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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	england_n	reformation_n	4,105	5	9.0185	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94141	Reasons of the present judgement of the Vniversity of Oxford, concerning [brace] The Solemne League and Covenant. The Negative Oath. The Ordinances concerning discipline and vvorship. Approved by generall consent in a full convocation, 1. Jun. 1647. and presented to consideration.	University of Oxford. Convocation.; Zouch, Richard, 1590-1661.; Langbaine, Gerard, 1609-1658.; Sanderson, Robert, 1587-1663.	1647 (1647)	Wing S623; Thomason E391_15; ESTC R18621	29,824	43

REASONS Of the present judgement of the Vniversity of OXFORD CONCERNING The Solemne League and Covenant The Negative Oath The Ordinances concerning Discipline and VVorship Approved by generall consent in a full Convocation 1. Jun. 1647. AND Presented to Consideration ACADEMIA OXONIENSIS Printed in the Yeare 1647. A Solemn League and Covenant for Reformation and defence of Religion the honour and happinesse of the King and the Peace and Safety of the three Kingdomes England Scotland and Jreland WE Noblemen Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospell and Commons of all sorts in the Kingdoms of England Scotland and Ireland by the Providence of God living under one King and being of one Reformed Religion having before our eyes the glory of God and the advancement of the Kingdome of our Lord and Saviour Jesus Christ the honour and happinesse of the Kings Majestie and His Posterity and the true publick Lybertie Safetie and Peace of the Kingdoms wherein every ones private condition is included and calling to mind the treacherous and bloudy plots Conspiracies Attempts and practices of the Enemies of God against the true Religion and Professors thereof in all places especially in these three Kingdomes ever since the Reformation of Religion and how much their rage power and presumption are of late and at this time increased and exercised whereof the deplorable estate of the Church and Kingdom of Ireland the distressed estate of the Church and Kingdome of England and the dangerous estate of the Church and Kingdome of Scotland are present and publick Testimonies We have now at last after other meanes of supplication Remonstrance Protestations and Sufferings for the preservation of our selves and our Religion from utter ruine and destruction according to the commendable practice of these Kingdomes in former times and the Example of Gods People in other Nations after mature deliberation resolved and determined to enter into a mutuall and solemne League and Covenant wherein we all subscribe and each one of us for himselfe with our hands lifted up to the most High God do swear I. THat we shall sincerely really and constantly through the Grace of God endeavour in our severall places and callings the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our common Enemies The Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best reformed Churches And shall endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in Religion Confession of Faith Form of C●urch Government Directory for Worship and Catechizing That we and our posterity after us may as Brethren live in Faith and Love and the Lord may delight to dwell in the midst of us II. That we shall in like manner without respect of persons endeavour the extirpation of Popery Prelacy that is Church Government by Archbishops Bishops their Chancellours and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiasticall Officers depending on that Hierarchy Superstition Heresie Schisme Profanenesse and whatsoever shall be found to be contrary to sound Doctrine and the power of Godlinesse lest we partake in other mens sinnes and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdomes III. We shall with the same sincerity reallity and constancy in our severall Vocations endeavour with our estates and lives mutually to preserve the Rights and Privileges of the Parliaments and the Liberties of the Kingdomes and to preserve and defend the Kings Majesties person and authority in the preservation and defence of the true Religion and Liberties of the Kingdomes that the world may bear witnesse with our consciences of our Loyaltie and that we have no thoughts or intentions to diminish His Majesties just power and greatness IIII. We shall also with all faithfullnesse endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evill Instruments by hindring the Reformation of Religion dividing the King from his people or one of the Kingdomes from another or making any faction or parties amongst the people contrary to this League and Covenant that they may be brought to publick triall and receive condigne punishment as the degree of their offences shall require or deserve or the supream Judicatories of both Kingdomes respectively or others having power from them for that effect shall judge convenient V. And whereas the happinesse of a blessed Peace between these Kingdomes denied in former times to our progenitours is by the good providence of God granted unto us and hath been lately concluded and setled by both Parliaments we