thought necessary long within the Apostles times even as early as it was said by some I am of Paul I am of Apollo c. and therefore saith in his Dialogue Adversus Luciferian Ecclesiae salus in summi Sacerdotis dignitate pendet cui si non exors quaedam ab omnibus eminens detur potestas tot in Ecclesiis efficientur schismata quot Sacerdotes S. Cyprian also Epist. 55. Non aliunde haereses obortae sunt aut nata sunt schismata quam c. and so also lib. 4. epist. 9. Unde enim Schismata Haereses obortae sunt oriuntur nisi dum Episcopus qui unus est praesumptione contemnitur c. Master Calvin also himself upon Philipp 1. 1. Fateor quidem ut sunt hominum ingenia mores non posse ordinem stare inter verbi Ministros quin reliquis praesit unus So that we cannot apprehend the abjuration of Episcopacy to be a meane to that unity in this Article mentioned That the Lord may be one and his Name one amongst us but rather the continuation thereof according to the counsell of the holy Martyr S. Cyprian Unus Deus unus Dominus unus Episcopus and that of Ignatius ad magnes b Subjecti estote Episcope vobis mutuè ut Christus Patri ut inter vos divina quaedam sit unio Next Prophanenesse is here also to be cast out with Episcopacy yet who may not fear Gods Judgements if he deny the detestable growth of prophanenesse since the contempt of that Apostolicall institution of Episcopacy So that this Article as to Bishops extirpation we must refuse upon that close upon which others take it lest as it is said we should partake in others sin and consequently in their plagues Thirdly because neither can we swear to endeavour the extirpation of that part of this Church-government by Archbishops an Ecclesiasticall constitution so confessedly ancient nor that part of this Church-government by Deanes and Chapters that is a society of grave Divines of Presbyters joyned to the Bishop in his see of residence as assistants in Councell and Government as James Bishop of Ierusalem had his resident Presbyters Acts 21. 18. and consulted with them vers. 20. According also to the ancient generall and continued custom of the Church of God ever since the first Christian Emperours time and moreover endowed with means given to them by the last Wils and Testaments of many which it is not lawfull for us to endeavour to annull Hebr. 9. 17. and by the gifts of many other Donors who had true propriety in their goods and might and did transfer the undoubted property to those to be enjoyed by the right and liberty of the Subject especially such endowments having been consecrated and devoted unto God for pious uses and which may not therefore by us as we conceive be endeavoured to be alienated Prov. 20. 25. Numb. 16. 38. And as to the exercises of piety so also to the encouragement of the most excellent part of learning the study of divinity and of holy Scripture We shall with the same sincerity reality and constancy in our severall Vocations endeavour with our estates and lives mutually to preserve the Rights and Priviledges of the Parliaments and the Liberties of the Kingdoms and to preserve and defend the Kings Majesties Person and Authority in the preservation and defence of the true Religion and Liberties of the Kingdoms that the world may beare witnesse with our Consciences of our loyalty and that we have no thoughts or intentions to diminish His Majesties just power and greatnesse Because in the third Article whereas we are required and that in the first place to binde our selves absolutely without limitation expressed To preserve the Rights and Priviledges of Parliaments and the Liberties of the Kingdoms and were likewise tied simply and indefinitely to defend the Kings Person State and Honour by the Oath of Allegiance and the late Protestation here when we are bidden to swear to defend his Majesties Person and Authority it is added In the preservation and defence of the true Religion and Liberties of the Kingdoms therefore this manner of swearing we dare not admit till it be publikely declared by the Imposers that the meaning of those words is not as to some it may sound that I binde my selfe to preserve and defend his Majesties Person and Authority so farre forth as he shall preserve and defend true Religion and the Liberties of the Kingdoms Since by the holy Scriptures of the old and new Testament by the Law of Nature and Nations by the Oath of God and by true Religion we are bound to endeavour the preservation and defence of his Person and Authority though he were a persecutor of the true Religion and an abridger of our Liberties such as were Saul and Nero in their times And surely a larger Declaration of our endeavours simply to defend his Person is at this time necessary when through the divisions of the Kingdom his sacred Majestie is so endangered and that his Majesty hath often complained of affronts offered to his person and hath complained also that some have endeavoured to kill his Person in two set battails and that there is nothing more frequent in the minds and mouths of some Shimei's then that the King is popishly affected A Papist in his heart and therefore some furious Zelot may not onely upon these surmises conclude himselfe exempted in case from the duty of preservation and defence of his Royall Person but also mistake it as a debt to this Covenant even to offer violence to his sacred Majestie May not therefore some such fuller Declaration and explication of our duty when we will by Oath professe it seem necessary to the end here proposed That the world may bear witnesse with our Consciences of our loyalty We shall also with all