The Snare is broken. Wherein is proved by Scripture, Law and Reason, that the national COVENANT and OATH was unlawfully given and taken: And whatsoever may be probably pretended or objected for it, is fully answered, and refuted. HERE ALSO Is vindicated the PARLIAMENTS later proceedings: showing the Grounds and Principles of the LONDON MINISTERS to be weak and unsound, and so their Accusations and Charges against the State, false and scandalous. Moreover something is said Against Violence in Religion, and the duty of the civil Magistrate about Worship and Church-Government.  
By JOHN CANNE.  1 Sam. 15. 22, 23. 
Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice: and to harken, than the fat of rams.  
For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.  
Published by Authority.  
LONDON, Printed for M. Simmons in Aldersgate street. 1649.   

To the Right Honourable the COMMONS of England Assembled in Parliament.  
SIRS,  
As 'ave observed the several Actings of some men against you: so I have endeavoured to find out the rise and ground of their evil working to blast and dis●oner your lawful and good proceedings. With one particular I have here dealt, and done you and the Nation (I hope) some good service in it: and (by the good band of God assisting me) the rest shall speedily follow. For it would be a great shame and dishonour to the well affected party, if they should not manifest as much zeal to God, thankfulness and love towards you, by letting the people see the justness of your Administrations: as ill men, and disaffected, are studious and diligent to make You and your well-deserving services odious and distasteful to the Nation. The truth is, the desire of the upright and meek ones everywhere, and their fervent prayer daily poured forth to God, is, that seeing many do watch for your halting, the Lord in mercy will be pleased, so to direct, guide and counsel You, as You may cut off occasion from them that desire occasion, and all iniquity may stop her mouth.  
For the national Covenant which is the subject of this Discourse: I have only one request to move unto You about it. How You are traduced and vilely abused by some men's loose tongues and pens, for not advancing it more, and more pressing the keeping, in their sense, I need not speak of it, You know it too well: And therefore I humbly conceive seeing it is here manifestly proved, that the Oath was unlawfully given and taken, and so not binding the Conscience, neither to be kept, there is great cause and reason that the whole Kingdom from your House should publicly understand so much: For so doing, God shall have much glory by men's repenting of it, You cleared from many foul aspersions, many treacherous and dangerous designs prevented, and such ● have not taken it, preserved from the snare thereof.  
You know well enough, and are very sensible, what a stir is kept, what a controversy and ado there is made, between party and party, Kingdom and Kingdom about this 
Some have compared the Covenant to an old Almana●k out of date but it was never in date: not good the first year when it was made.  Nothing, every side justifies itself, and chargeth the other with a breach: And without doubt the contention about this Covenant will continue, yea I fear rise higher, and break out into a greater flame, if the right way be not wisely taken: for so long as the lawfulness of the Oath is not questioned, but rather a pleading for the keeping of it, the differences can never be reconciled or taken up: But if the other way (which is God's way and so to follow him) be practised, there is reason to hope that a blessing and much good will speedily follow.  
I am the more encouraged to speak thus unto you, because among other abuses reformed, You have 
a In the Oath ministered to the present Lord Mayor.  lately (and very well) done some thing this way; But under favour this Oath being National● and more preju●●ciall, it should therefore be rather minded, and something the more done in it, to remove so great an evil and crying sin from and off the Land.  
You have formerly declared and still do, that your House and heart shall be ever open to receive and hear P●●itious: Gentlemen 〈◊〉 address here to you is for God, for Christ, for So●●s: and ●sy● hear me▪ 〈◊〉 f●●fil my joy.  
It is said of one Terenti●● a great Commander under Va●e●s a● Arrian Emperor, being returned from Armenia with a mighty victory, 
b Theod. li. 4. c 32. hist. E cc.  Emperor bid him ask what he would for a reward of his service: Whereupon he desired, that the Orthodox Christians might have a public place in the City of Antioch to meet in, for the worship and service of God: the Emperor displeased hereat rent the Petition, and cast it to the ground, wishing him to ask some other thing. Terentius first gathered up the pieces, than afterwards replied: I would (saith he) have accepted this as a full reward, but being denied I shall desire no other thing. I have no fear nor cause to fear, that this Petition of mine shall be denied: But if it should, and lie torn and scattered in Your House, and I were bid to ask some thing for myself, I would even take up the pieces & be silent: & not speak there for myself, where I could not be heard for my God. But how soever it be, this shall be my comfort, I have herein discharged my duty, and quitted myself from the guilt of blood.  
Neither let the weakness, meanness, unworthiness, or what else may be applied to your Petitioner be any cause that You should the less respect the matter which is not his but Christ's. Great wise men in times past have not disdained to follow the advice of simple men. It is reported of Zenophon, that be 
c Zenoph. Expeded. Cyr. 3. & Cyr. 4. d Sallust. bell. Jugurth. ● Philip. Comin▪ livre. 7.  gave order to his Attendants to awake him if he were asleep, whensoever any one brought him news: and he would never refuse to hear the counsel of any private soldier. And of Marius it is said, d that taking the advice of a common soldier, he won a strong Castle in Numidia. Whereas on the contrary, Charles the last Duke of Burgundy frefusing to hear a prisoner, and doing all things upon his own head, without admitting any relation or counsel of others, fell into the traps of Campo●achos treason, was defeated by the Swissers, and by them miserably slain at Nancy.  
For conclusion, were I not confident and most certain of the truth by me here asserted, I should not du●st have moved this matter to You with so much boldness: and for the proof I refer You to the Arguments and Reasons in the Treatise: and so I rest, and am  
Yours, to serve You in and for the Truth: John Canne. bow, April 21. 1649.   

The Snare is broken. Wherein is proved, That the Covenant-oath was unlawfully imposed and taken, and not to be kept, as binding the Conscience.  
IT is a saying of 
a Pro. 14. 12.  Solomon, There is way which seemeth right unto a man; but the end thereof are the ways of death. That the Covenant given and taken through the two Kingdoms, hath seemed unto many a way right, lawful, religious, 'tis granted on all sides: the thing therefore which I have undertaken (and by the good hand of God assisting me) shall fully and clearly prove, is, that the same, is the way of death: a Covenant contrary to Religion, Law and Reason.  
And first to begin with the general definition of an Oath, which according to 
b Alsted. Theol. cas▪ c 15. Quest. 2.  Divines, is a religious and necessary attestation of God's holy Name, whereby we invocate him as a witness to confirm the truth of our speech, and as a Judge if we speak falsely. And 
c Arist. in Rhetor. ad Allex. c. 18.  Aristotle, and 
d Cic. ●r. 3. offic.  Cicero speak to the same effect, de●●ning an Oath, to be A religious attestation, taking God to witness.  
It is said to be A religious attestation, because an Oath is 
e Dent. 6. ●3. & 10. 20. Ps●l. 62▪ 12.  part of God's worship: That the Covenant-oath was not so, is apparent. For, 1. It is an enemy to God's worship and true Religion; under the name of heresy and schism, a mere design to stop the passage of many precious truths, and to hindr the Saints from Church-fellowship, and walking in the faith and order of the Gospel.  
2. It cannot be religious, because it contains a contradiction, and so enforceth the taker, necessarily to be ● Covenant-breaker one way or other. In the third Article he swears to preserve the King's majesty's Person and Authority, &c. here (as it is generally interpreted) the Convenanter promiseth not to touch the person of the King, as to have him corporally punished, should he be the greatest Tyrant, Traitor, Murderer upon the face of the earth. Yet a little after he swears he will endeavour that ALL SUCH as shall be Incendiaries, Malignants, and evil instruments, may be brought to public trial, and receive condign punishment, &c. here neither King, Queen, Prince, &c. are exempted, but whosoever shall show himself an Incendiary to the public peace, and safety of the two Kingdoms, he will endeavour to have him punished, as the degree of their offence shall offence require or deserve. That rule is well known, 
f Aristot. de Interp. l. 2. c. 2.  Impossibile est due contradictiora vere reddi de eodem. Thus he is snared by the transgression of his lips; and whiles he shuns one rock, he makes shipwreck upon another.  
3. It cannot be a religious action to 
g Lev. 19 14.  put a stumbling block before the blind: and 
h Pro. 28. 10.  to cause the righteous to go astray in an evil way. But this Covenant doth so, and thus I prove it.  
1. When the Covenant was commanded to be taken through the Kingdom, the people generally held (and for the most part do still) that the Government by Archbishops and Bishops was lawful: and therefore to be required, yea forced to swear with their hands lift up to heaven, that they will endeavour the extirpation of prelacy, howbeit at the same time it was well known, they thought it a lawful and good government: it was an hard case, and showed little pity. The 
i Digest. l. 2. Tit. 14 de pa●tis; Cicero▪ l. 3  Law saith, Pactum si tolletur jus publicum tune non valet, etiam si fuerit juramento confirmatum: A Covenant if it take away public right it cannot stand, yea though it be confirmed with oath. For my part I know not in what particular a free people may more groundedly and properly challenge public right then in matters of Religion: and therefore quo jure, by what power may their Representatives require them, and that by oath, to change one form of government for another, until they be informed touching the lawfulness of such a change.  
2. No less was it a snare to many poor souls, who must swear that they will really and constantly endeavour the preservation of the doctrine; worship, discipline and government in the Church of Scotland: but what these things were, poor wretches they knew not: not good they thought, because contrary to their present practice. Ea certo oportet esse cognita & perspecta, say the 
k Synopsis pr● disp. 20. p. ●20.  Leiden Professors: What men swear to▪ they must have a certain, full and clear knowledge of: not to 
l Pro. 20. 25.  vow, and afterward make inquiry. Observe the late 
m portrait. pa. 78.  King's Speech (if that book be his) I am prone (saith he) to believe and hope, that many who took the Covenant are yet firm to this judgement, that such later Vows, Oaths and Leagues can never blot out these former gravings and characters which by just and lawful oaths were made upon their souls. He takes it as granted, that many when they swore against prelacy, and for presbytery, it was against their Conscience, and so not binding.  
3. To what use are these words in the Covenant, viz: schism and heresy? but another snare to deceive the simple, and suppress the godly. It was decreed in a certain general council held at Rome under 
n 3 volume: Conc. cop Excomm●●de haeret.  Innocent the third, in the year 1215. that no heretic should be chosen King: confirmed before under 
o 2 volume: Conc. F. 136. 2. 15. 216. 530.  Theod sius the younger, Valentinian the third, and Martian; and afterward recited by 
p L. Manich. l. quicunq: in l. fine. C. de haeret.  Justinian the first, in the first council of Constantinople inserted in his last Code. But mark the mystery of iniquity, who must define heresy, and judge who is an heretic: this is the Pope's work alone. We believe, saith 
q Def c. 3. l 4. de Rom. Pont. Sect. tertius.  Gretzer, the judgement of him who succeeds Peter in the Chair, Non secus ac olim Petri infallibile, to be no otherwise then the judgement of Peter was. Who reject the Pope's judgement in a cause of faith, are heretics, saith Canus. Now the like is this Covenant for all the world: 
Lib 3. de verb Dei. c. 8. Sect. Excutimus.  first an oath must be taken for the extirpation of heresy and schism, not that it is determined what is heresy or schism, or that the Covenanter shall know before hand what is meant by it: but being blindly brought into the pit, then come our Brethren of Scotland with a cathedral infallibility in defining causes of faith, and tell him that Brownists, Anaboptists, independents with others, such and such are intended: And howsoever he be not able to apprehend either heresy or schi●me in them, yet he must judge them heretics and schismatics, for that he hath taken the Covenant, and our brethren say they are so.  
We shall in the second place consider the ends of an oath: Now men swear unlawfully, when in taking an oath they do not respect, 1. God's glory: 2. their own good: and 3. the good of their neighbours.  
First for God's glory: it could not by the generality of people in this Kingdom possibly be aimed at. 1. Because as 
s Explicat. decalog.. 3. praec. p. 90▪  Rivet: truly saith, Nemo juramento cogi debet ad aliquid inique perpetrandum. No man ought to be constrained by oath to do any thing unjustly: his reason is, Quia obedientia erga divina mandata (que inter se nunquam pugnant) omnibus est praeferenda: Because obedience to God's Commandments (which never disagree amongst themselves) is to be preferred before all things. Now the Law saith, 
t Gen. 9 6.  He that sheddeth man's blood, by man shall his blood be shed. 
u Num. 35. 31.  Ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall surely be put to death. 
x Deut. 19 13  Thine eye shall not pity him, &c. To covenant therefore to preserve the King's Person, that is, to swear he should not be put to death, though a murderer, &c. it was an oath against a divine precept, and so not binding, neither was there a due respect had unto God's glory.  
