The Fastening of Saint Peters Fetters, Tract · Section 6
Sectio ſexta. Propoſition 6. The Solemn League and Covenant, for its qualitie, and in Reſpect of its obligation, is Publique and Nationall, as well as Private and Perſonall.
SIR, Dr. Gauden in his attempt to looſen St. Peters bonds, (as he judgeth the Covenant to be) was willing to render the Covenant to be in reference to the matter thereof; a Religious Bond declaring a ſence of dutie to God, the King, the Church, their Country, and the Reformed Religion, Page 14.to make men more ſtrictly ſenſible of the ſacred, and civil obligations respectively due unto them, that ſo they might be more ready to diſcharge them in their places and callings; and hereby he doth eſtabliſh the obligation thereof; which, he not finding any way to avoid, doth endevour to limit, and contract into a narrow Room and Compaſſe; ſuppoſing the ſubjects thereof to be few, very few, and thoſe private men in their private capacitie, and ſo denominates it a Religious Bond which private men, and ſome party only of the Nations ſpontaneouſly took upon themſelves, in ſence whereof he accommodates his ſolution of the Covenant unto private capacities endeavouring to abſolve them by a power which, he ſaith, is in themſelves: or to quiet them with a ſuggeſtion of impoſſibility to accompliſh their particular promiſes againſt the purpoſe, and current of the Nation: how judiciouſly he hath managed the ſame, I have already ſhewed in my St. Peters bonds Abide, wherein, I did among other things, ſuggeſt my apprehenſion of the Covenant, Page 21.in reſpect of the extent of its obligation, to be Publique and Nationall; I expected ſomething to have been ſaid by the Dr. againſt that ſuggeſtion; and the grounds from which it did ariſe, but find none; only in the Doubts and Scruples handed into the world by his Epiſtle, and offered to your, and my conſideration; he doth adhere to his own notion of the nature and private perſonall obligation of the Covenant, not urging one Reaſon for it, or anſwering any thing urged againſt it; how ingenuouſly this is done by a Caſuiſt, (that preſumed to releaſe from the obligation of ſacred bonds) let the world judge: I am therefore conſtrained to ſpeak out, and more plainly to aſſert what I was deſirous only to hint, and generally ſuggeſt; hoping thereby to have produced ſome ſerious diſcourſe, which might have acquitted our Nation, or have affected them with the Oath of God which abides upon them.
When Sir, I ſay, the Solemn League and Covenant is Publick and National, I intend by it that which Civilians and Caſuiſts do ordinarily call Real, and as they oppoſe it unto private or perſonal, becauſe it reſteth not in any individual perſons, or particular private number thereof; who may ſoon periſh, and ſo the obligation paſſe away with them, or be over-powred, and ſo put into an impoſſbility of doing what they had ſworn: (as was Saul in the caſe of Jonathans Reſcue; and the men that confederated againſt Paul) the breach whereof ſubjects onelyonly thoſe individual perſons unto the guilt or puniſhment of perjury, in non-effecting, or endeavouring the thing covenanted: but abideth fixed in things and capacities, which continue and abide under all mutation of perſons, and ſo paſſe upon all perſons whatſoever, in al after ages, ad infinitum (if the Covenant be not limited) who ſhall ſucceed into thoſe things, places, or capacities; and ſo binde all perſons therein concerned, whether inveſted, or repreſented by, and ſo involved in the ſame, unto the ſincere, faithful, diligent, and conſtant performnance and purſuit of what is therein promiſ d: and in denial, or defect thereof, ſubjects them unto the guilt and puniſhment of perjury, ſo that the generations who never perſonally ſware the Covenant, ſucceeding into the capacities of their Progenitors, are bound unto the performance of the Oath, and ſhall be puniſhed many hundreds of years after it was made, and (it may be) ſome years after it was violated, in caſe of the breach of it: for ſo long as the publick capacity continueth, the perſons which ſucceed into it, ſucceed alſo into the obligation which lieth upon it, and the variation of perſons voideth not the Oath: ſuch is the Oath of any body of people, whether a City or Nation, wherein the publick faith of that body Politick is engaged, and muſt be maintained.
