CERTAIN OBSERVATIONS, Upon the New League or Covenant, As it was explained by a Divine of the New Assembly, in a Congregation at LONDON. Written and sent unto him in a Letter by some of his Auditors. With a Copy of the said COVENANT.  Ezek. 17.15. 
Shall he Prosper? shall he escape that doth such things? Or shall he break the Covenant, and be delivered?  
BRISTOL, Printed for Rich. harsel, and are to be sold by him in Bristol, 1643.   

Imprimatur  
Tho: Bristol. Feb. 20. 1643.   

Certain Observations, upon the new League or Covenant.  
SIR,  
ALthough it be a thing much to be pitied and lamented, to see and to hear daily, with what confidence some things of no small concernment, such as Oaths and Covenants, are pressed upon men's Consciences by some; and by others swallowed with as little straining; yet it is not much to be wondered at. Temporal respects of profit, favour, credit, and worldly fears of discountenance, losses, persecutions, by opposing the stream of times, have a strong influence upon men's proceed, and provoke them to draw on in their attempts begun, though with galled Consciences. And it is manifest from the holy Scripture, to be God's way of taking vengeance upon men's perverseness; that when as (for achieving of any end whatsoever) they will needs seek to stifle some evident light, and dispense with some necessary parts of their obedience they are given up to strong affections, whereby the heart is darkened, as with some mist cast before them, the eyes sometimes are. Now he that considers what force Imagination hath upon the body needs not think it strange, that affection should so far prevail upon the mind, as to make a man mistake the truth, to fore-judge the cause that he defends, and to venture upon every course, as just and lawful, if it be expedient for promoting the design; and may have some plausible pretences and excuses to bear it out. Which being so, we appeal to yourself, (or any considering man) whether it may not justly be presumed, that in this matter of Oaths and Covenants (which we all know to be sacred bonds, and to impose a strong tye upon the conscience) the eagerness, yea, violence of some men in urging such Oaths, doth proceed from their strong affection to that cause, and their deep engagements for defence thereof: And then whether the example of the chief Contrivers, and Promoters of these Oaths, (men perchance reputed of, amongst the vulgar for their wisdom, zeal, and piety) doth not prove justly Scandalous, to the weaker sort, by drawing them into those grievous sins, of rash, unjust, or false swearing, whiles they rely upon these men's judgements, with too much easiness; or else are so much over-pressed with the fear of some damage, imprisonment, loss of goods and livelihood, that they are unawares, brought to do that, against which their conscience finds reluctancy. If it were a thing hard to be believed, we could name you the men (for we have heard it from the mouths of many) who can give no other reason for their entering into this present Covenant, besides the fear of losing all they have. Sir, we that present you with these lines, have sadly thought on these things, and do from our hearts pity the dangerous estate of many thousand souls, that by the example, and persuasions of Ministers, and others in esteem amongst them, are driven into those Briers, which are likely, one day, sorely to vex, and wound their Consciences. And therefore out of the tenderness we bear to our own souls, that we may not deprive ourselves of that internal quietness (which can only make us happy in this world) nor endanger our everlasting Peace, we are afraid to venture hastily upon that wherein it is of such dangerous consequence to err, namely the binding ourselves by Oath or Covenant. We must desire you to entertain this candid opinion of us, That we are no Opposers of Parliament, and their Authority, no Curious or Captious Fault-finders, not wedded to singularity, or in love with our own brainsick Fancies; but such as see and consider how apt men are naturally to go astray, and do therefore endeavour to use all the helps that can be to guide us: We resolve to lay aside all self-love, affection, prejudice, passion, and to look upon things, with as clear, and impartial eyes, as flesh and blood may promise, through divine assistance. We are very much grieved, that we should be thought not to see that which others take to be as clear as the light, when as yet we are willing to submit to whatsoever shall be evidenced to us from Scripture, and right Reason; and shall be thankful to any who shall be the happy instruments to reduce us from error, (if so it be an error with you, to be fearful of plunging ourselves into damnation) We therefore had access to you, when you undertook the explaining of the Scottish Covenant, (as it is called) yet (it so falls out) that in stead of satisfaction, we found more scruples from it, then before your explanation. We hear you are a Member of that grave Assembly, and so we thought you might be able to say as much as could be said in defence thereof; but we must tell you, That in your discourse, we observed some things fell from you contradictory to your own principles; some things in this Oath which occasion the greatest doubting you past by and dissembled; sometimes you made use of such open Fallacies, as the weakest Member of your Assembly would have thought scorn to have been puzzled with: In a word, most you delivered, seemed so weak and groundless, that the fruit of that days hearing might very well be only this; to confirm us in an opinion of the unlawfulness of this Covenant, and in a resolution of never taking it.  
The part of Scripture, which you made use of, for making way to your explanation of this Covenant was, Deut. 29. where is contained the Covenant that Moses in behalf of God, renews with Israel, after that which was formerly made in Sinai, where they covenanted with God to receive his Laws and Statutes; There Moses, to induce them to it, makes a recapitulation of the great things that God had done for them; and (as you express it) speaks unto them, as if some father should speak unto his son whom he is to bind as an Apprentice, after some time of trial had of his Master; Lo, you have had trial of your service, and the goodness of your master thus long, ever since you came out of the land of Egypt, and will ye now indent with him to serve him, and to be his people? you applied it to us of this Land, in this or the like manner; We have had trial of the goodness of God, above these fourscore years, ever since the time of Reformation; And than you extol the goodness of God to this Land, and that deservedly; Never people enjoyed such favours as we have done; great mercies, great deliverances, as any Nation under Heaven? Good Sir, we are glad to hear there was ever any Reformation amongst us: we had thought we had been still in Egypt, under the bondage of the man of Perdition, when we hear the reputed Zealous men of this age cry out of our Doctrine, Discipline, Government, Liturgy, as Popish and Antichristian. It's rare, (we must confess) to meet with so much ingenuity in the Sermons of most that go your way. Well, it is confessed by you, There is a Reformation amongst us, and such a one as hath been countenanced with many excellent favours from above, (such as are, deliverances from imminent dangers, from open violence, and secret treachery of the enemies of our Religion; settled Peace and tranquillity, the renown of this Nation fare and near,) which have made us a glorious Church, as any in Christendom: (For though afterwards in your discourse you took occasion to cry down those that cry up this Church for a glorious Church, yet you had little reason for it, so long as you confess this Church to have been honoured by Almighty God with extraordinary favours, which are as precious ornaments, and add an outward lustre to her inward beauty and comeliness, and so make her glorious:) than it is strange we should be so extremely weary of this present Government, under which we have enjoyed such mercies: The benefits that have accompanied it might still be encouragements to us to submit unto it, especially when (as wise men know well enough) alterations in Public matters are so dangerous: for, suppose there were something in our Government or Discipline to be reform, (as in the best ordered Polity that can be, something, upon good reason established at first, may in time grow burdensome and inconvenient:) yet are these of such moment, as rather than bear them, you will engage the Kingdoms in a most desperate War, and venture the ruining of Church and State, the desolation of the Land, nay, the shaking of the very foundation of Religion, by means of such Heresies as grow apace in such confused times as these. Calvin is searce of your mind, who (though dis-affected to some of our Ceremonies and Liturgy, yet) is so moderate as to call them, toler abides ineptiae, trifles that might be born with, rather than cause a greater misch of of Schism or Sedition. And certainly, for any to think that the reforming or removing these trifles (as he calls them) is able to countervail half the bloodshed, and other mischiefs that are come upon us, is altogether unchristian and inhuman too, and savours of an heart, that hath yielded itself to be ruled by the spirit of perverseness and disobedience. The disease is far more tolerable to us, and less displeasing unto God, than such a kind of remedy. God bless us from such Physicians, whose mediernes put us into a far worse condition than ever our maladies could.  
