Containing exceptions to the first Article of the Covenant really and constantly through the Grace of God endeavor in our several 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 endeavor to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Religion Confession of Faith Form of Church-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 endeavor the extirpation of Popery Prelacy that is Church-Government by Archbishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on that Hierarchy Superstition Heresie Schisme Profaneness and whatsoever shall be found to be contrary to sound Doctrine and the power of Godliness lest we pertake in other mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms III. We shall with the same sincerity reallity and constancy in our several Vocations endeavor with our estates and lives mutually to preserve the Rights and Priviledges of the Parliaments and the Liberties of the Kingdoms and to preserve and defend the Kings Majesties person and authority in the preservation and defence of the true Religion and Liberties of the Kingdoms that the world may bear witness with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish His Majesties just power and greatness IV. We shall also with all faithfulness endeavrr the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindring the Reformation of Religion dividing the King from His people or one of the Kingdoms from another or making any faction or parties amongst the people contrary to this League and Covenant that they may be brought to publick trial and receive condign punishment as the degree of their offences shall require or deserve or the supream Judicatories of both Kingdoms respectively or others having power from them for that effect shall judge convenient V. And whereas the happiness of a blessed Peace between these Kingdoms denied in former times to our progenitors 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 endeavor that they may remaine conjoyned in a firm Peace and Vnion to all posterity And that Justice may be done upon the wilful 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 Kingdom 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 terror to be divided and withdrawn from this blessed Vnion and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferency or neutrality in this cause 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 therein against all lets and impediments whatsoever and what we are not able our selves to suppresse or overcome we shall reveal and make known that it may be timely prevented or removed All which we shall do as in the sight of God When I consider the matter of these several promises to have been propounded by a Parliament on advice had with an Assembly of Grave Learned and Judicions Divines who were to discover sin and make men to discerne between good and evil I cannot but retain a strong conjecture that it is all good and lawful And when I consider His late Majesties dissatisfaction expressed in His Contemplations to be more in respect of the manner than the matter my conjecture is much confirmed And when I observe His most Sacred Majesty at His late Coronation to have by Solemn Oath testified His allowance and approbation of the Solemn League and Covenant and by His Royal Declaration from Dumfirmling to have professed That on mature deliberation and being fully satisfied of the lawfulnesse and equity of the Solemn League and Covenant and every the Articles thereof Himself had sworn it and conjureth all his Subjects to lay aside their opposition to it Loyalty leads my conjecture unto a conclusion For such serious scrutiny by so sage and conscientious persons and that under the afflicting hand of that God who will not be mocked could not but have described the sinfulnesse of the matter if it be found But when I weigh the particulars promised and find them to be the Preservation of Religion and Reformation wherein it is corrupted and removal of what is thereunto obstructive as to the religious part of it and the preservation of the Kings Prerogative and peoples liberty and Nations unity and removal of the enemies thereof as to the civil part of it my conclusion is established and I find it so farre from unlawful that it binds us not to any thing which in the nature of it is not on us a positive duty though not bound by this most Sacred Bond and so farre is this Covenant from a repugnancie to our baptismal Covenant as our Dr. hath suggested in his * Page 12. Analysis that as I have in my * Page 22. Analepsis noted It is no hard matter to resolve it into the three heads of our baptismal promise taught by our Church For if I must believe the Articles of the Creed I must preserve sound Doctrine and reform to my power what is corrupt If I must keep Gods Commandments I must pursue pure worship and Religion towards God and Loyalty Love and unity towards men And if I must renounce the Divel and all his works I must extirpate Popery and Papal Prelacy Superstition Heresie Schisme will all incendiaries and evil instruments hinderers of Reformation And now I shall pray Dr. Gauden will shew us wherein this Covenant is so vastly different from the Covenant made in Baptisme Yet I shall consider once more the matter of the Covenant by those Rules which resolve the matter of an Oath unlawful and if it be therein chargeable I shall consent to the discharge of this Holy Bond. An Oath is in reference to the matter of it determined unlawful when it is unnecessary and about trifles and that is the prophaning of an Oath yet will
Subsectio quarta The Master Scholars and other Officers and Members of the University of Oxford in their Apology for not taking the Covenant urge their Reasons against the same as unlawful not in the matter it self simply considered but by accident in respect of some circumstances attending themselves and discapacitating them unto the Act and they offer their exceptions unto the Articles severally and distinctly Unto the first Article they except against the Preservation of the Reformed Religion of the Church of Scotland in Doctrine Oxford Reasons Sect. 3. pag. 4. and Worship Discipline and Government and then against the Reformation of England in those particulars Unto the first they tell us 1 Except They are not satisfied how they can in judgment swear to endeavour to preserve the Religion of another Kingdom To which I answer in General it is but reason they suspend the Act untill they can swear in judgment though such as have rashly in ignorance prophaned the Oath by swearing it must in sence of its Sacred Obligation inform their judgments that they may performe it and not cast it off but what hindreth their judgment in this required Act They urge four obstructive reasons As First As it did not conc rn them to have very much 1 Reason of this exception so they profess they had very little understanding thereof In which reason it is to be noted 1. They had some understanding of the Doctrine Worship Discipline and Government of the Church of Scotland and that little might so farre enlighten their judgment as lawfully to swear the preservation thereof I presume many Citizens have little and but general notion of the Liberties they swear to preserve yet are judged to swear in judgment 2. I wonder an Vniversity and Protestant Vniversity conversing in all Books and I must imagine meeting with the two Books of the Discipline of the Church of Scotland their Confession of Faith and Form of Worship entertaining Schoolmen and Bishops thence fled by reason of the same and openly oppugning and disputing against the same should profess they had thereof little understanding but it may be they minded not to study these things 3. Some understanding in the Religion of another Kingdom was necessary to them as Christians and Protestants by vertue of the Communion of the Church and some as an Vniversity and Protestant School of Learning where the true Religion of the Reformed Churches was to be defended duobts dissolved and errors oppugned and contradicted and some was necessary to them as Subjects required to swear the preservation thereof for the injunction could not but provoke an enquiry after the matter to be preserved I wonder therefore how these men could profess it did not concern them to have much who if I mistake not ought to know as much as all the Nation besides