Firſt, Whether it be done by the univerſality of the people themſelves, *Ubi ſemel decretum erit omnibus, id etiam quibus ante diſplicuerit pro bono atque utili foedere defendendam. Liv. lib. 32.in which all ſingulars are ſuppoſed to confederate: though ſome few may not complie, yet thoſe few are included in, and bound by the univerſalitie according to that Rule; Ʋbi univerſi, ibi & ſinguli, nam ſinguli congregati vel in ſumma reputati facitunt univerſes: The univerſality is made up of the ſingular perſons: ſo in a Corporation or County, the Vniverſality chuſe Members of Parliament, or Magiſtrates confederate, …acta Civium publicis conſiliis habita eos obligabunt qui aliter ſenſerunt. Grot. bel. & pa. p. 516.though ſome ſingular perſons be not preſent nor vote in the Negative, and ſo perſonally conſent, yet a repolitically obliged.
2. Or whether it be done by the collective body of the People who repreſent them, in their names, and at their appointment, not tranſacting all affairs as did the Senate of Rome, in reference to which Saluſt noteth, Senatus uti poterat decrevit, ſuo atque populi injuſſo nullum potuiſse foedus fieri; the Senate decreed, for if they or the people had gain-ſaid it, there could be no Covenant; and in this Collective body though there may be many diſſenters; yet by the Oath and Act of the majority themſelves, and they whom in that capacity they repreſent, are bound; according to that rule, Coetus quilibet non minus quam perſona ſingularis jus habet ſe olbigande, p r ſe aut per majorem ſui partem. Thus was Iſrael bound by the Oath of the Princes paſſed unto the Gibeonites, ſo that although the people knowing it, muttered and murmured againſt the Oath, no one durſt offer violence unto a Gibeonite; and when Saul in a well meant zeal did preſume to do it, the Faith of Iſrael was violated and avenged by a Famine in the time of David an innocent perſon, until expiated by the hanging Sauls ſons three hundred years after the Oath was made, and when many generations who conſented not unto it, had returned.
3. Or, Whether it be done by any ſingle perſon, as the King, but in the name and on the account of the Kingdom; ſo that as King of ſuch a Kingdom, he makes the Oath or Covenant, and ſo obligeth the faith of the Kingdom, and ſo the people are included in it; and the Covenant doth not become perſonal, according to that Rule, At ſi cum rege contractum ſit non ſtatim perſonale erit cenſendum foedus; plerumque perſona pactum inſeritur non ut perſonale pactum fiat, ſed ut demonſtretur cum quo pactum factum eſt. If the Covenant be made with the King, it is not therefore perſonal, for a perſon may be inſerted to ſhew with whom the Covenant is made; as a Covenant is paſſed by the King of England, to declare England is bound, as it was in the caſe of the Rrman Empire; Imperator foedus percuſſit, videtur populus percuſſiſſe Romauus & foedere continetur. The Emperour ſware, the people were included in the Covenant, and ſuch alſo was the Oath paſſed by Zedekiah the King of Iſrael, unto the King of Babylon, which bound Iſrael to performance, and brought them under the guilt and puniſhment of the breach thereof.
Sir, An Oath or Covenant is beſt diſcovered by the enquiry and caution made, & given by Juſtin in the caſe of the tributary Cities which had obtained terms of the Medes before the Empire was to them transferred, Spectandum an in conventione fidem Medorum elegiſſent. Whether they had engaged the faith of the Medes; and if the Covenant were ſo ſworn in a publick and National capacity, that the faith of the Nation were engaged; all perſons and all ages, ſo long as it continueth a Nation, are obliged by it, and muſt carefully perform it; or expect to plunge themſelvs under the guilt and puniſhment of perjury: the Oath Regal being founded in ſua natura, a ſubjectum permanens, a ſubject which ceaſeth not, however it ſucceedeth unto, and is adminiſtred by different perſons, ſo that in this caſe, as in the caſe of the holy wars, it was generally granted: every League with Chriſtians, did bind Chriſtians who did not perſonally confederate, becauſe the faith of the Chriſtians was engaged; ſo every Covenant of England, engaging the faith of England, doth bind all preſent, and future people in England, whilſt England abides a Nation, and cannot be avoided, though obtained by fraud, as that of the Gibeonites; or by force, as that of Zedekiah, which we have before noted; nor will it avail any thing, as to their excuſe, or apology, for not preſerving and purſuing the things promiſed in the Covenant; to plead I took it not, or my Father indeed took it, but the Generation