authority and power which is given him by Law and is necessary for his high calling Is a man bound to take what the Law alloweth him and that whether he will or no if so if our prelate can beg the recognisances forfeited by licensed victuallers allowed by the law to the King it will make his Bishoprick a fat one But how do these cases clear the conclusion to be proved out of Numb 30 there is nothing relating to the Oath of the superiours but the asserting of their prerogative and absolute dominion over their inferiours to irritate or establish their vows what ever the Libeller did Mr. Grofton in his Analepsis allowed the Dr. this Text in its latitude and referred him to be judged by it and now granteth that the inferiour in things not sui juris may have the action vowâ—d superseded by the declared pleasure of the superiour and that whether it be son or servant but in our case he then affirmed 1. The Parliament sitting had over us a Legislative power to which we owed subjection they were in their capacity the Nation collective and sui juris and to be obeyed during their Session by those whom they represented their power in this Covenant was no less legislative then in the Protestation of May 1641. 2. The King who then was hearing of it did prohibit the Act but never did declare it null and void and Dr. Saunderson concludes the superiours dissent must be exprest in a full formal dâ—scharge ut tâ—llendo tâ—llat renuendo renuat is required to rescinde the oath But our late King advised to keep the Oath his present Majesty sware it sware his consent to it and to the Ordinances enjoyning it and conjured his Subjects to the keeping of it Both these Mr. Crofton suggested in his Analepsis and cleared more fully in his Analepsis Anelepthe which the Doctor should have considered before he had declaimed from the force of this Screpture Mr. Cr. doth not cannot extricate himself by his more serious endeavours whilst Mr. Cr. hath traversed his ground and turned the mouth of his cannon against himself and will offer again to joyn issues with a man acted by reason to establish the Covenant by the force equity analogie of this Scripture or otherwise to let it fall But he must not be worded out of Gods warrant But the judicious Doctor opposing p. â—45 14â— counteth Mr. Croftons observations pitiful shifts and not potent solutions and small twigs at which poor Mr. Crofton as a drowning man did catch yea weeds which sink him being of no deep reach nor any skill in swimming You are very right Doctor for Mr Crofton God be thanked could never yet swim with the stream or reach preferment with a profligated conscience But let us see these twigs and weeds he taketh notice of and observe whether the Doctors wits be not run a woolgathering in charging them with weakness Analepsis pag. 12. The first was The two Houses of Parliament are coordinatoâ— and sharers in the Legislation of England and so a constant lawfull authority To this the Doctor replieth He gently observeth a legislative power at least coordinate in the Parliament More modest man he this being out of his sphear otherwise then as a Subject and Casuist yet you might have pleased to observe he hath more strongly asserted and enforced it to the fastning of St. Peters fetters Sect. 4. But the Doctor enquires Can they legally exercise it without and against the Kings consent being not in his nonago nor out of his wits that they may do it without the Kings consent none do or can deny it common practice with the peoples constant obedience doth plainly manifest it as also the Protestation of May 1641. never doubted as to the validity of authority which you say was precarious but Resolves of the House declares to have been authoritative Votes Resolves Orders and Ordinances of one or both Houses do proclaim it and the priviledges of Parliament That the King take no notice of what is debated or voted ordered or acted by them until it be by themselves formally presented to his Majesty And the very nature of coordinate power if the Dr. understand it with their actings in case of his absence by minority or otherwise doth determine it As to the exercise against the Kings consent I shall conclude nothing but commend Mr. Prians Sovereign power of Parliaments to your serious study yet this much matters not in our case for a Parliament duly summoned and rightly constituted hath his Majesties consent to exercise that legislation placed in them so long as they shall continue in that capacity I think no English man will deny this And the legislative power of their Votes Debates Resolves Orders or Ordinances were never gainsaid by his Majesty though the peoples act of swearing the Covenant upon an unhappy difference and misapprehension was by an unusual way inhibited But the Doctor further profoundly demands Are they legislative in fact where there is no law made as none was for the Covenant was there legislation in actu secundo in exercise or act as to commend a writer for a book never writ or an architect for an house never built Where are now your wits good Master of words Is there is no writing or architecture in actu secundo in act and exercise until the whole book be writ or house built I fancied the writing of every page and framing of every board or squaring of every beam and laying every brick to be somthing more then scribendi or aedificandi potentia and if any more how far is it short of actus secundus Is there no Legislation without a full and formal Statute law What do you make of Votes Resolves Orders Ordinances of either or both Houses suspending superseding the Laws and Courts of Judicature directing and disposing the Subjects enquire at the Temple whether these be legislation in actu secundo Let your old friends a little laugh to see the Prelate-Justice his profound notions of legislation But the Doctors enforcement of these premises of legislation in potentia and actu is very considerable At best the two Houses nor King nor both together have any legislative power to decree or execute what is unrighteous against God or man Suppose they have not have they therefore no legislation in actu secundo act and exercise else what is this to the purpose But stay Sir What is that you say King and Parliament have no legislative power to decree or execute what is unrighteous against God or man I must deny this have you never read of wickedness established by a law Had Queen Mary and her Parliament who cast out the true and returnned the false Religion no legislative power by which they did it Doth the injustice of the matter nullifie the authority of the Law and Legislators is impiety enjoyned by a just authority to be actually disobeyed and relisted will not this prostitute legislation to every private