but from what they know they adde the next Reason viz. In three of the four specified particulars viz. Worship 2 Reason of this exception Discipline and Government it is much worse and in the fourth that of Doctrine not at all better than our own to be reformed I wonder Sir what account of the Doctrine Worship Discipline and Government of the Church of Scotland was by the occurrences of those unhappy times brought unto the knowledge of the University of Oxford I hope they were more wise and just than to take it from Mr. John Maxwel pretended Bishop of Ross a man excommunicated by the Church and censured by the State of that Kingdom a professed Enemy and enraged Delinquent cursing his very Judges whom I find about that time at Oxford writing his Issachars Burden a most railing reproachful discovery of the Discipline of the Church of Scotland and the rather for that the heat of expectation and ostentation of many in reference to that book was cooled by a providential fire which seiz'd on the Printing-House and burned the Copies ready to be published the next day as Mr. Baylie in his Vindication of the Government of that Church which these Gentlmen might have met with doth testifie Yet Sir had these men of reading regarded what more sober and impartial men have said and written they would have had another Character of this Church I may not mind them of the Apology to the Doctors of Oxford in the time of King James preferring the Doctrine Worship Discipline and Government of Scotland before that of England or of their Philadelphian purity Bright man on Apocalyps 3. who did not only keep the Doctrine of Salvation pure and free from corruption but doth also deliver it in writing and exercise in practice that sincere manner of government whereby men are made pertakers of Salvation mentioned by Mr. Brightman our Countreyman they will possibly tell us these were Seperatists to whom Scotland is no friend or Puritans Yet methinks * Magnum hoc Dei munus quod una religionem puram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinae viz. retinendae vinculum in Scotiam intulistis Sic obsecro obtesto haec duo simul rebinet ut uno amisso alterum diu permanere non posse semper memineritis Beza Epist 79. Beza may call for a little audience and respect from this Learned Assembly and he told us long since This is the great gift of God that you have brought into Scotland together pure Religion and good order which is the bond to hold fast the Doctrine and I heartily pray and beseech you for Gods sake hold fast these two together and alwayes remember that if one be lost the other cannot long remain And no less venerable I presume is the Corpus Confession the Harmony of Confessions of all the reformed Churches and yet therein they have an account of the Church of Scotland which might render it more acceptable and worthy to be preserved For thus it is reported by the Collector who much rejoyced in the providence that brought their Confession into his hand * Est illud ecclesiae Scoticanae privilegium rarum prae multis in quo etiam Nomen apud exteros suit celebre quod circiter aut nos plus minus 54. sine Schismate nedum Haeresi unitatem cum puritate doctrinae prevaverit retinuerit hujus unitatis adminiculum ex Dei misericordia maximum fuit quod paulatim cum doctrina Christi Apostolorum Disciplina sicut ex verbo Dei praescripta est una suit recepta quam proxime fieri potuit secundum eam totum ecclesiae regimen fuit administratum Dâ—t Dominus Deus pro immensa sua bonitate Regiae Majestati omnibusque Ecclesiarum gubernatoribus ut ex Dei verbo illam unitatem Doctrinae puritatem perpetuo conservat Corpus Confess p. 6. It is the rare priviledge of the Church of Scotlaod before many in which respect her name is famous even among strangers that about the space of fifty and four years without Schisme yea or Heresie she hath holden fast unity with
purity of Doctrine the greatest help of this unity by the mercy of God was that with the Doctrine the Discipline of Christ and his Apostles as it is prescribed in the Word of God was by little and little together received and according to that Discipline so near as might be the whole government of the Church was disposed the Lord God of his infinite goodness grant unto the Kings Majesty and to all the Rulers of the Church that according to the Word of God they may perpetually keep that unity and the purity of Doctrine Unto these might be added the testimony of Arundel Hutton and Matthews three English Archbishops approving the order of the Church of Scotland and the joy of King James professed in the Assembly 1590. That He was born to be a King of the sincerest Church in the world All which might have brought to their knowledge a better account but they looked not so farre back but take it up by occurrents of those unhappy times in which I fear Scotland was not more full of perplexities than Oxford of passion and prejudice 3. But in what particulars are the Doctrine Worship Discipline and Government much worse than that of England They should specifie these bad things for generalia non pungunt I confess in a Notion of Philosophy or question in Divinity the Say so of a University is of some Authority but of none in the case of an accusation which must be particularly charged and plainly proved if Englands Doctrine be doudtful and defective in respect of its clearness and certainty or sophisticated by the obtruded fancies and terms of private men as Mr. Prynn hath plainly charged in his Epistle to the late King prefixed to his Quench-coal and as the Ministers of sundry Counties in their Reasons for Reformation have suggested and Mr. Hamâ—lton in his modest answer to Dr. Peirson hath cleerly demonstrated it will be found as much better than the Doctrine of the Church of Sco land as its Worship Discipline and Government is worse than that of England And I hope if the one be as good though nothing better than the other there can be no great Scruple to swear to endeavour the preservation of it 3 Reason of this exception referred to the fifth Section of this Treatise 4th Reason of this exception But to proceed Their third Reason is a supposed contradiction in this first Article of the Covenant This shall be considered under another Head The fourth Reason why they could not swear the preservation of the Religion in Scotland is this Wherein we already find some things to our thinking tending towards Superstition and Schism which call for Reformation Here Sir they seem to specifie what in the 2d reason they had suggested in general terms But let it be observed 1. That they find not in the Church of Scotland any formal Superstition or Schisme but at the most something tending towards them I imagine many Oxford Masters will not willingly admit a Reformation or be denied a preservation of many things apparently tending towards Popery bua not Popery it self 2. The things they find do but to their thinking tend towards Superstition or Shisme but they have no certainty of it Must conjecture stand against the Covenant and conclusions of others Methinks Superstition and Schism should be so well known to the Scholars of Oxford that they might be able to conclude what things tend thereunto 3. What are the things they find in the Church of Scotland which tend in their thinking to Superstition and Schism They point us unto the Margine and there we find viz. in accounting Bishops Antichristian and indifferent Ceremonies unlawful this they refer to Superstition And viz. in making their Discipline ad Government a mark of the true Church and the setting up thereof the erecting of the Throne of Jesus Christ and this they referre to Schism Sure Sir they were in a great strait that made a shift to specifie these sad corruptions but yet they do not tell us where they find these laid down as the Doctrines of the Church of Scotland whether in their Confession or form of Discipline Whilst in their Confession of Faith they give unto general Assemblies authority about Ceremonies Corpus Confessi Conf. Scot. Art 20. p. 120 121. I cannot think they deem indifferent Ceremonies unlawful nor do I find that they as England hath done do any where make their Discipline a part of their faith that so they might damn Bishops as Antichristian I find indeed Artic. 