is dead and gone who ſware it, unleſs they can divide themſelves from the Nation, and bury the Nation in the Tombs of their Progenitors; nay, though there ſhould be a mutation of the form of the Government, and Adminiſtration thereof; yet if it abide a Nation, its National Oath will bind according to the Reaſon Grotius layeth us down, De jure bel. ex par. lib. 2. cap. 16. pa. 256Etiamſi ſtatus Civitatis in Regnum mutetur; manebit foedus, quia manet idem Corpus, etſi mutato capite; the ſame body politique doth yet continue: unto ſuch as ſuppoſe the death of perſons to make void the Covenant, I would tell them what Livie ſaid in the caſe of the Romans, they ſware when P. Valerius was Conſul, they would aſſemble at the command of the Conſul he being dead, L. Quintius was made Conſul, and called the Aſſembly, they begin to cavil and queſtion whether they are bound by their Oath, he being dead to whom they made it. Et nondum haec quae nunc tenet ſeculum, negligentia Deum venerat; nec interpretandi ſibi quiſque jus jurandum; & leges aptas faciebant, ſed ſuos potius mores ad ea accommodabant; This negligence of God hath not long poſſeſſed this Chriſtian world, that men ſhould make unto themſelves the interpretation, or rules of obligation of an Oath; unto which they ſhould rather ſquare their converſation, whileſt if it be a real, publick, and National Oath, the perſons ſwearing, and ſworn unto, may paſſe away; and yet (as in the caſe of the Gibeonites) the obligation paſſe to all poſterity.
Sir, I am ſufficiently convinced that if private men, and individual perſons who have ſworn the Covenant, will make conſcience of the Oath of God upon them; there can be no probability of a return, and re-ſtabliſhment within the compaſſe of this age, of the evils we have ſworn to extirpate, they being locked under a moral impoſſibility of re-admiſſion or continuance, by that publick Parliamentary capacity into which many, who have ſworn the Covenant, are at this time reſolved; and in which they cannot but know themſelves bound to endeavour in their places, and callings, with all ſincerity, reality, and conſtancy to extirpate the ſame, and for that others, and thoſe not a few, as Miniſters of the Goſpel, are bound to the ſame in their capacity. I am ſure the Miniſterial rebukes, and confutations of the one, and publick Parliamentary debates of the other, will lay a very great remora unto their return: and his moſt Sacred Majeſty (to ſpeak it with due dread) being in his place bound from his Royal aſſent thereunto, I preſume will not only aw from propoſing to him any Laws that may reſtore any of them, but put an abſolute moral impoſſibility on the preſent paſſing of any Law to that purpoſe.
Yet, Sir, when I obſerve many carnal Politicians, careleſſe Preachers Court Divines, and temporiſing Covenanters, ſuggeſting a nullity on the Covenant, and ſpeaking out, that it is void, and non-obliging, by the reaſon of the paucity, (which they ſuppoſe not to be a fourth part of the Nation) who ſware it, or at leaſt, unto ſuch as never took it, which may not only be many perſons now living, but the whole Generation ſince ſpringing up; or that the Power and Authority of the Nation (whom they do not a little provoke thereunto) may by their publick Edict make it void; I ſee it to be a plain caſe of conſcience, and neceſſary to be reſolved, whether the Solemn League and Covenant be private, and perſonal only, binding individuals, or real, publique and National, binding the power, and body politick of the Nation.
And, Sir, on ſecond thoughts, and a ſerious ſurveigh of the Solemn League and Covenant, I cannot but obſerve, and ſee clearly, that firſt the matter therein Covenanted, is publike and national, relating to the Kingdom under its Civil, Religious, and reformed conſideration, or capacity, being the reformation and defence of Religion under a national profeſſion, and the honour and happineſſe of the King, priviledges of Parliament, and liberties of the Subjects, and the like concernments, no way proper for perſonal, and individual, private Oaths.
2. Theſe matters, and this form of ſecurity to them, were conſul ed, agitated, debated, determined, concluded, and agreed unto, by two diſtinct Nations; agreeing in the general capacities which did relate unto the matter thereof: and that in their moſt publike capacities, and by the indiſputable, moſt full, and formal collective bodies of both Kingdoms, the Parliament, though defective, in that part which was moſt neceſſary to eſtabliſh a Law, then indent a Covenant, which did moſt eminently conſiſt in the conſent of the people, and body of the Nations.