But not to infist long upon that where yourself made but a short stay: After you had laid this part of Scripture before the people, (though indeed it makes nothing for you, yet you are so confident as to allege every place that mentions but the name of Covenans, as pleading for you) than you pass to a general division of this Covenant, into the Title and Contents. The Title, viz: A folemn League or Covenant; there you lay down the nature of a Covenant, which you define thus, A bond, whereby any one binds himself unto another, for the performance of something mutually agreed upon by each party. Here, by the way, we doubt whether each particular in this Covenantis agreed upon by both parties. He to whom we bind ourselves, is God, and of his consent, we have no other way to judge, but by his will revealed: and if we search the whole Book of God, we shall not be able to find any probability of his consent, that we should enter into a solemn League for abolishing those Laws, and that form of Government under which we live, without the consent of Him that by God's special Ordinance is appointed our Sovereign Lord and King. Besides each point of this Covenant is not agreed upon amongst yourselves; For, how many be there, who are enjoined to enter into this League, that know not what the Doctrine or Discipline of Scotland is, that they must defend; they hope, perchance, it's good, because commended to them by men reputed wise & underst anding: but what rashness is it in the mean time, for men to subscribe to that which they know not; & therefore must needs doubt, whether it may be done or not. Nor are all agreed about the abolishing of Episcopacy. If not the greatest, yet surely a great part of this Kingdom, are well opinioned of that Office and know that the pre-eminence of some above others in the Clergy, is consonant to the word of God, and the examples of the parest times; and that Prelacy is used very injuriously, when 'tis ranked amongst those ugly and hateful names of Papery, Superstition, Heresy, Schism, Profaneness, of purpose to make it appear alike evil, with those whose company it is enforced to keep: and that, what is amiss therein, may with less labour, and more advantage to the State, and Religion both be Reform, than the whole Fabrich be taken down. Nor yet are all of those who stand for the abolishing of Episcopacy, agreed about this [Reformation according to the word of God.] No question but the Independants, when they take this Covenant, have another meaning then the Presbyterians have, thinking that their Discipline is only warranted by the word of God; and then, what mutual agreement is there, or what Consent in the raking of this Covenant, amongst those several sorts that take it; though the Contrivers of it have dealt so subtly, as to put it into such general terms, that there might be no boggling on starting aside, but that each sort might take it, though intellding several senses.  
After this definition you pinoced to the division of a Covenant into Sacred, Civil & Mixed; which difference the nature of the Subject puts upon them, as being Sacred only, or Civil only, or partly Sacred, and partly Civil. This present Covenant you call Sacred, though you have no warrant from the Title, that is set before it, (where 'tis only called [A Solemn League or Covenant:] nor yet from the matter or contents thereof. For the four last Articles of this Covenant, contain things merely Civil, (as will easily appear to any indifferent judgement.) And as for the other two, which concern Preservation of Religion in Scotland and Reformation in England: Religion, we grant, is Sacred, but as for defending, preserving, resorming, they properly belong to the Civil Magistrate, and are effected by that power that God hath committed to him. So that we cannot persuade ourselves, that you should think it to be agreeable to the truth, to call this a Sacred League, only you perceive that otherwise it might be some disadvantage to the cause. The name of Sacred sets it out with greater credit, and makes it more readily to be embraced. But yet it is fit to be examined, whether or no, you and the rest of the Confederacy, are not guilty of laying snares, & scandals for your brethren's Feet, when (that you may the sooner draw them into this League) you persuade them, It is no other but a Sacred Covenant, such a one as Israel, and their Governors made with God, to receive his Laws, and to be his people; and such a Vow as we make in Baptism to renounce the Devil, and the other Enemies of our Salvation, and to give up ourselves in a constant, and sincere obedience; When it is as clear as the Sun, it is nothing else, but a League amongst yourselves, for strengthening of your party for defending of that Cause they have undertaken: and the main scope and intention is the subversion of the present established government. And what need have we then, poor people, to look to ourselves, when we have gotten such pernicious guides? for however, we are now persuaded, That this is nothing else but a Sacred Vow to reform and repent, and give up ourselves to be God's People: yet when as we shall have entered into this League, we shall be pressed to those actions, which we apprehend under the horrid shapes of Sedition, Rebellion, Unjustice, Sacrilege. We shall be urged then in a tumultuous way to root out Episcopacy, which we have heard to have continued in all Christian Churches since the Apostles times, and bekeve it to be very good, if good men manage it. And this must be done too, against the Authority of our Sovereign, by taking up Arms, which tend either to destroy him, or else to compel him to consent; whom notwithstanding, we have heretofore sworn, that we do acknowledge Supreme in all causes both Ecclesiastical and Temporal: If you dare speak out Sir, you cannot but confess this to be the chief intention of this Solemn League and Covenant.  
From thence to the Anatomising of the body of this Covenant, wherein you observe; first, the Preface, secondly, the Substance; thirdly, the Conclusion: And in the Preface; first, the persons Covenanting [We Noblemen, Barons, Knights, Gentlemen, Burgesses, Ministers of the Gospel, and Commons of all sorts:] Great name's indeed, and a goodly train to draw on more Company; yet we suppose here are but genera singulorum, not singuli generum; some of all sorts; not all, by a great many. God be thanked there be some right Noble and Christian Spirits, that cannot, withal the dread of Tyranny, be frighted from their Allegiance to their Prince, and care of discharging a good conscience towards God: But will rather suffer the spoiling of their goods, and the loss of all that is dear unto them, then be induced to join in this Confederacy. But yet we can spy no King amongst this goodly train, and it seems there is none indeed, by such bold attempts as these are. And hence grows the necessity of this League: The quondam Subjects, having broke asunder the bond of their Allegiance, which ties Subjects together amongst themselves, and all unto their Prince, hereupon they find themselves to be somewhat too lose, and so seek to bind themselves together again by this mutual League. Yet it is much that the King cannot be made to enter into League with these Noblemen, Barons, Knights, and Burgesses, against himself, as well as he is heretofore feigned to take up Arms with them against himself.  
But at last by chance the King comes in [living under one King] surely there was a fault in Printing; for the King is under. [And being of one Reformed Religion,] We wonder Sir, how all the Members of the Assembly can take this Covenant whilst this Clause is in, or how all men in this great City should, which for multiplicity of Religions is become another Amsterdam.  