fancy and furnish all Rebellion with Apology I am not bound for the thing decreed is unrighteous and neither King nor Parliament nor both had legislative power to decree and cannot therefore execute it for execution is subsequent to legislation I must not be punished where I am not bound to obey Doctor whose wits are now a woolgathering to run away from the Covenant by stating a doctrine of Sedition yea Rebellion Mr. Crofton should more soberly have said The King and Parliament have legislation to all acts of humane Society but must be careful they do not decree unrighteousness establish iniquity by a Law You have indeed very powerfully opposed Mr. Cr. his first observation beating down all legislation in actu secundo yea and in some cases which will fall too often and must be judged by every private man all potentia legem ferendi What say you to the second M. Croftons second notion saith the Doctor his second nothing observed as his safety is that a thing may bind in conscience which doth not bind in law or in the Judicature of man This M. Crofton did say and will stick to against the raging billows of your proudest words But what saith the Doctor to this notion True is it true and yet M. Croftons nothing True and yet a pitiful evasion a small twig a sinking weed Sure Sir the true of so big a bladder will keep little M. Crofton swiming above water How doth D. Gauden avoid the strength of what he confesseth to be true hath he well weighed it is an Oath that bindeth in conscience though not in law or humane judicatu how is it that he having cryed true turneth off with a but nothing can bind in conscience against the Laws of man in cases of equity justice and right Suppose Mr. Crofton cry True to Dr. G. what hath he gained Mr. Cr. did not affirm that any thing of that nature did bind conscience but that the Coveâ—â—nt not charged on any by a Statute Law yet bindeth the conscience of all personally or politically subjected to it And Dr. G. runs away with his petitio principii that Englands Episcopacy is established by Law and cannot according to Juâ—tice Equity and Common right be extirpated which M. Cr. hath denied and doth deny and when it is proved will further examine how far an oath bindes in conscience against it But as yet Dr. G. offers nothing to prove it but his Worships say so which will not be beleived Only M. Cr. must say that my oath may bind me against what according to equity and right the Law must adjudge me as in cases of contracts bargains or alienation of Land or goods where I have sworn or vowed a release of which the Law according to common justice equity and right can take no cognizance but must restore I am bound from requiring or by law receiving the restitution or performance It is hard that Dr. G. should lose the power of conscience by preaching equity and right among the Lawyers Mr. Croftons third Observation of the Kings oath making a supply to the supposed defect of authority binding the Covenant is entred upon with a drop of his sarcastical pen for Mr. Cr. bold and odious no less then fallacious if you will make a right Shemaiah add seditious and treasonable too urging by a Presbyterian pertness the present taking of the Covenant in Scotland I pray you sir though this be bold wherein is it fallacious that his Majesty sware the Covenant is not nor can be denied the form of his Royal Coronation his Royal Declaration from Dumferling and the History of King Charls the Second have made it known through the world that it cannot be hidden Though had not Dr. G. blurred paper to bring perjury upon King and Kingdom it had not been here pleaded by Mr. Crofton But Sir Wherein is an argumentative urging the Kings taking the Covenant so odious a piece of Presbyterian pertness Shall not every Disputant have liberty with freedom to express what will enforce his argument Is not the meanest Subject interested in the Kings oath and capacitated humbly to demand performance Do not Royal acts fall under the consideration of Casuists resolving conscience Are not Kings objects of ministerial admonition how bold soever it may seem none but a proud Pashur and shameless Semaiah could count it odious in Jeremiah to say to the King Keep the oath and thou shalt be delivered from that distress which may too late engage his Majesty to send to his faithful Monitor to pray for him Is not Mr. Cr. capacitated in all these respects to consider his Majesties oath even when he is abstracted from his Presbyterian pertness Sir I must tell you it is more odious in you to make his Majesties Legislative authority depend on the piety of his decrees then for Mr. Crofton to urge his Royal Oath as a bar to the Nations perjury Wherein lyeth the odium of an argumentative urging the King taking of the Covenant it was but modestly mentioned in the Analepsis though more fully and forcibly to the fastning of St. Peters Fetters It is every way visible Mr. Cr. doth neither justifie nor commend the insolent imposing of it but doth expresly condemn that although the maturity of his years here mentioned by this Doctor maketh it the more obliging as having the full exercise of his judicium rationale which if it were any way restrained by the distress of his affairs will not release him because it was chosen as his best course and juramentum metu extortum is agreed to bind the conscience and as a moral rule reacheth Kings as well yea as much as other men though therein he is more obnoxious to temptations and needs to have the case more clearly resolved if his Majesty delight not to hear of it as Dr. G. scandalously reporteth more is the pitty Mr. Cr. hath in Loyalty to his Majesty pressed it and perswaded others to press it on the same principles in his Analepsis Analepthe Sect 1. convincing and affirming his Ministers and Chaplains ought as his Monitors to mind him of it and affect him with it though I fear flattering prelates will rather expose him to hear of it in Gods wrath and by his Enemies reproach for the breach thereof then hazard their dignity by discharge of the duty they owe to God and his Royal soul That the Kings taking the Covenant can make any thing in it lawful which by the rules of religion and civil justice is unlawful Mr. Cr. did not affirme or urge it to that purpose but that it maketh up the supposed defect of authority in the first taking the Covenant is that which Mr. Cr. said nor doth D. G. deny it his consent unto the ordinance for taking the Covenant expressed by Oath gives it at least to conscience the formality of a Law That what his Majesty did in Scotland must not extend to England is a most false maxime according to which we