8. p. 118. that they make Discipline rightly administred as is prescribed in the Word of God the note of a true Church but they do not appropriate it to their Discipline and Government as these learned men would have us read it I know indeed that the Scotch Divines do account English Bishops Antichristian and English Popish Ceremonies unlawful but they deny them to be indifferent but these are specials and far from the generals charged on them nor can these specials be condemn'd in them until Catherwoods Alâ—are Damascenum and Mr. Gillespies Dispute against the English-Popish Ceremonies which have passed with much approbation through all the Reformed Churches and I presume missed not Oxford be fully answered 4. But wherein lieth the tendency of these principles to Superstition and Schism that these learned men think of As to their nature they are negative and exclusive and I deem a denial of any of Gods appointments to be prophanenesse not superstition I am apt to think Superstition to be a positive innovation and erection of some new matter and action into the worship of God on mans meer will and invention without Gods institution I remember Mr. Blake denieth the baptizing of Bells or the Horse in Huntingtonshire to be Superstition and damns it as a prophane misapplication of Gods Ordinance How then the exclusion neglect or prophane esteem of Bishops and Ceremonies can tend to Superstition I confesse I see not Think you Sir the Learned men of Oxford did deem Bishops and indifferent Ceremonies to be such immediate institutions and essential parts of Divine worship that they think a profane contempt of them might tend by exclusion thereof to make way for some innovation in their room then I also will think they tend towards Superstition but must think they are not indifferent I wish Sir they have not mistaken the Scotch notion of a true Church Gent. 2da c. 2. col 109. which is opposed as well to a corrupt as falsely constituted Church the Magdeburgences do so oppose it in the very same case Vera enim ecclesia c. For a true Church as it retains pure Doctrine so also it keep simplicity of Ceremonies but an hypocritical Church for the most part changeth the Ceremones instituted by God and multiplieth to its own traditions And Bishop Halls Vere and vera Ecclesia is no stranger at Oxford and if then Scotland concluding her Government to be according to the
Word of God should say De specie It is the sign of a true that is a pure Church best Reformed because the erecting of the Throne of Christ doth it not tend more to provoke Reformation of Churches truly constituted but not compleated than to stirre up Schism For they do ot nor ever did deny communion with Churches herein defective and under male-administration of Discipline and Government Subsectio quinta We see Sir very little ground to stumble at the preservation of the Doctrine Worship Discipline and Government of the Church of Scotland let us try the strength of their exceptions against the endeavor of the Reformation of these in the Kingdom of England And to this they tell us They are not satisfied how they can swear to endeavour the Reformation of Religion in Doctrine Oxford exceptions to Reformation of England Worship Discipline and Government which without making a change therein cannot be done For this they urge three grounds or reasons which seem to be of weight The first whereof 1 Reason for this exception is Without giving manifest scandal to the Papist and Seperatist By Yielding 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. Justifying the Papists reproach and scorne We know not where to stay what is our Religion and that it is a Parliamentary Religion 3. A tacite acknowledgement that there is something both in Doctrine and Worship whereunto their conformity hath been required not agreeable to the Word of God and so justifying the recusancy of the one and separation of the other 4. An implyed Confession that the laws and punishments of Papists for not joyning in that form of Worship which our selves as well as they do not approve of were unjust A very fair and specious exception To which Sir I say 1. That it is well Scandal is at length become an Argument of any force Had it been regarded when rightly pleaded by the Nonconformists enemies to separation as well as Popery there might not have been a Solemn League and Covenant to constrain its plea in a case wherein under correction it seems to have lost its force For if Sir we have through ignorance practised or wilfulness persisted in any sinful Superstitious course concerning which we have been admonished by some and declined by others and yet being armed with power did constrain a compliance with us so that a Recession from the same must be our shame and their scandal to whom we would not hearken I hope we must not for fear thereof go on in sin and refuse so much as to endeavour a Reformation If in this case scandal had been of any force how or when had Protestant Religion been effected by such who had burned for Hereticks all that were but suspected of inclining to it Were not the Papists then as much and more scandaâ—ized as now Is Scandal of any more force in the following degrees of Reformation than in the first act thereof Though it is a stop to sin and stay of violence in imposing things indifferent must it be of any strength to barre duty in the endeavors of Reformation I believe Sir professors of Physick and Chirurgery will not consent ill humors to go unpurged or festred incurable members uncut off because some will be scandalized that their advice was not sooner minded and others at the past real and now-seeming cruelty acted by the present change 2. It is to me strange to see Papists and Separatists conjoyned as objects of the same scandal I am sure the reason and ground must be directly contrary Continuance of corruption to the one and Removal thereof to the other the Separatist is offended that there were so many Popish Ceremonies retained and that so long when by him too rigidly resisted The Papist that there were so few and likely to be gone so soon But I presume they are supposed in aliquo tertio convenire to agree in some other capacity The things are now to be Reformed for non-observance of which they were both afflicted and then Sir 3. The Scandal seems to be a meer fancy springing from a fallacy in these words The Religion established in the Church of England which these serious Casuists with reverence may I note it do to me seem sophistically to understand in a sence different from the words of the Covenant which are these The Reformation of Religion in the Kingdom of England in Doctrine Worship Discipline and Government It must therefore be observed that Religion as it denoteth the matter sabstantial parts and essential form of divine Worship is different from the Circumstances Ord r and Ceremonies annexed thereunto and only as appendants thereof deemed Religious which are conversant about and separable from Religion liable to alteration as the prudence of men doth direct and none but ignorant Idiots will deem the change of them a charge of Religion for these are different in the Reformed Churches whom yet I hope the Universitie of Oxford will own to be of the same Protestant Religion with the Church of England agreeing in the same faith though not subscribing the same formal individual Articles administring the same worship though not in the same order and with the same Ceremonies Again Sir we must distinguish between what is established and what is exercised in the Kingdom of England Though we do not justifie nay believe a necessity of Reformation in many particulars in the Doctrine Worship Discipline and Government established yet we know in all these particulars many gross and absurd corruptions brought in and continued by a strong hand were exercised in the Kingdom of England and that in reference to all these particulars 1. For Doctrine as that auricular confession and pennance was necessary and profitable for Christian men and in Christs Church That Christians must have Altars and bow to them as towards Gods mercy-seat and the place of Christ his real presence on earth That Jesus Christ and his passion are offered up as a Sacrifice in the Sacrament of the Altar That Crucifixes Images and Pictures of Christ God and Saints may be lawfully and profitably used and set up in Churches That the Pope or Papacy is not Antichrist That there are Canonical houres of prayer which ought to be observed That Churches Altars Chalices and Church-yards ought to be consecrated That men had free-will of themselves to believe and repent That men might totally and finally fall from grace That Sunday is no Sabbath That Bishops have a Superiority of Order and Jurisdiction above other Ministers and that by Divine Right Nor can there be a true Church where there are not such Bishops These and many such like it is well known were publickly preached by Mountague Cozens Pocklington Shelford Dowe Reeves Adams and others and
