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The League illegal.
WHEREIN
The late Solemn League and Covenant is
Seriouſly Examined, Scholaſtically and Solidly
Confuted: For the Right informing of
Weak and Tender Conſciences, and the
Undeceiving of the Erroneous.
Written long ſince in Priſon, by
DANIEL FEATLEY D. D.
And never until now made known to the World.
Publiſhed by
JOHN FAIRECLOUGH, vulgò FEATLEY,
Chaplain to the Kings moſt Excellent Majeſty.
PETR. CHRYSOL Magna debet eſſe in promiſsione diſcretio; quia inanis promiſsio ſaepe de amicis ſibi comparat inimicos.
HEE. XI. 4. By it He, being dead, yet ſpeaketh.
LONDON:
Printed for R. Royſton at the Angel in Ivy-lane. 1660.
Reſurgam. I have fought a good fight I have finiſhed my courſe I have kept the faith. I was in Priſon, and ye came unto me I was ſick, and ye viſited me: Siste gradum Viator; Paucis te volo: Hic ſitus est
Tam Theologus-
Facetè
Daniel Featlaeus;
Impugnator Papiſmi;Propugnator Reformationis;Instigator Aſsiduae-PietatisStudio, Quam ExercitioInſignis;
Diſputator Strenutts:Concionator EgregiusCandidus; Candidè. Facetus
Omni-Memoria-Digniſsimus
D. D. Featlaeus,
Qui
Natus Charltoniae educatu Oxo
Aetatis Suoe 65.
Obijt Chelſei.
Scpultus fuit Lambethae
Aprilis 17 21
Anno Salutis
1645.
inſenſible
of our mercies, as to turn them
into wantonneſs. The beſt of
Kings is the bleſſing of our Nations;
who (in imitation of the
Sun of Righteouſneſs) is riſen
unto us with healing in his wings.
The rebellious are indemniſied,
and their ſins made venial by it: the Loyal and charitable
admire, and rejoyce in it. To that over-ruling
Providence therefore in the firſt and chiefeſt place bedelivered
his Royal ſervant from the ſtrivings of his people);
and in the next place to his inſtruments. Among theſe
how much your Lordſhip hath merited. by your conſtant.
Attendance, your faithful Counſels, and ſuch unAllegiance, as hath neither been tainted with
Suſpition, nor tyred by Calamities; is too great and
high for me to calculate. Next to that private brazen
wall of your ſerene Conſcience; you have the publique
teſtimony of our moſt Gracious Soveraign, to witneſs
your Fidelity: and it is written in golden Characters,
both in and for your eternal Honour. He hath entruſted
you with the jewel of his Conſcience, in relation to the
ſharper Laws; knowing that you are Tam Marti quam
Mercurio. As you are Juvenals
Lawyer,
So you are his Majeſties Champion, and have excellent
skill at the beſt of weapons, the pointleſs, edgeleſs ſword
of Mercy. He hath entruſted you with the great Seal of
his Indulgencies and Pardons; to the aſtoniſhment of
the very Malefactors: that they may be ſurpriſed by his
gentleneſs even above hope, who had offended withfear or ſuſpicion of this happy Revolution. He hath
enſtruſted you with many encouragements and rewards
for the Loyaller and ſounder Clergy: yea and with a
conqueſt of the erring, by the ſtreams of his Muniſicence.
And who more fit to be entruſted with Conſcience,
Mercy, and Bounty, then a perſon Religious,
Gentle, and Noble? Your own Conſcience is (accorTheatre of
Virtue: and your Liberality is Homer's Nepenthes,
which cheers up the drooping Clergy. It is not long
ſince the Orthodox (but deſpiſed) Divines, were alMuſhrome Cacotopian
Lords, and others, but with that ſcorn which
Alexander threw upon the Cynick, when he ſent him
Diſcum oſſibus refertum, a meſſe of Bare-bones. O
what a bleſſed change both in men, and manners, do
we now admire! For as all that are veſted with a Legal
power, and (loathing the Idolatry of Avarice) ſincerely
endeavour the Practice of Piety, do foſter the Levites,
and pour Oyl into their wounds: ſo 'tis thought that
your Lordſhip more particularly doth ſtrive to out-vye
even Alexander Severus; who quarrelled with every
virtuous perſon that either asked nothing, or but little
of him; and his challenge ſtands upon record in theſe
very words,Quid eſt quod nihil petis? An me tibi
vis fieri debitorem? You have learned of Eliſha ſo to
favour the Sons of the Prophets, and their Relations;
as in ſtead of rendring them but a poor moyty of the
Tithe of their Tithes (which was the pia fraus, and reforming
ſacriledge of our late Lay-preachers, and
Black-Saints); you make it much of your buſineſs to
fill their empty veſſels with the Oyl of gladneſs.
The clear and winged fame of theſe your Noble Virtues
encourageth me to Congratulate them in the Dedication
of this little Book: and the rather, both becauſe
the Author (my beſt of Uncles) was not (I preſume)
unknown to your Lordſhip; and becauſe my ſelf had the
honour to be your Lordſhips Contemporanian in our
Renowned Univerſity of Oxford. Nor may I enterdiffidence of a Candid Acceptance; ſince
you ſo well know, thatNon eſt minus regium parvula
accipere, quam largiri magna. Artaxerxes diſdained
not a pitcher of water preſented by a Peaſant. Here is,
my Lord, a little ewre filled with ſuch precious water,
as hath virtue (I hope) to cleanſe the ſtains of a ſeduConſcience; and to open the eyes of them that
were born, and have continued, blind. The Author
thereof penned it in a Priſon: whoſe honour it was that
he was
Plundred, Sequeſtred, Impriſoned, yea and
dyed, for his Religion and Loyalty. Full fifteen years
hath this Book continued a private and cloſe mourner
for the death of the Author, and the Hereſies of the
later times: and it had not yet appeared in the eye of
the world, but that I hope it will be ſheltred under
your Lordſhips Pratronage. Mine it was, by the right
of an Executor: and Yours it is by the right of Dedication.
The merit of the work will be improved by your
acceptance: the judicious, and ſober-minded will bleſſe
you for delivering it from the womb of Obſcurity: and
I ſhall be obliged to ſubſcribe my ſelf,
wiſer and better, becauſe we carejudgement and ſerious diſcretion.
The miſery of our late and waMaladies we have not forgotLand was ſufieted with
bloud; and our garments were
rolled in bloud: we carryed our lives in our hands;
and our Eſtates were expoſed to rapine: Hereſies
and Schiſmes did eat like a Gangrene; and Religion
loſt in the Atheiſm, Blaſphemy, Epicuriſm,
and Liberty of thoſe looſer times. But Undè hoc repentè
commentum? Whence aroſe this ſuddain fury?
Whence ſprang this Epidemical Madneſs, Apoſtacy,
and Ruine? Perditio tua ex te, ô Iſrael, ſaith God by
his Prophet:O Iſrael, thou haſt deſtroyed thy ſelf. And
moſt true it is; for as in general our crying ſins pulVengeance, and juſtifyed the Revenger:
ſo there was ſomething in particular of Covetouſneſs,
Ambition, and cunning Malice which contrived and
managed our Civil Wars; but cannot juſtifie the
Contrivers.
Not to touch upon thoſe State affairs which were
meerly ſuch; it may well become us now, as Chriſtians,
in the pleaſant bowres of our quiet ſolitude,
to ſit down and re-view that pretence of Divinity,
and regulating of our Conſciences, which plotted and
fomented our Rebellion; and put a gloſſe upon our Inſurrections.
To this purpoſe we finde in the Preface to
the Covenant,
But who were theſe
That the Noblemen, Barons, Knights,
Gentlemen, Citizens, Miniſters of the Goſpel, and
Commons of all ſorts in the Kingdoms of England,
Scotland and Ireland, called to minde the treache&c. eſpecially in theſe
three Kingdoms, &c. and how much their Rage,
Power, and Preſumptions were of late, and at that
time, increaſed and exerciſed.
enemies? Papiſts: 'tis granted. But were theſe the
only enemies? Suppoſe they were (which yet cannot
ſuppreſſed? By a National
and Solemn League and Covenant: for thus we
were taught by our Neighbour Nation. I need not
therefore enquire, Who compoſed our Covenant? or,
By what Authority it was Impoſed, and preſſed?
Let it ſuffice that This Covenant was concluded to be
the
Here were indeed way, and the only way to advance the glory of
God, and the Kingdom of Chriſt; the honour and
happineſs of the King, and his Poſterity; and the
true publick Liberty, Safety, and Peace of theſe
Kingdoms.
ſpecious Pretences;
and fair hopes, as full of confidence as the ſimple people
could be hugged and dandled with.
—Virgo formoſa ſupernè.
But did the Phyſick work as the Phyſicians promiPatients expected? Did it produce any
of thoſe ſaving effects, which the grave Dictators
aſſured us it would? Surely no. It may well therefore
now become us their Patients (who ſuffered many
things of many Phyſicians,
and ſpent all that we had,
and were nothing bettered, but rather grew worſe) to
enter into a ſerious conſultation about that which they
contrived to be the Methodus medendi: and (ſince it
pretends to Divinity) to enquire whether it were inlawful, or proper? If we truly deſire a
Sober, Judicious, and Solid Reſolution; I preſume that
the enſuing Book will anſwer our doubts, and inform
our Conſciences.
I confeſſe that this Book might have ſlept ſtill in
private, and ſhould not have grown publick (eſpecialthis time), if the ſpirit of contradiction were
prevalent, and malice ſo induſtrious. The
troublers of our Iſrael enter upon the ſtage again: and
furious men whom nothing will ſatisfie, joyn in a new
and lawleſs Corporation; and ſend up their Burgeſſes
upon the errand of ſcurrilous and factious Libelling. Is
this their Divinity,
unthankful? Malè collata
malè debentur, faith the quaint and Divine PhiGod of peace ſo lately beaten our
Swords into Plough-ſhares, and our Spears into Pruninghooks;
and muſt we go to the uncircumciſed Philiſtines
for a Smith to reduce them into weapons again? Hath
he not once again ſent us a King in mercy, and fitted an
incomparable head to the ſhoulders of our Kingdoms?
Are not our Scorpion ſcourges gently removed; our
Sequeſtrations taken off; our Religion reſtored; our
good old Lawes revived; and our propriety and juſt
liberty recovered and enjoyed? Do we not ſeem to
be bleſſed with a well-grounded hope, that both King
and People, Church and Common-wealth, will peacerepoſe and ſolace themſelves in thoſe glorious and
mutuall tyes of a righteous Government, and a dutiful
Obedience; a Religion pure and undefiled; and
ſuch Love and Loyalty as may never be interrupted?
What meaneth then this bleating and lowing of theſe
ſheep and oxen, and the hideous braying of unclean
beaſts, in our Chriſtian ears? Muſt our Muſick ſtop
upon a fret, and our Harmonie be diſturbed by ſuch
harſh and unwelcome diſcords? Are we already ſick
of our eaſe, and weary of our mercies? Will Jeſhurun
kick as ſoon as ever he waxeth fat? Alas, alas!
the moth endeavours to eat into our Garments again;
and the canker into our pureſt Gold. We daily ſee
diſcontents of ungrateful and irreligious Spiblaſt our faireſt hopes, by diſturbing
our Peace, and renewing our contentions. The ambitious
are diſcontented, and want promotion: the malitious
are troubled; and want revenge: The needy
ſufferers are impatient and want preferment: the
heretical are vexed, and fear a Curb: and the ſchiſmatical
are unquiet, and ſuſpect a ſettlement. Too
many forget the miſeries of war: too few are thankfull
for peace and truth; and the full ſoul loaths the
honey-combe. That fooliſh fowl which ſaved the
Capitol, hath moulted her ſicker quils; and the
unwiſe turn them into gaping penns, to ſcrible ſedition.
I have therefore awaked this book, that it may tell
the deluded world how unſafely we formerly credited
the croaking of ſuch Egyptian Frogs: and hope that
are-view of our former contentions, grounded upon
the Covenant, will make us repent, and be Wiſe. Deliberandum
eſt diù quod ſtatuendum eſt ſemel, ſaith Seneca:
We ſhould ſeriouſly conſider before we cerdecree;
with good advice ſhould make
war. Thoſe that ſowed in our tears by their haſty Covenanting,
may thank themſelves if they reap not in our
joy. If their League was Illegal, and made their grapes
ſo ſowre; certainly to revive it (except in their ſorrow)
is the way to continue their teeth on edge.
Juravit
David temerè, ſaith the Father, ſed non implevit
Jurationem, majore pietate: David was a grievous ſinner,
when he became ſo raſh a ſwearer: but he ſhewed
more piety when he broke his Oath. Although ſome
few do ſeek our diſturbance, and thoſe none of the
beſt; yet we ſee and rejoyce that many Learned
and Conſcientious Covenanters retract their Errours.
