with them as well as these two For they all doe say so But truelie he much mis-taketh them when hee alleadgeth them for his opinion For first none of them ever taught that wee ought to abstayne totallie and altogether from anie spirituall duetie for the Scandall eyther of the weake or malicious Secondlie when Thomas and others following him say That bona spiritualia non necessaria sunt dimittenda propter Scandalum they speake directlie de eis quae sunt sub consilio non vero sub praecepto of
bee removed by information or for the Scandall of the malicious who will not bee informed at all abstayne from the doing of a thing lawfull and expedient enjoyned by Authoritie and by so doing incurre these most grievous punishments of Death Temporall and Spirituall Wee belieue that your selues who speake most of Scandall would bee loath to take such a yoke vpon you 41. Sixtlie The denying of obedience to the lawfull commandements of our Superioures is forbidden in the fift COMMANDEMENT and consequentlie it is a sinne Shall wee then for a Scandall causeleslie taken denye obedience to our Superioures and so incurre the guiltiness of sinne Yee commonlie answere to this that the Negatiue Part of the fift COMMANDEMENT which forbiddeth the resisting of the power ROM 13. VERS 2. and in generall the denying of obedience to Superioures is to bee vnderstood with the exception of the case of anie Scandall taken by others For if wee see say yee that anie may or will take offence at the doing of that which is commanded by our Superioures wee are not holden to obey them and our denying of obedience to them in such a case is not forbidden in that COMMANDEMENT 42. But first wee aske what warrand yee haue to say that the negatiue part of the fift Commaundement is to bee vnderstoode with the exception of the case of Scandall more than other negatiue Preceptes of the second Table Secondlie As men may take offence eyther though weaknesse or malice at our doing of the thing commaunded so they are moste readie to stumble at our denying of Obedience to the lawfull Commaundementes of our Superioures For they will take occasion by our carriage to doe that vnto which by nature they are moste enclyned to wit to vilipende Lawes and the Authoritie of their Superioures Shall wee then for the eschewing of a Scandall causeleslie taken not onelie refuse to our Superioures the duetie of Obedience which they craue of vs but also incurre an other Scandall and that a farre more perilous one Thirdlie Wee haue alreadie showne that the negatiue parte of the fift Commaundement is not allwayes to bee vnderstoode with the exception of the case of Scandall causeleslie taken For Wyues Children and Servantes must not denye Obedience and familiar conversation to their Husbandes Parentes and Masters which are excommunicated for feare that others through weaknesse or malice bee scandalized there-at Fourthly As yee saye that the Precept concerning Obedience to Superioures is to bee vnderstoode with the exception of the case of Scandall causeleslie taken so wee with farre better Reason saye that the Precept of eschewing Scandall causeleslie taken is to bee vnderstoode with the exception of the case of Obedience peremptorlie requyred by our lawfull Superioures as wee shall showe in our next Argument VVhether the PRECEPT of OBEDIENCE to SVPERIOVRS or the PRECEPT of eschewing SCANDALL be more obligatorie 43. Last of all When a man is peremptorlie vrged by his Superioures to obey their lawfull Commandements and in the meane tyme feareth that if hee doe the thing commanded by them some through weaknesse shall be scandalized by his carriage in this case hee is not onlie in a difficultie or strait betwixt the Commandement of Man and THE COMMANDEMENT OF GOD who forbiddeth vs to doe that where-by our weake Brother may bee offended but also hee seemeth to bee in a strayt betwixt two of GOD'S Commandementes to wit betwixt that Precept which forbiddeth the doing of anie thing where-by the weake may bee scandalized and that other Precept which forbiddeth the resisting of Authoritie and telleth vs that who-so-ever resisteth the Power resisteth the Ordinance of GOD. Nowe seeing GOD'S Preceptes are not repugnant one to another neyther doeth GOD by His Lawes laye vpon vs a necessitie of sinning out of all question in this case wee are fred from the Obligation of one of these Preceptes and that which doeth not so strictlie tye vs or is lesse obligatorie must needs giue place to the other which is of greater Obligation Yee commonlie saye that the Precept of Obedience to humane Authoritie must giue place to the Precept of eschewing Scandall altho it bee causeleslie taken And to confirme your Assertion yee saye that the Ordinance of a Superiour can not make that fact to bee free of Scandall which other-wayes would bee scandalous and that a fact vpon which anie Scandall followeth ought not to bee done for the Commaundement of Man Whence yee collect that in such a case wee ought not to regarde or obeye the Commaundement of our Superioures 44. This your Reason can not bee good because we can easilie retort the Argument and saye to you that in such a case wee ought not to regarde the Scandall causeleslie taken by our weake brethren so farre as to denye simplie and absolutelie Obedience to our Superioures for it and that because the sinne of Disobedience ought to be eschewed and no Scandall