Chapter 20

To conclude therefore, since this prelacy in the article, this many headed monster of archbishops, bishops, their chancellors and commissaries, deans, deans and chapters, archdeacons, and all other ecclesiastical officers depending on that hierarchy, is the beast, wherewith we fight in this covenant, which hath been found so destructive to church and state; let us not fear to take this sword of the covenant of God into our hands, and say to this enemy of Christ, as Samuel said once to Agag, (at what time he said within himself, "surely the bitterness of death is past") "As thy sword hath made women childless, so shall thy mother be childless among women." So hath prelacy flattered itself, finding such a party to stand up on its side among the rotten lords and commons, the debauched gentry, and abased people of the kingdom: "Surely the bitterness of death is past." "I sit as a queen, and shall not know widow-hood, or loss of children." In the midst of this security and pride, the infallible forerunners of her downfall, let us call her forth, and say, as thy sword, prelacy, hath made many women childless, many a faithful minister peopleless, houseless and libertyless, their wives husbandless, their children and their congregations fatherless, and pastorless, and guideless; so thy mother, papacy, shall be made childless among harlots, your diocese bishopless, and your sees lordless, and your places shall know you no more. Come, my brethren, I say, and fear not to take this Agag, (prelacy, I mean, not the prelates) and hew it in pieces before the Lord.

_Object._ 4. A fourth and main objection that troubles many, is, that in the following article there are divers things of another nature that should fall within the compass of such a covenant, as that which the text holds forth, "to join ourselves to the Lord." There be state-matters, and such too, as are full of doubt, and perhaps of danger, to be sworn unto. I shall answer, first, the general charge, and then some of the particulars which are most material. In general, I answer, there is nothing in the body of this covenant which is not either purely religious, or which lies not in a tendency to religion, conducing to the securing and promoting thereof. And as, in the expounding the commandments, divines take this rule, that that command which forbids a sin, forbids also all the conducibles and provocations to that sin, all the tendencies to it: and that command which enjoins a duty, enjoins all the mediums and advancers to that duty; circumstances fall within the latitude of the command: so in religious covenants, not only those things which are of the substance and integrals of religion, but even the collaterals and subserviences that tend either to the establishing or advancing of religion, may justly be admitted within the verge and pale of the covenant. The cities of refuge had their suburbs appointed by God, as well as their habitations, and even they also were counted holy. The rights and privileges of the parliaments, and the liberties of the kingdom, mentioned in the third article; they are the suburbs of the gospel, and an inheritance bequeathed by God to nations and kingdoms, and, under that notion, holy. Concerning which a people may lawfully reply to the unjust demands of emperors, kings, or states, as Naboth once to Ahab, when demanded to yield up his vineyard to his majesty: "God forbid, that I should give the inheritance of my father." These be the outworks of religion, the lines of communication, as I may so say, for the defence of this city; which the prelates well knew, and therefore you see, it was their great design first, by policy to have surprised, and, when that would not do, then, by main strength of battle, to storm these outworks: well knowing, that if they once had won these, they should quickly be masters also of the holy city, religion itself, and do what they listed. And, therefore, the securing of these must of necessity be taken into the same councils and covenant with religion itself.

This premised in general, we shall easily and apace satisfy the particular scruples and queries as I go.

1. _Scruple._ The most part that swear this covenant are in a great degree, if not totally, ignorant what the rights and privileges of the parliament, and the liberties of the kingdoms are, and how can they then swear to maintain they know not what?

