the Statute of the 25th Year of King Edward the third And We do likewise hereby forbid and inhibit all Our Subiects to impose administer or tender the said Oath or Covenant And if notwithstanding this Our Gracious Proclamation any person shall presume to impose tender or take the said Vow or Covenant We shall proceed against him or them with all severity according to the known Laws of the Land Given at Our Court at Oxford the One and Twentieth day of June in the Nineteeth Year of Our Reign God Save the KING a Malach. 4. 2. b Psal. 13. 43. c Sat. 8. d M. T. Cic. in Tusc. qu. l. 2. e Max. Serm. de benef. f Aelius Lamgrid g Plut in apoph h See his Life and dâ—ath in a boâ—k entituled 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hos. 13. 9. Mar. 5. 26. Sen. de benef. Psal. 126. 5. Aug. Serm. de Johan Bap. Cyprian Seâ—n l. 4. de im nort Mat. 8. 24 25. Mat. 16. 26. Mat. 13. 46. Mr. Nye p. 21. Our last refuge Tabula post naufragium Hendersons Speech p. 32. Were this Covenant written on the plaster of the wall over against the Pope Beshazzar-like in his sacrilegious pompe it would make his heart to tremble his countenance to change his head and Miter to shake his joynts to loosen and all his Cardinals and Prelates to be astonished at it E. W. his Preface to the Solemn League It is the cleerest that ever was penned here below the finger of God is in it too By help of that hand which wrote the Ten words first this was indicted and written sure enough for truly it is as the good Word of God The Covenanters answer Reply See Mr. Coleman his Sermon The Covenanters answer Coleman serm. p. 21. Nye's Speech p. 15. Reply 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eccles. 5. 1. The Covenanters answer Mr. Case serm. p. 42. Ch. 10. 28. Mr. White in a Sermon at Lambeth Reply 1. Ch. 10. 28. See the Assembly at Perth Cic. off Eras. Adag. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Covenanters answer Eras Adag. de tripode dictum Jam. 3. 11. The Covenanters answer See exhortation to the taking of the Solemn League p. 4. Article 36. Heb. 13. 7. The Ordering of Priests Quest Will you reverently obey your Ordinary and other chief Ministers unto whom the Government and Charge is committed over you following with a glad minde and will their godly Admonitions and submitting your selves to their godly judgements Answ I will so do the Lord being my helper Ob. Sol. Ob. Sol. Math. 7. 1. Gal 5. 15. Gal. 6. 2. Divin. Instit. lib. 5. c. 20. Mat 26. 52. 1 Pet. 2. 25. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Act. 1. 20. * Ambros. com in Ephes. cap. 4. v. 10. Apostoli sunt Episcopi Jerom. ad Marcel Apud nos Apostolorum locum tenent Episcopi Cyp. c. 7. l. 3. Apostolos â—d est Episcopos praepositos Dominus elegit August in Psal. 45. loco patrum erunt silii id est Apostolorum Episcopi Et ibid. Dilatatum est Evangelium in omnibus sinibus mundi in quibus principes Ecclesiae id est Episcopi sunt constituti * Aug. Ep. 162. Comment in Apoc. hom 2. Ambrose 1 Cor. 11. 16. Occumenus Arethas Marlorat Pareus in Apoc. c. 1. 2. Policarp Episcopus Smyrnae Onesimus Ephesi Antipas Pergami c. * Edit Teclae it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thy wif which demonstrateth that the Angell there signifieth one singular man of Authority in the Church and not the whole Clergy of that place Ep. ad Episc. Winton * Concil. Nice Can. 5. Conc. Antioch Can. 6. Concil. Sard. Can. 14. Conc. Chal. Act. 15. c. 29. Ignatius in Ep. ad Philad. Irenaeus l. 3. c. 3. Tertul. l. de baptismo Euseb. l. 6. c. 40. Jerom ep ad Nepot Optatus l. 1. cont. Parmen. Amb. in Eph. cap. 4. Basil Eph. 70. * Epiphanius Haeres 75. p. 295. Aug. ad quod vult Deum Aëriani ab Aërio quodam sunt nominati qui cum esset Presbytr doluisse fertur quod Episcopus non patuit ordinari dicebat Presbyterum ab Episcopo nulla differentia debere discorni Hieron. in Tit. Con. 1. Art 15. c. 29. Episcopum in Presbyteri gradum reducere est sacrilegium Anatolius Constant Episcop dixit ij qui dicuntur ab Episcopali dignitate ad Presbyteri ordinem descendisse si justis de causis condemaantur nec Presbyteri honore digni sunt See Art 36. l. de Consecrat It is evident to all men reading holy Scriptures and ancient Authors that from the Apostles time there have been these three Orders in the Church of Christ and that a Bishop ought to correct and punish such as are unquiet criminous and disobedient within his Diocess according to such authority as he hath by the word of God * Vide Record in Exchequer I will preserve and maintain to you and the Churches committed to your charges all Canonical Priviledges and I will be your Protector and Defender to my power by the assistance of God as every good King in his Kingdom in right ought to defend the Bishops and Churches under their Government c. Then laying his hand on the book on the Communion Table he saith The things which I have before promised I shall perform and keep so help me God and by the contents of this book * Cic. Tusc. quast Ob. Sol. * Pro Mur. tolle nomen Catonis * Statut. Edw. 3. Ann. 25. The Church of England was founded in the state of Prelacy c. for we ow to it our best laws made in the Saxon times and Charta Magna it self The enion of the two Roses York and Lancaster the marriage with Scotland and above all the Plantation and Reformation of true Religion See Vindication of Episcopacy pag. 23 24. See also the Statute book of 16 Rich. 2. where the Commons shew That the Prelates were much profitable and necessary to their Soveraign Lord the King and the Realm c. †Jerome Advers. Luc. c. 4. Ecclesiae salus à summi sacerdotâ—s dignitate pendet cui si non exors quaedam ab omnibus eminens detur protestas tot in Ecclesia efficientur Schismata quot sacerdotes Cypr. Ep. 3. Non aliunde Haereses abortae sunt aut nata Schismata quan inde quod sacerdoti Dei non obtemperatur nec unus in Ecclesia ad tempus sacerdos al tempus judex vice Christi cogitatur * Athanas Apol. 2. Colithus quidam presbyter in Ecclesia Alexandrina alios Presbyteros ordinare praesumpserat sed rescissa fuit ejus Ordination omnes ab â—o constituti Presbyteri in laicorum ordinem redacti See Epiph. Haer. 75. The order of Bishops begets Fathers in the Church but the order of Presbyters Sons in Baptism but no Fathers or Doctors See also G. Abbot in his Tract of the Visibility of the Church and in his Answer to Hill * Apol. Confess Augustan c. de numero usu Sacrament Not saepe protestati sumnâ— summa cum voluntate conservare politiam Ecclesiasticam gradus in Ecclesia factos etiam summa authoritate scimus enim utili consilio Ecclesiasticam disciplinam have mode quo veteres eam describunt constitutam * Luther Tom. 2. p. 320. Nemo contra statum Episcoporum veros Episcopos vel bonos pastores dictum putet quiquid contra hos tyrannos dicitur †Gerard de Ministerio Eccles. Nemo nostrum dicit nihil imeresse inter Episcopum Presbyterum sed agnoscimus distinctionem graduum propter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ecclesiae ut concordia conservetur * Calv. de necess reform Ecclesiae Talem nobis Hierarchiam si exhibeant in qua sic eminâ—ant Episcopi ut Christo subesse non recusent ut ab iâ—o tanquam unico capite pendeant ad ipsum referantier in qua sic inter se fraternam societatem colant ut non alio modo quam eâ—us veritâ—te sint colligati tum vero nullo non anathemate dignos fateor si qui erunt qui noa eam reverenter summaque obedientia observent †Beza de grad. Minist. Evang. c. 18. Sess. 3. Quod si nunc Ecclesiae instauratae Anglicanae suorum Episcoporum Archi episcoporum authoritate suffultae perstant quemadmodum hoc illis nostra memoria contigit ut ejus ordinis homines non tantum insignes Dei Martyres sed etiam praestantissimos Doctores Pastores habuerit c.
