that thereof they were still perswaded Sir what effect had been wrought on their consciences I cannot tell I will hope they were not seared or shut up by a resolution of non-perswasion to the contrary yet had I been amongst them with submission I must have expostulated with them and enquire Whether they had not subscribed to the use of the Common Prayer and form in the said Book prescribed in publick prayer Enjoyned to be subscribed by every Minister before he be ordained in Canons of 1603. Ca. 36. and NONE OTHER Did none of these Masters publickly pray in St Maryes in Oxford and other Churches before and after their Sermons Were not such prayers publick prayer Did they at such times use the Common Prayer If not did not their consciences mind them of their subscribed promise solemnly made in entring on so holy a calling Are not NONE OTHER words as fully exclusive of their own forms extemporary or premeditate as can be expressed Admit we this Common Prayer to be lawful yea necessary is not this exclusive subscription a plain limitation of the Spirit rejection of the gift of prayer and robbing the Church of Ministerial parts unto prayer as well as preaching to the edification thereof Did Christ when he prescribed the most perfect prayer tye his Disciples to use that and None other Can any rationally-religious man subscribe this promise and approve it to be agreeable to the VVord of God and stand perswaded it is not contrary thereunto Secondly Is it agreeable to the Word of God to affix a sentence of mans conception and framing to divine service and denominate it a Sentence of Scripture In the Rubrick of the Common Prayer the Priest is appointed to read one of these sentences of Scripture which follow The very first of which is At what time soever a sinner repenteth him of his sin from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord the which is referred in the Margine as are the following sentences to their places unto Ezek. 18.21 As is Dr. Boyes in his Exposition of the Liturgy p. 1. 22 to say nothing of the effect though accidental of this supposed Scripture how many have been deceived really believing it to be a Sentence of Scripture when it is not found in all the Bible Methinks these men should have observed how our late Masters had corrected this gross and obvious fault in the Scotch Liturgy before they had thus confidently told the world They were perswaded there is nothing in the worship of England which is not agreeable to the VVord of God Thirdly In the VVorship of England much of Canonical Scripture is omitted and never to be read a fault complained of by the first Compilers of the Common-Prayer-Book and much of the Ap crypha Vide. The Preface of it vain false and ridiculous is appointed to be publickly read the great Bible-Translation of the Psalms is thrust out The titles of the Psalmes Psa 72. Psa 14. Psa 105.28 and a most corrupt Translation of them omitting some whole sentences adding whole verses and falsly translating many places and Texts is affixed unto the Common-Prayer-Book and made part of it Some part of Scripture is dignified above other parts thereof the Gospel must be honoured with the standing up of the people the Epistle no way different in the matter Christ crucified but only in the name and manner of Revelation from the Gospel is slighted Will the Gentlemen of Oxford say this is agreeable to the VVord of God They must prove it for we shall not believe them and the rather for that this gross abuse is palliated by this false profession in the Preface to this Book That nothing is ordained to be read but the pure VVord of God the holy Scriptures or that which is evidently grounded thereupon Vide. The Anatomy of the Service-book p. 18. and the rather for that we find the Common-Prayer-Book condemned in respect of these particulars by Dr. Spark no mean Son of the Church Fourthly Will these Masters and Scholars stand perswaded that the extraordinary Solemn Worship appointed by the Common-Prayer-Book unto holy dayes and their Eves is agreeable to the Word of God wherein every particular holy-day hath its distinct and particular Collects Epistles and Gospels as its Solemn Service appointed not to insist on the supposed influence of that reputed sanctity on the Six or Seaven days following directing the same service to be impertinently continued as in the Feast of the Nativity Easter Whitsuntide Ascension and others nor the unwaerrantable preheminence given to some parts of Scripture above others or the irrational denomination of some Prophetical and Historical portions of Scripture Epistles all which are well urged by many Non-conformists I would enquire what part of Sacred Writ stamps Sanctity on Wednesday and Friday more than the other four dayes of the week and sets them into a parity with Sunday to retain their Dialect that the same more Solemn service shall be read on those dayes as on that day By what Scripture-waâ—â— mediate or immediate are other dayes besides the Lords day made holy or sanctified in honour of the Saints so as in their nature to interdict mens labour in their