1. By the same argument no man, or very few, might lawfully swear to maintain the king's prerogatives in the paths of allegiance and supremacy; nor the king himself swear to maintain the liberties of the subject, as he doth in his oath at his coronation. 2. But there is hardly any person so ignorant but knows there are privileges belonging to the parliaments, and liberties belonging to the subject. 3. And that it is the duty of every subject, according to his place and power, to maintain these; so that, in taking of this covenant, we swear to do no more than our duty binds us to; in which there is no danger, tho' we do not in every point know how far that duty extends in every branch and several thereof. 4. In swearing to do my duty, whether to God or man, if I be ignorant of many particulars, I oblige myself to these two things. 1. To use the best means to inform myself of the particulars. 2. To conform myself to what I am informed to be my duty. Which yet, in the case in hand, doth admit of a further latitude, namely, that which lies in the very word and letter of this article (as in most of the rest) in our several vocations; which doth not bind every one to the same degree of knowledge, nor the same way of preservation: as for example, I do not conceive every magistrate is bound to know so much, no, nor to endeavour to know so much, as parliament-men; nor every member of parliament so much as judges; nor ministers so much as the lawyers; nor ordinary people so much as ministers; nor servants so much as masters; nor all to preserve them the same way; parliament-men by demanding them, lawyers by pleading, judges by giving the sense and mind of the law, ministers by preaching, magistrates by defending, people by assisting, praying, yielding obedience. All, if the exigencies arise so high, and the state call for it, by engaging their estates and lives, in case they be invaded by an unlawful power. And in case of ignorance, the thing we bind ourselves to is this, that if at any time any particular shall be in question, what the parliament shall make appear to be their right or the liberty of the subject, we promise to contribute such assistance for the preservation or reparation thereof, as the nature of the thing, and wisdom of the state shall call for at our hands, in our several places.

2. _Scruple._ But some are offended, while they conceive in the same article, that the clause wherein we swear the preservation and defence of the king's person and authority, doth lie under some restraint, by that limitation; in the preservation and defence of the true religion, and the liberties of the kingdom. To which we reply. 1. It maintains him as far as he is a king: he may be a man, but sure no king, without the lists and verge of religion and laws, it being religion and laws that make him a king. 2. It maintains his person and estate, as far as his majesty himself doth desire and expect to be defended; for, sure his justice cannot desire to be defended against, but in the preservation of religion and laws; and his wisdom cannot expect it, since he cannot believe that they will make conscience of defending his person, who make no conscience of preserving religion and the laws; I mean, when the ruin of his person and authority may advance their own cursed designs. They that, for their ends, will defend his person and authority against religion and liberties of the kingdom, will with the same conscience defend their own ends against his person and authority, when they have power in their hands. The Lord deliver his majesty from such defenders, by what names or titles soever they be called. 3. Who doubts but that religion and laws, (wherein the rights and liberties of kingdoms are bound up) are the best security of the persons and authority of kings and governors? And the while kings will defend these, these will defend kings? It being impossible that princes should suffer violence or indignity, while they are within the munition of religion and laws; or if the prince suffer, these must of necessity suffer with him. 4. I make a question, whether this limitation lie any more upon the defence of the king's person and authority, than it doth upon the rights and privileges of parliaments, and the liberties of the kingdom, since there is no point or stop in the article to appropriate it more to the defence of the king's person and authority, than to the preservation of the rights and privileges of the parliaments, and the liberties of the kingdoms? 5. And lastly, this clause is not to be understood exclusive, as excluding all other cases wherein the kingdoms stand bound to preserve his majesty's person and authority, but only as expressing that case wherein the safety of his person and authority doth most highly concern both king and kingdoms, especially at such a time as this is, when both are so furiously and implacably encountered by a malignant army of desperate parricides, papists, and their prelatical party.

These objections answered, and difficulties removed, we proceed to the examining of the rest of the particulars, in the following articles.

The discovery of incendiaries or malignants that have been, or shall be, to which the fourth article binds us: doth it not lie also in a necessary tendency to the securing and preserving of this covenant inviolable with the most high God, in point of reformation? For can we hope a thorough reformation, according to the mind of Christ, if opposers of reformation may escape scot-free, undiscovered and unpunished? Or, can we indeed love or promote a reformation, and in the mean time countenance or conceal the enemies of it? This is clear, yet it wants not a scruple, and that peradventure which may trouble a sincere heart.

_Object._ It is this, having once taken this oath, if we hear a friend, or brother, yea, perhaps a father, a husband, or a wife, let fall a word of dislike of the parliament, or assembly's proceedings in either kingdom; or that discovers another judgment, or opinion; or a word of passion unadvisedly uttered, and do not presently discover and complain of it, we pull upon ourselves the guilt or danger of perjury, which will be a mighty snare to thousands of well affected people.

