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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80836	[Analēpsis anelēphthē] the fastning of St. Petrrs [sic] fetters, by seven links, or propositions. Or, The efficacy and extent of the Solemn League and Covenant asserted and vindicated, against the doubts and scruples of John Gauden's anonymous questionist. : St. Peters bonds not only loosed, but annihilated by Mr. John Russell, attested by John Gauden, D.D. the league illegal, falsly fathered on Dr. Daniel Featley: and the reasons of the University of Oxford for not taking (now pleaded to discharge the obligations of) the Solemn League and Covenant. / By Zech. Crofton ...	Crofton, Zachary, 1625 or 6-1672.	1660 (1660)	Wing C6982; ESTC R171605	137,008	171

Bonds than in the Popes Lordly Chair and was never yet reputed a Sceptick and therefore cannot now brook to have my Analepsis out-run and derided with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scornful escape from my due and diligent pursuit and therefore must once more make bold under your Worshipfull name 1 Sam. 18.23 to send this Ahimaaz after Cushi though on the same errand whereunto I am no little encouraged for that the * Book so called Doubts and Scruples concerning the taking the Solemn League and Covenant which are by the Doctor my Antagonist and his Nephew No-body commended to my consideration hath done me the honour to couple you with me and you the honour as to tell the world you abide as stedfast in the Covenant as they found you in their first assaults Noble Colonel I will not fear to be in my place your Second under so holy an Ensign as is the Solemn League and Covenant nor once doubt your courage in so good a cause which I wish may appear in Common-Council not Champian-Fields For Sir Tutius est contendere verbis Quam pugnare manu Sanctified words uttered from a sound mind may subdue prophaneness and settle His Majesties Throne in Righteousness and no way disturb the peace of these too long distracted Nations rather than which I desire never to put pen to paper Sir Since my answer to Dr. Gaudens Sense and Solution of the Covenant many Pamphlets have started into the world to raise a dust and make a noise in the streets that the Vulgar may think something may be said against the Covenant but when they come to be considered they appear like the Apples of Sodom or out-cries of affrighted women who cry Stop stop Hold hold but cannot stretch one hand whereby to hold or stay the pursuit The first of thse was John Rowland A Rejoynder to Mr. Rowland's Reply a right Sir John Suckling in his pretended Reply to the Anonymous Answer to the Doctor wherein more like a Sir John Country Curate than Rector of Footscray in Kent he answereth all matters of moment as to fact or notion as if to a Quis fuit hic sepultus in his Church-yard with I know not I cannot tell I have not read I have not the Book and the like meriting to himself Ignoramus Motto Per verbum Nescio Resolvitur omnis questio Yet he giveth Mr. Crofton the meanest dwarfe but in his monstrous eye the Goliath of the Covenanters a most capital Confutation Like a well-skill'd pick-pocket writing his name in such Capital Letters that men may run and read and sucklings stand still and gaze at them but throughout his whole Book medieth not with him or his Answer and therefore my Rejoynder to his Reply must be tht of Sir Thomas Moor to the silly Frier Tu bene cavisti ne te ulla occidere possit Litera nam tota est litera nulla tibi Thou tak'st good care the Letter kill thee not Thy skill is such thou know'st not B from Bot. But yet in fine by a Hocus-Pocus Postscript he conjured Mr. Crofton into a Synonimy with Anonymus and profoundly concluded Answer one answer all The next was a paper of the like stamp Mr. Russel's pischarge discharged but more immediately directed unto me yet not to any thing of my Arguments This was The Solemn League and Covenant discharged by John Russel of Chinkford in Essex This man pretends not onely to loosen but to annihilate St. Peters bonds and for his strength and skill was attested by John Gauden D. D. and yet he medleth not with one of those Arguments he pretendeth to discharge but starts a new notion which because it so well pleased the Doctor shall though not worth it come in its place to be considered I owe this man thanks for his good opinion of the modesty and perfection of my answer In his Epistle which he saith was onely defective in point of memory for that I did not remember the Kings concessions which were voted a ground of peace were with continuance of Episcopacy but by his leave I remembered it though my Argument led not to