stick and therefore he nimbly skips over it Oh Doctor it s an advantage to be light and little know you not its an eminent piece of dexterity in a Souldier to pursue an enemy beaten from his battering Ram into and over those gulfes to which for want of strength or courage he retireth hoping to escape and it is an Irish mans excellency to tread Bogs without sinking yet Sir Mr. Crofton skipped not so soon over your Gulph but he took a turn with you in it and told you the tumults were not so great and loud but that Lords and Commons assembled in Parliament Aâ—aâ—ep p. 14. commissioners of the Kirk and Kingdome of Scotland assembly of Divines did solemnly seek divine direction seriously debate and determine the Covenant and to this you make no reply but tell your Libeller a tale of a tub and story of mad Hugh Peters in 1641. two years before the Covenant Here Sir Mr Crofton by his little reason leapt so nimbly and light so strongly on you that in this point you cry quarter and confess the authoâ—ity due meaning and matter of the Covenant is more to be considered then the tumults and arms and how suspicious soever it may render it what is just and good is not null because tainted with tumults paâ— 179. this is that which Mr. Crofton urged and inforced by the instance of Zedekiah whose perjury was odious having sworn the best termes the straights of his condition would allow him as your self yields and was all in which Mr. Crofton made the parallel So that Sir in this gulph you are become my Prisoner but perceiving you are not willing to be held but think you have a Weapon yet to weild viz. the injustice of the matter I will give you fair quarter and still liberty to fight and therefore will let you go on your promise that you will not provoke by vain brags and like the Athenians fight against Alexander verbis tantum but presently joyn issue and try your strength and skill at your Quarter Staff the unjust matter of the Covenant at which if you prevail not you must yeild your conscience to it or be Gods Prisoner of wrath for ever Let not Dr. Gauden fight with an Irish man in a bog for he will turn his tune and make you hear him cry the next time honest Mr. Crofton is more valorous and answereth against the novelty and partiality of the Covenant that it is neither new nor partial pag. 180 but Mr. Crofton must say Dr. Gauden is wilfully blind to enquire the sence in which Mr. Crofton saith it is not new and partial whilst he might read plainly in the Analepsis the matter is not new or partial and Mr. Crofton saith that formes and circumstances are as changable new and partial as time at whose command they are but supposing the matter to have been new to England if good Mr Crofton did say and stands to it it binds and the novelty bars not the obligation nor can or dare Dr. Gauden deny it though he can easily say Mr. Croftons observations are a palpable Sophistry and playing at bo-peep which were these two The supposed contrariety of the Law is of no force to such as conclude a power in the Parliament to put a period to those laws and an oath against them upon the people Secondly Analep p. 12 An oath sworn by the Legislators and body of the people is the most full discharge of all contrary laws Both these Mr. Cr. and all rational men do beleive but that Mr. Cr. must confess the Laws did establish the Hierarchy is the sophistical groundless inference of him who knoweth Mr. Crofton doth deny it and therefore urged his reasons against a supposed contrariety but give a â—â—relate an inch he will take an ell suppositions are sufficient supports to a man of fancy who all along his discourse playeth at bo-peep begging what must never be granted whilst his nose is between his eyes Thus he supposes the two Houses into a non entity as to their supream legislative power by the temper they were then in and the absence of the King though they were animated by an express Statute Law which some upon grounds and by reasons beyond the reach of Dr. Gauden or little Mr. Crofton to resolve have openly averred to continue them yet in being And thus he profoundly supposeth a Parliament swearing qua Parliament in the fullest formality and professions of their national capacity was a personal covenanting and this he supposeth for fear their act should pag. 181. as Mr. Crofton affirmeth it doth engage all the Nation and their posterity so long as it shall be a Nation as Adam did all mankind And all this he supposeth to make us suppose extirpation signifieth erection of the Prelatical Hierarchy But stay the Doctor hath a request What is the matter I must desire Mr. Crofton to bate me an ace the repeated stroak at the Royal assent by which he again lasheth the King as did the Monks of Canterbury King Henry the Third is not a grain of allowance to the English Covenanters I perceive his Majesties Oath troubleth him as it well may for it iâ— a rivet will never be loosened yet he might have seen some difference between the mention of it and the lashing of the Monks of Canterbury for that theirs was a formal penance by and in defence of Episcopal Jurisdiction this is at most a Ministerial admonition and Casuistical consideration the smiting desired by David as that which would not break his head nay would be a kindness and excellent oyl better then the Archiepiscopal unction But I cannot bate him one ace of it it doth add many grains to the Covenant though current before However his Royal assent was given in Scotland post factum pactum Mr. Crofton doth affirm it hath made the Covenant National as far as the King is capable of a national capacity and the Ordinance requiring it hath in foro conscientiae the formality of a Law This Mr. Crofton hath affirmed in his Analepsis Anelapthe Sect. 6. and shall affirm whenever a Parliament shall put the question to him and if his Brethren shall not do it it will be for want of due consideration or courage Sure our Doctor will not make all foreinsecal acts and post-facts void and of no efficacy if he do we must determine a nullity on the late Parliament and take heed of a treaty out of our own land But all men know Dr. G. is singularly well skilled in politicks He proceeds in page 182 and 183 and tells us Mr. Crofton goes as boldly to look on the next Gorgon or Medusa's head by which the Doctor sets forth the horrour of the Covenant which in his Analysis was the unblest consequences which attended it and so exclaims against the Covenant or rather acclaims the happy days they had before it and expect when it is sunk To which Mr. Crofton shall say no