of weake brethren causeleslie taken can make that fact not to bee the sinne of disobedience which other-wayes that is extra casum scandali would bee the sinne of disobedience For it is certayne that laying aside the case of Scandall to denye Obedience to the Ordinance of our Superioures enjoyning and peremptorlie requyring of vs thinges lawfull and expedient is reallie the sinne of Disobedience Yee will saye that the scandall of weake brethren may make that Fact or Omission not to bee Disobedience which otherwayes would bee Disobedience because wee ought not for the Commaundement of man doe that where-by our weake brother may bee offended and so the Precept of Obedience bindeth not when offence of a weake brother may bee feared On the contrarie wee saye that the lawfull commaundement of Superioures may make that Scandall of our weake brethren not to bee imputed vnto vs which other-wayes would bee imputed vnto vs as a matter of our guiltinesse because wee ought not for feare of Scandall causeleslie taken denye Obedience to the lawfull Commaundementes of our Superioures 45. Agayne yee say that when Scandall of weake brethren may bee feared the Precept of Obedience is not obligatorie in respect the thing commaunded by our Superioures altho it bee in it selfe lawfull yet it becommeth vnexpedient in respect of the Scandall which may followe vpon it Nowe saye yee the Ordinances of our Superioures are not obligatorie when the thinges commaunded by them are vnexpedient Wee on the contrarie saye that when our Superioures requyre of vs Obedience to their lawfull Commaundementes the Precept of eschewing Scandall is not obligatorie in respect wee ought not for Scandall causeleslie taken omit necessarie dueties which GOD in His Law requyreth of vs In which number wee moste justlie doe reckon THE DVETIE OF OBEDIENCE which wee owe to the lawfull Commaundementes of our Superioures 46. As for that which yee saye that when Scandall may bee taken at the doing of the thing commanded then the thing commanded becommeth inexpedient and so ought not to bee obeyed that yee bee
for which wee stand is wronged by vs two wayes 1. That wee differ in judgement from them about the indifferencie of the fiue Articles and next that at the will of our Ordinarie and yee know not what other lawfull Superioures wee are readie to forbeare the practise of these thinges which the Assemblie hath appoynted to bee observed 7. As for your mayne Question Whether a duetie necessarie by Divine Lawe may bee or may not bee omitted in case our Ordinarie and other lawfull Superioures should will vs to omit it before wee aunswere to it wee must expound what wee meane by our other lawfull Superioures because of your jesting pretence of ignorance heere-of Wee meane heere-by The King's Majestie the Parliament the Secret Counsell and other Magistrates and Ecclesiasticall Assemblies where-vnto wee owe Obedience in our Practise requyred by them according to publicke Lawes 8. The Question it selfe ye doe expresse more clearlie in your Aunswere to our fourth Replye where yee alleadge that wee finde some of the PEARTH ARTICLES so necessarie that altho the Generall Assemblie of the Church should discharge them yet wee behoved still for conscience of the Commaundement of GOD to practise them Thus are wee brought to this generall Question Whether or no anie thing necessarie or commanded by Divine Lawe may in anie case without sinne bee omitted when publicke humane Authoritie dischargeth the practise thereof For resolving of this Question wee desire the Reader to take notice of these Theologicall Maximes receaved in the Schooles and grounded vpon HOLIE SCRIPTVRE 9. Affirmatiue Praeceptes doe binde at all tymes but not to all tymes but onelie as place and tyme requyre that is when opportunitie occurreth Praecepta affirmativa obligant semper sed non ad semper nisi pro loco tempore id est quando opportunitas occurrit But Negatiue Praeceptes doe binde at all tymes and to all tymes Praecepta negativa obligant semper ad semper As for example A man is not obliedged to speake the trueth at all tymes for hee may bee some tyme lawfullie silent but hee may never lawfullie lie 10. Of Affirmatiue necessarie Dueties some are the weyghtier matters of the Lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iudgement Mercie and Fayth MATTH 23.23 Others lesse weyghtie such as are those of the Pearth Articles which wee call necessarie and yee doe reject 11. The exercise of some Affirmatiue necessarie dueties may bee some tymes omitted by Authoritie without sinne for the publicke Peace or some pressing necessitie Thus Moses permitted repudiation of a man's married wyfe not fallen into adulterie neyther did hee vrge strictlie the Affirmatiue duetie of adherence and that for the hardnesse of their heart Where-in Moses had respect to the Peace and Unitie of the Tribes of Israell as Alexander Alensis observeth in his Summe of Theologie Part. 3. Qu. 46. Membro 1. Art 1. Art 2. David did not execute in his owne tyme judgement agaynst Joab for his murthering of Abner and Amasa because the sonnes of Zerviah were too harde for him Circumcision was omitted because of the vncertayntie of their abode in one place when the people were with Moses in the Wildernesse 12. Exercise of Ecclesiasticall Discipline agaynst open obstinate offenders is an affirmatiue duetie incumbent by divyne Law vpon the