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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	king_n	law_n	person_n	8,134	5	5.4280	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69202	Generall demands concerning the late covenant propounded by the ministers and professors of divinitie in Aberdene, to some reverend brethren, who came thither to recommend the late covenant to them, and to those who are committed to their charge. Together with the answers of those reverend brethren to the said demands. As also the replyes of the foresaid ministers and professors to their answers.	Henderson, Alexander, 1583?-1646.; Forbes, John, 1593-1648.; Hamilton, James Hamilton, Duke of, 1606-1649.	1638 (1638)	STC 66; ESTC S100396	26,442	56

acknowledge the truth of that which we affirmed there 2. VVe have already shown That the oath which ye require of us importeth more than the forbearance of the practice of Pearth articles for a time 3. The forbearance of some of them seemeth to us to be meerly unlawfull and contrary to that pastorall duty we owe to our flock 4. The forbearance of any of them considered with a relation to the authority enjoyning them in our judgement is plain disobedience THE VII DEMAND WHether it be agreeable to charity or piety to require us to abjure these rites as Popish which in the sincerity of our hearts following the light of our conscience whereof we take God to witnesse we have hitherto practised as lawfull and laudably following the same light do yet practise them But suppose this might be required of us by any Quaeritur Whether or no it becometh them so peremptorily and upon such a suddenty to urge us to this who these by-gone twenty years have desired earnestly to enjoy the freedome of their consciences in their Ministerie even in denying obedience to these things and standing laws for them and when they were urged to obedience did so often protest and earnestly request That they might have a time to be well enformed and maturely advised of the matter which to the most part of them was most graciously granted Let them therefore look to that naturall Maxime Quod tibi fieri non vis alteri ne feceris and to our Saviours precept of the same sense and almost of the same words Mat. 7. vers 12. ANSWER WE hope that such a forbearance of the practise will prejudge the liberty of no mans conscience REPLY IT would much prejudge our consciences to swear and subscribe the negative confession taking it according to your conception and meaning who require our oath 2 How can we swear to labour by all means lawfull as ye require in your covenant to expell those things whereof we hold some to be necessary and all the rest to be lawfull and laudable THE VIII DEMAND WHether it be fitting to swear to defend the Kings Person and Authoritie with this limitation In the defence and preservation of the true Religion laws and liberties of this Kingdome As if their persons ought not to be defended against all enemies although as yet they embraced not the truth or having before embraced it yet have fallen from it or as if their royall Authority were not to be acknowledged although commanding things unlawfull and as if we were not subject thereto in yeelding to suffer under them when we give not active obedience to them ANSWER 1. THe answer of the first Demand may give satisfaction here 2. The Specification of the defending the Kings Person and Authority in the defence of the true religion laws and liberties of the Kingdome is warranted by the Confession ratified in Parliament by other acts of Parliament by the other Confession and by the generall band joyned with it 3 No man will with-hold his Subscription from the Covenant because it doth not as it intendeth not to expresse every duty we owe to the Kings Majestie as if the not naming were a denying of the duty REPLY WHat ye have replyed in your Answer to our first Demand we have examined in our confutation of your Answer 2. If ye consider well all the circumstances of the making of your Covenant ye will finde that it had not been amisse at this time to have expressed more fully the loyaltie of your intentions to maintain the Kings person and honour Next it is necessary to expresse it yet more fully for our cause whom ye require to swear and subscribe your Covenant lest we do any thing in this matter with a doubting conscience which is a grievous sin that is Doubting whether or no we are tyed by our oath to maintain the Kings authority only in so far as it is employed in the defence of the foresaid true Religion or at least as it is not employed against it For it seemeth to us unlawfull to swear the maintenance of the Kings authoritie with this limitation precisely And if ye be of a contrary minde we are most willing to confer with you of this point THE IX DEMAND WHether or no we can sincerely swear to maintain the Authoritie truely and properly monarchicall of the King and withall swear also disobedience to these articles which are authorized by his standing laws and to maintain the meanest of his subjects against him in their disobedience of his laws as yet standing in vigour concerning these things ANSWER 1. THe answer to the first Demand is usefull here also 2. Forbearance of practise for a time in such a case is rather obedience than disobedience for example Kneeling was thought convenient because all memorie of superstition was past should it not therefore be forborn because superstition is now revived and flagrant They who practise keep the letter of the law but they who forbear keep the life and reason thereof REPLY YOur Covenant requireth more of us than the forbearance of the practise of Pearth articles as we have often times declared 2 We have also shown