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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75313	The anatomy of Dr. Gauden's idolized non-sence and blasphemy, in his pretended Analysis, or setting forth the true sense of the covenant that is to say, of that sacred covenant taken by the Parliament, the commissioners of Scotland, and the assembly, September 11. 1643.		1660 (1660)	Wing A3055; Thomason E765_14; ESTC R207156	29,164	31

THE ANATOMY OF Dr. Gauden's Idolized Non-sence and Blasphemy IN HIS Pretended Analysis or setting forth the true Sense OF THE COVENANT That is to say Of that SACRED COVENANT taken by the Parliament the Commissioners of Scotland and the Assembly September 11. 1643. Cyprian ad Cornelium Atque haec Frater vere est dementia non cogitare nec scire quod mendacia non diu fallant LONDON Printed in the Year MDCLX THE ANATOMY OF Dr. Gauden's idolized Non-sence and Blasphemy IN His pretended Analysis of the Covenant FOr the the better understanding of this business the Readers both of that Book and this must know That the late Long Parliament I mean both the honourable Houses drew up took and ordered others to take two several Covenants in one year The first was taken in or about the beginning of June 1643. entituled See more of this neer the end of this Book The Vow and Covenant appointed by the Lords and Commons assembled in Parliament to be taken by every man in the Cities of London Westminster and the Suburbs and Liberties thereof and throughout the whole Kingdom The other was that Solemn League and Covenant which the same Parliament the Commissioners of the Kingdom and Church of Scotland and the Assembly of Divines took at Westminster the 11 day of September in the same year and appointed it to be taken by both Kingdoms Now you are to take notice that it is onely the last the far better of the two which this affected Master of Words and of little else for ought appears by this and sundry other things by him written † Witness his tears sighs c. of the Church of England His Sermon at Pauls as it was printed c. hath opposed instead of explaining and against which he hath lately thrown out among his deluded Admirers a new flatulent Piece as Jupiter did his Log among the Frogs which he calleth Analysis or The loosing of St. Peters bands setting forth the true sense if you will believe him and solution that is the dissolution if he can effect it of the Covenant so far as it relates to the Government of the Church by Episcopacy To which Title of his as an inlet to his Discourse as well as warrantie for the Title he hath subjoyned part of Acts 16.26 The foundations of the prison were shaken the doors opened and every ones bands were loosed Thus he rehearseth that Text. Before I fall to unripping of that Pasquil it self I must a little consider the Title of it in which he presenteth us with a piece of his Non-sense if not Blasphemy to boot Non sense first For what Oedipus can unriddle those first words in it The loosing of St. Peter 's bands so as according to his undertaking to make sense of them Was St. Peter bound in this Covenant Or did he impose it upon others If neither why doth this Wordy Doctor call his Book The loosing of St. Peter 's bands If this be not his meaning what sense can there be of that his vapouring flourish And why St. Peter's bands Oh he hath a Text for it Act. 16.26 as ye saw but now But in alledging it he will rather pare off part of Gods own words which run thus The foundations of the prison were shaken and immediately all the doors were opened c. than not carry on his own affected Cadencies in his stile But this is but one of his Peccadillo's Now what intendeth he by this loosing of St. Peter's bands and by that in Acts 16.26 He tells you The setting forth the true sense and solution of the Covenant c. by John Gauden D. D. Very good It is then John Gauden that hath loosed St. Peter's bands that hath shaken the foundations of the prison opened all the doors and loosed every ones bands that were in it If this be not Blasphemy as he applies it then O most glorious John Why do not his zealous Adorers say of him as sometimes the Barbarians of Paul That he is a God Why send they not for one of the Priests of Jupiter I will not say some old high Episcopalian to bring Oxen and Garlands to sacrifice unto him with the people How beit dic sodes Doctor Was it St. Peter indeed that was in Prison Were they his bands that you have loosed I verily were they by your telling And therefore though the Text be far from saying any such matter yet if Doctor John Gauden say it it must be believed without gain-saying though he prove it not Nevertheless if we may be so bold as to consult the verse next going before we might if we durst tell him Act. 16.25 that we find onely Paul and Silas but no St. Peter there unless he will say which he may as well say as what he doth for it is not his manner to prove ought that Paul and Silas is Greek for St. Peter and St. Peter