Pastoures towards those who are committed to their charge Yet it may and ought to bee forborne when it can not bee vsed without an open rupture and vnavoydable Schisme Because in such a case the publicke peace is rather to bee looked to lest in our inconsiderate zeale to separate the Tares wee plucke vp also the Wheat And what wee can not get corrected by censure wee can doe no more but mourne for it and patientlie wayt till GOD amende it as Augustine proveth at length Lib. 3. contra Epistolam Parmeniani Cap. 1. Cap. 2. Lib. de fide operibus Cap 5. For in this tyme sayeth Gregorie the holie Church doeth correct some thing by fervour some thing shee tolerateth by meeknesse some things by consideration shee dissembleth and beareth so that often by bearing and dissembling shee compesceth or putteth away that evill which shee hateth And Prosper sayeth For this cause therefore they must with gentle pietie bee borne with who for their infirmitie may not bee rebuked 13. When a doctrinall errour not beeing fundamētall prevaileth by publicke Authoritie in any Church a private Pastor or Doctor espying it may lawfullie and laudablie forbeare publicke stryving agaynst it when hee evidentlie perceaveth that vnavoydable Schisme would followe there-vpon In such a case hee should content him-selfe to feede his hearers with that wholsome Milke of the Word which they may receaue and delay the giving of stronger Foode vnto them because of their infirmitie Considering that more necessarie and weyghtier Duetie which hee oweth for preservation of Order and Peace and labouring in a myld and peaceable manner to cure them To this purpose belongeth that saying of Gregorie Nazianzen Let no man therefore bee more wyse than is convenient neyther more legall than the Lawe neyther more bright than the Light neyther more strayght than the Rule neyther higher than the Commaundement But howe shall this bee If wee take knowledge of Decencie and commende the lawe of Nature and followe Reason and despyse not good order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that of the Auncient Church of Lions in France neare eyght hundreth yeares a-goe Who doeth not calmlie and peaceablie moderate that which hee thinketh but is readie incontinent to Contentions Dissentions and Scandalls altho hee haue not an hereticall sense most certaynlie hee hath an hereticall mynde 14. Divine Institution by the Ministerie of the Apostles craveth Deacons ordayned by Imposition of handes for all their lyfe tyme ACTS 6. Yet in our Reformed Church of SCOTLAND wee haue no such Deacons Which OEconomicall defect necessitated by detention of Church mayntenance necessarie for their sustentation wee hope shall not bee imputed to our Church as sinne so long as Shee despyseth not that Institution and acknowledgeth and lamenteth this deficiencie and endevoureth by peaceable lawfull meanes to haue it remedied 15. Altho some Affirmatiue Dueties necessarie by Divine Praecept doe giue place some tymes to other more weyghtie and more pressing Dueties as the saving of a stranger may bee omitted for saving my father or my brother or my sonne out of the same danger when I am able onlie to saue one of them And manie such lyke examples doe occurre yet it is never lawfull to condemne or oppugne such Dueties as evill or superstitious or scandalous in them-selues neyther to ranke them amongst thinges in them-selues indifferent 16. Hence wee doe inferre that not-with-standing of the necessitie of those of the Pearth Articles which wee call necessarie yet some tymes the practising of them may become not necessarie and the omission there-of not sinfull publicke Authoritie and the necessitie of the peace of the Church so requyring
Some tyme in-deede the omission of a thing praescrybed by an Affirmatiue Divine or Humane Lawe may bee faultlesse But it is never lawfull for Subjectes to transgresse the Negatiue parte of the Divine Praecept by resisting with force of Armes that Power where-vnto GOD hath subjected them and to which Hee hath forbidden them to make such resistance Neyther is it at anie tyme lawfull for Pastors and Teachers to teach erronious doctrine 17. Yee doe attribute to vs as a great absurditie that at the will of our Ordinarie and other lawfull Superioures wee are readie to forbeare the practise of these thinges which the Assemblie hath appoynted to bee observed And this yee inferre from the necessitie of Administration of the Sacramentes some tymes in private places according to our judgement Certaynlie yee will haue much a-doe to make good by right Logicke this your inference from such an Antecedent But to speake of the matter of the Consequent for satisfaction to the Reader wee finde no such absurditie in it as yee seeme to proclayme For if some Dueties appoynted by divyne Law giue place some-tymes to other weyghtie dueties such as is the keeping of publicke peace and good order as we haue alreadie showne much more may a thing notwithstanding of anie humane Lawe appoynting it to bee observed be for these respectes omitted at the will and direction of those Superioures to whom wee owe our obedience requyred by that humane Law and who haue power to dispence with our practise in that part THE XIV DVPLY IF the wordes of the Covenant bee playne say yee concerning the meere forbearance and speake nothing of the vnlawfulnesse no mans thoughts can make a change But wee haue given