shall each one of us according to our place and interest endeavour that they may remain conjoyned in a firm Peace and Union to all posterity And that Justice may be done upon the wilfull opposers thereof in manner expressed in the precedent Articles VI We shall also according to our places and callings in this common cause of Religion Liberty and Peace of the Kingdomes assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof and shall not suffer our selves directly or indirectly by whatsoever combination perswasion or terrour to be divided and withdrawn from this blessed Union and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferencie or neutrality i● this caus● which so much concerneth the glory of God the good of the Kingdoms and the honour of the King but shall all the dayes of our lives zealously and constantly continue therei● against all opposition promote th esame according to our power against all lets and impediments whatsoever and what we are not able our selves to suppress or overcome we shall reveal make known that it may be timely prevented or removed All which we shall do as in the sight of God And because these Kingdoms are guilty of many sinnes and provocations against God and his Son Jesus Christ as is too manifest by our present distresses and dangers the fruits thereof We professe and declare before God and the world our unfained desire to be humbled for our owne sins and for the sins of these Kingdoms especially that we have not as we ought valued the inestimable benefit of the Gospel that we have not laboured for the puritie and power thereof and that we have not endeavoured to receive Christ in our hearts nor to walke worthy of him in our lives which are the causes of other sinnes and transgressions so much abounding amongst us And our true and unfained purpose desire and endeavour for our selves and all others under our power and charge both in publick and in private in all duties we owe to God and man to amend our lives and each one to goe before another in the

much worse and in the fourth that of Doctrine not at all better then our own which we are in the next passage of the Article required to reforme 3. Wherein if hereafter we shall find any thing as upon farther understanding thereof it is not impossible we may that may seem to us favouring of Popery Superstition Heresie or Schisme or contrary to sound doctrine or the power of godlinesse we shall be bound by the next Article to endeavour the extirpation after we have bound our selves by this first Article to the preservation thereof 4. Wherein we already find some things to our thinking so far tending towards a Superstition and b Schisme that it seemeth to us more reasonable that we should call upon them to reforme the same then that they should call upon us to preserue it Secondly we are not satisfied in the next branch concerning the Reformation of Religion in our own Kingdome in Doctrine Worship Discipline and Government How we can sweare to endeavour the same which without making a change therein cannot be done 1. Without manifest scandall to the Papist and Separatist 1. By yeelding the cause which our godly Bishops and Martyrs and all our learned Divines ever since the Reformation have both by their writings and sufferings maintained who have justified against them both the Religion established in the Church of England to be agreeable to the Word of God 2. By justifying the Papists in the reproaches and scorne by them cast upon our Religion whose usuall objection it hath been and is that we know not what our Religion is that since we left them we cannot tell where to stay and that our Religion is a c Parliamentary Religion 3. By a tacite acknowledgement that there is something both in the doctrine and worship whereunto their conformity hath been required not agreeable to the Word of God and consequently justifying them both the one in his Recusancy the other in his Separation 4. By an implied Confession that the Lawes formerly made against Papists in this Kingdome and all punishments by virtue thereof inflicted upon them were unjust in punishing them for refusing to joyne with us in that forme of Worship which our selves as well as they doe not approve of 2. Without manifest wrong unto our selves our Consciences Reputation and Estates in bearing false witnesse against our selves and sundry other wayes by swearing to endeavour to reforme that as corrupt and vicious 1. Which we have formerly by our Personall Subscriptions approved as agreeable to Gods Word and have not been since either condemned by our own hearts for so doing or convinced in our judgements by any of our Brethren that therein we did amisse 2. Which in our Consciences we are perswaded not to be in any of the foure specified particulars as it standeth by Law established much lesse in the whole foure against the Word of God 3. Which we verily believe and as we think upon good grounds to be in sundry respects much better and more agreeable to the Word of God the practice of the Catholique Church then that which we should by the former words of this Article sweare to preserve 4. Whereunto the d Lawes yet in force require of all such Clerks as shall be admitted to any