the Houses of Parliament the heads of which petition being agreed on was committed to certain brethren to prepare and draw up and was this To the Kings most Excellent Majesty Humbly sheweth YOur Petitioners humbly blessing God for your Majesties happy Restauration to the Throne of your Royal Father being also sensible of your Majesties gracious acceptance of our humble Address made to your Majesty as likewise of the great piety and zeal in your Majesties late Proclamations for suppressing of prophaneness and countenancing protection of godly Ministers are thereby encouraged to lay this humble presentation and Petition with our selves at your Majesties feet That whereas your Petitioners by the Authority of the two Houses of Parliament were brought under the sacred obligation of a Solemn Oath wherein with our hands lifted up to the most high God we did Covenant to endeavour a Reformation in Doctrine Worship Discipline and Government and Vniformity of the Churches of God in the three Kingdoms and in pursuance thereof the said Honourable Houses with the advice of the Assembly of Divines did ordain a Form of Church government a confession of Faith a Directory for Worship and the greater and lesser Catechisms which we and our Congregations have through God's goodness for many years together and still do comfortably enjoy and practise We are therefore humbly bold in the name and for the sake of our Lord Jesus Christ for the prevention of divisions offences snares to the consciences of many thousands within the three Kingdoms both Ministers and people who are pious and peaceable with all humility to beseech your Majesty That the things of God and Religion which have been so solemnly Covenanted for may be owned and confirmed by your Royal Authority which notwithstanding we do sincerely profess our readiness to accommodate with our Godly and Orthodox brethren dissenting from us so far as may consist with our consciences and Covenant This Petition however by some State stratagems and Court complement and over prudent cowardize of some who contrary to the due order of all Assemblies would never let it be reported it was prevented from being presented to his Majesty yet I know it was agreed and assented unto by many learned and ingenious men who are yet ready in all â—â—ble lawful and submissive wayes to own the same cause of the Covenant in which Mr Cr. hath appeared and is here inserted as a check to Dr Gauden's fancied complyance of Covenanted Presbyters 2. Dr Gauden doth often suggest the extinpation of Episcopacy to be inconsistent with loyalty to the King and therefore affectionately wisheth that Mr Cr. may maintain and express his loyalty to which he findeth him a pretender To this give me leave as Dr Gauden hath done before me to play the fool and boast and I can say without vanity in expressions of loyalty on conscience of the Covenant I think I have not come behinde the highest Prelate which pretendeth most to it though it be not so visible at Court as they make theirs to be yet all England knows Mr Croftons contest against the cruel and barbarous murther of his late Majesty how plainly he did in the pulpit at Nantwitch in Cheshire to the face of the chief Republican agents reprove it as an actual positive breach of Covenant in a solemn Assembly and Thanks-giving held on Jan. 25. 1649. what rage and reproach he that day underwent and what hazard he thereby ran into the yet Minister of that Town and other Gentlemen loyal to his Majesty can declare In conscience of this Covenant and loyalty to his Majesty he withstood and declined the Engagement and that against the open and violent threats of promoters of it perswasions of complying brethren one of whom pressed me to it with this great argument The fight at Dunbar is lâ—st the Kings Interest quite overthrown these times afford few Martyrs yet Mr Cr. resolved to make one and conflicted with a violent and vexatious people to a Sequestration of his Estate on no other reason but not subscribing to the Engagement It is too long to report my constant praying for and preaching up the King's Interest to the conviction of the enemy my constant refusal to observe any of their Fasts or solemn Thanks-givings my preaching at Westchester at the beginning of Sr George Booths attempt and my troublesome attendance on the Councel of State and Militia with the threats and rage I then underwent The Articles of Treason against Oliver charged against me for which I underwent much trouble the friendly and angry conflicts I have often had with John Bradshaw whom I feared not to minde of his wages of unrighteousness my constant asserting of his Majesties Interest and subjects duty of returning to the Lord and to David their King which I preached in St Peters Cornhil when the hearers trembled and all the City expected Mr Crofton's bonds at the least All which were expressions of loyalty to the King and conscience of the Covenant But I will only present thee with a Letter which I sent unto a Member of the Rump Parliament on the very day of their triumphant return from Portsmouth it was then published though without my name I shall now affix it to this Epistle and leave thee to judge how far conscience of the Covenant hath acted Mr Croftons loyalty to the King and tell thee he retaineth the same duty for his Majesty and in sense of it doth and cannot but do it now contest for and assert the solemn League and Covenant in that religious part which must be promoted with utmost zeal by all who wish well to King and Kingdom though the devil and his instruments do endeavour to damp deaden and divert the discharge of duty by the clamorous charge of Treason Rebellion Sedition and Disloyalty of that Act which is in its Nature Principle and Disposition of the Agents most truly loyal and faithful to the King and Kingdoms Interest Honour and Happiness which none hath or can more sincerely seek and promote then the zealous conscientious Covenanters amongst whom to be reckoned cost what it will is the Ambition and Resolution of March 14. 1660. Zach. Crofton A Letter written by a Minister in London in Answer to one sent from a Member of the Long PARLIAMENT Honoured Sir YOurs of the 18th instant I received whereby I discern your sense of the sad hand of God upon these Nations in the many sad Revolutions to which they have been subject And now you seem studious of the way of its recovery in which I rejoyce Though Sir your Enquiry doth a little amaze me not so much for the matter as that you should press me to it in this juncture of time You well know Sir I have not declined to let you know my thoughts of all the late transactions of those who called themselves The Long Parliament Did I not much presume on your Faithfulness never to use it to my damage however God deal with