Some there are whoſe judgements are convinced
by the ſyllogiſme of Conſcience: ſome who are calRemiſsion: and ſome alſo
who are reclaimed by the Royal care and indulgent
tenderneſs of our moſt gracious Soveraign; who maChildren of the Bond-woman, Heirs with thoſe
of the Free-woman. I preſume that I need not to comBook to any of theſe, unleſs to
confirm them in their converſion by ſtrength of Arguments;
that as their repentance is viſible, ſo
their reſolves may be conſtant. But I greatly ſuſpect
the inflexibility and pertinacious obſtinacy of ſome
few of our diſſenting Brethren; whom peradventure
nothing will content but an illimited Power to Lord
it in their Pariſhes; and (aſſiſted with their Confederates)
to make their Conſiſtories as well the
Benches for ſecular Caſes, as the Tribunals for Eccleſiaſtical;
and all under a notion of The Power of
the Keyes. To theſe in particular (if ſuch there are)
I do friendly recommend this following work;
hoping that when they feel the force of Argument
in their ſtrong convictions, they will not be aſhaconfeſs their miſtakes, and ſtudy to be quiet.
The Author of this Book was known to be a burning
and a ſhining light, untill malice and miſchief ſhut him
up in a Priſon, and put out his Lamp. His Speech in
the Aſſembly againſt this Covenant was at that time
ſo diſtaſted, that his impatient and too zealous Brethren
ſuffered him not to render thoſe his Reaſons in
defence of Epiſcopacy which are added to this Work.
haſtened to ſwear the League, he
retired to his houſe to grieve and to pray. Y from
that time forward he was neither ſecure in his ſtudy,
nor ſafe in his houſe. It was his ſeeming ſin that he
ſo freely delivered his conſcience; and his puniſhment
was Plundring, Sequeſtring, Impriſonment, and Death.
While he continued a Priſoner he compoſed this
Book at the requeſt of a friend, and the importunity
of his Letter wherewith it begins. I ſuppoſe that none
will gain-ſay the obſervation of the Father,Conflictatio
in adverſis probatio eſt veritatis. He was not aſhamed
of his chain, becauſe he endured thoſe preſſures
as a faithful Son of that true Church whereof Caſsiod.
in Pſal. 1. ſaith, Novit Eccleſia beneficia Domini; triumphat
de ſuis cladibus; afflictione ſemper augetur;
ſanguine martyrum irrigatur; triſtitiâ magis erigitur:
anguſtiâ dilatatur; fletibus paſcitur; jejuniis reficitur;
& indè potius creſcit undè mundus deficit. Let the
judicious and impartial Reader cenſure it as he pleaſeth:
I ſhall end this Introduction with the words of Horace,
—Si quid noviſti rectius iſtis, Candidus imperti: ſi non, his utere mecum.
THE Winde is ſtormy, and the Sea
troubled; and we are to cut a way
through a narrow paſſage between
two dangerous Rocks, wherein if we ſteer not
warily and evenly, it cannot be avoided but
we ſhall make ſhipwrack on the one ſide, or
on the other; on the one ſide of Loyalty, and a
good Conſcience; on the other of Liberty, and
our Eſtate. In this caſe to whom ſhould we
rather have recourſe, then to an antient and
skilful Pilot, who hath ſounded the depths of
Theological Controverſies, and heretofore
hazarded his life to ſave others from drownSea of Errors. Moreover, none in
my judgement ſo fit to reſolve a Caſe of
Conſcience, and that of greateſt imporglowing with. Divine fire, you ſhine the brighCovenant; and in
the ſieve of the refined judgements of the ſubſift it to the bran; and ſend the
reſult of your thoughts upon it to
IN this tempeſtuous ſeaſon (like that in Rome,
when as Livie relateth it rained bloud for
many dayes) the beſt counſell I can give is, That
you and all who are like you, (from whoſe Prayers
offered up with ſtrong cryes heaven ſuffereth
violence) would cry aloud with the Diſciples
(when the ſhip was covered with waves) Save us,
Maſter, we periſh: that ſo he being awaked by our
watchful devotion, may rebuke the winds and
the Seas, and reſtore unto us our former calm and
Halcyonian dayes. For particular directions how
to ſteer your courſe between the Rocks you mentiCompaſs of Gods word;
yet I am no Pilot. I have ever lived under the
hatches, and never ſate at helm in Church or
Steerman; and you following my advice
ſhould miſcary; and be daſht in pieces, or ſunk in
your fortunes; in ſtead of thanks from you, I
were like to receive curſes from your family
and poſterity. Yea but I am (ſay you) a diſpenSteward, that he be found faithful: and
I have ſuffered already for the teſtimony of a good
Conſcience; and therefore ought not for any fear
or terrour conceal my judgement, or ſtifle the
truth. I cannot deny my function; neither will I
betray my innocency; neither am I afraid of any
thing ſo much herein as this; That if you make me
your Caſuiſt, your caſe will be ſoon like mine; and
by gaining the truth you will be a loſer. But I
check my ſelf in theſe thoughts with the words
of our Saviour,What will it advantage a man
to win the whole world, and loſe his own
ſoul? What will it avail the maſter of a Ship
to ſave his whole fraight, if he loſe that pretious
pearl which the rich Merchant ſold all that he
had to buy?pearl no plunderer can
rob us of: this affordeth me a comfortable light in
the thickeſt darkneſs of melancholy thoughts.
Save for this, I account my ſelf nothing worth
carbuncle (as your love overpriſeth me)
but a dead coal now reſolving into aſhes: and as
I lie hid in the dark, ſo I deſire from this
obſcure ſtate to ſteal into heaven; and in the
mean while Ita vivere ut nemo me vixiſſe ſentiat;
ſo to paſſe through theſe angry and working
ſeas, that none may diſcern the print of my
Keel. Notwithſtanding, becauſe you charge me ſo
deeply by all the ties of Chriſtian charity, which is
the bond of perfection; I will freely open my ſelf
concerning the Engagement of our Conſcience in
the New Covenant; and return you not ſo much a
punctual, as a poignant reſolution.
WE Noblemen, Barons, Knights, Gentlemen, Citizens,
Burgeſſes, Miniſters of the Goſpel, and Commons
of all ſorts in the Kingdoms of England, Scotland
and Ireland, by the Providence of God living under one King,
and being of one Reformed Religion, having before our eyes the
glory of God, and the advancement of the Kingdom of our Lord
and Saviour Jeſus Chriſt, the honour and happineſs of the
Kings Majeſty, and His Poſterity, and the true publick Liberty,
Ireland, the diſtreſſed eſtate of the Church and Kingdom of
England, and the dangerous eſtate of the Church and Kingdom
of Scotland, are preſent and publick Teſtimonies; We have
now at laſt, (after other means of ſupplication, Remonſtrance,
Proteſtations, and Sufferings) for the preſervation of our ſelves
and our Religion from utter ruin and deſtruction, according to
the commendable practiſe of theſe Kingdoms in former times, and
the Example of Gods People in other Nations; after mature
deliberation reſolved and determined to enter into a mutual and
ſolemn League and Covenant, wherein we all ſubſcribe, and each
one of us for himſelf with our hands lifted up to the moſt High
God, do ſwear:
THat we ſhall ſincerely, really, and conſtantly, through
the Grace of God, endeavour in our ſeveral places
and callings, the preſervation of the Reformed Religion in
the Church of Scotland, in Doctrine, Worſhip, Diſcipline
and Government, againſt our common Enemies; The ReEngland and
Ireland in Doctrine, Worſhip, Diſcipline and Government,
according to the Word of God, and the example of the
beſt reformed Churches: And ſhall endevour to bring the
Churches of God in the three Kingdoms, to the neareſt con
That we ſhall in like manner, without reſpect of perſons,
endeavour the extirpation of Popery, Prelacy, (that is,
Church-Government by Archbiſhops, Biſhops, their Chan
We ſhall with the ſame ſincerity, reality and conſtancy, in
our ſeveral Vocations, endeavour with our eſtates and lives,
mutually to preſerve the Rights and Priviledges of the Par
We ſhall alſo with all faithfulneſs endevour the diſcovery
of all ſuch as have been, or ſhall be Incendiaries, Malignants,
or evill Inſtruments, by hindring the Reformation of Re
And whereas the happineſs of a bleſſed Peace betweene
theſe Kingdoms, denied in former times to our progenitors,
is by the good providence of God granted unto us, and hath
been lately concluded, and ſetled by both Parliaments: we
ſhall each one of us, according to our place and intereſt, en
We ſhall alſo according to our places and callings in this
common cauſe of Religion, Liberty and Peace of the King
And becauſe theſe Kingdoms are guilty of many ſins and provo
1. THat we ſhall all and each one of us, ſincerely, readily
and conſtantly, through the Grace of God, endeavour
in our ſeveral places and callings, the preſervation of the true
Reformed Proteſtant Religion, in the Church of Scotland, in
Doctrine, Worſhip, Diſcipline and Government according to
the word of God, and the reformation of Religion in the
Church of England (this Explication to be at the end of the
Covenant, as far as we do or ſhall in our conſciences conceive
to be according to the Word of God) according to the ſame
holy Word, the Example of the laſt Reformed Churches, and
as may bring the Church of God in both Nations to the
neereſt conjunction and Uniformity in Religion, Confeſſion
of Faith, Form of Church-government, Directory for Wor
2. That we ſhall in like manner, without reſpect of per
To which firſt printed copy, the Doctors Speech delivered in the Aſſembly, relateth, pag. 48.
1. THat we ſhall ſincerely, really and conſtantly, through
the Grace of God, endeavour in our ſeveral places
and callings, the preſervation of the reformed Religion in
the Church of Scotland, in Doctrine, Worſhip, Diſcipline and
Government, againſt our common enemies, the Reformation
of Religion in the Kingdoms of England and Ireland, in Do
2. That we ſhall in like manner, without reſpect of perthat is,
Church Government by Archbiſhops, Biſhops, their Chancellours,
Commiſſaries, Deans, Deans and Chapters, Archdeacons, and all
other Eccleſiaſtical Officers depending on the Hierarchie, Superſti
WHether is this Covenant ſo grounded upon holy Scri
I anſwer Negatively.
And although I had more then once, made a Mr.
Covenant
with my ſelf, Rebus ſic ſtantibus, or rather jacentibus, never
to queſtion this Covenant; which the authority of both
Houſes,Nye. p. 21. Our laſt refuge. Tabula poſt naufragium. Henderſons Speech, p. 32. Were this CoBeſhazzar-like in his ſacrilegious pompe; it would make his heart to tremble, his countenance to change, his head and Miter to ſhake, his joynts to looſen, and all his Cardinals and Prelates to be aſtoniſhed at it.E. W. his Preface to the Solemn League: It is the cleereſt that ever was penned here below; the finger of God is in it too. By help of that hand which wrote the Ten words firſt, this was indicted and written ſure enough: for truly it is as the good Word of God.Piety and Learning of the Aſſembly of Divines,
hath commended as the Soveraign Remedy of all the Maladies
of the times: yet becauſe my conſcience tels me
that it hath not approbation from the Three that bear record
in heaven, I dare not conceal thoſe Reaſons which at the
firſt made me doubt of the lawfulneſs of it, and in the end
put it out of doubt. The reaſons propounding the naked
truth, without any clothing of art, or ornament of Rhetorick,
are theſe. Audi non phalerata, ſed fortia.
prepoſterous order in ſetScotland, precedeth the Church of England; and the LiberEvidence of fidelity, is a publick Covenant
made by two Nations, and ſigned by the Name of the
great Jehovah; that in it both matter and method, phraſe
and order ought to be maturely adviſed on: and not only
every period and line, but every word and ſyllable therein
to be exactly ſcan'd, before the conſcience of millions of
men be charged with it. If we cannot brook or keep our
hands from tearing a Liſt, Catalogue, or Regiſter, wherein
they who are many degrees below us, are yet ranked above
us, and named before us: can his Majeſty take it well at
our hands, that we ſhould accept of a Covenant hand over
head, wherein the members are ſet above the head, and his
Soveraign Majeſty ſleighted; and that not only by miſplacing
his perſon, but limiting and reſtraining the preſervation of
his Perſon, and Authority to the defence of the true Religion, and
maintenance of the Liberties of the Kingdoms? What is this
but to indent with our Soveraign, and capitulate with our
head; as Ochan ſometimes did with the Emperor Frederick,
Defende me gladio, & ego defendam te argumentis; Defend
me with thy Sword, and I will defend thee with my Pen?