the Preachers defended even in the University from censure for them nay these were Printed in several Books of the same Authors licensed and allowed by the Archbishop and his Chaplains and many of them asserted in the visitation Articles of some Bishops and yet were not established in the Church of England As in Doctrine so in worship many corruptions were innovated and exercised As Bowing at the Name of Jesus The turning Communion-Tables into Altars or Altarwise and Railing them in furnishing them with Candlesticks and Tapers Tying the Gospel the blessing and other parts of the publick service to that place enclosed and bowing to these Altars The making Crucifixes and Canopies pictures of God Christ the Holy Ghost Virgin Mary and other Saints in our Church-windows Consecration of Churches Fonts Bells and the like All which and many such were first innovated to the Chappel at Lambeth and ferried over to White-hall and so transmitted to all Cathedral and almost all Parish Churches and yet were not established by Law though enforced by the corruption of Discipline in the Visitation Articles of Bishop Wren Bishop Mountague Bishop Peircy Bishop Lindsey and Bishop Skinner and others in their several Diocesses and by the silencing suspension excommunication and imprisonment and High Commission vexation of Mr. Chauncey Vicar and Mr. Parker an Inhabitant of Ware Mr. Burros of Colchester and many others Nor was Government any more pure if we consider how it was exercised in the High Commission and Star-Chamber with all rigor cruelty and injustice and in Visitations Citations Probate of VVills Letters of Administration and Excommunication in the name and under the Seal of the Bishops themselves never authorized thereunto All which were evidently needful to be reformed as having been so publickly exercised and potently defended and might well enforce a covenanted endeavor to reform Religion in the Kingdom of England I well know Sir that the change of Religion makes a great sound in the world especially if established I cannot be insensible of the noise made by it against our first Reformation and must expect the Eccho to follow all after acts and degrees thereof for all changes are scandalous and many very dangerous If therefore these Masters and Scholars of Oxford could rationally conceive the Covenant to bind them to endeavor a change of Religion in the substance matter and essential parts and form thereof then I must confess their exception is very important for we cannot deny that our Bishops Martyrs and Learned Divines have by Suffering and Writing testified it to have been agreeable to the Word of God And that to resolve that into the power and pleasure of a Parliament who may direct and authorize the profession but not prescribe the matter or form were to make it a Parliamentary Religion and the change thereof must needs condemn our Laws and the punishment of Papists not joyning with us as unjust and so justifie Papist and Separatist the one in his recusancy and the other in his separation But Sir when I consider the Religion of Scotland to be preserved as the concomitant and provocation the VVord of God to be the Rule and the best reformed Churches professing the same substantial Religion though differing in administration and order propounded as the pattern I see not how right reason can render any such sence of it and the rather for that Reformation not alteration of Religion is the formal act which presupposeth the continuation of the subject about which it is conversant But Sir if they as they needs must by Religion understand the order and annexed Ceremonies appendant to Religion whether established as was the Cross in Baptism holinesse of dayes and order of the Liturgy and the like or only exercised and enforced by Prelates power and countenance as the corruptions before mentioned then we must say their exception is of no weight not the reason any thing worth for this change can be no such scandal as is conceived for we deny them to have been testified by our Bishops Martyrs and learned men by any Sufferings or Writings untill of late by the persons and such like before mentioned as agreeable to the Word of God and must put them to the proof of it we think we are able to produce Tindal Latimer Hooper Ridley Farrar and many other Martyrs by laying down their Bishopricks and other contests and sufferings to have testified against them and Mr. Cartwright Baines and many Devonshire Cornwal and Lincolnshire Ministers and others ever since the Reformation by Writing Petition Remonstrance Apology and Sufferings to have testified against not only the corruptions exercised against which our Jewel Fulk Whitaker Archbishop Parker Dr. Ward Dr. Brownrigge Dr. Bancroft and all sound and learned Divines not devoted to return to Rome have written but even the very Order and Ceremonies established as being not agreeable to the Word of God And if these learned Gentlemen had pleased to observe the Visitation and high Commission proceedings they might have found Prynn Burton Bastwick Layton Workman Langley Hind Nichols Ball and many others known learned men who were silenced suspended imprisoned stigmatized and in much Sufferings testified these appendants to our Religion whether established or exercised to be no way agreeable to the Word of God and I know not whom they can ment on as a Martyr for them unless it be Lawde the late Archbishop the grand Innovator of our Church 2. If therefore our Religion be by Papists or Prelates reproached as a Parliamentary Religion we will rejoyce in our reproach and bless God we had a Parliament that had zeal to improve their power about those things that were properly subject thereunto 3. Nor can this Reformation justifie the recusancy of the Papists because these things never became a Reason for their recusancy further than they occasioned their obduracy by assuring their hopes of Englands return to them Nor the Separation of the Separatists for that the corruptions established were never made such essential parts of worship as to make a sufficient ground for separation Witness Cartwrights defence of the Church service The Masters and Scholars of Oxford cannot have been so little observant as not to know that the sober zealous Non-conformists who groaned under the burden of these corruptions and for this Reformation were grieved by and greatly contended against the * Mr. Geree his Vindiciae ecclesiae Anglicanae shewing necessity of reformation not Separation And Mr. Balls two Books against Mr. Cann Separation as that which was without sufficient ground yet like Jesus Christ their Master kept Communion with a Church whose Doctrine and Worship was very much in need of Reformation and taught men so to do granting There was something in the Doctrine and Worship of the Church of England not agreeable to the Word of God and yet not enough to lay a ground for separation 4. Much less doth this endeavor judge the Law against and punishment of Papists as unjust which