That the forbearance of obedience to standing laws without license of Superiours and contrary to their commandment especially if it be done by deliberation and if men tye themselves by an oath to do so is manifest disobedience 3 The article of Pearth anent kneeling was not grounded only nor yet principally upon that narrative which ye mention but rather upon the conveniencie and decencie of the gesture of kneeling in the receiving of the holy Sacrament which reason doth yet continue as also the other reason which ye mention holdeth yet for the body of the people of this Church were never papists and consequently have no memorie of popish superstition as those who lived in time of reformation 4 We cannot see nor conceive how a vow and band of maintaining the meanest subject of this Kingdome against all persons whatsoever and consequently against the King himself as we have shown in our second Reply in disobedience of his laws can consist with that love reverence and subjection which we owe to our King Neither have ye brought any thing in your Answer to satisfie us in this point And because ye alledge as we hear that ye are mistaken in this point and do vindicate your selves by those words of the Covenant wherein ye promise to maintain the Kings authoritie we pray you to expresse your minde more fully concerning it and to show us 1 What ye mean by maintaining the Kings authoritie in that part of your Covenant wherein ye expresse your loyall intention To maintain the Kings person and authoritie and in speciall Whether or no the maintaining of the Kings authoritie be taken by you as it excludeth all resisting of his Authoritie by force of arms even although he should command things unlawfull and contrarie to the truth For so we think it should be

I pray God forgive them If they intended me no harm then I do expect that they will give my self and the world satisfaction in clearing me that I gave them no ground for these their asseverations And so being confident of his MAJESTIES goodnesse to all his ministers amongst the rest to the meanest of them my self especially in this particular that he will never be shaken in the opinion of my loyall and constant service upon such slight light and groundlesse reports I will say no more of that first point For that which concerneth my selfe as a Counsellour and the rest of that honourable Boord averred by the three answerers in their answers to the third and fourteenth demand I do here protest before Almighty God that none of the allegations alledged by the three answerers nor any petition given me by the supplicants moved me to give way that the order of the Councell table should not passe into an act for I did then and doe now avow that I then was and now am fully satisfied with his MAJESTIES most gracious declaration and that in my opinion all ought to have thought themselves sufficiently freed from fears of innovations But the true reason was this I was so tenderly affectioned towards the peace of my Country that I gave way to that which many of honourable qualitie assured me if it were not done a present rupture might follow and so consequently the ruine of this Kingdome which I was resolved to keep off so long as possibly I could retaining my fidelitie to my Master VVhich care of mine I finde but slenderly required when it is made an argument to perswade his MAJESTIES good subjects to do that which is so displeasing to him and so unsafe for them And yet even in this passage it would have beene expected from men of that profession that nothing should have passed but undoubted truth In which point too they have failed either as I hope by a mistaking or a mis-informing For the Missive once thought fit to be sent to his MAJESTY was never rent but remaineth yet as it was and wee did not send it because wee did not thinke thanks to his MAJESTY would be seasonable in the name of the whole Kingdome when we knew his MAJESTIE by the last proceedings of many and protestations made against his royall declaration pretended in the name of the whole country could not receive satisfaction To conclude notwithstanding this personall wrong offered to me his MAJESTIES high Commissioner I will carefully cheerfully and constantly go on with this great businesse wherewith he hath intrusted me VVhich as I pray God that it may prosper under my hands so I praise God that he hath given me so cheerfull and willing a heart to go on in it that if my life could procure the peace of this torn Church and Kingdome to the contentment of my royall Master and comfort of his distracted subjects he who knoweth all things knoweth likewise this truth It is the sacrifice of the world in which I would most glorie and which I would most sincerely offer up to God my King and Countrey HAMMILTON GENERALL DEMANDS CONCERNING THE LATE COVENANT Propounded by the Ministers and Professors of Divinity in Aberdene to some Reverend Brethren who came thither to recommend the late Covenant to them and to those who are committed to their charge TOGETHER WITH The ANSWERS of those Reverend Brethren to the said DEMANDS AS ALSO The REPLYES of the foresaid Ministers and Professors to their ANSWERS 1 Pet. 3.15 16. Sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ. Printed by ROBERT YOUNG His Majesties Printer for Scotland Anno 1638. GENERALL DEMANDS CONCERNING THE LATE COVENANT Together with Answers to them and Replies to those Answers THE FIRST DEMAND BY what power or warrant these our Reverend Bretheren can sute of us or of our people subscription to this late Covenant not being sent by his Majestie or by the Lords of Councell nor by any Nationall Synod of this Kingdome nor by any Judicatorie established in it And How they can enforce upon