minor make a maior part or some of the present maior part may dye or be removed or be absent or alter their opinions and so vary the sense of the Houses especially in that great businesse of Reformation in Doctrine and Government conâ—erning which neither the two Houses nor their assistant Divinesâ— as themselves b confesse are yet agreed Fourthly if it shall hereafter appeare that the major part at the time of their taking and imposing this Oath did understand it in one sense and the major part at the time of declaring shall expound it in another it must be doubted in whether sense it shall be obligatory And lastly if the greater part of Lords shall declare it in one sense and the greater part of the Commons in another whose Declaration must carry it Vpon the resolution of these doubts it will appeare that many well meaning Covenanâ—eers whiles they laboured for such a Reformation as themselves conceived to be according to Gods Word were zealously perjured by not endeavouring it in that sense which the Houses will declare was onely intended III. This maine doubt being premiâ—ed which has an influence upon all the rest I shall onely mention such others as I am perswaded the chiefe Covenanteers themselves are not agreed upon Where first I conceive in the top branch of this Covenant it is not onely doubtfull wherein the Doctrine and Discipline of Scotland consists which are here sworne to be preserved but how farre the preservation of them is intended and who are meant by common Enemies Since the ancient Confession of that Church has been so much improved by moderne explanations and all these confirmed by a Nationall Oath since their Discipline is such a mystery that many of themselves are not fully agreed upon it since their first and second Book of Discipline contain severall platformes and the Contents of those foure Volumes of the Acts of Generall Assemblies ratified at Glasgow are not yet published it is a hard case that any man should be forced to sweare to preserve what no body knowes IV. Next I cannot tell where to â—ix that Character of common Enemies which Master Hendâ—rson obscurely paraphraseth Syrians and Babylonians c and Master Nye more expresse but not more satisfactory tells us that Popery and Prelacy are the chiefe For considering Church government in England and Ireland is by Episcopacy and that of Scotland by the Presbytery this Covenant being supposed to be taken by all the three Kingdomes it followes that neither Papists nor Prelates are enemies to both Governments who stifly maintain the one to be of Divine or Apostolicall Institution but the Separatists are common Enemies who hold a distinct Forme of Pastorall and Independent Government to be â—niversally enjoyned by the Word of God and both Episcopacy and Presbytery to be humane inventions and Antichristian V. I am sorry I should be forced to question what is meant in the next Clause by the Doctrine Worship Discipline and Government of England Whether that which has been constantly avowed by this Church and accepted for such by other Nations Or if that Government be already abolished by the Votes of both Houses if the life and soule of that Discipline be taken from it by new Expositions made upon the late Act for taking away the High Commission if that Forme of Publique Worship the Book of Common Prayer be suspended by an Order if the ancient Doctrinâ— be already altered in part or in whole by the extemporary Declarations of an upstart Assembly if these Declarations that Order those Expositions those Votes be indeed binding to this whole Kingdome as the Covenanteers pretend they are it will be impossible for them or any man to affirme what is now the Doctrine Worship Government and Discipline of the Kingdome of England there being no Generall Forme left in which the Kingdome is any way required or supposed to agree and the particular Formes may be as many and different as the persons and opinions of the Reformers VI Those words following According to the Word of God are in themselves very materiall and the misapplication of them is a matter of great consequence I doubt whether they ought to be restrained to the Clause immediately foregoing touching Reformation of Religion in England and Ireland or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they must be extended to the preservation of Religion in Scotland too and so every Covenanteer be bound to maintain that the Scotch Discipline Church Government is according to the Word of God I am confident the Scots themselves do now intend them and will hereafter expound them in this sense and I raise that confidence upon these reasons First because the Generall d Assembly that Church with the assent and concurrence of the e Lords of Secret Councell in that Kingdome have declared to our two Houses that their Kirke-Goverment by Assemblies higher and lower is jure divino and perpetuall Secondly because in that forme of this Covenant which came from Scotland the words ran thus Preservation of Religion in the Church of Scotland in Doctrine Worship Discipline and Government according to the Word of God Now upon the other part there is equall reason to believe that not onely many particular English Covenanteers as possessed with an opinion of another Government but that our Lords and Commons at Westminster do not in this point concurre with the sense of the Scots For first they f declare in answer to that Declaration of Scotland that one Forme of Church Government will hardly be obtained in all his Majesties Dominions unlesse some way might be found for a mutuall debate in framing that one Forme Whence it must be collected that the Forme they aime at is not yet framed and therefore not that which the Scots practise Secondly their reforming that draught of the Covenant agreed upon in Scotland and reducing that Clause According to the Word of God to a more proper place and swearing in their new project of Reformation to have an eye not onely to Gods Word but to the example of other Reformed Churches without any expression of or restriction to that of Scotland do perswade with me that ouâ—English Covenanteers do not conceive the Scotish Discipline and Kirk-Government to be according to the Word of God VII Their Vow to extirpate whatsoever shall be found contrary to sound Doctrine and the power of godlinesse points at some new discovery not yet made I would be resolved who are designed for that inquisition how farre their Commission shall extend and by what rules they must pronounce what Doctrines are sound what rotten what they must take to be contrary to the power of godlinesse what not If Bishops be upon the file either because some have too much enlarged the Philacteries of their Authority or have been otherwise personally faulty or because Superiority and distinction of degrees amongst the Clergy are discovered already to be contrary to found Doctrine and the power
by the two Houses that they insist upon it twice in one leaâ—e of the same b Declaration Their c petitioning his Majesty to pasâ—e an Act for establishing a new Oath and that he would be pleased to enter into a more strict allyance with some neighbour Nations are sufficient convictions of their want of Authority in themselves either to impose a new Oath upon the Subjects of this Kingdome or to enter into a new League with those of another unlesse the consent of his Majesty be first obtained 3. Iâ— any private Men Town City or County may lawfully take this Covenant of their own accord and free willâ— which is the way to ingratiate themselves the more then in other cases of the like kinde they may at any time of their own accord without any command from Superiours enter into a League of mutuall defence with other Countries and binde themselves by a solemne Oath to performance And then farewell not onely the ancient Authority of the King but that moderne Priviledge of Parliament which claimes that d no County can binde it selfe without their consent But if all the Kingdome be therefore bound to take this new Covenant because it comes to them as commanded by the two Houses though there were no Law for it before then must all our Histories be purged all our Law-bookes taught to speake another Language and all those Declarations revoked wherein the Lords and Commons of this Parliament so many e times disclaimed all power of making any new Lawes without his Majesties consâ—nt CHAP. IV. The matter of the Covenant examined and