lawful calling engage men to the exercises of Religion as oft as they return and become Subjects of that Solemn Service which may not on other dayes be offered unto God Is not a Religious owning and observation of some time as not appointed by the God of our time whose sole Prerogative it is to make it Solemn and Holy time to be Religiously employed a plain and formal Superstition repugnant to Gospel-Rules Gal. 4.10 Coloss 2.16 I am not ignorant that some holy-dayes have been of ancient and universal observation in the Church and have laid claim to Apostolical tradition and occasioned much controversie in the Church but I stand unsatisfied in their institution I deny not the just authority of the Church or Christian Magistrate over our time but I think there is a vast difference between time as the subject and as the adjunct of Religion God only can make it the first humane authority may appoint holy Fasting and holy Feasting those transient acts of Worship dependant on and subservient unto Gods dispensations of providence to his people and so may determine the second time like the dayes of Purim as a necessary adjunct to those acts of Worship but to make holy-dayes Subjects of Solemn Sacred service I have not seen any Commission that doth authorize the Church thereunto Eminent Saints call for the esteem of the Church but the keeping of them in a Calendar and appointing them their several holy-dayes sets them a pitch too high and shews the Church partial respecters of persons having some in admiration and slighting others no less deserving or subjects here unto an intolerable burden by necessitating every day to be Holy The Nativity Circumcission Passion
Resurrection and Ascension of our Lord and Saviour are all mysteries or matters of reverence esteem and admiration to the Church to be duly and distinctly considered yet under correction of better judgments the several holy dayes appointed to the memorial of them is in my thoughts no less irrational than irreligious I say irrational because though some of them be great Mysteries yet they are not simply and in themselves mercies to the Church but as they relate unto and center in the work of Mâ—â—â—â—edemption to which they do relate as several distinct actâ—â—â— that compleat and individual Blessing or Mercy and right reason doth direct commemoration of all the parts in the mercies by them perfected and compleated Irreligious it seems to me as without any divine Warrant nay redundant to Gods own institution who hath appointed the first day of the week as the day for the commemoration of the worlds Restitution by mans Redemption If this be the cause of the change of the Sabbath as we have been commonly taught doth it not supersede the appointment of the Church God doth not mediately what he doth immediately or by Commission what is done in his own person I well know some in their Contests for Holy-dayes make the Sabbath changeable at the Churches pleasure and if these several acts of Redemption be commemorated in their distinct holy-dayes I see not how we can avoid a return to the Jews Sabbath for the fourth command must needs be moral and this method takes away the reason of the alteration of the day Now Sir if the holy daies the foundation be Superstitious sure Oxford will not say the superstructure or Solemn Special service is agreeable to the Word of God! Fifthly Again Sir will the Masters and Scholars of Oxford say the very order and method of the Common Prayer is agreeable to the Word of God How do they ground their perswasion concerning the Versicles Popular Responds Intermixtures Abbreviations Abruptions and stops and present postings on again with a Let us pray wenn nothing but prayer is in hand that they are agreeable to the Word of God So do the very Papists Antiphonae responsoria versiculi ejusmodi minuta non videntur necessaria impediunt enim cursum piae utilis lectionis Spalat l. 17. c. 12. Art 96. Versiculos responsoria capitula omittere ideirco visum est quoniam legentes saepe morentur Card. Quignonius I observe the first Compilers of this Book to leave a blot on this method by taking away many Verses Responds Anthems and the like which did interrupt the duty of reading the Scriptures together and that for this very reason but à quatenus ad omne valet consequentia The number is not only to be abated but all things of this nature obstructive to and inconsistent with the Solemn and serious entire performance of any particular Act or Duty of Religion ought to be abolished Doth the VVord of God allow mute service or private devotion in the publick Assembly What warrant is there in the publick service of the Church for a silent space of time that the secret prayers of the people may be sent to heaven as is directed at the Ordination and Consecration of Priests and Bishops The reason therein declared is That Jesus Christ prayed all night before He sent out His Disciples and the Church of Antioch prayed when they sent out Paul and Barnabas but they do not tell us whether Christ were in an Assembly when he prayed alone or whether the Church of Antioch had a