Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	appear_v	king_n	time_n	1,388	5	3.3713	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67901	A review of the Covenant, wherein the originall, grounds, means, matter, and ends of it are examined: and out of the principles of the remonstrances, declarations, votes, orders, and ordinances of the prime covenanteers, or the firmer grounds of Scripture, law, and reason, disproved.	Langbaine, Gerard, 1609-1658.	1645 (1645)	Wing L371; ESTC R210023	90,934	119

defend What cause then have they for this invasion Is it for their own necessary defence Nothing is threatened nothing intended against them Is it to revenge any injury we have done them If any were done on either part we have dearly paid for it already and by the Act of Oblivion all former bitternesse should be forgotten but Chi offende non perdona they wronged us so much they will never dare to forgive us Is it for the lawfull recovery of any right that we have taken and detain from them Nor so nor so What then is it which may give any colour of justice to this expedition Forsooth no other then the good of Religion in England the deliverance of their Brethren out of the deeps of affliction the preservation of their own Religion and themselves from the extremity of misery and the safety of their native King and his Kingdomes from destruction and desolation Ad populum phaleras We must be very silly if we be cheated with such faire words 1. Concerning the first we have already disputed and I hope proved that it is not lawfull to propagate Religion by Armes Nor is it true that those whom they call their Brethren in England suffer any thing for their Religion or need shed one drop of blood in defence of that power without which Religion as they pretend cannot be defended It has alwaies been and still is the passionate desire of his Majesty to preserve the protestant Religion and the just power of Parliaments He has often profferd and is still ready to performe to passe any Lawes that shall be presented to him for hindering the growth of Popery and securing the just Priviledges of Parliament He has onely refused to consent to such an alteration in Religion and Government as the Enemies of our peace would force upon him under the generall name of Reformation who are not yet agreed what is meant by it more then Extirpation And therefore if the Scots should sit still and hold their peace they need not feare the curse of Meroz when they looke upon the cause which these men maintaine Which if it were indeed what it is notâ— the cause of Religion it were but common to them with other Christian Churches which lye groaning as they tell us under the yoak of antichristian Tyranny If the Scots think themselves bound in Conscience and have any calling or Commission from God to be the Catholique Reformers of other Nations they should doe better to begin their Reformation in other popish Countries where there is more need of it and where lesse exception can be taken to it where it may be free from any suspicion of Rebellion against the Prince as being not their own Native King and of ingratitude and perfidiousnesse to the Countrey as having not received equall courtesies from them nor entered into the like union and pacification with them as they have done with England God forbid that those weapons which our money hath put into their hands should be drawne to cut our own throates or that our Kingdome should be ruined because they think it fit to be reformed 2. And concerning the second if they do not enter into England and lift up Armes against their owne King who as they confesse hath promised and done as much for them as may secure them in their Religion and Liberties we shall never blame them But if they shall conceive of themselves or be perswaded upon reports from hence that those who adhere to His Majesty in the present quarrell are none but a popish prelaticall and malignant party whereas it is evident to the world that the greater part of this whole Kingdome sides with the King otherwise their assistance had never been implored never purchased at so high a rate that many thousands of the best repute for Religion towards God and affection to their Countrey to the certaine damage of their Estates and hazard of their lives doe appear in this cause upon no other incentives but of Conscience and Loyalty it is but a groundlesse pretence in the Scots to talke of providing for their owne preâ—ervation against those that meane them no harme No pretended experience of former times much lesse any principles of their owne Declarations or conceived jealousies oâ— the vindictive disposition of the English can warrant them before God or cleare them to the world if they shall take advantage of our present weaknesse and attempt a conquest of us now because it is possible if we once recover of these distempers and be united amongst our selves we may be strong enough to resist them hereafter Nor is there any necessity that the condition of one Kirk and Kingdome either in Religion or Peace should be common to both the present evidence of their quiet and our unrest proves it otherwise And if we should ever be restored to our right wits and former