Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	king_n	peace_n	realm_n	3,426	5	8.3632	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85184	The league illegal. Wherein the late Solemn League and Covenant is seriously examined, scholastically and solidly confuted: for the right informing of weak and tender consciences, and the undeceiving of the erroneous. Written long since in prison, by Daniel Featley D.D. and never until now made known to the world. Published by John Faireclough, vulgò Featley, chaplain to the Kings most Excellent Majesty.	Featley, Daniel, 1582-1645.; Featley, John, 1605?-1666.; England and Wales. Sovereign (1625-1649 : Charles I)	1660 (1660)	Wing F591; Thomason E1040_8; ESTC R199	47,903	77

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

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

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