The next thing you fasten upon in the Preface is, the general ends, which are four. The first is the glory of God, according to that of Luther; In nomine Domini, etc. [having before our eyes the glory of God.] There be a great number now a days, who make fair pretences of having the glory of God before their eyes; when their actions witness against them, That they have not his fear before their eyes. It is an usual thing to see men row one way and look another: And as usual is that Solecism which the Stage-player once committed; who pointed to the earth, when he spoke of Heaven. Was God ever more dishonoured then now he is in his Word, Worship, Ordinances, in men's unchristian, if not inhuman Carriages towards one another. Well, the world may be blinded, but God is not mocked: He will have his glory from us in the end, without or beside our intention. His Wisdom knows how to turn the sins of men, (and amongst them their hypocrisy) to his glory. But in this, we only condemn some men's actions; we judge no man's heart; let every one stand or fall to his own Master. The next is [the advancement of the Kingdom of jesus Christ] There is loud talking now of advancing the Kingdom of jesus Christ, and setting him upon his Throne; of purpose sure to dazzle the People's eyes, with these glorious Titles which are put upon this present Cause. The Kingdom of Christ, as we conceive, is this; That Sovereignty, and rule that Christ by the power of his Word and Spirit doth exercise in the hearts and lives of Christians, beating down those sinful lusts that oppose themselves, and inclining the hearts of men to Faith and to Obedience: so that when we give up ourselves to be governed and ordered by his precepts, than we submit to his Sceptre, and advance his Kingdom. Now alas, how is his blessed example in the most part slighted? how unworthily are those Pearls of his heavenly doctrine trampled under foot? It were an argument of Malignancy now to press upon the Conscience, those rules of self-denial, of following Christ, of making Peace, of forgiving offences, etc. It is too mamifest there be many deprived, some of liberty, some of livelihood, for no other crimes, that the world can charge them with, but, thus seeking to advance the Kingdom of jesus Christ.  
Next comes in [The honour and happiness of the King's Majesty] witness those slanders we daily hear and read from Pulpits and Pamphlets, which tend to no other end, but to bring contempt and hatred upon that Sacred Majesty, concerning whom we ought to make conscience of our thoughts.  
The fourth, and last of these godly ends, is [The Public liberty, safety and Peace of these Kingdoms.] What? by entering into a League, to engage the Kingdoms in a most desperate War, and bringing in a foreign Nation to increase our miseries? A pretty riddle; to preserve the Liberties and Peace of the Kingdoms by destroying them.  
Next in order are the Motives or Inducements to this League; this the first, [Calling to mind the treacherous and bloody Plots, Conspiracies, and Practices of the enemies of God against the true Religion] What then? must we cast out one Devil by another; nay, by casting out one, possess ourselves of seven worse? we say nothing in defence of this sort of men: we abhor their counsels; and say as old jacob did concerning his two sons, 
Gen. 49.  My soul shall not come into their secret place, nor be joined with their assemblies: Their wrath is fierce, their rage is cruel, their poison is rank and deadly, they are enemies enough and they bear a tyrannous hatred againstour Church; but we could wish there were not other troublers of Israel besides them; such as are among us, but are not of us; that oppose Rome, and yet uphold her; that by their attempts and practices, excuse the practices of the Romish Synagogue; and (as if she were not impudent enough already) add more brass to the forehead of that Whore of Balylon. We wonder Sir, what the Protestant Party shall be able hereafter to object to the Pope's Factors, the Jesuits, for their treacherous Plots, for destroying Kings, undermining States, raising Sedition, exempting Subjects from their obedience, when as our present proceed in that kind, may justly stop our mouths, and make us blush with shame, as having equalled, if not in some sort exceeded them. You say, What you do now is for Religion and the Gause of Christ: and they as much, That what they attempt is for Religion and the Catholic Cause, and so the issue of the controversy will be the same.  
Another motive is, [The deplorable estate of Ireland, the distressed estate of England, and the dangerous estate of Scotland] For Scotland, we know not, nor hear of any dangers attending them besides Fears and Jealousies, which being handsomely managed, by the politic contrivers of this War, may draw such dangerous consequents upon them as ours have done upon us. For Ireland and England, their condition is sad and lamentable, and the course that is now taken is no means at all of curing them, but of making their wounds more deep and ghastly.  
A third motive is, [The failing of other means, Supplications, Remonstrances, Protestations,] And yet what one thing was ever denied by His Majesty which was fitting for a King to give away, or for Subjects to require. All the security for Religion and Liberty that could conveniently be made, was fairly offered.  
The fourth and last motive is [The practice of these Kingdoms in former times, and the example of God's people in other Nations:] It's marvel you gave no instance in your Explanation; it will be hard to find one in all our Histories, that may be a precedent for such a Covenanting as this: we have heard of none more like it, than that League of Association, which the Anabaptists in Germany made for strengthening of themselves against opposition; which they had cause to fear: or that la sainte Ligue, the holy League, of late years in France; and sure you will be ashamed to make either of those your pattern. But as for the example of God's people in other Nations, you instance in the Covenants that Moses made; and joshuah, jehoida, josiah, Nehemiah, etc. Custom of sinning how impudent it makes men to be? strange that you should not be ashamed at length, to make such gulls of poor simple people, to delude them with such notorious falsities, and so deceive them to their destruction; and as strange that the people should endure any longer to be thus perniciously abused: Let any man but of the meanest understanding, search where these Covenants are registered, and compate any of them with this; 
Deut. 29. 2 Chron. 15.12. 2 King. 11. 2 King. 22. Nehem. 9  he shall easily perceive a vast difference, both for the manner, and the matter. In those Jewish Covenants, we find the whole Nation Covenanting, and not some particular Faction: The Prince or supreme Magistrate (as Moses and joshua were) consent and call the people to their Covenant: not some of the People bandy themselves together against their Prince, and others of their fellow-Subjects: In these Jewish Covenants, the matter was so apparently just and good, that none could question it: The matter of this Covenant seems so unjust to many, and is of itself so dubious and suspicious, that most men must be pressed and urged to it, and threatened for refusal, when indeed a Vow or Covenant should be voluntary. To conclude, (as it may be collected from those places) this is the sum and substance of the Covenants the Jews made with God; viz: To be the Lords people; to have nothing to do with Baal; to abhor the Idolatry of the Nations; to walk after the Lord, and to keep his Statutes, and his judgements, with all their heart, etc. If this were the substance of this Covenant now enjoined, he were not worthy to live upon the earth that would refuse it.  
It appears therefore sufficiently to every considering man, how little reason there is from any of these motives to induce us to enter into this League or Covenant.  
So from the Preface to that which you call the substance of this Covenant. The first branch of the first Article whereof is this; [we shall endeavour in our several places, the preservation of Religion in the Church of Scotland, in Doctrine, Worship, Discipline, and Government] This you said was no more than desiring the good of God's Church, according to that, Psal. 122.7, 8. And if that be all, may they long enjoy it; we shall pray for the peace of Jerusalem in general, in special for them, they are our Brethren and Neighbours; we wish them prosperity, and shall seek to procure their welfare. But we would fain be resolved of this: Whether or no, when we vow the preservation of Religion in the Church of Scotland as it is now established for Discipline and Governmen, we do not bind ourselves by Oath, to preserve unalterably that which is alterable of itself; and may be altered upon occasion, if the necessity of the Church requires? seeing it is held by all the soundest and most learned, That forms of Discipline and Government, may be altered at least in many things that appertain unto them; and we find by experience daily that some Laws and Orders which were good at first, afterwards do grow inconvenient.  