us or upon our people who are no wayes subject unto them their interpretation of the articles of the negative confession In respect whereof as also in respect of that band of mutuall defence against all persons whatsoever this late Covenant is substantially different from that which was subscribed by the King and his subjects Anno 1580. and 1581. ANSWER WE are not come hither to usurpe the authoritie of any civill or spirituall judicatorie or to enforce upon our reverend Brethren and the people committed to their charge the subscription of the late Covenant or the interpretation of the Articles of that Confession which is called negative or whatsoever else of that kinde but are sent to represent unto them in all humilitie the present case and condition of this kirk and kingdome crying for help at their hands also and in brotherly love to exhort and intreat that they will be pleased to contribute their best endevours for extinguishing the common combustion which by joyning with almost the whole kirk and kingdome in the late Covenant we trust they may lawfully do without prejudice to the Kings Majestie or to any lawfull judicatorie or to that Confession of faith above mentioned Since the sound interpretation and application thereof to the errours of our times can make no substantiall change and the band of mutuall defence wherein wee oblige our selves To defend the true religion and the Kings Majesties person and authoritie against all persons whatsoever is joyned at first with the Confession of faith Like as his Majesties Commissioner objecting That our Covenant was suspect to be an unlawfull combination against Authoritie and to be the main hinderance of obtaining our desires hath accepted and was well pleased with our Declaration bearing That we have solemnly sworn to the uttermost of our power with our means and lives to stand to the defence of the Kings majestie as of Gods Vicegerent set over us for the maintenance of Religion and ministration of Justice REPLY WE have Reverend Brethren sufficiently considered and examined your answers to our Demands by which we expected full satisfaction to all our scruples and doubts concerning the late Covenant But truly in modesty and brotherly love we tell you that your answers whatsoever you think of them your selves have not given us that satisfaction which we expected We know that some who rashly condemne every thing which is said or written contrarie to the cause which they maintain will boldly say of us that we have closed our eyes against a clear and ingyring light But first we say with JOB Our witnesse is in heaven and our

record is on high That Lord who only seeth the secrets of hearts knoweth that we love his truth and are ready so soon as it shall be shown unto us to embrace and professe it before the world Next we appeal to the consciences of all impartiall readers who shall have occasion to weigh and consider maturely the weight of our arguments and of these answeres which it hath pleased you to give us wishing them yea most humbly and earnestly intreating them to judge both of your writings and ours without prejudice or any partiall respect Yea we are confident that ye also of whose love to the truth of GOD we are perswaded will after better advisement and more mature consideration of the matters debated acknowledge that we are not against the truth but for it The Lord open your eyes that you may clearly see that truth for which we stand WE objected to you Reverend Brethren that you had not a calling to urge us to the subscription of the late Covenant from any acknowledged authoritie or lawfull Judicatorie established in this Church or Kingdome to which objection ye answere not here particularly as we expected And whereas you say That you are come to exhort us and our people in all humility to joyn with you How is it that without our consent and against our will not having lawfull authority which you seem here not to acclaime to your selves you have publickly preached to our people within our Congregation which is a thing repugnant to those places of Scripture in the which the Spirit of God recommendeth to Elders or Pastors the care of those flocks over which the holy Ghost hath made them over-seers Acts 20.28 1 Pet. 5.2 as also telleth us That the Pastors whom the flock must know and to whom they must submit themselves do watch over the souls of that flock and must give account for them 1. Thessal 5.12 Hebr. 13.17 It is also contrarie to the laws of the Christian Church in all ages For by the ancient Canons Pastors are commanded to containe themselves within the limits of their own charge and not to presume to exercise Pastorall office in another Pastors Diocesse or Parioch without leave As also they forbid Pastors to receive to divine service any man of another Parioch that commeth in contempt of his own Pastor Concil Nicen. 1. Oecum 1. Can. 16 Concil 2. Oecum Constantinop Can. 2. Concil Carthag 2 Can. 11. Concil Carthag 3. Can. 20. Concil Chalced. Oecum 4. Can. 13. Concil Nicen. 2. Can. 10. Concil Tribur Can. 28. Concil Nannet Cap. 1. 