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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	christian_a	church_n	world_n	5,052	5	4.5521	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67467	The life of Dr. Sanderson, late Bishop of Lincoln written by Izaak Walton ; to which is added, some short tracts or cases of conscience written by the said Bishop.	Walton, Izaak, 1593-1683.; Sanderson, Robert, 1587-1663. Judgment concerning submission to usurpers.; Sanderson, Robert, 1587-1663. Pax ecclesiae.; Hooker, Richard, 1553 or 4-1600. Sermon of Richard Hooker, author of those learned books of Ecclesiastical politie.; Sanderson, Robert, 1587-1663. Judgment in one view for the settlement of the church.; Sanderson, Robert, 1587-1663. Judicium Universitatis Oxoniensis. English.	1678 (1678)	Wing W667; ESTC R8226	137,878	542

sad distractions In the sixth Article we are altogether unsatisfied 1. The whole Article being grounded upon a supposition which hath not yet been evidenced to us viz. that this Cause meaning thereby or else we understand it not the joyning in this Covenant of mutual defence for the prosecution of the late War was the Cause of Religion Liberty and Peace of the Kingdoms and that it so much concerned the glory of God and the good of the Kingdoms and the honour of the King 2. If all the Premisses were so clear that we durst yield our free assent thereunto yet were they not sufficient to warrant to our Consciences what in this Article is required to be sworn of us unless we were as clearly satisfied concerning the lawfulness of the means to be used for the supporting of such a Cause For since evil may not be done that good may come thereof we cannot yet be perswaded That the Cause of Religion Liberty and Peace may be supported or the Glory of God the Good of the Kingdoms and the Honour of the King sought to be advanced by such means as to our best understandings are both improper for those Ends and destitute of all warrant from the Laws either of God or of this Realm Lastly in the Conclusion our hearts tremble to think that we should be required to pray that other Christian Churches might be encouraged by our example to joyn in the like Association and Covenant to free themselves from the Antichristian yoke c. Wherein 1. To omit that we do not know any Antichristian yoke under which we were held in these Kingdoms and from which we owe to this either War or Covenant our freedom unless by the Antichristian yoke be meant Episcopal Government which we hope no man that pretendeth to Truth and Charity will affirm 2. We do not yet see in the fruits of this Association or Covenant among our selves any thing so lovely as to invite us to desire much less to pray that other Christian Churches should follow our example herein 3. To pray to the purpose in the conclusion of the Covenant expressed seemeth to us all one in effect as to beseech Almighty God the God of Love and Peace 1. To take all love and peace out of the hearts of Christians and to set the whole Christian world in a combustion 2. To render the Reformed Religion and all Protestants odious to all the world 3. To provoke the Princes of Europe to use more severity towards those of the Reformed Religion if not for their own security to root them quite out of their several Dominions 4. The tyranny and yoke of Antichrist if laid upon the nooks of Subjects by their lawful Sovereigns is to be thrown off by Christian boldness in confessing the Truth and patient suffering for it not by taking up Arms or violent resisting of the Higher Powers §. VI. Some considerations concerning the meaning of the Covenant OUR aforesaid Scruples are much strengthened by these ensuing Considerations First That whereas no Oath which is contradictory to it self can be taken without Perjury because the one part of every contradiction must needs be false this Covenant either indeed containeth or at leastwise which to the point of Conscience is not much less effectual seemeth to us to contain sundry Contradictions as namely amongst others these 1. To preserve as it is without change and yet to reform and alter and not to preserve one and the same Reformed Religion 2. Absolutely and without exception to preserve and yet upon supposition to extirpate the self-same thing viz the present Religion of the Church of Scotland 3. To reform Church Government established in England and Ireland according to the Word of God and yet to extirpate that Government which we are perswaded to be according thereunto for the introducing of another whereof we are not so perswaded 4. To endeavour really the extirpation of Heresies Schisms and Prophaneness and yet withal to extirpate that Government in the Church the want of the due exercise whereof we conceive to have been one chief cause of the growth of the said evils and do believe the restoring and continuance thereof would be the most proper and effectual remedy 5. To preserve with our estates and lives the liberties of the Kingdom that is as in the Protestation is explained of the Subject and yet contrary to these liberties to submit to the