If his Majeſty will defend our Faith, we will bear faith
to him; if he will keep ſafe our Pendants, we will ſafeCrown. Which limitation I except at, not that I
doubt but that there is and ought to be a mutual tie between
King and Subject; and that if he either deſert the true
Faith, or infringe the Laws and juſt liberties of his SubTertullian gives him his true dimenſions, according to the
golden reed of the Sanctuary,) Solo Deo minor, caeteris omnibus
major: and conſequently queſtionable for his breach of faith
before none but God. Alas, what a fickle eſtate and lamen
dive into the depths of State, nor anxiouſly to
enquire into the reaſon which moved the firſt contrivers and
projectors of this League to ſet it on foot at this preſent, and
preſſe it with all earneſtneſs; I am perſwaded that none will
denie that their main ſcope and aime therein was, to enScotland in the preſent quarrell, for
pulling down Epiſcopacie, and ſetting up the Presbyterie;
and by this National and ſolemne league to ſtrengthen their
partie, and foment this unnaturall war which hath alreaNemo tenetur divinare, ſay
the Canoniſts; neither will I take upon me the office of a
Prophet to foretell the Cataſtrophe of theſe Tragedies. Yet
ſure I am, this Queen of all Iſlands never received ſuch prebrink of deſtructions
when ſhe drew in forain Forces to defend her ſelf aPharaohs dream concerlean kine which eat up the fat, and yet were never a
whit the fatter. If there be a decree of Heaven, that theſe
two Nations ſhall be drowned one in anothers blood, for the
crimſons ſins of both not yet repented of: yet let not us
draw this moſt fearfull judgement upon both Kingdomes by
the cord of an oath. But to argue ſyllogiſtically.
true Religion, and a Defender of
the orthodox faith may enter into a publick and ſolemne
covenant for the reformation of religion, without the conſent,
(much leſſe againſt the expreſſe command) of their Soveraign.
My ſon, fear the Lord and the King.
Eccleſ. 8. 2. I adviſe thee to take heed to the mouth of the King, and
to the word of the oath of God. Rom. 13. 1. Let every ſoul be
ſubject to the higher powers: whoſoever reſiſteth the power, reſiſteth
the ordinance of God, and they that reſiſt, ſhall receive to themſelves
damnation. V. 4. If thou do evil, fear; for he beareth not the ſword
in vain. Prov. 16. 14. The wrath of the King is the meſſenger
of death. Prov. 19. 12. The Kings wrath is like the roaring
of a Lion. 1 Pet. 2. 13. Submit your ſelves to every ordinance of
man for the Lords ſake; whether it be to the King as ſupreme.
v. 17. Fear God, honour the King; Nor with the prayers
of the Church made for him, that we may ſerve, honour, and
humbly obey him in God, and for God: Nor with the princiCommon-wealth, under Chriſt; and all his Subconjunctim in Parliament, or diviſim, are but Members
of the ſame Body politick; and how ſhould the members en
But the King is ſo far from yielding his royall aſſent to
this Covenant, that he ſtrictly forbids it; and that under the
pain of Treaſonin; his Proclamation printed at Oxford.
Ergo, we may not enter into this Covenant, nor entanOath.
This Covenant we make with God: and in all things, e ſpecially the things appertaining to God, The Covenan we muſt obey God rather then man.ters anſwer.
We have the Kings vertuaconſentlthereunto: for though he be not preſent inperſonat the Parliament, nor hath given his royall aſſent under his hand; yet this Parliament is called and continued by his authority, and his conſent isvertuallycontained in the Votes of both Houſes.
It is a ruled caſe in Divinity,claſh not one againſt another, St. Bernards
doctrine is moſt true, We muſt obey him as God who is in the
place of God, in thoſe things which are not againſt God. When
St. Peter and St. John returned this anſwer to the Councell,
the Councell forbad that which God commanded. God
commanded the Apoſtles to preach Chriſts reſurrection; and
the Aſſembly of Prieſts and Elders forbad them. This is not
the Covenanters caſe: for where doth God command the Engliſh
to ſweare to preſerve the Scotch Diſcipline and Liturgie,
which they themſelves have often varied? Or to abjure Epiſcopacie,
which was the only government of the Church for
more then 1500 years, and under whoſe ſhade Chriſtian
Religion moſt flouriſhed, and the Church ſtretched forth her
branches to the Rivers, and her boughs to the ends of the earth?
Where doth the Scripture warrant,Mr. Coleman his Sermon.Kingdomes and joyntly taking up armes in
the quarrell of the Goſpell, and defending and propagating
religion by the ſword?
Militia, and the extirpation of Prelacie
and Pluralities, ſend to his Majeſty and humbly intreat his
royall aſſent? nay, why in all Parliaments ſince the firſt even
till this day, after both Houſes had paſt bills, did ſtill the Lords
and Commons lay them at his Majeſties feet, beſeeching
him in humbleſt manner to take them up, and ſigne them
with his royall hand? and if he liked them, his anſwer hath
been, Le Roy vieut; if he diſtaſted them, Le Roy s'aviſera. Did
the calling of a Parliament in the Kings name and by his
authority, vertually include or conclude his Royall aſſent
to all the Acts; King Richard the 2d. had given his con
4. No Covenant, eſpecially publike and ſolemn between
two Nations for reformation of Religion, may be taken
cultus latriae, that is a part of divine worſhip; and if it
be not commanded by God, it is forbidden in Scripture unwill-worſhip.
Moreover, that golden rule of the Apoſtle applyed by
by him to the uſe of things indifferent, ſtretcheth alſo to
this caſe of conſcience, Whatſoever Oath we take, or Co
But this Covenant hath no warrant for it in holy Scripvola nor veſtigium of ſuch a Covenant as
this.
Ergo, this Covenant muſt not be taken by any, who de
There is warrant in Gods word both for the matter of this Covenant,
The Covenan and the form and manner of taking the oath. Forters anſwer. the matterwe have a pattern of a Covenant taken for the reformation of the falſe, and preſervation of the true worſhip of God,Coleman ſerm. and the uniting of Kingdoms in the truth thus reformed, 1 Sam. 18. 3. 4. 2 Kings 23. 5. 2 Chr. 25. 8. 9. 2 Chro. 30.p.21.Ezra10. 2. And forthe form and mannerof taking it bylifting up the hand,Nye's Speech, we have a precedentp.15.Apoc.10. 50.
None of theſe inſtances are ad Rhombum:
England, as hath been juſtified by the word of God, and unWhitgift
and Hooker in their anſwer to Cartwright, C
to Barrow
Browne, Burges to Ames, and Ball to Can, and many
others.
In all thoſe Covenants the King had the main ſtroak, but in this none at all.
1. For the Covenant mentioned, 1 Sam. 18. 3, 4 it comes
not home to our caſe; for that was a private Covenant beSamuel,
againſt him who indeed held the Crown, but was rejected by
God himſelf; this is a Covenant made by Subjects againſt the
Commands of a moſt gracious Prince.
2. For the Covenant mentioned 2 King. 23. 5. the text
ſaith, King Joſiah made this Covenant, that they ſhould walk
after the Lord, and keep his Commandements, and his Teſtimonies,
and his Statutes with all their heart, &c. And that he put
down the Chemarims, &c. There the King makes a Covenant,
and reforms a Church, and not the People; here the People
enter into a Covenant without the King, and they take upReform, or rather Deform
the Church, by overthrowing the Hierarchy, and aboliſhing
Epiſcopacy. Chius ad Choum, theſe things agree as well as
Harp and Harrow.
3. For the Covenant mentioned 2 Chr. 15. 8, 9. King
Aſa gathered all Judah and Benjamin together to Jeruſalem,
where they offered to the Lord of the ſpoyles, and made
this Covenant, and in performance of this Oath or Covehe depoſed Maacah his mother from her Regency,
becauſe ſhe had made an Idoll in a grove, and Aſa brake
down her Idoll, and ſtampt it, and burned it at the brook
Kidron.
Iſrael, 2 Chron. 30. who in the
dayes of Hezekiah, though they were under another King,
yet joyned with the men of Judah in keeping the Paſſo
1. They entred not into any ſolemn League with the
men of Judah, though for the preſent they joyned with them
in a Religious duty commanded by the Law.
2. What they did, they were invited to do by King Hezekiah;
whereas the Scotch are not invited to this League with
the Engliſh by the King.
3. The King of Asſhur forbad not the Iſraelites to joyn
with their Brethren of Judah in keeping the Paſſover; but
the King forbids any of his Subjects to enter into this Co
4 The King who Reigned over the Iſraelites, was an
Idolater; but our King is a worſhiper of the true God.
And albeit, in ſome caſe and quarrel, the worſhipers of the
true God may joyn with their Brethren of the ſame Reli
Laſtly, The Iſraelites, beſides the invitation of King Hezekiah
to keep a ſolemn Paſſeover with the Jews, had the
expreſs command of God himſelf; whereas neither Engliſh
nor Scotch have any command from God expreſly or im
5. For the Covenant mentioned Ezra 10. 3. that was
meerly to remove a Scandal from the Jews, and to fulfil
the expreſs command of God, for putting away ſtrange
wives, ſet down in the Law of Moſes: in which caſe no man
doubteth but a Covenant may be made not only without,
Jews (beſides the command of Nehemiah the Viceroy) had
the approbation of the Prince for making this Covenant:
for the King of Perſia at this time favoured the Jews; and
contributed largely to the reedifying of the Temple; and
gave order to Ezra the Prieſt to adorn the houſe of God,
and perform all things in his ſervice according to the Law,
Ezra 7. 10.
The laſt example Rev. 10. 5. is leaſt to our preſent
purpoſe: for the Angel there made no Covenant, but
only ſware by the living God, that time ſhould be no more.
It is true he lifted up his hand; yet that no way helpeth the
Covenanters cauſe: for that might be a fit geſture in an
Angel menacing a fatal doom to the world, and the outdating
of all time; which yet may not be thought ſo fit a
geſture for men entring into a holy League for the preſerlifting up their hands to
heaven, when they make their Covenant. Howſoever for the
geſture we will not contend with them: I think it fitter
in taking this Oath, then after the uſuall manner, to lay the
hand upon the Bible; for this Oath and Covenant hath no
ground or foundation at all in that book: and the lifting
up of the hand very well expreſſeth the purport of this
Covenant, which is a lifting up of their hands againſt the Lords
anointed, and his Church: yet under pretence of defence of
the Kings perſon, never ſo much endangered as by their
Armies; and of Religion, never ſo profaned as by their
Reformadoes; and of the liberties of Subjects, never ſo much
infringed as by arbitrary votes.
Before we take this Oath of reformation, we muſt deſire
a reformation of the Oath: for it is full of ambiguities and
contradictions: whence I thus frame a fifth argument.
ambiguous Oath ought to be taken, or Covenant ſignPythagoras golden Precepts taketh place,
Loquere cum lumine: all Ambiguities, Equivocations, or
Leagues and Oathes) are
abominated by all Proteſtants. He that ſweareth ambiguouſly
ſweareth not in ſimplicity of heart, nor can keep his Oath
ſincerely and intirely.
But in this Covenant and Oath there are many Ambiguities.
For what is meant in the firſt clauſe by common enemies?
Either the world, the fleſh and the Divel; which indeed
are (as it were) ſworn enemies to all true Religion: or Papiſts,
or Independents; who are both enemies to the Diſcipline and
Government of the Scotch Church.
In the ſecond clauſe what is meant by Church government
by Archbiſhops, Biſhops, &c? either all government by
Biſhops; or the preſent Government only, with the late Innovations
and abuſes thereof. If all government by Biſhops,
then in taking this Oath, we condemn not only the perpetual
Government of the Church from the Apoſtles time till
the reformation of Religion in the dayes of Hen. 8. but alſo
the reformed Churches in England, Ireland, Denmark, Swethland,
Poland, Saxonie, and other parts of Germany; where
either they have Archbiſhops and Biſhops, or tantmount
Intendents, and Superintendents; If the preſent government
only, with innovations and abuſes; let them explain what
are the innovations and abuſes we ſwear againſt: elſe we
cannot ſwear in judgement. What is meant by Hierarchy?
the word ſignifieth holy Government, being derived from holy, and rule or government. And is it fit crudely, withgloſſe, to forſwear all holy Government?
In the third clauſe, what is meant by defending the Kings
perſon in the defence of the true Religion, and Liberties of the
Kingdoms? Is it a limitation, or not? If it be no limitation,
what doth it there?hang-by words in an Oath: for the Wiſeman
teacheth us,our words muſt be few.
If it be a limitation, how doth this Covenant agree with
the Oathes of Supremacy and Allegiance; by which we
are abſolutely bound to defend the Kings perſon, royal
Dignities and Prerogatives of the Crown, without any if or
of, reſtriction or qualification?