sorts in the Kingdoms of England Scotland and Ireland by the Providence of God living under one King and being of one Reformed Religion having before our eyes the glory of God and the advancement of the Kingdom of our Lord and Saviour Jesus Christ the honour and happiness of the Kings Majesty and His Posterity and the true publick Liberty Safety and Peace of the Kingdoms wherein every one private condition is included and calling to mind the treacherous and bloudy Plots Conspiracies Attempts and practises of the Enemies of God against the true Religion and professors thereof in all places especially in these three Kingdoms ever since the Reformation of Religion and how much their rage power and presumption are of late and at this time increased and exercised whereof the deplorable estate of the Charch and Kingdom of Ireland the distressed estate of the Church and Kingdom of England and the dangerous estate of the Church and Kingdom of Scotland are present and publick Testimonies We have now at last after other means of supplication Remonstrance Protestations and Sufferings for the preservation of our selves and our Religion from utter ruin and destruction according to the commendable practise of these Kingdoms in former times and the Example of Gods People in other Nations after mature deliberation resolved and determined to enter into a mutual and solemn League and Covenant wherein we all subscribe and each one of us for himself with our hands lifted up to the most High God do swear I. THat we shall sincerely really and constantly through the Grace of God endeavour in our several places and callings the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our common Enemies The Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best reformed Churches And shall endevour to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Religion Confession of Faith Form of Church-Government Directory for Worship and Catechizing That we and our posterity after us may as Brethren live in Faith and Love and the Lord may delight to dwell in the midst of us II. That we shall in like manner without respect of persons endeavour the extirpation of Popery Prelacy that is Church-Government by Archbishops Bishops their Chancellours and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on that Hierarchy Superstition Heresie Schisme Profaneness and whatsoever shall be found to be contrary to sound Doctrine and the power of Godliness lest we partake in other mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms III. We shall with the same sincerity reality and constancy in our several Vocations endeavour with our estates and lives mutually to preserve the Rights and Priviledges of the Parliaments and the Liberties of the Kingdoms and to preserve and defend the Kings Majesties person and authority in the preservation and defence of the true Religion and Liberties of the Kingdoms that the world may bear witness with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish His Majesties just power and greatness IV. We shall also with all faithfulness endevour the discovery of all such as have been or shall be Incendiaries Malignants or evill Instruments by hindring the Reformation of Religion dividing the King from his people or one of the Kingdoms from another or making any faction or parties amongst the people contrary to this League and Covenant that they may be brought to publick triall and receive condign punishment as the degree of their offences shall require or deserve or the supream Judicatories of both Kingdoms respectively or others having power from them for that effect shall judge convenient V. And whereas the happiness of a blessed Peace betweene these Kingdoms denied in former times to our progenitors is by the good providence of God granted unto us and hath been lately concluded and setled by both Parliaments we shall each one of us according to our place and interest endeavor that they may remain conjoyned in a firm Peace and Union to all posterity And that Justice may be done upon the wilful opposers thereof in mannr expressed in the precedent Articles VI We shall also according to our places and callings in this common cause of Religion Liberty and Peace of the Kingdoms assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof and shall not suffer our selves directly or indirectly by whatsoever combination perswasion or terror to be divided and withdrawn from this blessed Union and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God the good of the Kingdoms and the honor of the King but shall all the dayes of our lives zealously and constantly continue therein against all lets and impediments whatsoever and what we are not able our selves to suppress or overcome we shall reveal and make known that it may be timely prevented or removed All which we shall do as in the sight of God And because these Kingdoms are guilty of many sins and provocations against God and his Son Jesus Christ as is too manifest by our present distresses and dangers the fruits thereof We professe and declare before God and the world our unfained desire to be humbled for our own sins and for the sins of these Kingdoms especially that we have not as we ought valued the inestimable benefit of the Gospel that we have not laboured for the purity and power thereof and that we have not endeavoured to receive Christ in our hearts nor to walk worthy of him in our lives which are the causes of other sins and transgressions so much abounding amongst us And our true and unfained purpose desire and endeavour for our selves and all others under our power and charge both in publick and in private in all duties we owe to God and man to amend our lives and each one to go before another in the example of a reall Reformation that the Lord may turn away his wrath and heavy indignation and establish these Churches and Kingdoms in truth and peace And this Covenant we make in the presence of Almighty God the searcher of all hearts with a true intention to perform the same as we shall answer at that great day when the secrets of all hearts shall be disclosed Most humbly beseeching the Lord to strengthen us by his holy Spirit for this end and to blesse our desires and proceedings with such successe as may be deliverance and safety to his people and encouragement to other Christian Churches groaning under or in danger of the
yoke of Antichristian tyranny to joyn in the same or like Association and Covenant to the glory of God the enlargement of the Kingdom of Jesus Christ and the peace and tranquillity of Christian Kingdoms and Common-wealths The two first clauses of the Covenant as they were offered to the Assembly licensed and entred into the Hall book according to Order September 4. 1643. and Printed at London for Philip Lane 1. THat we shall all and each one of us sincerely readily and constantly through the Grace of God endeavour in our several places and callings the preservation of the true Reformed Protestant Religion in the Church of Scotland in Doctrine Worship Discipline and Government according to the word of God and the reformation of Religion in the Church of England this Explication to be at the end of the Covenant as far as we do or shall in our consciences conceive to be according to the Word of God according to the same holy Word the Example of the last Reformed Churches and as may bring the Church of God in both Nations to the neerest conjunction and Uniformity in Religion Confession of Faith Form of Church-government Directory for Worship and Catechizing that we and our Posterity after us may as Brethren live in Faith and Love 2. That we shall in like manner without respect of persons endeavour the Extirpation of Popery Prelacy Superstition Heresie Schisme and Profaneness and whatsoever shall be found to be contrary to sound Doctrine and the power of Godliness in both Nations lest we partake in other mens sins and thereby be endangered to receive of their plagues that the Lord may be one and his Name one in both Kingdoms To which first printed copy the Doctors Speech delivered in the Assembly relateth pag. 48. The two clauses of the Covenant as they were altered and Printed by Order of the House of COMMONS 1. THat we shall sincerely really and constantly through the Grace of God endeavour in our several places and callings the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our common enemies the Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Churches and shall endeavour to bring the Churches of God in the three Kingdoms to the nearest Conjunction and Uniformity in Religion Confession of Faith Form of Church Government Directory for Worship and Catechizing that we and our Posterity after us may as Brethren live in Faith and Love and the Lord may delight to dwell in the midst of us 2. That we shall in like manner without respect of persons endeavour the extirpation of Popery Prelacy that is Church Government by Archbishops Bishops their Chancellours Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on the Hierarchie Superstition Heresie Schism Profaneness and whatsoever shall be found to be contrary to sound Doctrine and the power of Godliness lest we partake in other mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms THE League Illegall Quest WHether is this Covenant so grounded upon holy Scriptures and so conformable to the Laws of the Land yet in force and so consonant to former Oathes and Protestations that a religious Christian and Loyall Subject may without scruple of Conscience and danger of ensnaring his soul enter into it I answer Negatively Answ And although I had more then once made a Covenant with my self Rebus sic stantibus or rather jacentibus never to question this Covenant which the authority of both Houses and Piety and Learning of the Assembly of Divines hath commended as the Soveraign Remedy of all the Maladies of the times yet because my conscience tels me that it hath not approbation from the Three that bear record in heaven I dare not conceal those Reasons which at the first made me doubt of the lawfulness of it and in the end put it out of doubt The reasons propounding the naked truth without any clothing of art or ornament of Rhetorick are these Audi non phalerata sed fortia Not to take advantage of preposterous order in setting down the parts of this Covenant wherein he that runneth may read a double Solecism For in it the Church of Scotland precedeth the