The next branch in that first Article is, [The Reformation of Religion in England and Ireland] In our Protestation, we vowed to maintain & defend the Doctrine of the Church of England; now we swear to reform that Doctrine; surely this is somewhat preposterous: first, we should have reform it, & then after we knew what it was, maintain and defend it. This, for aught we see, is no better than the taking of God's name in vain. 1, we swear to maintain the true reformed Protestant Religion; which might well seem a strange expression: we used to know is by the name of Protestant, which doth imply, Reform; but it seems it is not enough Protestant, till it be again Reform; and than it must be truly Reform, before it can come to the power and purity. Then we must swear to reform it, though which way it must be done, or how far this reformation must proceed, we know not: Then if this Reformation please not unconstant heads, there must be another League for Reformation; This is plainly to swear to we know not, or care not what.  
[The Reformation of Religion in Doctrine, Worship, Discipline, and Government] Here's all out of frame it seems, nothing right; yet there is nothing in the Doctrine of our Church expressed in the 39 Articles and Homilies, but all consonant to the harmony of the Confessions of other Churches: The greatest Corruption in Doctrine that is amongst us, is in that point of Obedience to the Prince, as they shall find, who read the Homilies against Rebellion and Disobedience. And for Discipline and Government, what is amiss therein hath rather proceeded from the fault of these that exercise it, then from the Discipline itself.  
But you cry out and say, [It must be no longer dissembled; A great many things there are to be reform; A great deal of Superstition to be cast out; Defects in the Liturgy & in the Government.] Sir, it is not fair to bring a general Defamation, when you have no special charge. We wonder you have sat thus long, and framed no Articles of impeachment against the Liturgy, that the world may see how true this Accusationis. But the Liturgy is used just as the Ministers are; accused, silenced, sequestered, yet never called, nor heard to speak in their own defence. Certainly this could not but be (we know not, whether advantageous to the Cause or not) yet a means of more satisfaction to the minds of men, if you had expressed, what particulars you except against in our Discipline and Worship. For though we daily hear our Liturgy cried down as Popish; our Ceremonies, as Superstitious, rags of Antichrist, etc. yet it is by such as we have little cause to resign our understandings to, unless we could see their minds more calm from passion. For while we behold them boiling to such uncharitableness, their discourse must needs be frothy, and their brains as empty of sound judgement, as their tongues are full of bitterness. We cannot but think them to be led with a blind zeal, when they call light, darkness; and know not to distinguish betwixt gold and dross. The Litany, they say, is conjuring, because we pray to be heard by Christ's Nativity and Circumcision, by his precious death, etc. a childish cavil: and the Burial, Popish; because there is no Scripture from one end to the other, that prayers were said at Burials. It may be yourself is convinced, with some such powerful argument (for we hear you neglect the form appointed,) which if it be so, we may well be afraid to entrust the reforming of our Religion into such weak hands, though you are vouchsafed the titles of Godly and Learned.  
[According to the examples of the best reformed Churches] And who shall judge which are the best reformed? what hinders that this Church should not be as well reform as any, unless because it seems not to be so far removed from some Ceremonies used in Popery: we know that virtue consists not in the furthest distance from one extreme, but in a prudent mediocrity between both; so that Church is best reform, that keeps a distance in her Worship, as well from Irreverence and Profaneness, as Superstition. The wise Reformers of this Church had an eye to this; It was their principal care to abandon Popish Superstitions; yet so as by decent orders established, to procure a reverend respect unto God's service.  
The last branch of this Article is, [To endeavour to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity of Religion, confession of Faith form of Church-government, etc. That we and our posterity, may as brethren, live together in Faith and Love] We are glad to hear any thing of Love, which is grown so much a stranger, that we had thought the very name of it had been quite buried in forgetfulness. God only is he that can unmask the heart, if men dissemble; But let the world judge how little you seek this in earnest, when you have blown up such sparks of dissension; as have set these Kingdoms in a combustion, and rend in pieces Cities, Villages, Families; and are these the works of those that endeavour to live in love?  
But Sir, is it not possible to retain Christian love and unity, in the difference of Rites and Customs, and outward accidental forms of Worship and Government? 
Calvin. respons. ad Versipellem Mediate.  Did not the Eastern and Western Churches retain Communion, notwithstanding the Difference about observing Lent and Easter? Hear him whose judgement we doubt not, you much approve, and that is Master Calvin. As concerning rites in particular, 
Augustin: Ep: ad Cassula:  (saith he) let the sentence of Augustine take place, who leaves it free unto all Churches to retain their own Customs: yea sometimes it profiteth, and is expedient, that there should be a difference, lest men should think that Religion it tied to outward Ceremonies. [Possble, therefore, perchance, you will grant it is; but not so easy:] Well then, it will the more commend our Christian dispositions, that we can retain true brotherly love, where it is hard to be retained. To conclude, we wonder how those men dare speak of Love, who have raised and fomented the most unnatural division that ever was: or how their hearts can be affected at all with Christian Charity, who think the abolishing or changing of those things they contend for in this Reformation, worth so much Christian bloodshed, besides the ruining of the happiness of the Kingdom, and endangering the very substance of Religion.  
The second Article [That we shall in like manner endeavour the extirpation of Popery] The most warrantable course that could be taken for this end, the King's Majesty, (to whom this care belongs in chief) was pleased, long since, to commend to the two Houses; that is, That the Children of Papists might be brought up in the Protestant Religion; and why was it not then accepted? But if this extirpation must be by murdering or banishing all of that Religion, depriving them of their Estates and goods, in which by the law of God and man they have Propriety, we doubt whether it may be done without manifest breach of the sixth and eighth Commandments. Now we must swear, That we will extirpate them; yet the manner how it must be done is not expressed.  
[Prelacy, that is, Church-Government by Archbishops, Bishops, Deans and Chapters, etc.] Here Prelacy is set between Popery and Superstition, and so it is handled in that unworthy manner, that our Saviour was by the spiteful Jews, when he was Crucified between two Thiefs, that so he might be thought as notorious a Malefactor, as those were with whom he suffered. Now this question may well arise from hence; How those men (your self, as we suppose, and others) who have taken Sacred Orders, shall be dispensed withal for their Oaths of Obedience to their spiritual Governors, and their several subscriptions to the present established government, (which employed an approbation:) unless to pull down Prelacy, you care not to uphold Popery, by dispensation of Oaths; as some of no small account amongst you did in the case of the Soldiers taken by the King at Brainceford.  
Besides, you must needs grant, That the Oath of Canonical Obedience, binds, so long as Prelacy stands; and Prelacy stands after this League or Covenant taken: notwithstanding so many Barons, Knights, and Burgesses have vowed the extirpation of it, (for when they vow the extirpation of it; that doth imply It is not yet extirpate, nor abolished;) Well then, suppose this, (which may very well be supposed) that your Diocesan, or Bishop, shall command you by all means you lawfully may, to countenance Episcopal Government, and to uphold it; and in your Sermons, (as occasion shall be, to show how agreeable it is to the word of God, and to the first and purest times; if you obey him not, you are forsworn, by reason of that Oath you made to obey him and his Successors, in their lawful and just Commands: and on the other side, if you do obey him, you are forsworn too, by taking this new League and Covenant, wherein you have vowed the extirpation of Episcopacy. It will trouble you Sir, to wind yourself out of this Dilemma.  