proved first to be against Truth NExt to the Efficient we shall survey the materiall Cause of this Oath and allow it faire triall by the Lawes of God and the Land If it be endited upon the Text of Ieremie 4.2 It will be found guilty in the highest degree as destitute of all those conditions required to a lawfull Oath Truth Iudgement and Righteousnesse For the first though this be for the maine a Promissory Oath to the formall Truth whereof as such no more is required but that the meaning of the parties swearing be truly conformable to the words of their Oath that they truly intend to performe what they sweare yet is not the whole frame of it meerly promissory some assertions are interwoven either actuall or virtuall by way of implication which may be justly suspected for want of Truth and iâ— that be proved upon any one of them all the Covenanteers are ipso facto guilty of perjury I shall but point at some particulars I. Those words wherein they swear the Preservation of Religion in the Church of Scotland do imply that the Religion of that Church is in all the particulars there mentioned Doctrine Worship Discipline and Government according to the word of God Which is justly doubtfull in some and flatly false in others 1. The Doctrine of that Church so farre as it is distinct from their opinions concerning Discipline and Government and other matters of practice I have no purpose to quarrell I acknowledge the ancient Articles of their publique confession for true but if by Doctrine they understand all the modern explanations and other doctrinall positions which have issued from their Generall Asâ—emblies in later times I could bring more instances and more objections against the truth of these Doctrines then I know how to answer But I forbear to make the wound wider then necessity requires 2. As touching their manner of Worship if we should deny they would be hard put to it to prove those formes which they use in Marriage Baptisme the Lords Supper Publique Prayer Preaching Catechizing and other of Gods Ordinances to be according to his word 3. Much lesse their Discipline and Government by Classes and Assemblies higher and lower which they pretend to be iure divino and perpetuall Some of their ablest Scholars have acknowledged their moveable temporary Deacons not to be consonant to divine Institution And if we might be admitted to argue before equall judges we should go near to prove as much against their ruling Elders which first justled the Superintendents and since the Bishops out of that Church If they will submit to that rule the Presbytery in Scripture must submit to Episcopacy that at best was but a Delegacy under the Apostles who were in right the primitive Bishops and from whom ours challeng by undeniable succession II. When they swear the Reformation of Religion in England in Doctrine as well as Discipline according to the woâ—d of God they falsly imply that our Doctrine is erroneus and not according to the word Which though it be scandalous to us is advantageous to the Covenanteers The Articles of our Church most true in themselves cannot be wire-drawne and forced to comply with their designes and therefore no wonder if they desire to have them altered They must therefore set the Diall by the Clock and seeing the present Doctrine of the Kingdome condemnes their practice and opinions they must so farre reforme it that it shall not contradict them When a new Assembly of Divines must be convented to tell the People such things are according to the word of God which all men knew to be contrary to the Law of the Land seeing the Royall assent could not be obteined to authorize a Convention of such Persons and in such an uncouth illegall way as was desired it was inavoydably necessary that the Doctrine of our Church in the 21. Article should be reformed which teacheth That Councells may not be gathered together without the commandment and will of Princes When they are resolved to extort those rights from their Soveraigne by force which he is unwilling to part with upon entreaty then 't is fit the 35. Article be reformed which confirmes the Homily against Rebellion as containing Godly and wholesome Doctrine and necessary for these times In truth never so necessary for any times as these the like whereof England never saw before When they have vowed the extirpation of Episcopall Government Root and Branch is it not high time to reforme the 32. Article which talks of Bishops Priests and Deacons much more the 36. which addes Arch-Bishops and confirmes the book of Consecration and Ordination When that Doctrine must be instilled into the people that the King is no more then the Prince of Orange or the Duke of Venice onely Maior singulis but minor universis and that when his commandâ— and those of one or both Houses are different theirs must and ought to be obeyed as with whom the suprem power doth reside then surely a Reformation of the 37. Article is indispensably and eminently necessary by which the Subjects have been led into that dangerous and deadly Heresie that has cost so many thousand lives That the Kings Maiesty hath the chiefe power in this Realm of England unto whom the chiefe government of all not onely particular persons but Estates of this Realm whether
they be Ecclesiasticall or Civill not in some cases onely but in all causes doth appertain Lastly when they were to take such an Oath as this without the consent and against the command of the Magistrate so utterly destitute of all the conditions required to a Lawfull Oath they could do no lesse then reforme the 39. Article which requires those conditions So that it cannot be denyed but they have strong inducements to reforme the Doctrine as well as the discipline and Government of England and as they vow them both in one clause so perhaps they intend them both in one sense the Reformation of Doctrine as well as Government must be a totall Extirpation of Branch and Root we must not have one chip left of the old block III. Their swearing the first Article to this end that they may live in Faith and that the Lord may be one amongst them implies that before and at the time of their entrance into this Covenanâ— they neither lived in Faith and so were Infidels nor was the Lord one amongst them and so without God in the world which I hope is not true But if faith be here taken for obedience as sometimes it is or for an assent to the truth of that Doctrine which is a acknowledged by the world for the Confession of Faith of the Church of England so I grant their late and present demeanour iâ— a sufficient demonstration they have not lived in that faith And I confesse we have been told in effect by some of their fore-runners that the Lord is not one where Prelacy is not extirpate b That the true Church of Christ consisteth of Saints Covenanted with God and themselves having power to Christ and all his Ordinances which the Assemblies of England want being violently compel'd to submit to another Christ of the Bishops devising and so are no true Church For the true visible Church is but one as the Baptisme but one and the Lord but one Iohn 10. 16. This was the scandalous imputation of the Brownists upon our Church in the beginning of their separation and it is shame and misery we should live to see it confirmed by a Solemne Oath IV. When they sweare in the second Article to extirpate Prelacy and that for this end least they be partakers in other mens sins this implyes not onely that Episcopacy is a sin which is an errant untruth but that if they should not labour for the extirpation of it in such a violent manner as they doe they should be guilty of that sinne This conceit was the maine ground of Separation both to the ancient Donatists and our moderne Brownists they both imagined that if the Church be any way stained with corruption in Doctrine or Discipline her Communion is hatefull and defiled and that whosoever joynes with her is c partaker of her sins and so in danger of her plagues Which is certainly false our Saviour did not partake in the sinnes of the Iewes yet he did communicate with them So long as we neither command nor counsell a â—inne to be done nor consent to the doeing of it nor commend it when it is done but barely permit it though it be naturally yet if it be not legally in our power to hinder it we are no way guilty of it God himselâ—e does permit sinne without sinne And if any man will be a Reformer without a Commission he must look