Church of England and the Liberties of the Subject are set before the Royal Prerogative and Imperial Dignity of the Prince Surely such a sacred and venerable Evidence of fidelity is a publick Covenant made by two Nations and signed by the Name of the great Jehovah that in it both matter and method phrase and order ought to be maturely advised on and not only every period and line but every word and syllable therein to be exactly scan'd before the conscience of millions of men be charged with it If we cannot brook or keep our hands from tearing a List Catalogue or Register wherein they who are many degrees below us are yet ranked above us and named before us can his Majesty take it well at our hands that we should accept of a Covenant hand over head wherein the members are set above the head and his Soveraign Majesty sleighted and that not only by misplacing his person but limiting and restraining the preservation of his Person and Authority to the defence of the true Religion and maintenance of the Liberties of the Kingdoms What is this but to indent with our Soveraign and capitulate with our head as Ochan sometimes did with the Emperor Frederick Defende me gladio ego defendam te argumentis Defend me with thy Sword and I will defend thee with my Pen If his Majesty will defend our Faith we will bear faith to him if he will keep safe our Pendants we will safeguard his Crown Which limitation I except at not that I doubt but that there is and ought to be a mutual tie between King and Subject and that if he either desert the true Faith or infringe the Laws and just liberties of his Subjects for which he pawned his Faith at his Coronation God will call him to an account for it but this doth not discharge us of our Allegiance to him Though he keep not touch with us yet we may not break with him for he is as Tertullian gives him his true dimensions according to the golden reed of the Sanctuary Solo Deo minor caeteris omnibus major and consequently questionable for his breach of faith before none but God Alas what a fickle estate and lamentable condition were princes in if upon pretence that they defend not that Religion which the people believe to be true or maintain not those Liberties which they challenge as their birthright their royall Crownes may be exposed to rapine and their sacred persons to violence Not to dive into the depths of
keep his Oath sincerely and intirely But in this Covenant and Oath there are many Ambiguities For what is meant in the first clause by common enemies Either the world the flesh and the Divel which indeed are as it were sworn enemies to all true Religion or Papists or Independents who are both enemies to the Discipline and Government of the Scotch Church In the second clause what is meant by Church government by Archbishops Bishops c either all government by Bishops or the present Government only with the late Innovations and abuses thereof If all government by Bishops then in taking this Oath we condemn not only the perpetual Government of the Church from the Apostles time till the reformation of Religion in the dayes of Hen. 8. but also the reformed Churches in England Ireland Denmark Swethland Poland Saxonie and other parts of Germany where either they have Archbishops and Bishops or tantmount Intendents and Superintendents If the present government only with innovations and abuses let them explain what are the innovations and abuses we swear against else we cannot swear in judgement What is meant by Hierarchy the word signifieth holy Government being derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} holy and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rule or government And is it fit crudely without any glosse to forswear all holy Government In the third clause what is meant by defending the Kings person in the defence of the true Religion and Liberties of the Kingdoms Is it a limitation or not If it be no limitation what doth it there There ought to be no idle and if I may so speak hang-by words in an Oath for the Wiseman teacheth us when we speak to God our words must be few If it be a limitation how doth this Covenant agree with the Oathes of Supremacy and Allegiance by which we are absolutely bound to defend the Kings person royal Dignities and Prerogatives of the Crown without any if or of restriction or qualification In the fourth clause what is meant by Malignants or evill instruments a word never used till of late in any Statute Law or Ordinance and never so much abused as at this day In the sixth clause how far extend these words I will assist and defend all those that enter into this League and Covenant in the maintaining and persuance thereof Doth it reach to giving battle to the King Sequestring Estates plundering houses and trampling all Laws under foot and to the justifying all the outrages committed in the maintaining and pursuing this League If not why is it not circumscribed with that limitation in the first Protestation By all good and lawful means or so far as lawfully I may There being so many Amphibologies Ambiguities and riddles in this Oath we must have some Oedipus of the Synod to read and clearly expound them before we can safely engage our conscience by Oath to perform them No Covenant may be made or Oath taken which implyeth in it contradictions for in such an Oath or Covenant we play fast and loose say and unsay and overthrow the nature of an Oath and take Gods name in vain The Schools and ancient Doctors constantly maintain that it exceedeth even Divine Omnipotency to reconcile Contradictions which are amongst those many things St. Augustine speaketh of which God therefore cannot do because he is Omnipotent But there are apparent contradictions in this Covenant and Gordian knots which cannot be untied For First It is said in the Preface that the Noblemen Barons c. enter into this Covenant according to the commendable practice of these Kingdoms in former times and yet Mr. Nye in his Speech published by special order of the House upon the very day the Covenant was read and sworn unto and subscribed by the Honorable House of Commons and Reverend Assembly of Divines Sept. 25. saith p. 12. That such an Oath for matter persons and other circumstances hath not been in any age or oath we read of in sacred or humane stories And Mr. Coleman in his Sermon commanded to be printed by the Commons of the House of Parliament Sept. ult. 1643. p. 18. Ask your Fathers consult with the aged of our times whether ever such a thing were done in their dayes or in the dayes of their Fathers before them And in his Epistle Dedicatory An Oath if vain makes the Land to mourn an Oath if weighty makes it rejoyce This is a new thing and not done in our Land before and I hope will have a new effect not seen by our people before We are to swear in the first branch That we will really and constantly endeavour the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government and yet in the same branch we swear to endeavour to bring the Churches of God in these three Kingdoms of which Scotland is one to the nearest conjunction and uniformity in form of Church Government according to the Word of God and the example of the best reformed Churches But this cannot be done if Scotland be preserved in her present Directory for Worship Discipline and Government for the Government in the Church of England Ireland Denmark Swethland Poland Saxony and in all the Churches of the East not subject to the Pope is Episcopal and that is proved to be most conformable to the Word of God by the writings of Bilson Downham Armagh never yet answered by any We swear in the same branch That we will endeavour to reform the Doctrine of the Church of England according to Gods Word and yet preserve the reformed Religion in Scotland in Doctrine whereas the Doctrine of the Church of England and Scotland is all one as appears by the Confession of the one and Articles of the other All the difference between the Church of England and Scotland is concerning Discipline and Liturgie not Doctrine as it is distinguished from them We swear in the second branch That we will endeavour the extirpation of Prelacy and Schisms whereas Prelacy hath been ever and is the special if not only means to extirpate Schisme If Prelacy be taken away saith St. Jerome ad Luc. and the preeminencie of one Presbyter above another tot Schismata erunt quot Sacerdotes That is to extirpate Church-government by Archbishops Bishops c. and yet in the third branch we swear to preserve the rights and priviledges of the Parliament and liberties of the Kingdoms among which liberties of the Kingdom of England and priviledges of the Parliament are the contents of Magna Charta and Petition of Right in which the Government of Archbishops and Bishops and the rights and priviledges of the Church are comprised In the third branch we swear to preserve and defend his Majesties Person and Authority without any diminution of his just power and greatness and yet in the sixth Article we swear to assist and defend all those that enter into this League and Covenant in