2. ¶ 2. We did not without reason say That you and others of your confederation enforce your interpretation of the Negative confession upon others seeing we hear that some Pastors and Prelates are forced to flee to forraigne countreys for fear of their lives because they have refused the said interpretation and those who have stayed in the countrey dare scarcely appear in the high wayes or streets and are threatned That their stipends shall not be payed unto them untill they subscribe your Covenant ¶ 3. Whereas you do in brotherly love exhort and entreat us to contribute our best endeavours for extinguishing the common combustion we praising God for your pious zeal and for the lovingnesse and modesty of your speeches wherein by Gods help we shall labour to keep correspondence with you that both we and you may shew our selves to have learned of Christ Meeknesse and lowlinesse of heart we most willingly promise to do so by all means which our consciences will permit us to use as also to joyn our most humble and hearty prayers with yours That it may please God in this dangerous exigent To do good in his good pleasure to our Sion and to build up the wals of our Ierusalem ¶ 4. We may justly say That this new Covenant is substantially different from the old which was made Anno 1581. in respect it not only containeth that old covenant or confession which was allowed by two generall assemblies but also your interpretation of it which as yet hath no such authority or approbation ¶ 5. No band of mutuall defence against all persons whatsoever is expressed in the Covenant made 1581. And although it were yet the case is very unlike For subjects may make such a Covenant of mutuall defence by armes with the consent of the King who only under God hath the power of armes or of the sword in this kingdome But they who made this late Covenant had not his consent as that former or old Covenant had which is a thing so evident that no man can call it in question ¶ 6. As for that which you affirm here That my Lord Commissioner his Grace was well satisfied with your declaration it becommeth not us to pry narrowly into his Graces doings but truly we have more than reason to pry most narrowly into the words of a Covenant which is offered unto us to be sworn and subscribed left we abuse and prophane the sacred name of God and tye our selves to the doing of any thing which is displeasing unto him Last of all whereas ye desire us to joyn our selves to you and to the rest of your confederacie who are as you affirm almost the whole Church and Kingdome Truly we cannot but reverence such a multitude of our reverend brethren and dear countrey-men and are ready to be followers of them in so far as they are followers of Christ But neither can we do any thing against the truth neither can we attribute so much authoritie to their multitude as otherwise we would in respect there hath been so much dealing for subscriptions in all quarters of this Kingdome and so many have been threatned to give their consent as we are most credibly informed THE II. DEMAND WHether or no we ought to subscribe the foresaid covenant seeing all covenants of mutuall defence by force of armes made amongst subjects of any degree upon whatsoever colour or pretence without the Kings Majestie or his Successours privitie and consent are expresly forbidden by King JAMES of blessed memorie and the three Estates of this Kingdome in the parliament holden at Linlithgow Anno. 1585 ANSVVER THe act of Parliament forbiddeth in the first part leagues and bands of maintenance privily made such as are called bands of Manrent as the act in Queen Maries time to which it hath relation doth bear And in the second part only such as tend to the publick disturbance of the peace of the Realme by moving sedition But no act of Parliament doth discharge nor can any just law forbid Conventions or Covenants in the generall or such Covenants in speciall as are made with God and amongst our selves not for any mans particular but for the common benefit of all not to move sedition but to perserve peace to prevent trouble which by all probability had been to many before this time too sensible if this course had not been taken Conventions and

are also abjured in this your late Covenant The first proposition is evident For in your late Covenant speaking of the oath contained in that old Covenant which was made Anno 1581. you professe That the present and succeeding generations in this land are bound to keep the foresaid nationall oath as you call it and subscription unviolable The second proposition also cannot be denied by you For these twenty years by-past you have accused those who conformed themselves to the ordinances of Pearth of perjurie and that because they had violated the oath made Anno 1581. in the which those articles as you alledge were abjured But perhaps you will say to us That we think those things not to be abjured in that oath made Anno 1581. and therefore we may swear and subscribe your late Covenant and notwithstanding of our oath and subscription be tied only to the forbearance of the practice of Pearth articles for a time We answer first The words of an oath should be clear and plain or if they be any wayes ambiguous the true sense of them should be so declared and manifested that all may know it 2 An oath is to be given according to the minde and judgement of him that requireth it And therefore seeing you who require this oath of us think the rites or ceremonies concluded at Pearth to be abjured in that oath made Anno 1581. how can we swear and subscribe your Covenant which reneweth the foresaid oath and bindeth us to it 3 If we should swear and subscribe the negative confession as it is included in your covenant then ye who think the articles of Pearth to be abjured and condemned in the negative confession will think us tied by our own personall oath to condemn the articles of Pearth 4 Seeing this covenant was penned by you who have hitherto not conformed your selves to Pearth assembly and have opposed Episcopacie and seeing you all condemn Episcopacie as if it were that popish or wicked Hierarchie mentioned in the negative confession as also esteem the things concluded in Pearth assembly to be idolatrous or superstitious how can we think that you in your solemn vow made to God for reformation of this Church and resisting in