faithfulnesse endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evill Instruments by hindring the reformation of Religion dividing the King from his people or one of the Kingdoms from another or making any Faction or parties amongst the people contrary to this League and Covenant that they may be brought to publike triall and receive condign punishment as the degree of their offences shall require or deserve or the supream Indicatories of both Kingdoms respectively or others having power from them for that effect shall judge convenient Whether are not all those to be accounted to us as Malignants c. by hindring reformation of Religion and consequently to be discovered that they may receive condign punishment whom we know to endeavour in their places and callings the continuation of Church-government by Bishops and the preservation of the whole frame of government as it now stands by the known Laws of this Kingdom established administred according to the right intent of those Laws against all alteration till it be by act of Parliament enacted by his Majesties
CERTAIN DISQUISITIONS AND CONSIDERATIONS Representing to the Conscience the unlawfulnesse of the Oath entituled A solemn League and Covenant for Reformation c. As also the insufficiency of the Arguments used in the Exhortation for taking the said Covenant Published by command OXFORD Printed by LEONARD LICHFIELD Printer to the University 1644. CERTAIN DISQUISITIONS AND CONSIDERATIONS Representing to the Conscience the unlawfulnesse of the Oath entituled A solemn League and Covenant for Reformation c. We Noblemen Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospell and Commons of all sorts in the Kingdoms of England Scotland and Ireland by the providence of God living under one King and being of one reformed Religion having before our eyes the glory of God and the advancement of the Kingdom of our Lord and Saviour Iesus Christ the honour and happinesse of the Kings Majesty and His Posterity and the true publique Liberty Safety and Peace of the Kingdoms wherein every ones private condition 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 professours thereof in all places especially in these three Kingdomes ever since the reformation of Religion and how much their rage power and presumption are of late and at this time increased and exercised whereof the deplorable estate of the Church and Kingdome of Ireland the distressed estate of the Church and Kingdome of England and the dangerous estate of the Church and Kingdome of Scotland are present and publique testimonies We have now at last after other meanes 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 Kingdomes in former times and the example of Gods people in other Nations after mature deliberation resolved and determined to enter into a mutuall 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 doe swear SEeing it hath pleased the composers of this Covenant to set it forth with an Introduction which containes that which it seems prevailed with them and they expect should work upon the three Kingdomes to take the following Covenant it will be behoofefull in the first place to reduce the conscience to a cleare and strict examination upon the contents of this Introduction and then if it shall find that all things therein be true and withall sufficient to that end for which they were premised viz. to inferre a necessity of swearing to all things contained in the following Articles the conscience will be directed to follow that dictate But if it fail in either of those we must betake our selves to other considerations to be guided by We will therefore sincerely propound the contents of the Preface as neer as may be according to its method joyning together matters of the same kind And then we shall find the discourse of the Preface to be resolved into these principles 1. The glory of God the advancement of the Kingdome of Iesus Christ the honour and happinesse of the King c. are to be aimed at and endeavoured 2. Especially when they are endangered 3. The meanes therefore necessary towards those ends are to be used which are either Supplication Remonstrance c. or making warre 4. The former are first to be used but if they faile then the latter These are the universall Maximes whereon by application to the present condition the taking of the Covenant is enforced The three first then being granted they subsume that having used the former and failing of successe we are all necessitated to use the latter viz. To swear to joyn with the Scots in Armes which is the generall and to those particulars after mentioned in the Articles That such joyning in armes is the generall end of the Covenant will appeare by comparing the sixt Article of the Covenant for mutuall assistance and defence of one another with the 14 Article of the Instructions wherein the imposers of this Oath appoint to be read publiquely at the time when the Covenant is read the Declaration of the Kingdomes of England and Scotland joyned in Armes for the vindication c. In which Declaration the taking this Covenant is made one of the grounds both of their confidence as they say that this warre wherein they are so deeply engaged is of God and of their resolution which they professe with courage and constancy unto the end to doe their part Whosoever therefore is not perswaded in his conscience either that all these meanes mentioned and all other such like have been used and have been rejected or upon supposition that they had yet doubts of the consequence viz. that such an Army may be leavied and such a warre managed