never had these pieces of Religion for their ground or reason You see Sir that the first ground of these learned mens dissatisfaction as to the covenanted endeavor of Reformation of Religion in England in Doctrine Worship Discipline and Government is clearly groundless supposing a change and suggesting a scandal not to be rupposed Let us try the strength of their second reason for this exception And that is They could not covenant this Reformation without wrong to themselves 2 Reason for this exception their consciences reputation and estates in bearing false witness against themselves and sundry other wayes swearing to endeavor to reform that as corrupt and vitious which they had by their personal subscription approved as agreeable to the Word of God and for which they had not been condemned of their own hearts nor convinced by their brethren that therein they did amiss 2. Which they are in conscience perswaded were not against the Word of God as they stand established by law 3. Which they believe to be in sundry respects much better more agreeable to the Word of God and pactice of the Catholick Church than that to be preserved in Scotland 4. To which all Clerks admitted to any Benefice are required to assent To these reasons Sir I should have answered 1. Credit is indeed a matter of concerment and Reputation is to be regarded and our Estate by all just prudent meanes duely preserved but they are not equivalent to the purity of Gospel administrations nor must be admitted barres to duy or stays from the endeavour of a necessary Reformation when called for 2. We are at a loss to understand their terms the establishment by Law is not expressed in the Covenant and many corruptions we have noted were exercised not established The endeavour of a Reformation of them though not them only was and is required and it is very doubtful how or where to find and prove an establishment by law to which they so much cleave yet I hope the defect in proof thereof will be no just demurre to the endeavour of a Reformation of what is really vitious and corrupt whether established or only exercised We must also entreat a comment on these words the practice of the Catholick Church It is well known that Rome doth engross and monopolize this Epithite nor can the Worship Doctrine and Discipline of the Church of England admit it to be predicated of any so well as that for all reformed Churches do in their practice differ and I presume it will be hard to prove the agreement of the Primitive Churches in these particulars which were first derived from Apostate Rome and have ever since continued as the dregs of their Catholick practices not more to the grief of the Reformed Churches abroad and Non-conformists at home then joy and exultation of the Children of that Church as a plain evidence of their continued possession and encouragement to expect and endeavor a full recovery of England into her bosom But as to their Argument 3 The Doctrine Worship Discipline and Government might be vitious and corrupt notwithstanding their apprehension and assent to the contrary or the subscription of others required by the Law We well know that the Reformation of the Church in England was begun on more * Henry the 8th his discontent at the Pope Political than pious principles which did easily consent to a retaining of what was justly discharged in other Rerormed Churches embracing the administration of the Gospel in its simplicity for the sake of its naked self might consist with those Publick ends which did provoke it and Policy being the principle predominant in the first hath strugled against piety unto this last act and is not yet mastered and I presume the Scholars and Masters of Oxford will not plead an immunity from policy passion and prejudice when they are to pass judgment against their credits reputation and estates as in the case of this Covenant they apprehend they were to do and that these prirciples will provoke us to yield our own and exact from others an assent to things as agreeable to the Word of God which in themselves are vitious and corrupt no serious man or Christian can or will deny It is wel if we find this Reason stated under a more cautious vigilant and pious frame of spirit 4. But I must confess I wonder not so much to hear these Gentlemen to profess They had by their personal subscription approved the Doctrine Worship Discipline and Government of the Church of England as agreeable to the Word of God which might be an act of rashness an effect of ignorance an event of some distressed condition or distemper of mind fear of losing or hope of gaining preferment as to hear them say That this was enjoyned by law to them and all that were admitted to benefices That the Doctrine of the Church was to be assented unto I grant is by Law established but the assent to Worship Discipline and Government I observe not to be enjoyned by any full and formal Law I find indeed something relating to Discipline in the ordering of Deacons and Priests Bishops and Archbishops and the Churches power about traditions and Rites or Ceremonies inserted into the 39. Articles but how or by what Law they are established 13. Eliz 12. I know not The Statute requiring Ministers assent doth not specifie the Articles particulary and the general Note whereby to know them laid down in the Statute is this Articles of Religion which ONLY concern the Confession of the true Christian Faith and Doctrine of the Sacraments This particle ONLY is in my judgment exclusive to Discipline and Government and how these came into the Articles I know not only I find the Epistle to His late Majesty before the * A Book supposed to have be on written by Mr. William Frynn Quench-Coal to charge corruption and forgery to have been acted about these Articles and earnestly implores justice against the Forgers and Obtruders thereof and untill the Legality of the Canons of 1603. and sence thereof be clearly asserted and fully vindicated from the * Necessity for Reformation p. 56 57 58 59. exceptions which are urged against them we must be at a loss for their establishment for if the King had not authority by vertue of the Statute pretended or the matter of them be repugnant to standing Statutes as is suggested the establishment of Worship Discipline and Government by law must abide very doubtful but the University of Oxford might make a Law unto themselves to which these Gentlemen might refer But 5. Whether established or exercised I think it very strange to see these learned men on serious thoughts to profess their own hearts did not condemn them nor had their brethren convinced their judgements they had done amiss by their personal subscription to approve the Doctrine Worship Discipline and Government of the Church of England to be agreeable to the Word of GOD but
Throne of Christ as things tending towards Superstition and Schisme and the worst things in the Church of Scotland which called for Reformation rather than Preservation Lastly the Hazard of their estates doth seem indeed to be their great stumbling block in their way to the Covenant All Clerks are by the Lawes yet in force required to give their assent unto what by this Covenant is required to be reformed and that on pain of losing their Benefice Which Sir we shall admit though it would admit a dispute in reference to many if not all the particulars mentioned yet how should this demurre to the taking of the Covenant Because the Law requires our assent it will not therefore follow they need not reformation nor it is not lawful for us to endeavour their reformation Many men have assented to the Law who could never give the assent required by the Law and by suffering shewed that the Law is their burden binding them to suffer whilst it requireth what they in truth and good Conscience cannot yield But must good men continue under this burden and take no care to ease themselves Is it a sin for men to covenant in their places to endeavour the removal of a burdensom Law Or might not the Reformation covenanted be so endeavoured Nay Sir on the consideration of the whole Reason can such endeavour be any wrong to mens consciences reputation or estate and then there is no strength in this 2d Reason of Oxford against the covenanting such an endeavour But we proceed to their 3d. Reason of this Exception The third Reason on which the Masters 3d. Reason of this exception Scholars c. of Oxford stand dissatisfied concerning the Covenant or Reformation of England in Doctrine Worship Discipline and Government is indeed the most weighty and considerable if but clearly proved and it is Their manifest danger of perjury the Covenant in this point seeming directly contrary to the former Solemn Protestation I presume they mean that of May 5. 