Benefi●e the signification of their hearty assent to be attested openly in the time of Divine Service before the whole congregation there present within a limited time and that under pain upon default made of the losse of every such Benefice 3. Without manifest danger of Perjury This branch of the Article to our best understandings seeming directly contrary 1. To our former solemne Protestation which we have bound our selves neither for hope feare or other respect ever to relinquish Wherein the Doctrine which we have vowed to maintaine by the name of the true Protestant Religion expressed in the Doctrine of the Church of England we take to be the ●ame which now we are required to endeavour to reform and alter 2. To the Oath of Supremacy by us also taken according to the Lawes of the Realme and the Statutes of our University in that behalfe Wherein having first testified and declared in our Consciences that the Kings Highnesse is the only supreme Governour of this Realme we doe after swear to our power to assist and d●fend all Jurisdictions Privileges Preheminences and Authorities granted or belonging to the Kings Highnesse His Heires and Successors or united and annexed to the Imperia●● Crow●● of this Realm● One of the which Privileges and Preheminences by an expresse Statute so annexed and that even in termi●● in the selfe-same words in a manner with those used in the Oath is the whole power of Spirituall or Ecclesiasticall Jurisdiction for the correction and reformation of all manner of errors and abuses in matters Ecclesiasticall as by the e words of the said Statute more at large appeareth The Oath affording the Proposition and the Statute the Assumption we find no way how to avoyd the Conclusion §. IV. Of the Second Article of the Covenant FIrst it cannot but affect us with some griefe and Amazement to see that antient forme of Church-Government which we heartily and as we hope worthily honour as under which our Religion was at first so orderly without violence or tumuk and so happily reformed and hath since so long flourished with Truth and Peace to the honour and happinesse of our owne and the envy and admiration of other Nations not only 1. Endeavoured to be extirpated without any reason offered to our understandings for which it should be thought necessary or but so much as expedient so to doe But also 2. Ranked with Popery Superstition Heresie Schisme and Prophanesse which we unfainedly professe our selves to detest as much as any others whatsoever 3. And that with some intimation also as if that Government were some way or other so contrary to sound doctrine or the power of godlinesse that whosoever should not endeavour the extirpation thereof must of necesssity partake in other mens sins which we cannot yet be perswaded to believe 4. And we desire it may be considered in case a Covenant of like forme should be tender'd to the Citizens of London wherein they should be required to sweare they would sincerely really and constantly without respect of persons endeavour the extirpation of Treason the City Government by a Lord Major Aldermen Sheriffes Common-Councel and other officers depending thereon Murther Adultery Theft Cosenage and whatsoever shall be c. lest they should partake in other mens sinnes whether such a tendry could be looked upon by any Citizen that had the least spirit of freedome in him as an act of Justice Meeknesse and Reason Secondly for Episcopall Government we are not satisfied how we can with a good Conscience sweare to endeavour the extirpation thereof 1. in respect of the thing it selfe Concerning which government we thinke we have reason to believe 1. That it is if not

in the first Article Who in the fourth Article are to be accounted Malignants How far that phrase of hindring Reformation may be extended What is meant by the supreme Judicatory of both Kingdomes and sundry other Thirdly by the use that hath been made of this Covenant sometimes to purposes of dangerous consequence we are brought into some fears and jealousies lest by taking the same we should cast our selves into more snares then we are yet aware of For in the first Article 1. Whereas we are to endeavour the Reformation of Religion in this Kingdome in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Churches 1. The Reformation in Worship whereby we could not suppose any more was intended according to their former a Declaration then a review of the Service-book that the translations might be in some places amended some alterations made in the Offices and Rubricks or at most some of the Ceremonies laid aside for the reasons of expediency and condescension hath produced an utter abolition of the whole form established without substituting any other certain form in the room thereof 2. The Reformation in point of Discipline and Government intended so far as by the overtures hitherto made we are able to judge is such as we conceive not to be according to the Word of God nor for any thing we know according to the example of any Church that ever was in the world best or worst since the Creation 2. In the second Article our griefe and fears had been lesse if we could have observed the extirpation of Popery Heresie Schisme