quiet whether they consider the peaceable disposition of His Majesty His Princely Clemency towards all and tender affection He has ever borne to His Native Countrey or the Loyall disposition of His adherents in these troubles falsly called Malignant and Preiaticall whose constant practice hath ever confirmed their Doctrine of subjection to the Magistrate and to whose profession and interest nothing is more repugnant then a Civill War by which they may loose all but are sure to gain nothing or they consider the present condition of this whole Kingdome harrased and spoyled by these intestine divisions which will certainly produce this good effect that if once we see an end of these Warres we shall better know to value Peace hereafter and not be easily engaged againe From these grounds of common reason they might conclude more solidly more charitably that what ever be the event in England if they doe not imbroyle themselves without cause they may for ever enjoy their Religion and Liberties and need not feare an afterclap from hence And let them remember thus much more of Israels leading into captivity that they never revolted from their God till they first revolted from their King Rebellion led the way Idolatry followed after and both ended in Captivity God preserve both them and us from such a judgement But let them take heed how they dally with edge-tools how they make solemne Oaths to God Protestations to the world promises of Peace and Vnion to their neighbours when they intend nothing lesse How they begin a Nationall Warre against us without any provocation from us or previous denunciation from them contrary to the late Treaty onely upon conceipt that if the power of this Kingdome be recovered into those hands out of which it was wrested by violence and injustice we may possibly according to the Treaty within three moneths denounce War against them 3. And concerning the third if the question be not whether they should presume to be arbitrators in the matters now debated by fire and sword betwixt His Majesty and those whom they call the Houses of Parliament

incapeable of any benefit or office in the Kingdome Lastly the case in England and Scotland is not now the same the edge of those Lawes which were formerly urged against them is taken off by a late p Act of Parliament Whereas our Lawes stand yet in full force and no man can be assured but the King may one day recover so much strength as to put them in execution 11. The next Assertion being equally false is equally destructive to the foundation of this Covenant which is not as is affirmed according to the example of Gods People in other Nations which Text if we expound by q M. Hendersons Comment either of the Israelites of old or the Protestants in Germany and the Low Countries of later times it will but serve to set out the ignorance or impudence of the Contrivers It is true the Iewes made many r Covenants but none like to this For 1. All theirs were terminated within themselves they did not vow the Reformation much lesse extirpation of any Common Enemy Syrians or Babylonians of another Nation or Religion for which yet they might have a better colour then our Brethren of Scotland now have 2. The object of their Covenants was not like this of oâ—rs no pretended Priviledges or disputable Liberties in matter of State nor any conjecturall fancies or probable opinions in point of Religion but either an universall obedience to the whole Law or a more strict observance of such particular Precepts wherein they found themselves most defective 3. No one of their Covenants was ever sworne against the will of the Magistrate but alwayes at the personall command and example of their Supreme or at least subordinate Rulers not opposed but countenanced by the Supreme A circumstance which had it ever been omitted by them might have been thought lesse necessary in regard the matter of their Covenant was alwayes enjoyned by God himselfe Next for Germany we must remember that Countrey is of a much distant constitution from the Kingdome of England Many Princes and some Cities there doe not acknowledge the Emperours Supremacy as we doe our Kings yet never made any such Covenant as this against him The first and principall by the Protestants at s Smalcald was not of sworne Subjects against their Soveraigne but together with their Princes for mutuall defence onely not to offend any And their last Covenant in the Pacification at * Passan after much effusion of blood and the ruine of many Noble Families ended in this that no man should be troubled for his Religion whether Romanist or Reformed Lastly the highest straine that I meet with in any Covenant made by the Protestants in the Low Countries is no more then this t To defend themselves and oppose the Inquisition The never vowed to extirpate either Popery or Prelacy though the Prelates were of a different Religion but in some of their u Covenants bound themselves to preserve them and plead in their Petitions for the expediency of tolerâ—ting divers Religions in the same State Nor can I but admire the confidence of that Orator who would impose upon his Honourable and Reverend Auditors a thing so contrary to all experience urging the