THE COVENANTERS catechism: OR, A brief and familiar Analysis and Exposition OF THE COVENANT. First Delivered in sundry SERMONS to a particular Congregation: And now Resolved into Questions and Answers for the more public good. BY THE SAME author. Imprimatur Ia. Cranford. july 22. Printed at London by John Raworth. 1644. THE COVENANTERS catechism. Q. IS it lawful to make or enter into a Covenant? A. Yes, and many times necessary, especially if the glory of God, and the common good be interested. Q. How can ye prove it? A. By many Examples of Gods people as well as of Gentiles, which upon several occasions did bind themselves together in a covenant for their mutual good and preservation, Gen. 21.27. and 26.28. and 31.44. Jos. 9.15. and 24.25. 1 Sam. 23.18. 2 Sam. 3.13. 2 Reg. 11.4, 17. 2 Chron. 15.12. and 29.10. and 34.31. Esr. 10.3. Nen. 9.38. let. 34.8, 9, 10. and many like Examples more. Q. What Reasons have you for it? A. Besides divers other Reasons, there are two especially, which do evidence the lawfulness of it; the first whereof concerneth Man, the other God. Q. Which is the first Reason from the regard of Man? A. To explain this reason more clearly, we must observe, that Man may be considered three ways: For either he is willing and forward of himself to the performance of the duty required in the Covenant, and by this form of covenanting more confirmed and encouraged in his resolution, 2 Chron. 15.9, 15. Or he is weak and timorous, and by this means more engaged and tied to the duty, which otherwise he might have deferred or neglected, Esr. 10.3, -12. Or he is rebellious and obstinate, and by this means either discovered or terrified. It will be a Shibboleth to discern, or a thunderbolt to affright him, when he seeth so many bent and united in a Covenant against him, Nehem. 6.16. Esth. 8.17. Q. Which is the second Reason taken from the respect of God? A. Because by this means the Lord himself is engaged to help and favour those, which thus engage themselves for his glory and service, 2 Chr. 15.2.15. 2 Reg. 11.17, 20. Q. What is then the nature, grounds, manner, ends of a Covenant, what is to be observed in or about it? A. To speak distinctly of this question, which hath many branches, we will consider: First, the nature of a Covenant generally: Secondly, the nature of this our Covenant particularly: Thirdly, the nature of every Article severally. In these three particulars we will observe the same method alike, and in every one of them these four things, a Quid, a Quare, a Quomodo, and a Quaere: that is to say, the matter in it, the motives to it, the manner of it, and the motions or questions about or against it. First, what is required in it, then why we shall be bound to it, afterwards, which way we ought to fulfil it, and lastly, whether we may lawfully do it. All which will fully discover to us the nature of it. Of a Covenant in general. Q. WHat is the Quid or the Matter of a Covenant? A. A Covenant in general is a solemn agreement of two or more parties, engaging themselves to the mutual performance of certain duties one to another, upon certain grounds and conditions. Q Are all such agreements of the same nature? A. No; for we find in Gods Word three kinds of Covenant, whereof the first is merely civill, with man alone; about certain outward duties, mutually and reciprocally to be performed by one to another; of which we find many examples between Abraham and Abimelech, Gen. 21.27, jacob and Laban, Gen. 31.44. Ioshua and the Gibeonites, Ios. 9.15. and others. The second kind is merely spiritual, with God alone, promising obedience to his Will in all things. And though this Covenant be made by every child of God in his Circumcision, or baptism, yet it may afterwards upon certain occasions be renewed in a more solemn manner, to tie us the faster to it; of which we have an example in Hezekiah, 2 Chr. 29.10. and in josiah, 2 Chr. 34.31. The third kind is mixed with God and man, promising certain duties to both. Such a Covenant was made by jehoiada between the Lord, the King, and the people, that they should be the Lords people; between the King also and the people, 2 Reg. 11.17. Q. What is the Quare, or the Motives and grounds of a Covenant in general? A. We do find in Gods Word three grounds, upon which Gods people entred into Covenants. 1. For sins committed. When a Nation or a people was guilty of an extraordinary heinous sin, they made a Covenant to bind themselves against it, to forsake it in their own persons, and to hinder and punish it in others, Esr. 10. 3-8. 2. For judgements inflicted or threatened. When God did threaten or visit his people with extraordinary or general plagues and judgements, they took this course, and made a Covenant of humiliation and repentance before God, to prevent or remove evils, 2 Chr. 29.10. & 34.31. 3. For mercies received. When God did bless the people with extraordinary mercies and favours, temporal or spiritual, they entred into a Covenant of obedience with God, and offered themselves to the service of God, in testimony of thankfulness, 2 Chron. 15. 