But because shame will not suffer you to declaim with such violence and bitterness (as some of your Brethren do;) against that which formerly you have approved; you told us, in your Explanation, you would say no more of this Government, than was the censure of the Parliament in that Ordinance of theirs for calling an Assembly of Learned and Godly Divines: And there is a  Charge against Episcopacy, (yet God forbidden that all the Charges there drawn up should be true:) First, that it is evil, But whether in se, or in effectu, you will not dispute, you told us: We will excuse you, Sir; We perceive you were not made for disputing, that have learned to distinguish no better. Whatsoever is evil in itself, must needs be so in the effects; For an evil Tree cannot bring forth good fruits, you know who said it. And whatsoever is evil in the effects, is so in itself also, by that known Maxim: Quod efficit tale est magis tale. So that if Prelacy be evil one way, it must as necessarily be so the other. And if it be not evil in se, it is not at all evil; and so you may well save the labour of disputing, the question falls. But to prove it evil, some way or other, you added this [Certainly, if it were good, so many godly Ministers had not suffered under it] To answer that; First, it is well enough known, That when the Discipline of the Church, or Laws of this Land (though not to the height of severity) have been executed against those, whose tongues are the trumpets of Sedition; it hath been their custom to cry out of Cruelty and Persecution; and in the mean time to persecute worse with the sting of their tongue or pen, those whom they conceived were the authors or occasioners of their punishment, though deserved most justly, by their breach of Order and Christian Unity. And the miserable confusion of these times doth show sufficiently, how dangerous it would have proved to the State to have passed by such Incendiaries, with connivance, and indulgence.  
Secondly, suppose that some men in the Prelacy, have unjustly vexed some Godly Ministers; yet a Member of the Assembly (as you are) may (we hope) have so much skill, as to distinguish the person from the Office: and not to slander the calling with the imputation of that, which is the fault of those that bear it. But it hath been observed long since, that amongst other devices you have to make this worthy calling others you use to rip up the faults of Governors, with exceeding sharpness; nay, you impute all the faults and mischmeanours abounding in the world, unto this form of Ecclesiastical Government, under which we live: when as indeed these faults arise from humane frailty, and the common depravation of our natures; and have been and will be always complained of more or less, what form of Government soever shall take place. And you may, with the like show of reason, impute those errors and corruptions which we find reproved by the Prophets in the commonwealth of Israel, unto that form of Jewish Government of which you cannot deny, God himself was author, as you may charge the Office of Episcopacy with those misdemeanours and abuses that are found among us.  
But secondly, It is charged by that Ordinance [to be offensive and burdensome:] We verily think it is, to those whose haughty minds disdain to see any above themselves, and whose stiff necks can hardly endure to be yoked with any, though the easiest kind of Subjection and Obedience. To such Monarchy itself is burdensome; And if (to satisfy their desires) they should be suffered to cast off that, any other Government would quickly be as burdensome.  
Thirdly [it is an hindrance to Reformation saith that Ordinance & so say you:] No marvel indeed, if Reformation be to extirpate Episcopacy: What? you seek to root out the Bishops; and the Bishops seek what they can to uphold and maintain their calling. This the Law of self-preservation teacheth, that Supreme Law, that teacheth you also, now to take up Arms against the King.  
Fourthly it is charged, [to be prejudicial to the State and Government of this Kingdom.] As wise a man as any Member of either House thought otherwise when he said, No Bishop, no King. But how is it prejudicial? You endeavour to show us, in your Explanation. [The state of this Kingdom (say you) is Parliamentary, and the Parliament and Prelacy are not well consorted; there is Antipathy between them] Now you have confessed the truth by chance, that the world may bear witness of your loyalty: that you have no thoughts to diminish His Majesty's just Power and Greatness: No, by no means, though you exclude him, from bearing the chiefest part in Government. The government of this Kingdom, you tell us is Parliamentary, with which Prelacy is not well consorted. So that the Bishops must needs be cast out for their Antipathy. Let the King look to himself; his turn will be the next. But to end our Answer to this Charge; Let this worthy Office be laden with all the slanders that envy can cast upon it; let it be charged as deeply as the Earl of Strafford, or the Archbishop of Canterbury; yet, you cannot be ignorant, That the antiprelatical party, (which you side with) hath been often challenged to show any Church since the time that the blessed Apostles were conversant upon earth, that hath been ordered by any other but Episcopal Government, besides some in these last times, which for insolency, pride, and contempt of all good order, are found to be the worst: and they never yet were able to do it; nor ever will be.  
In the next place is [Superstition] That is, (as you say) whatsoever it used in God's worship, without express warrant from the word. This description is so large, that a Gown or Surplice, a Rail about a Table, a gesture of kneeling, or standing up, etc. will come within the circumference of it: and indeed most of you, in your popular Sermons use to bring each of these under the lash of Superstition. It had been right, if you had said; That whatforever is brought into the Church of God, and held as a necessary part of his Worship, without warrant from the Word, that is Superstition: So that's a superstitious opinion which is hold by many of your party, when they make one gesture essential and necessary to the Sacrament of the Lords Supper, namely, Sitting, and condemn the other of Kneeling to be Idolatrous.  
Next to Supersitition, is [Heresy, Schism, &c] Hear you instance in Socinianism, Arminianism, Antinoinianisme, Anabaptism. There be some too, (as we hear) in the holy Assembly, that deny the Procession of the Holy Ghost from the Father and the Son; What call ye them? must they pass for Orthodox? But you gave no instance for Schism; yet never more plenty; never was the bond of Communion of Saints, broken into so many pieces, because of a Rite or Ceremony; when as yet we all agree in one Faith, have received one Baptism, acknowledge and worship one God and Saviour. Oh Sir, Schisine, was too near you to discern it well. If you know what Schism is; namely, the breach of Christian Unity, and had but looked wishly upon yourself, you would have condemned yourself. Who can be more guilty of Schism than yourself and your Party is. You make and take a Covenant here, which tends to make a new Schism in the Church and State, at least to make the old one wider; and yet colour it over with a pretence of swearing against Schism.  
It is therefore worth the noting, how well this Covenant is kept by those that have power to extirpate these evils that grow upon us; To instance but in the Antinomians, It is well known there be many that Preach that Doctrine, and their Auditories frequented with multitudes of followers, yet where is the endeavour of extirpation, or any restraint at all? where is any stopping of the mouths of such as speak things they ought not? No, when we urge this; we are told, The time is not yet & they serve for the present to advantage the Cause, and promote the great design in hand, & therefore must be born with. But what a wicked policy is it in the mean time, for any end whatsoever, to suffer so many souls to be poisoned with erroneous Doctrine, when there is power to hinder it. Thus where there is little Conscience made of taking Oaths, there will be as little of keeping them: Or it may be those who have learned to dispense with Oaths, have also got that other Jesuitical trick, of equivocating; and so they reserve, when they take this Covenant, that it shall not bind them, ad semper, to endeavour the extirpation of Heresy and Schism; but only prostaturerum, when it shall be no longer advantageous and serviceable for their ends.  