times to come the novations and corruptions of it have passed by these things which are the only novations already introduced by authority and from which as you affirm the Church hath so great need to be purged chiefly seeing ye think them as popish superstitious and idolatrous as ye do these other novations which are not as yet introduced 5 If in all your supplications plaints and protestations ye have only sought the removing and discharging of the Service book Book of canons and the new high commission not complaining of any other novations and seeing his Majestie hath discharged the first two and hath promised to rectifie the third or last of them Then what reason have ye to think that his Majestie hath not satisfied your supplications For all the novations upon which you complained are removed by his Majestie and ye have his princely promise That no further shall be urged upon us but by such a fair and legall way as may satisfie all his subjects 6 As for that which your Covenant by your own confession requireth of us to wit The forbearance and abstinence for a time from the practising the articles of Pearth We professe sincerely and in the sight of God That our c●nscience will not suffer us to subscribe that part of your Covenant and that because laws being standing for them and our lawfull superiours requiring obedience from us by practising them to swear forbearance of the practise of them is to swear disobedience and to wrong their authority 7 How can we with a good Conscience abstaine presently from private baptisme and private communion being required thereunto by sick persons and those parents whose children cannot be carried to the Church commodiously with their lives seeing we think it a thing very unlawfull in such cases to refuse to administrate those Sacraments in private houses Not that we think that God hath tyed himself or his grace to the Sacraments but because he hath tyed us unto them by his precept and not to use the means appointed by God when our people or their children stand in need of them is a contempt of the means and a tempting of God THE V. DEMAND WHether or no we can sincerely and with a good conscience subscribe the negative confession as it is expounded and interpreted by the contrivers or authors of the late Covenant seeing it maketh a perpetuall law concerning the externall rites of the Church which God hath not made as if these rites were unchangeable And how they who both swear the positive confession and the negative thus interpreted can eschew contradiction seeing the positive confession Chap. 21. evidently declareth That these rites are changeable according to the exigencie of time and consequently that no perpetuall law may or ought to be made concerning them Likewise we would know how it can stand with truth to abjure all these rites as Popish which are used in the Church without divine institution expressed in Gods word seeing even these who urge the Covenant practise some ceremonies which are not mentioned in Gods word as the celebration of marriage before the Church in the beginning or at the end of divine service with all the particulars of it and the stipulation of Fathers and God-fathers for the childe in baptisme which are not meer circumstances as they use to distinguish but also ceremonies properly so called ANSWER THe late Covenant maketh not a perpetuall law concerning the externall rites of the kirke as if they were unchangeable but as we have said before onely bindeth us for a time to forbear the practise of innovations already introduced and doth not determine whether they ought to be changed or not 2. According to this true interpretation all appearance of contradiction betwixt the confession of faith insert in the act of Parliament and the latter confession is removed beside that the article 21. of the confession of faith giveth power to the Kirke in matters of externall policie and order of the worship of God is expounded in the first booke of Discipline distinguishing between things necessary to be observed in every Kirke and things variable in particular congregations 3. We declare again That the Covenant doth not abjure Pearth articles as Popish and thinketh not time now to dispute of significant ceremonies or other holy rites and whether the two particulars named be ceremonies or not since the confession condescended upon on both sides abjureth rites which are added without the word of God REPLY FIrst VVe have already told you That we cannot subscribe your oath of forbearance of the practise of the articles already introduced without violation of authority and of wronging our own consciences who think private baptisme and communion not to be indifferent but also necessary in

taken and that it should be so taken we are readie to demonstrate Neither can we swear it in any other sense 2 Whether your promise of mutuall defence In the same cause of maintaining the true Religion and his Majesties authoritie c. ought to be understood of the maintaining the Kings authoritie absolutely that is Whether he maintain the true Religion or no Or on the contrarie If it ought to be understood of the maintaining the Kings authoritie conditionally in so far as he maintaineth the true Religion and not any other wayes If you say that it is to be understood the first way we assent to that part of your Covenant and have no more scruple anent it except that one which we mentioned in our Reply to your second Answer to wit That the words of your Protestation seem to import more and that your Paction or Covenant is made without the Kings privitie and consent If ye say that it is to be understood the second way then we continue urging our foresaid Demand to wit How a man can maintain the