Levit. 26. but no longer for then his end is effected Repentance doth engage divine return for he hath promised that when ever he speaks against a Nation to pluck it up or root it out if that Nation repent he will repent Jer. 18.8 He ever meets relenting Ephraim with Repentance for inflicted judgements his method is to give Repentance and Remission of sins Jer. 31.18 The greatest good intended for Israel is contracted into the promise of repentance the Sun doth not more certainly follow the morning Star then the return of Gods presence doth attend repentance Nay Sir in this case repentance is an actuall re-enjoyment of blessing not only a quality disposing to it but an act putting into the possession of it as your Armies late repentance for their back-sliding put your Members actually into the House to rule and govern and their counter repentance put you out again so the repentance of your pretended Parliament and the People of England puts lawfull Governours into their proper places and fixeth Authority in its right Center which sin un hingeth and expelleth You may observe Israels Repentance was an actual and ardent Contest to bring home the King Repentance breaks open the Bar of Sedition and Rebellion which shutteth out lawful authority will but God give Repentance the Restitution of Englands Government will be very feasable and speedy For this Repentance consists in two parts 1. To abide for rightfull Governours however expelled and at present excluded and not to be for any other Magistrate by any act of Allegiance or acknowledgement of Loyalty strike not hands with consent not to any self-created Governours by Pride Perfidy and Rebellion slipping into a Chair of State play not the wanton with any self-advancing Absalom be not seduced by every seditious Sheba If proud men have power and profaneness to catch a Scepter and stamp Authority upon themselves let men maintain their Chastity deny their Allegiance court them not as rightfull Governours Mens giddy unconstancy is the blood that nourisheth Rebellion resolved chastity is the rebuke of adulterous attempts if with Mephibosheth men cannot follow their exil'd David let them abide in their widdowhood and retain their Loyalty untill he return According to Nature and Scripture a people may better be without any Prince then strike hands with a Usurper for in that is sorrow but in this is sin I should Sir wish that fond and blind affection may not engage any to commit lewdness with any the Members of Englands late Husbands body let not any the Members of our Collective Body now beheaded and bemangled cheat us with the claim of Allegiance by pretence of Relation and cry of a Long Parliament but rather let these Members be dispersed throughout the Tribes of Israel as evidences of that unheard of violence and unparallell'd cruelty which hath been acted on our Espoused Lord. Englands Subscription of sinful Engagements and shamefull Addresses to unlawful Powers hath been the breach of her chastity let us abide for lawful Government when we can doe no more evidence our integrity and assert our duty and relation when we cannot enjoy our right The second Act of Repentance to be done Second part of Repentance is to return unto the Lord and to David their King Return to God is the formall act of true Repentance Sin and Repentance have the same object though some sin is more immediately against God yet all sin is a transgression of his Law The same God that said Thou shalt have none other Gods before my face said also Thou shalt honour thy Father and thy Mother and Thou shalt not commit adultery Israels Rejection of Samuel was a Rejection of the Lord as light as men make of Civil Right and Order it is Gods direction in the second Table of his Law The complaint of the Penitent for any sin is unto God Against thee thee only have I sinned seeking to the Lord will spur a seeking unto David their King sence of God offended engageth a return from all sin not only from last but first acts of violence done unto Authority not only the interruptions made on you in 1653. but those chiefly made by you in 1648. and that with fulness of Resolution to back-slide no more a return to God will awe the conscience and obviate all the difficulties and discouragements of Repentance danger sinfully created by rebellion shall not deter repentance because it is a return to God ready to forgive let me say to England as God to Israel Jer. 4.1 If thou wilt return return unto the Lord who enjoyned your duty whose Law hath been violated by your impiety unto the Lord to whom you sware in the day of your distresse who is a God of jealousie and will avenge the quarrel of the Covenant sad is the Repentance which is but an exchange of sin or of sins object a bewailing of one rebellious act but maintaining and proceeding in a series of Rebellion violence and sedition Sir whatever Souldiers doe Saints must not thus return Israels return to God must be with a return to David their King by David is generally understood the Messiah the Lord Jesus Christ nor doe I deny it only Sir I wish it may be noted the Messiah is called David for Relation and Succession sake because the same seed and rightful Successour of David as the Pharaohs of Egypt and Caesars of Rome he is their King not only as the Messiah but by a lineall discent from and lawful succession to the Crown of Israel so that a return to David their King is mentioned with an allusion unto their Apostacy from and Rebellion against the House of David which must be repented in their return for they must embrace the Lord Jesus not only as the Messiah but also as their naturall Prince and lawfull Sovereign and therefore Calvin cryeth out Aliter vere ex animo Deum quaerere non potuit quin se etiam subjiceret Legitimo imperio cui astrictus erat they could no way seek the Lord in truth but by becoming Subject to their lawfull Soveraign Englands repentance must be according to this they must seek the Lord through Christ by subjection to their lawfull Government and Governours from which they have revolted the formality of Repentance from Rebellion is a return to Loyalty Sir Restitution is an essentiall act of Repentance the only restitution made for repented of Rebellion is a re-establishment of Authority and a return to Loyalty becoming subject for conscience sake Israel repenting the Rebellion into which they run after self-advancing Absalom 2 Sam. 19. they fell to strife among themselves about fetching home their King Nay Shimei's Character of repentance is this Thy servant doth know that I have sinned therefore behold I am come down the first of all the House of Joseph to meet my Lord the King if God will doe England good he will give them hearts to give God the things that are Gods