2. 
y Rom. 14. 23.  Whatsoever is not of faith is fin, and consequently tends not to God's glory. But those who swore to things either doubtingly, or ignorantly, or forced through fear to escape bodily punishment, or to enjoy their calling, estates, credit, places, &c. could not swear in faith; But this was the condition of the people everywhere, and cannot be denied. As one 
a Iohan. Bapt. Foleng in Psa. 64. pa. 236.  saith, Verior ●e statim is perjurus efficiatur, qui Monachum profiteiur. So there was cause enough to believe, that when this Nation swore against the Government by Archbishops and Bishops, they forswore themselves, I mean the greatest number both Priests and people, as doing a thing against their Conscience, and never meant to keep the oath if they could otherwise choose. And to make this good, mark a passage in Mr. 
b Decemb 27. 1643. pa. 18.  Hendersons Sermon before the House of Commons. It feareth me (saith he) that a great part of the people of this Land are still fond of a form all Service, and a proud prelacy.  
3. Men have respect then unto God's glory, when they do lawful and just actions: and can show Gospel precepts and precedents for the justification thereof: For as 
c Fest▪ Christ. ca▪ 3 pa▪ 14.  Hospinian rightly saith, Non statim omnia quae pio animo & bono zelo instituuntur, & absque omni inquisitione recipienda sunt. We may not presently receive all things which are instituted with a godly mind and good zeal, without any examination. So we should be like little children, put every thing to the mouth which is given into the hand. What the Composers and Imposers of the Covenant at first intended, I shall not here touch upon, but this I affirm, and will stand to it, the same had never any Scripture bottom: policy perhaps it had: but piety not: And for the Covenant and Oath which some fetch from Asa, Josiah, Nehemiah, &c. it holds not forth any thing either for matter or manner to prove the lawfulness of this Covenant. Similibus similia convenire consentaneum est, saith the Logician. But except it be in name, as that is called a Covenant, and so this, there is no proportion or likeness between them, as relating either to persons or things.  
2. It is against the true end of a lawful Oath, when a man respects not his own good, specially not the good of his soul: But what good could any man imagine he did to his soul, whilst he was swearing to the particulars in that Covenant. For instance: 1. Touching the Scots Church discipline, when the swearer knew not what it was; or if he did, yet thought it not to be lawful: or if lawful, yet saw no reason or just cause for him to swear to endeavour the preservation of it, was such a course profitable for his soul? 2. When any worship or form of Church Government is settled in a Land by authority, and the people by oath have received it, howsoever I grant the State may remove the same: nevertheless to require an oath of the people for to reject it, until they themselves do see the thing unlawful, and are willing to take it, there is no warrant in Scripture for it. 
d De haer▪ a Civil. mag. p●nicn●is.  Beza confesseth (although no friend to liberty of conscience, yet) That God never gave power to man for imposing Laws upon the Conscience, nor can endure that any besides himself should bear sway or dominion over the minds of men. Now if this be not to impose Laws upon the Conscience, and to bear a lordly sway over the mind, viz: to compel men to swear against prelacy, to which they had before many times sworn, yea, and that before they saw the thing unlawful, or could do it of conscience, then was there never an human law imposed upon the Conscience. 3. When the Ministers of Aphrick were tendered an Oath, 
e Victor: de persecut. vandalic.  Nunquid bruta irrationalia (said they) nos putatis ut juremus nescientes quid charta c●ntineat? Do ye think us such senseless beasts, as that we will swear not knowing what the writing doth contain? If men had duly regarded their souls good, they would have refused the taking of the Covenant with the like answer, and upon the same ground, that is, have known first what the heresy was and schism, that should be extirpated, before they would swear to any acting against the same. Quod juste fit, scienter fit: quod vero injust ignoranter, saith 
f Topic. l. 2. c. 23.  Aristotle: That is justly done which is done knowingly: but what ignorantly, that is done unjustly. And to say the truth, I hardly know the thing wherein the people of England, specially this present generation, have showed themselves more irrational and stupid then in this particular, for they have taken even the Oath ex officio, sworn to do that thing which they know not to this day what it is, nor how, or which way to act in reference to the oath which they have taken.  
3. It is against the end of a lawful Oath, when men respect not the good of their neighbours. 
g Explicat. decalog.. 3 prae. pa. 90.  Rivetus saith, Non est servandum juramentum cujus executio cum salute publica, cum honestate, & bonis moribus pugnaret. That Oath is not to be kept, the execution whereof fights with public safety, honesty and good manners. And a little after, Si quis ergo errore deceptus, vel affectibus abreptus, aut metu victus, jurando permittit se aliquid facturum, quod vel in haec tria, vel in unum ex tribus impingat; jurando quidem peccat, sed si juramentum servaverit, peccatum peccato addit. If any one therefore deceived through error, or led aside through affection, or overcome through fear, promiseth by oath, that he will do something which is against these three, or any one of the three, he offends indeed by swearing; but if he keeps the Oath, he adds sin to sin.  
This Covenant must needs be against public safety, because it occasioned a general commotion, and set the people of the Land causelessly to destroy one another. The Presbyterian party think themselves bound to engage against the Church and people of God, and to seek their utter ruin, under the name of schism and heresy: the Independents taking the way of the other to be superstitious, conceive they have as much reason by the Covenant to oppose them: and the Cavileers, swearing to preserve and defend the King's majesty's Person: conclude they may lawfully destroy them both. I mention not here our Brethren of Scotland, who challenge by the Covenant a power to settle our Church and State, and to spoil us in our persons, estates, consciences, if we refuse to conform to their rules and orders: thus is the Covenant become an Achan, a troubler, a firebrand in the Nation, and serves for no other use, but to make division, keep open the breach of differences, and to strengthen the opposing parties one against another, till in the end they are quite undone on all sides. The 
h L. Non dubium C. de Ll. l. Jubemus nulli.  Law saith, Contractus vel pacta contra legem prohibiti, nam sunt ipso jure nulla. Contracts or Covenants against a prohibited Law are void by right. It is against the Law of God, Nature and Nations for any people to enter into a solemn League and Covenant to destroy their own safety. But the wit of an enemy could not have devised a thing more pernicious and destructive to our pub●ick peace and safety than the Covenant: for it is not possible that ever this commonwealth shall be settled according to what the Parliament hath lately declared, and the Covenant duly observed; so incompatible is the one with the other.  
2. There is in the Covenant as little honesty: the late 
k portrait. pag. 38.  King spoke true enough; I see the Imposers of it are content to make their Covenant like Manna (not that it came from heaven as this did) agreeable to every man's palate and relish, who will may swallow it: they admit any men's senses of it, though divers or contrary with any salvoes, cautions, reservations, &c. And as it admits of equivacotion and mental reservation, so corrupt men and hypocrites have liberty enough there granted, to carry forth their designs and private interests, in deceiving and wronging others. 
l Ier. 7. 4. 9  The Temple of the Lord, the Temple of the Lord, was the cry of the hypocritical Jews in the prophet's time. And when Hambleton brought the Scots into this Kingdom, to steal, murder, and commit adultery, did they not then trust in lying words, saying, The Covenant, the Covenant? 
m Ambrose in li de Virg.  Venena non dantur, nisi melle circunlita, & vitia non decipiunt, nisi sub speeie, umbraque virtutum: poison is not given but mixed with honey; and vices deceive not but under a show and pretence of virtue. The Covenant indeed is a pretty cloak to cover any knavery, villainy, treachery; and if our Brethren shall once more attempt to oppress the stranger, the fatherless, and the widow, and shed innocent blood in this Land: I make no question but they will pretend to do all this by virtue of the Covenant: who is ignorant of rebellion and treason frequently taught in City and country, and the people provoked to a new war, authority despised, magistracy contemned, lawful and just commands of superiors rejected, and no other texts for all this but the Covenant. 
n Offic l. 3.  Cicero saith, Nihil honestum esse potest, quod justitia vacet. If it be according to justice, that men shall shed innocent blood, rob their neighbours, and for Subjects to despise dominion, and speak evil of dignities, make insurrections and mutinies in the commonwealth, press the Magistrates to persecute the Saints, and suppress the truth, than hath the Covenant honesty in it, otherwise it is a most dishonest thing, if it be understood as the Presbyterian Scots and English give their sense and interpretation of it.  
From the definition of an Oath and ends, we come next to the properties, which are three, laid down by the Prophet: Thou shalt swear, the Lord liveth in truth, in judgement, 
Ier. 42.  and in righteousness. First in truth, which is, that the speech agree with the thing, and the mind with the speech: so that we swear unlawfully when we swear a thing that is false or falsely: a thing false when we swear an untruth, the speech disagreeing with the thing: falsely when as we swear the truth but deceitfully, when we purpose to deceive, the heart and tongue not agreeing together.  
1. It was a false thing, when the Covenanter swore to endeavour the extirpation of schism and heresy, for howsoever not expressed so in words, yet this he vowed to do, that he would persecute the godly, and not suffer them peaceably to worship the Lord. 
p Comment. in Mat. 10. v. 17.  Pareus commenting on these words, They will scourge you in their synagogues, saith, Damnati non argumentis, aut scripturis refut abuntur: sed flagris coercebuntur: They are condemned not with arguments, or confuted by Scriptures, but forced by whips. And quoting some examples for it, concludes, Plurima deinceps suppeditavit histori● Ecclesiastica, & hodie inquisitio Hispanica, ubi similibus argumentis doctrina Christi refutatur. The ecclesiastical History shows many the like instances, and so the Spanish Inquisition at this day, where the doctrine of Christ is confuted with such kind of arguments: And in truth this Covenant may be added to the number: for there is not one word in it, of confuting heresy and schism by Scripture, the Covenant binds no man to do this: extirpation, that is, fining, silencing, imprisoning, banishing, and murdering the Saints, and that for the gospel's sake.  
But 2. be it granted the Covenanter is no way mistaken about heresy and schism, the question than is by what Gospel precept or example he is obliged to swear, that he will pluck up these tares, and not suffer them to grow in the world until the harvest? where hath Christ or his Apostles taught him, to judge them that are without? The Italians have a Proverb, that whosoever runs beyond his Commission, must run the hazard of it upon his own account. Calvin howsoever he wrote a whole Tract about punishing of heretics: yet he could not choose but acknowledge so much truth in a few lines, as confutes the whole Treatise: for 
q Ins●itut li 4. c. 11. ●ect. 5. and 15.  having showed how the holy Bishops of ancient time, did not exercise any authority, in fining, Imprisoning, and civil punishment, gives his own opinion thus, that as the Church hath no power of forcing of her own, Neque expetere debeat, de civili coercitione loquor. Neither may she require it, I speak of the civil Magistrate to employ his authority in a civil way. And this 
r Bern. in Cant.  was Bernard's opinion before him, Fides suadenda est, non imperanda: Faith is to be persuaded, not forced. So 
s August. Epist. 65.  Augustine, Docendo magis quam jubendo, monendo quam minando: Rather by teaching then commanding, by admonishing 
Amminiamus li▪ 25.  then threatening. Amminiamus writes of Valentinian thus: Hoc moderamine prin●ipatus sui inclaruisse, quod inter religionum diversitates medius steterit, nec quemquam inquietaverit, neque ut hoe ant illud coleretur imperaverit, nec interdictis minacibus subject●rum cervicem ad id, quod ipse, inclinaverit. With this moderation his principality shined, that amongst diversities of Religion he stood in a mean, troubled no man, nor commanded either this or that should be worshipped, nor by threatning Edicts forced his Subjects to bow their necks to do what he himself did. What Maximilian would usually say, it is well known, Nullum enormius peccatum dare posse, quam in conscienti●s exercere velle. Qui enim conscientiis imperare volunt, eos areem coeli invadere & pleramque terrae possessionem perdere. And much like this, was his answer to the King of France returning out of Polonia, and threatening the extirpation of heresy and schism, (meaning the Huguonots:) Those (
u Histor. Fr. l. 1 Hen. 3. p. 14.  saith he) who seek to rule over men's consciences, supposing to win heaven, do ●ft▪ times lose their possession on earth. The truth is, violence in Religion, and through compulsion and fear to drive men to act things involuntarily and against their conscience, is so unnatural, absurd, unreasonable, as the very heathen saw it to be unlawful. 
y Seneca de ira  Errantem per agros ignorantia viae, melius est ad rectum iter admonere quam expellere: saith Seneca. A man going astray through ignorance of his way, it is better by advice to lead him into his way, then to drive him thither by force. 
a Sen. de cle.  Again, Ingenianostra, ut nobiles & generosi equi, melius facili fraeno reguntur. Our wits are as noble and generous horses, best ordered by an easy bridle. So 
b Ex Themistii dicto apud Socrat. Eccl. hist. 3 c. 21.  another, Purpuraetuae cultores aliquos efficies, non Dei: Thou mayest cause them to be worshippers of thy purple robe, not of God. Mr. 
c Discourse about Tolerat. p 53. 54.  John Owen in a book lately come forth, saith, Cain seems to me, to have laid the foundation of that cruelty, which was afterward inserted into the church's Orthodoxies, by name of hereticidium, we find the four famous Empires of the world to have drunk in this persuasion to the utmost, of suppressing all by force and violence that consented not to them in their way of worship. And this he proves afterward in that learned discourse.  