is English for Paul and Silas and so they are all one But perhaps St. Peter in this mans intention denotes his Successors at Rome with whom this charitable Doctor professeth elsewhere * In his tears sighs c. of the Church of England ●ag 314. a desire to hold not onely all inward but all actual Communion in all Doctrines and Duties of Faith and Worship agreeable to the Word of God as if that Romish Crew performed any such Duties without so much mixture of will-worship and superstition as hath not from the same Word of God procured a strait charge to all Gods people to come out of her not so much in regard of place as Communion which is doomed as a partaking of her sins And if this be his meaning Rev. 18.4 his Charity hath so far transported him as to loosen what God hath laid on those pretended Successors and all their Locusts by upholding Communion with Popery which the Covenaut engageth all to extirpate If this be his meaning let him speak out If he mean otherwise he is grosly mistaken Indeed we find St. Peter to be cast into Prison at Hierusalem by Herod where he had chains put upon his hands Act. 12. which by means of the incessant prayers of the Church to God for him an Angel went and unloosed opened the prison doors and so brought him out But good Sir were you that Angel If so let your Title stand I will have no further difference with you about it But Paul and Silas whose imprisonment is mentioned in your alledged Text Act. 16. were imprisoned at Philippi far distant from St. Peters prison And even there we read of no bands upon them but onely that their feet were made fast in the stocks And for ought appears they were not out of the stocks when the bands of every one else were loosed but they continued therein till the Jaylor himself came in and took them thence But be that so or so we will not contend about it Whose bands then were loosed The bands of the

heart and with all their soul That whosoever would not seek the Lord God of Israel should be put to death whether small or great whether man or woman and they swore unto the Lord with a loud voice And all Judah rejoyced at the oath and be was found of them and the Lord gave them rest round about 2 Chron. 15.12 13 c. Here was a National Covenant and a Divine acceptance of it Yet no word or syllable of Asa as imposing or confirming of it Which is evidence enough that the imposing or consenting of a King is not of the essence of a Legitimate Covenant It is enough that God owns it and commands performance Nor can any one instance be given throughout the whole Book of God that any Oath Vow or Covenant to which the King or Supreme Magistrate would not or did nor consent was upon that reason or groud made null and void or that any King ever went about to vacate and adnul any Covenant made with God without the consent of the King It is then no other but blaspheming the Gods to term the late Parliament bungling Reformers for doing Church-work without the Master-builders Kings and Bishops if he refer it to the Covenant If he doth not so then this is but a piece of railing Non-sense pull'd in by head and ears to vent his gaul upon his betters Do not all Parliaments advise and consult with whom they think meet even in matters of Religion and Ecclesiastical affairs as well as Civil and Vote and pass them before they offer them to the King did they not so in this And did not his then Majesty take them into consideration and condescend to so much as they gave him time to consider of without declaring against the rest but only suspending consent till his Conscience might be better satisfied Nay even that which was never offered to his Majesty at all being no way contrary or contradictory to the Oaths of Supremacy and Allegiance was never opposed or contradicted by him Witness the Protestation of May 5. 1641. taken by both Houses of Parliament and afterwards by the House of Commons alone imposed on all the Kingdom without so much as asking his Majesties consent which was never controuled or disallowed by the King albeit he was then in Person residing at White-hall and could not be ignorant of what was done therein And what ails the man to make such a noise about the imposing of the Solemn League and Covenant without the then King who was then absent Did not both Ezra and Nehemiah also draw all the people into a solemn Covenant with God t Ezra 10.3 Neh. 9.38 without special Commissions unless for reparing the Temple from the Persian Monarch then their Soveraign albeit they were not free Subjects but Vassals and one of them the menial servant of Artaxerxes then by Conquest Supreme Governour of Judah Nor did his late Majesty ever command the renouncing of the said Solemn League and Covenant taken by both Kingdoms Sept. 11. 