3. The termes ſhewing the capacity in which it was ſworn, are general and National, as in the very words of the Preface, We Noblemen, Barons, Knights, Gentlemen, Citizens, Burgeſſes, Miniſters of the Gospel, and Commons of all ſorts of the Kingdome of England, &c. by the providence of God living under one King, and being of one reformed Religion, ſo that all ranks and orders of men, however dignified, or diſtinguiſhed among themſelves, yet united in this publike capacity, the ſubjects of one King and of one reformed Religion, and in that union univerſally ſware the Covenant.
4. The end and ſcope of this Covenant was Real, National, and Publike, and only Perſonal, in relation thereunto: as is evident by the profeſſed grounds thereof, as having before our eyes the true publique liberty, peace and ſafety of the Kingdoms (wherein every ones private condition is included) a ſence of the deplorable, diſtreſſed & dangerous eſtate in which the Kingdoms then were; and by the ends propounded almoſt in every Article thereof which relate to the Kingdoms, and our Poſterity, and cannot be ſecured, if the Oath be not National, as in Article the Firſt, that we, and our Poſterity after us, may as Brethren, live in faith and love, in Article the Second, that the Lord may be one, and his Name one in the three Kingdoms, In Article the Third, that the two Kingdoms of England and Scotland, may remain conjoyned in a firme peace, and union to all Poſterity. And by the Sixth Article, it is declared to contain in it a cauſe which much concerned the good of the Kingdoms; and in the concluſion thereof, is a profeſſion of ſence, and ſorrow for the ſin of theſe Kingdoms, diſtinct from our own ſins, the which do loudly proclaime the ſcope, and intent thereof to have been Nationall and publique.
5. This Covenant was ſworn by the Nation, or Kingdom,
1. Collectively, by the body of the Nations, regularly aſſembled and conſtituted, in the moſt full, and compleat Aſſembly, that could, and ever did repreſent the ſame, in all acts and ag…tations truly Real and National, viz. The Parliament conſiſting of Lords and Commons, & that in their publique capacity as a Parliament, the Houſe of Commons Aſſembled in their Houſe, & in the formality of the body of the Nation, with their ſpeaker before them, went unto St. Margarets Church in Westminſter, and there with the greateſt ſolemnity imaginable, Ordinance of Feb. 5. 1643.did as the repreſentative body of the Kingdom, ſwear this Covenant; which as a further teſtimony that it was a National Covenant, they cauſed to be printed with their names ſubſcribed, and to be hanged up in all Churches, and in their own Houſe, as a compaſs whereby (in conformity to right Reaſon and Religion) to ſteer their then debates, and to dictate to all that ſhould ſucceed into that place, and capacity, what obligation did before God lie upon the body of this Nation.
2. It was univerſally ſworn by the people of this Kingdom, ſolemnly Aſſembled in their particular places of convention, all over the Kingdom; all manner of perſons from eighteen years old and upward, and that, not at their own will and giddy humour, but at the Command and by the Authority of Parliament, Vid. ordinance enjoyning the taking of the Covenant.who in their place, and in the behalf of this Nation, having judged it a fit and excellent means to acquire the favour of God towards the three Kingdoms, did order it to be univerſally ſworne: and certainly whoſoever will but well weigh the directions given, and duly executed in the tendring of the Covenant, in all Counties, and Pariſhes, by every individual Miniſter to every individual Congregation, and taken by all perſons, religious, military, or civil, enforced with arguments which might convince conſcience in the ingenuous, or conſtraine the act from the peeviſh or perverſe; and accompained with the greateſt extention concomitant imaginable; he cannot but ſee a much more then the fourth part of the Nation did ſwear the Covenant. If the ſeveral Rolls, within the ſeveral Pariſhes, and Precincts of this Kingdom, in which the ſeveral Names of ſuch as did ſwear the Solemn League and Covenant were engroſſed, may be produced; It will be found notwithſtanding the many ſingulars, who may now renounce and ſay they did not take the Covenant, it was ſworn by the univerſality of the Nation. And I hope we who have ever been judged a free people, tied by no bonds but ſuch as we lay upon our ſelves, may be allowed to bind our ſelves by an Oath; De jure bel. ex par. 256.and ſo make it Real and National, according to that Rule, and Reaſon of Grotius: Si quidem populo liberto actum ſit, dubium non eſt quin quod promittitur ſui natura reale ſit.