the maintaining and pursuance thereof whereas it is known by their dayly practise that they levie arms against the King seize upon his Forts Ships Magazens and Revenues How can a man take away the Kings Munition and Castles and yet not weaken his power How can a man forcibly incounter and discomfit an Army raised by the Kings power and yet not diminish his power How can a man take away his Revenues Houses Parks c. and not diminish his greatness how can he give him battle and yet defend his Person Therefore before we enter into this Covenant to make up all the breaches in the Church and Common-wealth we must make up the breaches in the Covenant it self before we reconcile and unite the three Kingdoms we must endeavour to reconcile the contradictions in this our Oath and Solemn League Either this League and Covenant confirmed by oath is free and voluntary or forced and compulsory If it be free and voluntary why is there annexed a most severe penalty to be inflicted upon all those who refuse to enter into it before the first of March If it be forced and compulsory how is it a Covenant especially with God who respecteth not our words but our hearts If it be a constrained Oath imposed upon us whether we will or no then it is a heavy yoke laid upon the Conscience inconsistent with our Christian Liberty and the requiring it of us is not like to procure a blessing from Heaven to the Land but to pull down the vials of Gods vengeance upon it If Tertullian could say Non est Religionis Religionem cogere it is no religious act to force Religion we may swear that such a constrained Oath is no way acceptable to God Well it may be tearmed in our language a League or Covenant but in the language of Canaan it is not so For Berith a Covenant comes from Bara which signifieth eligere saith Buxtorfius that is to chuse Neither is it any act of vertue in Aristotles School for virtus est habitus electivus a habit whereby we exercise our free choice None ought to swear to that he knoweth not for an oath must be taken in judgement truth and righteousness Jer. 4 2. A man cannot swear in judgement or judiciously who knoweth not that to be true in an assertory Oath and honest and righteous in a promissary which he sweareth unto For if that be false to which he sweareth he is perjured and if it be a dishonest thing which he promiseth to do he is unrighteous Besides it is great precipitancy and rashness to enter into a Covenant blind-folded and to swear to maintain that we understand not But the subjects of England at least for the major part know not what the Scotch Discipline Government or Worship is which notwithstanding by this Covenant they are bound to preserve even with the hazard of their fortunes and lives We do not swear to observe that Discipline but to preserve it I may preserve that which in point of conscience I cannot observe or at least not swear to observe The wives sons and daughters in Nehemiah's time took a Covenant who yet knew not in particular what that Covenant did bind them to Students in the University take an Oath to observe the Statutes Apprentices in London to maintain the priviledges of the City and all of us in our late Protestation the Liberty of the Subject and yet neither Scholars nor Apprentices nor we know in particular all the Statutes and priviledges we swear to observe and defend These Answers yield no stay at all to support a weak and doubting conscience for such as our Oath is such must be our knowledge what we swear to in general we must know in general whatwe swear to in particular we must know in particular But in this Covenant we are sworn to preserve the reformed Religion in Scotland not only in general so far as it is Protestaut but in the particulars therenamed Doctrine Discipline Government and Worship which we cannot do if we know not what they are unless as the Papists believe so we swear fide implicitâ Mr. Case gives us a Rhetorical Agnomination for a Logical Solution a Jingle for a Distinction It is true that to preserve and observe is not all one A thief that observes a Port-manteau or a cap-case behind a Traveller doth not intend to preserve it for him yet as a man cannot observe that he sees not so he cannot in judgement swear to preserve what he knows not The wives sons and daughters in Nehemiahs time who entered into that Covenant knew in particular what it was namely to put away their strange wives and the Text saith expressely that none took the Covenant but such as understood it and therefore I confess I understand not how this example is to the purpose The case is far different between the Statute Liberties of this Kingdom and the Discipline and Government of another Kingdom Our Statute Liberties and Priviledges are in continual use we know most of them and concerning those we know not we may easily inform our selves out of the Books of Statutes and Records But for the Scotch Government of the Church and Liturgie not one of a hundred among the learned nor one of a thousand of the illiterate vulgar are instructed in it neither can we know certainly where to find it For the Scotch have no Book of Canons or set Form of Prayer ordered by their Church and ratified at this day by the Royal assent as we have I cannot conceive any reason why the Subjects of England should be bound by Oath to preserve the Discipline and Liturgy of Scotland whereas the Subjects of Scotland are not at all bound nor to be bound to preserve the Discipline and Liturgy of the Church of England It seems altogether unreasonable that we of this Realm should be bound by Oath to preserve that Government and Form of Worship in Scotland which Scotch themselves are not necessarily bound to observe For they have often and may still change it at their pleasure In the 18. year of Queen Elizabeths reign they conformed to the Church of England as Buchanan relateth in his Scotch story after they conformed to the Church of Geneva upon which occasion Bancroft wrote the Book entituled English-Scottizing and Scottish-Genevating In King James his Reign of blessed memory they returned in part to the English Form of Government but since of late to the French To swear then to preserve them in their Discipline Government and Worship is to swear to keep a Camaelion in one colour which changeth colour every hour No English man ought to enter into a Covenant which is derogatory to the honour of the Church and Kingdom of England For he deserves not to enjoy the singular priviledges and commodities of this Land nor so much as breathe English air who will not stand up for the honour of this Nation Omnes omnium
charitutes patria complectitur But this Covenant is many wayes derogatory to the honour of England For the Church of Scotland is not only set before the Church of England in it but is also propounded as a pattern of a Church intirely reformed not only in Doctrine but in Discipline also and Worship and therefore to be preserved in all three But the Church of England as an imperfect draught of a Church defective in all and consequently to be reformed in all according to Gods Word and the pattern of other reformed Churches whereas in truth the Church of England as it was reformed before the Church of Scotland so it was more exactly and perfectly Reformed priùs tempore dic honore And no marvel sith the Church of England was reformed by the authority of the Prince and the wisdom of the State but the Church of Scotland by the zeal of private men The Church of England was reformed not only in Dâ—ctrine but also in Discipline and Liturgy conformably to the ancient and best Churches whereas the Church of Stotland though it imbraced Apostolical doctrine yet it had not the exercise of Apostolical discipline since the Reformation till King James of blessed memory restored Episcopal Government there where they before writing after the copie set by Calvin they had set up the Presbytery or government by Lay Elders unknown to any Elder age of the Church But howsoever the glory of the English Church of late hath been eclipsed in the eyes of many yet by the testimonies of the best Reformed Churches beyond the Seas in the Reign of Qu Elizabeth and King James it may appear that she shined among all the Golden Candlesticks set in the Western and Northern parts of Christendom velut interâ—ignes Luna minores She supported all other Reformed Churches and the Church of Scotland by name as their own Chronicles relate And howsoever some thing hath been questioned in the Discipline and Liturgie of the Church of England by the Scholars of Aerius the Heretick opposing all Ecclesiastical Hierarchy and Liturgie yet the doctrine of the Church of England hath been alwayes kept sarta tecta and held sound and Orthodox by all that carryed the name of Protestants and the Articles of Religion together with the Apology of Bishop Jewell wherein the whole Doctrine of the Church of England is comprised are inserted into the harmony of Protestant Confessions and approved by the suffrage of all Orthodox Churches To swear therefore to endeavour the reforming of the Church of England in Doctrine according to the Word of God is either to swear actum agere to do that which is done already and so to swear vainly or to swear to pervert it it being straight already which is to swear impiously No solemn Covenant especially confirmed by millions of Oaths between two Kingdomes ought to be made without necessary and urgent occasion for otherwise in such a solemn and publick manner to call God as it were from heaven to attest with us would be a taking of his Name in vain Such Covenanting is like the casting the holy anchor among the Athenians and the creating a Dictator among the Romans never to be acted or attempted but in some great exigent of state to preserve it from imminent ruine and destruction But there is no such necessity at this time of engaging both Kingdoms and locking them fast in such a League for the Popish party is at a lower ebb now in England then it hath been heretofore and his Majesty hath bound himself by many Oaths even signed with the blood of his Redeemer at the holy Communion to maintain the Protestant Religion and not only to enliven the Acts formerly made against Seminary Priests Jesuits and Popish Recusants but also to give his royall Assent to any such further Acts as the wisdom of the Parliament and State should offer unto him for the advancement of the Protestant and suppressing of the Romish Religion And as for the Priviledges of Parliament and Liberties of the Subject there needs no entring into this New League for their ratification and confirmation For they are sufficiently established by former Acts of Parliament unrepealed and by the late Protestation generally made by all the Subjects of this Kingdom May 5. 