3. The hearts and tongues of many agreed not together, neither could it possibly be in most things, seeing the things to which they swore, were contrary to the mind and liking of the people everywhere. Juravi lingua, mentem injuratam gero. I have sworn against the calling of Archbishops and Bishops (might one say) but in my heart I believe their standing is lawful and good. I have vowed and covenanted (might another say) to discover Malignants, &c. but in my heart I never purposed so to do. The like in relation to Scotland, could it sensibly be thought when this Nation took the Covenant, they regarded that Kirk, or really meant (as they swore) to endeavour the preservation of the discipline and worship of that Church? Many ●●●styeelded unto it (saith the late 
d portrait p. 78.  King) more to prevent that eminent violence and ruin which hung over their heads in case they wholly refused it, then for any value of it, or devotion to it. He speaks doubtless the truth, it was taken to shun the odious name of being reputed otherwise malignants, enemies to the great work of Reformation, or to escape some outward danger, not religiously and in the fear of God, for the oath abounds with such ambiguous expressions, impossibilities, contradictions, and things so contrary to the opinion of men in all places, that conscientiously in some particulars it could not be admitted by any person whatsoever.  
And therefore no marvel, that Dr. Burgess howsoever the first man who 
e Serm before the House of Commons. Nov. 17. 1640. upon Ier. 50. 5  openly desired and urged a Covenant to be entered into, yet when he saw this Covenant was the first (as I have heard) that opposed it in the assembly, and for refusal, he and Mr. Price were both suspended; Besides many godly men, perceiving what a snare it was, withdrew and obscured themselves for a time: It was so bestuft with selfish Interest, so disagreeing for matter with those Covenants which we read of in Scripture, and to those qualifications which according to God's Word ought to be in every Oath, that I have stood in admiration, it hath not been more opposed by judicious and pious men.  
The second property of a lawful Oath, is to swear in judgement, that is, confiderately, as knowing the thing to be true, and most certain: for though it may be true, yet if uncertain to the swearer, he takes an unlawful Oath. Non temere prosiliendum esse: sed etiam atque etiam cogitandum, quid sit jurandum: item an res ita habeant, quemadmodum dicturi sumus. Not rashly (saith 
f In lib. Iosh. c. 2. hom. 11. p. 13.  Lavaret) but it must be considered again and again, what the Oath is, and whether the things are so as we say. So 
g Syntag. Theol. l. 9 c. 23. p. 628.  Polanus, Juramentum licitum est, de rebus veris, certo cognit●▪ The Romans had an use, that he which would swear by Hercules, should go forth of the doors, that he might be well advised, and take some pause before he swear. For they held that Hercules did swear but once in all his life, and that was to the son of King Augeus. This deliberation in their idolatrous Oaths (saith 
h Comment. on Exo ch. 20. quaest. 4 p. 294.  Willet) should admonish Christians to be well advised in swearing by the Name of God. And now for application, here is more cause of mourning for a sinful Covenant, then proving the unlawfulness of it in this particular.  
1. It doth not appear, that the imposers of it were so religiously affected, as to have the Oath advisedly and understandingly taken: for surely if they had, it would not have been so ambiguously, darkly, wrappingly given forth, neither pressed so hastily, but every man allowed time and means sufficient, for a clear and full satisfaction in every point. The 
i 1. Confide●emus in aur▪ de tri●nte.  Law saith, Turpe est sine lege loqui. 
k Ad Plausitum l. 3.  Likewise, Factum a Judice quod officium ejus non pertinet, ratum non est. Now I demand whether it can stand with the Law of God, with pure reason, with the liberty of a free people, add that liberty which Christ hath purchased for us with his own blood, that the civil Magistrate may require an oath of any man in a matter which he understands not, neither can speak certainly to it; and in case he refuse (not of wilfulness, but of conscience) whether such a one may suffer in person or estate. For,  
2. Were I a Papist, and did believe the doctrine of blind obedience and the Coliars faith, and could approve 
l Confut. Petti c. 14. p. 18.  Hosius, saying, Ignorance in most things is best of all: to know nothing is to know all things. And what 
m Cusan. Exercit. l. 6.  Cus●n saith, Obedientia irratisnali●, est consummata & perfectissima, seilicet quando obeditur, fine inquis●tione rationis: sicut jumentum obedit domino suo: and could receive 
n Bellarm. de Iust l. 1. c. 7.  Bellarmine's tenet, who will have faith to consist in the assent, not in knowledge; and that the Pope in things belonging to faith, 
o Bellar▪ de Pont l. 4. c. 3.  Nullo casu errare potest: he can by no possible means err. When he sets forth a Decree, Divinitus illi praeclusa est omni● via: saith 
p Th: Bozius l. 18. de sig. Ec. c. 16.  Bozius. God stoppeth every way unto him which might bring him into error. And in making such Decree, 
q Boz. l 16. c. ●  Nunquam valuit aut va●ebit facere contra fidem; He never was, he never shall be able to do aught against faith. I say let this be granted, the Pope's Canons and Institutions may tolerably be subscribed to: But seeing Protestant Divines are of a contrary judgement, and hold that Assemblies, Synods, counsels, may err▪ and are not infallible in points of faith, yet notwithstanding will require men to swear to Articles of their own framing, and not satisfied touching the lawfulness of them, 'tis too absurd, and the Papists herein are truer to their principles then they: A blind Papist, I confess, walks by some rule, when not knowing the thing to be lawful, yet receives it, in regard he believes the Church cannot err. But what hath a poor blind Protestant to help himself in point of conscience, when he shall be compelled to swear to such things as he knows not what they are, whether good, bad, and is taught that the framers and imposers for aught he knows, may err, and be deceived therein.  
3. That the Covenanters knew not the things to be true and most certain to which they swore, and therefore took an unlawful oath, 'tis as clear as the Suns that shines, for many particulars in the Covenant are still riddles and dark sentences, and it is not yet known whereto they have relation. I remember what 
r De ●ivi●. Dei. li. 21. c. 26. & in Enchirid▪ c 69.  Augustine writes of Purgatory, Forsitan verum est: non est 〈◊〉 ●n sit quaeri potest. Perhaps it is so, it is not altogether incredible: it may be a question whether there be any such place or no. The like might most Covenanters have said, Forsitan verum est, perhaps it is true what I now swear; but it is a question: the Scots discipline and Church government for aught I know may be Antichristian and false, and the Bishops calling, Christian and lawful. So for heresy and schism, can any man to this day tell what is intented thereby. I do not regard what Mr. Taylor or Mr. Jenkins say of it, for as 
s Mr. Ley defensive doub●s▪ p▪ ●9. 100  one speaks very well: A private interpretation of a public act cangius no satisfaction, unless it be expressly or ver●ually allowed by the highest Authority, that doth impose it, and then it is made public. Private men though learned, if they take upon them the interpretation of public Dictates, may be more like to light on mutual contradictions, then of the true and proper construction of the text they interpret. So did Vega and S●to, Soto and Catherinus▪ &c. commenting on the council of Trent. I do not know that the high Court of Parliament hath anywhere declared what they mean by heresi● and schism, and therefore for private men to determine of it, I take it to be beyond their calling. And for the fourth Article in the Covenant, namely, who is to be reputed a malignant, and what makes a man to be so, and how far the Covenanter is bound by oath in point of discovery, &c. here needs another Oedipus to unfold the mystery. 
t Comment. upon Exo. Ch. 20. quest. 7. p 295.  Dr. Willet showing for what things an oath is not to be taken, the second is, of things doubtful and uncertain: for it were presumption to call God to be witness, of that which he is uncertain, whether it be true or not.  
The third property or qualification of a lawful Oath, is, righteousness, that it be a just and lawful thing which he sweareth. Juramentum non sit vinculum iniquitati●: An Oath ought not to be the bond of iniquity: and therefore an oath is unlawful when as thereby we promise any thing that is unjust, or unhonest, wheth●r it appear unto us presently when we make the oath, or afterward finding i●pietie and injustice in it, which we did not discover at the making of it: then such an oath is rather to be broken then observed, for we sin not in breaking, but in making of it; whereas he that performs such an oath, addeth sin unto sin: that is to say, rashness in swearing, wickedness in performing, according to that saying, Quod male juratur, pejus servatur. Juravit David temere▪ sed non implevit jurationem majore pietate, saith 
u August. in Ser. de collat.  Augustine: David swore rashly, but kept not his oath with greater piety.  
Howsoever the Covenant was at first (as we have before showed) by many judicious and godly people refused, and the impiety and injustice in it observed and protested against: nevertheless the unlawfulness of it hath since more clearly and abundantly appeared; Per sequentia praecedentia declarentur, as Lawyers say. To show the impiety and injustice of the Covenant, take these few instances.  
1. A man swearing not to do his office and duty, Non t●●tum, non obligat: (saith 
x Ames. cons. l. 4. c. 22.  Amesim) sed si observetur, auget reatum. Not only binds not, but if he keep it, he increaseth his sin. When the Covenanter swears to preserve and defend the King's majesty's person, he being then a Tyrant and traitor, and having before shed much innocent blood, was not this an oath taken (at such a time) against his office and duty? Let the action since, and swearing then, be compared together.  
2. The jumbling of this Nation and the Scots together in the Covenant, the taking of them in to settle Religion here, and to endeavour the extirpation of prelacy, Popery, schism and heresy amongst us, it was (under favour) a practice (I think) never before heard of Hence that Army under Hamilton pretended cause and ground to conquer us: and to this day our dear Brethren talk of coming in again to suppress the Sectaries; thus the Covenant is become a snare to the Nation, and of a free State and people, would make us subjects and vassals to another Kingdom. The 
y L. non dubium▪ C▪ de 11. l. Jubemus nulli.  Law saith, Contractus vel pacta contra legem pr●●●biti, nam sunt jure nulla. 
a De verb. o●▪ ligat.  Again, Conditio ●●rpi●●el impossibilis vitiat actum. Likewise Contractus vel donatio legata non valent in fraudem legis. If our Brethren of Scotland think the Covenant sets them into the Chair, to determine of our affairs here in matters of Religion, and to suppress all such as they call Sectaries: we must tell them such a Covenant is most unrighteous, against Religion, Reason, Law, and Conscience. 
b Instit l. 4. c. 13. Sect. 20.  Calvin saith, Absurdum est ad ea praestandum nos adigi, quae à nobis minime Deus requirit. It is an absurdity that we should be driven to the keeping of those things which God doth not require of us. Again, Vota inc●nsiderate suscepta, non modo nihil obligant sed necessario sunt rescindenda. Vows unadvisedly made are such as not only do not bind, but are necessarily to be broken. But where doth God require a free State to give up their authority and power into the hands of strangers: and if foreigners shall judge them to be Sectaries, whom the State knows to be godly and sound Christians, where is that Law to bind up the hands of our Parliament and Army, whilst these of another country shall cut the throats of honest men. You will say the Covenant will justify all this: then I say, the Covenant is a pernicious and wicked thing.  
3. Some say, 
c The impiety of Impunity.  By this Covenant-oath all Independents ought to be expelled from the House of Parliament, yea not to sit in any Court of judicatory, to bear Votes, and determine the weighty causes of Religion and Church Reformation, but as offensive rubs and remoras to be removed; and only sound Presbyters, Lords and Commons to rule. A pretty Oath, to swear men out of their rights, privileges, liberties, and to make them uncapable 
est.  of all place and trust in the commonwealth, because they are honest. How doth such an Oath agree with the holy 
d 1 Thes. 4. 4. 6.  Scripture? This is the will of God, that no man go beyond and defraud his brother in any matter: but this (if it be so as it is before said) contains the highest and vilest deceit that can be: 
e Ovid. de A●te Amand. l 3.  Heathens have taught otherwise and better.  
Reddite depositum, pietas sua foedera servet,  
Fraus absit, vacuus coedis babete manus.  
Restore the pledge, piety her leagues keeps still,  
Let fraud depart, beware ye do not kill.  
4. It is an untigbte●us oath for Magistrates (deceitfully drawn in) to promise by oath (to accommodate bloodthirsty men) to hinder God's people from submitting to the sweet and easy yoke of Christ, to suppress the order and way of the Gospel, and to stop the propagation of the truth, but so much and more too, is gathered from the Covenant, and nothing now more frequently complained of, then that the Parliament-men to be Covenant-breakers, because they suffer such things to be practised amongst the Saints. Mr. 
f Discourse about Toleration, p 51.  Owen well observes, If they close with them (saith he) they are Custodes u●tiusquae tabulae, the Churches nursing Fathers, &c. what they please. But if they draw back for want of light or truth to serve them, logs and storks find not worse entertainment from frogs, than they from some of them. 
g Sum: Theol: Compen: Alt: part. 2. part. cap. 89. p. 222.  Aquinas speaking of an Oath, saith, Sivero boni impoditivum: tuno juramento deest justitia, & non oft servandum. If this Covenant comprehends such things, as some say it doth, yea and publicly avouch to be the main and principal of it, surely it wants justice, unless it be justice to oppose the chiefest good, even Christ in his Church, ministry, Worship, Government, and to countenance preposterous, rash, and heady men in violence and persecution.  