imposition of this Covenant and of the Negative Oath not yet established by Laws and to put our lives and estates under the arbitrary power of such as may take away both from us when they please not only without but even against Law if they shall judge it convenient so to do Secondly We find in the Covenant sundry expressions of dark or doubtful construction whereunto we cannot swear in judgment till their sense be cleared and agreed upon As Who are the Common Enemies and which be the best Reformed Churches mentioned in the first Article Who in the fourth Article are to be accounted Malignants How far that phrase of hindring Reformation may be extended What is meant by the supreme Iudicatory of both the Kingdoms and sundry other Thirdly By the use that hath been made of this Covenant sometimes to purposes of dangerous consequence we are brought into some fears and jealousies lest by taking the same we should cast our selves into more snares than we are yet aware of For in the first Article 1. Whereas we are to endeavour the Reformation of Religion in this Kingdom in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Churches 1. The Reformation in Worship whereby we could not suppose any more was intended according to their former Declaration than a review of the Service-book that the translations might be in some places amended some alterations made in the Offices and Rubricks or at most some of the Ceremonies laid aside for the reasons of expediency and condescension hath produced an utter abolition of the whole form established without substituting any other certain form in the room thereof 2. The Reformation in point of Discipline and Government intended so far as by the overtures hitherto made we are able to judge is such as we conceive not to be according to the Word of God nor for any thing we know according to the example of any Church that ever was in the World best or worst since the Creation 2. In the second Article our grief and fears had been less if we could have observed the extirpation of Popery Heresie Schism and Prophaneness to have been as really intended and set on with as much speed and animosity as the extirpation of Prelacy and that which some call Superstition But when we see under the notions of rooting out Prelacy and Superstition so much quickness used to fetch in the Revenues of the Church and the sacred Utensils no otherwise guilty of Superstition for ought we know

and Callings yet by reason of the great difficulties of the things themselves have much differed and still will do in their Judgments and Opinions one from another in the ordering of God's Decrees concerning man's Salvation each man abounding in his own sense and following that way which seemeth to him clogged with the least and fewest difficulties according as he apprehendeth them although perhaps in rei veritate or at the least in the apprehension of another man those very difficulties may be more and greater Hence the many differences among the Protestants between Lutherans and Calvinists among the Romanists between the Iesuites and Dominicans and each of these again subdivided concerning Predestination and Reprobation the power of man's Free-will the necessity efficacy and extent of Divine Grace the concurrence of Grace with Free-will the universality and application of Christ's Death and some other Points of like nature The Premisses considered that amid and notwithstanding all this variety of Opinions there may yet be preserved in the Church the unity both of Faith and Charity these few things seem to me to be of profitable and important consideration 1. That particular Churchs would be as tender as may be in giving their definitions and derminations in such Points as these not astricting those that live therein determinately either to the affirmative or negative especially where there may be admitted a latitude of dissenting without any prejudice done either to the Substance of the Catholick Faith or to the Tranquillity of the Church or to the Salvation of the Dissenter In which respect the moderation of the Church of England is much to be commended and to be preferred not only before the Roman Church which with unsufferable tyranny bindeth all her Children upon pain of Damnation to all her Determinarions even in those Points which are no way necessary to Salvation but also before sundry other Reformed Churches who have proceeded further this way than our Church hath done 2. When by reason of the important contentions and wranglings of Learned men in particular Churches about Points yet undetermined therein differences shall be so far prosecuted as to come to open sideings and part-takings and factions as it happened in the Netherland Churches between the Remonstrantes Contra-Remonstrantes so as for the composing of the differences and the maintenance of the publick Peace and Tranquillity of the Church it shall be needful for those Churches Synodically to determine something in those Points that yet they would then also proceed no farther in their determinations than the present necessity should enforce them not requiring men