repeat it and though he seem to forget I remember the Concessions were to suspend Episcopacy and the Liturgy and admit Presbytery and the Directory for three years To him I say then Turpe est doctori cum culpa redarguit ipsum And wish him He so calls it himself in p. 8. who so minds my memory to look well to his Intellectuals For the last qualm of sadnesse made him half mad to rage and rave That Mr. Crofton had urged the Ligne de saint in France as the President of the Covenant who onely rescued the Covenant from the odium of that comparison cast upon it by the Doctor and that by the same Argument which himself granteth viz. That though the Ligne de saint were sinful in the matter yet it was lawful enough in the abstracted form of it And here also he rampantly braggeth that he could produce an hundred precedents to square with the conditions of the times when the Covenant was taken which considering the Religion professed the Kingdoms confederated the Reformation pursued the Authority directing it and the like if he find ten of his hundred I will go to Bedlam on condition he lie there till wise men discern the parallel The common out-cry of others is The like time was never seen but this was to ease his mind as himself professeth The third was the Spurious League Illegal The Bastardy of the League Illegal falsly fathered on Dr. Daniel Featly by the dignity of his name to deceive the world but the feature of it is every way unlike a man so acute and Logical as was this Doctor as is evident in its arguing idem per idem in the 8 and 11th Arguments generals from particulars Argument 8. pag. 26. its Contradiction to the Doctor who in his Epistle to the Parliament prefixed to his Dipper Dipt denominateth the two Houses Beauty and Bonds and owns the Commors as Legislators the Lords as Executors and determined their War A repairing the Temple with their Swords in their hands whom this Book pretending to be written the same year with that Epistle denyeth to be any Lawful Authority and denominateth fomenters of that unnatural civil War nay it is contradictory to it self affirming No people may make a Covenant in any case without the Kings consent in pag. 15. Arg. 3. and yet affirmeth that in sundry cases a people may covenant not onely without but against the consent and command of the King Page 20. unto which I might add an heap of Non-sence observable in it as That the Covenant is not a vertue for Aristotle saith Virtus est habitus Electivus pag. 26. This piece looking asquint at me is loaded with such railing language that it seems to have come from beneath and must be owned as Dr. Featly's Ghost raised by the circle

Subsectio quarta The Master Scholars and other Officers and Members of the University of Oxford in their Apology for not taking the Covenant urge their Reasons against the same as unlawful not in the matter it self simply considered but by accident in respect of some circumstances attending themselves and discapacitating them unto the Act and they offer their exceptions unto the Articles severally and distinctly Unto the first Article they except against the Preservation of the Reformed Religion of the Church of Scotland in Doctrine Oxford Reasons Sect. 3. pag. 4. and Worship Discipline and Government and then against the Reformation of England in those particulars Unto the first they tell us 1 Except They are not satisfied how they can in judgment swear to endeavour to preserve the Religion of another Kingdom To which I answer in General it is but reason they suspend the Act untill they can swear in judgment though such as have rashly in ignorance prophaned the Oath by swearing it must in sence of its Sacred Obligation inform their judgments that they may performe it and not cast it off but what hindreth their judgment in this required Act They urge four obstructive reasons As First As it did not conc rn them to have very much 1 Reason of this exception so they profess they had very little understanding thereof In which reason it is to be noted 1. They had some understanding of the Doctrine Worship Discipline and Government of the Church of Scotland and that little might so farre enlighten their judgment as lawfully to swear the preservation thereof I presume many Citizens have little and but general notion of the Liberties they swear to preserve yet are judged to swear in judgment 2. I wonder an Vniversity and Protestant Vniversity conversing in all Books and I must imagine meeting with the two Books of the Discipline of the Church of Scotland their Confession of Faith and Form of Worship entertaining Schoolmen and Bishops thence fled by reason of the same and openly oppugning