to be checked with a Quis requisivit Israell sinned not by staying in AEgypt nor Lot by remaining in Sodom till the Lord sent Moses to call them and the Angell to fetch him out It was their affliction but not their fault to see those unrighteous dealings of their Neighbours which did vex but not pollute their righteous soules All sinne is to be avoyded but not by all meanes some are possible which are not lawfull Death is a certaine cure for all distempers but a man may not kill himselfe to avoyd intemperance nor make away his Children in their infancy to prevent the sinnes of their age The President of the New Assembly with his twenty assistant Brethren have published some truthes in this Argument which might have been of singular use had they come in time sufficient to stop that current of blood which has flowed from other principles then that which they now Preach to others but doe not practice themselves d They tell their more zealous Brethren who having conspired with them to extirpate this Government and sworne every man to goe before another in the example of a reall Reformation begin to gather themselves into Church societies Although it be the duty of all the Servants of Christ to keep themselves alwayes pure from corruption in Religion and to endeavour in an orderly way the Reformation of it yet it is an undoubted Maxime that it belongs to Christian Magistrates in an especiall manner to be authorizers of such a Reformation If this Maxime had been as well followed as it was knowne we had never had a Rebellion to make way for a Reformation How can they without blushing talke of an Orderly way to others who know their call and sitting to reforme where they doe is altogether disorderly But suppose the sins of Government did involve every one of our Nation in a common guilt what is this to the Scots Though Israell offend no necessity that Iudah should sin They may have sinâ— enough of their owne to reckon for though they should not sweare that those of another Kingdome shall be put upon their score and yet they doe it by vowing to extirpate Bishops c. least they be partakers in other mens sinnes V. That which they have undertaken to maintaine is not truly called in the sixt Article The common Cause of Religion Liberties and Peace of the Kingdomes The many Sects and different opinions among the Covenanteers and the reiterated desires of the Scots for unity in Religion abundantly prove that the same Religion is not common to them all And de facto the Religion Peace and Liberties of England and Ireland have been disturbed when the Scots enjoyed all theirs without opposition and may doe so still unlesse they will thrust their fingers into the fire when they need not The Cause of one Kingdome is not common to another though they be in subjection to the same King Philip the second might have done well to grant a toleration to the Protestants in the Low Countries though he had resolved never to allow the like in Spaine And His Majesty by reason of his necessary absence from thence may have granted some Liberties to Scotland which if he should doe in England would be in e disherison to the Crowne VI In the last Article they professe and declare to the World their unfeigned desire to be humbled for their owne sinnes Which profession the World that sees onely their Actions will â—carce admit to be true For it may well be conceived that the chiefe Heads among the
that Church therefore it is unlawfull to sweare to preserve them by a solemne Oath which might be majoris boni impeditivum This inference will be no newes to the House of Commons it was urged with much vehemence and heard with approbation against the late Oath enjoyned by the Canons b My Authour concludes by a dilemma that whosoever takes such an Oath inavoidably falls upon a rocke of perjury either for saving his Oath he must deny obedience to the King or by obeying the King he must breake his Oath Master Nathaniel Fiennes a better Oratour than Souldier upon the same Argument discourseth thus c It is against the Law and light of Nature that a man should sweare never to consent to alter that is not so much as the Covenanâ—eers here â—weare constantly to endeavour to preserve a thing which in its own nature is alterable and may prove inconvenient and fit to be altered And in case the Scots should thinke fit upon any occasion to alter some parts of their Discipline or Ceremonies in their Worship whether must our English and Irish Covenanteers endeavour to resist any such alteration or sit still and let them take their course holding the Scotish perâ—ury sufficient excuse their own II. When they sweare to cut out their intended platforme of Reformation by a double patterne first of Gods Word and then of the best Reformed Churches the latter might have been well spared it was added without any necessity but not without much inconvenience For suppose there were two best Reformed as certainly lesse than two cannot pretend to the name of Churches which must they conforme to Of if there be but one best how shall they know which it is If Discipline hold the same course with Doctrine and must be prescribed by Gods Word more than one Forme cannot be admitted There may be many errours but one Truth many by-wayes but one right But if in Discipline and Worship for certain and perhaps in some things concerning Government too the Scripture have not so fully and evidently defined but some doubts are left which require a further determination Who shall be Iudges in this case Must we sit upon all other Churches and pronounce against them uncalled unheard Or seeing it is a point wherein they are all equally concerned shall they be equally admitted to Vote with us And when they are all met at least by their Delegates shall it be referred to most voyces to determine which Church is best Reformed Then what if some two or three nay what if all have equall voyces each Delegacy voting for their own Church as it is most likely they will who shall have the casting Voyce We are now where we begun unlesse haply the Irish Church will sit down to English and so we may carry it by a double Vote Or rather shall that Church be taken for the best reformed upon whom the most second Voyces do concurre the first being commonly the childe of affection but the second the off-spring of judgement So not improbable but our Church might carry it again for I could produce tâ—e testimonies of many Authours of best note in other Reformed Churches very liberall in their commendation both of the Doctrine and Government of the Church of England Or if it were a thing easily to be agreed upon which Church is the best reformed it might not be fit to sweare Conformity to that example the best that is is not the best that may be The best existent may have some errours as well as faults and therefore no absolute patterne for Reformation What is best to another Church may not be best for us What is best for our time and place is not so for another No necessity then to reforme according to the best example if it were agreed upon And till it be so it had been best for us these troubles excepted to stay where we were I conceive the reason of this addition wherein they go lesse having before sworne to reforme according to Gods Word afterwards sweare to do it according to the example of other Churches to have proceeded from the Scots who having no better plea from Gods Word than others will yet challenge our Covenanteers upon this Clause to declare them the best reformed Church or otherwise why did they abjure their own and sweare to preserve the Scotish Church Government which though it be none of the best yet our men have thus farre followed the Scotish Example not of any other Reformed Church Some want Bishops because they cannot tell how to have them their Princes being of a different Religion wil allow none but of their own Some enjoy the Thing under another name of Superintendents Some are willingly without them because settled in such a Government as they finde most suitable with a popular State and dare not venter upon a change But I have not heard of any Church the Scotish excepted which ever cast out her Bishops by violence if they were of the same Religion and vowed to root them out by the sword contrary to the Law and command of the Supreme Magistrate If Scotland be not in this an Example to our men as some of their Apologetiques profeâ—se they are not then I am confident this course of Reformation