Malignants or
evill inſtruments? a word never uſed till of late in any Sta
In the ſixth clauſe, how far extend theſe words, I will
aſſiſt and defend all thoſe that enter into this League and Covenant,
in the maintaining and perſuance thereof? Doth it reach
to giving battle to the King, Sequeſtring Eſtates, plundecircumſcribed
with that limitation in the firſt Proteſtation, By all
good and lawful means? or, ſo far as lawfully I may? There
being ſo many Amphibologies, Ambiguities, and riddles in this
Oath, we muſt have ſome Oedipus of the Synod to read and
clearly expound them, before we can ſafely engage our con
Covenant may be made, or Oath taken, which implycontradictions; for in ſuch an Oath or Covenant we
play faſt and looſe; ſay and unſay; and overthrow the natake Gods name in vain. The Schools
and ancient Doctors conſtantly maintain, that it exceedeth
even Divine Omnipotency to reconcile Contradictions;
which are amongſt thoſe many things St. Auguſtine ſpeakGod therefore cannot do, becauſe he is Omnipotent.
But there are apparent contradictions in this Covenant, and
Gordian knots which cannot be untied. For,
Noblemen, Barons ▪
&c. enter into this Covenant according to the commendable
practice of theſe Kingdoms in former times; and yet Mr. Nye in
his Speech, publiſhed by ſpecial order of the Houſe, upon the
very day the Covenant was read and ſworn unto, and ſubſcriSept. 25. ſaith p. 12. That ſuch an
Oath for matter, perſons, and other circumſtances, hath not
been in any age, or oath we read of in ſacred or humane ſtoColeman in his Sermon commanded to be
printed by the Commons of the Houſe of Parliament, Sept.
ult. 1643. p. 18. Ask your Fathers, conſult with the aged of our
times, whether ever ſuch a thing were done in their dayes, or in
the dayes of their Fathers before them? And in his Epiſtle DeAn Oath, if vain, makes the Land to mourn: an Oath,
if weighty, makes it rejoyce. This is a new thing, and not done in
our Land before; and I hope will have a new effect, not ſeen by our
people before.
we will really
and conſtantly endeavour the preſervation of the reformed Religion
in the Church of Scotland, in Doctrine, Worſhip, Diſcipline,
and Government: and yet in the ſame branch we ſwear to
endeavour to bring the Churches of God in theſe three Kingdoms
(of which Scotland is one) to the neareſt conjunction and uniformity
in form of Church Government, according to the Word
of God, and the example of the beſt reformed Churches. But this
cannot be done if Scotland be preſerved in her preſent Directory
for Worſhip, Diſcipline and Government: for the
Government in the Church of England, Ireland, Denmark,
Swethland, Poland, Saxony, and in all the Churches of the
Eaſt (not ſubject to the Pope) is Epiſcopal: and that is
proved to be moſt conformable to the Word of God, by the
writings of Bilſon, Downham, Armagh, never yet anſwered by
any.
we will endeavour to
reform the Doctrine of the Church of England according to Gods
Word; and yet preſerve the reformed Religion in Scotland in
Doctrine: whereas the Doctrine of the Church of England and
Scotland is all one; as appears by the Confeſſion of the one,
and Articles of the other. All the difference between the
Church of England and Scotland is concerning Diſcipline
and Liturgie; not Doctrine, as it is diſtinguiſhed from
them.
we will endeavour
the extirpation of Prelacy and Schiſms: whereas Prelacy hath
been ever, and is, the ſpecial, if not only means to extirpate
Schiſme. If Prelacy be taken away, ſaith St. Jerome ad Luc.
and the preeminencie of one Presbyter above another; tot
Schiſmata erunt quot Sacerdotes. That is to extirpate Church-government
by Archbiſhops, Biſhops, &c. and yet in the third
branch we ſwear to preſerve the rights and priviledges of the
Parliament, and liberties of the Kingdoms: among which liberties
of the Kingdom of England, and priviledges of the ParliaMagna Charta, and Petition of
Right; in which the Government of Archbiſhops and Biſhops,
and the rights and priviledges of the Church are compriſed.
preſerve and defend his Majeſties
Perſon, and Authority, without any diminution of his
just power and greatneſs: and yet in the ſixth Article we
ſwear to aſſiſt and defend all thoſe that enter into this League
and Covenant, in the maintaining and purſuance thereof: wherelevie arms
againſt the King; ſeize upon his Forts, Ships, Magazens,
and Revenues. How can a man take away the Kings Muniincounter and diſcomfit an Army raiſed by the
Kings power, and yet not diminiſh his power? How can
a man take away his Revenues, Houſes, Parks, &c. and not
diminiſh his greatneſs? how can he give him battle, and yet
defend his Perſon? Therefore before we enter into this Covenant
to make up all the breaches in the Church and Common-wealth,
we muſt make up the breaches in the Covenant
it ſelf; before we reconcile and unite the three Kingdoms,
we muſt endeavour to reconcile the contradictions in this
our Oath and Solemn League.
League and Covenant confirmed by oath is free
and voluntary; or forced and compulſory. If it be free and
voluntary, why is there annexed a moſt ſevere penalty to
refuſe to enter into it before
the firſt of March? If it be forced and compulſory, how is
it a Covenant? eſpecially with God, who reſpecteth not our
words, but our hearts? If it be a conſtrained Oath impoſed
upon us whether we will or no; then it is a heavy yoke laid
upon the Conſcience, inconſiſtent with our Chriſtian Liberty:
and the requiring it of us is not like to procure a bleſſing
from Heaven to the Land, but to pull down the vials of Gods
vengeance upon it. If Tertullian could ſay, Non eſt Religionis
Religionem cogere, it is no religious act to force Religion:
we may ſwear that ſuch a conſtrained Oath is no way accepour language a
League or Covenant: but in the language of Canaan it is not
ſo. For Berith, a Covenant, comes from Bara, which ſignieligere, ſaith Buxtorfius; that is, to chuſe. Neither is it
any act of vertue in Ariſtotles School: for virtus eſt habitus
electivus; a habit whereby we exerciſe our free choice.
knoweth not; for an oath
muſt be taken in judgement, truth, and righteouſneſs, Jer. 4 2.
A man cannot ſwear in judgement, or judiciouſly, who knoweth
not that to be true in an aſſertory Oath; and honeſt and
righteous in a promiſſary; which he ſweareth unto. For if
that be falſe to which he ſweareth, he is perjured: and if it
be a diſhoneſt thing which he promiſeth to do, he is unrighteous.
Beſides, it is great precipitancy and raſhneſs, to enter
into a Covenant blind-folded, and to ſwear to maintain that
we underſtand not.
But the ſubjects of England (at leaſt for the major part)
know not what the Scotch Diſcipline, Government, or Worſhip
is: which notwithſtanding by this Covenant they are
bound to preſerve, even with the hazard of their fortunes and
lives.
We do not ſwear to
obſervethat Diſcipline,The Cove but tonanters an ſwer. preit; I mayſerve preſervethat which in point of conſcience I cannotobſerve,Mr. or at leaſt not ſwear toCaſeſerm.p. 42. Ch.10. 28.obſerve.The wives, ſons, and daughters in
Nehemiah's time took a Covenant; who yet knew not in particular what thatCovenant did bind them to. Mr. Students in the UniverſiWhitein a Sermon atLambeth.ty take an Oath to obſerve the Statutes; Apprentices in Londonto maintain the priviledges of the City; and all of us in our late Proteſtation, the Liberty of the Subject; and yet neither Scholars, nor Apprentices, nor we, know in particular all the Statutes, and priviledges we ſwear to obſerve and defend.
Theſe Anſwers yield no ſtay at all to ſupport a weak
and doubting conſcience:
Oath is, ſuch muſt
be our knowledge: what we ſwear to in general, we muſt
know in general; whatwe ſwear to in particular, we muſt
know in particular. But in this Covenant we are ſworn to
preſerve the reformed Religion in Scotland, not only in general,
ſo far as it is Protestaut; but in the particulars thereDoctrine, Diſcipline, Government, and Worſhip
which we cannot do, if we know not what they are,
unleſs (as the Papiſts believe, ſo we ſwear) fide implicitâ.
Caſe gives us a Rhetorical Agnomination for a LogiSolution; a Jingle for a Diſtinction. It is true, that to
preſerve and obſerve is not all one. A thief that obſerves a
Port-manteau or a cap-caſe, behind a Traveller, doth not inpreſerve it for him: yet as a man cannot obſerve that
he ſees not; ſo he cannot in judgement ſwear to preſerve what
he knows not.
Nehemiahs time, who
entered into that Covenant, knew in particular what it was;
namely, to put away their ſtrange wives: and the Text ſaith
expreſſely,none took the Covenant, but ſuch as underſtood
it: and therefore I confeſs I underſtand not how this example
is to the purpoſe.
Statute Liberties of
this Kingdom, and the Diſcipline and Government of anoLiberties and Priviledges are
know moſt of them: and concerning
thoſe we know not, we may eaſily inform our ſelves out of
the Books of Statutes, and Records. But for the Scotch Government
of the Church and Liturgie, not one of a hundred
among the learned, nor one of a thouſand of the illiterate
vulgar, are inſtructed in it; neither can we know certainly
where to find it. For the Scotch have no Book of Canons,
or ſet Form of Prayer ordered by their Church, and ratified
at this day by the Royal aſſent, as we have
Subjects of England
ſhould be bound by Oath to preſerve the Diſcipline and
Liturgy of Scotland; whereas the Subjects of Scotland are
not at all bound, nor to be bound, to preſerve the Diſcipline
and Liturgy of the Church of England.
It ſeems altogether unreaſonable that we of this Realm
ſhould be bound by Oath to preſerve that Government and
Form of Worſhip in Scotland, which Scotch themſelves are
not neceſſarily bound to obſerve: For they have often, and
may ſtill, change it at their pleaſure. In the 18. year of Queen
Elizabeths reign, they conformed to the Church of England;
as Buchanan relateth in his Scotch ſtory: after they conformed
to the Church of Geneva: upon which occaſion Bancroft wrote
the Book entituled Engliſh-Scottizing and Scottiſh-Genevating.
In King James his Reign (of bleſſed memory) they returned
in part to the Engliſh Form of Government:
Perth.
French. To ſwear then to preſerve them in their
Diſcipline, Government, and Worſhip, is to ſwear to keep a
Camaelion in one colour, which changeth colour every
hour.
Engliſh man ought to enter into a Covenant which is
derogatory to the honour of the Church and Kingdom of England.
For he deſerves not to enjoy the ſingular priviledges and
commodities of this Land, nor ſo much as breathe Engliſh air,
who will not ſtand up for the honour of this Nation.Omnes
omnium charitutes patria complectitur.
Covenant is many wayes derogatory to the honour
of England. For the Church of Scotland is not only ſet before
the Church of England in it; but is alſo propounded as
a pattern of a Church intirely reformed, not only in Doctrine,
but in Diſcipline alſo and Worſhip; and thereEngland as an imperfect draught of a Church defective in
all; and conſequently to be reformed in all, according to
Gods Word, and the pattern of other reformed Churches:
whereas in truth the Church of England, as it was reformed
before the Church of Scotland; ſo it was more exactly and
perfectly Reformed (priùs tempore, dic & honore.) And no marEngland was reformed by the auPrince, and the wiſdom of the State:
but the Church of Scotland by the zeal of private men.
The Church of England was reformed not only in D
but alſo in Diſcipline and Liturgy, conformably to the anciStotland,
though it imbraced Apoſtolical doctrine, yet it had not the
exerciſe of Apoſtolical diſcipline ſince the Reformation, till
King James of bleſſed memory reſtored Epiſcopal Government
there: where (they before writing after the copie ſet by
Calvin) they had ſet up the Presbytery, or government by
Lay Elders, unknown to any Elder age of the Church. But
howſoever the glory of the Engliſh Church of late hath been
eclipſed in the eyes of many; yet by the teſtimonies of the
beſt Reformed Churches beyond the Seas, in the Reign of Qu:
Elizabeth and King James, it may appear, that ſhe ſhined
among all the Golden Candleſticks ſet in the Weſtern and
Northern parts of Chriſtendom, velut inter
She ſupported all other Reformed Churches; and the
Church of Scotland by name; as their own Chronicles relate:
And howſoever ſome thing hath been queſtioned in the
Diſcipline and Liturgie of the Church of England by the
Scholars of Aerius the Heretick, oppoſing all Eccleſiaſtical
Hierarchy and Liturgie: yet the doctrine of the
Church of England hath been alwayes kept ſarta
tecta; and held ſound and Orthodox by all that carryed the
Proteſtants: and the Articles of Religion, together
with the Apology of Biſhop Jewell, (wherein the whole DoEngland, is compriſed) are inſerharmony of Proteſtant Confeſſions; and approved
by the ſuffrage of all Orthodox Churches. To ſwear
therefore to endeavour the
is
either to ſwear reforming of the Church of
England in Doctrine, according to the Word of God,actum agere, to do that which is done alvainly: or to ſwear to pervert it, it
being ſtraight already; which is to ſwear impiouſly.