Kings authoritie and withall maintain the meanest of his subjects in resisting his Authoritie And how we can be said to stand for the Kings honour when we vow and promise do to that which he himself professeth to be against his Honour and which in the common judgement of men is thought to be so The determination of this point is more than necessarie at this time and therefore let us in sinceritie and brotherly love confer of it that the consciences of others who doubt of this may receive satisfaction THE X. DEMAND WHether or no we ought to swear to such a Covenant which taketh away from us all hope of a free assembly or Parliament to judge of the matter presently debated For how can these vote freely of any matter propounded to the decision and deliberation of the Church and Estate who have already sworn to adhere to one part of the question and how can those who dissent from them submit themselves to their judgement chiefly seeing they are possessours and have laws Civill and Ecclesiastick standing as yet for them ANSWER WE perceive that this tenth Demand is made of the articles of Pearth therefore we answer as before That we promise only forbearance which can prejudge no mans liberty in a generall assembly REPLY WE have shown That your Covenant and Oath importeth a manifest abjuration of the articles of Pearth and therefore the swearing of it doth manifestly prejudge the liberty of voting in a nationall assembly For how can they freely either reason in an assembly concerning Episcopacie and the articles of Pearth or else give their judgement without prejudice concerning them who have alreadie promised sworn and vowed first To adhere to the discipline of the Kirke that is according to your interpretation to the whole externall policie of the Church as it was 1581. 2 To labour by all means lawfull to remove and expell all those rites and ordinances which have come into the Church since the foresaid year of God that the Church may be restored to the liberty and purity which it then had Whereby ye declare That the foresaid articles and Episcopacie are contrary to the liberty and purity of the Church and consequently ye are tied by your oath to vote against them if ye be called to the intended assembly THE XI DEMAND WHether our subscribing together with our people to the confession of this nation which is ratified and registrated in Parliament Anno 1567. may give full satisfaction to all who doubt of the sincerity of our profession if so be they have no farther ayme but only to know and see our willingnesse and constant resolution to adhere to the religion presently professed and to oppose all errours contrary to it to our lives end Now seeing we are willing to do this as we take God to witnesse we are how are we hated maligned and traduced as enemies of the truth only because our consciences do not suffer us to subscribe to that interpretation of the negative confession insert in the Covenant concerning which we can see no warrant of the truth of it nor lawfull authority binding us to it and to the politick or rather military part of that Covenant which is a thing without the compasse of our calling and not belonging to that contending for the faith once delivered to the saints of which S. Iude speaketh in his epistle ANSWER SInce no other mean could be found so effectuall for holding out of Poperie and forbearing of dangerous novations in religion such as the Service book and Canons which as yet are only discharged till in a fair and legall way they may be introduced and are by no word of the late Proclamation disallowed although the Service book by the Proclamation February 19. be highly praised as serving to edification and to beat out all superstition and nothing in this application is abjured but what was abjured in the former why shall we forbear to use a mean so just and so powerfull for the preservation of the purity of religion REPLY HEre ye do not particularly answer to our Demand and seem unwilling to give that testimonie of us your brethren concerning our sincerity in professing of the Truth which all who know and judge unpartially of us do think to be due to us It is sufficiently known what pains we take in disputing and writing against Papists in confuting their errours in our pulpits in leading processe against them according to the order of the Church and in doing all things against Romish errours which can be expected from the most zealous Professours of the Truth If ye or any other of our reverent brethren doubt of the sinceritie of our profession then pose us concerning any Article controverted and we shall be most ready to declare our minde concerning it before all men and give a sufficient proof to the world that we have pried as narrowly into the mysteries of Romish errours for refutation of them as any of those who impiously and uncharitably traduce us as favourers of Poperie 2. We have other means more effectuall and lawfull whereas we think this your mean to be unlawfull for holding out of Poperie and in which we ought to confide more than in all the promises and vows of men yea also more than in all the united forces of all the subjects of this land to wit Diligent preaching and teaching of the word frequent prayer to God humbling of our selves before him amendement of our lives and conversations and arming our selves against our adversaries by diligent searching of the Scriptures and using all other means whereby we may increase in the knowledge of the truth and in ability to defend it against the enemies of it 3. The subjects of this Kingdome at least a great part of them either by their own inclination or by the perswasion of others have such a hard conceit of the Service book and Canons that if