is without Example in the sight of men I wish it be not without excuse in the eyeâ— of God III. In the next Clause I doubt the Scots have put another slurre upon the rest of our Covenanteers who having got them first to sweare the preservation of the Doctrine Worship Discipline and Government in the Church of Scotland have induced them since to vow their endeavours to bring the Churches of God in the three Kingdomes to the nearest coniunction and uniformity in all these particulars For there being no meanes imaginable by which this nearest Coniuâ—ction may be obtained but either by a mutuall condescension of all the three Churches or an absolute submission of some two to the third all hopes of condescending in Scotland by the former part of the Oath being taken away it remaines that the other two must totally sit down and submit to the Scots Onely endeavour fully to informe themselves what the Doctrine Worship Discipline and Government of the Scotish Kirke is and then they have no more to do but conforme to it Againe though a tolerable uniformity in all the three Kingdomes were much to be wished and by all lawfull meanes to be endeavoured yet the very nearest coniunction is not fit to be sworne That excludes all variety not onely in Confession of Faith and Forme of Ecclesiasticall Government but in rites of Worship and rules of Catechizing for if any difference be admitted the conjunction is not simply nearest Nor perhaps is such an absolute uniformity morally possible All men will never be of one minde and theâ—efore a mutuall toleration in some things may conduce more to the preservation of the Church than a violent Conformity The Apostles times had
the Crosse notwithstanding he had power infinitely sufficient to repell all the violence of his enemies so did his Apostles follow him in the like example t rejoycing in their life time that they were counted worthy to be beaten for his name and Saint Paul reckons it for a speciall grace and favour to the u Philippians {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. that they not onely beleeved in in Christ but suffered for his sake and when they had finished their course and fought the good fight of Faith they gave up their lives a willing sacrifice in testimony of the Truth of their Religion Conformable to this patterne was the constant * Doctrine and Practice of the Primitive Church The most ancient Apologists for the Christian Faith use this as an Argument to prove the Religion of their Persecuters to be false and their own trueâ— that stood in need of humane force to maintain it but theirs stood by the sole power of God Pudeat te eos colâ—re quos ipse defendiâ— pudeat tutelam ab ipsis expectare quos tu tueris Those good Christianâ— were content to trust God with the defence of his own Cause and indeed they durst do no otherwise their Religion enjoyned them not to kill but be killed for it Nor was this for want of ability but authority They who best knew their own strength professed to the face of their adversarieâ— that both for number and experience they were nothing inferiour It was in their power to have oppoâ—ed if their Religion would have permitted One of them makes Peter put this question to his Master Cur haberi praecipis gladium quem vetas promi Nisi fortè ut videaris potuisse vindicari sed noluisse Hence it came to passe that when both Swords were in a manner united after the Emperours were converted to the Christian Faith yet Heretiques were cut off by the Spirituall not by the Temporall The first Generall Councels of Nice Constantinople Ephesus and Chalcedon condemned those Arch-Traitors in Religion Arius Macedonius Nestorius Eutiches but not to death The Councell of Constance was the first that proceeded in that kinde against Iohn Husse and Ierome of Prague Lastly as the Harmony of Reformed Churches in their publique x Confessions does not admit of any division or violent resistance against the supreme Magistrate so has it been the constant Doctrine of all the Protestant Divines generally from Luther down till our times and more particularly of this Church of England as may be more fully seen in the Exhortation to obedience published in Edward the sixth's dayes and the Homily against Rebellion confirmed by the Articles of our Church under Queen Elizabeth The contrary Doctrine being ever reputed peculiar to the worst of Papists the Iesuites and the practice of it made a marke of Antichrist So as I dare averre these three last yeares have produced more seditious Pamphlets in that kinde within this one Kingdome then all the Christian world ever saw before to the shame of our Nation and scandall of our Profession 5. Fifthly this course of violence is contrary to all experience of former times by which it is found that Religion hath ever been better propagated by the sufferings of the true Professours than by force Persecution to the Church being like pruning to the Vine as it was first planted so has it been watered and fructified most by blood Sanguine fundata est Ecclesia sanguinâ—â—râ—vit Not by shedding the blood of others but willingly powring out her own The constant patience of Martyrs was the most winning Rhetoricke to perswade others to the Faith it being most likely those opinions should be true for which they so willingly laid down their lives at least common pitty is a powerfull Oratour to perswade with the People with whom the punishment makes the Martyr that he who suffers has a good Cause Whereas should he make resistance to defend himselfe or use violence to compell others that might be upon other ends of profit vaine glory revenge and what not The persecution in other places drove the Protestants hither in Edward the sixth'â— dayes as to a common Sanctuary which much advanced the Reformation in England and the cruelty of the Papists under Queen Mary was disposed by the Providence of God to perfect the Reformation both in France and the Low-Countries whither no lesse that y thirty thousand strangers were banished from hence for Religion The flames of our English Martyrs did but give more light to the Truth of the Gospell which their Enemies thought by that meanes to suppresse their Funeâ—als were the most effectuall Sermons for the Peoples Conversion The bloody Massacre at Paris was y found to advance the Religion in France and the rigorous pressing of the Inquisition made way for casting Popery out of the Low Countries where the present Toleration of all Religions is acknowledged by the Lord a Brook for a speciall meanes that makes it flourish 6. Sixthly it is against that innate principle of the Law of nature Quod tibi fieri non vis alteri ne feceris Those who pleade most for extirpaâ—ion of Heretiques when it comes to be their own turne to be under the Crosse stand for Liberty of Conscience and declaime against persecution for Religion as a thing utterly unlawfull â—o the very Iesuites Cardinall Allen and Creswell in his Philopater And surely if we will not suffer iâ— from others we may not use it our selves 7. Seventhly 't is against the Law of our Land Wâ— have alwayes deprecated that aspersion which ouâ— adversaries would cast upon it professing we do not punish any Heretiques with death but Seminaries for Sedition and Rebellion not for Religion And here I must observe that the Lords and Commons in Parliament primo Elizabethae confesse they had no meanes to free the Kingdome from the usurped power and authority of the Pope but with the assent of the Queenes Majesty so farre were they from thinking it lawfull to raise Armes for extirpation of Popâ—ry when it was established by the Law of the Land 8. Eighthly it is against the common rules of prudence and Civill Policy to use that as a meanes to propagate which is more likely to tend to the extirpation of our Religion I speak of the Protestant which in the generality being not so populous as the Roman if we shall extirpate them heâ—e where we are stronger we must expect the same measure from them in other places where they are stronger and then in all humane probability our Religion is like to come to the worst in France Germany Poland and other Popish Dominions If they shall take the same course what can we have in equity to object against them Si quis quae fecit patitur is he not rightly served 9 Lastly it is utterly destructive to all Civill Government for if any be allowed to take up Armes for propagation or defence of their true