1641. The Reasons alleadged in the preface of the Covenant have scarce any colour of truth and not so much as a shadow of necessity Reas. 1 The first is That other means of Supplications Remonstrances Protestations c. have proved uneffectual and therefore no remedy for a desperate cure but this uniting of minds and swords with the strongest tie of a National Covenant Answ Whereunto I answer That to all those Supplications Remonstrances and Protestations his Majesty hath given gracious answers and hath often heretofore and of late offered honorable conditions of Peace which have been refused Reas. 2 The second is That for the preservation of themselves and their Religion from utter ruine and destruction they were constrained to make this League Answ Whereunto I answer That Religion and the Church are in danger of ruine and destruction as well by the Anabaptists Brownists and other Sectaries who take this Covenant and have grown most insolent upon this new League as by the Papists and that the greatest fear of utterly ruining and destroying this Kingdom is from the continuance of this Civill and unnatural War which is fomented by it Reas. 3 The third is The commendable practise of these Kingdoms in former times Answ In this reason they plead Obsignatis tabulis they avouch that which never hath been nor can be produced and the contrary hath been proved before Reas. 4 The last reason is The example of Gods people in other Nations Whom they mean by these other Nations is expressed in the exhortation to the taking of this Solemn League and Covenant p. 5. namely the Netherlands and Rochellers But as he in Plato's Dialogue said Exemplum ô holpes eget exemplo so we may say of these these are examples without example late practises in our age and memory without any Precedent in former ages and the best times of the Church Neither yet are they parallel to this For the King of Spain against whom the Netherlands and the French King against whom the Rochellers entred into a League Defensive and Offensive with us were persecuters of the true Protestant Religion and oppressors of their known Liberty whereas our gracious Soveraign is a Professor of the Gospell and a Defender of the Orthodox Protestant Faith and a maintainer of the Priviledges of Parliament and Liberties of Subjects as appeareth by his Royal Assent to the Petition of Right Every one that sweareth must have an eye to the conditions of a sacred Oath set down by the Prophet Jerem. 4. 2. He must swear in truth judgement and righteousness in truth not falsly in judgement not rashly in righteousness not wickedly But no man can take this Oath in righteousness for not
Nay * Luther himself who of all men most bitterly inveighed against the Antichristian Hierarchy yet puts water into his wine adding Let no man hereby conceive that I speak any thing against the state of Bishops but only against Romish Wolves and Tyrants Neither are the Lutherans of another minde at this day witness their every-way accomplished †Gerard None of us saith he affirmeth That there is no difference between a Bishop or Presbyter or Priest but we acknowledge a difference of Degrees for good Order sake and to preserve Concord in the Church Here me-thinks I see the Smectimnuans bend their brows and answer with some indignation What have we to do with Lutherans who have Images in their Churches and Auricular confession and maintain Consubstantiation and Ubiquity and intercision of grace and many other Errors We are of Calvin and hold with the Doctrine and Discipline of Geneva which hath no allay at all of Error and Superstition but is like the pure Angel-gold Here though I might as many have done crave leave to put in a Legal Exception against the authority of Calvin and Beza in matter of Discipline because they had a hand in thrusting out the Bishop of Geneva and the Lay Presbyterian Government was the issue of their brain and we know it is natural for Parents to dote upon their own Children and accompt them far fairer and more beautiful then indeed they are yet such was the ingenuity of those worthy Reformers and such is the evidence and strength of Truth that in this point concerning the Abolition of Episcopacy in the Church of England I dare chuse them as Umpires First let * Calvin speak in his exquisite Treatise concerning the Necessity of Reforming the Church the most proper place if any were clearly to deliver his judgement in this Controversie where having â—ipt up the abuses of the Romish Hierarchy in the end thus he resolves Let them shew us such an Hierarchy in which the Bishops may have such preheminency that yet they refuse not themselves to be subject to Christ that they depend upon him as the only Head and refer all to him and so embrace brotherly society that they are knit together by no other means then his truth and I will confess they deserve any curse if there be any who will not observe such an Hierarchy with reverence and greatest obedience After him let us hear †Bezae in that very Book which he wrote against Saravia a Prebend of Canterbury concerning different Degrees in the Clergy but saith he if the Reformed Churches of England remain still supported with the authority of their Archbishops and Bishops as it hath come to passe in our memory that they have had men of that rank not only famous Martyrs but most excellent Doctors and Pastours which happiness I for my part wish that they may continually enjoy c. Surely he that so highly extolled our Bishops and wished that that Order might like the tree in the Poet continually bring forth such golden boughs and fruit would not readily swear to endeavour the utter Extirpation thereof THE END BY THE KING His Majesties Proclamation forbidding the Tendring or Taking of the late Vow or Covenant devised by some Members of both Houses to Engage His Majesties good Subjects in the Maintenance of this odious Rebellion WHEREAS We have lately seen a Vow or Covenant pretended to be taken by some Members of both Houses of Parliament whereby after the taking notice of a Popish and Traiterous Plot for the subversion of the true Reformed Prote stant Religion and the Liberty of the Subiect and to surprize the Cities of London and Westminstr They do promise and covenant according to their utmost power to assist the Forces pretended to be raised and continued by both Houses of Parliament against the Forces raised by Vs and to assist all other persons that shall take the said Oath in what they shall do in pursuance thereof which Oath as the same hath been taken without the least colour or ground the Contrivers thereof well knowing that there is no popish Army within this Kingdom that We are so far from giving countenance to that Religion that We have alwayes given and alwayes offered Our consent to any Act for the suppression of Popery and the growth thereof and that the Army raised by Vs is in truth for the necessary defence of the true Reformed Protestant Religion established by Law the Liberty and Property of the Subiect and Our own Iust Rights according to Law all which being setled and submitted to or such a free and peaceable Convention in Parliament being provided for that the same might be setled We have offered and are still ready to Disband our Armies and as the said Oath was devised only to prevent Peace and to pre-engage the Votes of the Members of both Houses directly contrary to the Freedom and Liberty of Parliament and to engage them and Our good Subiects in the maintenance of this horrid and odious Rebellion so it is directly contrary as well to their natural Duty as to the Oaths of Allegiance and Supremacy established by Law which obliges them to bear to Vs Truth and Faith of Life Members and Earthly Honour and to defend Vs to the utmost of their powers against all Conspiracies and Attempts whatsoever which shall be made against Our Person Our Crown and Dignity and to do their best endeavours to disclose and make known to Vs all Treasons and Traiterous Conspiracies which shall be against Vs and to their power to assist and defend all Iurisdictions Priviledges Preheminences and Authority belonging to Vs or united and annexed to the Imperial Crown of this Realm And whereas We are informed that some desperate seditious persons do endeavour to perswade and seduce others of Our good Subiects to take the saith Oath thereby to engage them and this Kingdom into a continuanee of these miserable and bloudy distempers We do therefore out of Grace and Compassion to our people and that they may not by any craft or violence suffer themselves to be seduced against their Duty and Conscience warn them of their natural Allegiance and their Obligations by Oaths lawfully administred to them and wish them to remember the great Blessings of God in peace and plenty which the whole Kingdom hath received whilst that Duty and those Oaths were carefully observed and the unspeakable miseries and calamities they have suffered in the breaking and violation thereof And we do straitly Charge and Command Our loving Subiects of what degree and quality soever upon their Allegiance that they presume not to take the said Seditious and Traiterous Vow or Covenant which endeavours to withdraw them from their natural Allegiance which they owe unto Vs and to which they are or ought to be sworn and are bound by the known Laws of the Land albeit they are not sworn and engages them in Acts of High Treason by the express letter of
in the Atheism Blasphemy Epicurism and Liberty of those looser times But Undè hoc repentè commentum Whence arose this suddain fury Whence sprang this Epidemical Madness Apostacy and Ruine Perditio tua ex te ô Israel saith God by his Prophet O Israel thou hast destroyed thy self And most true it is for as in general our crying sins pulled down the Vengeance and justifyed the Revenger so there was something in particular of Covetousness Ambition and cunning Malice which contrived and managed our Civil Wars but cannot justifie the Contrivers Not to touch upon those State affairs which were meerly such it may well become us now as Christians in the pleasant bowres of our quiet solitude to sit down and re-view that pretence of Divinity and regulating of our Consciences which plotted and fomented our Rebellion and put a glosse upon our Insurrections To this purpose we finde in the Preface to the Covenant That the Noblemen Barons Knights Gentlemen Citizens Ministers of the Gospel and Commons of all sorts in the Kingdoms of England Scotland and Ireland called to minde the treacherous and bloudy Plots Conspiracies Attempts and Practices of the enemies of God against the true Religion and Professors thereof c. especially in these three Kingdoms c. and how much their Rage Power and Presumptions were of late and at that time increased and exercised But who were these enemies Papists 't is granted But were these the only enemies Suppose they were which yet cannot be yielded how must they be suppressed By a National and Solemn League and Covenant for thus we were taught by our Neighbour Nation I need not therefore enquire Who composed our Covenant or By what Authority it was Imposed and pressed Let it suffice that This Covenant was concluded to be the way and the only way to advance the glory of God and the Kingdom of Christ the honour and happiness of the King and his Posterity and the true publick Liberty Safety and Peace of these Kingdoms Here were indeed specious Pretences and fair hopes as full of confidence as the simple people could be hugged and dandled with