specially in points of lesser consequence to give and by Oath subscription or other like means to witness their express positive assent to such determinations but permitting them to enjoy their own private Opinions in their own private Bosoms so long as they keep them to themselves and do not by venting them unseasonably disquiet the peace of the Church therewithal 3. That Catechisms for so much as they are intended for the instruction of Children and ignorant persons in the first Principles of Christian Religion should not be farced with School-points and private Tenets but contain only clear and undoubted Truths and such as are necessary unto Christian Edification either in Faith or Life The rest either altogether omitted or but occasionally and sparingly touched at and not positively and doctrinally and conclusively delivered before the Church have agreed upon them 4. That private men would endeavour for so much ingenuity as 1. To other mens speeches and writings especially where they intend to discourse but exotericè and popularly not accurately and dogmaticè to afford a favourable construction without taking advantage at some excesses in modo loquendi or exceptions at some improprieties and acyrologies so long as they are Orthodox in the main Substance of their Discourse 2. Not to obtrude any Tenet as the received Doctrine of any particular Church which either is not expresly contained in the publick Confession of that Church or doth not apparently result thence by direct and immediate consequence though the wit of man make it seem at length and by continuance of discourse to be probably deduced therefrom 3. In their own Writings to observe formam sanorum verborum and to abstain not only from suspected Opinions but as much as may be also from phrases and speeches obnoxious to ill construction For first it is not enough much less a thing to be gloried in for a man to be able by subtilty of wit to find loop-holes how to evade and by colourable pretences to make that which through heat of passion or violence of opposition hath fallen from him unadvisedly to seem howsoever defensible but he should have a care to suffer nothing to pass from him whereat an ingenuous and dispassionate Adversary though dissenting from him in Opinion should yet have cause to take distaste or exception And besides it were a thing of very dangerous consequence in the Church if every man should be suffered freely to publish whatsoever might by some strain of Wit be made capable of a good construction if of it self it sounded ill and suspiciously For so Notions of Popish or Puritanical or other Heretical Schismatical Opinions might unawares be conveyed into the minds and impressions thereof insensibly wrought in the hearts of men to the great damage of the Church and prejudice to the Truth 4. To acknowledge freely and readily to revoke whatsoever either errour in re or misprision in testimonio or exorbitancy in modo loquendi hath passed from their Pen when it shall be fairly shewed them and their Judgments convinced thereof rather than to seek to relieve themselves by excuses colours or evasions 5. That private men in particular Churches who dissent in points yet undetermined by the Church should not uncharitably entercharge each other with Heresie or Schism or any such like imputation for so dissenting so long as they both consent to the whole Doctrine and Discipline in the said Church maintained and established As ex gr in the Points now so much debated among the Divines of the Church of England between the Calvinists and Arminians for I must take liberty for distinctions sake to express them by those names they usually bestow the one upon the other Why should either those men on the one side be branded with Popery who misliking Calvin's Opinion rather chuse to follow the Arminian or those on the other side with Puritanism who finding less satisfaction in the way of Arminius rather adhere to Calvin so long as both the one and the other do entirely and freely and ex animo subscribe to the Articles of the Common Prayer Book and that of Consecration and do not rent the Unity or disturb the Peace of the Church by those differences II. Periculum Schismatis Forasmuch as here in England the differences which before were but private concerning the Points of Arminianism have been of late so far brought upon