and Caesar the things that are Caesars which have been too long held back with violence I wish Sir that none may pretend an inconsistency between this act of Repentance and the Good Old Cause of God and his People for whoever shall so doe must sell themselves unto positive blasphemy and perpetuall profanenesse pretending that to be the Cause of God which is expresly repugnant to his revealed Will and resolving Rebellion is the honour of Religion and only work of Saints and wilfully shut their eyes that they may cozen their Consciences For Sir is not the Kings Preservation Honour and Happinesse the Priviledges of Parliament the Liberty of the Subject and defence of the Government by King Lords and Commons written in such Legible Characters in the Parliaments Cities and Armies Declarations Remonstrances and Protestation in all our Vows Oaths and Covenants as the Good Old Cause for which so much bloud and treasure was expended that none but the wilfull impenitent can chuse but run and read it I shall for more full conviction refer you to Mr. Prynns Good Old Cause truly stated which I know you have seen Neither Sir would I have the hazard of any mans life or estate threatned by this repentance be any bar unto it for Sir this hazard is self-created and sinfully procured which should it be inflicted were but the proper effect of Justice better to be undergone here then hereafter unto eternity happy may be the stroke of Justice which may save a Soul from Hell the sinful escapes of humane Justice will one day be found exceeding sad Running away from the rod of correction is an heightning rebellion and note of a Reprobate and whither will such flie from Gods all-seeing eye Or will it boot any to contend with God for impunity Oh no it will not But Sir such men may be worse feared then hurt Repentance is the spunge of Guilt in the sight of men as well as in the sight of God God who hath the hearts of Kings in his hand and turns them as the rivers of water relents towards a repenting Ephraim and maketh David relent towards a rebellious Absalon Royall Clemency never shines brighter then in returns from violent exile Shall any be put to death this day in Israel for doe I not know that I am this day King in Israel Is Davids answer to the son of Zerviah provoking against Shimei who had full well deserved it Any indifferent Politician can give assurance of indempnity for generall delinquency especially when true repentance is the spring that doth enforce it Lastly Sir let none stand up against this act of Repentance and cry It is dangerous to Religion a Free Parliament will call home the King and he is rude and prophane and converseth among Papists and will bring Popery into the Land with him To such I say in short How came they into Gods Chair to become solicitous of Event is uncertain fear of an issue any ground of bar to duty Where is our Faith should carry us on in duty against all dread Needs God our Sin to preserve the Sanctitie of his holy Name Will not this prove a sad support unto Religion But is not this fear groundlesse Is not the King a Protestant born and brought up bound in the same Solemn League and Covenant with our selves Hath not our sin subjected him to the saddest temptation to turn Papist that ever poor Prince underwent Doth not Mr. Prynn tell us plainly and upon good demonstration That his exile is the great propagation of the Catholick Cause and high courtesie to Rome Sir these obstructions are all frivolous and so will appear if ever God pour on the Nation a Spirit of Repentance Worthy Sir I have with the plainnesse of a Minister and freedome of a Friend given my thoughts on your Enquirie and that not Rashly but as having consulted the Oracles of God And I cannot but beg that you persist no longer in your way of sin Oh that God would give you and your fellow-Members hearts to give him Glory and after your successe to take to your selves shame for your sinfull subversion of an Established Government and that with pretence of Law calling your selves a Parliament when your own Consciences tell you you are no such thing Sir England is inclining to repent if your House prove not a Sheba to sound again the Trumpet of Rebellion However my advice is Let the Ministers of God cry out Repent England Repent Repent and let all the people of God pray That England may return and seek unto the Lord and to David their King Then shall we be established enjoying our Princes as at the first and our Rulers as at the beginning I have no more save with the Prophet Ezekiel They whether they will hear or whether they will forbear for they are a Rebellious House yet shall know there hath been a Prophet among them Ezek. 2.5 FINIS BERITH ANTI-BAAL OR Zachary Croftons appearance BEFORE The Prelate Justice of Peace PRETENDING To bind the Covenant and all Covenanters to their good behaviours WHen Dr. John Gauden first appeared in the World with his Analysis to the sinful loosing of St. Peters bonds under a plausible pretence of counselling a Christian friend in a matter of great concernment and resolving the conscience in the point of the solemn League and Covenant and its opposition to Episcopacy Mr. Crofton considering the good observation of Gregory the great Lib. Mor. 22. cap. 2â— made of the course of Heretiques sub specie eonsulendi agunt negotium seducendi that they pretending to play the Casuistes to resolve conscience and to advise in matters of Religion drive on the design of seducing souls and subverting the truth and Salvation Thought it no less then his duty to consider the same very seriously and to try it by the rule of Scripture and right reason and finding in that book what ever was the Authors intention too great a tendency to enervate all sacred bonds Invalidate yea annihilate the solemn League and Covenant and thereby supplant the peace and happiness of our restored King and Kingdom he apprehended it his duty as a Minister of Jesus Christ and his Church though the meanest and least to be regarded to intimate to the worshipful person concerned and by him those to whom that book should come Sir â— B. the dissatisfaction and delusive danger he found in that book and therefore he did on July 8. 1660. send after it an Analepsis or St. Peters bonds abide detecting the impiety thereof in subverting the Covenant by a pretended interpretation thereof nay enervating the sacred obligation and power of all Oaths by the principles therein suggested and its exceeâ—ing imbecillity as to the satisfaction of conscience unto which it professed This done Mr. Crofton composed himself in sâ—lence and submission waiting for the reply of the reverend Author of the Analysis but received none onely more then one though one a stranger to Mr. Crofton
