Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	king_n	kingdom_n	majesty_n	5,039	5	6.1083	4	false

Text snippets containing the quad

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

the use of indifferent things The Romans Corinthians and others to whom St. Paul wrote about these matters being not limited any way in the exercise of their liberty therein by any over-ruling Authority But where the Magistrates have interposed and thought good upon mature advice to impose Laws upon those that are under them whereby their liberty is not infringed as some unjustly complain in the inward judgment but only limited in the outward exercise of it there the Apostolical directions will not hold in the same absolute manner as they were delivered to those whom they then concerned but only in the equity of them so far forth as the cases are alike and with such meet qualifications and mitigations as the difference of the cases otherwise doth require So that a man ought not out of private fancy or meerly because he would not be observed for not doing as others do or for any the like weak respects to do that thing of the lawfulness whereof he is not competently perswaded where it is free for him to do otherwise which was the case of these weak ones among the Romans for whose sakes principally the Apostle gave these directions But the Authority of the Magistrates intervening so alters the case that such a forbearance as to them was necessary is to as many of us as are commanded to do this or that altogether unlawful in regard they were free and we are bound for the Reasons already shewn which I now rehearse not But you will yet say for in point of obedience men are very loath to yield so long as they can find any thing to plead those that lay these burdens upon us at leastwise should do well to satisfie our doubts and to inform our Consciences concerning the lawfulness of what they enjoyn that so we might render them obedience with better chearfulness How willing are we sinful men to leave the blame of our miscarriages any where rather than upon our selves But how is it not incongruous the while that those men should prescribe rules to their Governours who can scarcely brook their Governours should prescribe Laws to them It were good we should first learn how to obey ere we take upon us to teach our betters how to govern However what Governours are bound to do or what is fit for them to do in the point of information that is not now the question If they fail in any part of their bounden duty they shall be sure to reckon for it one day but their Iailing cannot in the mean time excuse thy disobedience Although I think it would prove a hard task for whosoever should undertake it to shew that Superiours are always bound to inform the Consciences of their Inferiours concerning the lawfulness of every thing they shall command If sometimes they do it where they see it expedient or needful sometimes again and that perhaps oftner it may be thought more expedient for them and more conducible for the publick peace and safety only to make known to the people what their pleasures are reserving to themselves the Reasons thereof I am sure in the point of Ecclesiastical Ceremonies and Constitutions in which case the aforesaid Allegations are usually most stood upon this hath been abundantly done in our Church not only in the learned writings of sundry private men but by the publick declaration also of Authority as is to be seen at large in the Preface commonly printed before the Book of Common Prayer concerning that Argument enough to satisfie those that are peaceable and not disposed to stretch their wits to cavil at things established And thus much of the second Question touching a doubting Conscience whereon I have insisted the longer because it is a point both so proper to the Text and whereat so many have stumbled There remaineth but one other Question and that of far smaller difficulty What is to be done when the Conscience is scrupulous I call that a scruple when a man is reasonably well perswaded of the lawfulness of a thing yet hath withal some jealousies and fears lest perhaps it should prove unlawful Such scruples are most incident to men of melancholy dispositions or of timorous Spirits especially if they be tender conscienced withal and they are much encreased by the false suggestions of Satan by reading the Books or hearing the Sermons or frequenting the company of men more strict precise and austere in sundry points than they need or ought to be and by sundry other means which I now mention not Of which scruples it behooveth every man first to be wary that he doth not at all admit them if he can choose Or if he cannot wholly avoid them that secondly he endeavour so far as may be to eject them speedily out of his thoughts as Satan's snares and things that may breed him worfer inconveniencies Or if he cannot be so rid of them that then thirdly he resolve to go on according to the more profitable perswasion of his mind and despise those scruples And this he may do with a good Conscience not only in things commanded him by lawful Authority but even in things indifferent and arbitrary and wherein he is left to his own liberty REASONS Of the present JUDGMENT OF THE University of OXFORD Concerning The Solemn League and Covenant The Negative Oath The Ordinances concerning Discipline and Worship Approved by general consent in a full Convocation Iune 1. 