make as much use off to the seducing of weake soules Namely that the Covenanteers here in England have left as to themselves no visible Church no knowne rules of Doctrine no set forme of Government and Discipline and therefore they begin in London to erect new Church-Societies according to every mans fancy and humour This is false for the maine ground for as our King so our Church is still the same Nun quam obscura nomina licet aliquando obumbrentur Both under a cloud in some places but though they doe not shâ—ne in their full lustre yet are they not so darkened but any may see them who doe not wilfully shut their eyes against them I must not repeat what I have proved already that this Reformation intended to be brought about by the Covenanteers as it is already begâ—n by force of Armesâ— raised by Subjects against the Law to which they owe and the Prince to whom they have sworne Obedience is a thing not onely unwarrantable as contrary to the word of God the nature of Religion the practice of the true Church in all ages and the experâ—ence of former times but even against the rules of prudence and civill policy III. The third End proposed to this Covenant is the Honour and happinesse of his Maiesty and His posterity Where the King must of necessity be understood in a personall not in a politique capacity for in that onely he can be said to hâ—ve posterity in this he never dyes Now for his Spirituall happinesse it must be granted the many injust provocations froÌ„ these Covenanteers have afforded him sufficient matter of Christian patience and meeknesse for which he may expect a more eternall weight of glory in the heavens having on earth had so deep a share in that Royall virtue Bene facere malè audire But how farre their former actions and so in likelyhood their present intentions are opposite to the personall Honour and temporall Happinesse of His Majesty let them speak and the world judge If d whatever violence be used against any that exercise the Militia cannot but be taken as done against the Parliament by the same reason whatsoever is done or said against those that execute His Majesties Commands he cannot but take as done against himselfe much more those aspersions cast upon His Answers Messages Declarations Proclamations and other avowed actions of his owne tend immediatly to his dishonour The scandalous e impuâ—ations upon his Government forged in the same shop with this Covenant the defamations and invectives against his Person suggestions against his sincerity in Religion if not countenanced never punished though often complained off were these to his honour The seising and detaining of his Townes Forts Magazine Navy Houses Children was this for his Happinesse Directing their Cannon more especially against that part of his Army at Edge-hill and Newbury where his Sacred person was knowne to be was this for his Safety If these things be dishonourable in themselves it matters not by whose command they were done that does not alter their nature and make them cease to be so Whether their thoughts of his Children and Posterity be so full of Honour as they here give out we shall be glad to know by their fruits hereafter and unlesse those reveale themselves to the contrary shall not further question the truth of their pretensions IV. The fourth End of the Covenant is Liberty The common frontispeice to all popular Rebellions Libertas speciosa nomina praetexuntur nec quisquam alienum servitium dominationem sibi concupivit ut non eadem ista vocabula usurparet What a precious conâ—erve of publique Liberty what a sovereigne Antidote against any growing Tyranny this Covenant is like to prove which is principally enjoyned for the support of those menâ— power who under pretence of defending have already destroyed whatever had the face oâ— Liberty by anunheard of Tyranny may be easily discerned by presenting some few of their exorbitant invasions upon the Common Libertie of the Subject I am unwilling to be ever bearing upon that harsh string the Liberties of the Clergy which by the f Lawes of this Land are none of the least Suffering the People to abuse the Bishops that they might complaine and then punishing them for complaining turning them out of those walls where they had sate ever since there was a Parliament in England usurping the power of the Convocation in refusing to passe such Subsidies as they had freely granted and imposing others upon them without their consent Determining without and against their advice in matters of Religion and Ecclesiasticall cognizance Substituting in their place other Factious Spirits neither chosen by the Clergy nor approved by His Majesty dispersing printed Tickets inviting all men to accused them and publishing to the world the most odious extracts of those accusations before any proofe made of them or the parties appeared to their answers a thing as full of scandall to the Religion of the accusers as of injustice to the parties accused Fineing Imprisoning Sequestring and depriving them without any due processe of Law all these and more I could presse but if the Liberties of other Subjects have been preserved entire I am content the Clergy suffer We have been informed at large by the g House of Commons wherein the Liberties of the Kingdome consist and how they were infringed before this Parliament If there be any particular mentioned by them wherein the Covenanteers have not equalled or exceeded all former pretended violations from the Crowneâ— let our sense of the present confer with our memory and experience of the former times and freely pronounce whether that Remonstrance had more of History or of Prophecy Those distempers which before assaulted never till now over-whelmed and extinguished the Liberty Peace and Prosperity of this Kiâ—gdom nor weakened and undermined the foundation and strength of the Royall Throne The forced Contributions upon the Propositions are executed with more cruelty upon refusers then any moneys formerly taken up by Commissions of Loane The Petition of Right and Priviledge of Parliament have been insufficient to protect either other Subjects or the Members of that great Councell from fines Imprisonments without baile or Habeas Corpus from triall of some and Execution of others by Martiall Law Tunnage and Poundage are received h contrary to an Act made this present Parliament without any colour of Law or precedent to warrant it Shipmoney and Monopolies are revived under the new name of Excise to the value of many thousand pounds a moneth A thing on their part so odious and illegall that they who now impose it did once seem so farâ—e to detest it as to put out a Declaration i calling it A scandall raised against them by Malignants Not onely private interest but Publique Faith has been broken by them in neglecting to pay the Scots according to agreement employing that and the money raised for reliefe of Ireland
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 HOSEA 10.3,4 Now they shall say We have no King because we feared not the Lord What then should a King do to us They have spoken words swearing falsely in making a Covenant thus judgement springeth up as hemlocke in the furrowes of the field Printed in the Yeare 1644. The Contents of the Chapters in this ensuing Discourse CHAP. I. By what meanes the Covenanteers were reduced to the necessity of entering into this Combination confessed to be their last refuge p. 1. CHAP. II. The Grounds of the Covenant and false Assertions laid down in the Preface to it disproved p. 4. Wherein is shewed that the Covenanteers falsly affirmâ— 1. Themselves to be All sorts of Commons 2. To live All under one King 3. To be All of one Reformed Religion p. 5. 4. In taking this Covenant to have an eye to the Kingâ— Honour and Peace of the Kingdomes 5. Or upon all the Plots against Religion in all places 6. That they sweare after mature deliberation 7. That their supposed Enemies have an intention to subvert Religion p. 6. 8. That their own Supplications and Remonstrances have been any meanes to preserve it 9. Or themselves from utter ruine p. 7. 