silent pace in which they secretly prayed nor whether the prayer of the one or of the other were mental or vocal but I observe it was joyned with Fasting in which our order agreeth not whilst any Sunday or Holy-day and a short space thereof will be an opportunity sufficient for such a work VVhat Text of either Old or New Testament allots to the people other portion of publick prayer save to say Amen 1 Cor. 14.15 In respect of which prayer is prescribed to be in a known tongue to their understanding How shall we make the peoples vocal responds salutation supplication for mercies deprecation of miseries meerly and only recited by the Ministers agreeable to the Word of God Exposition of the Liturgy p. 40. Must it be by the salutation of Boaz and his Reapers or Mary and Elizabeth to which Dr. Boyes referreth it it must then be proved that Boaz was in the publick Assembly and cele ' rating divine service and so for Mary and Elizabeth and that it was not a civil complement expressed in Religious words on an occasional meeting each with other as becomes Christian friends and that such pieces of civil respect witnesssing reciprocal affection are parts of Solemn Worship to pass between the Pastor and People in the celebration thereof I shall not deny sighs and short ejaculations to be ardent expressions of the mind and affection and find acceptance with God but question the suitableness thereof to standing solemn and publick Worship I yield to Dr. Boys that the Publican did affectionately dart out his Lord be merciful to me a sinner and the Woman of Canaan her Have mercy on me O Lord and blind Bartimeus O Son of David take pity on me But by his leave I must say these were personal not publick occasional not fixed ordinary Worship extemporary on the occasion not premeditated much less prescribed nay I will grant what he saith Augustine Reports of the Christians in Egypt and which History mentioneth of other Churches Yea I could be easily convinced that in the very first Age of the Gospel many Christians did in the Assembly utter their short expressions and darting prayers preces raptim quodammodo ejaculatas But yet it would be noted they were ejaculations personal expressed in a sacred rapture on the sudden ebolition of the Spirit which without doubt wrought in prayer as in Prophecy and in Psalmes the heat whereof required the Apostles restriction and regulation 1 Cor. 14. affection leading into confusion and so can be no warrant for such premeditated ejaculative expressions to be prescribed in set and publick prayer wherein all things by a Rule restraining this very method under the fervency of the Spirit Let all things be done decently and in order are to be regulated that therefore might be admitted and exercised in the Church and acceptable to God in private and personally expressed or on the immediate ebolition or boyling up of the Spirit and in the heat of affection in the infancy of the Church which will not be so in the publick and prescribed prayers of the Church in her Adult estate in which she must appear more serious and composed and so will not render this Order of Worship agreeable to the Word Sixthly Will the Masters and Scholars of Oxford say that the Rites and Ceremonies annexed to the Worship of God are agreeable to the Word of God viz. The Cross
signification yet by long and common appropriation as obvious to vulgar capacity to denote a special kind of government in the Church as tyranny in reference to the Common-wealth Yet it is restrained by a more particular denomination Hierarchy holy government by the order of holy high Priesthood as some do fancy and specifical description by its enumerated substantial parts Archbishops Bishops Deans Deans and Chapters in which it formally existed and separable adjuncts Commissaries Chancellors and other Officers depending thereupon so that these not in sensu composito that the removal of any one Officer might suffice but complexo the Government conaining all or any of these is the object sworne against appears to every unprejudiced Reader and so it squares with the Act expressed by the most significant word which could be devised viz. Extirpate which certainly every ordinary reader knoweth to amount unto more than mutation by dismembring some separable adjuncts thereupon dependent as Commissaries or Chancellors or by limitation and regulation which yet makes the Bishops holy hands essential to all acts of confirmation of Catechumenists or Ordination of Ministers or Jurisdiction in the Church though there be never so many grave learned and pious Presbyters and Pastors a few of whom may be his Lordships Council without any intrinsecal authority in themselves and without him whilst all men know to extirpate signifieth una cum stirpe evellere to pluck up by the very root In this point if the words of the Oath were not sufficiently clear and the Lawyers rule Lex currit cum praxi may point us to a Comment The Petition opposed by the * Bishop Hall Remonstrant defended by Smectymnuus presented to the Parliament the debates many speeches and resolves in the Houses which