But of these Dr. Sanderson then drew up for his own satisfaction such a Scheme he call'd it Pax Ecclesia as then gave himself and hath since given others such satisfaction that it still remains to be of great estimation among the most learned He was also chosen Clerk of all the Convocations during that good Kings reign Which I here tell my Reader because I shall hereafter have occasion to mention that Convocation in 1640. the unhappy long Parliament and some debates of the Predestination Points as they have been since charitably handled betwixt him the learned Dr. Hammond and Dr. Pierce the now reverend Dean of Salisbury In the year 1636. his Majesty then in his Progress took a fair occasion to visit Oxford and to take an entertainment for two days for himself and honourable Attendants which the Reader ought to believe was sutable to their dignities But this is mentioned because at the King 's coming thither Dr. Sanderson did attend him and was then the 31 of August created Doctor of Divinity which honour had an addition to it by having many of the Nobility of this Nation then made Doctors and Masters of Art with him Some of whose names shall be recorded and live with his and none shall out-live it First Dr. Curle and Dr. Wren who were then Bishops of Winton and of Norwich and had formerly taken their degrees in Cambridge were with him created Doctors of Divinity in his University So was Merick the Son of the learned Izaak Causabon and Prince Rupert who still lives the then Duke of Lenox Earl of Hereford Earl of Essex of Barkshire and very many others of noble birth too many to be named were then created Masters of Arts. Some years before the unhappy long Parliament this Nation being then happy and in peace though inwardly sick of being well namely in the year 1639. a discontented party of the Scots Church were zealously restless for another Reformation of their Kirk Government and to that end created a new Covenant for the general taking of which they pretended to petition the King for his assent and that he would injoyn the taking of it by all of that Nation but this Petition was not to be presenred to him by a Committee of eight or ten men of their Fraternity but by so many thousands and they so arm'd as seem'd to force an assent to what they seem'd to request so that though forbidden by the King yet they entred England and in their heat of Zeal took and plunder'd New-Castle where the King was forc'd to meet them with an Army but upon a Treaty and some concessions he sent them back though not so rich as they intended yet for that time without blood-shed But oh this Peace and this Covenant were but the forerunners of War and the many miseries that followed For in the year following there were so many chosen into the long Parliament that were of a conjunct Council with these very zealous and as factious Reformes as begot such a confusion by the several desires and designs in many of the Members of that Parliament and at last in the very common people of this Nation that they were so lost by contrary designs fears and confusions as to believe the Scots and their Covenant would restore them to their former tranquillity And to that end the Presbyterian party of this Nation did again in the year 1643. invite the Scotch Covenanters back into England and hither they came marching with it gloriously upon their Pikes and in their Hats with this Motto For the Crown and Covenant of both Kingdoms This I saw and suffer'd by it But when I look back upon the ruine of Families the bloodshed the decay of common honesty and how the former piety and plain dealing of this now sinful Nation is turned into cruelty and cunning I praise God that he prevented me from being of that party which help'd to bring in this Covenant and those sad Confusions that have follow'd it And I have been the bolder to say this of my self because in a sad discourse with Dr. Sanderson I heard him make the like grateful acknowledgement This digression is intended for the better information of the Reader in what will follow concerning Dr. Sanderson And first That the Covenanters of this Nation and their party in Parliament made many Exceptions against the Common Prayer and Ceremonies of the Church and seem'd restless for a Reformation And though their desires seem'd not reasonable to the King and the learned Dr. Laud then Archbishop of Canterbury yet to quiet their Consciences and prevent future confusion they did in the year 1641. desire Dr. Sanderson to call two more of the Convocation to advise with him and that he would then draw up some such safe alterations as he thought fit in the Service Book and abate some of the Ceremonies that were least material for satisfying their consciences and to this end they did meet together privately twice a week at the Dean of Westminster's House for the space of 3 months or more But not long after that time when Dr. Sanderson had made the Reformation ready for a view the Church and State were both fall'n into such a confusion that Dr. Sanderson's Model for Reformation became then useless Nevertheless his Reputation was such that he was in the year 1642. propos'd by both Houses of Parliament to the King then in Oxford to be one of their Trustees for the settling of Church affairs and was allowed of by the King to be so but that Treaty came to nothing In the year 1643. the 2 Houses of Parliament took upon them to make an Ordinance and call an Assembly of Divines to debate and settle some Church controversies of which many were very unfit to judges in which Dr. Sanderson was also named but did not appear I suppose for the same reason that many other worthy and learned men did forbear the Summons wanting the King's Authority And here I must look back and tell the Reader that in the year 1642. he was Iuly 21. named by a more undoubted Authority to a more noble imployment