Contemplations upon these times, or The Parliament explained to Wales. Digested into three parts. I. Containing, a brief, faithfull, and pithy history of the Parliament, ... II. Cleer resolutions of such doubts, as his countrymen of Wales are not so well satisfied in, as could be wished: which are reduced to these 3 points, touching the [brace] King. Covenant. Common-Prayer-Book. III. A closer application unto the state of Wales, ... / Written by a gentleman, a cordiall well-wisher of his countries happinesse.

PART. II. Containing Resolutions of Doubts touch∣ing the PARLIAMENT.

To my Country-men of WALES.

I Hope, by what you have read, you are grown to some good liking of the Parliament: And being thus suppl'd to a right understanding of it, lest some Scruples (like roots of Corns) should still remain in your thoughts, I will (with the like Divine assistance) endeavour to satisfie you. The main Doubts (whereunto all the rest are reducible) are touching these three things,

• KING.
• COVENANT.
• COMMON-PRAYER Book.

You will confesse, by the event of things, that the Parliament hath told you many truths, which formerly you would not possibly believes▪ Now you will grant, the King followed an ill Councel, and that the Cavaliers had undone us all. I hope then you may, by this time, believe alike what the

Parliament evermore constantly professed, That they took not up Arms against the King, but in His, and the Kingdoms defence, against a Malignant Party. The Parliament ever told us the truth, or our own sense will give us the lie.

Yet let me tell you, Where the truth and glory of God is concerned, and Liberty of Conscience, the Christian is not always to play the Asse. Blessed Paul (in a lesser point) though one appointed to Per∣secutions and Patience, yet when he saw his time to stand upon his priviledge, as forgetting the Chri∣stian, takes a Roman spirit, They have beaten us un∣condemned, now they thrust us out privily; nay verily, but let them come and fetch us out. Luk. cap. 9. You shall find our blessed Saviour giving orders to his Disciples:—And he said unto them, Take nothing for your journy, neither slaves, neither scrip, nor sword, neither mony▪ nor have two coats apeece. But not long after, how much is the matter altered▪ Luk. 22. But he that hath a purse, let him take it, and likewise his scrip, and he that hath no sword, let him sel his garment end buy one. What meanes all this, but to tell us, that He that is the Lamb of God, is also Lion of the Tribe of Iudah; and that the same holy Lips that bequeathed nothing but Peace to his Church, pro∣nounceth also elswhere, Suppose ye that I am come to give Peace 〈◊〉〈◊〉 earth? I tell you nay, but rather Division and a sword. We Christians, as we are to be as inno∣cent as Doves, yet as wise as Serpents; and when our Masters credit and honour is touched, we must have the genius that Peter had, when he struck off Malchus eare. Mistake me not, this is not to encou∣rage

any to Rebellion; but to take off that error that. Court-Divinity obtruded upon us, That in no case whatsoever Arms are to be medled with, he Gods glory, and Conscience ever so much concerned. I mean no otherwise then King Iames his own pen hath re∣solved it, Bishop Bilson maintained it, and our King in ayding and succouriug the States, and Rochellers, confirms as much.

There are those, that in points meerly of politick interest, grant much in this kinde. Peter Martyr di∣stinguishing Subjects, sayes,

That those that are merè privati, may not dare to lift up an hand a∣gainst their Lord and King.

But those other kind of Subjects he there cals, Sic inferiores, out superior pote∣stis ab illis utcun{que} pendeat, certis{que} legibus reipublicae praeficiunt. And he instances the Ephori of the Lace∣demonians, and the Tribunes of Rome. And what can they do? Si Princeps pactis & promis••is non steterit, cum in ordinem cogere, ac vi ••digere, ut conditiones & pacta quae fuerat pollicitus compleat, id{que} vel armis, cum aliter fieri non possit. And then instanceth, how in that kinde the Danes dealt with their King in his dayes: And afterwards urging Polydore Virgil, Anglos aliquande suos Reges compulisse ad rationem red∣dendam male administratae pecuniae. Though this lear∣ned man afterwards, as a Divine, and modestly, Ego vero dum illorum consilium ad regul••m Scriptura∣rum examino, id non probe.