Now we come to the third Article, that contains three things. First [To endeavour to preserve the Rights and Privileges of Parliaments:] They are like to be preserved and defended well enough, by those that know them better than we do; when they make it their privilege, daily to command our Estates and Lives. Next, [The liberties of the Ringdoms:] And that will be an hard matter for us to do, viz. to preserve our liberties, when we shall have sworn to enslave our Estates and Lives to the arbitrary disposal of our fellow-Subjects. Then, because he is Minor universis, in the last place comes in [the Kings person and Authority, which must be preserved and defended in the preservation and defence of the true Religion, and Liberties of the Kingdoms,] and no further, we suppose you mean it, though you are loath to speak it out. For if so be he stands not in defence of Religion and Liberties; or if you conceive he doth not, than your general tenant is, That he may be resisted, and you confirm it by your practice. God bless His Majesty, and send him a safer Guard, than you have been, or are like to be; you have endeavoured all you can to bring his Person and Authority too, into a dangerous Estate. And surely, if he, by whom King's Reign, and who will undoubtedly maintain those, whom he hath made his Deputies, had not been his special Guardian, he had been long before this destroyed.  
It follows, [That the world may bear witness of our Loyalty:] The world sees, and good men's hearts lament, the little Conscience that is left of Loyalty, when they hear His Sacred Majesty, reviled daily and made contemptible to the people, both in jest and earnest, by Pamphlets and Preachers. Certainly they that know but in gross what belongs to Royal Majesty, cannot but see the King's just Power and Greatness by this time much diminished. Is not the power of Arms, with which the Law hath entrusted him taken from him? and so he is disabled of doing that, which his Office doth chief call him to, that is, to protect and defend his Subjects; so that in this one particular, you will scarcely be able to justify your Loyalty, unless helped out with some of those, (or such like) distinctions, which necessity hath taught this age to make use of, to defend Rebellion. So you can defend his Authority and yet destroy his Person; resist him as a man, not as a King, ye can do that and more too; you can defend Religion by courses utterly condemned in that Religion.  
The fourth Article, [To endeavour the discovery of Incendiaries, Malignants, and evil Instruments, etc.] And who are they [such as divide the King from his people:] And such too, as divide the People from their King. Such as Sheba and Absalon were in Israel. Now who are in more esteem with the City and Parliament, than those who have been the chiefest Incendiaries of this War. Strange it is, that those who sound Alarms as far as Scotland, and seek to engage this Kingdom more desperately in this unnatural War, should be judged good Instruments and Well affected, and those that Pray and Preach, and endeavour by all good means for Peace at home, should be counted Incendiaries, and Malignants? It is our chief comfort, that there is a time to come, when the secrets of all hearts shall be manifest, when every one shall receive according to his works. Before that time the Peacemakers must not look for their promised blessing.  
The fifth Article, concerns [The endeavouring that the Kingdoms may remain conjoined in a firm Peace and Union to all Posterity] God grant they may: but yet the Scots invading this Land with an Army, is thought by the wisest to be contrary to the Articles of Pacification; and so no likely means to preserve the Union of these Nations firm.  
The sixth Article, concerns, 1. [The assisting and defending all those that shall enter into this League or Covenant, in what they shall do for the maintaining and pursuing thereof:] This might a great deal more easily have been swallowed, with such a limitation, as was once or twice used in the Protestation; that is, [so for at lawfully I may] and so for as they shall lawfully pursue this Covenant. But it seems that any way of other men's pursuance of this League, and any way of our defending them in this pursuance, will be accounted lawful.  
Then two things are specified, against which we are to Covenant. First, [Defection to the contrary part:] Apostasy indeed from the truth, and a good Cause; when we have once given our hands, is very wicked. And this Cause is evermore in your discourse, taken for granted, to be such; The Cause of Religion, and a Cause that so much concerns the glory of God. But how if your attempts and practices appear unto us to be against Religion, against Allegiance to our Sovereign, against evident commands of Scripture, than this Cause must needs be a dishonour unto God; and so to persist in this League or Covenant, against the Conviction of our Consciences, would be a certain sign and symptom of an heart given up to a reprobate sense. But if you would have men to be so constant and resolute in what they have undertaken, you should take care before hand to resolve them well in these doubtful cases, and not suffer them to meddle with such serious matters as Oaths and Covenants are, but upon mature deliberation, and well grounded judgement, which all that enter into this Covenant, profess they do, though most of them, perceive not so much as the general scope thereof: besides they are unsatisfied in some points, and find reluctancy in themselves; yet are drawn into it, either by example, or else by terrors. And is there like to be constancy in such minds as these? you fear therefore, that some who have taken this Covenant at all adventures, should afterwards chance to see some mischief in it, which formerly their haste would not let them see, and therefore you add this as another cord to hold them fast unto you for ever slipping back.  
The other thing against which we must Vow, is [Detestable Indiffirevey, or Neutrality in this Cause which so much concerns the glory of God, etc.] There you bring in that of our Saviour, He that is not with me, is against me. But still you make use of that old Fallacy to ensnare us; you beg the question, taking that for granted, which is still in controversy, viz. That this Cause is Christ's, and those with him, who stand for you, and those against him that oppose you. And those who are not strongly affected, to, and violent promoters of this Cause, you reckon amongst Neuters and luke warm Laodiceans, who are neither hot nor cold. True it is, lukewarmness in Religion is odious to Almighty God, who accepts no service, but what comes from the sincerity and fervency of our love. He cannot endure the heart that is divided, that halts between two opinions, and that serves two Masters. But Sir, you Comment besides these Texts, when you make the not joining ourselves with you, and the slackness in promoting your designs, to be this detestable Neutrality, and Indifferency, so odious to God and man. For it is evident how you have strengthened yourselves by Faction, and making parties among the people; by countenancing all sorts of Sectaries, and Schismatics; by exploding those that concur not in opinion with you, and exposing them to the violence of the distempered, and raging multitude; by raising Tumults, and fomenting Sedition, amongst the unquiet people; besides we see daily, how unchristian other of your proceed are, how unjust your desires, how partial, and far from equity are your judgements: And can we then safely join ourselves with you, when as we profess ourselves to be Christ's followers; and see evidently, that these ways you take, can never be warranted by those precepts of life that our master Christ hath set us? Do not all men cry out of this as a most unnatural War? Doth it not appear to common sense, to be most unnatural, for Brethren, and Christians, of the same Kingdom, of the same Reformed Religion, to be set upon violence, murder, cruelty, and to thirst for blood? And how can we then side with you, but we must needs partake of your sins, & add to the fomenting of a most unnatural war? And though that may be a forcible motive to a carnal mind, which you tell us afterwards: [If Neuters, we are abhorred on both sides, and out of the Protection of both:] This will be slighted of a truly magnanimous Christian, who cares not to displease all the world so he may please his Maker. So long as we are under the shelter of a good conscience we have God our Protector, and then what though all the powers of earth, and hell should bandy themselves against us? If earthly powers cannot or will not protect us, it may suffice that we are under the Care and Providence of a merciful and powerful God.  