and disputing against the same should profess they had thereof little understanding but it may be they minded not to study these things 3. Some understanding in the Religion of another Kingdom was necessary to them as Christians and Protestants by vertue of the Communion of the Church and some as an Vniversity and Protestant School of Learning where the true Religion of the Reformed Churches was to be defended duobts dissolved and errors oppugned and contradicted and some was necessary to them as Subjects required to swear the preservation thereof for the injunction could not but provoke an enquiry after the matter to be preserved I wonder therefore how these men could profess it did not concern them to have much who if I mistake not ought to know as much as all the Nation besides but from what they know they adde the next Reason viz. In three of the four specified particulars viz. Worship 2 Reason of this exception Discipline and Government it is much worse and in the fourth that of Doctrine not at all better than our own to be reformed I wonder Sir what account of the Doctrine Worship Discipline and Government of the Church of Scotland was by the occurrences of those unhappy times brought unto the knowledge of the University of Oxford I hope they were more wise and just than to take it from Mr. John Maxwel pretended Bishop of Ross a man excommunicated by the Church and censured by the State of that Kingdom a professed Enemy and enraged Delinquent cursing his very Judges whom I find about that time at Oxford writing his Issachars Burden a most railing reproachful discovery of the Discipline of the Church of Scotland and the rather for that the heat of expectation and ostentation of many in reference to that book was cooled by a providential fire which seiz'd on the Printing-House and burned the Copies ready to be published the next day as Mr. Baylie in his Vindication of the Government of that Church which these Gentlmen might have met with doth testifie Yet Sir had these men of reading regarded what more sober and impartial men have said and written they would have had another Character of this Church I may not mind them of the Apology to the Doctors of Oxford in the time of King James preferring the Doctrine Worship Discipline and Government of Scotland before that of England or of their Philadelphian purity Bright man on Apocalyps 3. who did not only keep the Doctrine of Salvation pure and free from corruption but doth also deliver it in writing and exercise in practice that sincere manner of government whereby men are made pertakers of Salvation mentioned by Mr. Brightman our Countreyman they will possibly tell us these were Seperatists to whom Scotland is no friend or Puritans Yet methinks * Magnum hoc Dei munus quod una religionem puram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinae viz. retinendae vinculum in Scotiam intulistis Sic obsecro obtesto haec duo simul rebinet ut uno amisso alterum diu permanere non posse semper memineritis Beza Epist 79. Beza may call for a little audience and respect from this Learned Assembly and he told us long since This is the great gift of God that you have brought into Scotland together pure Religion and good order which is the bond to hold fast the Doctrine and I heartily pray and beseech you for Gods sake hold fast these two together and alwayes remember that if one be lost the other cannot long remain And no less venerable I presume is the Corpus Confession the Harmony of Confessions of all the reformed Churches and yet therein they have an account of the Church of Scotland which might render it more acceptable and worthy to be preserved For thus it is reported by the Collector who much rejoyced in the providence that brought their Confession into his hand * Est illud ecclesiae Scoticanae privilegium rarum prae multis in quo etiam Nomen apud exteros suit celebre quod circiter aut nos plus minus 54. sine Schismate nedum Haeresi unitatem cum puritate doctrinae prevaverit retinuerit hujus unitatis adminiculum ex Dei misericordia maximum fuit quod paulatim cum doctrina Christi Apostolorum Disciplina sicut ex verbo Dei praescripta est una suit recepta quam proxime fieri potuit secundum eam totum ecclesiae regimen fuit administratum D●t Dominus Deus pro immensa sua bonitate Regiae Majestati omnibusque Ecclesiarum gubernatoribus ut ex Dei verbo illam unitatem Doctrinae puritatem perpetuo conservat Corpus Confess p. 6. It is the rare priviledge of the Church of Scotlaod before many in which respect her name is famous even among strangers that about the space of fifty and four years without Schisme yea or Heresie she hath holden fast unity with