10. That this Covenant is according to any former practice of these Kingdomes The late Scottish Covenant how unlike it 11. Or the example of God's People Iewes Germans Low-Countreymen or other Protestants in other Nations p. 9. CHAP. III. The unlawfulnesse of the 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 p. 11. This illegality proved upon it 1. As a Vow This illegality proved upon it 2. As an Oath p. 12. This illegality proved upon it 3. As a League CHAP. IV. The matter of the Covenant examined and proved first to be against Truth p. 13. In that they falsly sweare I The Doctrine Discipline Government and Worship of the Church of Scotland to be according to Gods Word II. The Doctrine of England not to be so as contradicting their practices p. 14. III. The Lord not to be one amongst them so long as Prelacy is not extirpate IV. That Prelacy is a sin and that if private men should not take upon them to be Reformers they should be partakers in other mens sinnes V. That the Cause of Religion is common to them all p. 18. VI That they earnestly desire to be humbled VII That the sinnes by them mentioned are the true causes of the Kingdomes distresse p. 19. CHAP. V. That the Covenant by reason of the many ambiguities in it especially this Who shall be the authenticke Interpreter oâ— it cannot be sworne in judgement p. 20. Where we enquire I. Who ought to be the Interpreter in other ordinary Oaths II. Who in this Whether every man for himselfe or the foremen for all and how they may differ Particular doubts proposed upon which the Covenanteers are not resolved As III. Wherein the Doctrine and Discipline of Scotland consists p. 22. IV. Who those Common Enemies are against whom they sweare V. What the Doctrine Worship Diâ—cipline and Church-Government of England is as to the Covenanteers p. 23. VI To what that clause relates According to the Word of God VII What meant by Whatsoever shall be found contrary to the power of godlinesse p. 24. VIII In what sense they vow to deâ—end his Majesties Person and Authority IX And whether the Kings preservation must be preferred before the preservation of all or any one Priviledge of Parliament p 25. X What Liberty they intend Whether to be free States XI Who meant by Both Kingdomes And which the Supreme Iudicatory in them p. 26. XII What they understand by the Yoak of Antichristian Tyranny CHAP. VI That the performance of sundry Clauses in the Covenant cannot be without grand inconvenience or injustice p. 27. Such is their swearing I. Constantly to preserve the Scottish Government a humane invention and Discipline in its own nature alterable II. To reforme the English and Irish according to the example of the best Reformed Churches which is hard to be found and not necessary to be followed p. 28. III. To endeavour the nearest uniformity in all the three Kingdomes which is not possible to be compassed nor fitting to be kept p. 30. IV. To preserve the Priviledges of Parliaments whereof some challenged to be such are declared to be incompatible others argued to be injust V. To accuse all Delinquents and Malignants not excepting a mans own selfe p. 34. VI To endeavour that all such may be brought to punishment without hope of mercy or pardon VII Each man to go before another in the example of Reformation without waiting for the Ministers to shew or Magistrates authority to lead the way p. 35. CHAP. VII That many things vowed in the Covenant are not possible to be fulfilled p. 36. For it is impossible for all the Covenanteers I. Constantly and all the dayes of their lives to endeavour each particular they sweare II. Mutually to preserve the Priviledges of Parliament of all the Kingdomes III. To assist and defend all that enter into thiâ— Covenant p. 38. IV. Never to alter their opinions to neutrality or indifferency V. To observe all the Claâ—ses in the Covenant some whereof imply contradiction CHAP. VIII That the very taking the Covenant and other avowed actions of the Covenanteers are in â—act contradictory to the formall words of their Oatâ— p. 40. This is argued in that they sweare According to their callings to extirpate all Popery Superstition Heresie Schisme Faction And to preserve the Priviledges of Parliament Liberties of the Kingdomes Authority of the King Yet is their taking and enforcing of this Oath I. Inconsistent with most of their Callings II. An act of Popery properly so called p. 41. III. As great a Superstition as Monastique vowes p. 44. IV. A Branch of Aërianiâ—me and so a Heresie p. 46. V. A vowed Schisme from their mother Church p. 48. VI A breach of the iust Priviledges of Parliament p. 50. VII An encroachment upon the publique Liberty p. 53. VIII A contempt of the Kings Authority IX A sworne Faction against the better part of the Kingdome CHAP. IX That many particulars vowed in the Covenant and intended by the Covenanteers are simply and absolutely unlawfull p. 55. Such are I. The alteration of Religion established by Law without the Lawgivers consent II. The Extirpation of Episcopacy p. 61. III. The pulling down the present Churchâ—Government before they be agreed upon another p. 63. IV. The Extirpation of the present Ministery as being Ecclesiasticall Officers that depend upon the Hierarchy p. 66. V. The Extirpation of Deanes and Chapters and alienation of the
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 Aërius 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
Presbytery were as rich as Episcopacy and this as poore as that the case would quickly alter and the holy Discipline be in danger to be turned out of doores It is not Conscience but interest that makes Prelacy have so many back friendâ— It is therefore declared that the publique debts shall be paid out of the Estates of Delinquents and Malignants by which they professe they understand in part all Prelates and their Dependents This if it were true might be some ground in justice and reason for the Sequestration of that temporall right which these men have in their Estates but none at all for alienating the perpetuity to a secular use unlesse God himselfe be a Malignant of whose Patrimony his Ministers are onely usu-fructuarii Or seeing the Covenanteers pretend to fight God's Cause therefore they will make him pay their wages If the men be peccant they plead no exemption no impunity sure the meanes is innocent The Scripture is more x expresse in requiring Hospitality of Bishops then of other men and therefore in congruity never meant they should be so straitened in their abilities They are injurious to God who think he would expect to reap more plentifully where he sow'd more sparingly If the portion assigned by him to the Levites under the Law may be any rule to judge of the Ministers competency under the Gospell their revenues will be found much above the proportion of their Brethren It will not be so proper for this Discourse to insist much upon any politique considerations for conservation of the Churches patrimony as the constant revenue which it affords to the Crown by Tenths first-fruits and other annuall charges the ordinary supply by way of Subsidy or the extraordinary by Loanes and Benevolences wherein the Clergy are ever rated above other Subjects in proportion The faire and free Estates which their Tenants enjoy under them upon easie termes not racked by such oppressions and exactions as are usually complained of from other Landlords the many poore Officers and their Families which are sustained by them in a liberall and ingenious way the great edge which they set upon Students in Divinity so long as they remaine the prize of virtue and industry the grandeur wealth and reputation which the Cathedrals occasion to the Cities by the frequent resort of strangers and others who have businesse to the Chapters But if they shall upon any pretence be swallowed up by those Harpies who gape after them the Exchequer will quickly finde the want the publique burthens will lie more heavie upon the common People their Tenants will be reduced to the hard conditions of other neighbours their under-officers with their wives and children if they cannot digge must be enforced to begge the poore will misse of their almes and when the reward of piety and learning is taken away nothing but Barbarisme and Ignorance will succeed in the place If nothing that hath been said will move with the Covenanteers who have conspired the ruine of this flourishing Church let them examine whether their intended rapine upon the meanes of this be not directly contrary to the Doctrine and Discipline of the Church of Scotland which they sweare to preserve Their grand Reformer Iohn Knox in a y letter upon his death-bed commands his Brethren of the Assembly at Sterling with strength in God to gainst and the mercilesse devourers of the patrimony of the Church If men will spoile let