1641. which they had sworn neither for hope or fear or other respect ever to relinquish or the Oath of Supremacy which according to the Laws of this Realm and the Statutes of this University they had sworn Unto this Reason I easily grant that contradictory Oaths do run the soul on manifest perjury and if the first were lawful the last must needs be sinful neither to be sworn at first nor obliging at last if it be sworn 2. But the contradiction must be manifest and clear not seeming and conjectural which may spring by passion and prejudice to the fancy of such as are willing to suppose it as all things look yellow to Jaundies eyes and is not in reality such to impartial Readers It seems this contradiction between this Covenant and those Oaths was to the men of Oxford but seeming though to their best understandings in their then capacity I presume and it must pass into a certainty before it discharge the bond to such as are under it though seeming so to be might suspend the act of them to whom it so seemed 3. But let us see wherein seems this contradiction It is well if it amount not to as much as the Scotch Notions before specified which seemed to tend to Superstition and Schisme First then of the contradiction to their protestation which I imagine can be no other but that of May 5. 1641. and so far as it concernes Religion runneth thus I A. B. do in the presence of Almighty God vow and protest to maintain and defend as farre as lawfully I may with my life power and estate the true Reformed Protestant Religion expressed in the doctrine of the Church of England against all Popery and Popish Innovations within this Realm contrary to the same Doctrine The Solemn League and Covenant in the Article under consideration runneth thus That we shall sincerely really and constantly through the grace of God endeavor in our several places and callings the Reformation of Religion in the Kingdom of England in Doctrine Worship Discipline and Government according to the Word of God and example of the best reformed Churches Contraria contrariis juxta opposita magis elucescunt Let any impartial eye reade these two Oaths thus opposed and shew me wherein seeme the contradiction to lie They may indeed seem different in their sound and manner of expression but Oxford well knoweth that all diversa are not opposita all difference amounts not to a contradiction diversa opposita aeque dissentanea sunt sed non aeque dissentiunt they differ indeed but not with the same difference I wish that on second thoughts they will please to tell us whether the difference be Re or Ratione only the same thing being protested in the first though not in the same words and after the manner which was covenanted in the last But they specifie the contradiction viz. The Doctrine they vowed to maintain by the name of the true Protestant Religion expressed in the Doctrine of the Church of England they took to be the same now to be reformed and altered But Sir were they not in taking it so to be much mistaken The Covenant binds to Reforme Doctrine in the Kingdom of England was there no such Doctrine openly divulged in the Court Sermons and Printed books of Mountague Reive Heylen Dowe Cozens Pocklington and others before mentioned In Mountague Apello ad Caesarem originum Ecclesiasticorum 2 parts Anti-diatribae Pocklingtons Sunday no Sabbath Altare Christianum Heylens Coal from the Altar History of the Sabbath Sales his introduction to a devout life Shelfords five Treatises Dowe against Mr. Burton Cozens his houres of Prayer and many other licensed books publickly sold in the Kingdom and in the Visitation Articles of Bishop Mountague Bishop Peirce and Bishop Wren on which many good men were vexed which was distinct and different if I may not say expresly contrary to the Protestant Religion expressed in the Doctrine of the Church of England And did not these need Reformation And is it not the duty of every good Subject and Protestant in maintenance of this Religion to endeavor a Reformation alteration and total expunction of such Doctrine and so to Covenant And then Sir where is the contradiction In this sense the Protestation and Covenant do plainly coincidere and agree in one and the same thing But Sir let us allow them their sence That the Doctrine protested to be maintained is the same covenanted to be reformed Are Maintenance and Reformation incompetible is there not a possbility of some adjuncts unto the substance of the Doctrine of the Church of England expressing the true Reformed Protestant Religion and seperable without the destruction thereof Or may not the Doctrine of the Church of England be reformed as to the scant general dubious and difficult manner of expression and yet the matter thereof be maintained and defended Are those Articles which concern the Government of the Church and Consecration of the Bishops
and Archbishops of the essence and formality of the true Reformed Protestant Religion Will not the assertion thereof tend more to Schism than Scotlands supposed making their Discipline and Government the mark of a true Church As denying the Reformed Churches beyond the Sea to have attained to the true Reformed Protestant Religion which yet they handed over to us But what reason had these Gentlemen of Oxford to understand the Doctrine of the Church of England in such a latitude when the sence of it is limited by them who were then known to be Legislators and a power sufficient to prescribe an Oath unto which themselves subjected and were the best expositors thereof viz. the House of Commons who thus declared Whereas some doubts have been raised concerning the meaning of these words The true Reformed Protestant Religion expressed in the Doctrine of the Church of England against all Popery and Popish innovations within this Realm contrary to the same Doctrine This House doth declare that by these words was and is meant only the publick Doctrine professed in the said Church so far as it is opposite to Popery and Popish innovations And that the said words are not to be extended to the maintaining of any form of Worship Discipline and Government nor of any the Rites and Ceremonies of the said Church of England By which these Gentlemen might have understood 1. The Realm and Church of England were two different Subjects the one professing Doctrine in the other wherein also there was Doctrine tending to Popery and Popish Innovation 2. There were in the Doctrines professed by the Church of England some adjuncts of Rites Ceremonies Government or some special order of Worship which might need Reformation and were not view'd to be maintained So that according to this sence of them who prescribed both there is more of consistency than contradiction between the Protestation and Solemn League and Covenant So that the manifest perjury they feared hath not so much as a seeming ground And as for the supposed contradiction of this Branch of the Covenant unto the Oath of Supremacy it will on examination vanish as an apparition a thing which so seemed but cannot be so proved For if they will not hiss me out of their Schools I will grant them their Proposition in the Oath and assumption in the Statute by them quoted and yet find a way to avoid the conclusion because a meer non sequitur on their premises and this if they will have the Argument logically resolved by denying the consequence of their major Proposition for I will grant unto them that the Oath of Supremacy doth bind us to our power to assist and defend all Jurisdictions Priviledges Preheminences and Authorities granted and belonging to the Kings Highness his heirs and successors or united and annexed unto the Imperial Crown of this Realm And assume with them That the King had the whole power and Authority for Reformation Order and Correction of all manner of Errors Heresies Schisms c. and yet deny the sequel viz. That we may not endeavour in our places and callings to reform Religion For the defence of the Kings power is no way repugnant with the duty of our particular capacity I hope a Minister may by his preaching or a Divine by his disputation in the Schools endeavour the correction and Reformation of Error and Heresie Schism or Superstition and yet not intrench on his Majesties Ecclesiastical Jurisdiction and so interfer with their Oath of Supremacy Yea in reference to judicial and authoritative Correction and Reformation which we will suppose can only be done by the King mens endeavor may be in their places and callings by Counsel Proposal Remonstrance Petition Supplication and the like to procure His Majesties consent and authority to reform Religion in the Kingdom of England in Doctrine Worship Discipline and Government and then Sir where is the Contradiction Yet Sir if I were