cannot without deadly sinne though disengaged from oaths for any of the following particulars upon the former principles take this Covenant But not to insist hereon we will briefly run over the severall places of the Preface and consider the naturall intimations from them onely supposing for example the end of this Covenant to be the assistance or at least consent in this present joyning in armes applying it to men of the Church of England I A. B. living under the King This cannot reasonably be a motive to warre but obedience to him nor a motive to enter into a publique League Oath and Covenant not prescribed by Law without him much lesse against his expresse Proclamation forasmuch as an Oath for confirmation either assertory or promissory is to men for an end of all strife And a publique Oath propounded to a Nation or Nations is for the ending of publique strife and divisions and of any publique strife of a Nation or Nations under one King properly so called the King is the supreame Iudge in all causes as well Ecclesiasticall as civill as is evident by the Law of God 1 Pet. 2. And to us moreover by the Law of the Land 24 H. 8. c. 12. by the doctrine of the Church of England Art 37. the book of Homilies and establishâ—d Oaths of Allegiance and Supremacy And therefore such an Oath and Covenant may not be entered into without and against the allowance of the King who is the supream Judge even in the supream Judicatory it selfe Being of the Reformed Religion established in the Church of England the very marke and Character of which as differenced from Popery and other Sects hath been chiefly that it hath alwaies maintained That it is not lawfull in any case not in the danger of their Religion for subjects to take up Armes against their lawfull Soveraign Having before my eyes the glory of God and the advancement of the kingdome of Iesus Christ Here the consideration of the mind requisite towards the judgement of conscience will be this whether by this warre considered with its circumstances the glory of God c. is more
up of truths confessed and undeniable 1. Scots and English are Subjects to the King 2. Of the same Protestant Religion the professors whereof do not differ in fundamentals 3. Their joyning in Arms as is alledged is for the vindication and defence of their Religiâ—n Liberties and Laws 4. Against the Popish Prelaticall and Malignant party 5. By these are meant the Souldiers raised by the King On the other side 1. The King is our lawfull Soveraign 2. Of the same Protestant Religion 3. He hath protested and engaged himself with all solemnity as at the receiving of the holy Eucharist c. to preserve and maintain the Protestant Religion the Laws and Liberties of the Kingdoms and Parliaments 4. That he hath sent many Messages for Treaties toward Peace both before and during the time of these wars and expressed a desire of making the people witnesses of the equity of his proceedings 5. He hath declared his will against both the Scots and English who take up Arms in this Cause Out of these principles whereas many more might be added in behalf of His Majestie let the question be Whether it may be lawfull and necessary for subjects to covenant together without and against the expresse will of their lawfull Soveraign to joyn in Arms against the Forces raised by his command and that for the vindication and defence of that which he hath by all possible obligations engaged himself to maintain and defend and for security of his people hath desired that differences might be composed by Treaty and that the world might judge of his proceedings in it If this be a true state of the question at least so far as is here expressed the next labour for our Consciences will be to examine whether any argument in this exhortation upon supposition that they all were truths in themselves doe infer a lawfulnesse and necessity to covenant in our case all things considered and if it be evident that they are not sufficient it may be a motive to abate the confidence of the composers of it whosoever they were in particular and to procure an examination of their own principles and actions wherein they may possibly see that they have not either in their own actions or in their judgement of others proceeded so exactly according to the Law of conscience and the word of God Now although we are confident that there is not in this exhortation any one argument which the Assembly it self will undertake so to contrive as that it shall conclude for a necessity or a lawfulnesse of taking such a Covenant in such a case all things considered and consequently the whole businesse which was of necessity for vindication of our selves from sottishnesse c. is already done Yet that it may without any danger of prejudice or errour appear that we are not guilty of such a presumption as we have excepted against in them we will as briefly as may be examine their whole discourse and evidently unlesse indeed we be bewitched to think so discover what is untrue or uncertain if any thing of those kinds shall occur and what is insufficient in their Exhortation after we have by way of Apology premised that we will not all answer them in the manner of the delivery of the reasons We have as we hope prevailed against those affections which might have arisen upon those expressions which concern our selves and though with far greater difficulty against that indignation which followed upon the apprehension of those not so very reverent expressions and reflections upon his sacred Majestie so far as not to suffer our judgements or consciences to be