of it though a pretended reply to a methodical exception which might have directed him to order is so indigested and full of confusion and disorder nothing defined or distinguished Episcopacy the subject of the debate no way described or explained so that every common capacity reading it runs into a wilderness of words by want of relation and connexion leaving his understanding at a loss as to scope or drift gazing as on unknown pictures had not a marginal note related most an end to words more then matter like the bungling workman in the Painters art written this is a Lion this a Bear and that a Wolf Lest the reverend Author should think I do him wrong I must make bold to give a tast thereof leaving his abusive Anatomist to bundle up his Nonsence and blaspemy which what ever it did in his Analysis I am sure lyeth scattered in every page of this book If the Justices assigning a bastard born pag. 150. to be kept because quod fieri non debuit factum valet which men of any braines refer to moral not natural entities or Mr. Crofton saith Episcopacy must not be restored though it be good if not proved to be necessary but he that vows to take away my horse must not say he will not change his vow until it appear my horse is not onely good but necessary for me pag. â—9â— may be taken for Nonsence which certainly for its profoundness of reason would make an understanding horse to break his bridle Or if it may be any way accounted blasphemy to denominate that a Baal-berith which is a Solemn League and Covenant for the glory of God advancement of the Kingdom of our Lord Jesus the honour and happiness of the King and his posterity made on sence of the plots conspiracies attempts and practices of the Enemies of God and true Religion and expresly binding to a reformation of Religion according to Gods word and example of the best reformed Churches open vowed Enemies to Baal and to an extirpation of whatsoever is contrary to found Doctrine and the power of godliness all which admitting it extended to one particular thing which ought not to have been removed yet tended at the most but to the bene esse of Religion in which respect it at most could be rendred but imprudent or unjust in that point and not a Baal-Berith Or if the reviling with most opprobrious terms as factious seditious rebellious perfidious pack which I leave the Anatomist to gather up and present unto the world the most lawful rightly called and constituted Assembly of the Lords and Commons Princes and principal Rulers of the people by his late and present Majesty often and openly owned as a Parliament and invested during their being with the fullest Authority of the Nation and thereby despising Dominions and speaking evil of Dignities may be accounted blasphemy Or if false and impudent accusations of the Covenant and Covenanters to have plotted contrived occasioned and effected the Kings barbarous murder from which all sober men in their right wits must acquit it and them as violated and oppressed trodden down and ruined to make way for that accursed act by men on whom God hath avenged the quarrel of the Covenant may be accounted blasphemy Or if railing and despightful speaking in the height of rage and fury in the most base Billingsgate obscene scurrillous opprobrious and disgraceful terms that anger could dictate or envy could devise which breaketh through his own professed integrity pag. 7. and those holy charms by which he pretends to restrain his revenge flyeth out beyond the gravity of a Minister authority of a Bishop sobriety of a Christian or modesty much more honesty of a man unto the height of effeminate scolding and uncivil ribaldry with which he hath stuffed more then twenty sheets of his Book may be accounted blasphemy I must indeed confess in the heat of his anger he hath treated me with as much civility as could be expected from a Bishop to a Presbyter judged rigid and consist with so much railing at another with the same breath often professing to know and keep a difference between me and his other Antagonist acknowledging Mr. Croftons civility reason honesty ingenuity and the like yet not without some drops of his sarcastical pen as little Mr. Crofton so great a Dictator Presbyterian pertness and petulancy hold odious and fallacious and the like which are very little spots in his feasts of love and plain errata and slips of passion in comparison of that series and serious mood of scolding with the other whom he hath coupled with Mr. Crofton in his vindication yet is enough to guide Mr. Crofton what to look for and observe that it is with Bishop Gauden as Rivet noteth of Bishop Mountague Non potest vir ille sine convitiis quenquam a quo dissentit vel in levissimis nominare This man can scarce name without reproach any man from whom he differs in the least thing and sleightest matter But it may be this is the expression of Prelatical state and pomp but the Lord deliver me from rendring railing for railing I do not delight to rake in this puddle And therefore with one note more I pass him over and that is His levity and pride in proclaiming his own worth and dignity as if far from his neighbors or that they would not or indeed could not commend him soaring aloft in his ambitious self-apprehensions into an equality with the cheif Fathers of the Church begining his Epistle to the Reader with An having had the honor and happiness after the example of the great Athanasius the industrious St. Austin our own Arch-Bishop Whitgift Mr. Rich. Hooker to encounter the enemies of this Church King and Kingdoms with success When alass he never yet came nigh the last and least of them in a conflict If little Mr. Crofton could have answered God and his conscience for so vain an expence of time he had hampered your Hieraspistes strained your sighs and tears no less then he hath done your Analysis and yet could not for shame have crowed of any valiant act in vanquishing the shadow of a Disputant and in pag 8. He must make the world to take notice of his high honor in attendance on better persons and better imployments getting the Bishoprick of Exeter unto himself which hindered his Reply for so long a time Sir We will excuse you if your friends do not with blame to you say You are come too soon Yet they as we must beleive if your say so be enough that your affirmations are beyond any rational or conscientious Reply pag. 151. because indeed they never reach reasoâ— or pinch conscience But your Lordship is pleased to tell us that you have condescended to consider our exceptions Sir I thought it had been a Casuists duty to consider all objections and a Ministers to endeavour all satisfaction but I must remember you were on your Episcopal Sea