3. The ſolemn League and Covenant hath been ratified, and rendred National, by his moſt ſacred Majeſty, unto all ſuch who apprehend the conſtitution of this Nation to be merum imperium, an abſolute Monarchy, wherin the King hath ſupremam proteſtatem, & whoſe profeſſed loyalty leads them to ſubject themſelves to all manner his Majeſties conceſſions, and concluſions, and that by a ſeries of multiplied acts, as his Majeſties agreement with the Scots at Breda, where he graciouſly condeſcended to his Subjects, by Solemn Oath to publiſh & teſtifie his approbation of the ſolemn League & Covenant; and at his firſt arrival into Scotland, was pleaſed to ſubject unto the ſame bond in which his Subjects were engaged, and to ſwear the ſame ſolemn League and Covenant: And again at his royal Coronation at Scoon in Scotland, on the firſt of January 1651. was Graciouſly pleaſed over and above the ordinary, and ſolemn Oath, peculiarly belonging to him as King of Scotland, in his moſt publique capacity, The Hiſtory of Charles the ſecond 75, 76, 77.to ſwear the ſolemn League and Covenant, and this Oath, in behalf of himſelf and his ſucceſſors.
I Charles King of great Brittain France and Ireland, do aſsure and declare by my ſolemn Oath in the preſence of the Almighty God, my allowance and approbation of the National Covenant, and of the ſolemn League and Covenant above-written, and faithfully oblige my ſelf to proſecute the ends thereof in my ſtation and calling, and that I for my ſelf and ſucceſſors, ſhall conſent and agree to all Acts and Ordinances enjoyning the National Covenant, the ſolemn League and Covenant, and fully establiſh Presbyterial Government, the Directory for worſhip, Confeſſion of Faith, and Catechiſm, in the Kingdom of Scotland; as they are approved by the General Aſſemblies of this Kirk and Kingdom; and that I ſhall give my Royal aſſent to Acts and Ordinances of this Parliament, paſſed or to be paſſed, enjoyning the ſame in my other dominions, and that I ſhall obſerve theſe in mine own practice and family, and never make oppoſition to any of thoſe, or endeavour any change thereof.
In this Oath, it is worth obſervation that the Royal aſſent is given unto the ſolemn League and Covenant and Directory for worſhip, Confeſſion of Faith and Catechiſm, and Presbyterial Government, as things done in purſuit thereof. 2. That the Royal aſſent is declared unto, and aſſured to be given in formality unto Acts and Ordinances of this Parliament (ſuppoſed to be then in being) in his other dominions paſſed by them, for the Covenant and other things of Religion ſpecified. 3. That this he was pleaſed to do as King of Great Britain, France, and Ireland, his moſt Royal and publick capacity, and that for himſelf and his ſucceſſors: upon theſe conſiderations I could be glad to receive the judgment of the learned in the Law, whether the Royal aſſent any way, or by any expreſſions or Act publickly made known, be not ſufficient to make an Act of Parliament a perfect and compleat Law; the equity of the ſtatute of 33. Henrie the third 21. Rendring the Kings aſſent under his ſeal expreſſed, to be as valid and effectual to all intents in Law, as if he had been perſonally preſent; doth ſuggeſt a ground for this enquiry: for I conceive an aſſent by ſolemn Oath, to be a more Real Royal political preſence than the tranſubſtantiation, or his Real Preſence under his Seal: but that I may keep within my ſphear, I preſume none will deny this to be Jure civili and divino, before God and men an eſtabliſhment of the Solemn League and Covenant, to oblige the Subject: and the rather, if it be obſerved that it was done deliberately, Declaration from Dunfirling Aug. 16. 1650.and ſo profeſſed and enforced by a moſt pious Declaration of His Royal pleaſure, conjuring the enmity againſt the Covenant conceived in any His Subjects in any His Dominions to ceaſe: His Majeſty being reſolved to have no friends but the friends of the Covenant: Grotius layeth us down two caſes, wherein the Act of the King doth bind His Subjects; they both ſquare with this our caſe in reference to the Covenant, the one Contractus Regentium obligat ſubditos ſi probabilem habeant rationem, if the Covenant carry a probable reaſon, let ſuch as plead His Majesty had no probable way to come to His right, and be enjoyed by His Subjects, but by yielding to the Covenant; (which God indeed hath uſed as the principal means to that effect now graciouſly accompliſhed) tell us, whether it was a moſt probable reaſon of good to the Nation. The other caſe was this, Grotius de jur. bel. & pa. lib. 2. cap. 14. 235.ſi adſit, & populus ipſe vult obligari quo caſu, ſui juris eſſe inceperit, & ſucceſſores, ut populi capita, obligabuntur: nam quid populus liber contraxiſſet, obligaretur is qui poſtea regnum pleniſſimo jure acciperet, where the people are willing to be bound; of which in our caſe let the agitations of both Parliaments in both Kingdoms witneſs.