withdrawn from a just and meer examination of the truth having seen in them that zeal and confidence however they are excellent affections in those who are sufficiently grounded in an unfallible truth yet they do in no measure help toward a discovery of truth or a removall of scruples in a case of conscience The whole discourse was intended by the Authors of it to consist of perswasions and resolutions of scruples and is immediately resolved into an introduction and the body of the discourse As for the Introduction it contains a collection of many places from whence the composers thereof presume that the necessity of taking this League might be enforced But seeing it carries not clearly in it self any discovery of the consequences it could not in reason be premised to any other discourse then such as in the processe should clear that which was there presumed and seeing the following discourse is no way ordered to a clearing of those inferences so that the design of him who made the introduction is no further prosecuted we may here indeed observe an instance of the variance which is said to be in the Assembly but are no wayes helped in that which was the fundamentall intention of the whole the resolution of our scruples which by the serious consideration of those things here reckoned up we professe to have been exceedingly strengthened upon us and that by such inference as may be gathered if not cleerly seen by this ensuing parallel If the power of Religion described and practised by our Saviour Christ and his Apostles and expressed in the most heroicall actions of the primitive Christians or if solid reason informed by the Doctrine of the Church of England and assisted by the light of the examples of holy Saints and Martyrs and by a perfect information of the beginnings and proceedings of our present miseries and of the standing known Laws of the Land If loyalty to the King and piety to their native Couatry or love to themselves and naturall affection to their posterity if the example of men touched with a deep sense of all these such as have been the most eminent among the Clergy for piety and learning the Instruments as it is confessed used by Almighty God for the preservation of our Religion against all its enemies who with many others the most worthy of the Laity have cheerfully and constantly been spoiled of their goods and suffered a long and tedious imprisonment and are and have been ready to suffer death it selfe in the present cause of his Sacred Majestie or if extraordinary successe from God thereupon such as was necessary to raise his Majesty from a state of despised weaknesse to a power able to resist and probably able to debell all the Forces which his enemies of three Kingdoms can procure If any or all of these can awaken a Nation hitherto stupified and blinded and thereupon imbroiled in the miseries which have attended upon this war to see and imbrace the soveraign and onely means of their recovery there can be no doubt or fear that they will enter into a League with those who have lifted up under what pretence soever their hands against his Sacred Majestie but they will rather repent them of their former disobedience endeavouring to reduce their brethren to a labour for reconciliation and pardon from his Majestie at least to
Covenant bound to offer violence to their persons we pray may be observed by those who have taken this Covenant or shall hereafter enter into it for us who are so perswaded as we have expressed it would have been a greater satisfaction if we should have been to swear to bring the persons of any who have offended to a just and legal triall so that their Office might have been continued then to extirpate the Office with an intimation only that we are not necessitated to offer violence to their persons That which follows is to take off the onely scruple which they would suppose to remain the oath of Canonicall obedience wherein Clergy-men have sworn to obey the Bishops in licitis honestis we will propound their Arguments 1. They which have sworn obedience to the Laws of the Land may yet endeavour their abolition in a lawfull way Therefore they which have sworn to obey the Bishops may endeavour the abolition of Bishops We do not see this consequence from the Law to the Law-giver or the Authority it self from whence the Law is derived It follows upon this Hypothesis that they who have sworn to obey the injunctions of Bishops may endeavour in a lawfull way the alteration or abolition of those injunctions but to infer their conclusion the Hypothosis must have been that notwithstanding our Oath made to obey the Laws made by the King and the two Houses of Parliament we may endeavour to abolish the King and both Houses of Parliament Their second Argument is this 2. If Ministers or others have entred into any Oath not warranted by Gods Word and the Laws of the Land such Oaths call for repentance not pertinacy in them Ergo notwithstanding the Oath of Canoxicall obedience Ministers may endeavour the extirpation of Bishops We believe that to have cleared this consequence they ought to have proved that the Oath of Canonicall obedience is not warranted by the Word of God or the Laws of the Land which seeing they have not done the scruple notwithstanding this Argument will still remain Having thus done with Episcopacy they proceed to such scruples of conscience as they suppose may arise from that which concerns His Majesty And there the design is to prove that this Covenant may be taken notwithstanding the Oaths of Supremacy and Allegiance already taken and notwithstanding