But we hear every day, in your language, to be heady, and violent, is to be zealously affected; and so to be peaceable, is to be Neuters. So that will prove Neutrality, which Saint Paul commends, Moderation; and that Wisdom Saint james describes, which is Peaceable, and Tractable, to be Peacemakers will be Neutrality, and yet such are on Christ's side, for he promises them a blessing. When think you Sir, should there be use of these precepts of Christ and his Apostles if not now? A wonder it is to us, that this should be the cause of Christ, and yet those that defend it have so little of the mind of Christ.  
But to persuade us to be constant and resolute, you take occasion in your discourse to persuade us, that yours is the right and just cause; and to prove it you argue thus [where there is godliness, on that side is God and Christ; but on your side is all the godliness, and therefore God is on your side; and so the Cause you defend is his:] To answer that; first, we are so charitable as to think, that many honest-hearted, and good meaning people, being seduced into errors, (as who is free, and especially, where there be the sincerest hearts, there is most danger of seducement, unless there be the sounder judgements) are drawn to side with you, by the persuasions of some Preachers, or example of others, of whose integrity they are well persuaded; we are not to judge the cause by those that defend it, but rather, by the certain rule of the word of God; which (God knows) is the error of many poor souls in this present difference; they look at the men first, and then judge the Cause to be such as those men that stand for it seem to be. He that shall read the History of the Anabaptists in Germany, shall find that they scarce were exceeded by any living; in that abundant humility, strictness, sanctity, zeal, devotion, which appeared in them. These were taken in the world as pledges of their harmless meaning; and did rather procure them pity, then provoice harsh usage. The worst that understanding men conceived of them at first, was only this, Oh quàm honestâ voluntate miseri errand, with how good a meaning do these poor souls do evil? yet afterwards what Vipers proved they both to Church and State? This may suffice to show, that it is a false rule of judging a Cause by those that stand for it; when as they may either deceive by hypocrisy, or else be deceived by weakness.  
But secondly, you seem to be too unjust and Pharisaical, whilst you arrogate all Godliness unto your Party. What think you of those good men, that are some of them at this present with the King, some in prison, some deprived of their goods and livelihood for making conscience of sedition and disloyalty, yet have always been reputed spotless and unblameable, and are the same men still that ever they were; and some of them are renowned in foreign countries for their learning and their piety.  
And thirdly, you look upon yourselves with an over-partiall eye; when you can see nothing but godliness and godly men on your side: what think you Sir of Prince Griffith, and Col. M. (too godly Members indeed) not to mention more; these two are known well enough by their brave exploits; otherwise we should be tender of their credits. And for your Soldiers, that fight for this holy Cause; those who have had experience of their carriage in places where they have been Quartered, do think they can scarce be exceeded by the most profane rabble in the Kingdom for drinking and swearing etc. And for those that Preach for the Cause, they most of them make a gain of godliness, and so can easily put on a form of godliness. In a word, is there any man that will comply so far, as to preach, or fight, or speak for the promoting of your designs any way discountenanced or discouraged; let his impiety, profaneness, and deserts of severity be what they will?  
It follows in this sixth Article, [I shall zealously & constantly all the days of my life continue in this Covenant, and seek to promote it against all opposition:] It were to be wished, that this Zeal were not so much talked of, unless it were better understood. It is but a passion of the mind, and so of itself, (as all passions are,) neither good nor evil. And therefore it is used in a bad sense, 
Zelos pikros, bitter envying. jam 3.14. Zeloi Envyings. Gal. 5.20.  as often as in a good. If it be without Charity, it is but that which the Apostle calls (bitter envying) If without knowledge, but blind zeal; and so apt to do much mischief, howsoever able to do little good. If without discretion, it is but rashness, and headiness. It were much safer therefore to teach the people how to moderate their Passions, then to take care to stir them up. To persuade them to be zealous, and not together to instruct them how to regulate their zeal, that it may be charitable, just, and orderly, is but to teach them to be violent, seditions, tumultuous, etc. And when they are such, do not many think themselves to be most zealous? Did not Paul in the time of his ignorance think he breathed of the spirit, when he breathed out threaten against the Church? 
Art. 9  Did not jehu brag of zeal, when his ambition led him forth to such attempts, which God reckoned but as cruelty and injustice? 
Hos. 1.4.  And is not most of the zeal of these times set on edge with desire of revenge, pride, or covetousness: witness that greediness in the men of this generation, and that unjust possessing themselves of the Estates, the Lands, and Live, of those whom they Malign, yet call them Malignants? So when they stuff their Prayers with Curse and Bitterness; are they not thought to breath Zeal, pure Zeal? when they slander the footsteps of God's anointed, load those that consent not in opinion with them, with those hateful names of Malignants, Popishly affected; expose them hereby to violence, spoilings, plundering; when they profane the places of God's public worship, tear in pieces the Service-books; do such things as a Turk or Pagan would make conscience of; are not these things accounted the blessed fruits of Zeal? There is so much of this Zeal already, as makes the jealousy of God to burn against us; This Zeal may we justly rank in the number of those sins, for which we are to acknowledge ourselves to be truly humbled, in the latter part of this Covenant. But it may be feared, the most are so far from being humbled, that they account that which indeed is their shame, to be their glory. And therefore God may justly lash us into better minds, until we see ourselves there to be most guilty, where we think we are most justified.  
So, to draw to a Conclusion. The lastis the best part of all this Covenant, and the most needful, namely [To acknowledge our unfeigned desire to be humbled for our own sins, and the sins of this Nation; and to endeavour a real Reformation of ourselves, & others under our power and charge:] Here be certain Nationall sins reckoned up, against the first table of the Law, [as that we have not, as we ought, valued the inestimable benefit of the Gospel nor laboured for the Power and Purity of it, etc.] But if we look over again, we shall find other Nationall sins also amongst us, against the second Table: (if we take Nationall in Doctor Taytoms sense, 
In his Book against Prelacy.  for sins established by a Law.) So Disobedience of Subjects to that Ordinance God hath set over them; of Children to their Parents; Servants to their Masters; are not these by new unheard of Votes and Ordinances made lawful? Is not Sacrilege, Rapine, Plundering, Bloodshed, speaking and receiving slanders established by a Law? These are Nationall sins therefore, and such too as have a loud cry in the ears of the Almighty, and lay such a guilt upon this Land, that we cannot expect he should settle these Churches in Peace, until they be some way or other explated, either by our repenting, or his revenging.  
And as for the Prayer in the close of all, wherein [you beseech God to bless your endeavours with such success, as may be safety to his people, and encouragements to other Churches to do the like?] He that shall duly observe the passages of Divine Providence on both sides, since these broils began, how it hath fared with the King beyond all expectation; to what strength he grew upon the sudden, notwithstanding all the endeavours to alienate the hearts of his Subjects from him what Victories he hath gotten; what Towns he hath gained, reducing the Northern and Western parts of this Kingdom unto their former obedience; and that when you had possessed yourselves of his Magazines, and strongest Towns and Forts, yourselves, for them off part, have been defented, foiled, lost what you held, put to great straits for Men and Money, notwithstanding a rich and populous City wholly at your devotion, will conclude certainly, there is little encouragement for you to go on in your designs, much less for other Churches to take example by you, and to enter into League, or Association, against those powers God hath deputed over them, and to join together in such attempts, which tend so much to the dishonour of God, the Scandalising of the Profession of jesus Christ, and the ruin and overthrow of Christian Kingdoms and Commonwealths.  