and Profanenesse to have been as really intended and set on with as much speed and animosity as the extirpation of Prelacy and that which some call Superstition But when we see under the notions of rooting out Prelacy and Superstition so much quicknesse used to fetch in the Revenues of the Church and the sacred Utensils no otherwise guilty of Superstition for ought we know then that they are worth something and on the other side so little yet done toward the extirpation of Heresie Schisme and Profanenesse as things of lesse temporall advantage We cannot dissemble our suspicion that the designers of this Covenant might have something else before their eyes besides what in the begining of the Introduction is expressed and that there is something meant in this Article that looketh so like Sacrilege that we are afraid to venture thereon 3. In the third Article 1. Although we should not otherwise have apprehended any matter of danger or moment in the ordering of the particulars in the Article mentioned yet since M. Challoner in his Speech and others have made advantage thereof to infer from that very order that the defence of the Kings Person and Authority ought to be with subordination to the preservation of the Rights and Privileges of Parliaments and the Liberties of the Kingdome which are in the first place and before it to be endeavoured We hope we shall be excused if we dare not take the Covenant in this sense especially considering that if the Argument be of any force it will bind us at least as strongly to endeavour the maintenance of the Kings Person Honour and Estate in the first place and the rest but subordinately thereunto because they are so ordered in the Protestation And then that Protestation having the advantage of preceding it will bind us more strongly as being the first obligation 2. Whereas some have been the rather induced to take the Covenant in this particular by being told that that limitation in the preservation and defence of the true Religion and Liberties of the Kingdomes was not to be understood exclusively yet when we finde that the House of Commons in their answer to the Scottish Papers doe d often presse that limitation as without which the endeavouring to preserve the Kings Majesties Person and Authority ought not to be mentioned it cannot but deter us from taking the Covenant in this particular so understood 3. Especially being told in a late pamphlet that the King not having preserved the Liberties of the Kingdome c. as of duty he ought is thereby become a Tyrant and so ceaseth to be a King and consequently that his subjects cease to be Subjects and owe him no longer subjection Which assertion since we heartily detest as false and scandalous in the supposition and in the inference seditious and divelish we dare not by subscribing this Article seeme to give the least countenance thereunto 4. But it striketh us with horror to think what use hath been made of this fourth Article concerning the punishment of Malignants c. as by others otherwayes so especially by the Corrector of a speech without dores written in the defence of M. Challoners Speech Who is so bold as to tell the Parliament that they are bound by their Covenant for the bringing of evill instruments to condigne punishment to destroy the King and his Posterity and that they cannot justifie the taking away of Straffords and Canterburies lives for Delinquency whilst they suffer the cheif Delinquent to goe unpunished §. VII Of the Salvo's THe Salvo's that we have usually met withall for the avoyding of the aforesaid scruples either concerning the whole Covenant or some particulars therein of speciall importance We find upon examination to be no way satisfactory to our Consciences The first is that we may take the Covenant in our own sense but this in a matter of this nature viz. an imposed promisory Oath in the performance whereof others also are presumed to be concerned seemeth to be 1. Contrary to the Nature and end of an Oath which unlesse it be full of simplicity cannot be Sworn in Truth and Righteousnesse nor serve to the ending of controversies and contradictions which was the use for which it was instituted Heb. 6. 2. Contrary to the end of Speech God having given us the use of Speech for this end that it might be the interpreter of the minde it behoveth us as in all other our dealings and contracts so especially where there is the intervention of an Oath so to speak as that they whom it concerneth may clearly understand our meaning by our words 3. Contrary to the end of the Covenant it self Which being the confirmation of a firm union among the Covenanters that by taking thereof they might have mutuall assurance of mutuall assistance defence If one may be allowed to take it in one sense another in a contrary the Covenanters shall have no more assurance of mutuall assistance each from other after the taking of the Covenant then they had before 4. Contrary to the Solemne profession made by each Covevanter in expresse termes in the conclusion thereof in the presence of Almighty God the searcher of all hearts that he taketh it with a true intention to perform the same as he shall answer it at the great day 2 This will bring