Next let us consider the use of an Oath, which is, Vt lites & controversiae f●niantur, saith 
h Comment. ad Heb. c. 6. v. 16.  Pareus: that debates and controversies may cease: so the 
i Heb. 6. 16.  Apostle, An Oath is an end of all strife. The taking of an Oath (saith Mr. 
k On the Com. 3. p 75.  Elton) serves to further brotherly love, and to confirm lawful peace and society between party and party, country and country, Kingdom and Kingdom And a little before, That controversies which hinder love and Christian charity may be ended. So 
l Confut. of anabapt..  Bakewell word for word. I marvel how any man could imagine, that this Oath was for peace, or that the present differences and strife between party and party; could be ended by it, but rather necessarily continued and increased. I have read somewhere, about Heraclea in Pontus, there should grow a tree over the Tomb of Amycus King of the Bebrycians, the Natives called it the raging or mad laurel, and for this cause, for if a branch or twig thereof (never so little) should be cast into a ship, all the Mariners and passengers would brawl and quarrel each with other, neither would there be any quietness and peace in the vessel till that mad wood was thrown overboard. Whether this Covenant be not like that raging and mad tree, let the Reader judge, having duly weighed these particulars.  
1. It is an apostolical precept, that 
m Philip. 3. 16  whereto we have already attained we should walk by the same rule: and the 
n Rom. 15. 1.  strong to bear with the weak; and nothing better beseeming Saints, than a due regard had unto tender Consciences. But there is nothing in the Covenant that looks this way: The difference between party and party (though brethren in the faith) is referred there to the Sword, and no reconciliation, but the extirpation of one, or both.  
2. As the Oath comprehendeth many things of several kinds, (and divers of them unknown what they are) which makes it both 
o Mr. John Ley Defensive doubting. pag. 11.  superfluous and perilous: so it hath this for an accommodation to the taker, that he is left to take it in his own sense, and having so taken it, now he must fight: but against whom? Against every one contrary to his judgement and practice. And howsoever the Presbyterians challenge a proper interest in the Oath, as if the same stood for them, and their design and cause alone: nevertheless the truth is, others may claim as much as they, and though they make not the like noise, crying, The Covenant, the Covenant, yet from the Covenant have as much to say for themselves and against them: and why the Magistrate should tolerate and countenance their Church, ministry, worship, and government, I say from the Oath may as fairly claim the approbation of the State, and the extirpation of them, as they can clearly gather any thing out of it against the other.  
3. It cannot with truth be denied, but this Covenant hath been a principal cause to hinder union and peace between the congregational and Presbyterian Churches: and if a full reconciliation touching their differences could not have been made, yet such an accommodation and pacification easily settled, as both parties might have well satisfied, and brotherly love continued between them: but by this means they have been the more divided, and contention increased on both sides. Add hereunto in the last place, the many rebellions and treacherous designs carried forth from time to time under the Covenant: As the rising in Surrey, Kent, Essex, Wales: and no marvel, for the Oath having in it, so many things, and so ambiguous, doubtful, uncertain, contradictory, &c. it must needs own almost any thing, specially ●eeing the sense of it, hath never been plainly demonstrated, but left to men's own interpretation in several particulars. The Divines of Aberdene said well, 
p The Minist. and Professors of Aberdene in their general Demands, pag. 14.  That the words of an Oath should be clear and plain, and if they be any way ambiguous, the true sense of them should be so declared and manifested, that all may know it. But this Oath was so obscure and dark, as it gave men occasion to take it in several and different senses, and hereupon strengthened themselves in opposing and striving one against another.  
Object: If it be said, that in those days there was such division and distraction among us, that there was need to fasten us together by such a sacred bond as that of the Solemn League and Covenant.  
To this I answer, or rather will here set down Mr. Ley his words for answer: 
q Defensive doubts, touching the late Oath of the sixth Canon, pag. 6. 7.  That neither the want of such an Oath was the cause of the distempers of the times, nor that the urging of it will be a convenient cure thereof: but rather the contrary: since there is more agreement betwixt peace and love which may be best preserved where offensive things are not urged, then betwixt love and compulsion, especially, if (as of this Oath it is conceived) it encroach upon the conscience, &c. And we see by the operation of it already, daily producing more and more dislike of it, that it is not likely to be aremedie against any malady already discovered, but rather a means to exasperate the disease.  
There be other means more effectual for holding out of Popery (
r general demands of the Ministers of Aberdene. pag. 29.  say the Divines of Aberdene) in which we ought to confide more than in all the vows and promises of men; yea also, more than in all the united forces of this Land: to wit, diligent preaching and teaching of the Word, frequent prayer to God, &c. whereby we may increase in the knowledge of the truth, and in ability to defend it against the enemies of it: So for heresy, schism, superstition, and other unlawful things, and to advance the doctrine of truth, and discipline of manners; these have been the chief means, and will be still the best means, with them there is no need or use of swearing; and without them, Covenants and Oaths will do no good.  
Moreover we have against the Oath, this, 
s Alsted. ●as c. 15. pag. 288.  Si factum sit juramentum de rebus quae non sunt nostrae potestatis, &c. A man taking an oath to do an impossible thing, the same is not binding: 
t ●●●on. Syntag l 9 c. 2 3.  Vt si quis amico juret se ipsi bona alterius donaturum: As if a man should swear to his friend he would give him another man's goods. It is a maxim in Law and Nature, Nemo plus juris ad alium transfer potest, quam ipse baberet. Tyrannicum est adres impossibles alios adstringere: saith 
u Comment. in Gen. 24. v. 8  Pareus. The Ministers of London in their Letter to his excellency, do much press these words in the Solemn League and Covenant: namely, The preservation and defence of the King's majesty's Person: and do infer from the same, a violation of the Oath if he should be put to death. But they would have showed more genuity and candour as becoming the Ministers of Christ, to have proved the lawfulness of such a promise: where is it required in the holy Scripture, that men should swear not to put to death a tyrant, traitor, murderer: will they rob God to give unto men? or do they think if men have sworn not to give unto God, the things that are God's? they are bound to keep such an unjust and rash Vow, or otherwise they shall provoke the Lord to wrath, as they instance in Zedekiah, Saul, and others. It is well known amongst all the Subscribers; not one of them hath hitherto undertaken to justify that clause in the Article taken according to their sense; yet doubtless they might with as much safety have given Reasons against the Parliaments proceeding with the King, as cast forth from time to time railings against them.  
Besides do not men take an Oath to do an impossible thing, when they swear to do a thing which they know not what it is? Zeal without knowledge (saith Mr. 
a Defensive doubts, p. 36.  Ley) is not sufficient, but it is necessary men should first know what Popery is; and what is not, before they renounce it by swearing: And is it not as fit they should first know, what is schism and heresy, and who are meant by Malignants, before they swear to suppress the one, and punish the other? For it cannot be imagined, that an Oath otherwise can be kept, or that it is taken with any such intent. Again, Conscience (saith 
b Exposition on Com. 3. p. 79.  Mr. Elton) cannot be bound, where understanding cannot discern what is done, and where he that swears wants reason and understanding to discern what he doth. So 
c Alsted cas. c. 15. p. 288.  Alstedius, Conscientia enim obligari non potest, ubi intellectus, quid factum sit, aut fieri debeat discernere nequit. And a little after, Ad legitimum juramentum requiritur, ut intellectis integro, vel saltem non ablato, fi●t. He that swears rightly (saith Mr. 
d Confut. of the Anab●p.  Bakewell) ought to know the nature of an Oath, and to be able to judge of the matter before whom, and to whom, and of time, and place, and other circumstances. We ought (say the 
e The general demands of the Ministers and profess. of Aberd p 37.  Professors of Aberdine) to judge of those things we are to swear to, with the strict and inquisitive judgement of verity, and to ponder duly, and to propound particularly and fully to others (especially to those who require our oath) to satisfy our consciences there anent, and to answer all the doubts and reasons, which make us unwilling and afraid to give our assent thereto. That this Oath was imposed upon many men who wanted reason and understanding to discern what they did, and so consequently the conscience not bound: thus I prove it.  
1. It was not long before this national Covenant came forth, that the Oath of the sixth Canon was enjoined, and the clergy were to swear that they did heartily, willingly, and truly upon the faith of a Christian, approve the doctrine and discipline or government established in the Church of England, a●●ontaining all things necessary to salvation, &c. Nor will they ever give their consent to alter the Government of this Church by Archbishops, Bishops, Deans, and Archdeacons, &c. as it stands now established, and us by right it ought to stand. A little after this is published, a book entitled, 
f Dr. Hall of Episcop. par. 2. p. 47. ibid. par. 1. p. 63.  episcopacy by divine right. wherein it is affirmed; That there is not the tenth part of the plea for the Lord's day from the writings of the Apostles which Bishops have for their episcopacy. And that there be divers points of faith (weighty points) which have not so strong evidence in Scripture: so strong evidence, that Heaven may as soon fall, as that fail the Bishops. Neither was this his opinion alone, but the people generally thought so too, and for any other government (I speak of the greatest number) they knew none: so far did they want reason and understanding to discern what they did, when they swore down episcopacy, and covenanted to maintain and preserve another kind of Church-Government when it shall be found out, and set up by the States.  
2. The Covenanter swears against Popery, but knows he what he doth? or what is intended by it? Luther (as 
g Mr. Child: his Answer to charity maintained. p. 82.  some report of him) was wont to say, That himself, and almost every man else, had a Pope in his belly: yet few have it in their heads to tell what Popery is.  
Many hold that divers of the Arminian Tenets are nothing else but Popery blanched over with 
h King's large Declarat. p. 319.  a specious subtlety: and for holding them, some have been 
i Peltius in Harmon. Remonstr. & So ●in. Excus. Ludg. Bat. 1633  publicly censured as Popish. 
k Whitg. repl. to T. C. p. 299 559.  Whitgift, 
l Episcop part. 3 p. 34.  Hall, and 
m Defence of his Sermon. l. 1. c 8. p. 139.  Downal conclude popery upon the presbytery: and the Presbyterian disciplinarians condemn all episcopal jurisdiction as papistical. And many censure both these, as Popish and Antichristian.  
3. So touching Superstition, what doth the Covenantor take it for? The Conformists formerly have imputed superstition unto the 
n Defence of the three Innocent Cerem. Epistle to the Non-conform  Nonconformists in forbearing and forbidding the use of the Ceremonies: some charge the Parish-meeting places with superstition, and to be pulled down, as the high places and idol temples. yea, and by the Covenant-oath they say it should be so. Tithes likewise is held superstition, and all 
o Ainsw. on Exo. 20. v. 5.  contributing to the maintenance of an unlawful ministry: yea, there be some of opinion, that all Ordinances, (as Prayer, Preaching, Sacraments, &c.) are supra Statutum superstition. Briefly, the Papists charge the Protestants with superstition in divers things. I had almost forgotten how some told me of late in Westminster-Hall, that the red cross which hangs there by the wall at the King's Bench is superstition, and the same (with all others the like) ought to be broken to pieces, and such things to be no in use amongst us, and the Covenanters sworn so to do.  
4. For heresy it is well known, that this is charged by Papists upon Protestants, and they again upon the Papists: and the Lutherans upon them both: and the 
p In a Book called, Mercy and Truth, or Charity maintained. See Mr. Chillin. Preface in Answer to it, pag. 12.  Professors of Protestantism they specially of greatest worth, learning and authority, count Calvinism heresy, and little less than treason.  