example of those Countries for extirpation whose constant and continued practice in the toleration of all Religions is almost without example If this be not enough to disprove the truth of this ground their owne Writers * M. Henderson M. Nye and M. x Mocket shall witnesse against it who with one mouth confesse this Covenant to be such a thing as they never read nor heard of nor the World ever saw the like It is not then according to the former practice of these Kingdomes nor the example of Gods People in other Nations Onely the Holy League in France which y some of our Covenanteers so much disclaime was so fully parallell to this in all circumstances that if I had leasure to confront them the Reader would say Bithus and Bacchius were not more alike I could with a wet finger out of the z Authenticke Histories of that League derive the whole pedigree and progresse of this and point out thence the maine Heads and particular insinuations of such Remonstrances and Declarations as ushered this Monster into the world Sed spatiis disclusus iniquis Praetereo CHAP. III. The unlawfulnesse of this Covenant in respect of the Cause Efficient as made by Subjects against the will of their Superiour in such things as necessarily require his consent HAving discovered the grounds of the Covenant to be false we may well presume the superstruction it selfe is rotten and ruinous as will more fully appeare upon a strict survey of all its causes and ingredients First in respect of the Cause efficient which is the parties covenanting swearing vowing and inter-leaguing one with another the unlawfulnesse of it does appeare in this that it is made by such as are or should be what they professe Subjects all living under one King not onely without any leave obtained or so much as once desired but contrary to the known will and expresse command of this their lawfull King and that in such matters whereto his consent and approbation is necessarily required without which they could neither lawfully take it at first nor after his dislike is made known to them ought they to persist in it so as to hold themselves bound by it though the matter of it were in it selfe otherwise just and good For without controversie the parties Covenanting as to some parts of this Oath are as much subject to their supreme Head the King as the daughter to her father or the wife to her husband I shall not here need to question whether the King be Minor Vniversis it will serve the turne if he be Maior Singulis for in this Oath every man sweares for himselfe as a private person not in any publique capacity If then by the a Law of God the vow of the daughter or wife was so farre in the power of the father or husband that he might confirme or cancell it as he pleased and God refused to accept of it from the woman unlesse the man to whom she was subject did ratifie and allow it Vpon the same ground of subjection though the matter vowed in this Covenant were not otherwise unlawfull yet being such wherein the parties vowing are and ought to be subject to the King it is in his power to irritate their Oath to declare it void and null and if they persist in it they sin 2. This shewes the Covenant to be unlawfully taken but much more unlawfully obtruded upon others as a new solemne Oath which they have no authority to impose that do it The same Engine by which they dismounted the late Canons and diâ—charged that Oath will serve to fetch off any Ordinance oâ— Lords and Commons commanding this That a new Oath cannot be imposed without an Act of Parliament was a Truth so undoubted

Solomon and Hiram do abundantly prove that Leagues betwixt men of divers Religions is not against the word of God and therefore a League betwixt people of the same Religion for extirpation of such as are not of the same is no way required by it So then this Covenant as to that point is Supra Statutum and therefore Superstition 4. But if this sinne consist rather in using such Acts matter signes or circumstances in divine Worship as are in their owne nature no way apt to expresse that honour which we acknowledge to be due unto God nor reducible to that end for which we intend them surely then there may be Superstition in the inward as well as in the outward Act of Worship and in particular q indiscreet zeale will appeare to be a peece of Superstition for though zeale be of its owne nature apt to be referred to Gods Worship yet thus qualified it is not and then I am confident as Diogenes trode upon the pride of Plato so many of our zealous Covenanteers here vow to extirpate superstition with greater superstition IV. The clearing of that clause which concernes Extirpation of Heresie depends upon the resolution of many questions which we cannot here determine upon this mainely who shall be the Soâ—eraigne Iudge of Controversies to define what Doctrines are Hereticall and what not whether must every man for himselfe fit upon other mens faith and proscribe all that for Heresie which crosseth his owne fancy The Church of Scotland allowes no other Iudge in this point but Scripture which will scarce come home to the point for who shall give the sence of Scripture The Lord r Brook has answered the question aright What is true