theâ— do it to their owne perill and condemnation But communicate yee not with their sinnes of whatsoever estate they be neither by consent nor yet by silence But with publique Protestations make this known to the world that yee are innocent of such robberies which will ere long provoke Gods vengeance upon the committers thereof whereof yee will seek redresse of God and man Their first z Book of Discipline defines the Churches patrimony to consist not onely in all manner of Tithes but in all things doted to hospitality in times past with all annuall rents both to Burgh and Land and declares all those who had got any of it into their hands to be thieves and murtherers Their second a Book of policy is more full in setting forth that patrimony and concludes that to take any of it away and convert to the particular and profane use of any person is detestable sacriledge before God One of their b Assemblies appointed M. Robert Pont to write a Treatise against Sacriledge and c another laments the growth of it to the uttâ—r undoing of the Church and staying of the planting of the Gospell to the overflowing of the Land with Atheisme and all kind of vice there being above foure hundred Parish â—hurchâ—s destitute of the Ministery of the Word by and about the Parishes of Argile and the Iles. Let then our Covenanteers be well advised if not for justice sake to the Governours of our Church if not for charities sake to their Dependents if not for Honours sake as they expect to heare in other Nations and after Ages yet for God's sake for conscience sake for their Oaths sake for the Doctrine of Scotlands sake let them not rob the Church under colour of reforming it VI I must here subjoyne by way of appendage that considering the King at his Coronation hath bound himselfe by Oath to defend the Rights and Liberties of the Clergy in generall and more particularly of the Bishops if he should give them up for a Sacrifice to the will of their Adversaries and upon any suggested grounds of policy passe away their Rights without their consent which they are bound in conscience to conserve though in such a case their Allegeance ties them not to resist yet with humble reverence and submission be it spoken I know not how he shall stand excused before God or man from the foule crime of perjury and therefore it must be unlawfull for any to endeavour to force his assent to an act so contrary to his Oath as is this intended by the Covenant For clearing of this point I shall grant first that no Oath is obligatory beyond the true intention of it Secondly that any Oath taken for the benefit of another may be released by the consent of that party for whose behoof it was taken or otherwise it may notâ— * though it be to the takers own losse Hence I inferre first that the Kings Oath for the preservation of the publique Lawes of the Kingdome does not binde him precisely to the perpetuall observance of all those which were in being at the time when he first took his Oath so as to exclude his consent to any future alteration but onely so long as regularly they continue in force and that when the Lords and Commons in Parliament as representing the Kingdome shall petition for any alteration the King if he see cause may consent unto it notwithstanding his former Oath as having a relaxation from the Kingdome to whom he swore But secondly his Oath
to the maintaining of an unnaturall Warre in the bowels of England The Covenanting Committees have committed more rapes upon the common Liberty in one yeare than all the Courts of Star-chamber and High Commission from their first Erection Iudges have been taken off the Bench by armed men and sent to Prison for refusing to do against their Oaths and conscience as Iudge Mallet Others have been so awed that they durst not do their duty and the better to hold a rod over them they have been impeached and committed for High Treason yet brought to sit upon the Bench again before any Triall or Sentence of Absolution as Iudge Bartlet Commands have been sent to prohibit their proceedings in severall particular cases Iustices and Iurors have been superseded from enquiring upon Routs and Tumults and the common Iustice of the Kingdome hath been obstructed by Ordinances prohibiting the holding of Assises notwithstanding the Generall Protestation for the free course of justice New Oaths are enforced upon the Subject without Law The usuall course of pricking Sheriffes not observed but mock-Sheriffes appointed by a new forged Broad Seale Master White and his assistants triumph in the Suspension Sequestration or Deprivation of many painfull learned and pious Ministers Many noble Personages and other Patriots are Parliament-men in name but the Power and Authority is wholly devolved upon a few whose resolutions and determinations if they be brought at all are onely brought into the House for countenance and execution not for debate and deliberation All military charges encreased and exercised Souldiers against their will daily pressed by Ordinance contrary to an Act made this Parliament Are we any whit the more secured in our persons or estates so long as the root of all these evils is not truly taken away but onely transplanted Which was acknowledged to be the Arbitrary Power formerly pretended to be in his Majesty but now usurped by the Covenanteers of taxing the Subiects without consent by Act of Parliament If the blow be the same it smarts as sore whatever hand inflict it To change our masters is not to be free If they truly confessed in the case of Hull it were in them an Act of high iniustice should they destroy mens properties when we see them daily do it must we call it therefore just They have urged against the King what holds strongest against themselves k If by Law they might charge the Subiect for defence of the Kingdome in time of danger they were ill advised that desired aide of the Subiect in such times and engaged themselves as we know they have done without a salvo jure for repayment Admitting it should be so that without this power of imposing Contributions it were impossible to defend the people it followes not that therefore they may impose such Contributions l If M. Pym's excuse be yet authentique the same Law that enables them to raise Forceâ— for defence of the Kingdome enables them to impose Taxes for maintaining them otherwise that power were vaine and uselesse it will serve the King in good stead he it is who is entrusted with the power of defending the Kingdome he to whom the two Houses themselves sue for protection he to whom they confesse m All mens persons lands and monies are subiect for the publique good V. The last generall End of the Covenant is Peace it is trueâ— the chiefe Covenanteers did once professe their detestation of a Civill Warre n If it might be avoided without alteration of Religion which they conceived to be the main End of their Enemies and such as would draw with it lâ—sse of Liberty and subversion of Law This now appeares to be their own main End for what else is intended by their Oath for Reformation of Doctrine and extirpation of the Government in our Church What was it that altered the Popish Religion into Protestantisme but Reformation And do not these aime at a greater alteration both in Doctrine Discipline Government and Worship than ever the Papists went about If they had been cordially affected to Peace we had never been driven to these sad extremities of war They might have had it before the Sword was drawn or a blow struck no new Religion was pressed upon them no Law denied which might conduce to the publique safety Since the warre begun severall Treaties for accommodation have been proffered to them the most rejected others made fruitles by them But if war be the onely meanes to procure Peace if weakening and impoverishing the Kingdome be the way to preserve it what hopes have we but in desperation May they not yet have Peace if they will embrace it with the same Religion the same old Lawes A gracious pardon is freely offered to all that will accept it The happinesse of a blessed peace concluded between the two Nations what hinders the continuance of it Extirpation of Church Government was no condition of that Pacification Certainly then these destructive wayes of the Covenanteers do not lead immediately to it but are they likely to end in Peace Yes when they have extirpated all opposers Vbi solitudinem fecerint pacem appellant Yet I doubt of that too The