It will, Sir, nothing relieve this Act of His Majeſty, to plead, It was below His Royal Prerogative to Covenant with His own Subjects; had it been with an enemy, we admit and confeſs we were bound by His Act, but by His Royal Power He may abſolve Himſelf from ſo vile an Obligation made to His Subjects,: In this c…ſe I muſt indeed confeſs, His Royal Prerogative may priviledge His Majesty from a coaction unto performance of what He hath ſworn; the ſtate of Subjects leaving them void of power to compel: but jure civili, and divino, He is bound to performance, and the Subject may by humble ſupplication pray and demand performance of the Covenant, for the condeſcenſion voluntary hath left an obligation on the conſcience before God and the world: So Grotius tells us, Dicimus ex promiſſo & contracta Regis quam cum ſubditis iniit, Grotius de jur. belli & pa. l. c. 14. p. 233.naſci veram ac propriam obligationem, quae jus det ipſis ſubditis; the Oath of a King covenanting with his Subjects, hath God for its witneſs, and he is more eminently engaged to avenge it, becauſe there is no humane power that may do it.
Nor is it of any more force to plead that His Majeſty was in an exiled eſtate, and not in the poſſeſſion of the Kingdom, and therefore could not as King make any Covenant for or againſt his people: Unto this Plea the Anſwer is obvious, and it is and muſt be acknowledged no caſe or place can destroy his Royal capacity, for it abideth, and the alteration of his ſeat of reſidence will not render his Family an individuum vagum, as Lucan noteth of the Roman Senate; Non unquam perdidit or do mutato ſua jura loco; and Grotius hath ruled this caſe, Lib. 2. cap. 16. p. 257.and concludes the ſame, Cum rege initum foedus manet etiamſi Rex idem aut ſucceſſora ſubditis ſit pulſus; jus enim Regni penes ipſum manet, utcun que poſſeſſionem amiſerit. I hope there is jure civili, the ſame right and power to give, as to receive, and then let the King be where he will, his Covenant binds for or againſt his Subjects, and to the ſworne form of Worſhip and Diſcipline in His Family.
Nor is it of any more ſtrength or advantage, to ſay, His Majeſty was under force, and thorough the straits of His condition, did condeſcend to ſuch unworthy terms, which He cannot with honour make good: The which ſo much as once to ſuggeſt to the World, is an high diſſervice, and reproach unto His Majeſty, leſſening His Royal Reputation, and the apprehenſion of Piety, amongſt His Religious Subjects. If Doctor Sanderſon's notion be right Divinity, as certainly it is, Pius eſſe nequit qui non est fortis, He cannot be godly who is cowardly; and his eſteem amongſt men by the rule of the Heathen Poet.
Juſtum ac tenacem propoſiti virum
Non civium ardor prava jubentium,
Non vultus inſtantis tyranni
Mente quatit ſolida.Horace lib. 3. ode. 3.
Serious men will ſtoutly withſtand the importunities of impudence, and the exactions of furious Tyrants: And I ſay, it cannot avail unto the leaſt voiding of the Covenant, the matter whereof is found juſt, lawful, and poſſible, for all Caſuiſts have concluded Juramentum metu extortum, doth bind; And the Heathen have amplified the force of an Oath; by Regulus his return to his Enemies to be ſlain when he had been forced to make it; on which Cicero aſſerteth, Temporibus illis jusjurandum valebat; Sanderſon de juram. prael. 5. Sect. 15. p. 126.then Oaths were binding: And Doctor Sanderſon hath concluded, that an Oath made not only on light fear, but a juſt and grievous fear, Qualis eſt metus captivitatis, amiſſionis omnium bonorum, inmiae, cruciatus, & quod eſt foreign ipſius mortis, of impriſonment, loſs of goods, yea moſt dreadful loſs of life (which all men muſt confeſs to be a moſt ſtrait condition) yet it binds unto performance, for which he Renders many Reaſons, among which theſe two are of weight in our caſe: *Videtur non poſſe honeſte recuſari quod fuit prudenter electum.he choſe what then ſeemed beſt, and ſo it was an Act of will, and *Quod ob certum finem promiſſum eſt a promittente debet praestaripoſtquam conſecutas eſt ſuum finem.he received the end propoſed as the condition of his entring into that Covenant: Moreover, as I have before noted, Zedekiah was beſieged into the Oath made with the King of Babylon, with the greateſt force and fury imaginable, yet the Prophet was not afraid to cry to the King, Shall he break the Covenant, and be delivered? and both King and people periſhed by that breach of Covenant.