Doctrine the Scripture or rather the spirit must Iudge but what a Church will take for true Doctrine lyes onely in that Church And amongst the Covenanteers who shall Iudge as the Church In Scotland it is agreed the generall Assembly in England I know not who perhaps a select Committee of some Lay-Covenanteers Such as shall be appointed to convent Ministers for preaching false Doctrine and will not stick to censure him for Heresie and Blasphemy who shall call the Virgine Mary the Mother of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I must once more borrow the words of that Honourable s Author I last mentioned so long as the Church in her tenets intermedles not with State matters under the notion of Religion I suppose the Civill Power is not to interpose If the question be what is Idolatry what superstition what Heresie what the punishment of those crimes who shall Iudge but the Church Whiles Parliaments labour for the Church dealing no further in the affaires of the Church then by Scripture they may certainly they doe well but if they once exceed their bounds the issue will be CONFUSION instead of REFORMATION Yet in regard our Lawes if they should be put ordinarily in execution are somewhat severe in the punishment of Heretiques it was not amisse in the t Parliament to restraine the Power of Ecclesiasticall Commissioners in judging of Heresie to what had been formerly determined by Scripture or by the foure first generall Councells onely when they added Or such as shall hereafter be ordered judged or determined to be Heresie by the highâ— Court of Parliament in this Realme with the assent of the Clergy in their Convocation The matter had not been much different if the words had been a little inverted if they had left the judgement to the Clergy who without disparagement may be thought more compeâ—ent for such matters and reserved the power of approving and confirming to themselves But the Law being as it is we willingly subscribe to it and when the Parliament shall determine with the Convocations assent any matter or cause to be Heresie we shall better know how to conform either our judgement to their determinations or our patience and obedience to their censures In the meane time we must entreat our Brethren of the Clergy convened at Westminster to be perswaded that though the Lords and Commons in the Court were indeed the Parliament yet they in the Chappell are none of the Convocation And so what Heresie is or what to be taken for such by any authoritative definition in this Kingdome we are not like to heare in haist But if Tertullians Prescriptions or that golden Rule of Vincentius Lirinensis Quod ab omnibus quod ubique quod semper c. be of any use for the triall of Heretiques then we can tell whose Disciples the Covenanteers are that sweare to extirpate Episcopall Government if AÃ«rius for affirming that a Bishop is not above a Presbyter was generally reputed by the Christian world for more then thirteen hundred yeares together as well in the Easterne as Westerne Church for a downeright Heretique we can charge those men with no lesse then a Contradiction who with the same breath vow the extirpation of Prelacy and Heresie V. The case is much alike concerning Schisme Which is so neare allyed to Heresie that u S. Paul if he doe not confound them makes that the necessary forerunner of this But allowing the word for current in the common acception without any scrupulous enquiry into the nature of it we must inferre 1. That this vow of the Covenanteers to extirpate Schisme is contradictory to that vow of mutuall assistance which they make in the sixt Article for being knownely divided in their opinions concerning Church Government they must be one to another mutually Schismatiques 2. The meere taking of this Covenant being in the principall part of it an utter condemnation of the Church of England and a sworne Separation from it as Prelaticall that is in their sense Antichristian can be no other then a most formall vowed Schisme in respect of all those Covenanteers who formerly held Communion with this Church which being a true Church wherein Salvation might be had suppose the worst which I doe not grant that there were some errors in her Doctrine or some unlawfulnesse in her practice yet so long as they are neither required to professe those errors nor to approve those practices as if we consider His Majesties frequent proffers of passing fitting provisions for the ease of â—ender consciences clearly they are not any separation from this their Mother Church is utterly causlesse and unlesse by vertue of some Legislative power a new sense be imposed upon the word this is the greatest Schisme that ever was in any Church since the foundation of Religion If they had not broken it already they might easily observe this part of their Oath for the future for having by this Covenant left amongst themselves no visible Church it quickly followes no Schisme Were it not so I should wonder how it comes to passe that after such a solemne Oath for extirpation of Schisme and that not by publique Order but where every one must goe before another in the example so few should

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