Virgo formosa supernè But did the Physick work as the Physicians promised and the Patients expected Did it produce any of those saving effects which the grave Dictators assured us it would Surely no It may well therefore now become us their Patients who suffered many things of many Physicians and spent all that we had and were nothing bettered but rather grew worse to enter into a serious consultation about that which they contrived to be the Methodus medendi and since it pretends to Divinity to enquire whether it were indeed either lawful or proper If we truly desire a Sober Judicious and Solid Resolution I presume that the ensuing Book will answer our doubts and inform our Consciences I confesse that this Book might have slept still in private and should not have grown publick especially at this time if the spirit of contradiction were not now so prevalent and malice so industrious The troublers of our Israel enter upon the stage again and furious men whom nothing will satisfie joyn in a new and lawless Corporation and send up their Burgesses upon the errand of scurrilous and factious Libelling Is this their Divinity to be thus unthankful Malè collata malè debentur faith the quaint and Divine Philosopher Hath our God of peace so lately beaten our Swords into Plough-shares and our Spears into Pruning-hooks and must we go to the uncircumcised Philistines for a Smith to reduce them into weapons again Hath he not once again sent us a King in mercy and fitted an incomparable head to the shoulders of our Kingdoms Are not our Scorpion scourges gently removed our Sequestrations taken off our Religion restored our good old Lawes revived and our propriety and just liberty recovered and enjoyed Do we not seem to be blessed with a well-grounded hope that both King and People Church and Common-wealth will peaceably repose and solace themselves in those glorious and mutuall tyes of a righteous Government and a dutiful Obedience a Religion pure and undefiled and such Love and Loyalty as may never be interrupted What meaneth then this bleating and lowing of these sheep and oxen and the hideous braying of unclean beasts in our Christian ears Must our Musick stop upon a fret and our Harmonie be disturbed by such harsh and unwelcome discords Are we already sick of our ease and weary of our mercies Will Jeshurun kick as soon as ever he waxeth fat Alas alas the moth endeavours to eat into our Garments again and the canker into our purest Gold We daily see how these discontents of ungrateful and irreligious Spirits endeavour to blast our fairest hopes by disturbing our Peace and renewing our contentions The ambitious are discontented and want promotion the malitious are troubled and want revenge The needy sufferers are impatient and want preferment the heretical are vexed and fear a Curb and the schismatical are unquiet and suspect a settlement Too many forget the miseries of war too few are thankfull for peace and truth and the full soul loaths the honey-combe That foolish fowl which saved the Capitol hath moulted her sicker quils and the unwise turn them into gaping penns to scrible sedition I have therefore awaked this book that it may tell the deluded world how unsafely we formerly credited the croaking of such Egyptian Frogs and hope that are-view of our former contentions grounded upon the Covenant will make us repent and be Wise Deliberandum est diù quod statuendum est semel saith Seneca We should seriously consider before we certainly decree and with good advice should make war Those that sowed in our tears by their hasty Covenanting may thank themselves if they reap not in our joy If their League was Illegal and made their grapes so sowre certainly to revive it except in their sorrow is the way to continue their teeth on edge Juravit David temerè saith the Father sed non implevit Jurationem majore pietate David was a grievous sinner when he became so rash a swearer but he shewed more piety when he broke his Oath Although some few do seek our disturbance and those none of the best yet we see and rejoyce that many Learned and Conscientious Covenanters retract their Errours Some there are whose judgements are convinced by the syllogisme of Conscience some who are calmed by the gentleness of Remission and some also who are reclaimed by the Royal care and indulgent tenderness of our most gracious Soveraign who maketh the Children of the Bond-woman Heirs with those of the Free-woman I presume that I need not to commend the ensuing Book to any of these unless to confirm them in their conversion by strength of Arguments that as their repentance is visible so their resolves may be constant But I greatly suspect the inflexibility and pertinacious obstinacy of some few of our dissenting
only Scripture but even Nature teacheth every man That it is an unrighteous thing if not impious and sacrilegious to disanul abrogate and overthrow the last Wils and Testaments of all the Founders of and Benefactors to Bishopricks Deanaries and Cathedral and Collegiate Churches and to alienate their revenues to another end then they intended especially those lands being dedicated to God and that for the maintenance of his true worship and not any superstitious end It is an unjust thing to thrust out a world of men without any crime or legal forfeiture out of their dignities preferments and Estates whereof they and their predecessors have been legally possessed time out of mind I appeal to their own consciences whether a man might lawfully swear to endeavour the extirpation of all the Judges of the Kings Bench and Common Pleas Barons of the Exchequer Serjeants at Law Counsellours Barrestors and Atturneys or of all Maiors Sheriffs Aldermen Common-councel men Masters and Wardens of Companies Sword bearers Officers and Beadles I am sure such an Oath were Votum devovendum and faedus faedum not only an illegall but a detestible and execrable Oath Obj. And what can they alleadg to difference this from such a one If they say Lord Bishops Deans Arch-deacons c. are no where mentioned in Scripture no more is there of Lord Maiors or Lord chief Barons c. Answ Yea but Magistrates and Judges are named though not with such honorable titles So are Bishops and Deacons and there is as great a necessity of Ecclesiastical Magistrates as civill of order in the Church as in the City and State of some preferments and encouragements for Clergy men and Civilians as for Common Lawyers As this Oath cannot be taken in righteousness so neither in judgement for who can judiciously swear to preserve the Doctrine Discipline and Worship of a Nation which he knoweth not How can he swear in truth that he will indeavour to Reform the Doctrine of the Church of England according to Gods Word which he knoweth and hath acknowledged in his former Protestation and subscribed to the Articles of Religion to be as it is conformable there-unto But these reasons have been touched before and the Readers stomachis like to loath Cramben his coctam No Oath ought to be taken or Covenant entred into which is repugnant to the just and wholesome Laws of the Kingdom now in force For to take such an Oath is to swear to sin and consequently to sin in swearing unless they can make disobedience to the Laws of the land no sin But this Covenant is repugnant to many Laws of England namely all those Statutes and Acts of Parliament whereby Episcopal Government and Ecclesiastical Courts are established and regulated To this Argument it is answered by those who have a hand in pulling down that sacred order that hath laid holy hands upon them That the Acts of Parliament are not like the Laws of Medes and Persians that cannot be altered and in particular that all the former Acts passed in favour of Episcopacy are vertually repealed by that Ordinance of both Houses wherein it is resolved That Episcopal Government shall be cut off root and branch Reply 1 But neither is this answer any way satisfactory nor better then their former For first The resolution to make an Act is not the enacting a Law Many things may fall out between such a Resolution and the Execution thereof in which interim they who take this New Oath may absolutely forswear themselves in breaking the Oath of Canonical obedience to Bishops yet in being Though both Houses should concur to make such an Act for the utter abolishing of Episcopacy yet till the Royal Assent were gained thereunto such an Ordinance could never be improved to an Act of Parliament much lesse of force to Repeal many former Acts For as neither the King with the Commons without the Peers nor the King and Peers without the Commons so neither the Peers and Commons without the King can Make or Repeal any Act made by the Three Estates For that which is Established by Authority must be abrogated by equal Authority and the concurrence of the Three Estates in their Votes is that golden tripos out of which we are to hear the Soveraign and authentical Oracles of the Law Contrary Oaths and Protestations may not be taken for they destroy one the other and he that taketh them is like the Satyre in the Poet who out of the same mouth bloweth hot and cold Can the fountain saith St. James out of the same place send out sweet and bitter waters But this new Covenant and Protestation is contrary to that which was taken by both Houses and all the Subjects of this Kingdom May 5. 1641. For in that we swear to maintain the Priviledges of Parliament and Liberties of the Subject and no man doubteth but Bishops Deans c. are Subjects and their liberties and priviledges are expresly mentioned both in Charta Magna and the Petition of Right But in this we abjure all Prelacy that is Government by Archbishops Bishops Deans c. No man ought to sollicit much lesse inforce upon penalties any of the Clergy to take an Oath contrary to the Oaths they have formerly taken both in their ordination and institution and induction into their Benefices namely the Oath of Canonical obedience to their Bishops and of the Defence and Maintenance of the Priviledges of their Sees But such is the Oath comprised in this New Covenant Therefore it can in no wise be taken at least by any Clergy and Beneficed men As for these Clergy men who pretend that they above all others cannot Covenant to extirpate that Government because they have as they say taken an Oath to obey the Bishops in licitis honestis they can tell if they please that they that have sworn obedience to the Laws of the Land are not thereby prohibited from indeavouring by all lawful means the abolition of those Laws when they prove inconvenient and mischievous And if yet there should any Oath be found into which any Ministers or others have entered not warranted by the Laws of God and the Land in this case they must teach themselves and others to call for Repentance not pertinacy in them Reply 1 No man absolutely sweareth obedience to the Laws of the Land actively for then every disobedience to the Laws of the Land should be perjury but actively or passively that is either to do that which is commanded by the Law or patiently to submit to the penalty thereof Which Oath notwithstanding any Member of Parliament may move for the abrogation of such a Law I grant that notwithstanding any ingagement by former Oath a Member of the Parliament may move to have a Bill preferred for the abolition of a Law in case it hath proved inconvenient and mischievous But such are not the Laws by which Episcopacy is estabished and spiritual Courts regulated All the
