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
be found all this long time worthy to be extirpate out of that great City where so many are knowne to be Where all such as have been accounted Schismatiques from our Church of England either had their birth or have their breeding Anabaptists Brownists of all sizes Separatistsâ— Semi-Separatists Leamarists Barowists Iohnsonians Ainsworthians Robinsonians Wilkinsonians the severall Congregations of Busher Smith Helwise Hancock Nevill Pedder each of which as I am informed had their distinct formes of Separation the Antinomians Eatonians Gringletonians and Familists the Cottonians and Anti-Cottonians and whatsoever spreading grafts have been transplanted from those fruitfull seed-plots of Schisme the Colonies of New Englaud or Amsterdam All these were knowne by head even when the Government of the Church was in the hands of the King and Bishops and sure their number is nought abated since it was seized by the Covenanteers many whereof have small reason to sweare the extirpation of Schisme unlesse it be out of their owne hearts Which is so foule a sinne that some of themselves have confessed Ieroboam the son of Nebat for this onely cause not for Idolatry to be so often mentioned with that odious Elogy Who made Israel to sinne And considering the generall defection now made from the Church of England and the shallow grounds of this Separation I take leave to mind those men who have had the greatest stroke in these divisions of what * Irenaus writ so many hundred years agoe The Lord will judge also those that make Schismes who valuing more their owne profit then the Churches unity doe rent and divide and to their power murther the great and glorious body of Christ upon small and any occasions speaking Peace and making Warre truly straining at a gnat and swallowing a Camell For they can make â—o such Reformation as will be able to countervaile the harme of Schisme VI The imposing this Oath by their owne Authority is a great violation of the Rights and Priviledges of Parliament which they sweare to preserve If we should allow the Leaders to be what they desire to passe for the two Houses of Parliament yet is it denyed that the one House hath any power to give an ordinary legall Oath or that both Houses can lay any civill much lesse Religious obligation by a new Oath upon the whole Kingdome without His Majesties Assent by x Act of Parliament Let but any Law be produced that it may be done or any precedent shewed that ever it was done by any free Parliament and we shall be ready to recant this position In the meane time I crave leave to intimate in some few particulars how the Covenanteers have violated not onely the ancient and just Rights of Parliament but those very Priviledges of the last Edition which were never heard of before this Session 1. In relation to the King who is the Head of that great Body the denying His Negative in making of Lawes the signifying His Authority contrary to his Will the doing many things without Him which how necessary soever he does not challenge any Prerogative to doe without them are sufficient instances of their injust usurpations 2. In relation to the House of Peeres whether were not their Priviledges invaded when some of the Temporall Lords were committed by Mr Pennington the then Lord Major of London and a Member of the Lower House when others of the Spiritualtie twelve Bishops at a clap were impeached and committed for a crime they were no way guilty of That never forgotten breach of Priviledge His Majesties impeachment of the five Members was thus aggravated y If such an accusation might be allowed then it would be in the power not onely of His Majesty but of any private man under pretensions of Treason to take away any man from his service in the Parliament and so as many one after another as he pleaseth and consequently to make â— Parliament what he will when he will which would be a Breach of so essentiall a Priviledge of Parliament that the very being thereof depends upon it How much His Majesty did then abhorre the thoughts of any such consequence depends in part upon the now visible and then iust grounds of that accusation But whether in that more generall and more causlesse impeachment of those twelve Members of the House of Peeres the Projectors did not over-act all the sad consequences of the former Discourse and transgresse that essentiall Priviledge upon which the very being of Parliament was said to depend I doe not determine Onely this is evident the now Covenanting Commons ever since that time were able to make their House of Lords doe or say what they would when they would Witnesse their severall Counter-mands and crosse Declarations The Lords declare the Lawes should be observed and the Common-Prayer Book used these Commons declare both shall be suspended The Lordâ— declare Tumults shall be suppressed and the Authors punished these Commons declare there are no Tumults and command those persons shall be released who were apprehended as the Authors The Lords thought the new Ordinance for the Militia unnecessary and refuse to Petition for it these Commons declare it is necessary and z complaine of the Lords for their refusall What would you more In some cases these men Order a that the House of Peeres agree with the House of Commons 3. In relation to particular Members It is somewhere confessed by the Commons that b they cannot give away the Priviledge of their Members without their consent Sure the