To which I answer. 1. The objection lays the case much more narrow than the words of the article, which distinguisheth the incendiary or malignant, which is to be discovered by a threefold character, or note of malignity. _First_, Hindering the reformation of religion. _Secondly_, Dividing the king from his people, or one kingdom from another. _Thirdly_, Making any faction or parties amongst the people, contrary to the league and covenant. Now, every dislike of some passage in parliament or assembly's proceedings; every dissent in judgment and opinion; every rash word or censure, that may possibly be let fall through passion and inadvertency, will not amount to so high a degree of malignity as is here expressed, nor consequently bring one within the compass of this oath and covenant. A suitable and seasonable caution or conviction may suffice in such a case.

2. But, suppose the malignity to arise to that height here expressed in any of the branches thereof; I do not conceive the first work this oath of God binds us to, is to make a judicial discovery thereof; while, without controversy, our Saviour's rule of dealing with our brethren in cases of offence is not here excluded; which is, 1. To see what personal admonition will do; which, toward a superior, as husband, parent, master, or the like, must be managed with all wisdom and reverence. If they hear us, we have made a good day's work of it; we have gained our brother; if not, then the rule directs us yet. 2. In the second place, to take with us two or three more; if they do the deed, thou mayest sit down with peace and thankfulness. 3. If, after all this, the party shall persist in destructive practices to hinder reformation, to divide the king from his people, or one kingdom from another; or lastly, to make factions or parties among the people; be it the man of thine house, the husband of thy youth, the wife of thy bosom, the son of thy loins: "Levi must know neither father nor mother," private relations must give way to public safety; thou must with all faithfulness endeavour the discovery, thine "eye must not pity nor spare." It is a case long since stated by God Himself; and when complaint is made to any person in authority, the plaintiff is discharged, and the matter rests upon the hands of authority. Provided, notwithstanding, that there be, in the use of all the former means, that latitude allowed which the apostle gives in case of heresy; "A first and second admonition." This course, not only the rule of our Saviour in general, but the very words of the covenant itself, doth allow, for, though the clause be placed in the sixth article, yet it hath reference to all, viz., "What we are not able ourselves to suppress or overcome, we shall reveal and make known." So that, if the malignity fall within our own or our friends' ability to conquer, we have discharged our duty to God and the kingdoms, and may sit down with comfort in our bosoms.

That which remains in the other two articles, I cannot see how it affords any occasion of an objection; and the reference it hath to the reformation and preservation of religion, is easy and clear to any eye, that is not wilfully blind; the preservation of peace between the two kingdoms, in the fifth article, being the pillar of religion; for how can religion and reformation stand, if any blind malignant Samson be suffered to pull down the pillars of peace and union? Besides, it was a branch of that very covenant in the text, as well as of that in our hands. The children of Israel and Judah, which had a long time been disunited, and in that disunion had many bloody and mortal skirmishes and battles, now at length by the good hand of God upon them, take counsel to join themselves, first one to another, and then both unto God. Let us "join ourselves," and then to "the Lord, in a perpetual covenant." Surely, not only this copy in the text, but the wormwood and the gall of our civil combustions and wars, which our souls may have in remembrance to our dying day, and be humbled within us, may powerfully persuade us to a cheerful engagement of ourselves, for the preservation of a firm peace and union between the kingdoms, to all posterity.

And lastly, as peace is the pillar of religion, so mutual assistance and defence of all those that enter into this league and covenant, in the maintaining and pursuance thereof, (mentioned in that sixth and last article) is the pillar of that peace, _divide et impera_; desert one another, and we expose ourselves to the lusts of our enemies. And who can object against the securing of ourselves, and the state, against a detestable indifferency or neutrality, but they must, _ipso facto_, proclaim to all the world that they intend before-hand to turn neutrals or apostates?

To conclude, therefore, having thus examined the several articles of the covenant, and the material clauses in those articles; and finding them to be, if not of the same nature, yet of the same design with the preface and conclusion; the one whereof, as I told you, at the entrance, obligeth us to the reformation of religion; the other, of our lives, as serving to the immediate and necessary support and perfecting of these blessed and glorious ends and purposes: I shall need to apologise no further in the vindicating and asserting of this covenant before us. Could we be so happy, as to bring hearts suitable to this service: could we set up such aims and ends as the covenant holds forth; the glory of God, the good of the kingdoms, and honour of the king, to which, this covenant, and every several part thereof, doth humbly prostrate itself, all would conspire to make us and our posterity after us, an happy and glorious people to all generations.