Covenant (eſpecially confirmed by millions
of Oaths between two Kingdomes) ought to be made
without neceſſary and urgent occaſion: for otherwiſe in ſuch
a ſolemn and publick manner to call God as it were from
heaven to atteſt with us, would be a taking of his Name in
vain.
Covenanting is like the caſting the holy anchor
among the Athenians, and the creating a Dictator among
the Romans; never to be acted or attempted, but in ſome
great exigent of ſtate, to preſerve it from imminent ruine
and deſtruction.
But there is no ſuch neceſſity at this time of engaging both
Kingdoms, and locking them faſt in ſuch a League: for the
Popiſh party is at a lower ebb now in England then it hath
been heretofore; and his Majeſty hath bound himſelf by
many Oaths (even ſigned with the blood of his Redeemer
at the holy Communion,) to maintain the Proteſtant Religion;
and not only to enliven the Acts formerly made againſt Seminary
Prieſts, Jeſuits, and Popiſh Recuſants; but alſo to
give his royall Aſſent to any ſuch further Acts as the wiſdom
of the Parliament and State ſhould offer unto him, for the
advancement of the Proteſtant, and ſuppreſſing of the Romiſh
Religion. And as for the Priviledges of Parliament, and Liberties
of the Subject, there needs no entring into this New
League for their ratification and confirmation. For they
are ſufficiently eſtabliſhed by former Acts of Parliament unProteſtation generally made by all
the Subjects of this Kingdom, May 5. 1641. The Reaſons
preface of the Covenant have ſcarce any
colour of truth; and not ſo much as a ſhadow of neceſſity.
The firſt is, That other means of Supplications, Re
monſtrances, Proteſtations, &c.have proved uneffectual: and therefore no remedy for a deſperate cure, but this uniting of minds and ſwords with the ſtrongeſt tie of aNational Covenant.
Whereunto I anſwer, That to all thoſe Supplications,
Remonſtrances, and Proteſtations his Majeſty hath given gra
The ſecond is, That for the preſervation of themſelves, and their Religion, from utter ruine and deſtruction, they were conſtrained to make this
League.
Whereunto I anſwer, That Religion and the Church are
in danger of ruine and deſtruction, as well by the Anabaptiſts,
Browniſts, and other Sectaries (who take this Covenant, and
have grown moſt inſolent upon this new League,) as by
the Papiſts: and that the greateſt fear of utterly ruining
and deſtroying this Kingdom, is from the continuance of this
Civill and unnatural War, which is fomented by it.
The third is, The commendable practiſe of theſe Kingdoms in former times.
In this reaſon they plead Obſignatis tabulis; they avouch
that which never hath been, nor can be produced; and the
contrary hath been proved before.
The laſt reaſon is, The example of Gods people in other Nations.
other Nations is expreſſed in
the exhortation to the taking of this Solemn League and
Covenant, p. 5. namely, the Netherlands and Rochellers. But
as he in Plato's Dialogue ſaid, Exemplum ô holpes eget exemplo;
ſo we may ſay of theſe, theſe are examples without example:
late practiſes in our age and memory, without any Precedent in
former ages and the beſt times of the Church. Neither yet are
they parallel to this: For the King of Spain (againſt whom
the Netherlands) and the French King (againſt whom the
Rochellers entred into a League Defenſive and Offenſive
with us) were perſecuters of the true Proteſtant Religion,
and oppreſſors of their known Liberty: whereas our gracious
Soveraign is a Profeſſor of the Goſpell, and a Defender of the
Orthodox Proteſtant Faith, and a maintainer of the Priviledges
of Parliament, and Liberties of Subjects: as appeareth by his
Royal Aſſent to the Petition of Right.
ſweareth, muſt have an eye to the conditions
of a ſacred Oath ſet down by the Prophet Jerem. 4. 2.
He muſt ſwear in truth, judgement, and righteouſneſs; in
truth not falſly, in judgement not raſhly, in righteouſneſs not
wickedly.
But no man can take this Oath in righteouſneſs: for not
only Scripture, but even Nature teacheth every man, That it
is an unrighteous thing, if not impious and ſacrilegious, to
diſanul, abrogate, and overthrow the laſt Wils and Teſtaments
of all the Founders of, and Benefactors to Biſhopricks,
Deanaries, and Cathedral and Collegiate Churches; and to
alienate their revenues to another end then they intended;
eſpecially thoſe lands being dedicated to God; and that for
the maintenance of his true worſhip, and not any ſuperſtitious
end. It is an unjuſt thing to thruſt out a world of men
without any crime, or legal forfeiture, out of their dignities,
preferments, and Eſtates, whereof they and their predeceſſors
have been legally poſſeſſed time out of mind. I appeal to
their own conſciences, whether a man might lawfully
ſwear to endeavour the extirpation of all the Judges of the
Barons of the Exchequer,
Serjeants at Law, Counſellours, Barreſtors, and Atturneys: or
of all Maiors, Sheriffs, Aldermen, Common-councel men, Maſters
and Wardens of Companies, Sword bearers, Officers and
Beadles. I am ſure ſuch an Oath were Votum devovendum,
and faedus faedum; not only an illegall, but a deteſtible and
execrable Oath.
And what can they alleadg to difference
this from ſuch a one? If they ſay, Lord Biſhops, Deans, Arch-deacons,
&c. are no where mentioned in Scripture: no more
is there of Lord Maiors,or Lord chief Barons, &c. Yea but
Magiſtrates and Judges are named; though not with ſuch
honorable titles. So are Biſhops and Deacons: and there is
as great a neceſſity of Eccleſiaſtical Magiſtrates, as civill;
of order in the Church, as in the City and State: of ſome
preferments and encouragements for Clergy men, and Civilians,
as for Common Lawyers. As this Oath cannot be taken in
righteouſneſs, ſo neither in judgement: for who can judiciouſly
ſwear to preſerve the Doctrine, Diſcipline, and Worſhip of a
Nation, which he knoweth not? How can he ſwear in truth
that he will indeavour to Reform the Doctrine of the Church
of England according to Gods Word, which he knoweth and
hath acknowledged in his former Proteſtation, and ſubſcribed
to the Articles of Religion, to be (as it is) conformable there-unto.
But theſe reaſons have been touched before, and the
Readers ſtomachis like to loath Cramben his coctam.
Oath ought to be taken, or Covenant entred into, which
is repugnant to the juſt and wholeſome Laws of the Kingdom
now in force. For to take ſuch an Oath, is to ſwear to
ſin, and conſequently to ſin in ſwearing; unleſs they can make
diſobedience to the Laws of the land no ſin.
But this Covenant is repugnant to many Laws of England;
namely all thoſe Statutes and Acts of Parliament whereby
Epiſcopal Government and Eccleſiaſtical Courts are eſtabliſhed
and regulated.
ſacred order that hath laid holy hands
upon them:
That the Acts of Parliament are not like the Laws of
MedesandPerſians,that cannot be altered: and in particular that all the former Acts paſſed in favour of Epiare vertuallyſcopacy, repealedby that Ordinance of both Houſes, wherein it is reſolved, ThatEpiſcopal Governmentſhall be cut offroot and branch.
But neither is this anſwer any way ſatisfactory, nor better
then their former. For firſt, The reſolution to make an Act is
not the enacting a Law. Many things may fall out between
ſuch a Reſolution and the Execution thereof: in which interim
they who take this New Oath may abſolutely forſwear
themſelves in breaking the Oath of Canonical obedience to
Biſhops yet in being.
both Houſes ſhould concur to make ſuch an Act
for the utter aboliſhing of Epiſcopacy; yet till the Royal Aſſent
were gained thereunto, ſuch an Ordinance could never be
improved to an Act of Parliament; much leſſe of force to
Repeal many former Acts. For as neither the King with the
Commons without the Peers, nor the King and Peers without
the Commons: ſo neither the Peers and Commons without
the King can Make or Repeal any Act made by the Three
Eſtates. For that which is Eſtabliſhed by Authority, muſt be
abrogated by equal Authority;
Three Eſtates in their Votes is that golden tripos, out of
which we are to hear the Soveraign and authentical Oracles
of the Law.
Contrary Oaths and Proteſtations may not be taken: for
they deſtroy one the other; and he that taketh them is
like the Satyre in the Poet, who out of the ſame mouth
bloweth hot and cold.
Can the fountain, ſaith St. James, out of the
ſame place ſend out ſweet and bitter waters?
new Covenant and Proteſtation is contrary to that
which was taken by both Houſes, and all the Subjects of
this Kingdom, May 5. 1641. For in that we ſwear to maintain
the Priviledges of Parliament and Liberties of the Subject:
(and no man doubteth but Biſhops, Deans, &c. are Subjects;
and their liberties and priviledges are expreſly mentioned
both in Charta Magna, and the Petition of Right:) But in
this we abjure all Prelacy; that is, Government by Archbiſhops,
Biſhops, Deans, &c.
ſollicit (much leſſe inforce upon penalties)
any of the Clergy to take an Oath contrary to the
Oaths they have formerly taken, both in their ordination,
and inſtitution and induction into their Benefices; namely
the Oath of Canonical obedience to their Biſhops, and of
the Defence and Maintenance of the Priviledges of their
Sees.
But ſuch is the Oath compriſed in this New Covenant:
Therefore it can in no wiſe be taken; at leaſt by any
Clergy, and Beneficed men.
As for theſe
Clergy menwho pretend thattheyabove all others cannotCovenanttoextirpate that Government,The Covenan becauſe they have (as they ſay) taken anters anſwer. OathtoobeytheBiſhops in licitis & honeſtis:See exhortation to the taking of the Solemn League, they can tell, if they pleaſe, that they that havep.4.ſworn obedienceto theLawsof the Land, are not thereby prohibited fromindeavouringby all lawful means theabolitionof thoſeLaws,when they proveinconvenient,andmiſchievous.And if yet there ſhould anyOathbe found into which anyMiniſters,or others, have entered, notwarrantedby the Laws ofGod,and the Land: in this caſe they muſt teach themſelves, and others, to call forRepentance;notpertinacyin them.
No man abſolutely ſweareth obedience to the Laws of the
Land actively (for then every diſobedience to the Laws of
the Land ſhould be perjury); but actively or paſſively; that
is, either to do that which is commanded by the Law, or paſubmit to the penalty thereof. Which Oath notParliament may move for the
abrogation of ſuch a Law.
Oath, a Member of the Parliament may move to have a
Bill preferred for the abolition of a Law; in caſe it hath
proved inconvenient and miſchievous. But ſuch are not the
Laws by which Epiſcopacy is eſtabiſhed, and ſpiritual Courts
regulated All the inconveniency and miſchief in the Church
hath grown from the corrupt and ill execution of the Laws;
which may be removed by a Reformation of the Biſhops,
and inferiour Officers, without any change of the
Law.
indeavouring the abolition
of any Law,by lawful means. But this entring into Covenant,
and ſwearing the extirpation of Biſhops themſelves,
and abrogation of the Laws made in favour of them, without
and againſt the Kings Command, will never be proved a lawfull
means of alteration of Laws, either by the Law of God,
or the Land.
liſpe, but dare not ſpeak out, That the
Oaths which Miniſters take at their Ordination and Inſtitution
are unlawful, and call for Repentance: I demand of
them, Whether they are yet unreſolved concerning the
unlawfulneſs of their Oaths taken at their Ordination? If
they are not reſolved, will they take a contrary Oath, and ſo
run the hazard of Perjury? If their belief of the lawfulneſs
of that Oath be pendulous and wavering; ſo muſt
needs be their belief of the lawfulneſs of their Ordination,
and entring into the Miniſtery. For they hang both
upon the ſame ſtring: if the one ſlip, the other fals
down to the ground. Have they not ſubſcribed the Articles
of Religion,
The juſtification of the
forme of Conſecration of Archbiſhops, and Biſhops; and of
the Ordination of Prieſts, and Deacons. Is it not an expreſſe
Canon of the Apoſtle,
Obey them that have overſight of you
in the Lord? and is there any colour of pretence to queſtion
the lawfulneſs of obeying them in
licitis & honeſtis,
Dilemma.