gradual difference between Englands Prelacie and Romes Papacie this being in specie the same with that and so a formal papatus alterius mundi 9. Under this usurpation Presbyterie sensible of its intrinsecal power did resist and often complain and when it was by force acted by fraud restrained yet made and continued its contests and its paritie in order and authority and hath ever been dogmatically asserted and polemically debated by not only the enemies but friends of the Papacie by Canonists Schoolmen Commentators and open discourses in Councils where the Pope durst never admit a free dispute not so much as in the Councel of Trent and as the Reformation of the Church proceeded Presbyterie not only pleaded but reassumed its own proper power and authority and managed the affairs of the Church as against the Pope so without Bishops and England it self though through the policie which too much attended and acted its reformation it retained an Episcopacie yet did dethrone its spiritual jurisdiction and resolve it into a meer humane and civil constitution acting circa ecclesiam and most plainly avowed the intrinsecal power of Presbyters in the act of the submission of the Clergie and other Statutes disavowing any ecclesiastical or scriptural constitution of Prelacie and baring them from all juridical acts otherwise then by the Kings commission and in his name And all our English Divines have openly asserted and polemically defended the power and authority of the Presbyters in their contests against Papists concurrence with and defence of the reformed Churches and their Presbyterial acts and at length our late learned Primate of Armagh in his grave Reduction affirmed it to be the Presbyters right to rule and govern the Church and propounded an expedient in order to the restitution thereof too long held from them the which being in its natural tendency desperata causa papatus as Voetius hath well termed his defence of the Presbyterated reformed Churches the man of sin doth under a Cassandrian accommodation withstand and endeavour to stifle it in which however he succeed to oppose he shall not prevail Presbyterie being Christs own ordinance and the primitive constitution of the Church and mediate discharge of his pastoral and Episcopal office whilst this is a plain humane constitution conform to the course of the world and contrary to the charge of our great Shepherd Matth. 20.25 The Princes of the Gentiles exercise dominion over them and they that are great exercise authority over them but it shall not be so among you Sir consider well this Climax I will assure you it is to me so obvious and apparent in Ecclesiastical story that he that will not see must turn Sceptique and must say Non persuaseris etiamsi persuaseris and how much soever Presbyterie be sleighted and represented to the world with the insignificant odious charge of Schism and superstition Christs kingly Office in and over his Church is bottomed in it and the recovery of its full liberty to the exercise of its just authority is not only justice but duty that may that which must be pursued pleaded for unto bonds yea death it self and therefore to match your number I upon these undeniable premises make these conclusions which if you will turn your Rhetorick into Reason and with a calm and composed spirit debate it I will be bound logically and theologically to defend against you Hierarchia Anglicana non est ecclesia nec ad ecclesiae entitatem aut gubernationem necessaria adeo ut ejus extirpatio estimetus schisma Hierarchia Anglicana est nullo modo divina aut ecclesiastica sed mere humana civilis cujus abolitio extirpatio sit licita sub juramento faederanda Englands Hierarchy is not the Church nor necessary to the being or government thereof so as that the extirpation thereof should be accounted schism Englands Hierarchy is neither divine or ecclesiastical but meerly civil and humane whose abolition and extirpation may be lawfully sworn and covenanted Until Sir these be confuted you who blame others do your self build upon a plain petitio pincipii Dr. Gauden being well considered will be found no less erroneous in his Politiques then in his Ecclesiastiques running away with certain general notions as if universally granted and undoubtedly true and agreed upon by all whilst indeed they are openly and generally denied I shall gather them together as the former and leave the Reader to take notice of them as he reads his book they running as a line through his book some of them being obvious in every page where his passion would give him leave to speak like a reasonable creature As that 1. The Hierarchy or Episcopacy is established by the Laws of England which I have in my Analepsis Analepthe denyed and the Covenanters plea hath more fully and judiciously expostulated and contradicted in Cap. 6. pag. 22 23 24. I do aver that the English Laws finding Episcopacy conversant about the Church doth restrain its exorbitancies and direct its administrations but neither Canon nor common law doth establish it and in terminis declare and authorize it to be the Government of the Church of England 2. No Oath may be fully sworn which shall bind to an endeavour to extirpate what is established by law and therefore although sworn by the legislative authority and command or by the sharers in the legislation it is ipso facto void and yet endeavour of alteration is to every man sui juris no way inconsistent with that passive obedience which we owe to laws in force and all Laws lye vailed and at the legislators feet to take up or refuse and void and an Oath is the most positive authentique repeal of a law vailed and at the least binding the sharers in the legislation and such as shall succeed into their capacity to repeal those laws which establish the thing which they have sworn to extirpate 3. There is no legislative power de facto operating and exerted binding the subject to any action or obedience unless all things concur which may constitute a full and formal statute law and so all Votes Orders and Ordinances Resolves and Judgment of any the Estates of Parliament are of no force power or authority during their session Which all Lawyers acquainted with Englands constitution will deny unless their Oracles of divinity have at the Temple taught them new notions of law which the constant practice of Lords and Commons and subjection and obedience of those whom they represent doth ordinarily contradict 4. That Lords nor Commons severally nor both conjunct can impose on themselves or others whom they represent any Oath without the knowledge consent and command of the King and if they do it is ipso facto void therefore you suggest that the protestation which is apparently sworn by Parliament and Kingdome without the King to be precarious whilst there is nothing of petition in it but much of legislation and that manifest by the subjects obedience even to your