1647. And presented to Consideration LONDON Printed for Richard Marriott 1678. 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 Commmons 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 Iesus Christ the honour and happiness of the King's Majesty and his Posterity and the true publick Liberty Safety and Peace of the Kingdoms wherein every ones private Devotion is included and calling to mind the treacherous and bloody Plots Conspiracies Attempts and Practices of the Enemies of God against the true 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 Church 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 ruine and destruction according to the commendable practice of these Kingdoms in former times and the Example of God's 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 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

than that they are worth something and on the other side so little yet done toward the extirpation of Heresie Schism and Profaneness as things of less temporal advantage We cannot dissemble our suspicion that the Designers of this Covenant might have something else before their eyes besides what in the beginning of the Introduction is expressed and that there is something meant in this Article that looketh so like Sacriledge that we are afraid to venture thereon 3. In the third Article 1. Although we should not otherwise have apprehended any matter of danger or moment in the ordering of the particulars in the Article mentioned yet since M. Challoner in his Speech and others have made advantage thereof to infer from that very order that the defence of the King's Person and Authority ought to be with subordination to the preservation of the Rights and Priviledges of Parliaments and the Liberties of the Kingdom which are in the first place and before it to be endeavoured We hope we shall be excused if we dare not take the Covenant in this sense especially considering that if the Argument be of any force it will bind us at least as strongly to endeavour the maintenance of the King's Person Honour and Estate in the first place and the rest but subordinately thereunto because they are so ordered in the Protestation And then that Protestation having the advantage of preceding it will bind us more strongly as being the first Obligation 2. Whereas some have been the rather induced to take the Covenant in this particular by being told That that limitation in the preservation and defence of the true Religion and Liberties of the Kingdoms was not to be understood exclusively yet when we find that the House of Commons in their Answer to the Scotish Papers do often press that limitation as without which the endeavouring to preserve the King's Majestie 's Person and Authority ought not to be mentioned it cannot but deterr us from taking the Covenant in this particular so understood 3. Especially being told in a late Pamphlet That the King not having preserved the Liberties of the Kingdom c. as of duty he ought is thereby become a Tyrant and so ceaseth to be a King and consequently that his Subjects cease to be Subjects and owe him no longer subjection Which assertion since we heartily detest as false and scandalous in the supposition and in the inference seditious and divellish we dare not by subscribing this Article seem to give the least countenance thereunto 4. But it striketh us with horrour to think what use hath been made of this fourth Article concerning the punishment of Malignants c. as by others otherways so especial-by the Corrector of a Speech without doors written in the defence of M. Challoner's Speech who is so bold as to tell the Parliament That they are bound by their Covenant for the bringing of evil Instruments to condign punishment to destroy the King and his Posterity and that they cannot justifie the taking away of Strafford's and Canterbury's lives for Delinquency whilst they suffer the chief Delinquent to go unpunished §. VII Of the Salvo's THE Salvo's that we have usually met withal for the avoiding of the aforesaid Scruples either concerning the whole Covenant or some particulars therein of special importance we find upon examination to be no way satisfactory to our Consciences The first is that we may take the the Covenant in our own sense but this in a matter of this nature viz. an imposed promissory Oath in the performance whereof others also are presumed to be concerned seemeth to be 1. Contrary to the nature and end of an Oath which unless it be full of simplicity cannot be sworn in Truth and Righteousness nor serve to the ending of Controversies and Contradictions which was the use for which it was instituted Heb. 6. 