Queſt. Will you reverently obey your OrConſecration of
Archbiſhops and Biſhops, and Ordination
of Prieſts and Deacons,
confirmed together with the Articles
of Religion by Act of Parlialawful form,I will ſo do, the Lord being my helper.Gods word; or not. If lawful and
agreable to Scripture, then the Oath
they take at their Ordination to Obey their ordinary, and ſubmit
to his godly Admonitions and juſt Cenſures, God being their
helper, bindeth their conſcience from taking this, in which
they vow their utter extirpation. If it be an unlawful form,
and repugnant to holy Scriptures, then no Biſhops or Miniſters
have been lawfully made, or by a lawful form, ſince the
firſt Reformation in England: which to aver were to caſt
ſuch a fowl blurre upon the Church, as cannot be fetched out
with the tears, no nor with the bloud of thoſe who ſo
ſlander the Queen of all the reformed Churches.
This Dilemma with the two horns of it, wounds them which
way ſo ever they go.
Some flie to an extraordinary Calling; but there they are
ſtopt with a counter demand, viz. What miracles do they,
whereby they may prove their extraordinary Calling? for an
extraordinary Calling, muſt be extraordinarily proved.
Others ſay, That Oath was
tyrannically impoſed upBiſhops; and therefore bindeth not their
Conſcience.
Oaths imlawful Authority, though tyrannically abuſed,
thing promiſed be lawful; not
becauſe ſuch an Oath is impoſed, but becauſe Gods name is
interpoſed; by whom they ingage themſelves to the permalum
in ſe.
this Oath was impoſed by
Biſhops: for it was appointed by Act of Parliament, in which
the Articles are confirmed: neither are any Miniſters inforced
to take Orders; but they offer themſelves to the Biſhop,
and humbly deſire him to lay his holy hands on them; and
freely and voluntarily ſubmit to the taking of this Oath of
Obedience to their Ordinary.
That indeed they took the
Oath
of Canonical obedience to their Biſhops; but they have long
ago repented of ſuch an Oath.
cruſhed in their flight, and driven to the wall.
For if they repent of that Oath taken at their Ordination,
they muſt repent alſo of their Orders given them by Biſhops.
For their Orders were given them upon the unperform that and other Conditions aſſented to
by them, with this clauſe, ſo God help me, or God being my
helper.
repent of a lawful Oath taken (and ſuch I have
proved it to be even now) is in plain Engliſh and down
right terms, To confeſſe themſeves perjured. And if ſuch
an anſwer might paſſe for currant, no Oath would be any
tie upon the conſcience: for they might ſay as theſe Minitook ſuch an Oath; but they repent
the taking it.
colour of probabiliThat the
Oath made to Biſhops expired with them:
and that Biſhops now, if they are not dead, yet they are
dying, and breathing out their laſt gaſpe; for both Houſes
have voted them down.
Brethren ſhould have weighed with themſelves,
and communed with their own hearts, before they put their
new Covenant, Whether the preſent Votes of both
houſes can diſpenſe with a lawfull and ſolemn Oath taken at
their Ordination, and ſigned with Chriſts bloud at the Communion;
which they immediately receive from the hands of the
Biſhop, after he hath laid hands on them?
Dalo et non conceſſo, granting that (in regard of thoſe
precedent votes, and this new Covenant taken by both Houſes
for the extirpation of Epiſcopacie,) Biſhops might be ſaid to be
dying: What then? doth this diſcharge them of their Oath?
No more then it will a Wife for withdrawing her duty and
loyaltie from her Huſband while he is a dying, and looking for
a good houre. The Ceremonial Law was dying as ſoon as Chriſt
was born: yet till it was dead and buried too, both he and his
Apoſtles obſerved it. Therefore till Epiſcopacie is dead and buried,
this Oath may not be lawfully taken by any ordained by
them. Nay nor then neither, by their leave: for how know
they whether it may not be revived and raiſed up again by fuActs of Parliament, in times as well affected to the Clergie
as theſe are ill? And if it be ſo, the wounds of their Conſciences
will bleed afreſh. No man can doubt but that Epiſcopacie betMonarchie then Preſbytery, or Independency;
and it is certain that Epiſcopacie concurring with Royal Majeſty,
and the Authority of the Peers, firſt conſtituted Parliaments:
and it hath likewiſe been confirmed by Parliaments in all ſucceeplant which either Chriſt himſelf planted,
or his Apoſtles: as is demonſtratively proved in Bilſon his perDownams anſwer to
Paul Bains; Dr. Reynolds his letter commented upon by the
Primate of Armagh; and Biſhop Andrews his Opuſc. It ſprung
up together with the goſpell in this Nation; and hath ever
ſince growne by it as a ſuccour. They were Arch-biſhops and Biſhops
who had a hand in platting the Garland of our peace and
ſafety, by uniting firſt the two Roſes; and after adding the
thiſtle unto them. Nay they had the chief hands in planting the
reformed Religion in this Kingdome; and ſome of them watered
it with their bloud. If in this Covenant the Wow had been to
endeavour the removall of all Antichriſtian Prelates, Popiſh
Archbiſhops and Biſhops, corrupt Chancellours, Arch-deacons and
Officialls: that would have been no more then as it were pulling
off ſome withered buds from the rod of Aaron. But ſimply
to abjure Prelacie (with an Engliſh gloſſe far worſe then the
Scotch Text) that is Church Government by Archbiſhops, Biſhops,
&c. is either to blaſt with a poyſoned breath, or to pluck up
that rod which ever ſince the reformation hath happily budded
in this Church; and to deprive us (ſoe farr as in them lyfor ever of the goodly and fair Almonds it hath heretofore,
and no doubt will in ſuccceding Ages bear, if they be not
nipt in the bud: Many glorious Martyres; ſuch as were Cranmer,
Ridley, Latimer, Hooper, Farrar, Philpot: Many noble
Champions of the reformed religion; as B Jewell, Bilſon, Andrews,
Abbot, Fr. White Dr. Reynolds, Nowel, Sutcliffe, Field: Many
eminnet Preachers; B. Mathews, King, Babbington, Felton,
Lake, Party Dr. Sinnewes, Thompſon, Goodwin, Eedes, Boyſe:
Many munificent Patrons of Learning, and Religion; Founders
of, or Benefactours to Vniverſities, Schools, Colledges, Halls,
and Hoſpitalls; as Merton, Chichley, Wai
G. Abbot, and di
Here if they caſt in our diſh ſome Beckets,
Gardiners,
and Bonuers, which were indeed bitter Almonds; we can eaPrelacie, but Popery,
that imbittered, or rather poyſoned them: Which poyſon,
ſince the reformation, is drawn out, and taken away from
Epiſcopacie in England, by the Oath at their Conſecration, which
cutteth off all their dependencie from the Pope: and ſince that
none have given him a more deadly Wound then our learned
and every way accompliſhed Vſhers, Mortons, Halls, and Prideauxes.
Howſoever, was there not a Saul among the Prophets;
a Julian among the Emperours; a Judas among the Apostles,
a Diotrophes among the Elders; and a Nicholas among the Deacons?
and muſt theſe moſt ſacred and divine Callings (like ſo
many trees of Paradiſe, planted by God himſelf) be extirparotten or periſhed fruit found at
ſome times upon the branches?
Deſine paucorum diffundere crimen in omnes.
abuſes have crept into the eccleſiaſticall
Courts;
Commutations,
delays, and exceſſive fees. And have not
the like, or as bad in ſecular? Shall we then have no Conſiſtories,
or Courts at all? The Biſhops (as it is objected but not
proved) have corrupted the Goſpell: and have not ſome Judges
the Laws? Shall we then have no more Judges upon the
Bench? A Synod of Prieſts and Elders condemned our Saviour;
and divers Councels have defined hereſies for Doctrines Defide,
and ſet up Idolatry and Superſtition: ſhall we then have no more
Aſlembltes of Divines? Nay truth cannot be concealed: Rupto
jecore exibit caprificus. There have been ſtrange paſſages in
former Parliaments, at which our Archives and Records bluſh:
muſt we therefore v
all Votes, and take away all Parliaments?
God forbid. Let all thoſe who are now moſt exaſperated
againſt the reverend Fathers of the Church, and others
(as they tearm them) of the prelaticall Clergie; coole their
heat, and put water into their Wine, either with that precept
of our Saviour,Judge not that ye be not judged, condemn not
that ye be not condemned: or that Item of the Apoſtle, Devoure not,
l
Father, Toleramus, & toleramur;
we muſt bear with ſome things in the Clergie, for they muſt
bear with more in the Laitie. Tolerari, & non tolerare, eſt intolerabile:
He is of a moſt intolerable nature and diſpoſition,
who expects that others ſhould tolerate him in all things, and
he tolerate others in nothing: for ſuch a diſpoſition is diameBear ye one anothers
Burdens, and ſo fulfil the Law of Chriſt.
ought to be taken, or Covenant made, which is aCharity; For Covenants and Leagues are made to confirm
and ſtrengthen, not to weaken or any way looſen thoſe natyes, whereby we are bound one to another.
Charitie is the end of the Law, and ſumme of the Goſpell; and
bond of perfection it ſelf. As whatſoever is not done out of faith, ſo
whatſoever is not done in Charity is ſin.
But this Covenant is againſt Charity, and offers violence to
Humanity it ſelf. For by it we are bound to looſe and untie all
Bonds whatſoever; whether, of affinytie, or conſanguinity or of
intimate friendſhip, cum qua mariuntur, et pro qua moriuntur verae
amiciliae candidat. If our brother, or our ſonne and daughter,
or the wife that lyes in our boſome, or our friend that is as
our own ſoul, be a malignant; we are ſworn by this Covenant
to detect them, and betray them to the ſeve
of the cloſe
Committee, and barbarous cruelty of the Sequeſtrators, and
their inſtruments. And Malignants (in the ſenſe of them who
tender this Oath) are all ſuch without exception, who ſwim
againſt the ſtreame, or rather torrent, that bears all down becomply not with the times; all who complain of
the Liberties of Subject trencht upon, and their propriety invaded;
of Churches prophaned, monuments of the dead defaced; of
hundreds of able, and learned, and orthodox divines, of
irreprovable life and carriage, turned out of their benefices;
and illeterate Ignonoramus's, and zealous beautifeux's ſet in
their rooms; who preach as familiarly blaſphemie and treaſon,
as they pray Non-ſenſe:
Laſtly, who make ſcruple of the managing of this preſent
warr, whereby the Kings perſon and life is endangered. It is tprofeſſe to fight for King and Parliament: To reſcue the
one, and preſerve the other. But as in the Civill broyles in
Italie a great Commander ſometimes ſaid, My ſword, though
it have a keen edge, and can divide between the bone and marrow;
yet it cannot diſtinguiſh a Guelf from a Gibbeline: So it is moſt cerCanon or muſquet bullet diſtinguiſheth not between
King and Subject; much leſſe between the King his Head
and his Crown; his Perſon, and his power. The primitive
Chriſtians (though they deſired nothing more then to glorifie
Chriſt by their death, who ſaved them by his; and therefore
ran with as much alacrity to Martyrdome as to ſilver games
wherein prizes of infinite value were to be wonne: yet they)
could never be brought by any tortures or torments to diſcover
any Christian to the heathen perſecutors that ſought to beeſtate, liberty, or life. But here by vertue
of this new Covenant, not only a Chriſtian Brother is bound by
a ſtrict Oath to detect another; but the ſon his Father, the
Wife her Husband, the Daughter her Mother, the daughter in
law her mother in law, the Servant his Maſter, the Tennant his
Landlord, the Schollar his Tutor, and the Pupil his Gaurdian:
and not to diſcover them only, but to be active alſo in bringing
them to ſuch heavy Cenſures, as they who have the Legiſlative
power in themſelves can inflict. What great outcries
have been heard of late? what bitter invectives aOath commonly called ex officio; and that (as
it hath been uſed in ſome Courts) not without cauſe? But
here is an Oath, not ex officio, but rather as it may be uſed contra
officium; not of duty, but againſt the duty we ow by all
Laws of God and man to our Superiours, Inferiours, and
Equals. Biſhops and their Chancellours were hardly thought
of, and ſuffered much in the opinion of many, for preſſing
innocent Ceremonies, and Veſtures; as the Cap, Surplice, Groſſe
in Baptiſm, Ring in Marriage, &c. upon all ſuch of the Clergy
as were inſtituted and inducted into Benefices. What then
will be thought of them, who with greater Eagerneſs and Violence,
under worſe penalties, preſſe upon the conſcience not
Ceremonies, but Oaths; nor upon a few of one calling, but
all ſorts of men, not innocent, but nocent Oaths, to the grievous
wounding of their troubled ſpirits, and utter ruine of their
Eſtates?