Sir you need not much wonder to see a writing come to your hand in this manner, considering the Violence and Tyranny under which we live; when it is almost Capital to make any scruple or objection which may question the Infallibility of that great Court, or be a means to retard their proceed in the grand design. And we could not so much confide in you, as to have recourse unto you, and express our doubts by way of Conference, when we hear of many that are so fiercely carried on in promoting of this Cause. That they have vowed to betray their nearest friends, that shall but speak to the prejudice of it. Besides, we are come near to that pass, that the Roman State was in Domitian's time, when, (as Tacitus writes) ademptum esset per inquisitiones loquendi audiendique, Commercium; two men cannot without suspicion and danger talk together; nor dare one neighbour disclose his doubts, and ask the advice and counsel of another. More than that, we have by this means taken a more exact view of the several branches of this Oath, together with your explanation of the same. If now you have any thing to return to these things, (which we much doubt) we shall expect your Answer in some public manner, that so the benefit may redound to more; and what you shall do in this kind, we shall accept with all Candour, as it becometh Christians, and  
Your Friends.   

Courteous Reader,  
BE pleased to take notice, that before these Observations could with conveniency be conveyed into the hands of that Divine of the Assembly, mentioned in the Title, who by his explaining and pressing of this Covenant gave occasion to them, he was taken out of this life; yet (as Charity binds us) we must hope that, before his departure hence he had space, and grace to repent of his errors, and of this in special, one of his last, though doubtless, none of his least commissions. If these Animadversions, upon that Covenant (such as they are) may be a means to keep any (who are yet free) from entering into a League so unlawful, so unchristian: or to reduce any, who through weakness have been drawn into it, that so they might see and forsake their error, and not by obstinate persisting add another offence unto the former; He that collected them with that intention, and now presents them to the Public view, will account so good effects an abundant requital for his pains.   

A Solemn League and Covenant, for Reformation, and defence of Religion, etc.  
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 King's Majesty and His Posterity, and the true public Liberty, Safety, and Peace of the Kingdoms, wherein every ones private condition is included; and calling to mind the treacherous and bloody Plots, Conspiracies, Attempts, and Practices of the Enemies of God, against the true Religion, and Professors thereof in all places, especially in these three Kingdoms ever since the Reformation of Religion, and how much their rage, power, and presumption, are of late, and at this time increased and exercised; whereof the deplorable estate of the Church and Kingdom of 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 public Testimonies; We have now at last, (after other means of Supplication, Remonstrance, Protestations, and Sufferings) for the preservation of ourselves and our Religion, from utter Ruin and destruction, according to the commendable practice of these Kingdoms in former times, and the Example of God's 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:  

I.  
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 Doctrine, Worship, Discipline, and Government, according to the Word of God, and the Example of the best Reformed Churches, And shall endeavour to bring the Churches of God in the three Kingdoms, to the nearest conjunction and Uniformity in Religion, Confession of Faith, Form of Church-government, directory for Worship and Catechising; that we and our Posterity after us, may, as Brethren, live in Faith and Love, and the Lord may delight to dwell in the midst of us.   

II.  
That we shall in like manner, without respect of persons, endeavour the Extirpation of Popery, Prelacy, (that is, Church-Government by Arch-Bishops, Bishops, their Chancellors and Commissaries, Deans, Deans and Chapters, Archdeacon's, and all other Ecclesiastical Officers depending on that Hierarchy) Superstition, Heresy, Schism, profaneness, and whatsoever shall be found to be contrary to sound Doctrine, and the power of Godliness; lest we partake in other men's sins, and thereby be in danger to receive of their plagues, and that the Lord may be one, and his Name one in the three Kingdoms.   

III  
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 Privileges of the Parliaments, and the Liberties of the Kingdoms, and to preserve and defend the King's Majesty's Person and Authority, in the preservation and defence of the true Religion, and Liberties of the Kingdoms, that the world may bear witness with our consciences of our Loyalty, and that we have no thoughts or intentions to diminish His Majesty's just power and greatness.   

iv  
We shall also with all faithfulness endeavour the discovery of all such as have been, or shall be Incendiaries, Malignants, or evil Instruments, by hindering the Reformation of Religion, dividing the King from his people, or one of the Kingdoms from another, or making any Faction or Parties amongst the people, contrary to this League and Covenant, that they may be brought to public trial, and receive condign punishment, as the degree of their offences shall require or deserve, or the supreme Judicatories of both Kingdoms respectively, or others having power from them for that effect, shall judge convenient.   

V  
And whereas the happiness of a blessed Peace between 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 settled by both Parliaments, we shall each one of us, according to our place and interest, endeavour that they may remain conjoined in a firm Peace and Union to all Posterity; And that Justice may be done upon the wilful Opposers thereof, in manner expressed in the precedent Article.   

VI  
We shall also according to our places and callings in this common cause of Religion, Liberty, and Peace of the Kingdoms, assist and defend all those that enter into this League and Covenant, in the maintaining and pursuing thereof, and shall not suffer ourselves directly or indirectly by whatsoever combination, persuasion, or terror, to be divided and withdrawn from this blessed Union and Conjunction, whether to make defection to the contrary part, or to give ourselves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God, the good of the Kingdoms, and honour of the King, but shall all the days of our lives zealously and constantly continue therein, against all opposition, and promote the same according to our power, against all Lets and Impediments whatsoever; and what we are not able ourselves to suppress or overcome, we shall reveal and make known, that it may be timely prevented or removed; All which we shall do as in the sight of God.  
And because these Kingdoms are guilty of many sins and provocations against God, and his Son Jesus Christ as is too manifest by our present distresses and dangers, the fruits thereof; We profess & declare before God and the world, our unfeigned desire to be humbled for our own sins & for the sins of these Kingdoms, especially, that we have not as we ought, valued the inestimable benefit of the Gospel, that we have not laboured for the purity and power thereof, and that we have not endeavoured to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of other sins and Transgressions, so much abounding amongst us, and our true and unfeigned purpose, desire, and endeavour for ourselves, and all others under our power and charge, both in public and in private, in all duties we own to God and man, to amend our lives, and each one to go before another in the example of a real Reformation, that the Lord may turn away his wrath, and heavy indignation, and establish these Churches & Kingdoms in Truth and Peace. And this Covenant we make in the presence of Almighty God, the Searcher of all hearts, with a true intention to perform the same, as we shall answer at that great day when the secrets of all hearts shall be disclosed; Most humbly beseeching the Lord to strengthen us by his Holy Spirit for this end, and to bless our desires and proceed with such success, as may be deliverance and safety to his people, and encouragement to the christian Churches groaning under, or in danger of the yoke of Antichristian Tyranny; to join in the same, or like Association and Covenant, to the glory of God, the enlargement of the Kingdom of Jesus Christ, and the peace and Tranquillity of Christian Kingdoms and Commonwealths.   
FINIS.