Sir, I cannot without ſad thoughts reflect on their ſin and horrid wickedneſs, by whom his moſt Sacred Majeſty was reduced into thoſe ſtraits of condition, nor ſhall I acquit them of indiſcretion and overmuch boldneſs, who being ſubjects, could dare to take the advantage of a ſtrait condition to put ſuch terms on Majeſty; yet I dare not but adore the providence of God, (who bringeth good out of evil; and maketh the rage of men to work unto his praiſe, and many times, by wayes to us prepoſterous, effecteth his own holy purpoſe) that did bring his moſt Sacred Majeſty by theſe ſtraits into this Sacred Bond, which, it is more than probable, in an eſtate of liberty he had never ſubjected to; and being now ſworn, they cannot, they muſt not be ſlighted or violated: but I hope his Majeſty ſhall never want a good Angel to be his Monitor to pay the vows he made to God in the day of his diſtreſs.
Now, Sir, I ſay, when I have conſidered the Covenant under theſe publick conſiderations, and find ſuch palpable engagements made by the people of England, as a Kingdom, and Political Body, profeſſing the Reformed Religion; I cannot but adhere to my former conjecture, that it looks ſomething like a National Obligation; nay, the confluence of publick aſſent and authority, by the people collectively and diſtributively conſidered; and the acceſs of Royal aſſent and concurrence (the defect of which rendered it at firſt leſs acceptable to many) leads my conjecture unto a full concluſion, that it is a publick National Covenant, binding all the perſons of this Nation (that ſwear, or ſwear not perſonally) and our poſterity after us, in their particular places; and all that ſhall ſucceed into the publick places, and politick capacities of this Kingdom, to preſerve and purſue the things therein promiſed, ſo long as it remains a Kingdom, under one King, and in the profeſſion of one Reformed Religion; which I pray and hope will be, till Jeſus Chriſt ſhall come to judgment. Give me leave, Sir, to enforce this, with what I obſerved to be aſſerted by the Lord Chief Baron in his learned Speech unto the late condemned Traytors at the Old Baily, You were bound to bear Allegiance to your King; yea, though you may not have taken the Oath of Allegiance your ſelves, yet you were bound by the Recognition of King James and His Poſterity, made at His firſt coming to the Crown of this Realm, by the whole Parliament, being the whole collective body of the Kingdom: Certainly they then and their poſterities muſt needs be bound, who themſelves have univerſally by the appointment and authority of ſuch who were entruſted for them, engaged the Faith of the Nation; though it had been ſufficient, if the Parliament in that publick capacity had only done it; for I ſay ſtill, I ſee not how they can give away our Eſtates; or take pardons in the name, and to the ſecurity of the Nation; if they may not in our name make Oaths, Promiſes, and Covenants to bind us and our ſucceeding Governors and Poſterities; in ſenſe whereof, I cannot but deſire all that wiſh well to England, to conſider the Covenant, the Solemn League and Covenant; for, Sir, as it was no little ſupport and ſatisfaction to my ſpirit, under the late contempt and horrid violations of the Covenant, to obſerve they were the prepoſterous Acts of Self-created Powers, and Uſurpers on the Peoples conſent, as well as His Majeſties Crown; and therefore could not involve the Nation in the guilt of their perjury, which our eyes have ſeen to fall upon their own heads; ſo it is now the greateſt perplexity in my jealouſie, that the Covenant is like to be ſlighted, if not contradicted; that the Nation is in danger to be plunged under the guilt, and made liable to the puniſhment thereof, by that Juſt God, who will certainly avenge the quarrel of the Covenant; which God forbid! God forbid! I ſay again, God forbid!