To them that object out of conscience, these poor resolutions may afford some relief, if not satisfaction; or, if these slender endeavours fall short of my design, and the reader's desires herein, I shall send them to their labours, who have taken more able and fruitful pains in this subject. To them that object out of a spirit of bitterness and malignity, nothing will suffice. He that is resolved to err, is satisfied with nothing but that which strengthens his error. And these I leave to such arguments and convictions, which the wisdom and justice of authority shall judge more proper; while I proceed to the second query propounded, for the managing of this use of exhortation; Why? Or, upon what considerations we may be persuaded to undertake this service? To enter into this holy covenant.

And the first motive that may engage us hereunto is the consideration, how exceedingly God hath been dishonoured among us, by all sorts of covenant-violation, as hath been formerly discovered at large; in the avenging whereof, the angel of the covenant stands, as once at the door of paradise, with a flaming sword in his hand, ready to cut us off, and cast us out of this garden of God--this good land wherein He hath planted us thus long. I may say unto you therefore, concerning ourselves, as once Moses in another case, concerning Miriam; "If her father had but spit in her face, should she not be ashamed?" If our father had but spit in our face by some inferior correction, should we not be ashamed? Ought we not to be greatly humbled before Him? How much more, when "He hath poured out upon us the fury of His wrath, and it hath burned us; and the strength of battle, and it hath set on fire round about?" Should we not lay it to heart, and use all means to pacify the fierceness of His anger, lest it burn down to the very foundations of the land, and none be able to quench it?

Yea, secondly, a wonderful mercy, and an high favour we may count it from God, that yet such a sovereign means is left us for our recovery and reconciliation. Infinite condescension and goodness it is in our God that, after so many fearful provocations by our unhallowed and treacherous dealing in the covenant, He will vouchsafe yet to have any thing to do with us, that He will yet trust or try us any more, by admitting us to renew our covenant with His Majesty, when He might in justice rather say unto us, as to the wicked, "What have you to do, that you should take My covenant into your mouths, seeing you hate instruction, and cast My words behind you?" Certainly, had man broken with us, as oft as we have broken with God, we should never trust them any more, but account them as the off-scouring of mankind, the vilest, the basest that ever trode upon God's ground; and yet that after so many unworthy and treacherous departures from our God, after so much unfaithfulness and perfidiousness in the covenant, (such as it is not in the capacity of one man to be guilty of towards another) that God should say to us, as once to His own people, "Thou hast played the harlot with many lovers; yet return to Me, saith the Lord:" Oh, wonder of free grace! Oh, might this privilege be offered to the apostate angels, which kept not the covenant of their creation, nor consequently their first estate, and to the rest of the damned souls in hell! Would God send an angel from heaven to preach unto them a second covenant, upon the laying hold whereon, and closing wherewith, they might be received into grace and favour; how would those poor damned spirits bestir themselves! what rattling of their red-hot chains! what shaking of their fiery locks! In a word, what an uproar of joy would there be in hell, upon such glad tidings! how many glorious churches, as Capernaum, Bethsaida, the seven churches of Asia, with others in latter times, who have for their covenant-violation been cast down from the top of heaven, where once they sat in the beauty and glory of the ordinances, to the very bottom of hell, a dark and doleful condition; and God hath never spoken such a word of comfort, nor made any such offer of recovery, and reconciliation unto them, as He hath done to us unto this day? "Surely He hath not dealt so with any people." Let it be our wisdom, and our thankfulness, to accept of it, with both hands; yea, both with hands and hearts. If God give us hearts suitable to this price that is in our hands, covenanting hearts, as He gives us yet leave and opportunity to renew our covenant, it will be to me a blessed security that we are not yet a lost people; and a new argument of hope, that He intends to do England good. If neglected and despised, whether this may not be the last time that ever England shall hear from God, I much doubt, unless it be in such a voice as that is, "I would have healed England, and she will not be healed; because I would have purged thee, and thou art not purged, thou shalt not be purged from thy filthiness any more, till I have caused My fury to rest upon thee." The Lord forbid such a thing: "for, how shall we escape, if we neglect so great salvation?"