many affrontsâ— indignities injuries which severall Members of that honourable House have sustained in their Persons in their Estates in their Protections in their other Priviledges and Liberties were never done by their owne consent 4. In relation to the constitution of Parliaments is not the freedome of the place and safety of the persons so absolutely necessary that c no Parliament can be without it yet have not both been disturbed and endangered by tumultuous Citizens Have not some been expelled others committed for being so honest as to Vote according to their conscience but not so fortunate as to jumpe with the supposed Sense of the House Were not their names posted up and their lodgings notefied who were unwilling to have a hand in the first Act of this Nationall Tragedy Iâ— the publique demanding a List of such Lords names as dissented in their Votes from the carrying party in the Lower House if confining the whole Authority of both Houses to the pleasure of a few persons under the name of a Committee for the safety of the Kingdome into whose secretâ— the rest may not presume to enquire if the admitting of Commissioners from another Kingdome without whose concurrent advice nothing must be agitated in this be not as totally repugnant to the nature of a free Parliament as confessedly repugnant to all Precedents of former times if all these things have been done and yet no Priviledge broken then {non-Roman}
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
he have not his default is sufficient to make all the rest lyars who in that case cannot truly say We of all sorts calling to minde the Plots in all places resolved after mature deliberation Sweare c. 7. If it were agreed who are the greatest Enemies of our Religion we should be better able to judge of the increase and exercise of their power and malice Vpon that principle which the Scots have taught us No unity in Religion without unity in Ecclesiasticall Government we must conclude against the Covenanteers that they who sweare to extirpate the Government are Enemies to the Religion of the Church of England But if they intend by Enemies the King and Bishops and other misnamed Malignants whom they traduce for an intention of subverting Religion it is a calumny as void of truth as full of malice nothing was ever denied by his Majesty or opposed by his Followers which might conduce to the settlement of the true Reformed Protestant Religion And if it be such a permanent truth that when ever any man sweares this Covenant The power of these Enemies is at that time encreased I wish they would consider what a strange Enemy they have to deale with who growes stronger by their opposition Qui saepiùs vinci potest quà m illi vincere and take heed they be not given up to incureable blindnesse and hardnesse of heart that they cannot see or will not acknowledge the hand of God working against them and themselves fighting against God 8. It is not true that their Supplications Remonstrances Protestations and Sufferings have been any meanes to preserve themselves or their Religion from destruction First for Supplications we have not heard of any from Ireland without effect save such as are put upon the Covenanteers score Nor have the Scots been repulsed in any desires which concerned themselves it was their crime which is our misery they would needs be in alienâ Republicâ curiosi And such supplications as have been presented in the name of this Kingdome were either for fashions sake desiring the Kings consent to things they resolved to do without it and after the rejection of that gracious Message of Ianuary 20th which might have prevented all those unreasonable demands insisted upon since Non ut assequerentur sed causam seditioni To send an Army to present a Petition was a strange addresse of Subjects to their King Nor need they impute their Remonstrances of all the conceived errours in Government or their Protestations to defend his Person accompanied with a f Declaration against his syncerity in Religion and resolution to hazard their lives against Him and his Army which the very next day they performed accordingly but if supplications and sufferings were truly meanes why do they not continue to supplicate since they have no right to command Why do they not like Christians rather suffer still then offer wrong Rather submit to the Lawes in force then by violence compell their Soveraigne to receive new ones from them 9 Their Resolution to enter into this League for the preservation of themselves and their Religion from utter ruine and destruction implies a double untruth that both they it may be utterly destroyed Though our Bodies and Estates have been long exposed to the perill of destruction yet our soules are shot-free we may take our Saviours g word for it and Animus cujâ—sque est quisque When Pandora's box of feares and jealousies was first set open we were told of dangers though we could see none then save that it was certain ruine for any man to thinke he was not in danger but we have now too just cause to believe their predictions who by that artifice got so much power into their hands as is sufficient to undoe the Kingdome and by this Covenant vow so much obâ—tinacy as not to entertain any thoughts of peace till either that be done or they perish in the worke and if they shall yet will their Religion if it be that which they professe the true Protestant never faile for Magna est veritas praevalebit h the gates of Hell shall not prevaile against