2. Contrary to the end of Speech God having given us the use of Speech for this end that it might be the Interpreter of the mind it behoveth us as in all other our dealings and contracts so especially where there is the intervention of an Oath so to speak as that they whom it concerneth may clearly understand our meaning by our words 3. Contrary to the end of the Covenant it self which being the confirmation of a firm union among the Covenanters that by taking thereof they might have mutual assurance of mutual assistance and defence If one may be allowed to take it in one sense and another in a contrary the Covenanters shall have no more assurance of mutual assistance each from other after the taking of the Covenant than they had before 4. Contrary to the Solemn profession made by each Covenanter in express tearms in the conclusion thereof in the presence of Almighty God the searcher of all hearts that he taketh it with a true intention to perform the same as he shall answer it at the great day 2. This will bring a scandal upon our Religion 1. That we practice that our selves which we condemn in the Papist viz. Swearing with Jesuitical equivocations and mental reservations 2. That we take the glorious and dreadful Name of God in vain and play fast and loose with Oaths inasmuch as what we swear to day in one sense we may swear the direct contrary to morrow in another And 3. It will give strength to that charge which is laid to the Presbyterian party in special both by Iesuites and Sectaries that there is no faith to be given to Protestants whatever they swear because they may swear one thing in their words and in their own sense mean another 2. The second way is to take the Covenant with these or the like general Salvo's expressed viz. So far as lawfully I may So far as it is agreeable to the Word of God and the Laws of the Land Saving all Oaths by me formerly taken c. But 1. We believe this mocking of God would be so far from freeing us from the guilt of Perjury that thereby we should rather contract a new guilt of most vile and abominable Hypocrisie 2. It seemeth all one unto us the thing being otherwise supposed unlawful as if we should swear to kill steal commit adultery or forswear our selves so far as lawfully we may 3. If this would satisfie the Conscience we might with a good Conscience not only take the present Covenant but even subscribe to the Council of Trent also yea and to the Turkish Alcoran and swear to maintain and defend either of them viz. so far as lawfully we may or as they are agreeable to the Word of God Thirdly For the second Article in particular in the branch concerning the extirpation of Church Government we are told that it is to be understood of the whole Government taken collectively and in sensu composito so as if we do endeavour but the taking away of Apparitors only or of any other one kind of inferious Officers belonging to the

extirpation of Prelacy as it is in the Article expounded or by subsequent practice evidenced will be fevered and cut off from the Crown to the great prejudice and damage thereof Whereunto as we ought not in common reason and in order to our Allegiance as Subjects yield our consent so having sworn expressly to maintain the King's Honour and Estate and to our power to assist and defend all Jurisdictions c. belonging to his Highness or united and annexed to the Imperial Crown of the Realm we cannot without manifest Perjury as we conceive consent thereunto 4. The Government of this Realm being confessedly an Empire or Monarchy and that of a most excellent temper and constitution we understand not how it can become us to desire or endeavour the extirpation of that Government in the Church which we conceive to be incomparably of all other the most agreeable and no way prejudicial to the state of so well a constituted Monarchy Insomuch as King Iames would often say what his long Experience had taught him No Bishop no King Which Aphorism though we find in sundry Pamphlets of late years to have been exploded with much confidence and scorn yet we must profess to have met with very little in the proceedings of the late times to weaken our belief of it And we hope we shall be the less blamed for our unwillingness to have any actual concurrence in the extirpating of Episcopal Government seeing of such extirpation there is no other use imaginable but either the alienation of their Revenues and Inheritances which how it can be severed from Sacriledge and Injustice we leave others to find out or to make way for the introducing of some other form of Church Government which whatsoever it shall be will as we think prove either destructive of and inconsistent with Monarchical Government or at leastwise more prejudicial to the peaceable orderly and effectual exercise thereof than a well-regulated Episcopacy can possibly be §. V. Of the other parts of the Covenant HAving insisted the more upon the two first Articles that concern Religion and the Church and wherein our selves have a more proper concernment we shall need to insist the less upon those that follow contenting our selves with a few the most obvious of those many great and as we conceive just exceptions that lie there against In the third Article we are not satisfied that our endeavour to preserve and defend the Kings Majestie 's Person and Authority is so limited as there it is by that addition In the preservation and defence of the true Religion and Liberties of the Kingdom Forasmuch as 1. No such limitation of our duty in that behalf is to be found either in the Oaths of Supremacy and Allegiance which no Papist would refuse to take with such a limitation nor in the Protestation nor in the Word of God 2. Our endeavour to preserve the Rights and Priviledges of Parliaments and the Liberties of the Kingdoms