To conclude with the moſt Chriſtian reſolution of Lactantius;
Religio defendenda eſt,
non occidendo, ſed moriendo; non
ſaevitiâ, ſed patientiâ; non ſcelere, ſed fide. Nam ſi ſanguine,
ſi tormentis, ſi malo Religionem defendere velis; jam non defendetur
illa, ſed polluetur. Nihil enim eſt tam voluntarium quam
Religio; in quâ ſi animus ſacrificantis averſus eſt, jam ſublata
eſt, jam nulla eſt. The faireſt pretence, and moſt plauſible ſcope
and end of them who firſt Deviſed and Framed this Oath, was
to engage the Subjects of England in a firm League with the
Scots, againſt the Popiſh party: that ſo by their aſſociated
Armes, they might the better Protect the Proteſtant Religion
in England; and Vindicate it, and Reſtore it in Ireland. But
what if it may be made good by authority of Scriptures, and
the teſtimonies of all ages, that Chriſtian Religion approveth
not ſuch a kinde of defence? That ſuch a ſtrengthening of
weakning it; and ſuch a forcible propugning
the Proteſtant Doctrine, a ſtrong oppoſition to it, and
a real impugning it? Surely Mr. Coleman in his Sermon comterminis terminantibus; and
verish, not only diſertis, but exertis, pag. 36. May the Re
Go and teach
all Nations; not go and ſubdue all Nations, is our Maſters
Precept. And Boſquier truly obſerveth, That Fiſh will not
be caught with a
Nay Chriſt himſelf
refuſed to be reſcued by bloudy net: if they ſpie but a drop of
bloud upon it, they will ſwime away.force of Armes; commanding Peter
to put up his ſword;
He that taketh up the
Sword, ſhall periſh by the Sword. And if the ancient Doctors
as well as Hiſtorians may be believed, they ſpeak out, and tell
us, That Chriſtian Religion though ſhe could, yet never would
draw any other weapons in her defence againſt the Powers
that are Ordained of God, then prayers and tears: and thereſtyle was, (when ſhe had cauſe to weep and lament
for thouſands of her children executed with moſt exquiſite
torments by bloudy Perſecutours) in her Remonſtrances to
the Emperours, Rogamus Auguſte, non pugnamus: We proſtrate
our ſelves at thy feet, O noble Emperour; we riſe not
up in Armes againſt thee: For we have learned from our Maſter,
That true and undefiled Religion before God is, to be defended,
not by the Sword, but by the Word; not by Reſiſtance,
but by Patience; not by Wickedneſs, but by Loyalty; not by
Killing, but by Dying. For if Religion be defended and mainotherwayes, (as by laying waſt Countries, Plundring
Cities and Villages, ſlaughtering men, and copious effuſion of
bloud) ſhe will not be thereby defended, but defiled. God open
our eyes that we may ſee the way chalked out before us
in his word; and in this day of our viſitation timely purſue
thoſe things that belong to our peace! Amen and Amen.
OUr Brethren of
Scotlanddeſire a Reſolution from this Aſſembly, concerning the Neceſſity and Lawfulneſs of entring into this New League: and how can we reſolve them, if we be not reſolved our ſelves, as ſome of us are not? I ſhall therefore humbly offer to your ſerious conſidera tion, Whether it be not fit to qualifie the word Prelacy,when it is ranked withPoperyandSuperafter this manner; I will endeavour the extirpation of Popery, and all Antichriſtian, Tyſtition, rannical, or Independent Prelacy? for otherwiſe by abjuring Prelacy, abſolutely ſome of us ſhall ſweartoforſwear our ſelves.For Prelacy, as alſo Hierarchy, in the former and better ages of the Church were taken in the better part; Hierarchy ſignifying nothing but a holy Rule or Government; and Prelacy the preeminence of one in the Church above another. Prelation is arelatio diſquipaandrantiae, PraelatiareRelatito thoſe over whomthey are ſet; who may be either the flock, or the Paſtors themſelves. If the Flock, in that ſenſe all that have charge of ſouls may be truly called Praefor they are ſet over them to be their Over-ſeers and Spiritual Rulers,lati, viz. Gregi; Act.8. 28. 1Pet. 5. 2. Heb. 13. 17, 24. 1 Tim.5. 17. In this ſenſe both St.GregoryandBernardtake the word;Praelati non quae ſua ſunt, ſed quae Domini, quaelet Prelates not ſeek their own, but thoſe things which are the Lords;rant: & non Paſtores, ſed Impoſtores; non Do ctores, ſed Seductores; non Praelati, ſed Pilati: now a dayes we havenot Teachers, but Seducers; not Shepherds, but Deceivers; not Prelates, butPilats:in which ſentence, Teachers, Paſtors, and Prelates are ranged together, as ſignifying the ſame perſons: In which elegant Anyou hear that Doctors, Paſtors, and Pretanaclaſis lates, are a kind of Synonyma's. In this ſenſe if we condemn Prelates, and Vote their Exterpation; we ſhall with one breath blow all the Divines that have cure of Souls, not only out of this Aſſembly, but out of their Parſonages, and Vicaridges alſo. But ifPraelatiare here in this Covenant taken in reference to Paſtors themſelves, and Miniſters of the Goſpel; and thereby ſuch are meant only who arePraepoſiti clero,ſet over Clergy-men themſelves, as having not only ſome precedency to, but authority over the reſt: neither in this ſenſe may we piouſly ſwear the Eradication of them. For there are Claſſes in theNetherlands,Intendents and Super-intendents inGermany;Preſidents in the Reformed Synods inFrance;and Maſters, Provoſts, and Heads of Colledges, and Hals in our Univerſities, who have a kind of Prelacy, and Authority over the Fellows and Students, whereof the major part are Divines, and in holy Orders. Here I conceive it will be ſaid, That none of theſe are aimed at; but only DioceſanBiſhops already baniſhed out of Scotland.And Prelates indeed they are in a more eminent degree; and if Prelacy be reſtrained to them, it is Epiſcopacy that is principally ſhot at; to the Extirpation whereof I dare not yield my Vote or Suffrage, leſt this New Oath intangle me in perjury. For both my ſelf, and all who have received Orders in this Kingdom by the Impoſition of Epiſcopal hands, have freely Engaged our ſelves by Oath to obey our Ordinary, and to ſubmit to his godly Judgement, and in all things lawful and honeſt to receive his Commands. If then we now ſwear to endeavour the Aboliſhing of Epiſcopacy, we Swear to Renounce our Canoni cal Obedience; that is, as I apprehend, we ſwear to forſwear our ſelves.
It is true that the Dr. was furniſhed with many other
Reaſons for Epiſcopacy, beſides theſe; and of ſome he
gave a hint in the Aſſembly it ſelf upon other occaſi
1. THat the name of Epiſcopacy, even as it ſignifieth a degree
of Eminency in the Church, is a Sacred and Venerable
Title; firſt in holy Scripture aſcribed to our bleſſed ReDominus Dominantium, Lord of Lords,
ſo alſo,Epiſcopus Epiſcoporum, Biſhop of Biſhops, the SheEpiſcope, a BiLet another take his Biſhoprick;
though it be tranſlated,
Let another take his Office, yet the
Original ſignifies not an Office at
large, but an Epiſcopal function; that
Office which Judas loſt, and Matthias
was elected into; which was
the Office and Dignity of an AAmbroſ. com. in Epheſ. cap. 4. v. 10. ApoJerom. ad Marcel. Apud nos Apoſtolorum locum tenent Epiſcopi. Cyp. c. 7. l. 3. Apoſtolos, Auguſt. in Pſal. 45. loco patrum erunt ſilii, id eſt. Apoſtolorum Epiſcopi. Et ibid. Dilatatum eſt Evangelium in omnibus ſinibus mundi; in quibus principes Eccleſiae, id eſt, Epiſcopi ſunt conſtituti.Timothy and
Titus, who in the Subſcription of the Apoſtles Letters, DiTim. 4. written from Rome to Timotheus, the firſt
Biſhop elected of the Church of Epheſus; and to Titus, the
firſt elect Biſhop of the Church of the Cretians. How ancient
theſe Subſcriptions are, it is not certain among the Learned.
If they bear not the ſame date with the Epiſtles themſelves
(the contrary whereof neither is nor can be Demonſtrated),
yet they are undoubtedly very ancient, and of great AuthoBiſhop cannot be taken at large
for any Miniſter or Presbyter, but for a ſingular perſon in
Place or Dignity above other Paſtors; for there were many
other Presbyters in Epheſus, both before and beſides Timothy,
Act. 20. 27, 28. and in the Iſland of Creet or Candie
there muſt of neceſſity be more then one Paſtor or Miniſter.
Beſides, St. Paul inveſteth Timothy in Epiſcopal power,
making him a Judge of Presbyters, both to rebuke them,
1 Tim. 5. 1 and to prefer and reward them, verſ. 17. and to
cenſure them, ver. 19. Againſt an Elder receive no accuſation,
but under two or three witneſſes; and giveth to Titus exppoteſtatem ordinis & juriſdictionis, of OChap. 1. 5. That thou ſhouldſt
ordain Elders in every City; and of Juriſdiction, I left thee in
Creet that thou ſhouldſt continue
2. The Angels of the ſeven Churches, Apoc. 10. 20. were
no other in the judgement of the
beſt Learned& Comment in Apoc. hom. 2. Ambroſe 1 Cor. 11. 16. Occumenus, Arethas, Marlorat. Pareus in Apoc. c. 1. 2. Policarp. Epiſcopus Smyrnae, Oneſimus Epheſi, Antipas Pergami, &c.
Chap.
2. 14. Thou haſt them that maintain the Doctrine of Baverſ 20. Thou ſuffereſt the
Edit, Teclae, it is Ep. ad Epiſc. Winton.
woman Jezebel to
teach, &c.
3. It is confeſſed by Molinaeus, and other Learned Patrons
of Presbyterial Government themſelves, that Epiſcopacy
is a plant, either ſet in the Church by the Apoſtles them
4. It cannot be denyed, that when the Church moſt
flouriſhed, and was of far larger extent then now it is, over
the face of the Chriſtian World; there was noNice. Can. 5. Conc. Antioch, Can. 6. Concil. Sard. Can. 14. Conc. Chal. Act. 15. c. 29. Ignatius in Ep. ad Philad. Irenaeus l. 3. c. 3. Tertul. l. de baptiſmo. Euſeb. l. 6. c. 40. Jerom ep ad Nepot. Optatus l. 1. cont. ParAmb. in Eph. cap. 4. Baſil Eph. 70.viz. for the
rooting out of that, upon which we are enjoyned to pray
God to pour down the dew of his bleſſing? Surely the dew of
heaven burns not the root of any Plant upon earth, but wa
5. They were Biſhops who had the chiefeſt hand, firſt in
the plantation of Chriſtian Religion in the dayes of Lutius,
King of Britan; and after in the reſtitution in the dayes of
Etheldred King of Kent; and in the Reformation of it in
the Reign of Edward the ſixth, and Queen Elizabeth: and is
6. Chriſt died not inteſtate; he made his laſt Will and
Teſtament, and by it bequeathed many Legacies to his
Church; and among them not onely Catholike Doctrine,
but Diſcipline alſo. This Diſcipline, if it be not Epiſcopal
Government moderated by Evangelical and Apoſtolical
Rules, the whole Church is guilty of the loſſe of a Sacred
and Precious Jewel; for certain it is out of Records of all
ages of the Church, that no other was ever retained or can
be found ſave this, before the Religious Reformer and MagiGeneva, having baniſhed their Popiſh Biſhops,
were after a ſort neceſſitated to draw a new Plat-forme of
Eccleſiaſticall Diſcipline by Lay-Elders. Chriſt, as the Apowas faithfull in the houſe of God, as Moſes: and
if Moſes, after his forty dayes ſpeech with God on the
Mount, received a Patern from God and delivered it to the
Jewes, not only of Doctrine but of Dicipline alſo, which
continued till Chriſts coming in the fleſh; it cannot be
conceived, but that Chriſt left a Pattern of Government to
his Church, to continue till the end of the world: and doubtAct. 3. 1. delivered that to the Church
which they received from their Maſter. What Government
or Diſcipline was that? There can be conceived but three
formes of Government; Epiſcopal, moſt conformable to
Monarchy; Presbyterial to Ariſtocracy, and Independent as
they tearm it, to Democracy. Presbyterial or Independent
it could not be, for Presbyterial is no Elder then the ReforGeneva, and the Independent no Elder then New-England; whereas Epiſcopal Government hath been time
out of mind, not in one but in all Churches. A and ſith it was
not firſt conſtituted by any Sanction of a General Counſel,
it follows neceſſarily, according to St. Auguſtins obſervati
7. This form of Government was not only generally
received and embraced by Catholicks, but even by HereNovatians and Donatiſts had Biſhops of
their own, from whom they took
their names; onlyEpiphanius Haereſ 75. p. 295. Aug. ad quod vult Deum. Aëriani ab Aërio quodam ſunt nominati, qui cum eſſet Presbytr, doluiſſe fertur quod Epiſcopus non patuit ordinari, dicebat PresbyHieron. in Tit.Aerius, who
ſtood for a Biſhoprick, and miſſed
it, out of diſcontent broached that
new Doctrine wherewith the heads
of our Schiſmaticks are ſo much
intoxicated, viz. That there ought
to be no diſtinction in the Church between
a Biſhop and a Presbyter:
and for this confounding thoſe Sacred Orders, was himſelf
ranked among Hereticks, and ſtands upon record in the BedEpiphanius, Anguſtin, and Philaſtrius.