it i it is founded upon a Roâ—ke and all the Enemies of God cannot overthrow it k because it is of God 10. The pretended truth of that which followes is obtruded upon the people to serve for a shooing-horne to draw on the Covenant which is falsly affirmed to be according to the commendable practice of these Kingdomes in former times The Subjects of England neuer entered into a sworne Covenant such as this is either amongst themselves or with other Nations If the late Rebells in Ireland did any such thing none but equall Rebells will thinke their Example worthy of commendation So then if neither England nor Ireland ever did the like tâ—en not these Kingdomes Scotland onely remaines the neare and neighbouring Example whereof l Master Henderson proposeth to our Covenanteers as worthy their best observation he would not say imitation for Examples are the weakest Arguments and in matters of doubtfull right those that urge them commonly go beyond their Copy It is but a poore defence Societatem alieni criminis innocentiam vocare Nor will the late Scots Covenant 1538 serve to justifie this now For first in relation to themselves there is a great difference in the occasion then and now Their Religion and Liberties they then affirmed to be invaded now they cannot pretend any such matter Secondly for the efficient cause that Covenant was made onely betwixt Subjects of the same Kingdome but this is a League amongst People of different Countries and Lawes Thirdly that was not without some stampe of royall Authority being alleadged to be the same for substance with the generall Band formerly subscribed and allowed by King Iames 1580. and enjoyned by severall Acts of Councell and generall Assembly 1581 1590. and to justifie their explanations upon it many Acts of Parliament were produced But this is wholly contrary to the Kings Command and some part of it against the whole current of English Parliaments Fourthly the maine matter in both Episcopacy though it was supposed or suggested to be against Law in Scotland yet was m not required to be abjected but the practice of it forborne and the matter referred to a free generall Assembly Whereas here though it be so deeply rooted in our Lawes that no man can tell what is Law without it it is vowed to be utterly extirpated and that without the advice of the Clergy in Convocation without a free Convention of both Houses in Parliament without His Majesties Assent or Approbation Fiftly for manner of prosecution n the Scots then professed to perswade not enforce men to Covenant disclaimed all threatnings but of Gods Iudgements all violence but of reason Whereas o now if their greatest Peers doe post-pone or refuse to take this Covenant all their goods and rents must be confiscate and their persons made
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
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
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
Religion against the Civill Lawes and will of their Prince whosoever has a minde to rebell may do it upon the same pretence and ought not to be questioned by any humane Authority for though they do but pretend Religion yet is it impossible for any Iudge to convince them of such pretence not can any thing be urged in defence of the true Religion which may not be made use of by a false II. The extirpation of that ancient Government by Bishops which has obtained in England ever since the first plantation of Christianity in this Nation to which we principally owe the Reformation of that Religion we now professe of which none have been more zealous more able propugners than our English Bishops who by their constant preaching of it their learned Writings for it their pious living in it and patient dying for it have sealed unto us that pretious Faiâ—h through which we hope by the mercy of God for the salvation of our soules who have bâ—en the Founders or most eminent Benefactours of most Churches Colledges Schooles Hospitalls and other publique Monuments of piety and devotion which have rendered this Nation so famous abroad and so magnificent at home Of whose Government all the Clergy of this Land have testified their solemne approbation at their entrance into holy Orders and to whom all beneficed Ministers have sworne obedience at their institution and therefore it was b M. Bagshawes Argument if ever they assent to the alteration of this Government they are really periured Which Hâ—s Majesty and all His Royall Predecessors at their Coronation have by a more particular and solemne Oath vowed to protect which God himselfe by extraordinary blessings from Heaven as King c Iames of blessed Memory did acknowledge has approved and ratified Which by the Catholique consent of the Churches of Christendome both in Asia Africk Greece Russia and other parts of Europe that never acknowledged any subjection to or dependence on the See of Rome hath been constantly embraced and the oppugners of it universally branded for Heretiques which in most of those few Churches that want it by their best and ablest Members hath been frequently desired which of all other formes has undoubtedly the best title to Divine or Apostolicall Institution Against which nothing is or ever could be justly objected but the humane infirmities and personall failings of some particular men from which no Government is or can be totally exempt If it be not unlawfull to sweare the Extirpation of this Government so deeply rooted by the fundamentall Lawes of this Kingdome