1643. albeit he published a Proclamation Jun. 21. in the 19th year of his Reign viz. An. 1643. against that other Vow and Covenant which was about that time taken by the Lords and Commons and by them appointed to be taken by every man in the Cities of London Westminster and the Suburbs thereof and throughout the whole Kingdom the administring and taking of which by such as had not taken it were by that Proclamation for the reasons therein contained forbidden But albeit this were lately by an enemy to the other Solemn League and Covenant without warrant reprinted and scattered up and down as if it had been an interdicting and prohibiting those that had taken it to perform it and to give some countenance to that railing Pamphlet of the Doctor here laid open in his colours in hope that Ignorant ones would surely thereupon cast off that Covenant of God yet that was but a meer cheat and gullery of which it behoves all honest men and sober Christians to take notice and beware Nor are Oaths and Covenants once solemnly taken to be cast off and disclaimed upon any pretence whatsoever be there never so many defects and failings in the imposing or taking of them unless the matter of them be sinful as that of those Jews that bound themselves under an Oath of Execration or curse not to eat or drink till they had killed Paul u Act. 23.14 This I have said enough unto already yet do repeat it because since the writing of the premises I have met with a Book intituled The Oaths of Supremacy and Allegiance which have been laid aside for many years c. which tells us w Pag. 5. That though there be many infirmities and miscarriages committed in the making and taking of publique Oaths and although the things they oblige unto be against the interest of the people and though the breach and violation thereof hath the countenance of fair and specious intents and ends seemingly conducing unto the publique good of the people yet neither all nor any of these pretentions doth either make void the obligations of those Oaths nor deliver the people from the great guilt of the sin which is committed in the violation thereof nor secure them from the dreadful judgement of God Who is the Author hereof I know not but I am confident that the Doctor and he aim both at one mark which makes me to alledge him It is true there is another Book lately reprinted bearing this Title Reasons of the present Judgement of the Vniversity of Oxford concerning the Solemn League and Covenant c. approved by general consent in a full Convocation June 1. 1647. in which Book many Reasons are alledged why those who were then Masters Scholars Officers and other Members of that Vniversity could not take that Covenant and another Negative Oath But that no way concerneth the present Case for their Reasons tend only to their own justification for their not taking of the Covenant and Oath then tendred to them not to fall upon others who had already taken it Therefore there is no need to add any Answers thereunto although he that caused it to be reprinted pretendeth to do it for the satisfaction of others which cannot in any sense reach those who have taken the Covenant already And now good Mr. Doctor think more seriously in cold blood of your high presumption in casting so much dirt upon that Covenant which his present gracious Majesty hath so highly honoured of which perhaps you may one day be required to render an account if men have any zeal for his Majesties honour I forbear Particulars in this but you may do well to lay to heart particularly what becomes you herein Nor hath this Kingdom onely entered into a Solemn League and Covenant themselves but they have approved even in Parliament what others have done in like cases abroad When the Kingdom of Scotland even without their King entred into a Solemn League

Knight that hath arrived already at such heards of good words and flocks of figures and that he who heretofore took the Covenant and pretended to be a zealous propugner of it and of all that had taken it should now in hope to get into some place to help maintain his Knighthood leave all those of his former party and run over to such a flashy Advocate for Episcopacy and a mortal enemy to all Covenanters to assoyle the doubts of sober honest men that had entred into that Covenant But if that Knight did so inform him it is be doubted whether he did it for want of ignorance or of stedfastness in that Covenant of God and out of a desire of procuring by that his story to the Doctor and his motion for his resolution of this business in point of Conscience some plausible Apology for his own intended Apostacy However he did it let that K. take this to him as the forerunner of that reward which he must exspect from that God whose Covenant he hath thus occasioned to be despised That all the reproaches and blasphemies that are or shall be belched out against the Covenant occasioned by reading that scurrilous Satyre of Dr. John Gauden will one day be put to the account of Sir L. B. as the principal occasion of it and instigator to it if God give him not timely repentance and stop the current of those railing Shimei's who are glad of this opportunity to set their mouths against heaven and to let their