9-15. Q. What is the Quomodo or Manner of making a Covenant? A. Covenants in general are made and taken in form of an Oath. And here is the difference between a bare promise and a Covenant, that the former doth engage mans truth and justice onely; the other Gods Truth and Iustice also: The former by way of a bare enunciation, the other by way of a religious invocation. But more particularly in a Covenant we ought to observe, the Jnternall or inward, and the external or outward form of a Covenant. Q. Which is the internal form of a Covenant? A. It must be made or taken 1. in Domino, in the Lord, or in the fear of the Lord, with reverence due to His majesty, and all His Attributes; and more particularly, His Omnisciencie, Power, Truth, and Iustice. Gen. 31.53. 2. Per Dominum, by the Lord, not by the Creatures, which cannot bear witness of the truth and falsehood of the heart, but onely by God, the Maker and Searcher of the hearts of men, Deut. 6.13. Q. But when and how do men thus swear in, and by the Lord? A. If according to the direction of God, they swear, in truth, Iudgement, and righteousness, jer. 4.2. that is to say, 1. Truly, in regard of matter and manner, and indeed an Oath will make us speak truth. Though men are liars by nature, Rom. 3.4. and will lye: yet they are loathe to forswear themselves. There is a natural principle in us, that maketh perjury heinous, Psal. 15.4. 2. understandingly, with judgement: neither lightly, for every trifle, nor rashly upon every occasion; but when the matter is of such concernment, that it requireth an Oath. Not like Herod, for a little dancing, Mar. 6.13. nor like David in his passion, 1. Sam. 25. but as those, Esr. 10.5. 3. Legally, in righteousness or Iustice, when they are lawfully called to it, by those that have authority to do it. An Oath is not of private disposition. Matth, 5.37. We may promise but not swear one to another, as private men; unless the public good be interested, as in the Covenant and oath of the spies. Ios. 2.12. and of jonathan and David, 1. Sam. 20.16, 17. The Magistrates are invested with, and have always exercised this power to tender an Oath, 1. Sam. 24.21. Esr. 10.5. 1. Reg. 2.42. Thus the first act is actus conscientiae; the second actus prudentiae; the third actus justitiae. Q. Which is the external form of a Covenant? A. It doth consist in certain outward rites and ceremonies, which were used in the making or taking of a Covenant, whereby we have divers kindes mentioned in the Scripture. Sometimes they gave gifts one to another, 1. Sam. 18.4. they feasted one another, Ios. 9.14. they set up pillars or stones, Gen. 31.44. Ios. 24.26. But most commonly the hands, or certain actions and gestures with the hands were used, to testify the sincerity of their action, their Hearts and Hands did go together. Q. What were these actions or gestures? A. We do find in Gods Word three kinds of such Ceremonies or gestures with the hands. 1. By laying the hand upon something in a solemn manner, as upon or under the thigh of their superiors, Gen. 24.2, 9. Gen. 47.29. in sign of their submission. Or upon the Altar, 1 Reg. 8.31. to show their devotion. And here in England we lay the hand upon the Bible, and kiss it, as it were to keep touch with the Truth. 2. By giving of hands; in sign of a firm union and conjunction, as it is used amongst us now and then, especially in Germany. This gesture we find, Ezech. 17.18. Gal. 2.9. 3. By lifting up the hands to heaven, as it were by way of asseveration, and attestation before the most Highest, to be faithful and true in the Covenant, Gen. 14.22. Q. Which of these gestures now was most significant? A. The lifting up of the hands seemeth most significant and binding. For it doth imply, we swear; 1. Before God, in the presence of Him who is above, and doth behold all things upon whom we point with our hands, to bear witness with us, Psal. 119.122. This is implyed, Eccles. 5.2. 2. unto God, not onely to man; because God commandeth the true performance of things promised in his name and presence, and we must give an account to him for it, Gen. 14.22. For God, and his glory, which we promise to advance by our Oath, or desire God to punish us for our Oath, if we neglect it. In one word, that Gods hand shall be either for us, or against us, according as we lift up our hands for or against him, by Truth, or Deceit. This is to enter into a curse and into an oath, Neh. 10.29. in as much as every one that taketh an oath, doth bind his soul either to the performance, or to the punishment, Num. 30.2. In the first sense we make God our witness, in the second our Party; in the third our judge. Q. What other grounds have you for the extellency of this gesture? A. Because this form of swearing is not only very ancient, but used by God, by Angells, by Men; which you shall never find of any other such Ceremony in the whole Word of God. It was used, 1. By God himself, Deut. 32.40. Ezech. 20.5, 6, 15, 23, 28.42. 2. By Angells, Rev. 10.5. by which Angells some understand Iesus Christ. 