both Common and Statute as Monarchy it selfe or the new-named Soveraigne Power of Parliaments cannot pretend to be built upon a surer foundation let it be piously and prudently considered whether the same Engines by which the Covenanteers would subvert the Government of the Church will not be of equall â—trength and fitnesse to pull up the Government of the State Suppose neither King nor Bishop were of divine Right certainly Parliaments are not Suppose both Kings and Bishops faile in the performance of their trust is there no expedient but the Government must be abolished Sure it is not impossible for Parliaments to be guilty of a like defailer must they be exposed to the like justice No Bishop no King is granted to be an old received truth by d one who was none of the best friends to either Government When I consult with history and experience and behold the example of some Neighbour Nations I say no more but Vestigia terrent A strict account must one day be given for every drop of Christian blood that has been shed in the common Cock-pit of Europe these fourescore yeares last past III. If it were as certainly true as it is prodigiously false that Episcopacy were an Antichristian invention and therefore fit to be abolished yet it would concerne our Reformers to provide us of another Government before they take this away If Christ did indeed prescribe one set Forme to be perpetually and universally observed in his Church and Episcopacy be not that one as we contend it is let our adversaries first agree amongst themselves what it is and we shall then know how to proportion our conformity to the authority and reasons of those that enjoyne it Or if it were left at large in the power of the Church Catholique or particular to ordaine what Forme she shall think most convenient we still demand who that Church is and what that Forme must be here in England In the meane time this is certaine in it selfe and generally acknowledged on all hands an absurdity so grosse as cannot fall into the imagination of any Christian that Christ should at any time be thought to have a Church without any Government or that it should be in the power of any man I doe not except a Parliament to extirpate the present and so leave the Church voyd of all Government I e read indeed of a Law amongst the Persians that after the death of the King there should be a five dayes Cessation of all Law and Government {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that the People by that want might learne to know what a great blessing it is to enjoy the Kiâ—g and the Law As the end was good so in a civill State the thing was not injust But in a Church the case is quite otherwise The time was when the House of Commons took it for an imputation cast upon them by Malignants against whom they remonstrate to the Kingdome in these words f They infâ—se into the People that we meane to abolish all Church-Government and leave every man to his owne fancy for the service and worship of God absolving him of that obedience which he owes under God unto his Majesty whom we know to be intrusted with the Ecclesiasticall Law as well as with the Temporall to regulate all the Members of the Church of England by such rules of Order and Discipline as are established by Parliament Were that House now turned Covenanteers I should say those Malignants if they were bad Counsellours were good Prophets Is not all that a present Truth which is here laid down as a false aspersion When the Government by Arch-bishops Bishops Chancellours Commissaries Deanes Archdeacons and all other Ecclesiasticall Officers is according to the tenour of this Covenant utterly extirpate if all Church Government be not taken away let them shew us what remaines if every man be not left to his own fancy for the service of God let them say what other rule the Covenanteers have to walke by while they are in expectation of a new Directory If the rules of Order and Discipline by which the Bishops did governe under the King be established by Parliament and no other so much as pretended so to be if his Majesty require obedience to these Rules according to those Lawes with the execution whereof next under God he is intrusted when the Covenanteers not onely refuse
to obey but sweare disobedience themselves and require the like of all others if this be not what is it â—o absolve every man from that obedience which he owes under God unto his Majesty The same Authours told us at the same time g We do here declare that it is farre from our purpose or desire to let loose the golden reines of Discipline and Goverment in the Church and leave private persons or particular Congregations to take up what Forme of Divine Service they please for we hold it requisite that there should be through the whole Realme a Conformity to that Order which the Lawes enjoyne If the reines of Discipline be not now let loose amongst the Covenanteers in whose hands are they If private persons and Congregations be not at liberty what Law does restraine them If there be any new Forme and Conformity established when was it enacted Where may we finde it It will be said though they have abjured Episcopacy h yet they intend to consult with Divines about setlâ—ng another Forme most agreeable to Gods Word most apt to preserve peace at home and unity with Scotland If it were not against the Law of God to rob the Church of all Government as it is against the Lawes of this Kingdome to abjure the present Forme yet may it well be thought