preceded and produced the advice of the Assembly of Divines Ordinances of Parliament and Oath of His most Sacred Majesty as King of Great Britain in pursuit of the Covenant which ensued upon the swearing the same hath written this sense in such legible Characters that all may run and read it And although I would not require any thing more I can take nothing lesse because God alloweth no abatements in an Oath than what hath been sworn though it should appear good and profitable but not necessary necessitate precepti divini However others may flagge and faulter or fall off from the Covenant I must tell the assertors of the Presbyterial Government that if they have no conscience they are hedged into the observance of it on the account of Credit Reasons of the present judgment of the University of Oxford concerning the Solemn League and Covenant Sect. 7 p. 21. for the University of Oxford as with them combin'd to their reproach from the Jesuites and Sectaries hath charged it to be their property to swear one thing in their words and in their own sense to mean another to invent Oaths and Covenants for the Kingdom dispence vvith them vvhen they please swear and forswear as the wind turneth like a godly Presbyter which if any of them will dare to verifie they shall give me leave to mourn alone for their iniquity for by Gods grace my soul shall not enter into the secrets of an Art so sinful and shameful before God and men but study that Rule Be vvise as Serpents but innocent as Doves Courteous Reader I have held thee too long in the threshold I shall stay thee no longer save to tell thee if in any thing I seem indiscreet it is in venturing something of Answer to the Reasons of the University of Oxford which every simple Anti-covenanter and scurrilous Pamphleter not able by the least Casuistical consideration to discharge the Covenant do revive and run into as the Gordian knot never to be loosed and to which my Antagonist Dr. Gauden beaten out of his own Divinity doth retreat as to his impregnable Castle of confidence which may indeed savour something of arrogancy in any single opponent by whose over-matched weaknesse the cause may suffer Give me leave to tell thee the dread hereof hath smothered in silence what is now drawn out by the reputation of unansvverable Reasons they have received amongst the enemies of the Covenant I cannot live by an implicite faith but in a case of conscience must examine the considerations of the most learned Society General Councils are more authoritative and authentick than any single University yet they have erred and their errors have been detected by single persons And how foolish soever I may seem I have so much wit as to know Timidi ignavi nunquam erigent Trophaeum Honor attends not Dastards And again Trophaeum ferre me à forti viro pulchrum est sin autem vincar vinci à tali nullum est probrum It is an honor to Scanderbeg to beat not any shame to be beaten by the numerous Turks If I be vanquished by their more learned pens it can be to me no disgrace nor to truth any great dammage whilst my being over-poured in so good a cause will engage more able men who have any zeal for or conscience of the Oath of God which lieth on us our King and Kingdom to appear for the relief and defence thereof In expectation of which I cast my self on thy candor and ingenuity Zach. Crofton ΑÎΑΛΗΨΙΣ ΑÎΕΛΗΦΘΗ The Fastning of St Peter's Fetters OR The Solemn League and Covenant and its Conscience-binding Power Asserted and Vindicated c. in an Epistle to the Right Worshipful Sir Lawrence Bromfield Knight and Colonel in LONDON The PREFACE Right Worshipful IF without suspition of blasphemy and irreverence towards Sacred men and Sacred writ I may pursue Dr. John Gauden's Metaphor I cannot but tell you mens prophane neglect and contempt of the Covenant did not a little perplex me but that Solemn and Sacred Oaths should be deemed St. Peters Bonds and that Protestant Divines dreaming of an Apostolical Priority should by Popish Arguments attempt his Release to the Re-establishment of the Papatum alterius mundi as it was is and must be owned of Episcopacy in Lawn sleeves exercising Paternal Authority over their brethren as the peoples * Dr. John Ganden's Analysis of the Covenant p. 17. equals and inferiors because in black coats did much more afflict my spirit Sir in sence hereof I did send out my Analepsis after the Doctors Analysis and made bold to withstand St. Peter to his face for he was to be blamed and indeed condemned as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Gal. 2.11 doth signifie and brought him back to prison it must be so esteemed with silence hearkning for his joyful songs under Christ his Masters yoke and in those holy Stocks and resolved submissively to wait on God to perfect the peace and purity of his Church in England and plead the quarrel of the Covenant but the Grating Files of some more willing than able to dismiss my prisoner have disturbed my rest Truly Sir I love St. Peter better in
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