5. For schism I shall not mention it here, it is a secret and mystery, and therefore to be left alone: The dweller between Whitehall and Whitechapel imputes it 
q Vindication of the London Ministers, p. 6.  to Mr. Price, and men of his faction and humour. But the Law saith, Testes singulares non probant. We have next Malignants: and riddle me, riddle me, what is this? In the first century of scandalous and lewd Ministers, I find commonly malignity applied to such, as had spoken reproachfully of the Parliament, as saying, 
r Centarie p. 4  The House of Commons in Parliament was an unjust Court, 
s Pag. 9  hypocrites, schismatical, and pragmatical fellows, 
t Pag 26.  a company of factious fellows, no Parliament, that their 
u Pag. 18.  proceeding against the Earl of Strafford was wrong full and unjust &c. For such expressions formerly men indeed have been reputed Malignants, and so censured. And is it less malignity, or doth the Covenant exempt such from being malignant's (because from episcopacy turned to presbytery) who speaking of the Parliament, call it an apostatising Parliament, a Covenant-breaking Parliament, a Parliament at whose doors may be laid all the errors, heresies and blasphemies of the times; a Parliament that hath wrought a great Reformation amongst us in Church and State, taking away High Commission Court, Star-Chamber, council Table, &c. and bringing in the room thereof several Committees, whose little fingers in the way of oppression, were heavier than the loins of the former Courts; a Parliament suppressing popery, Ceremonies, Crucifixes, Crosses, Service Book, &c. and in the room thereof giving liberty of conscience, otherwise called, a cursed Toleration of errors, heresies, blasphemies, and all manner of licentiousness; a Parliament that hath taken away Ship-money, Coat and Conduct money, Monopolies, &c. and in the room thereof bringing in Taxes, assessments, Free-quarters, and the heavy burden and bondage of Excize: which neither we nor our fathers were able to bear.  
And because some people might think, that such vile and malicious speeches could not possibly proceed from their lips, who style themselves The Ministers of Jesus Christ within the Province of London: I desire it may be well observed, that whereas Mr. John Price in his book entitled, 
a Clerico Clas. p. 7. 8.  Clerico-Classicum, hath charged them with this great malignity against the Parliament, and in particular, names Mr. Cauton, Mr. Cranford, Mr. Case, Mr. Love, Mr. Jenkins, and Mr. Taylor, as authors and actors. In the Answer which i● lately come forth to the said book, not only there is nothing said to it, (and so granted to be true,) but withal he adds more calumniation and slander: yea, and more dangerous and destructive to the State.  
Your faction (
b Vindication of London Minist. from the aspersions of John Price pa. 70.  saith he) have offered violence to the two Houses, forcing them to vote and unvote at your pleasure. 
c Ibid p. 31.  They cannot in their conscience believe that the Members sitting at Westminster are a free Parliament, seeing they are under the Sword: nor a full Parliament, in regard 200. Members of it are forced away; nor a complete Parliament where two States are abolished. As for the late King, he was not (
d Ibid. 47.  saith he) either an idolater or a Tyrant: the 
e P. 68  Army and council of justice, did put him to death by the impulse of that spirit that now works mightily in the children of disobedience, because 'twas done without and against the Word of God. 
f P. 46.  The guilt of that innocent blood which hath been spilled must be expiated and avenged on some of the chiefest of the Incendiaries: As for themselves they have 
g Pag. 39  an holy indignation against so horrid a fact.  
I could take out divers other things from the Covenant, to show, that he who swears to it wants understanding to discern what he doth. But this shall suffice for the present. And I desire it may be noted, that the Oath is quidlibet ex quolibet, all things, and nothing: it makes every man popish, superstitious, heretical, schismatical, malignant; and yet makes nobody so: he that shall speak disgracefully and scandalously against the Parliament, and the proceedings thereof: is a malignant by the Covenant, and yet not a malignant: for the Covenant admits of a divers and contrary sense in one and the same thing. A malignant, an Incendiary, &c. if he stands for the Bishops, but if a Presbyterian: no malignant then, no incendiary, and why? not but that it is all one thing, or that he rails less, or speaks less falsely against the State; but because, he being his own Interpreter, he takes it otherwise.  
Object. If it be so, a man may the more willingly take the Oath; for though he understand not what is meant by the particulars in it, yet taking liberty to himself to make such a sense of it as may most conduce to his own interests, whether for advantage, or for avoiding of danger and damage no hurt can follow; specially seeing by equivocation and mental reservation, he can save himself from being discovered in any dangerous design.  
Answ: 1. An Oath cannot lawfully be taken, till the doubts and scruples be resolved and cleared, which might any way trouble the conscience of them who are indeed rightly religious. The Divines of 
h The Minist. and profess. of Aberdine in their general demands. p. 14.  Aberdene said well, That the words of an Oath should be clear and plain: and if they be any way ambiguous, the true sense of them should be so declared and manifested, that all may know it. And if most of these doubts before proposed should be found to be frivolous (which we do not conceive of any one of them) and but one of them contain a just ground of ambiguity, 
i Mr. Ley Defensive doubts. p, 109.  That one is enough while we are in suspense concerning the meaning of the Oath to suspend our dissent from taking thereof. For the comparison (brought by the prudent composer of the History of the council of Trent) we take to be true, and of much importance to this purpose, which is, 
k Hist. Concil. Trident. l. 2. p. 212.  Sicut enim particularis universalem contradictoriam falsam efficit: ita particularem ambiguam, incertam reddere universalem. For as one particular maketh false the contradictory universal: so one ambiguous particular maketh the universal uncertain.  
2. It rests not in the power of an inferior (whether he be the taker or minister of the Oath) to put his private conceit for the sense (which is the soul) of a public constitution; and if he do so, we cannot but doubt of it (though it seem never so plausible) unless it be allowed by the authority which chargeth the Oath upon the conscience. And this construction we are taught to make by the explanation of the Oath in Scotland, published by marquess Hamilton the King's Commissioner there, in these words: 
l The explanation of the Oath in Scotland in the King's large Declar. p. 328.  Oaths must be taken according to the mind, intention and commandment of that authority which exacteth the Oath. Again, 
m The King's Declaration of the Tumults in Scotl. p. 177  An Oath must be either taken or refused according to the known intention of him that doth minister it, 
n Ibid. p. 347.  especially if it be a new Oath. To the same sense, though in different words, say the Aberdene Divines, 
o The Minist. and Professors of Aberdene in their general Demands, pag. 14.  An Oath is to be given according to the mind and judgement of him that requireth it. The old rule (which is a maxim) saith, 
p Regul. juris. ●●.  Is committit in legem, qui legis verba complectens, eontra legis nititur voluntatem. He offends against the Law, who cleaving to the words of the Law, leaveth the will of the Law, that is of the lawmaker. For men therefore to take an Oath contrary to the mind of them that require it, or before their mind is known, and the plain and common sense and understanding of the Oath resolved and cleared, from whose authority and power it proceeded, and to put their own private conceit for the sense, it is a very unlawful act, both in point of Law and conscience.  
3. Note what misery and mischief some men have brought upon themselves and others, in taking the Covenant in their own sense, and not knowing the intention of that authority which exacted the Oath. 'tis urged, that 
q Vindication of the London Ministers, p. 36  the Covenant binds to preserve the doctrine, worship, discipline, and government of the Church of Scotland: but who knows here, the mind and judgement of the State? For it is said a little after, according to the Word of God: and therefore unless the Parliament had resolved and declared in a plain and common sense, that the worship, discipline and government of that Church was according to the Word of God: It is only a Presbyterian private conceit for the sense, to say that the Covenant binds to preserve the worship, discipline and government of that Church. Again, the Covenant (saith he in the same place) engageth to extirpate heresy and schism: it doth so: and popery and superstition likewise, though he names it not: but must not this be taken according to the intention of that authority which gave the Oath? and where is that thing as yet declared? The Covenant (saith he) ties us to endeavour after a uniformity in Religion and form of Church Government: it would have been plain dealing to have set down the rest, to wit, according to the Word of God, and the best reformed Churches. But what is this for the Presbyterian way? the Parliament hath not anywhere (to my knowledge) acknowledged it to be jure divino, neither is any man tied by that Covenant to submit to it, or to endeavour the promoting thereof.  
Again, be it granted (as he saith) the Covenant binds to preserve the privileges of Parliament: yet there is no breach of the Oath to resist such men who proceed extra judicialiter: because while the Magistrate doth against his office he is not a Magistrate: For 
r L. Meminerint 6. C unde vi.  law and right, not injury should come from the Magistrate. 
s L. Prohibitum C. de Iur: fife. L. quemadmodum 39 S: Magist: ad L. Aquil. l. Nec mag 32▪ de injur..  The Law gives every private man power to resist, if the danger be irrecoverable, yea though it be recoverable. So 
t Marantius dis. 1. n. 35.  Jurists say, that a private man hath the same Law to resist, and in a recoverable loss, they say, every man is holden to resist: 
u D. D. Jason n 19 dec n. 26. ad l. ut vim de just. & jur.  Si evidenter constet de iniquitate; if the iniquity be known to all.  
It adds much to the unlawfulness of this Oath, that men were compelled to take it: for if it had been left to every man's choice and liberty, whether he would have sworn to the particulars, or not, there had been more reason for that, and less danger in it. At Geneva both Minister and people 
x Mr. Hooker's Preface before his Eccles Pol. fol. 5. p. 1.  took an oath, for shutting out of Popery: but were not urged unto it, by any commination of danger, that so their swearing might be with a free will, not mixed with reluctancy of conscience, or with fear of penalty.  
It hath been by some much complained of, and held to be a great oppression, when under the Prelate one was to devise a form of Prayer (plain enough for the sense) and another constrained under a great penalty to observe and use the same. Here is a stinted Oath stuffed with ambiguity, dark and doubtful terms: 'tis devised by one, imposed upon another; and though the taker be not satisfied in point of conscience touching the lawfulness of it, yet he shall be fined, sequestered, put out of his place, calling, livelihood, &c. if he refuse to take it: Reader be thou judge where lies the greatest oppression.  
The Parliament hath lately, truly, and piously declared, 
y Answer to the Scots Commis. p. 16.  As for the truth and power of Religion, it being a thing intrinsical between God and the soul, and the matters of faith in the Gospel such as no natural light doth reach unto; We conceive there is no human power of c●ertion thereunto, nor to restrain men from believing what God suffers their judgement to be persuaded of. 
a Exposition on Jude, v. 8.  The civil Authority (saith Mr. Perkins) hath no power, or rule over the things of God. This being so, I cannot see, any Scripture-rule or warrant, that the Magistrate hath, to compel any man to swear that he shall endeavour the preservation and establishment of such a worship, doctrine, discipline, and the extirpation of this or that Church Government. I speak not of what doctrine, worship and government the higher Powers may think fit to settle in a Kingdom, what to permit, and tolerate, or what not: But to require an oath of the people that they shall embrace this way, or oppose that thing in matters of Religion, this I humbly conceive is a business wherein they are not concerned.  
Object. But we read in Scripture, that a Covenant hath been imposed by the Magistrate upon the people, and they have been required by oath to take it; yea, and in case any should refuse to bind themselves by oath to observe the same, they were to be punished: and for this there are sundry instances: as in Nehemiah, Ezra, Hezekiah, Josiah, Asa.  
Ans: That nothing can be truly gathered from such examples, to justify this Covenant which we oppose, or to prove the lawfulness of it, I shall here clearly demonstrate by these Reasons.  
1. For that which was done in Nehemiah's time, with whom I also join Ezra in the work of Reformation: first it appeared that none were constrained to go up to Jerusalem, for the building of the Lord's house, but such 
b Ezra 1. 3, 4. 2 Chron 36. 23.  among the people as would, and with whom their God was: such indeed (and none else) had liberty granted, and means allowed them, to return: but as for compulsion or violence, there was not any used.  
2. Touching that Covenant which they made, wrote, sealed, and swore unto: let it be observed: 1. That Ezra and such as went with him, before their journey 
c Ezra 8. 21.  humbled themselves by fasting before the Lord for direction. 2. When they were come to Jerusalem, not only was there much weeping and wailing 
d Ezra 9▪ 1, 2, 3.  by him for the fins of the people, but also great 
e Ezra 10. 1, 2. 10, ●1, 12. 18, 19, &c.  manifestation and practice of repentance, and amendment of life by all the Congregation.  
3. As the Covenant tied them only to the keeping of the Law, so when all 
f Neh. 8. 1. 3, 5, 7, 8, 9, 12.  the people were gathered together as one man, they had the Law read and expounded unto them, to the great humbling of all the people at the first, but afterwards to the great rejoicing of them all, BECAUSE THEY HAD UNDERSTOOD THE WORDS THAT WERE DECLARED UNTO THEM: And in the last place, and for the shutting up of all, 
g Neh. 9 from v. 1. to 38.  confessing their sins, and the iniquities of their fathers, with fasting, and with sackcloths and earth upon them; 
h Ch 9 39  the Princes, Levites, Priests, 
i Neh. 10. 28, 29.  and all they that had separated themselves from the people of the Land, voluntarily and freely covenanted (not through compulsion and fear) to walk in God's Law, which was given by Moses the servant of God, and to observe and do all the Commandments of the Lord their God, and his judgements, and his statutes, every one having knowledge (mark it well) and having understanding. There needs no application, the setting down of these things, with the Readers bearing in mind what I have formerly manifested, is conviction sufficient of the other Covenant, or at least to find nothing there for its justification, no not so much as a leaf to cover the nakedness of it:  
2. For Hezekiah's time, I find nothing in the History of his life, in relation to this business: It is said, they 
k 2 Chron. 30. 5. 11. 1.  made a Proclamation throughout all Israel, that they should keep the Passeover at Jerusalem, and divers of Asher, and of Manasseh, and of Zebulun came thither: but this was willingly, not by any compulsive law: for 1. he had no authority over them at all. 2. It was 
l Ver. 12.  the hand of Gid (upon them an) Judah to give them one heart to do the commandment of the King. 3. Whether they were of Israel or of Judah, 
m Ver. 25.  the whole congregation rejoiced in the work, and good reason too; for they well knew what they then did, it was their duty to do, and no more but what they had formerly by Covenant obliged themselves unto.  