is required to be sworn of us in the same Article without the like or any other limitation added thereunto 3. Such limitation leaveth the duty of the Subject at so much loosness and the safety of the King at so great uncertainty that whensoever the people shall have a mind to withdraw their obedience they cannot want a pretence from the same for so doing 4. After we should by the very last thing we did viz. swearing with such a limitation have made our selves guilty of an actual and real diminution as we conceive of his Majesties just power and greatness the obtestation would seem very unseasonable at the least with the same breath to call the world to bear witness with our Consciences that we had no thoughts or intentions to diminish the same 5. The swearing with such a limitation is a Testimony of the Subjects Loyalty to our seeming of a very strange nature which the Principles of their several Religions salved the Conscience of a most resolute Papist or Sectary may securely swallow and the Conscience of a good Protestant cannot but strain at In the fourth Article 1. We desire it may be considered whether the imposing of the Covenant in this Article do not lay a necessity upon the Son of accusing his own Father and pursuing him to destruction in case he should be an Incendiary Malignant or other evil Instrument such as in the Article is described A course which we conceive to be contrary to Religion Nature and Humanity 2. Whether the swearing according to this Article doth not rather open a ready way to Children that are sick of the Father Husbands that are weary of their Wives c. by appealing such as stand between them and their desires of Malignancy the better to effectuate their unlawful intentions and designs 3. Our selves having solemnly protested to maintain the Liberty of the Subject and the House of Commons having publickly declared against the exercise of an Arbitrary Power with Order that their said Declaration should be printed and published in all the Parish Churches and Chappels of the Kingdom there to stand and remain as a testimony of the clearness of their intentions whether the subjecting of our selves and brethren by Oath unto such punishments as shall be inflicted upon us without Law of Merit at the sole pleasure of such uncertain Judges as shall be upon any particular occasion deputed for that effect of what mean quality or abilities soever they be even to the taking away of our lives if they shall think it convenient so to do though the degree of our offences shall not require or deserve the same be not the betraying of our Liberty in the lowest and the setting up of an Arbitrary Power in the highest degree that can be imagined The Substance of the fifth Article being the settling and continuance of a firm peace and union between the three Kingdoms since it is our bounden duty to desire and according to our several places and interests by all lawful means to endeavour the same we should make no scruple at all to enter into a Covenant to that purpose were it not 1. That we do not see nor therefore can acknowledge the happiness of such a blessed Peace between the three Kingdoms for we hope Ireland is not forgotten as in the Article is mentioned so long as Ireland is at War within it self and both the other Kingdoms engaged in that War 2. That since no peace can be firm and well-grounded that is not bottom'd upon Justice the most proper and adequate act whereof is Ius suum cuique to let every one have that which of right belongeth unto him we cannot conceive how a firm and lasting Peace can be established in these Kingdoms unless the respective Authority Power and Liberty of King Parliament and Subject as well every one as other be preserved full and entire according to the known Laws and continued unquestioned customes of the several Kingdoms in former times and before the beginning of these

ignorance herein by conceiting as if there were some difference to be made between Civil and Ecclesiastical Things and Laws and Persons in this behalf The truth is our liberty is equal in both the power of Superiours for restraint equal in both and the necessity of obedience in Inferiours equal to both No man hath yet been able to shew nor I think ever shall be a real and substantial difference indeed between them to make an inequality But that still as Civil Magistrates have sometimes for just politick respects prohibited some Trades and Manufactures and Commodities and enjoyned other some and done well in both so Church Governours may upon good considerations say it be but for order and uniformities sake prescribe the times places vestments gestures and other ceremonial circumstances to be used in Ecclesiastical Offices and Assemblies As the Apostles in the first Council holden at Ierusalem in Acts 15. laid upon the Churches of the Gentiles for a time a restraint from the eating of blood and things sacrificed to Idols and strangled Thus we see our Christian liberty unto the Creatures may without prejudice admit of some restraints in the outward exercise of it and namely from the three respects of Christian Sobriety of Christian Charity and of Christian Duty and Obedience But now in the comparing of these together when there seemeth to be a repugnancy between one and another of them there