he thus breaths against the Covenant Not to take advantage of the preposterous order in setting down the parts of this Covenant wherein he that runneth may read a double Solecism for in it the Church of Scotland precedeth the Church of England and the Liberty of the Subject is set before the Royal Prerogative and Imperial Dignity of the Prince Sir admit we this Is it not an high crime and bespeaks it not a sober serious spirit in Dr. Featly a Member of the Assembly of Divines who by a motion might have had this order inverted as easily as he obtained to have Prelacy specified in the second Article of the Covenant after it was past to pick a quarrel in the order of the words although we deny not That such a sacred and venerable evidence of fidelity is the Covenant that matter manner phrase and order ought to have as I presume they were been maturely advised yea I wish line and period word and syllable which might be the Printers Errata had been so scanned that a captious Momus might not find a Colon or Comma at which he might boggle and please his humour yet it is but a poor advantage from the punctilio's of order and honour to argue against matters of moment duties and exercises of Religion and by misplaced words to make an Oath or Solemn League illegal I but do I not run too fast he tells us he will not take the advantage an honest man is indeed as good as his word but I cannot trust him for his ninth Argument This Covenant is derogatory to the Honour of the Church and Kingdom of England Page 28. is thus proved The Church of Scotland is set before the Church of England I like not that mans grace that with the same breath will remit and retort an indiscretion yet Sir I cannot but enquire whether the preferring of the pompous gay-cloath'd Church of England before the poor Church of Scotland look not like a species of that impious partiality condemned by the Apostle James Chap. 2.1 2 3 4 5. Can we think this Dr. had the faith of our Lord Jesus Christ in respect of persons or was acted by such a spirit of contradiction No this language was spoken after he was dead 2. But these Solecisms are not to me so obvious I stand still and cannot read them though I read the Covenant with all observation and regard yet I confess I find the Church of Scotland set before the Church of England and the liberty of the Subject before the Prerogative of the King but they are propounded with Relation to different Acts the Reformed Religion of Scotland to be preserved of England to be Reformed I hope it is no Solecisme to put the factum before the fieri and to swear the preservation of good acquired before an endeavour to obtain the same or better or to prefix the pattern to what is to be thereunto confirmed when this Authors second thoughts had observed this salvo to his suggested * Page 29. Solecisme he grudges that Scotland should be propounded as a pattern of Reformation to England for which he had little Reason if venerable Beda speak true in that he reports That * Mira divinae factum constat dispensatione pietatis quod gens illa quae noverat scientiam divinae cognitionis libenter sine invidia populo Anglorum communicare curavit Bed Eccl. His Gen. Ang. l. 5. c. 23. that Nation did at first communicate the Science of Divine knowledge without grudge or envy unto the people of England I hope it is no Solecisme to propound them as a pattern of Reformation who have first obtained it and from whom Christianity it self was at first to us transmitted The second supposed Solecisme is no more visible than this first for if the liberty of the people be the end and excellency of the Prerogative of the King as all wise Statists and Politicians do affirm he sure will admit to be the first in intention and endeavour although the last in execution and enjoyment and the rather for that it is so directed and dictated by the Maxime of His late glorious Majesty declared at the passing of the Petition of Right The peoples liberty strengthens the Kings Prerogative and the Kings Prerogative is to defend the peoplâ—â— liberty I am sure more serious and publick Statesmen than he or I shall ever make have judged it a Solecisme in Parliaments to support the Kings Prerogative by supply of moneys before the oppressions and burdens of the people have been relieved and their liberties secured and I believe I could prove that this is not the first Covenant made in England preferring the Peoples liberty before the Kings Prerogative without which the King may Tyrannize over slaves not Rule over free-ment which last is and will be His greatest honour The second thing in respect of which the Covenant is blemished and reproached as to the manner of making it 2. The nature and name of the Covenant vindicated Oxford Reasons Sect. 2. pag. 3. relates unto the nature thereof and the name is the noration of its nature and it is called a Solemn League and Covenant against which the Masters and Scholars of Oxford do except stumbling at the name Covenant they were learned men and must a little stand on the propriety of words they therefore except against this denomination because imposed with a penalty which imposition say