3. And for Josiah's time, it is written, 
n 2 Chron. 34. 30, 31, 32.  he made a Covenant before the Lord (all the men of Judah and the inhabitants of Jerusalem, and the Priests, and the Levites, and all the people great and small being present) to walk after the Lord, and to keep his Commandments, &c. And he caused, or appointed (for the word signifies no more) all that were present in Jerusalem and Benjamin to stand to it. 
o 2 Kin 23. 3.  And all the people stood to the Covenant. Note 1. 
p 2 Chron. 34. 30.  it is said, he read in their ears all the words of the book of the Covenant, that was found in the house of the Lord. So there was nothing that he tied them unto, but what they certainly knew to be just, holy, and good. 2. He causeth them not to stand unto any thing, but what before they had covenanted and promised to do: and therefore here was no new Oath, or properly any making of a Covenant, but a renewing rather of their Covenant: no solemn League and Oath to bring in, and establish amongst them, a new worship, discipline, and Church Government, but a public engagement to continue in such a religion to which they had before submitted.  
Now Reader wipe thine eyes, that thou mayest see, how Josiah's Covenant, and ours, do look in the face one like the other.  
1. Josiah reads the words of the Law to the people, and to this only would have them promise obedience: Our Covenant requires some thing against the Law of God, as that a murderer, traitor, tyrant, &c. if a King, shall not be put to death: so the Presbyterians expound one clause of it.  
2. Josiah obligeth them by Covenant, only to stand, for and to such things, as they knew what they were, and to be lawful: for there was nothing propounded to them but the very Word of God. Our Covenant hath much in it not only so doubtful and ambiguous, as no man knows what is meant by it, but also what is apparently disagreeable to the Word of God.  
3. There is nothing in Josiah's Covenant as tying the people to the practice of, I say not any one particular thing, but what before they had promised to do: our Covenant requires an oath to endeavour the preservation of the Scots worship, discipline, Church government, &c. and (some say) to settle presbytery tho●ow all the three Kingdoms: a thing before never promised by us, nor by our forefathers: never allowed before by Authority in the Land, or practised by the people.  
4. Josiah did not cause the people to swear against a former Oath, but obliged them to keep the oath which formerly they had made. By our Covenant men are sworn to endeavour the extirpation of Church government by Archbishops, Bishops, &c. howbeit many times before 
q See the oath of the late 6. Canon.  without and equivocation, or mental evasion, or secret reservation they had taken a solemn Oath never to give their consent to alter the same.  
5. Josiah's Covenant took in only the members of that Church, and although many took the Covenant yet they were the Jews only, and amongst them, Judah and Benjamin. But out Covenant takes all in, even three Kingdoms at once, England, Scotland and Ireland: not in reference to a visible Church▪ estate: for it puts no difference between people within or without, the taking of the Oath is all the condition of the person no way considered of.  
6. Josiah's Covenant was such as all the people stood to it: but this was so unlike to that, as many conscientious and tender hearted Christians, utterly refused it, and showed the unlawfulness of it, and not a few who took it, did it merely to prevent danger.  
4. And in the last, of Asa it is said, 
r ● Chron. 15. 9 12, 13.  He gathered all Judah, and Benjamin, and Manasseh, &c. and they entered into a covenant to seek the Lord God of their fathers, &c. That whosoever would not seek the Lord God of Israel should be put to death, whether small or great, whether man or woman. It may be some will think the Covenant is warranted by this example: but here it hath no relief nor countenance: and thus I prove it.  
1. This Covenant of Asa is the very same with that of Josiah mentioned before, and so cannot justify ours, upon the aforesaid reasons and grounds.  
But 2ly, if Asas example be the ground of our Covenant, than whosoever should refuse to take the Covenant, aught to be put to death: For any other punishment, as sequestration, finement, imprisonment, &c. it is not just, nor comes up rightly to the thing: for if a man undertake to prove any act punishable, by this precept or that example in Scripture, he cannot appoint to it any other kind of punishment but what the place mentioneth (it being there plainly determined) that same (I say) must be inflicted, and no other.  
And here (to make a little digression) there is a fit occasion offered me to discover the great deceit of some men, in abusing the Magistrates, pressing them by civil punishment to suppress Sectaries and heretics, and to prove that it is their duty so to do, these 
Deut. 13. 6, 7, 8, 9 Exod. 22. 20. & 31. 14. Levit. 24. 16. Deut. 17. 23. 45.  Scriptures are commonly cited, which is punishing with death: but perceiving that to urge the execution of the Law in such a way, would not relish, nor well take with them, here they are silent; but in the mean time show the more hypocrisy, for if the Parliament be to act according to these Scriptures against Brownists, Anabaptists, Seekers, Arminians, why do they speak only of silencing them? and would rest if they were restrained of liberty? Certainly either these Scriptures taken from the Law, give the Magistrate no power to punish such men at all for their conscience, or if they do, it is to put them to death. And therefore the Papists (being truer to their grounds) upon these Scriptures hold it not only to be no fin, but good service to God to extirpate by fire and sword all that are adversaries to, or opposers of the Church and Catholic Religion, and that heretics should be delivered to the civil Sword, and without mercy put to death. So write 
s In 2 am, 2 ae, disp. quaest 11. punct.. 3.  Gregorius de Valentia, 
t De Tripl. virtut. Tract 1. disp. 23 sect. 2.  Suarez, 
u Inst. moral: Tom. 1. l. 8 c. 14.  Az●r, 
x Summa part. 3. Tract. 1. quae. 6. & 9  Becan: 
y In 2 am, ● ae, disp. 56. dab▪ 1.  Turrian. And that schismatics may be punished with almost all the punishments of heretics. So 
a De Trip virt.. Tract 3. disp. 12. Sect. 12.  Suarez.  
3. To come again to the matter in hand, whereas it is said, 
b 2 Chron. 15 15.  All Judah rejoiced at the Oath; and the reason is added, For they had sworn with all their heart, and sought him with their whole desire. This shows, that as the Lord had chosen this whole Kingdom to be his people, and raised up this, and the like notable instruments of Reformation amongst them, so did he upon this and the like occasions work a most wonderful and extraordinary work upon them, bowing their hearts universally to the love of his Word for the present, and to the receiving of the same with joy, together with all readiness to the obedience of his Commandments: The like unto which never was, nor shall be seen to the end of the world, in a whole Kingdom, except the Lord do again choose one Nation from all other Nations, to be his people as then he did.  
4. Howsoever the Kings of Judah according to the dispensation of those times, were to destroy and put to death Idolaters, blasphemers, &c. and so to weed all such wicked ones out of the Church by the Sword: yet I deny that any King now upon earth is by the Word of God, to draw all people under his Dominion into a Solemn League and Covenant with the Lord, (how much less before they be conveniently taught) and to confirm the same by Oath, and to inflict death upon all them that ●efuse it, (for there is no other punishment if the practice be taken up from the example of the Jews) or remain wicked and unrepentant, as the Kings of Judah were to do by the people of that Nation.  
That godly Magistrates are by compulsive Laws to repress public and notable idolatry, as also to provide that the truth of God in his Ordinance be taught and published in their Dominions, I make no doubt: It may be also, it is not unlawful for them by some penalty or other, to provoke their Subjects universally unto hearing, for their instruction and conversion: but if they should hold it their duty as the Kings of Israel held it theirs, to 
c Psal. 101. 8:  destroy all the wicked of the land, and to slay all that would not seek the Lord God of Israel, with all their heart, and with all their soul, whether great or small, man or woman: and should practise accordingly, they would have very few Subjects to rule over.  
To these considerations let this be added, that when David the famous King of Israel, and a man acquainted with the mind of God, had subdued the Nations round about him, and made them 
d 2 Sam 7. 1, 2, 3, 6.  Tributaries, and reigned over them: he did not, that we read of, by compulsive Laws, require them to take an oath that they would endeavour the ex●irpation of any false worship, and embrace the doctrine, worship and discipline of the Jewish Church. But you will say, those Nations were Heathen, and Infidels, and such as made no profession of Religion, nor were circumcised. To which I answer: 1. Amongst the rest over 
1 Ver. 14.  whom David ruled, the e Edomites are named, which were the posterity of holy Abraham, as well as the Israelites, coming of Esau, as they of Jacob: who did also (besides many main truths) retain circumcision, and that true also, as well as some retain true baptism: and by which they might (for aught I know) as truly be deemed the Lord's people, though in apostasy, as Atheists and Papists by the other. 2. The grosser the error is, the easier it is to be discerned, and so the less danger to impose an Oath against it. 3. If a Magistrate have under his power Infidels and Christians, I see no reason why he should more trouble the Christians conscience, than the other in matters of Religion.  
And as the Word of God gives no allowance to force men involuntarily, and for fear of such and such penalties to take the Covenant, so it is against Law and reason that any compulsion should be used, but people ought to have been left to their own liberty and choice, as we said before. It is well known that the Law saith, 
f Tex: in C. quando iure●ur m▪ 6. tandem l. 1.  Edicto Praet ris rescinditur, quod me●● gestum est: By the Edict of the praetor what is done through fear is of no force: Quod non tam ve● bum ess● hominis, quam Dei vocem, saith a great 
g Bl: cons: 133 Col 2.  Lawyer. Juramenta vi extorta, non eru●t praestanda, 
h Isidor etiam C. non est. 22. q. 4 In C. cum contingat 20. jus.  saith the Canon Law. 
Decret. l. 2▪ c. 2 fol 157. p. 2. col. 2.  Again, Juramento meticuloso abs●lutio per judicem Ecclesiasticum. So among the imperial Laws, there are these words of Frederick the Emperor: 
i Auth Sacram▪ publ. C. si advers. vendit.  Sacramenta per vim vel per justum metum extorta, etiam à majoribus (maximè ne quaerimoniam maleficiorum Commissorum faciant) nullius esse momenti ju emus. And that it is against pure reason too, I prove thus.  
1. This is a natural principle, Quod tibi jus fieri, hoc alteri fac; & quod nolis tibi fieri, alteri ne facias. Now who is there, making it his own cause, would willingly be compelled to take an Oath, in a matter which he thinks is either false, or doubts of the truth of it; or if true in his understanding, yet makes question whether he have any reason or ground to swear: and yet must either swear or suffer. But so it was here in many men's cases.  
2. Pure reason teacheth a man so to consider his neighbour, as not only not to cast him down; or if fallen, not only help to recover him, but to keep him up what he can, that so he fall not. Basil (as 
k Baron. Annal. Tom. 6. an▪ 449. nu. 12. col. 83.  Baronius reports) would not have Bishops to swear in respect of the peril of an Oath; And the 
l The Coun of Challons, Can. 18. p. 560. Symps. of the Church.  council of Challons inhibited and discharged the clergy from a certain Oath which formerly they had been compelled to take, in regard it was perilous: how perilous this Covenant is, we have showed already in many particulars: so that to speak the truth, there was no reason it should be taken at all; but less reason that any man should be forced to take it: this was not the way to prevent our brothers falling, but rather with both hands to throw him down.  
3. There is no reason that a man should accuse himself, the Word of God requireth two or three witnesses unto every lawful eviction and condemnation. Which Mr. Lambert stood upon when he was examined about the Oath ex officio, whether he thought it lawful or no: 
m Act: and Mon. p. 1021. 1022.  It is not lawful (saith he) for a man to swear when a man knoweth not what they will demand of him, or whether it be lawful to show them the truth of their demands or no, or whether the matter will bear an Oath, or if it will, whether there be no other means left to bowlt out the truth. If the Judge require an Oath in lawful and convenient manner, as in controversies which cannot otherwise be decided betwixt neighbour and neighbour, I think myself bound to swear: but if he put me to my oath to bewray myself, or to bewray any other, this being contrary unto charity, I count it expedient to hold me still. If a man have acted contrary to the things contained in the Covenant, though his mind gives him he hath done well in it, yet being by Oath obliged to discover so much, how can he dispense with his Oath in concealing it? and if not, how can he fulfil that Commandment, which requires him, not to destroy, but to save himself? Thus he falls into a snare, and either necessarily must break his Oath, or God's Law.  
4. If a Magistrate be to impose an oath which may be diversely accepted, and what is truly intended cannot be known, unless the proper sense be plainly given, there is no reason that a man should take it, till he directly know in what acceptation or sense he shall take it; and therefore to be compelled to take it before he knows so much is very unreasonable.  