to dispute with a single though Senior Sophister of Oxford I would deny both Propositions the major as to its sequel or consequence as before and the assumption as that which the Statute doth not prove viz. The whole power of Spiritual or Ecclesiastical Jurisdiction for Correction and Reformation is annexed to the King and Imperial Crown of this Realm For the power by that Statute is special and particular not general and universal as themselves have cited it is viz. such Jurisdictions Priviledges Superiorities and Preheminences Spiritual or Ecclesiastical as by any c. and as the Statute proceeds Spiritual or Ecclesiastical power or authority hath heretofore been or may lawfully be exercised or used for Visitation of any Ecclesiastical State or Persons and for Reformation c. So that the power given to the King is such a powor as Bishops Cardinals or Popes had used not such as Parliaments who ever retained a Jurisdicton in themselves over both Church and Crown enjoyed and exercised This power was purely executive not Legislative over persons and particular Societies not over the Kingdom and whole Realm I presume the Gentlemen of Oxford were not ignoront of the power and Legislative Authority which the Parliaments of England ever held over their Bishops and the Spiritual or Ecclesiastical estate of this Land tying them in all their administrations of Discipline and Government to the Customs and Statutes of this Realme as they may read at large in the Statute of the Submission of the Clergy 25. Hen. 8.19 wherein they confess many of their Canons and Constitutions be repugnant to the Laws and Statutes of this Realm whereby they did not only Restrain the exorbitancies and from time to time Reform the abuses of the Church but also extend the Prerogative and Jurisdiction of the King as in that Statute 1 Elizab. and Limit Restrain and Repeal it as in the case of this individual specifical power granted in the words of the Statute quoted by the Statute 17 Caroli entituled An Act for repeal of a branch of a Statute 10 Elizab. concerning Commissioners for causes Ecclesiastical which clause repealed is part of this very recited Paragraph and immediately annexed unto and dependent on this very grant of power and authority Nor are these Masters and Scholars of Oxford insensible that there is a vast difference between Executive and Legislative power and authority and that as no Ecclesiastical persons did ever enjoy however the Pope and his Bishops did contend for it so no King of England did ever pretend or lay claim unto the Legislative power further than allowed by Act of Parliaments who were ever Dictators of a general Reformation in the Land Church and Kingdom as at this time in the Reformation covenanted Nor can they be ignorant that it is very bad Logick from such Jurisdictions and Specifical Executive Authority to infer that the whole power of Reformation is so in the King that the Parliament may not propose or the people covenant in their places and callings to endeavor a Reformation
and excommunicating of the best of men for meer trifles things indifferent so judged by themselves at the least nay many times for opposing profaness and superstition yea for performing their duties in praying and preaching and the like evils which did attend it though I should say but accidentally by the corruption of Montague Laude Wren Pierce and their Companions be written in such sensible Acts and legible Characters that England might feel and the World read them I think there need not be much of Reason offered to shew not only the expediency but necessity of extirpation of a Government though in it self good yet capable of such enormities unlesse it be of an immediate and undoubted divine right But Sir Had not Oxford their numbers in Parliament and did they not trust them with their understandings or must a Parliament offer Reasons of the necessity and expediency of every Act they impose on the Subject before the Subject yield obedience and yet the Vote of the House of Commons past the 10th of June 1641. viz. That this Government hath been found by long experience to be a great impediment to the perfect reformation and growth of Religion and very prejudicial to the Civil State together with the learned Speeches of many Members in the House printed to offer Reason without as well as within doors might have laid something before the judgments of these Gentlemen I presume Sir the Subjects obedience must not in the judgment of this University be suspended untill the Reasons of State producing the resolution be known to and and apprehended by every person and society 2. If this Prelacy judged thus evil were but contemporary with Popery Superstition Heresie Schisme and Prophaness though we should presume it good I hope it may be ranked amongst its fellows and taken upon suspition it may be a grief but no wrong to stay an honest man found in company with Thieves when he hath cleared himself justice will let him go But Sir if this Prelatical Government be in the formality of it a plain and clear Papacy as the deriving it from Rome and its standing on no basis but the constitutions of the Church when Popish and institution of the Pope not Christ or any Christian Magistrate nor General Assembly of the Ministers of the Church of God in this Kingdom the owning of Anselme Archbishop of Canterbury Papam alterius mundi the content all Papists find in the same could they but continue it in dependance on Rome for Consecration and Investiture pure circumstances not of the essence of the Government and principally its springing from the same principles standing on the same Basis the indulgence of Princes and being supported by the self-same Arguments and Authorities which are urged by Bellarmine and the Council of Trent History of the Council of Trent Edit 3. p. 589 590. to p. 616. for the defence of the Papacy in all which respects it must needs appear that the difference between an universal Metropolitan or Diocesan Bishop is in degrees and limits not in kind for is there not the same reason for Arch-bishops over Bishops to receive their Oath of Obedience as for Juridical Bishops over Presbyters and so the same for Cardinals over Arch-bishops and Popes over Cardinals do suggest it to be and if it were the Foot-stool or Stirrup of the Papacy as Salmasius doth at large demonstrate in his Apparatus ad Papatum and as Beza doth affirm when he tells us Episcopi Papam pepererunt Beza Epist 79. I hope it can be no great wrong to ranck it with Popery which might be its proper name though through use of a larger signification And if Sir its Rule whereby to square it and Reason of sustentation be that which is not more openly Canted by some then indeed generally practised viz. No Ceremonies no Bishop whereby the Cross in Baptism the Altar the Surplice and other matters innovated into the worship of God the use of which how edifying soever to the Church of God is a formal Superstition it cannot be much abused to call Superstition its companion And if it have been found to indulge Heresie by publishing and printing cum priveligio all Heretical Notions and silencing the Pulpit and stopping the Press from all possibility of Confutation or if by innovation of Superstition into worship and obtrusion of Error in Doctrine on the souls of men it hath provoked Schism I hope there is no great cause of complaint for putting these together with it And if it have been approved a protection and promotion of Revels Church-ales Clerks-ales The seventy two Ministers of Somersetshire in their unanimous consent to the continuance of Revels Church-ales c. Sports and Pastimes on the Lords day so that its Deans and Chapters or other Colledge and Conventions have proved like unto Bishop Pierce his Septuagint in their Agreement against Justice Richardson's order for suppressing of these and the like profaness certified in a letter to the late Arch-bishop dated the fifth of November 1633. and suppressing all Ministers that refuse to stir up such licentiousness as did the visitations of the Arch-bishop of Canterbury Bishop Pierce and others it sure can be no great wrong to rank it with profaness and intimate it to have in it some contrariety to the power of godlinesse to which whatever some few very few Bishops might do the current of Episcopacy did never yield much countenance or