they is repugnant to the nature of a Covenant which being a contract implieth a voluntary mutual consent of the contracters whereunto men are to be induced by perswasion not compelled by power pactum est duorum pluriumve in idem placitum consensus To this Sir I grant that a Covenant in the strict acceptation of it must be an agreement by mutual consent yet I must enquire of these learned men whether the Magisterial imposing of absolute duty or actions otherwise indifferent by Superiours upon their Inferiours and that under a penalty may not be called a Covenant What think they of that injunction to Mankind in Adam Of the Tree of good and evil thou stalt not eat for in the day thou eatest thereof thou shalt die the death we read not of any stipulation in Adam And Divines tell us it was neither necessary nor proper he being bound to accept the conditions his Creatour would put upon him I am sure this is generally judged a Covenant and that we commonly call the Covenant of Works Again In the Primitive Times of the Church adult persons did answer certain queftions propounded as bredis credo abrenuncias abrenuncio 1 Pet. 3.21 Beza in Loc. to which the Apostle Peter is though to refer his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza renders Stipulatio bâ—nae conscientiae apud Deum and from this order Tertullian concludes Anima non lavatione sed responsione sancitur Do these learned men as the Anabaptists think the Covenant of Grace is not passed between God and
we must be directed how to think of him I would not have you think that I have been studying all this while to attribute a Pope-like power to my superiors to dispence with the bond of an Oath that is already put upon my conscience No indeed I rather think he is studying how to loosen a pair of tyring Irons But hath he no hole to creep out at and evade his Answer but thus expresly overthrow his own design yes When what was sworn is performed we are free-men unlesse the Superiour gets us into a new Bond. That is very true but what doth he infer This is all that I expect that the higher powers will not renew the Oath and Covenant and then that business is at an end But I doubt Sir he reckoned without his Host Hath he performed what he promised in the Covenant it was thought to be work for all the days of his life he is sure a quick Merchant or is he not rather so bad a Pay-master that he will not perform any thing further then he is constrained by being haled to prison like a Bankrupt he dreams forbearance is an acquittance and is ready to begin a new score of Covenants if any man be so mad as to trust him if he can be secured from any new Bond his conscience will never make him pay the old he had need to be quickned or otherwise he is resolved to be discharged But I believe second thoughts will make him to see he had need to pay for the old before he be trusted for new when he dreams the Tryal is ended the Suit is but beginning what though the Higher Power never renew the Covenant will that cancel the Bond given to God if he agree not with his Adversary quickly he will be cast into prison verily he must not come thence till he have paid the utmost Mite nor will it make a Plea to the least mitigation of damages to say Lord My Superiours did never require me to renew the Covenant His Majesty is like to have Loyal Subjects at Chinkeford where they are taught that their Allegiance being once performed if the King do not cause them daily to renew the Oath of Allegiance they are free to turn Rebels and Traytors for any thing they had sworn before This is an Essex much cheaper and more easily to be had than a Popes Bull if I be not by the imposer exacted and required to perform I am ipso facto released he shall never want Clients that can make such Releases yet you must note this he manageth with most earnestness and seriousness as reaching the very mystery and depth of the Covenant But Sir he hath Salvo's for his Distinction and Reasons for his Assertion What is pious good and lawful in the Covenant doth still bind per vim Praecepti but not per vim Juramenti and if he perform not the contents or intents of the same he is guilty of disobedience but not of perjury What a dull Buzzard am I How have I spent my time that never learned this Notion in Divinity before I had once a Tutour commended to me by Dr. Chappel and he makes me believe the soul might at the same time be under a double Bond to the same Act the single tye of the goodness and lawfulness of the Act and the Cords of an Oath or Covenant and that the last was the strictest Bond he tortured my conscience with the thoughts of a complicated sin in not doing a duty sworn to be done and the guilt of both disobedience and perjury I must sure leave him and take unto Mr Russel attested by Dr. Gauden he teacheth a smoother way to Hell for where we are under a Duty and an Oath to do it in not doing it I shall be but damned for the least sin the disobedience not the perjury 2. It was never yet denied that in a promissory Oath between private persons be to whom the promise was made if he will release he may release