the want of His Majesties consent 1. This Oath binds all and more strongly engageth them to preserve and defend the Kings Majesties Person and Authority in the preservation and defence of the true Religion and liberties of the Kingdoms therefore It doth not crosse the Oaths of Supremacy and Allegiance We answer 1. The Oaths of Supremacy and Allegiance were ordained against those who would not have denied to swear in these very words To preserve and defend His Majesties Person and Authority in the preservation and defence of the true Religion and liberties of the Kingdoms Therefore notwithstanding this Argument this Covenant may crosse the Oaths of Supremacy and Allegiance 2. That this Oath may be taken without His Majesties consent they would prove by examples either Modern or out of Scripture as 1. The Protestation May 5. was taken without His Majesties consent We did not think we took it without his Majesties consent and one reason we will expresse in their words of the same Paragraph Because His Majesty did not except against it or give any stop to the taking of it albeit he was then resident in person at Whitehall 2. Ezra and Nehemiah Ezra 10. Nehem. 9. Neh. 1. being vassals and one of them meniall servant to Artaxerxes drew all the people into a Covenant without the speciall Commission of the Persian Monarchs The Covenant into which Ezra drew the people is expressed Ezra 10. 3. to have been to put away all the strange wives and such as were born of them according to the counsell of the Lord and of those that tremble at the Commandement of God and that according to the Law And that of Nehemiah Nehem. 9. 10. 29. is expressed to have been a Curse and an Oath to walk in Gods Law which was given by Moses the servant of God and to observe and do all the Commandements of the Lord and his Iudgements and his Statutes The Commission of Nehemiah besides what is mentioned Nehemiah 2. cannot be denied to be the same which Ezra had obtained which is expressed Ezra the 7. In the 7 of Ezra v. 26. we find this as a part of his Commission Whosoever will not do the Law of thy God and the Law of the King let judgement be executed speedily upon him whether it be unto death or banishment or to confiscation of goods or to imprisonment Wherefore we cannot but extreamly wonder that these Covenants here mentioned should be said to have been entered into without the consent of the Persian Monarchs an Assertion to us so exceedingly inconsiderate that our apprehension of the failings in it cannot in a few words be expressed As for that of Hezekiah which follows at some distance we might answer that it is not nor can it be proved out of the Scripture that the keeping of the Passover was not consented to by Hoshea King of Irael However if the revolt of the ten Tribes were indeed a rebellion as it is believed by many of the most famous Divines a then why might not Hezekiah justly send Proclamations to them to joyn with him in a Covenant although the King of Israel should positively have dissented But not to insist upon negative Answers or any thing which may be controverted we answer 1. That act of Hezekiah was a bare invitation 2. That to which he invited them was not a League or Covenant but that which the Law of God enjoyned the observation of the Passover which was some yeeres after the Covenant mentioned 2 Chro. 29. 3 That it was at that time when Israel had not the face of a Kingdom their King being in captivity under the King of Assyria Which two latter answers are joyntly proved by this following Discourse The Covenant was made in 1mo Hezekiae 2 Chron. 29. the Passover was not celebrated till after the captivity 2 Chron. 30. 6. There was no captivity mentioned till after this first yeer of Hezekiah Therefore the Covenant and Passover were not kept in the same yeer and therefore also Hoshea was in captivity before this invitation of Hezekiah The last of the premisses which onely can be doubted is thus proved because the first time expressed which we read in Scripture of Salmanasers comming up against Israel is the fourth yeer of King Hezekiah 2 King 18. 9. It no wise followeth therefore from this act of Hezekiah and the men of Israel that it is lawfull to impose or enter a Covenant without the consent of the King Now after these instances of Scripture they betake themselves to modern examples from whence they would infer more then a bare lawfulnes to enter a Covenant
apt to be advanced then by peace wherein although reason might easily conclude yet it will be much more certainly guided if we shal examine those precepts which Christ and his Apostles have laid down towards the accomplishment of those ends here proposed and try whether they doe suggest or intimate any thing towards such a warre If they doe not or if the contrary the conscience having before its eyes the glory of God c. will not be induced to take this course for the advancement of it For the rectification of conscience in this case it will be requisite to consider this warre to which we are enjoyned to contribute by whom and against whom it is undertaken Where if the conscience finde it to be unlawfull in the undertaking it cannot lawfully consent or assist viz. If it be no waies lawfull for such as we are moved to joyne with to take up Armes against such as we should be sworne to oppose If it might possibly be lawfull in the first undertaking it could no otherwise be but as it should be a necessary meanes to procure a just peace and the determination of conscience in this case will depend upon the consideration of the conjunctures of things at