chance of Warre is uncertain they could not bring their ends about when they had more strength and lesse opposition which if they shall ever do they must know that Lawes made by the Sword are but short-lived they will be unmade so too Doe they hope so throughly to root up the Royall Vine and spoile the Branches that there will not be left {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so much as to powre upon the Goates hornes There will never be wanting a Title to the Crown and justice or compassion or faction at home will finde and interest abroad will lend a sword to defend it Besides it will aske some time to extirpate Popery Prelacy Delinquents Malignants c. who being all declared Traitours and by this Covenant devoted to destruction sure they will sell their lives as deare as they can they can expect no worse by fighting than they must undergo by submitting it is more honourable to die by the sword than by the halter Moriendum victis moriendum deditis id solum refert novissimum spiritum per ludibrium contumelias effundant an per virtutem But say the Covenanteers should at last be masters of their most improbous desires the Kingdome by that time will be so exhausted of men and money and other necessaries by a long Warre and the consequents of it Plague Famine and Decay of Trade that it will be exposed for a prey to any stranger that shall thinke it worth invading who cannot want as faire a colour as the Scots either to interpose as Mediators to propagate their Religion to protect or rescue or revenge their injured friends Or if all other States should be asleep while our house is on fire what security can we have from our deare Brethren of Scotland whoâ— though it
of godlinesse The same grand Enquest of Middlesex which found the Bill against Episcopacy may impannell hereafter and upon the same evidence finde against Magistracy The same Arguments which set the Rooters on worke will finde them more employment when this is done when their hands are once in they may proceed for a through Reformation to extirpate all Civill superiority all distinction of Lords and Gentlemen They who put these reasons into the mouthes and that power into the hands of so many knowne Anabaptists may be too weake to wrest it from them when their owne turne is served VIII In the third Article I bulke the Priviledges of Parliament so mysterious and intricat as no man dare undertake to state them truely and onely take notice of that passage where they swear to preserve and defend the Kings Person and authority in the preservation and defence of the true Religion and Liberties of the Kingdomes If his Authority were as well knowne as his Person yet might it well be doubted how farre these words intend the preservation of one or other g Mr Ward in behalfe of the Covenanteers gives two expoâ—itions of them for surenesse either that we sweare to defend his Person and Authority so long as he defends our Religion and Liberties Which is not so much as they sweare to doe for any ordinary person that takes this Covenant For they vow in the sixt Article absolutely to defend all those but here they undertake no more then barely to endeavour to defend the King Or Secondly that in defending Relâ—gion and Liberties we do defend His Maiesties Person and Authority yet may it so fall out that what they doe or intend for his defence may truely tend to his destruction And this we must confesse is not common to His Majesty with the rest of His people who as it seemes has these two Prerogatives left yet unquestioned that as the Kings Commands and none but His may be disobeyed by the Kings Authority so his sacred Person and onely His may be destroyed in His owne defence IX It is further to be observed in the frame of this Oath that contrary to the method of the generall Protestation the Priviledges of Parliament what ever they be have got precedency of His Majesties Person which alteration surely was not without cause It is therefore a doubt very necessary to be resolved when the certaine safety of the Kings person comes in competition with any of their reall or pretended Priviledges which is to be preferred Whether by this Oath they are not bound in such a case rather to suffer his person to perish or actually to destroy him then violate any such Priviledge or leave it unpreserved X. I likewise doubt what manner oâ—liberties those are which the Covenanters ayme at seeing they have never yet claimed any as due by law which were denied them I meet with a new word much in request of late in some Scottish papers The States and though it hath been naturalized by Act of Parliament in England I am not yet willing to understand it When our men would caresse the united Provinces they apply the word to this Kingdome and tell those High and mighty Lords when they complain of that assistance which His Majesty received from thence h We cannot beleive it was done by any direction from their Lordships Neither can we think that they will be forward in helping to make us Slaves who have been usefull and assistant in making them Freemen Whence we may well be jealous â—â—at by Liberties of the Kingdomes they intend no lesse then those of the Low Countries and till they can attaine to be such Free-States in their owne opinion they are no better then Slaves XI When they make it a part of their Oath to bring all Malignants to such punishment as the supream Iudicatories of both Kingdomes respectively shall iudge convenient it should seem they have lost a Kingdome already for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they begun with three Kingdomes and now here are but two left I will suppose England to be one and here it will be a grand doubt to determine which is the supream Iudicatory i Whether in some caseâ— the Kings Ordinary Courts of Iustice be not supreme Whether the House of Commons be a Iudicatory at all k Whether the House of Lords be in all cases Whether if they differ in their judgement eitâ—er of them be supreme and which that is or both or neither Whether if they should both concur in matters of universall concernment to the whole kingdome without or against the King they ought to be reputed Supreme Whether if His Majesty should concur with them in things concerning Reformation of Religion the maine businesse of this Covenant the joynt assent of the l Clergy be not regularly required by the Lawes of this Kingdome If this one question about the supreme Iudicatory were rightly stated perhaps all other doubts would not be tanti But this still depending we are left to uncertaine resolutions for all the rest XII In the close of the Covenant it is very uncertaine who they meane by those other Churches groaning under the yoake of Antichristian tyranny Surely none more than those of the Romish Religion who acknowledge the Popes Supremacy Yet Master m Henderson applies it rather to other Reformed Churches which as he sayes when they shall heare of this blessed Conjunction it will be no other than the beginning of a Iubile and ioyfull deliverance unto them from the Antichristian yoake of tyranny Who those Reformed Churches are I professe I do not yet understand unlesse that Civill Dominion which their naturall Princes of the Popish Religion exercise over them be reputed by the Covenanteers a yoake of Antichristian tyranny CHAP. VI That the performance of sundry Clauses in this Covenant cannot be without grand inconvenience or injustice RIght reason will dictate that we ought not to make such a promise as cannot be performed without manifest inconvenience and Religion will adde that it were a sin in such cases to binde our selves by a solemne Oath Many things in this Covenant though they be not simply impossible nor absolutely unjustâ—in toto genere yet in many cases they may prove to be so and therefore cannot be sworne in righteousnesse and judgement If I make good this charge against it then must it be acknowledged a rash indiscreet and therefore a sinfull Vow I. If a quite different Forme of Church-government from that of Scotland be approved by the Word or at least conceived to be so then all such as are so conceited as amongst the Covenanteers not a few cannot with a safe conscience sweare to preserve that Government in any Church which they are perswaded is not according but contrary to the Word of God Again the Discipline and manner of Worship used in Scotland are not onely alterable in themselves but confessed to be so by the a Doctrine of