if he had for never directed us to read ever this had been an intelligent observation for it hath ever been denied that any man could release the Oath Dr. Saunderson denieth it and Grotius denieth it and I deny it and therefore they distinguish between the Ralaxation of the matter of the promise which is to them sui Juris and the Release of the Oath which is Gods proper interest I may remit my profit or benefit and yet not release an Oath by his leave Sir I do again deny That Abraham did release his servant that which he dreames of to be a Release was part of the very Indenture of the Covenant or Oath that the servant might see the matter of it in its Extent but spare me Sir what is all this to the purpose it is to be proved that the Solemn League and Covenant is such a promissory Oath it was indeed agreed concluded and consented unto by two Nations but yet it is not a reciprocal promise each unto other that they may at any time relax each to other the whole or any part of the conditions thereof but is a joynt Oath or Vow to God by mutual Agreement put on the Kingdoms of England and Scotland and then to follow his fancy God and God only is the Plantiff and no Higher Powers of either Kingdom but they as Members of the Kingdoms are Defendants whom God impleads to perform what they are bound to do His promise was to prove the Covenant to be of the nature of a promissory Oath which might be released and this I expected but I would have him take time enough to do it in I will expect his Resolution at Dooms-day when the Tryal shall be undoubtedly ended and the Judge will openly declare his sentence against all who have broken or shall break the Covenant though not renewed at the command of the Higher Powers This Gentleman tells the World That Mr. Crofton wonders at Dr. Gaudens Logick in arguing the evil of it from the unblest effects and consequences of the Covenant And I think Sir he had Reason for Event was never judged a Rule of Equity but the unblest effects reflected on the Covenant did only accompany it not sprung from it as its proper brood and natural issue by it procreated Shall wicked mens reluctancy to piety and order or perfidy and contempt of the Oath of God create evil effects accidental sequels to the Covenant and it be condemned Sir this man is sure half an Arminian and thinks Gods command to Adam to have been the cause of mans Fall Is he not rather half an heathen that in all Tumults Earth-quakes and Plagues of God upon them would cry out Christianos ad Leones as if they were the cause of all Let any of them specifie that evil in the Covenant which hath a natural tendency unto these unblest or let him speak out curst effects and I will damn it as an accursed thing But Sir Mr. Crofton did not so much wonder at the Drs. Logick in this Argument as at his little Reason or Religion in giving his Attestation to such an Irrational Atheological Wild and Wicked Discourse as this is whilst he fears the Covenanter is righteous over-much I would advise him to consider whether the next words do not suit his spirit as proper for his medition Eccles 7.71 Be not over-much wicked neither be thou foolish why shouldest thou dye before thy time For Sir if I can judge his words are the language of a Fool and his Arguments the Reasons of wickedness and such a Release of the Obligation of the Solemn League and Covenant must needs hasten his ruine CONCLUSION Honoured Sir I Will trouble you no further but leave these Positions unto your serious Consideration I have propounded them by way of Antithesis desirous to weigh what could be said against them I am Sir so sensible of the weight of an Oath the dread of Perjury especially on a Kingdom that I could not see this Nations tendency thereunto in silence if Sir I have any judgment in Christian Rules of safety one of the first debates in order to the establishment of this Kingdom and Restoration of this Church should be how far we are under and obliged by the Solemn League and Covenant I would not advance it above nor set it against Scripture but must be bold to say our Oaths being of matter consonant to Scripture are ready Dictators as well as Spurs unto our Duty and in things meerly humane morally good though not necessary the compass which should steer our course I must confess I cannot but be grieved to see some Transactions amongst us unto a contempt nay contradiction of the Covenant might but my poor weak papers provoke more able and serious Casuists in good earnest as before God and in the dread of an Oath to state and by right Religious Reason to resolve this case of conscience though in the Negative I had obtained my desire and if I know my own heart none shall be more ready then my self when convinced to fall down and worship and confess God is in them of a truth I must Sir beg your pardon wherein I appear too tedious the weight of the Argument the number and worth of the Antagonists speak something in Apology for me Sir I commend you to the guidance of Gods Holy Spirit and pray that you may be kept faithful and blameless unto the coming of our Lord Jesus Christ FINIS