But for thy satisfaction (good Country-man) in the present point, I do think that our loyalty and obedience to Kings, is alwayes subordinate to God, and we should through them alwayes looke upon

him, and rather be accounted Traitors to the one, then the other, especially when His Glory is pub∣likely asserted. I marvell this Doctrine was so strange, when even the very Common-Prayer book did teach it, as in that Collect for the King. Almighty God, whose kingdom is everlasting, &c. So rule the heart of thy chosen servant Charles our King, that he above all things may seek thine honour and glory, and we his Subjects duly considering whose authority he hath, may faithfully serve, honour and obey him, in Thee, and for Thee, according to Thy blessed Word and Ordi∣nance.

If now (good Country-man) thou yeeldest to the Interest Gods glory hath in us, thou wilt come easily to digest the Covenant, concerning which nothing needs be more said to satisfie thee, then what the learned Assembly have in their Instructions. But lest thou hast neither seen, or well understood them, let me tell thee, that this is not a slight Oath devised for temporall and politick ends, but a most pious and solemn Covenant, whereby Gods honour being at stake, thou dost list thy self for his service. And think not this a new trick or invention, but a meer imitation of the people of God in their extremities, as in the times of EZra, and Nehemiah; Read those holy Books, and throughly ponder and understand them, and I will warrant thee, thou wilt not stick at the Covenant. It is not unworthy thy noting, how that the enemies there still make use of the King to frustrate the good works. EZra, cap. 4. you shall see Rheum the Chancellour, with the malignant party, begin, Be it known unto the King, that the Iews are come

up to Ierusalem, building the rebellious & bad City: And be it known unto the King, that if this City be builded, they will pay no custom unto the King; and it is not meet for us to see the Kings dishonour: therefore we will send to certifie the King. So that here you see nothing but King, and King. And wicked Sanballat, he doth the like to good Nehemiah: The Iewes think to rebell, for which cause thou buildest the wall, that thou mayest be their King. So that if any designe be on foot for GOD, the only means to dash it, must still be King. But these good Worthies go on in their good pur∣poses, though subject to heathen Kings, and ac∣knowledging their sinnes to be the cause of their miseries. And because of all this, we make a sure Co∣venant, and write it, and our Princes, Levites, and Priests, seal to it.

You understand the ground of the Covenant. Now to satisfie you for your common objections, I say first: As for the Oath of Allegiance, it doth fortifie and confirm it, principally providing strict Clauses for loyalty and obedience to His Majesty. And for Ministers who have sworn to maintain the former Church-government, &c. the Instructions tell them that an Oath binds, tantum licitis & honestis; and where the lawfulnesse of an Oath ceaseth, the obli∣gation also ceaseth. Constant practise shewes, that Magistrates take oaths to maintain all the lawes of the land, and many lawes afterward may be abro∣gated; the meaning of the Oath being to maintain Laws, while they are Laws; but when they are re∣pealed by the Power that made them, they are wi∣ped out of his charge & oath. And withall, is it not

all one now in this case, as it was in the beginning of Reformation, Hen. 8. All the Clergy were formerly bound to maintain the Popes Supremacie, and the Doctrine of Rome; but when the impiety and un∣lawfulnesse of it appeared, might not they be well discharged of their oath? And who can better judge of the unlawfulnesse and corruption of the Prelatical government, then the wisdome of the Parliament? and they adjudging it unlawfull, what oath soever thou hast taken to maintain it, is but vinculum iniquitatis, and so absolutely void; And, Qui jur at in iniquum, obligatur in contrarium.

But you are not satisfied, because the King is not with the Parliament.

I must tell you, it is no new invention to ascribe to the King, a Capacity differing from his person, and in that capacity and Kingly power he is virtually present in the Parliament: In this sense, thou hast heard say, that the King is immortall; and where thou hast seen his Patents and Commissions, he is said to be present.

Another thing thou canst not well brook in the Covenant, is the mention of the Church of Scotland.