If there were nothing but this to be objected against the Oath, it were sufficient to manifest the unlawfulness of it, and to prove that it wanted the essential part and property of a true Covenant, and so binds not any man's conscience to keep it. I shall not here make repetition of things before spoken; this only I add, that the Covenant is such a strange thing, as when a man keeps it he breaks it, and breaking it he keeps it. I could multiply instances here, to let men see the weakness, absurdity, contradiction, &c. of it in this particular, but it is not worth the labour and time.  
It is a question disputed by Divines, and Lawyers, whether it be lawful to impose an oath, to be taken by such an one, as we think making no conscience of it, will not stick to forswear himself, if he be put to it: And it is usually answered by distinction, that for a private man to impose upon such a man an Oath for his gain and private respect, it is altogether unlawful; because we are bound to prefer the glory of God which by such an oath is impeached, and the salvation of our neighbour's soul which hereby is endangered, before any gain and advantage. And consequently we ought rather to lose any worldly benefit, then that by such an Oath we should suffer God to be dishonoured, and our neighbour lose himself.  
Again, howsoever it be granted, that the Magistrate may lawfully put such an one to his oath; yet so: 
n Thomas 22. Quaest. 8. Art. 4 Selnec. parte 1. paedag.. p 75.  1. if the truth may not by other possible means be cleared, and justice executed: 
o Martyr. in Loc. come. p. 240. LL. minime peccat.  and 2: it must be in a necessary, weighty and great cause.  
1. For the last Article in the Covenant which is indeed the plainest and clearest of all, and concerns personal Reformation; howsoever I grant every wicked man should repent and amend his life, yet I deny that the civil Magistrate hath any Authority to make him swear, that he shall become a spiritual and religious man: there are many things both civil and divine which men ought to do, yet there is no warrant for the Magistrate that he shall by oath compel them thereunto: newness of life is a supernatural thing, and only by the Spirit of God wrought in us, and therefore the less reason to put a poor ignorant soul to his oath that he shall do it. What hast thou to do (saith the 
p Psal 5 ●  Psalmist) that th●u shouldst take my Covenant in thy mouth, and hatest to be reformed? Mr. Bakewell speaking of such men as may lawfully take an oath, describes them thus: 
q Mr. Bakewel against the Anabaptist.  He that sweareth aught to see in his own conscience that he is fit to take an oath▪ and thereby to worship and glorify God: for he that sweareth aright, aught to have his heart smitten with fear and awe towards God, as in all the parts of his worship: and therefore a profane man that hath no fear of God in his heart, ought not to swear. So he.  
To impose therefore such an Oath as this, upon three Kingdoms, and to have it taken by profane men, who had no fear of God in them, and by such as it was well known beforehand would make no conscience of the Oath, but forswear themselves if they were put to it, let the Reader consider upon what ground (whether pious or politic) the business was taken up and carried on. 
r H●nr. Velsten Po●. deca. 6. Qu 9 p 192  Qui ju●amentum a malo viro postulat insanus est, saith Apollodorus. He shows himself a mad man that would have a wicked man to swear: he means when he knows beforehand that he will forswear himself.  
2. Howsoever there be some reason to think, that the Scots (at least many of them) meant indeed as they swore, to maintain & preserve the worship and discipline of their own Kirk: and to endeavour the extirpation of prelacy. Yet there is no reason that any man should think, that the English and Irish conformable Protestants, generally ever meant to promote the one, and suppress the other. Oh what a number both here and there took the glorious Name of God in vain, when they were compelled through fear, to swear against the Government by Archbishops and Bishops: I confess it was the less binding, because the Law saith, 
s L. 11. Sect. circa de except. doli tes●em.  Promissio & juramentum sine causa factum est inefficax. Now certain it is, there was no cause, I mean necessary, weighty, just, to require such a thing: It is one thing for the Magistrate to put down a public worship and national Church Government, finding it unsafe or unwarrantable: and another thing to compel the whole Nation by oath, to consent to it, and approve the same. 
t Oleaster in Exod. 20. v. 7.  Oleaster, observing how the Name of God is taken three ways in vain, makes the second to be thus: In rem quam non intendis impleri, upon a matter which thou dost not purpose to fulfil. They must needs be blind, that did not foresee, that many would forswear themselves, if they should be put to swear against the Government by Bishops; and therefore so much being foreseen, it showed the less pity and compassion to put it upon them.  
3. When one malignant swore to discover another, and to bring forth his brother malignant unto condign punishment: was not this to impose an oath upon one, of whom the imposer could not possibly but think that he would forswear himself, and play the Fox?  
Astutam vipido gestans sub pectore vulpem,  
Ore aliud retinens, aliud sub pectore condens.  
Being a subtle Fox, under a stinking breast,  
One thing in heart, another is expressed.  
Augustine to this purpose speaketh well: 
u August: in decollatione Iohan. Bapt: & habetur 22. Q. 5, ille qui.  Qui hominem provocat adjurationem, & scit eum falsum juraturum esse vincit homicidam, quia homicida corpus occisurus est, ille animam; imo du●s animas, & ejus animam quem jurare provocavit, & suam, &c. Ecce jurat, e●ce perjurat, tu quid invenisti, imo & tu periisti qui de illius morte satiari voluisti. Whosoever (saith he) provoketh another to swear, knowing that he will swear falsely, he is worse than a murderer; because a murderer killeth but the body, this the soul, yea two souls at once; his whom he provoketh to swear, and his own. Behold he swearech, forsweareth, and perisheth; and what hast thou found thereby? yea thou hast lost thyself, who wouldest no otherwise be satisfied but by his destruction. And in another place, 
x Serm▪ de perjuriis.  He that enforceth one to swear whom he knoweth will swear falsely, is a murderer. Ille enim suo perjurio se interimit, sed isle manum interficientis pressit & impressit. For he killeth himself with his pe●jurie, but the other thrusteth and helpeth forward the hand of the self-murderer.  
I wish these places may be well considered: for so some men would the better see their own evils and sins: The breach of the Covenant is much complained of: but upon whom doth the guilt chiefly lie? truly on the composers and promoters of it. 
y Isa. 9 16.  The leaders of this people cause them to err, and they that are led of them are destroyed. If the matter of the Oath with the condition of the Takers be duly weighed, it could not otherwise be expected, but that the people for the most part would forswear themselves, if they should be put to it. Now to conclude this point, what the Covenant is in a short account I will here show the Reader: it hath two parts, the one contains a number of uncertain, dark, doubtful and ambiguous words, the meaning when eof no man knows, but like the Heathen Oracles may divers ways be interpreted and taken: The other part contains some things so clear and manifest against most men's opinion, that it was altogether unseasonable at that time, (if it had been lawful at some other time) to impose it: neither could the people then of this Land without sinning against their conscience swear to it.  
I shall only now speak a few things to some objections, and so will end this present Discourse.  
Object. 1. This Covenant by many godly and learned Divines, is much pleaded for, many places of Scriptures 
a Levit 26. 25 Isa. 24 5 and 33. 8. Ier 11. ●0, 11. & 34. 18, 19, 20 Ezek 16▪ 59▪ & 17 16. 18, 19 Amos 1. 9▪ Mal 2. 10. Matth. 5 33. Rom. 1. 31.  cited in their Sermons pressing the careful keeping thereof, a great deal of mourning in their Prayer at Fasts and other times, because it is neglected, and God's judgements terribly threatened against the whole Nation for it. In brief, as for themselves they sav▪ 
b In th' Ministers of London their Letter to his excellency▪ p. 6.  Though some may esteem it no more than an almanac out of date, yet we look upon it as the Oath of God, religious, sacred, and inviolable, in whose Name we have sworn, and who will certainly require it at our hand. We know with what a jealous eye, and severe hand, the 
c Ezek. 17. 14, 15. 18. 19  Lord avenged the quarrel of his Covenant made by Zedekiab to the King of Babylon though extorted from him, and prejudicial to him. We dare not therefore (when we have lift up our hands to the most high Gad) by the violation of a more righteous Oath provoke the wrath of the Lord against us, who is the searcher of all hearts, and to whom we must give an account at the great day.  
Answ. 1 When the Protestant deals with Papists against their human inventions, and the Puritan against him, commonly use this argument as a full and solid refutation. 
d Ambr. de virg l. 3.  Nos nova omnia quae Christus non docuit jure damnamus, quia fidelibus Christus est: si ergo Christus non docuit quod docemus nos illud detestabile judicamus. We justly condemn all new things which Christ hath not taught▪ because Christ is the way for faithful men: If therefore Christ hath not taught what we teach, we hold it worthy to be detsted. That this Covenant is a new thing, an earthly creature, not warranted by the Word of God, but sprung out of man's foolish brain, I have formerly proved at large: and so the same reason here is every way, and altogether as effectual and forcible to condemn it.  
2. What the opinion is of these learned and godly Divines touching an unlawful Oath and Covenant, I know not; but this I know well, that men as lea●ned and godly as they, teach that such aught to be broken, and not kept. 
Explicat. C tech. par. 3. pa. 655.  Qui servat juramentu●n illicitum, bis peccat, semel male jurand, & iterum male juratum servando, saithVrsinus. So 
e Comment. in Matt. 14. 10.  Pareus. 
Four Treat. pag. 54.  Those Oaths are laudably broken (saith Mr. Downam) which are unlawfully made. And to this both 
f Chemnit. harm Evang. c 74. p. 1071.  Lutherans and 
g Corn. A lapid: in Mar. c. 6. v 26  Papists consent. Philo speaking of those Vows and Oaths whereby men bind themselves contrary to that which God hath commanded, thus writeth: 
h Philo de leg. special.  Quasi non melius Deoque gratius sit tale perjurium modo serventur leges, &c. As though (saith he) to forswear in such a case for the keeping of God's Laws were not much better and more acceptable 〈◊〉 God. For a man addeth sin to sin whilst he abuseth his oath; whereas he should rather forbear from evil doing. Let him therefore forbear, and humbly entreat God, that of his mercy he will pardon the unadvised rashness whereby he was led headlong to swear: For to double the fault when thou mayest disburden thyself of the one half, is very great madness, and scarcely possible to be cured. So he.  
2. Howsoever I hear these men professing 
i Letter to his excel p. 1.  not to be wanting in that ingenuity and candour which become the Ministers of Jesus Christ; And among themselves to rise up and call one the other 
k Vindication Epistle.  blessed, and such as make the glory of God, and the good of souls the mark they aim at, in the course of their ministry: Men that will not suffer the sins of the times to be quiet, whose names are as precious ointment poured forth, spreading the sweet savour of the knowledge of Christ in many places, &c. Howsoever (I say) I hear them thus to say of themselves; and each of other; nevertheless if their sayings and doings about this Covenant be well observed, they will not appear to be such men in some things: but rather to hearten and harden sinners, pleading for the sin of the Nation, and keeping the people in their ignorance and error, that they should not return from their wicked way. And that this is so, thus I prove it.  
1. By their abusing and misapplying the holy Scriptures: because the Word of God approves of just oaths, and reproves all breakers of lawful Covenants, is this a good ground to justify the Solemn League and Covenant, that it was The Oath of God, religious, sacred, &c. and the violation of it provokes the wrath of the Lord against the Land? Suppose a man should read these Texts, 1 Cor 6. 10. Jude 8. 2 Tim. 3. 2, 3, 13. Ezek 13. 10. Matth. 7. could he hence fairly gather, that Mr. Jenkins, Mr. Love, Mr. Taylor, &c. are railers, despisers of Government, traitors, heady, high minded, seducers, false prophets? Every man would say, such an inference were to corrupt the Word of God, for the places prove no such thing against the men: but if they indeed were such men, and so much could be proved against them, they fall then under the censure and reproof of such Texts. And is the Word of God handled otherwise then so, when men are acc●s●d to be Covenant breakers, and for-sworn, and thereby have highly displeased the Lord? And to prove this there is brought, Ezek. 17 14, 15, 11, 19 Zach. 5. 4. 2 Sam. 21. 1, 2, 6. as if these places did prove their accusation and charge: Whereas there is nothing held forth in the Texts, but that for breaking lawful Covenants, and for rash and sinful oaths (as this was) a Nation may justly fear God's displeasure: but not one word in reference to the national Oath, as if God should be ang●y with this Nation for breaking it: That some Covenants have been religious, sacred, inviolable, we grant: and for the violation thereof God hath showed his displeasure, this is true also: but doth this prove ours to be so? and for the breaking of it G●d will do so? Indeed hitherto it hath been in this manner and way proved: Such a Scripturecovenant was sacred and religious: Ergo ours: For breaking such an oath or league the Lord was angry, &c. Ergo he is displeased with this Nation for breaking theirs. But you will say this proves nothing; What? no proof? then hath not the Covenant to this day been proved lawful; and if any one among them all (what ingenuity and candour they profess to have) can yet prove it otherwise and better, Erit mihi magnus Apollo.  