to be against common Policy to endanger the safety as we have forfeited the Peace both of Church and State by endeavouring to introduce a new Government not yet known of what stampe it is nor what effects it may produce To forsake all ancient and beaten pathes Et nova ancipitia praecolere avida plerunque fallax ambitio est Great care has been taken for the culling out of such Divines as were most likely to comply in their desires of innovation many moneths have they sat a consulting and are yet as farre from agreement as when they first met If no Forme must be setled but such as hath a concurrence of those three forementioned conditions it is probable there must never be any setled at all What is most agreeable to Gods Word next after Episcopacy may be thought not most apt to preserve peace among so many different Sects at home at least not most apt to preserve unity with Scotland The Scots are resolved their Forme and none but theirs is according to Gods Word i jure divino and perpetuall And the Members at Westminster were once of the same opinion or willing to make the Scots believe so when they told them k they concurred with their own judgement touching Church Government If so what need had they to call Divines to consult Was it to be resolved in conscience whether they might lawfully tolerate what is â—ure divino and perpetuall Or they were resolved upon the conclusion but the Divines must finde out the premises Or which is most probable they never were nor yet are nor perhaps ever will be agreed upon any one Government though they all conspire against Episcopacy as most opposite to their private Factions For if we must have no Government but such as shall please the major part of the Members at Westminster whether they consult the Assembly for fashions sake or in sincerity we are likely to have none at all When Master Speaker shall put every particular Forme to the Question the maior part by reason of distraction in affection or opinion not concurring upon any one one by one they will all be voted out of doors For example Shall the Presbyterie succeed All the Independents all those that are affected to Episcopacy all that are enamoured of any new platforme of prudentiall Government by Lay Commissioners will with one voyce cry Not content And such like for the rest whatever Forme shall be proposed there will be three to one oddes against it Till this difference be reconciled if they will not pardon I hope they may be intreated to reprieve Episcopacy and till we have either found a better which we never shall or be agreed upon another Government Contenti simus hoc Catone IV. But will extirpation of Prelacy be sufficient to glut the malice of the Covenanteers Nothing lesse there is a clause in the Covenant which is younger brother to the câ— in the Canons of as large extent and more dangerous consequence For here they sweare to extirpate all other ecclesiasticall Officers depending upon that Hierarchie That is if they would speak plaine English all the Ministers in England that have been ordained or instituted by the Archbishops or Bishops or have been inducted into their charge by any Archdeacon I hope I need not yet presse the iniquity of this consequence but it is requisite I shew the truth of it And let the Countrey know that the most zealous Covenanteers in the City are composed of Brownists Anabaptists and other Brethren of the Separation who have constantly traduced the calling of our English Clergy as Antichristian l It is the 29th Article of their ancient Confession that not onely the Hierarchy but The Priests and Deacons of England ordained by Bishops are a strange and Antichristian Ministery and OFFICERS not instituted by Christs Testament nor placed in or over his Church Hence it was that when Master Ainsworth and his Company separated from Master Iohnson and his Church it grew to a Law suit betwixt them in Amsterdam who should have the house allowed them by the City for their publique meetings The Iohnsonians objected the other were Schismatickes and the Ainsworthians would needs prove those were Apostates that they had fallen from their first Faith particularly thaâ— they had placed over them one that was made Priest by a Lord Bishops Ordinationâ— and had not ordained or imposed hands upon him again contrary to their 29th Article as also against the 32d Article of their Confession which testifieth that all such as have received any of those false Offices of the Lords Bishops are to givâ— over and leave them The Authour of the Countermarch to Master Iames his Retreat endeavours to prove the Church of England a false Church and to deny some fundamentall points of Doctrine by this Argument because it denieth Christs Kingdome and Prophecy inasmuch as it appointeth men to prophecy to preach and administer the Sacraments by virtue of a calling which Christ hath not appointed for the calling of the Ministers of England is by the presentation of a Patron by the institution of a Lord Bishop and by the induction of an Archdeacon which are the meere inventions and devices of men Therefore the outward calling is false and humane wherefore as it was an errour fundamentall in Ieroboam's Church m that Priests were made after his devising so is it an errour fundatall and corruption essentiall to make Bishops Priests and Deacons which have a devised Office and forme of calling essentially differing from that which God left in the Church for the calling of his Officers and Ministers The Minister