speak much amity Sir in these and the like respects the extirpation hereof must be endeavoured by all that will not partake of other mens sins and I must be free to tell them that in their Parallel case propounded which yet will not square the alteration yea extirpation of the Civil Government of the City capable of such proximity unto Treason Murder Advltery Theft Cousenage and the like would be by all ingenuous men judged both just and reasonable but I insist too long in abatement of their affection who offer Arguments by which they were perswaded to adhere unto their object let us therefore weigh them severally Subsectio Octava This Preface being past they proceed to the Reasons why they cannot Covenant an endeavour to extirpate Prelacy that is to say The Government by Arch-Bishops Bishops their Chancellours or Commissaries Deans Deans and Chapters Arch-deacons and all other Ecclesiastical Officers depending on that Hierarchy And they propound five Reasons two relate unto the Government the third and fifth unto their own capacity and the fourth unto the estate of the Church according to this order I shall consider them And 1. Oxford first and second exception to the extirpation of Prelacy They tell us They are not satisfied how they can with a good conscience swear to extirpate Episcopal Government which say they we think to be if not Jure Divino in the strictest sense by express command yet of Apostolical institution that is to say was established in the Churches by the Apostles according to the mind
very manner of making this Covenant is no less justifiable than the matter therein sworn and being seriously considered will not avail to reproach much less to discharge the Solemn League and Covenant Sectio Quinta Fifth Prop. The Ambiguities and Contradictions in the words of the Solemn League and Covenant are imagined not real SO Sacred is the nature of an Oath and so strict the obligation thereof that I freely confess simplicity of expression and sincerity of intention should continually attend it and ambiguous or contradictory terms do destroy the very nature thereof deceive men and blaspheme God in making him the Witness of a fallacy yet these ambiguities and contradictions must be real and in the very words of the Covenant not in the fancy or imagination of such as in prejudice do decline the Oath nor in the intention of him that sweareth not willing to be bound for if the words be clear and plain in their proper signification or vulgar acceptation the apprehension of the confederates or the due drift and scope of the Oath the Oath obligeth De juram prael 6. Sect. 22.11 p. 173 195. and must be carefully observed as Dr Sanderson Grotius and many others in this case do teach Some there are who charge the Solemn League and Covenant with ambiguities and contradiction in its terms and therefore have declined to swear it these having had a care to their passion and prejudice I cannot but commend confessing that whilst they but seem such to their imagination they might well be a remora to their act of swearing and spur unto the study of the Oath to be sworne but others plead them as an Argument to make void the Oath and such had need to see that there is no possibility of understanding the terms in a sound sence and making them to agree among themselves lest they be found Students unto perjury Forasmuch as the last have recourse unto the first let us consider what seemed to the one and are since alledged by the other to be ambiguous and contradictory that the one may be justified and the other acquitted if found real or both condemned if found imagined 1. Ambiguity Oxford Reasons Sect. 6 p. 17. League Illegal p. 27. The ambiguities that are urged are these 1. Those words in the first Article of the Covenant the common enemies the Masters and Scholars of Oxford do charge with ambiguity but assign no cause or reason for the same and Dr. Featley his ghost following their exception enquireth whether by common enemies are meant the world the flesh or the devil enemies to all true Religion or Papists and Independents enemies to the Discipline of the Scotch Church Unto this exception Sir I answer The words common enemies are words in their own nature and signification plain and cleer to be understood nor do I know them to be darkned by any variety of acceptation they are indeed relative terms to be specified or particularly assigned by their objects things or persons so that the Kingdom of England or professors of true Religion being annexed to common enemies as objects of that enmity doth make its sence plain and obvious to every capacity If then common enemies had been mentioned in the Covenant without an object assigned it might have been an individuum vagum and so ambiguous as not to be understood But they are not left so general for they are limited with this possessive our The words run thus The preservation of the Reformed Religion of the Church of Scotland in doctrine worship discipline and government against OVR COMMON enemies This Relative OVR doth limit and explâ—in COMMON ENEMIES and if they will consider the antecedent which can be no other than the Noblemen Barons Knights Gentlemen Citizens Burgesses and Commons of all sorts c. living under one King being of one reformed religion having before our eyes c. and men described by these and the like qualities and in special by one that is fully exegetical to these terms in the Preface of the Covenant and discharge all imaginable ambiguity in them viz. Calling to mind the treacherous and bloody plots and conspiracies attempts and practices of the enemies of God against the true religion and professors thereof in all places but especially in these three Kingdoms ever since the reformation they will find that an ordinary Grammarian would easily read this Riddle and tell them common enemies limited by this possessive OUR must mean the enemies of England Scotland and Ireland as living under one King in the profession of one reformed Religion wherein some had made a progress to be preserved others were in pursuit of a greater degree of reformation but all opposed by the plots conspiracies c. of known enemies to true religion especially the professors thereof in these three Kingdoms Now whilst this enmity was not seen by the Masters and Scholars of Oxford it is no wonder if they imagined an ambiguity in these words Common Enemies and Dr. Featley his Ghost might hereby have assured himself that both the flesh the world and the devil are enemies to all true religion and so to reformation and Papists professed enemies to the reformed Religion were here intended and Independents though scarcely then known by that name by their enmity to the discipline and government of Scotland parts of the true reformed Religion might be accidentally accounted into the number of the Common enemies so far as the qualifications before mentioned in reference to the antecedent objects of this common enmity will include them And so Sir the words can be of no very dark or doubtful construction to the one or to the other there being no real ambiguity in them 2. The next words charged with Ambiguity The second Ambiguity charged on the Covenant are in the same Article the best Reformed Churches concerning which the Masters and Scholars of Oxford enquire which they be but by their leave that is not necessary to be resolved in or before the taking of the Covenant yet the words are of a plain and clear construction making this sence obvious to the meanest capacity in endeavouring the Reformation of the Church of England the Word of God shall be our Rule and forasmuch as many Churches are reformed some more and better some worse and less the best Reformed Churches shall be our pattern so that the Covenant asserts not which are the best reformed Churches but binds the Covenanter to the observation of whatever Church shall appear and be found the best Reformed as the example to which he shall endeavour England may be conformed The next words imagined to be so ambiguous as to impede the swearing the Covenant in judgement are in the second Article The third Ambiguity charged on the Covenant League Illegal p. 27. and profoundly stated by Dr. Featley's Ghost who enquires what is meant by Church-Government by Arch-bishops Bishops Deans c. as if it were not so particularly specified that every ordinary