To conclude, Sir, this Section, leſt you or any others ſhould think, this quality of the Solemn League and Covenant, as Publick and National, to be my own notion, and private particular fancy; give me leave to tell you and them, I can produce more than 600. Miniſters (moſt of whom are yet living) in the Kingdom of England, who under their hands have teſtified their apprehenſions thereof, under the ſame notion. Such as will pleaſe to take a ſtrict view of this Cloud of Witneſſes, may at their leaſure ſurvey the Publick Teſtimonies to the Truths of Jeſus Chriſt, and to the Solemn League and Covenant; and they ſhall find the ſame atteſted by the names of 52 Miniſters of London; 41 in the County Palatine of Lancaster; 59 in the County Palatine of Cheſter; 41 Miniſters in the Weſt Riding of the County of York; who in their Title-page, and throughout their Teſtimony, do denominate it the National Covenant; 39 in the County of Norfolk; 82 in the County of Wilts; 36 in the County of Stafford; 69 in the County of Somerſet; (which I preſume may make a better Septuagint than Biſhop Pierces Certificants of this County, for Revels, Clerks-ales, and Church-ales on the Lords-day, though they want three of the number) 68 in the County of Northampton; 71 in the County of Eſſex: 43 in the County of Warwick; 62 in the County of Glouceſter; 57 in the County of Salop; and 73 in the County of Devon; who give their teſtimony, and call it the Solemn League and Covenant of the three Kingdoms; and in the ſenſe of the National Obligation, they give this teſtimony, and thus plead, We find the Covenant is antiquated and baniſhed, as intended to be of force, during the time of our inteſtine Warres; we confeſs we are amazed at this quirk; we pray the Wars may ceaſe for ever (which yet there is fear may too ſoon be recalled by God, Pag. 27.for this treacherous dealing in his Covenant) but we believe no honeſt underſtanding heart can be perſwaded the Covenant was intended as a Truce made with God for three or four years; but we ſhall labour to ſtop this Gap with ſome few ſtrong ſtakes, cut out of the Covenant; and ſo paſſing through the ſeveral Articles of the Covenant, they adviſe, thoſe terms may be viewed conſtantly, Pag. 28, 29.all the dayes of our life, our poſterity, the Lord may dwell in the midſt of us, and good of the Kingdoms; whereupon they conclude, theſe are not for a few years, but for ever, and affectionately cry out to the Nation, Oh England, turn not Harlot, break not Covenant with thy God; and the Lord keep England from this Covenant-breaking, and his vengeance from his people: Unto this, give me leave to add this paſſage out of the Teſtimony of the York-ſhire Miniſters; It cannot be unknown to the Churches abroad, Pag. 8.that all the three Kingdoms ſtand engaged by vertue of a Solemn League and Covenant, ſworn with hands lifted up to the moſt High God, ſincerely, really and conſtantly, by the grace of God, to endeavour, in our ſeveral places, the Reformation of Religion in the Kingdoms of England and Ireland, in Doctrine, Worſhip, Diſcipline and Government, according to the Word of God, and example of the beſt Reformed Churches. I ſhall, Sir, add but one more, and it is that in which we have all the reſt (theirs being little elſe but a concurrence with this) and that is the Teſtimony of the Miniſters of our own City of London, and they profeſs thus, Pag. 26.In order to the Reformation and Defence of Religion within theſe three Kingdoms, we ſhall never forget how ſolemnly and chearfully the Sacred League and Covenant was ſworn, with hands lifted up to the moſt High God; wherein the three Kingdoms ſtand engaged joyntly and ſeverally, &c. Yet we cannot but obſerve, to the great grief of our heart, that this Solemn Covenant of God hath been, and is daily neglected, ſlighted, vilified, reproached and oppoſed, even by too many who have entred into it; and endeavours have been uſed wholly to evade it, and render it uſeleſs; and that it hath been manifeſtly violated, to the diſhonour of God, to the prejudice of a real Reformation, the ſadning of the hearts of Gods people, and pulling down his dreadful judgments upon us, and upon the whole Kingdom. Sir, I will ſay no more; Pag. 28.but I pray God London Miniſters may retain, or recover their firſt love; and Englands Watchmen may remember the loud Alarums they have ſometimes ſounded, and the grounds thereof.