2. For their complaints and groans on Fast days, and ●●ed commonly in their Pulpits before or after Sermon, because the Covenant is not kept: this Skuthropois, sour faced, and covering the Altar with tears, with weeping and crying out, is a thing which the Lord regardeth not, nor receiveth it with good will at their hands: Are they not afraid to bring a corrupt thing before the Lord, and to speak and plead for it? doth their heart never smite them for this? that is strange, considering in that prayer which Christ hath left us to be a rule and platform of all our prayers, there is nothing for the justifying of the Covenant, but in every Petition something clearly against it: As for eXample.  
1. What more directly against the hallowing of God's Name? then when men take his dreadful and most glorious Name in vain, by swearing neither in righteousness, in truth, nor in judgement: For this I refer the Reader to what hath been said, pa. 9 to 18.  
2. What is a greater impediment unto the coming of God's kingdom then that, which 
l 2 Thes. 3. 1▪ 2 Act. 13. 46.  stops the Gospel, whereby all the elect may be truly converted: suffers not Churches to be 
m 1 Chron. 28 12. Hebr. 3. 2. Isa 35. 8.  gathered and constituted according to the pattern of the New Testament: nor that 
n Psal. 2. 8. Col 1 18.  Christ as King, Priest and Prophet may exercise power and authority only in Zion: permits not the 
o Mat. 28. ulc.  whole counsel of God to be freely and truly taught, and all inventions and traditions of men powerfully confuted? nor the 
p Mat. 28. 19 1 Cor. 11 28. Matt. 7. 6.  Sacraments which are the seals of God's promise, administered and received in that purity and sincerity as by Christ is prescribed? nor the 
q 1 Cor. 5. 4, 5. &c.  censures of the Church to be executed according to the apostolical Institution? yet all this, doth the Covenant as the great sticklers for it, expound some part of it.  
3. Is there any thing more obvious and apparent against the doing of God's will, then to oblige men by oath not to do their duty, and the very thing which God requireth of them? which is, 
r Gen. 9 6.  Whoso sheddeth man's blood, by man shall his blood be shed: yet this 
s Letter to his excellency, pa. 6. Vindication of the Ministers of London. pa. 28.  (some say) the Oath prohibiteth.  
4. Is not this against asking our daily bread? when men shall be restrained from preserving their bodily life by lawful and good means, unless they will swear to such things as they know not what they are? or taking them to be unlawful will swear against their conscience. For this see pag. 16.  
5. When we ask forgiveness of sins, and yet take the Covenant, what is this but a mocking of God? it being a sin, and unlawful so to do.  
6. When we desire the Lord, that we may not be given over to the temptation of the devil, the world, or our own lust, as to be overcome thereof: but contrariwise that the Lord will strengthen us against all assaults of every enemy, and grant us such holy means as may further us in our true obedience towards him? 'tis no otherwise then to ask power and grace to refuse the Covenant▪  
7. And in the last place, when we entreat the Lord to set us free from the power of Satan, and from all the policies and deceit which he exerciseth against the soul for its ruin and destruction, either by prosperity or adversity; and that he will give us strength to overcome all corrupt affections, and preserve us in well doing to the end: here we desire, that we may not fall into the evil of the Covenant: or if fallen, that God will take us out of the evil of it, and keep us that we do so no more.  
This being so, my desire and prayer to God is, that all people in all places may take warning, that under a sad countenance, long prayer, great crying, deep sighing, and some tears they be not beguiled, and (like the simple who believes every thing) brought in to say Amen to a lie, and so offer the sacrifice of fools.  
3. From this root of bitterness, some have taken occasion to vomit out their own shame, against authority: And as Absolom by slandering his father's government, sought to steal away the hearts of the people; and make rebellion: so these casting aspersion upon the supreme Magistrates of the Land, charging them with Covenant breaking, perjury, &c. would have all people (like themselves) disaffected to them and their proceedings.  
But mark (Reader) their unfaithfulness and fallacy: for their groundwork the Covenant is laid, and some Parliament Ordinances, and hence they raise their invectives and bold charges against the State. Now was it ever before known, that men who make the glory of God and the good of souls the mark they aim at in the course of their ministry, and will not suffer the sins of the times quiet, to build upon so sandy, uncertain and weak ground? Men of ingenuity and candour formerly, would not durst to have charged their equals, no not their inferiors with any small crime, much less their superiors with murder, treason, oppression, injustice, &c. without clear and apparent proof; and showed what Commandment and Law of Christ they had broken, not fetch their proof either from another's weakness and failing, or from an absurd and false conceit of their own. Suppose by the Covenant the King was not to suffer, presbytery to be settled, and all others otherwise minded not be tolerated: yet this will not follow, that the Parliament having since done otherwise, they have therefore done unjustly, and sinned against the Lord.  
I observe this the rather, because in that book lately come forth, entitled, A Vindication of the London Ministers, &c. the Author shows him an evil worker, in abusing the Reader: for howsoever he chargeth the Parliament with many vile things, nevertheless shows not at all wherein they have acted against the Law of God, of Nations, Nature, or pure reason, only objecteth the Protestation, the national Covenant, and some Collections of Parliament, as if this were enough to prove them so, and himself no false accuser.  
Object. 2. 
s Letter of the London Ministers to his excel: pag 11 6.  You have an example of God's severe judgement for the violation of an Oath in Saul: so Zedekiah for breaking the Covenant made to the King of Babylon was extremely punished.  
Ans. 1. Howsoever the Gibeonites were a people formerly accursed, and fallaciously procured a Covenant from Jos●ita: yet that Covenant was lawful. 
t Lavat in lib. ●o●uae, c 9 hom 39 p 42.  Josuem jussu Domini 
u judge 2 ●2. 14. 2 Sam 2●. 1, 2. 9 14. 1 King. 9 20.  secisse quod fecit (saith Lavater) and proves in the same place by two reasons, that the Lord approved that Covenant. Besides it appears by several Scriptures, that they only of the Canaanites were devoted to destruction who would not seek for peace; for if they sued for it, it was to be granted them: so 
x In D●u: 20▪ n 4 In Ios 9 n 9▪  Junius, Pet. Martyr, and others, &c. And the sew Doctors thus understand it, as 
y Annot: o●● Dent 20 1●.  Mr. Ainsworth notes.  
2. That the Covenant made by Zedekiah to the King of Babylon was extorted from him, and prejudicial to him, 'tis the Petitioners own gloss, the history shows no such thing: But let that pass; sure I am the Covenant was lawful. For, 1. Nebuchad-nezzar 
a 2 Chron. 36. 10.  made him King. 2. The Lord calls it, 
b Ezek. 17. 19, 20.  his Covenant; and breaking it, a trespass that he had trespassed against him. 3. He was by the Prophet Jeremy counselled to keep his Oath; and doing otherwise, threatened by him and Ezekiel (for his perjury, infidelity and rebellion) to be severely punished. So than this is the close, when the London Ministers shall prove, that the 
See a book entitled, Justice Advanced, wherein the Parliaments proceeding against the King is justified by Scripture, Law and Reason.  Parliament and people of England, obliging themselves by oath not to put their King to death, what murder and mischief soever he should commit, doing so, make as just and lawful a Covenant as Joshua made with the Gibeonites, and Zedekiah with the King of Babylon, and are bound as strictly to keep it: it shall be acknowledged that these examples speak something to the matter they are brought for: but till then, they must be contented to lie under the just censure of perverting and wresting the Scripture.  
Quest: 3. But may not the civil Magistrate taking the counsel and consent of a Synod, or assembly of Divines, set down what doctrine, worship, and Church discipline shall be extirpated, and not tolerated or suffered: and what shall be established and maintained through the Nation, and then require all the people of the Land, therein to join with them, and by Vow and Oath to promise so much, and in case any refuse, to suffer for it.  
Answ: Howsoever this work properly belongs to the party interested, and for them to prove the lawfulness of it: yet seeing here, they are altogether silent, I shall speak thus far to the objection. That it becomes not the Magistrate so to do, neither hath he any warrant or calling for such a practice, thus I manifest.  
1. For doctrine, worship, and such things, as they are spiritual, and concern the inward man, so it is God alone who carries forth the work in him, and for him; shows him by his Word what he should embrace, and what refuse, and helps him by his Spirit when his time and pleasure is accordingly in it. And this in Scripture is everywhere showed, that there is 
c See a Declar. of the Parl in Answ: to the Scots Commis. pag 16.  no human power of coercion called for here, the Magistrate is to leave the Lord to persuade the heart. Compare these Scriptures. Psal. 110. 2. Act. 2. 41. 1 Cor. 7. 22. 2 Cor. 1. 24. Rom. 14. 23. 1 Joh. 4. 1. 1 Thes. 5. 21. Joh. 18. 36. Act. 4. 17. 20. Rev. 18. 4. 2 Cor. 5. 14. 20. 2 Cor. 10. 3, 4, 5. Rom. 10. 17. 2 Tim. 3. 5. Prov. 30. 6. Rev. 22. 8. Matt. 28. 20. Act. 18. 15. 28. Joh. 6. 44. Matt. 16. 17. Ephes. 4. 11, 12, 13 Mat. 17. 5. 1 Cor. 3. 6. 2 Tim. 2. 25, 26. 1 Cor. 9 20. 21, 22.  
2. To bind a Nation by oath to such a practice, shows the Imposers to be either absurd, or uncharitable, or tyrannical. 1▪ Absurd and irrationable, if they should think the people generally in a capacity to take such an Oath: Or 2. Supposing otherwise, then uncharitable to compel any unto it against their conscience. Or 3. If they should think that some would not swear lest they should forswear themselves, then cruel and tyrannous to require such a thing at their hands; and refusing it, to punish them for it.  
3. I confess we read in human Histories, that among the Gentiles it was enacted, that no worship should be admitted, no Religion exercised, but what received Estab ishment and approbation from them who supposed themselves to be entrusted with Authority over men in such things: And their Reasons for it were; partly because sundry ways of worship, and several religions 
d Suos deos, aut novos aur 〈◊〉 〈◊〉 〈◊〉 Cic●●o●li. a de ●egibus.  tends to the disturbance of the commonwealth, and that civil society which men under the same government do, and aught to enjoy: And partly because the Gods whom they owned and worshipped were dishonoured and provoked to plague them. And having thus made a Law, and supported with such reasons as these, they proceeded to the execution of the penalty of that Law, as unto banishment, imprisonment, burning, drowning, torturing in sundr● kinds according to the pleasure of the Judges: 'tis true this the Heathen did, and this 
e Rev. 13. 16, 17.  power of the Dragon was given over to the Beast and false Prophet, and to this day many walk in the same paths with them. But I do not read where a Covenant was to be taken, and men enjoined to swear unto their worship and religion, and to suffer punishment if they should refuse: such a practice for aught I know, was not once named among the Gentiles; darkness it seems had not so overtaken them as to act so unreasonably.  
4. Seeing the Church of England resolveth, that all counsels, and Synods, whether provincial, national or ecumenical, 
f Article 21.  they may err, and have erred in things pertaining to God. And the same professed by all Protestant Churches: I would know, what reason and ground the Magistrate hath to swear himself, much less to force another by oath to embrace, without all doubt and suspicion of error (for so it is presupposed he doth when he swears) any constitutions of men? Me thinks it is no fair dealing of Ministers, to tel● the people, Synods and assembly of Divines may err, and yet to thrust upon them their decrees and devices in such a way, as if they were apostolical and infallible, and could not err.  
5. Not only is this putting of men to oaths and vows in points of Religion contrary to Gospel way, rule and walking, but a subtle stratagem and plot used by heretics, Idolaters, and such vile wretches, the better to promote and advance, their errors, lies & blasphemous tenets. Of Novatianus it is reported, that 
g Baron Annal: some: 2. an 254. nu: 75. Col. 504.  before he would give the Sacrament, he caused his Adherents to put their hands betwixt his and to swear by the body & blood of the Lord they would not forsake him, and turn to Cornelius. And did not the Prelates usually make their clergy and others to swear canonical obedience to their Articles, Injunctions, Cannons? and why was it? but to uphold their superstition and false worship, and to hinder the power of godliness? One would have thought that the perilous Oath which the Bishops made them to take, and the trouble of spirit which some of them ever had for it, would have made them for the time to come, more careful and tender hearted, and not again have run themselves, and forced others, into the like snare and danger.  
To conclude all, seeing it hath been proved, that the Covenant both given and taken was unlawful, whosoever therefore hath had a hand either way in it, he ought to repent truly of it: and by this take warning, and learn 
h Deut. 28. 58.  to fear this glorious and fearful Name, JEHOVAH THY GOD.  
FINIS.