our reasons which justlie moue vs to requyre greater playnnesse neyther haue wee as yet receaved satisfaction concerning those reasons 2. In our 14 REPLYE wee sayde That your Band of Mutuall Defence agaynst all persons what-so-ever may drawe Subjects perhaps to take Armes agaynst their King which GOD avert and consequentlie from that loyaltie of Obedience which they owe to their Soveraygne and ours except yee declare and explayne your selues better than yee haue hitherto done To this yee answere that by this Replye wee doe a threefolde wrong One to our selues another to the Subscrybers the third to the Kings Majestie But yee haue not directlie answered to the poynt proponed by vs. 3. The wrong which yee say wee doe to our selues is in forging from the wordes of the Covenant impediments and drawing stumbling blockes in our owne way to hinder our Subscription This your wrongous asseveration wee justlie denye protesting as wee haue often done that wee doe walke sincerelie in this matter according to our light Not forging to our selues impedimentes nor drawing stumbling blockes in our owne way but clearlie showing the impedimentes and stumbling blockes which the Contryvers of the COVENANT haue layde in our way by their verie incommodious expression irreconciliable in our judgement with your exposition 4. Yee say wee wrong the Subscryvers in changing the state of the Question and in making a divorce betwixt Religion and the King's Authoritie which the Covenant joyneth together hand in hand Wee doe no-wayes wrong the Subscrybers when wee propone vprightlie our just Scruples as wee in our CONSCIENCES doe conceaue them where-by wee are moved to with-holde our handes from that COVENANT where-of one is the feare of vnlawfull resistance to Authoritie if wee should holde to that COVENANT howe so-ever yee will not suffer to heare patientlie this objection because in your Covenant yee doe professe the conjunction of Religion and the King's Authoritie which profession of yours doeth not sufficientlie serue for a full answere to our objection agaynst those other words of that same Covenant where-vpon our Scruple did aryse To cleare this we wish you to answere directlie to this our present Demaund whether or no in case of disagreement which GOD avert thinke yee that the Covenantors are obliedged by vertue of their Covenant to make open resistance by force of Armes If yee thinke they are obliedged to make resistance then wee desire your answere to the Reasons and Testimonies brought in our 2 Duplye proving the vnlawfulnesse of such resistance But if yee thinke that they bee not obliedged then declare it playnlie 5. But most of all yee say wee wrong the King's Majestie in bringing him vpon the Stâ—ge before his Subjectes in whose myndes wee would as yee doe vnjustlie alleadge beget and breede suspitions of opposing the Trueth of making Innovation in Religion and of dealing with the Subjects contrarie to his Lawes and Proclamations and contrarie to the Oath at his Coronation Wee answere wee haue not brought but haue found his Majestie vpon this vnpleasant Stage opposing himselfe openlie to your Covenant with solemne Protestations agaynst all suspitions of opposing the Trueth or making Innovation of Religion or dealing with the Subjectes contrarie to his Lawes and Proclamations or contrarie to the Oath at his Coronation This his Majesties declaration agaynst which yee haue protested wee haue willinglie receaved and doe truelie belieue it 6. What the most honourable Lords of his Majesties privie Counsell haue done concerning his Majesties last Proclamation and vpon what motiues their Honours themselues doe know and his Majesties High Commissioner hath publicklie declared in his printed MANIFESTO contrarie to some of your Asseverations concerning the proceeding of that Honourable Boord 7. Yee professe heere that It becommeth you to judge charitablie of his Majesties intentions altho yee disallow the Service-Booke and Canons as contayning a reall Innovation of Religion and doe affirme that the intention of the Prelates and their Associates the Authors and Contryvers of the Bookes is most justlie suspected by you Wee haue tolde you alreadie that concerning the matters contayned in those Bookes it is not now tyme to dispute the Bookes themselues being discharged by his Majesties Proclamation and a royall promise made that his Majestie will neyther now nor heere-after presse the practise of the fore-sayde Canons and Service-Booke nor anie thing of that nature but in such a fayre and legall way as shall satisfie all his Majesties loving Subjects and that his Majestie neyther intendeth Innovation in Religion or lawes As for the intentions of his sacred Majestie wee doe heartilie and thankfullie acknowledge them to bee truelie conforme to his Majesties gracious Declaration in that his last Proclamation And in-deede it becommeth both you and vs to thinke so of them Neyther doe wee take vpon vs to harbour in our breasts anie vncharitable suspition concerning the intentions of those others of whom yee speake seeing they stand or fall to their owne master and the thoughts of their hearts are vnknowne both to you and vs and in a matter vncertaine it is surest to judge charitablie Yea wee haue manie pregnant Arguments to perswade vs that those Reverende Prelates and their Associates had no such intention as yee judge 8. Yee make mention of