Indeed I must confesse it hath got the start of us for that Honour; If we call them Brethren, they have Iacob-like robbed us of that Blessing; If we call her our Sister-Kingdom, she hath Mary-like, before us, chosen the better part: And, alas, all this through our own fault. God hath again and again offered us this Honour, ever since the first Reformation, stirring up godly men, who have by all meanes and impor∣tunities earnestly sought to procure us this happines,

but in stead of being heard, have been requited only with contempts, and all discouragements Prelatical greatnesse could load them withall. But for thy sa∣tisfaction understand, the Covenant propounds no Church unto thee as a pattern, but only the Word of GOD to be thy rule and pattern. It were much to be wished, the Covenant were tendred as piously and solemnly as the Parliament hath prescribed, and not suddenly and violently pressed upon some, and mincingly given unto others in corners. To be brief (Country-man) if thou wouldest endeavour to understand the Covenant as the Parliament intends it, thou wouldest never stick at it, it tending only to no more, but to procure a better World, and thy self to become a better Man.

I am now come (Country-man) to thy Dagon, the Common-Prayer book. As for the matter and form of it, the Exceptions against them have been sufficient∣ly made known to the world: I shall only endea∣vour unto thee, to justifie the Abolishment of it, from that apparent inconvenience and prejudice it occasioned to the Gospel, and the Professors of it. It was truly said, that in our dayes we have seen Con∣formity to Ceremonies more exacted than Conformity to Christianity. It is but fresh in our memories; If a good man should but in tendernesse of conscience scruple any thing against the Common-Prayer book, were he otherwise ever so gracious, he was presently a Puritan, and there was no breathing for him a∣mong us; whilst another that would make no bones of the Common-Prayer book, nor of any thing else, reading only the Common-Prayer book, and be

otherwise ever so unworthy and scandalous, he should passe for an Orthodox Minister, and have Livings heaped upon him; and the other good soule, his wife and children, left to all contempt and poverty.

Obj. But you will say, this was not the Books fault, but must be imputed to the Bishops, &c.

Ans. I say, the Common-Prayer book was at least the occasion of their sufferings, and haply their af∣flictions have cried to heaven for this vengeance, which must be no lesse then the utter abolishment of it. It is ordinary, that but a Relation to a notori∣ous Evil suffers in the Judgement: Torquin doth but a foul fact, and the harmlesse name of King must be discarded Rome. One Ravillaick murthers a great King, and his name must no more be heard in France; the Father commits Treason, and the innocent Issue must suffer in the forfeiture. The Bishops were the Common-Prayer books Patrons, and the main Authors of its evils, and it with them must suffer in the doom.

But this is not all; it was not so void of guilt as this, though after a close manner, and not sensible to all, it was very prejudiciall, and a shrewd enemy to the Gospel. You know there was a necessity of reading it; As for the Preaching of the Word, let it get its place and esteem as it could: And this ne∣cessity of the one rather then the other, drew gene∣rally the credit to that which seemed most neces∣sary; Mans nature is most contented with the ea∣siest way of serving God, and Publike Government countenancing thus the Common-Prayer book, rather then the other. By this means, whatever tended to

the more effectual knowledge, and reall service of God, was accounted but Precisenesse, &c.

2. Me thinks that were sufficient reason to abo∣lish it, even to satisfie the Consciences of our Chri∣stian brethren, and so peace, and better communion might be betwixt us. Our Christian brethren are offended out of meer conscience, and we will needs retain it out of meer fancy. No doubt but many thousands, in the beginning of Reformation, were as loth to forgoe the Masse-book, who upon better experience blessed God to be rid of it. We are hardly pleased with the form of such Mansions, as our Ancestors a hundred yeares ago were well con∣tented with, and it is our opprobrium gentile daily to change the fashion of apparels; and yet to be so wil∣fully wedded to a kind of Divine service so appa∣rently prejudiciall to the Gospel, even against farre better means, seems a strange Delirium. I appeale to thine own experience (Country-man) hast thou not observed that the better, & most godly kind of Ministers, have been ever most malecontented at the Common-Prayer book; and the most unworthy scan∣dalous, and corrupter kinde, have been most main∣tainers and patrons of it? Mr. Hooker, its best cham∣pion, sayes, That if the Minister powres not his soule in prayer, and speaks not as Moses, Daniel, and Ezra did for their people, the service of the Common-Prayer book avails but little. Then judge thou, how happy have we been, and are in Wales, that heare it from some that scarce can read it.