which was to be Professor Regius of Divinity in Oxford but though knowledge be said to puff up yet his modesty and too mean an opinion of his great Abilities and some other real or pretended reasons exprest in his Speech when he first appeared in the Chair and since printed kept him from entring into it till Octobor 1646. He did for about a years time continue to read his matchless Lectures which were first de Iuramento a Point very difficult and at that time very dangerous to be handled as it ought to be But this learned man as he was eminently furnished with Abilities to satisfie the consciences of men upon that important Subject so he wanted not courage to assert the true obligation of Oaths in a degenerate Age when men had made perjury a main part of their Religion How much the learned world

of Obedience to our known Governours which is Debitum justitiae also and therefore more Obligatory than the other doth not impose that necessity upon us as hath been already shewn 2. Besides Arguments drawn from scandal in things neither unlawful nor setting the reason of Scandal aside inexpedient as they are subject to sundry frailties otherwise so they are manifestly of no weight at all when they are counterpois'd with the apparent danger of evil consequents on the other side For in such cases there is commonly equal danger if not rather something more of Scandal to be taken from the Example the quite contrary way We may see it in debating the point now in hand It is alledged on the one side That by laying aside the use of the Common Prayer men that are over scrupulous will be encourag'd to take a greater liberty in dispensing with the Laws to the despising both of Laws and Governours than they ought And why may it not by the same reason be as well alleg'd on the other side That by holding up a necessity of using the Common Prayer men that have tender Consciences may be induc'd to entertain scruples to their utter undoing and to the destruction of their people when they need not 3. But that in the third place which cometh up home to the business and taketh off the Objection clearly is this That in judging Cases of scandal we are not so much to look to the event what it is or may be as to the cause whence it cometh For sometimes there is given just cause of Scandal and yet no Scandal followeth because it is not taken Sometimes scandal is taken and yet no just cause given and sometimes there is both cause of Scandal given and Scandal taken thereat But no man is concern'd at any Scandal that happeneth to another by occasion of any thing done by him neither is chargeable with it farther than he is guilty of having given it If then we give Scandal to others and they take it not the whole guilt is ours and they are faultless If we give it and they take it we are to bear a share in the blame as they and that a deep share Vae homini Wo to the man by whome the offence cometh Matth. 18.7 But if they take offence when we give none it is a thing we cannot help and therefore the whole blame must lie upon them Wherefore if at any time any doubt shall arise in that case of Scandal How far forth the danger thereof may obligue us to the doing or not doing of any thing propos'd The Resolution will come on much the easier if we shall but rightly understand what it is to give Scandal or how many ways a man may become guilty of scandalizing another by his Example The ways as I conceive are but these four 1. When a man doth something before another which is in it self evil unlawful and sinful In which case neither the intension of him that doth it nor the event as to him that seeth it done is of any consideration For it matters not whether the doer hath an intention to draw the other into sin or not the very matter and substance of the action being evil and done before others is sufficient to render the doer guilty of having given Scandal though neither he had intention himself so to do nor was any other person actually scandaliz'd thereby because whatsoever is in its own nature evil is of it self and in its own nature scandalous and of ill Example Thus did Hophni and Phineas the Sons of Eli give Scandal by their wretched prophaneness and greediness about the Sacrifices of the Lord and their shameless abusing the Women And so did David also give great Scandal in the matter of Vriah 2 Sam. 12. 14. Here the Rule is Do nothing that is evil for fear of giving Scandal 2. The second way is when a man doth something before another with a direct intention and formal purpose of drawing him thereby to commit sin In which case neither the matter of the action nor the event is of any consideration For it makes no difference as to the sin of giving Scandal whether any man be effectually entic'd to commit sin or not thereby neither doth it make any difference whether the thing done were in it self unlawful or not so as it had an appearance of evil and from thence an aptitude to draw another by the doing of that by imitation which should be really and intrinsecally evil The wicked intention alone whatsoever the effect should be or what means soever should be us'd