It is true, he had other brands on him; but this was the proviz. Preaching of the Word, and adminiſtration
of the Sacraments. But Aerius was the firſt who profeſſedly
oppugned the Eccleſiaſtical Hierarchy, maintaining, That
there ought to be no difference and diſtinction between Biſhops and
Elders.
8. This aſſertion of Aërius, as in the Doctrine thereof
it was defined by the Doctors of the Church to be Hereſie,
ſo in the practiſe thereof it is condemned by the great
Chalcedon, to be Sacriledge: To confound, ſay
they, the Ranks of Biſhops and ElCon. 1. Art. 15. c. 29. Epiſcopum in Pres
9. Neither were the Fathers of the Councel of Chalcedon
only zealous in this cauſe, which ſo much concerned the
honour of the Church: but the other three alſo, whoſe
authority St. Gregory held to be the next to the four
Evangeliſts and the Doctrine thereof is after a ſort incorEliz. 1. In theſe
Councels which all conſiſted of Biſhops, Epiſcopacy it ſelf
is almoſt in every Canon and Sanction either Aſſerted or
Regulated
10. Next to the Primitive Church, we owe a reverend
reſpect to the Reformed Churches beyond the Seas; who
either have Biſhops, as in Poland, Tranſilvania, Denmark,
and Swethland; or the ſame function is in Nature,
though not in Name: to wit, Intendents and Super-intenFrance; or at leaſt approve of
them, as appeareth by the teſtimony of Beza, Sadiel, Scultetus,
and others.
11. What ſhould I ſpeak of the Articles of Religion
ratified by a Sequence of Religious Princes ſucceeding one
the other, and confirmed by Act of Parliament; to which
all Beneficed men are required under pain of loſſe of their
livings, within a moneth to profeſſe their aſſent and conCarlile,
the 15. of Edw. 2. and the firſt of
Qu.Art. 36. & l. de Conſecrat. It is evident to all men reading holy Scriptures and anEliz. with very many other
unrepealed Acts, in which Epiſcone ſimul eradicent & triticum, leſt together with
thoſe tares (as they count them) they pluck up by the roots
the good wheat of many profitable and wholeſome Laws of
the Common-wealth and Acts of Parliament.
12. But if the Authority of both Houſes could ſoon cure
theſe ſores in precedent Acts of Parliament, yet how will
they make up the breaches in the Conſciences of all thoſe,
who in the late Proteſtation and this New Covenant, have
taken a Solemn Oath to maintain the Priviledges of the
Members of Parliament, and the Liberties of the Subject? The
moſt Authentical evidence whereof, are Charta Magna, and
the Petitionof Right; in both which the Rights of the Church
and Priviledges of Epiſcopal Sees, are ſet down in the Fore
13. To ſtrain this ſtring a little higher, the power of granCongedeliers, together with the inveſtitute of Archbifaireſt flowers in the Kings Crown; and to rob the
imperial Diadem of it (conſidering the King is a Perſon moſt
Sacred) is Sacriledge in a high degree; and not Sacriledge
only, but Perjury alſo in all thoſe who attempt it. For all
14. Yet for all this, admit that Reaſon of State ſhould
inforce the Extirpation of Epiſcopacy thus rooted, as it hath
been ſaid, both in the Royal Prerogative and Priviledge of
the Subject, and in the Laws of the Land; it is a golden
Maxim of Law, Poſſumus quod jure poſſumus, we can do no
more then lawfully we may. If Epiſcopal Government muſt
be overthrown, it muſt be done in a
lawful way: not by Popular TuVide, Record in Exchequer. I will preſerve and maintain to you and the Churches com
15. If we deſire that this Church of England ſhould flouriſh
like the Garden of Eden, we muſt have an eye to the nurſeries
of good Learning and Religion, the two Univerſities; which
will never be furniſhed with choice plants, if there be no
Prefeſilver ſpurs,
prick on the induſtry of thoſe who conſecrate their Labours
and endeavours to the glorifying of God, in imploying their
talent in the Miniſtery of the Goſpel, be taken away. What
ſails are to a Ship, that are affections to the ſoul; which if
they be not filled with the hope of ſome rewards, and deſerved
preferments, as a proſperous gale of wind) our ſacred ſtudies
and endeavours will ſoon be calmed: for,honos alit artes;
omneſque incenduntur ſtudio gloriae; jacentque ea ſemper, quae apud
quoſque improbantur; Honor nouriſheth Arts; and all men are
inflamed with deſire of Glory; and thoſe Profeſſions fall
and decay, which are in no eſteem with moſt men. And if
there are places both of great Profit, Honor, and Power proTemple of honour,
which directeth all men to the Temple of Virtue; and hath beſt
right to honour by the Promiſe of God, Honorantes me honorabo,
thoſe that honor me, I will honor; becauſe they moſt
honour God in every action of their function, which imme
They will ſay;Cicero doth of Cato his exceptions againſt
Murena, Set aſide the Authority of the Objectors, the Ob
Firſt it is ſaid, That Epiſcopal Government is inconvenient and miſchievous, and prejudicial to the State: but it was never proved to be ſo.
Secondly, Admit ſome good proof could be brought of it;
yet if Epiſcopacy be of Divine Inſtitution, as hath been pro
Thirdly, If Epiſcopacy hath proved inconvenient, and
miſchievous in this age, which was moſtEngland was founded in the ſtate of Prela&c. for we ow to it our beſt laws, made in the Saxon times, and Charta Magna it ſelf: The eniYork and Lancaſter, the marriage with Scotland; and above all, the Plantation and Reformation of true Religion. See Vindication of Epiſcopacy, pag. 23, 24. See alſo the Statute book of 16 Rich. 2. where the Commons ſhew, That the Prelates were much profitable and neceſſary to their Soveraign Lord the King, and the Realm, &c.
Jerome Adverſ. Luc. c. 4. Eccleſiae ſalus à ſummi ſacerdotCypr. Ep. 3. Non aliunde Haereſes abortae ſunt, aut nata Schiſmata, quan inde quod ſacerdoti Dei non obtemperatur; nec unus in Eccleſia ad tempus ſacerdos, & al tempus judex vice Chriſti cogitatur.
16. Laſtly, Though ſome of late think they have brought
gold, and ſilver, and precious ſtones to build the houſe of
God, by producing ſome ſtuff out of Antiquity, to prove the
Ordination of Presbyters by meer Presbyters; yet being put
to the teſt, it proves meer traſh: for there can be no inſtance
brought out of Scripture of any Ordination, without ImpoſiAthanaſ. Apol. 2. Colithus quidam presbySee Epiph. Haer. 75. The order of Biſhops begets Fathers in the Church: but the order of Presbyters Sons in Baptiſm, but no Fathers or Doctors.
Athanaſius, and elſewhere.
What ſhall I need to add more, ſave the teſtimony of all
Chriſtians of what denomination ſoever under the Cope of
Browniſts ſprung up
the other night, all who have given their name to Chriſt, and
acknowledge and have ſome dependence on either the PatriConſtantinople in the Eaſt, or of Rome in the Weſt, or of
Muſcovia in the North, or of Alexandria in the South, togeCophtie, Maronites, Abiſſones, and Chineſes, not
only admit of Epiſcopal Government, and moſt willingly
ſubmit to it, but never had, or at this day have any other? NeiAerians: but they tell
us, that theſe are Chriſtians at large, who hold many Errors
and Superſtitions with the Fundamentoare not cleanſed from earth; like gold
not purged from droſs; like threſhed wheat, not fanned from the
chaffe; like meal not ſifted from the bran; like wine not drawn
off the lees: we are, ſay they, upon a Reformation, and the new
Covenant engageth us to endeavour the Reformation of the
Church of England in Doctrine, Worſhip, Diſcipline, and Gobeſt Reformed Churches. The beſt Reformed,
which are they? whether the remainders of the Waldenſes and
Albigenſes in Piemont, and the parts adjoyning; or of the Taborites
in Bohemia; or of the Lutherans in Germany; or thoſe that
are called after the name of Calvin in France, and elſe where?
Firſt,Abbot in his Tract of the ViſibiHill.
Waldenſes, the fore-runners of Luther, as he
himſelf confeſſeth, they had Biſhops who Ordained their
Paſtours; a Catalogue whereof we may ſee in the Hiſtory of
the Waldenſes, firſt written in French, and after tranſlated into
Engliſh by a learned Herald.
Secondly, for the Luther an Churches, they have Prelates
governing them, under the titles of Archbiſhops and Biſhops
in Poland, Denmark, and Sw
but under the name of Super intenGermany: and
as for their judgement in the point,
it is expreſly fet down in theApol. Confeſſ. Auguſtan. c. de numero & uſu Sacrament. Not ſaepe proteſtati ſumnAuguſtane Confeſſion, in
theſe words, We have often proteſted
our earneſt deſires to conſerve the diſcipline of degrees in the
Church by Biſhops. Nay,Luther Tom. 2. p. 320. Nemo contra ſtatum Epiſcoporum & veros Epiſcopos, vel bonos paſtores dictum putet, quiquid contra hos tyLuther himſelf, who of all men
moſt bitterly inveighed againſt the
Antichriſtian Hierarchy, yet puts
water into his wine; adding, Let
no man hereby conceive, that I ſpeak
any thing againſt the ſtate of Biſhops,
but only againſt Romiſh Wolves and Tyrants. Neither are the
Lutherans of another minde at this
day, witneſs their every-way acGerard. de Miniſterio Eccleſ. Nemo noGerard: None of us,
ſaith he, affirmeth, That there is
no difference between a Biſhop, or
Presbyter, or Prieſt; but we acknowledge
a difference of Degrees,
for good Order ſake, and to preſerve Concord in the Church.
Here, me-thinks, I ſee the Smectimnuans bend their brows,
and anſwer with ſome indignation: What have we to do
with Lutherans who have Images in their Churches, and AuriCalvin, and hold with the Doctrine and Diſcipline of
Geneva, which hath no allay at all of Error and Superſtition,
but is like the pure Angel-gold.
Here though I might (as many have done) crave leave to
put in a Legal Exception againſt the authority of Calvin
and Beza in matter of Diſcipline, becauſe they had a hand
in thruſting out the Biſhop of Geneva, and the Lay PresbyEngland, I dare chuſe them as
Umpires.
Firſt, let
Calv. de neceſſ. reform. Eccleſiae. Talem nobis Hierarchiam ſi exhibeant, in qua ſic emiſpeak in his exquiſite Treatiſe concerning
the Neceſſity of Reforming the
Church, the moſt proper place (if
any were) clearly to deliver his
judgement in this Controverſie;
where, having
Romiſh Hierarchy, in the end
thus he reſolves: Let them ſhew us
ſuch an Hierarchy, in which the Bi
After him, let us hearBeza de grad. Miniſt. Evang. c. 18. Seſſ. 3. Quod ſi nunc Eccleſiae inſtauratae An&c.
Bezae in that very Book which he
wrote againſt Saravia, a Prebend of
Canterbury, concerning different
Degrees in the Clergy: but, ſaith
he, if the Reformed Churches of Engremain ſtill ſupported with the
authority of their Archbiſhops and Biſhops,
as it hath come to paſſe in our
memory, that they have had men of
that rank, not only famous Martyrs,
but moſt excellent Doctors and Paſtours (which happineſs I, for my
part, wiſh that they may continually enjoy) &c. Surely, he that
ſo highly extolled our Biſhops, and wiſhed that that Order
might, like the tree in the Poet, continually bring forth ſuch
golden boughs and fruit, would not readily ſwear to endea
WHEREAS We have lately ſeen a Vow or
Covenant pretended to be taken by ſome
Members of both Houſes of ParliaLondon and Weſtminſtr, They do
promiſe and covenant according to their utmoſt power
to aſſiſt the Forces pretended to be raiſed and continued
by both Houſes of Parliament, againſt the Forces rai25th. Year of King Edward
the third. And We do likewiſe hereby forbid and in