the undertaking and all the time of the continuance of this warre and if peace with truth might have been or may be established without it much more if this means shall be found opposite the conscience cannot without sin assent to this warre Here the mind is to examine the severall propositions motions overtures c. which have been and are made by both parties and according to them to judge The happinesse and honour of the King and his Posterity Here we are to consider whether or what this action of ours will contribute towards the honour and happinesse of the King and his posterity And because it is not easie to discover any foundation of such honour and happinesse c. besides that the managers of this party with whom they would have us to joyne have never particularly declared the way how these ends shall be or are advanced by their warre although it is one of their most common expressions the safest way at least the most naturall for the conscience is to raise a judgement of what is likely to ensue upon what hath preceded since these undertakings upon the same Principles where it is to consider whether his Honour or Contumely have beene increased by and since these warres And so for the happinesse of Himselfe and his Posterity consider whether if these men be upon the same designe with those who gave him battell at Edge-Hill Newbery c. what those designes made towards the happinesse of him and his Posterity The true publike Liberty Safety and Peace of the Kingdome If the Scots to whose assistance especially we are to be sworn should not hereby be able to conquer and prevail what will our taking of the Covenant advance the publike Liberty and Peace of the Kingdom according to the conceit of the enjoyners of the Covenant If they should consider how that can conduce to our Liberty unlesse thereby be meant freedom from our ancient Laws and from the setled happy government of Church and State whilst we may fear to be put under uncertain new ones Secondly Safety whether the danger of ruine doe not outweigh or equalize the hopes of safety Thirdly Peace whether this be the onely the likeliest or indeed any probable meanes of procuring Peace Seeing there are but two wayes obvious by which this course should procure it viz. Victory or reducing the King to yeeld to their desires Here the judgement of conscience will be grounded upon this Whether the King be no way but by force inclinable to a just Peace Wherein every ones private c. This is subordinate to the former immediately preceding Calling to minde the practices of the enemies of God against the true Religion c. Here we are to consider and reckon up who and of what sorts are the enemies of the Church of England of which we are and which is established by Law to which we have subscribed and what party in this quarrell is openly professed for it hath equally declared against all sorts of its enemies and which is not and accordingly c. Whereof the deploreable estate of Ireland c. Consider whether the true cause of this is to be referred both in the rise and progresse of it to the King or the malice of the Papists stirred up by those who they say had declared an intention of their utter extirpation and secondly where afterward the impediment of succour to those of our Religion lay The distressed estate of England whether that profession which is established by Law be distressed by the King or by Sectaries The dangerous estate of Scotland Wherein was their danger after all things were setled with them and who brought them into that danger that party which we should swear against or themselves After other meanes of Supplication Remonstrance Protestation and Suffering This which is here diâ—joyned from the rest of the motives and cast into a Parenthesis is indeed made the onely foundation of this way of proceeding and puts the onely case wherein such a way of covenanting c. can be imagined to be lawfull So that if these meanes have not beene both before and ever since the undertaking of this designe sincerely and effectually endeavoured by the intimation of this introduction it selfe this course is not warrantable and there are other principles of Scripture and our Religion which are to be examined if they have beene used such as inferre That it is not lawfull in any case whatsoever to resist with Arms the lawfull power by God set over us Now whether these means have been and are to used it will best appear by considering who hath sent the Messages for Treaty towards Peace what hath been declared by both parties of certainty and particularly touching Religion Law and Proviso's for tender Consciences and comparing together the severall Remonstrances Protestations and Sufferings Though all hitherto had beene used and rejected consider if the overture now lately made by the Kings party might not by the mercy of God be a meanes to produce Peace c. if the businesse be managed as it ought And according to the results of these the conscience must conclude For the preservation of our selves and our Religion The Religion wherein we are grounded and to which the Clergy hath subscribed in the Religion of the Church of England comprised in the Liturgy Articles Book of Ordination and Homilies of our Church confirmed by our 35. Article consider whether the Covenant be a meanes ordered in reason to preserve these from ruine According to the commondable practice c. If this Kingdome have done so that cannot resolve the conscience But consider whether ever in the like case the like warre was commenced if any one had been propounded the conscience would the more easily