to promote it sufficeth to induce the guilt of giving Scandal upon the doer This was Ieroboam's sin in setting up the Calvos with a formal purpose and intention thereby for his own secular and ambitious ends to corrupt the purity of Religion and to draw the people unto Idolatrous Worship For which cause he is so often stigmatiz'd with it as a note of Infamy to stick by him whilst the World lasteth being scarce ever-mention'd in the Scripture but with this addition Jeroboam the son of Nebat which made Israel to sin Here the Rule is Do nothing a good or evil with an intention to give Scandal 3. The third way is when a man doth something before another which in it self is not evil but indifferent and so according to the Rule of Christian Liberty lawful for him to do or not to do as he shall see cause yea and perhaps otherwise commodious and convenient for him to do yet whereas he probably foreseeth that others will take Scandal and be occasioned thereby to do evil In such a case if the thing to be done be not in some degree prudentially necessary for him to do but that he might without very great inconvenience or prejudice to himself or any third person leave it undone He is bound in Charity to his Brother's Soul for whom Christ died and for the avoiding of Scandal to abridge himself in the exercise of his Christian Liberty for that time so far as rather to suffer some inconvenience himself by the not doing of it than by the doing of it to cause his Brother to offend The very Case which is so often so largely and so earnestly insisted upon by St. Paul See Rom. 14.13,21 Rom. 15.1 3. 1 Cor. 87 13. 1 Cor. 9.12 15 19 22. 1 Cor. 10.23.33 Here the Rule is Do nothing that may be reasonably forborn whereat Scandal will be taken 4. The last way is when a man doth somthing before another which is not only lawful but according to the exigencies of present Circumstances pro hic nunc very behoofful and even prudentially necessary for him to do but foreseeth that the other will be like to make an ill use of it and take encouragement thereby to commit sin if he be not withal careful as much as possibly in him lieth to prevent the Scandal that may be taken thereat For Qui non prohibet

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 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 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 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 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 King's 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 Majestie 's just power and greatness IV. We shall also with all faithfulness endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil 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 Trial 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 between these Kingdoms denied in former times to our Progenitours is by the good Providence of God granted unto us and hath been lately concluded and settled by both Parliaments we shall each one of us according to our place and interest endeavour that they may remain conjoyned in a firm Peace and union to all Posterity And that Justice may be done upon the wilfull opposers thereof in manner 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 terrour 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 honour of the King but shall all the days of our lives zealously and constantly continue therein against all opposition and promote the same according to our power 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 Iesus Christ as is too manifest by our present distresses and dangers the fruits thereof We profess and declare before God and the world our unfeigned 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 our sins and transgressions so much abounding amongst us And our true and unfeigned 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 real 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 bless our desires and proceedings with such success 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 Iesus Christ and the peace and tranquillity of Christian Kingdoms and Commonwealths The Negatie Oath I A. B. do swear from my heart That I will not directly nor indirectly adhere unto or willingly assist the King in this War or in this Cause against the Parliament nor any Forces raised without the consent of the two Houses of Parliament in this Cause or War And I do likewise swear That my coming and submitting my self under the Power and Protection of the Parliament is without any manner of Design whatsoever to the prejudice of the proceedings of this present Parliament and without the direction privity or advice of the King or any of his Council or Officers other than what I have now made known So help me God and the Contents of this Book Reasons why the Vniversity of Oxford cannot submit to the Covenant the Negative Oath the Ordinance concerning Discipline and Directory mentioned in the late Ordinance of Parliament for the Visitation of that place WHereas by an Ordinance of the Lords and Commons assembled in Parliament for the Visitation and Reformation of the University