I must cleer an error which hath been obtruded upon thee, and many others, viz. That the Common-Prayer

book was confirmed by the blood of Martyrs.

This I have often seen, and especially under the hand of a Minister, accounted learned in our own country, (among other wide Elogies) to a most un∣derstanding and religious Knight.

I deny not but some of those that compiled it in Edw. 6 his dayes, dyed worthy Martyrs, but I cannot learn they dyed martyrs, but in defence of the Gospel, and the truth of it, against the idolatry and superstition of Rome, and for nothing else. We may as well say, the Apostles, Act. 15. having for the peace and conveniency of the Church ordained Orders to abstain from things strangled, and from blood; say, they confirmed these Decrees with their blood, because afterward they suffered martyrdom for the Gospel. And to say those Worthies in Ed. 6. his dayes confirmed the Common-Prayer book with their blood, were by the like logick to inferre they confirmed with their blood, all, the use whereof they did ordain and tolerate in the Church afterwards, as Surplesse, Bels, and all Ceremonies. No, be not deceived, I know not that it was ever confirmed with blood, unlesse it was in these our warres. Those good men in Edw. 6. dayes, were glad they had gained so much as to have the Divine Service in the known tongue: But as in laying the foundation of the Temple, there were those that shouted for joy, so there were those that wept, that it was short of the former Temple. So there were those in the first Reformation, that could have wish∣ed they then had obtained more: The Masse then fell just like Dagon before the Ark of the Lord,

its head and palms were cut off, but the stumps of Dagon was left to him. It is with the true worshippers of God, as it was with Abraham, when the King of Sodome offered him the spoiles; I will not take (saith Abraham) from thee a thred to a shoe-latchet, &c. lest thou shalt say, I have made Abraham rich. And in those very dayes there were those, that fain would not have retained the least thred of the Reliques and trash of Rome; Bishop Hooper then himself could not away with them, and Peter Martyr adviseth him to bear with them, Ne id progressui Evangelii sit im∣pedimento. And yet he cannot but confesse himselfe delighted to see this goodly zeal in the Bishop, ut Religio ad castam, simplicem{que} puritatem denuo aspiret; Professes his desire was as much as his for a through Reformation: With a Vehementer cupio id quod co∣naris, locum habeat. You may do well to observe one trick of the Bishops: The Common-prayer, though it was the publick service, yet they would permit the use of it in families, which rather then no ser∣ving of God at all, I held it allowable; but of Prea∣ching in families, you know how much they were against it.

Good Country-man, I have been over-tedious; Therfore in a word, suppose the Common-Prayer book like the Moon, which in its proper motions and seasons is a goodly beneficent creature; but if it interposes betwixt us and the Sun, it becomes an opacous disastrous body. In the times of Superstition, Common-Prayer book arising like the Moon at a dark midnight, was comfortable; but now a Sun-shine of the Gospel breaking in upon us, think thou what thou pleasest of it.

Notes

• KING.
• Act. 16.
• Ver. 3.
• Ver. 36.
• Luk. 12. 51.
• Mat. 10. 34.
• In his ans. to Card. Peron.
• In his defence of Christian liberty, a∣gainst An∣tichristian rebellion.
• Lib lo. com. p. 965.
• COVE∣NANT.
• ver. 13, 14.
• Neh. 6. 6.
• Neh. 9. 28.
• Obj.
• Ans.
• Obj.
• Ans.
• Obj.
• Ans.
• COMMON PRAYER Book.
• L. Falkland speech.
• Obj.
• Ans.
• Eccl. Pol. lib. 5.
• Obj.
• Ans.
• Ezra 3.
• 1 Sam. 5.
• Gen. 14.
• Epist. Hoop.