tongues walk through the earth b Psa 73.9 But to leave this digression I come to make good the second point which I enlarge thus That the admitting of some Church-governours under the name of Bishops reformed and regulated according to the Primitive Catholicue and Apostolique Institution for the Government of this Church is not against but very consistent with and agreeable to the late Solemn League and Covenant and the true intention of it allowable by God and all good men that rightly understand themselves and the Covenant And thus far they concur with the Doctor To make this out briefly take notice 1. That the Covenant Art 2. as to this point runs thus That we shall sincerely really and constantly through the grace of God endeavour the extirpation of Popery and Prelacy that is Church government by Archbishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on that Hierarchy Superstition Heresie Schism Prophaness and whatsoever shall be found 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 This expresly relates to the Prelacy or Episcopacy then in being and use in England which was far from Apostolique and Primitive as this Doctor in his words before cited out of his Book of Tears c. hath clearely confessed and to the extirpating of whatsoever in it savoured of Superstition Tyranny Schism Prophaness Sinfulness or was otherwise contrary to sound Doctrine or the power of godliness If there be any other Episcopacy truly Apostolique and Primitive free from all these evils and agreeable to sound Doctrine and the power of godliness It is so far from the sense and intention of this Covenant to extirpate it that it plainly includes rather a binding of all Covenanters to endeavour by all lawful and fit ways and means to procure it 2. That herein by the Doctors own allegations all sober honest men that rightly understand themselves and the true meaning of the Covenant concur with him Himself saith pag. 22. that the Covenant is no way in Conscience to be stretched against a right and regular Episcopacy no more than Physique given to cure a disease should like unmortified Quick silver be applyed to kill the man And this he knows was the sense of the most learned men in the Assembly And this he saith pag. 23. He hath often heard Mr. Marshal * This may put him in mind that hereupon himself took the Covenant which he now so much vilisieth and others affirm who had a great hand in penning and promoting the Covenant and they owned it to some Foraign Divines That the Covenant was levelled at the Despoticum Tyrannicum regimen mis-government not the Government by Episcopacy To which he addes This is at present the sense and hopes of the most learned and godly Presbyterians whom I have lately spoken with in London and elsewhere c. And a little after he beseecheth God that by his Majesties piety and wisdom all those materials which were good in that antient noble and venerable fabrick of Episcopacy may be speedily and resolutely setled in its best constitution wherein to take counsel is Kingly and Christian But whereas he there pag. 23. saith that this was also the sense of those who with himself had as much right to sit among them that is in the Assembly as any others but were not permitted either by popular faction and tumult or by other shufflings and reasons of State which took care to exclude or deter all the excellent Bishops of the Church and the most able of Episcopal Divines for fear there should have been any just plea for moderate Episcopacy against the then Magistry of Presbytery To this I must give this Answer 1. That I willingly accept of that part of this speech that this to wit what was before by him spoken and by me alleged touching the right Episcopacy was the sense of himself and of those that by his telling had right to fit in the Assembly to make out my present assertion of the concurrence of able men herein 2. That which he here affirmeth either of himself or any others having right to sit in the Assembly of Divines called by Ordinance of both Houses of Parliament dated June 12. 1643. that they were not permitted either by popular faction and tumult or by other shufflings c. to fit c. is a very great slander For 1. Touching himself who not now only but heretofore hath complained that he having as much right to sit among the Divines in the Assembly as any others was not permitted to sit there If he mean that he had as much right as any others who were not at all chosen to sit there I admit what he saith to be true But if he intend to insinuate that he was chosen and yet not permitted to sit this is a loud untruth for he being then as I remember Parson of the Deanry of Bocking in Essex which albeit it be reputed to be worth 4 or 500 l. per an yet he to his shame and the little honour of those that imploy him is non-resident from it and preacheth at the Temple was not chosen to be one of the Assembly For in Essex were chosen Mr. Stephen Marshal of Finchingfield Mr. Obadiah Sedgwick then of