Mother the daughter in law her mother in law the Servant his Master the Tennant his Landlord the Schollar his Tutor and the Pupil his Gaurdian and not to discover them only but to be active also in bringing them to such heavy Censures as they who have the Legislative power in themselves can inflict What great out-cries have been heard of late what bitter invectives against the Oath commonly called ex officio and that as it hath been used in some Courts not without cause But here is an Oath not ex officio but rather as it may be used contra officium not of duty but against the duty we ow by all Laws of God and man to our Superiours Inferiours and Equals Bishops and their Chancellours were hardly thought of and suffered much in the opinion of many for pressing innocent Ceremonies and Vestures as the Cap Surplice Grosse in Baptism Ring in Marriage c. upon all such of the Clergy as were instituted and inducted into Benefices What then will be thought of them who with greater Eagerness and Violence under worse penalties presse upon the conscience not Ceremonies but Oaths nor upon a few of one calling but all sorts of men not innocent but nocent Oaths to the grievous wounding of their troubled spirits and utter ruine of their Estates To conclude with the most Christian resolution of Lactantius Religio defendenda est non occidendo sed moriendo non saevitiâ sed patientiâ non scelere sed fide Nam si sanguine si tormentis si malo Religionem defendere velis jam non defendetur illa sed polluetur Nihil enim est tam voluntarium quam Religio in quâ si animus sacrificantis aversus est jam sublata est jam nulla est The fairest pretence and most plausible scope and end of them who first Devised and Framed this Oath was to engage the Subjects of England in a firm League with the Scots against the Popish party that so by their associated Armes they might the better Protect the Protestant Religion in England and Vindicate it and Restore it in Ireland But what if it may be made good by authority of Scriptures and the testimonies of all ages that Christian Religion approveth not such a kinde of defence That such a strengthening of her cause is indeed the weakning it and such a forcible propugning the Protestant Doctrine a strong opposition to it and a real impugning it Surely Mr. Coleman in his Sermon commanded to the Presse by the Authority of the High Court of Parliament saith as much terminis terminantibus and verish not only disertis but exertis pag. 36. May the Reformation of Religion be brought in by Armes I answer Negatively it may not The Sword is not the means which God ordained to propagate the Gospel Go and teach all Nations not go and subdue all Nations is our Masters Precept And Bosquier truly observeth That Fish will not be caught with a bloudy net if they spie but a drop of bloud upon it they will swime away Nay Christ himself refused to be rescued by force of Armes commanding Peter to put up his sword and adding withal He that taketh up the Sword shall perish by the Sword And if the ancient Doctors as well as Historians may be believed they speak out and tell us That Christian Religion though she could yet never would draw any other weapons in her defence against the Powers that are Ordained of God then prayers and tears and therefore her style was when she had cause to weep and lament for thousands of her children executed with most exquisite torments by bloudy Persecutours in her Remonstrances to the Emperours Rogamus Auguste non pugnamus We prostrate our selves at thy feet O noble Emperour we rise not up in Armes against thee For we have learned from our Master That true and undefiled Religion before God is to be defended not by the Sword but by the Word not by Resistance but by Patience not by Wickedness but by Loyalty not by Killing but by Dying For if Religion be defended and maintained otherwayes as by laying wast Countries Plundring Cities and Villages slaughtering men and copious effusion of bloud she will not be thereby defended but defiled God open our eyes that we may see the way chalked out before us in his word and in this day of our visitation timely pursue those things that belong to our peace Amen and Amen THE END D. F. his Speech before the Assembly of Divines CONCERNING The New LEAGUE and COVENANT M. Prolocutor OUr Brethren of Scotland desire a Resolution from this Assembly concerning the Necessity and Lawfulness of entring into this New League and how can we resolve them if we be not resolved our selves as some of us are not I shall therefore humbly offer to your serious consideration Whether it be not fit to qualifie the word Prelacy when it is ranked with Popery and Superstition after this manner I will endeavour the extirpation of Popery and all Antichristian Tyrannical or Independent Prelacy for otherwise by abjuring Prelacy absolutely some of us shall swear to forswear our selves For Prelacy as also Hierarchy in the former and better ages of the Church were taken in the better part Hierarchy signifying nothing but a holy Rule or Government and Prelacy the preeminence of one in the Church above another Prelation is a relatio disquiparantiae and Praelati are Relati to those over whom they are set who may be either the flock or the Pastors themselves If the Flock in that sense all that have charge of souls may be truly called Praelati viz. Gregi for they are set over them to be their Over-seers and Spiritual Rulers Act. 8. 28. 1 Pet. 5. 2. Heb. 13. 17 24. 1 Tim. 5. 17. In this sense both St. Gregory and Bernard take the word Praelati non quae sua sunt sed quae Domini quaerant non Pastores sed Impostores non Doctores sed Seductores non Praelati sed Pilati let Prelates not seek their own but those things which are the Lords now a dayes we have not Teachers but Seducers not Shepherds but Deceivers not Prelates but Pilats in which sentence Teachers Pastors and Prelates are ranged together as signifying the same persons In which elegant Antanaclasis you hear that Doctors Pastors and Prelates are a kind of Synonyma's In this sense if we condemn Prelates and Vote their Exterpation we shall with one breath blow all the Divines that have cure of Souls not only out of this Assembly but out of their Parsonages and Vicaridges also But if Praelati are here in this Covenant taken in reference to Pastors themselves and Ministers of the Gospel and thereby such are meant only who are Praepositi clero set over Clergy-men themselves as having not only some precedency to but authority over the rest neither in this sense may we piously swear the Eradication of them For there are Classes in the Netherlands
Possumus quod jure possumus we can do no more then lawfully we may If Episcopal Government must be overthrown it must be done in a lawful way not by Popular Tumults but by a Bill passed in Parliament and that to be tendered to his Majesty for his Royal Assent And how such a Bill can be pressed upon his Majesty who hath taken an Oath * at his Coronation to preserve Bishops in their Legal Rights I must learn from our great Masters of the Law For by the Gospel all inducements to sin are sin and solicitations to perjury are tainted with that guilt neither is there any power upon earth to dispence with the breach of Oaths lawfully taken 15. If we desire that this Church of England should flourish like the Garden of Eden we must have an eye to the nurseries of good Learning and Religion the two Universities which will never be furnished with choice plants if there be no Prefeâ—ments and Incouragements to the Students there who for the far greater part bend their studies to the Queen of all Professions Divinity which will make but a slow progresse if Bishopricks Deanries Archdeaconries and Prebendaries and all other Ecclesiastical dignities which like silver spurs prick on the industry of those who consecrate their Labours and endeavours to the glorifying of God in imploying their talent in the Ministery of the Gospel be taken away What sails are to a Ship that are affections to the soul which if they be not filled with the hope of some rewards and deserved preferments as a prosperous gale of wind our sacred studies and endeavours will soon be calmed for * honos alit artes omnesque incenduntur studio gloriae jacentque ea semper quae apud quosque improbantur Honor nourisheth Arts and all men are inflamed with desire of Glory and those Professions fall and decay which are in no esteem with most men And if there are places both of great Profit Honor and Power propounded to States-men and those that are learned in the Law like rich Prizes to those that prove Masteries shall the professors of the Divine Law be had in lesse esteem then the Students and Practicers in the Municipal And shall that Profession only be barred from entring into the Temple of honour which directeth all men to the Temple of Virtue and hath best right to honour by the Promise of God Honorantes me honorabo those that honor me I will honor because they most honour God in every action of their function which immediately tendeth to his glory They will say That Episcopal Government hath proved inconvenient and prejudicial to the State and therefore the Hierarchy is to be cut down root and branch Of this argument we may say as Cicero doth of Cato his exceptions against * Murena Set aside the Authority of the Objectors the Objection hath very little weight in it For it is liable to many and just exceptions