may be some difficulty and the greatest difficulty and which hath bred most trouble is in comparing the cases of scandal and disobedience together when there seemeth to be a repugnancy between Charity and Duty As for example Suppose in a thing which simply and in it self we may lawfully according to the Liberty we have in Christ either use or forbear Charity seemeth to lay restraint upon us one way our weak brother expecting we should forbear and Duty a quite contrary way Authority requiring the use in such a case what are we to do It is against charity to offend a brother and it is against Duty to disobey a superiour And yet something must be done either we must use or not use forbear or not forbear For the untying of this knot which if we will but lay things rightly together hath not in it so much hardness as it seemeth to have let this be our seventh Position In the use of the Creatures and all indifferent things we ought to bear a greater regard to our publick Governours than to our private Brethren and be more careful to obey them than to satisfie these if the same course will not in some mediocrity satisfie both Alas that our Brethren who are contrary minded would but with the spirit of sobriety admit common Reason to be umpire in this case Alas that they would but consider what a world of contradictions would follow upon the contrary opinion and what a world of confusions upon the contrary practice Say what can be said in the behalf of a brother all the same and more may be said for a Governour For a Governour is a Brother too and something more and Duty is Charity too and something more If then I may not offend my Brother then certainly not my Governour because he is my brother too being a man And a christian as well as the other is And the same charity that bindeth me to satisfie another Brother equally bindeth me to satisfie this So that if we go no farther but even to the common bond of charity and relation of brotherhood that maketh them equal at the least and therefore no reason why I should satisfie one that is but a private brother rather than the publick magistrate who that publick respect set aside is my brother also When the Scales hang thus even shall not the accession of magistracy to common brotherhood in him and of Duty to common charity in me be enough to cast it clear for the magistrate Shall a servant in a Family rather than offend his fellow-servant disobey his Master And is not a double scandal against charity and duty both for duty implieth charity greater than a single scandal against charity alone If private men will be offended at our obedience to publick Governours we can but be sorry for it We may not redeem their offence by our disobedience He that taketh offence where none is given sustaineth a double person and must answer for it both as the giver and the taker If offence be taken at us there is no wo to us for it if it do not come by us Wo to the man by whom the offence cometh And it doth not come by us if we do but what is our duty to do The Rule is certain and equitable The respect of private scandal ceaseth where lawful authority determineth our liberty and that restraint which proceedeth from special duty is of superiour reason to that which proceedeth but from common charity Quest. Whether the King and Parliament ought to impose any more upon us in matters of Religion than is imposed in the Scripture or whether every one ought not to be left to serve God according to his best apprehensions out of the Scripture Answ. The Opinion is that to do any thing at all without direction from the Scripture is unlawful and sinful Which if they would understand only of the substantials of Gods worship and of the exercises of Spiritual and supernatural graces the assertion were true and sound but as they extend it to all the actions of common life whatsoever whether natural or civil even so far as to the taking up of a straw so it is altogether false and indefensible I marvel what warrant they that so teach have from the Scripture for that very Doctrine or where they are commanded so to believe or teach One of their chiefest refuges is the Text we now have in hand but I shall anon drive them from this shelter The other places usually alledged speak only either of divine and supernatural truths to be believed or else of works of grace or worship to be performed as of necessity unto salvation which is not to the point in issue For it is freely conscised that in things of such nature the holy Scripture is and so we are to account it a most absolute sufficient direction Upon which ground we heartily reject all humane traditions devised and intended as supplements to the doctrine of faith contained in the Bible and annexed as Codicils to the holy Testament of Christ for to supply the defects thereof The question is wholly about things in their nature indifferent such as are the use of our food raiment and the like about which the common actions of life are chiefly conversant Whether in the choice and use of such things we may not be sometimes sufficiently guided by the light of reason and the common rules of discretion but that we must be able and are so bound to do or else we sin for every thing we do in such matters to deduce

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