and admitteth of divers Replyes First it is said That Episcopal Government is inconvenient and mischievous and prejudicial to the State but it was never proved to be so Secondly Admit some good proof could be brought of it yet if Episcopacy be of Divine Institution as hath been proved it must not be therefore rooted out but the Luxurious stems of it pruned and those additions to the first institution from whence these inconveniences have grown ought to be retrenched Thirdly If Episcopacy hath proved inconvenient and mischievous in this age which was most * beneficial and profitable in all former ages the fault may be in the Maladies of the Patient not in the method of Cure This age is to be Reformed not Episcopacy Abrogated that the Liberty and looseness of these times will not brook the Sacred bands of Episcopal Discipline is rather a proof of the integrity thereof then a true argument of any malignity in it to the State without which no effectual †means or course can be taken either for the suppressing Schismaticks or the continuation of a lawful and undenyable succession in the Ministery 16. Lastly Though some of late think they have brought gold and silver and precious stones to build the house of God by producing some stuff out of Antiquity to prove the Ordination of Presbyters by meer Presbyters yet being put to the test it proves meer trash for there can be no instance brought out of Scripture of any Ordination without Imposition of Apostolical or Episcopal hands neither hath prime Antiquity ever approved of meer Presbyters laying hands one upon another but in Orthodoxal Councels revoked cassated and disannulled all such Ordinations as we may read in the Apologies of * Athanasius and elsewhere What shall I need to add more save the testimony of all Christians of what denomination soever under the Cope of heaven save only the Mushrom Sect of Brownists sprung up the other night all who have given their name to Christ and acknowledge and have some dependence on either the Patriarch of Constantinople in the East or of Rome in the West or of Muscovia in the North or of Alexandria in the South together with the Cophtie Maronites Abissones and Chineses not only admit of Episcopal Government and most willingly submit to it but never had or at this day have any other Neither is this or can it be denyed by our Aerians but they tell us that these are Christians at large who hold many Errors and Superstitions with the Fundamentâ—ls of Christian Doctrin their Churches are like oare not cleansed from earth like gold not purged from dross like threshed wheat not fanned from the chaffe like meal not sifted from the bran like wine not drawn off the lees we are say they upon a Reformation and the new Covenant engageth us to endeavour the Reformation of the Church of England in Doctrine Worship Discipline and Government according to the Word of God and according to the example of the best Reformed Churches The best Reformed which are they whether the remainders of the Waldenses and Albigenses in Piemont and the parts adjoyning or of the Taborites in Bohemia or of the Lutherans in Germany or those that are called after the name of Calvin in France and else where First for the Waldenses the fore-runners of Luther as he himself confesseth they had Bishops who Ordained their Pastours a Catalogue whereof we may see in the History of the Waldenses first written in French and after translated into English by a learned Herald Secondly for the Luther an Churches they have Prelates governing them under the titles of Archbishops and Bishops in Poland Denmark and Swâ—thland but under the name of Super intendents Intendents in Germany and as for their judgement in the point it is expresly fet down in the * Apology of the Augustane Confession in these words We have often protested our earnest desires to conserve the discipline of degrees in the Church by Bishops
Brethren whom peradventure nothing will content but an illimited Power to Lord it in their Parishes and assisted with their Confederates to make their Consistories as well the Benches for secular Cases as the Tribunals for Ecclesiastical and all under a notion of The Power of the Keyes To these in particular if such there are I do friendly recommend this following work hoping that when they feel the force of Argument in their strong convictions they will not be ashamed to confess their mistakes and study to be quiet The Author of this Book was known to be a burning and a shining light untill malice and mischief shut him up in a Prison and put out his Lamp His Speech in the Assembly against this Covenant was at that time so distasted that his impatient and too zealous Brethren suffered him not to render those his Reasons in defence of Episcopacy which are added to this Work When they therefore hastened to swear the League he retired to his house to grieve and to pray Y from that time forward he was neither secure in his study nor safe in his house It was his seeming sin that he so freely delivered his conscience and his punishment was Plundring Sequestring Imprisonment and Death While he continued a Prisoner he composed this Book at the request of a friend and the importunity of his Letter wherewith it begins I suppose that none will gain-say the observation of the Father Conflictatio in adversis probatio est veritatis He was not ashamed of his chain because he endured those pressures as a faithful Son of that true Church whereof Cassiod in Psal. 1. saith Novit Ecclesia beneficia Domini triumphat de suis cladibus afflictione semper augetur sanguine martyrum irrigatur tristitiâ magis erigitur angustiâ dilatatur fletibus pascitur jejuniis reficitur indè potius crescit undè mundus deficit Let the judicious and impartial Reader censure it as he pleaseth I shall end this Introduction with the words of Horace Si quid novisti rectius istis Candidus imperti si non his utere mecum TO My Reverend and much esteemed Friend D. F. SIR THE Winde is stormy and the Sea troubled and we are to cut a way through a narrow passage between two dangerous Rocks wherein if we steer not warily and evenly it cannot be avoided but we shall make shipwrack on the one side or on the other on the one side of Loyalty and a good Conscience on the other of Liberty and our Estate In this case to whom should we rather have recourse then to an antient and skilful Pilot who hath sounded the depths of Theological Controversies and heretofore hazarded his life to save others from drowning in the Sea of Errors Moreover none in my judgement so fit to resolve a Case of Conscience and that of greatest importance as a faithful Minister of the Gospel who hath suffered for Conscience I pray Sir be not shie of your best advice for if we miscarry through want of your Direction all your excuses will prove unexcusable before God What though you have resolved to conceal your self and you lie hid at this present in the dark Yet like a Chrysolite or Carbuncle glowing with Divine fire you shine the brighter I intreat you therefore of all loves to cast a careful eye upon the late Covenant and in the sieve of the refined judgements of the subtilest Casuists to sift it to the bran and send the result of your thoughts upon it to Your Ancient And true affectionate Friend E. G. From London this 12. of February 1643. TO My Noble and much Honored Friend E. G. Worthy Sir IN this tempestuous season like that in Rome when as Livie relateth it rained bloud for many dayes the best counsell I can give is That you and all who are like you from whose Prayers offered up with strong cryes heaven suffereth violence would cry aloud with the Disciples when the ship was covered with waves Save us Master we perish that so he being awaked by our watchful devotion may rebuke the winds and the Seas and restore unto us our former calm and Halcyonian dayes For particular directions how to steer your course between the Rocks you mention upon which you are in danger to split either your Conscience if you enter into this New Covenant or your Estate if you enter not into it you cannot expect them from me For though I have for many years studied the Compass of Gods word yet I am no Pilot. I have ever lived under the hatches and never sate at helm in Church or Common-wealth And if I should take upon me the office of a Steerman and you following my advice should miscary and be dasht in pieces or sunk in your fortunes in stead of thanks from you I were like to receive curses from your family and posterity Yea but I am say you a dispenser of the mysteries of salvation and it is required of a Steward that he be found faithful and I have suffered already for the testimony of a good Conscience and therefore ought not for any fear or terrour conceal my judgement or stifle the truth I cannot deny my function neither will I betray my innocency neither am I afraid of any thing so much herein as this That if you make me your Casuist your case will be soon like mine and by gaining the truth you will be a loser But I check my self in these thoughts with the words of our Saviour What will it advantage a man to win the whole world and lose his own soul What will it avail the master of a Ship to save his whole fraight if he lose that pretious pearl which the rich Merchant sold all that he had to buy This peerless pearl no plunderer can rob us of this affordeth me a comfortable light in the thickest darkness of melancholy thoughts Save for this I account my self nothing worth at all No carbuncle as your love overpriseth me but a dead coal now resolving into ashes and as I lie hid in the dark so I desire from this obscure state to steal into heaven and in the mean while Ita vivere ut nemo me vixisse sentiat so to passe through these angry and working seas that none may discern the print of my Keel Notwithstanding because you charge me so deeply by all the ties of Christian charity which is the bond of perfection I will freely open my self concerning the Engagement of our Conscience in the New Covenant and return you not so much a punctual as a poignant resolution Yours to serve you in the Lord D. F. THE COVENANT Which caused these Scruples of Conscience Here followeth A Solemn League and Covenant for Reformation and defence of Religion the honour and happiness of the King and the Peace and Safety of the three Kingdoms England Scotland and Ireland WE Noblemen Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospel and Commons of all