3. By Godly men, Gen. 14.22. ergo most divine, heavenly, godly. Q. What is now the last thing to be observed in a Covenant in general, the Quaere, or the Motions and questions about or against it? A. Many queries may be made, and are made; give me leave to consider some few with you. Q. What may be the first Quaere? A. Whether a man be bound always to keep his promissory Oath in a Covenant, or whether he may upon certain occasions break it again, and be freed from it? Q. What is the answer hereof? A. Distinguish between a partioular Covenant amongst private persons, and a more general Covenant of a whole Nation, or body of a State and Common-wealth. In the former a man is bound no further and longer to keep his promissory Oath, then as long as the conditions remain and continue. An example in Abrahams servant, Gen. 24.5, 8. In a national Covenant we are bound to continue in it, though others swearing with us revolt from it; because we have entred into the Covenant with the whole body, not particular members, and for the public good, which we cannot neglect. Thus Josiah made his people to stand to the Covenant, 2 Chron. 34.32. Q. Which is the second Quaere? A. Whether Magistrates cannot loose and free their inferiors from such a Covenant, when they see occasion? Distinguish again the matter of the Covenant, that we are sworn unto; which is either merely civill, or merely divine and spiritual, or mixed of both. In the first respect, that Magistrate which hath bound us to certain duties for the good of the Common-wealth, may free us again from that bond, if upon mature deliberation they do find, that the omission of those duties would be more advantageous to the public good, then the continued performance of them. In matters of State men may err, and that which is good at one time may be prejudicious at another time. Thus one Parliament may revoke laws and Orders established by the same or other Parliaments, as they see occasion. But in regard of the second and the third respect, Magistrates cannot free us from our Oath and Covenant, if order perceive that the neglect of the duties promised in the Covenant do annoy and prejudice the glory and service of God, which we have promised to advance. So no Magistrate can free us from our duty to set ourselves against all, that may hinder the purity and power of Religion; or to free us from our Repentance, and Reformation which we have promised. Our duty in such a case is rather to suffer, and to undergo all danger and punishments, then to forsake our Covenant. Men may be deceived in their human policy, but Gods Word cannot deceive us, which is the Truth. Q. Which is the third quaere? A. When a Covenant is taken by a whole Body of a Nation or Congregation, whether every one is bound to it that belongeth to this Nation or Congregation, though he hath not sworn Personally, or by a kind of real or verbal elusion and equivocation laboured to put it off? Q. What is the answer hereunto? A. We answer, 1. Yes, that every one is bound to it, because it is an Oath of the Body, which freeth no particular member from it, unless he cease to be a member, 2 Chron. 34.32. Nay, it doth bind those that are absent; therefore jonathan was taken after the breach of it, 1 Sam. 14.42. It doth bind our very posterity; an example in enemy's Covenant with the Gibeonites, broken by Saul, and punished in his children, 2 Sam. 21.6. much more doth it bind the living, though absent, or deceitfully present. 2. Yet with this exception, unless a man do publicly protest against the Covenant, in which case he is freed from the observation of it, though perhaps not from the punishment annexed to it, Dan. 3. 16-18. This might be a warning to many, which in the taking of this our Covenant will be present for fear, but think to shuffle it off and to elude it; either in hope not to be seen or taken notice of in a crowd, or not lifting up their hands, or not so high as the rest, &c. Let not them deceive the State and their own souls; their presence maketh them liable to the performance, unless they protest against it. God is not mocked. I wish them rather to consider what a Vow, an Oath, a Covenant is; what lifting up of hands is, what subscribing is, lest they make themselves guilty of perjury, the greatest sin they can commit in such a solemn action, whereby they do betray the Truth and Iustice of God, whom they call to be their witness and judge. Q. Which is the fourth Quaere? A. Whether a man may be forced and constrained by Authority and Power to take a Covenant? A. It seemeth 1. Men may be forced by Authority, if it be for the public and their particular good. Thus Physitians may force phy ck upon their stubborn patients in time of extremity; and the examples of Asa Esra, and josiah seem to imply it, 2 Chron. 15.12.13. Esr. 10.7.8. 2 Chron. 34.32. 2. It seemeth again not lawful, at least not convement to force men to such a duty, whereunto the freedom of will guided by the last dictate of the understanding is necessary required, if it shall be a mans proper action: much less to force men to a duty of piety, as an oath is, an invocation of God to be our witness and judge, seeing that in such performances God loveth a cheerful giver, and hateth compulsion and constraint, 2 Cor. 9.7. Yet 3. Magistrates may by informations and persuasions endeavour to bring men to such necessary duties, and punish them for the wilful neglect of them, 2 Chron. 15.13. nay force them to declare themselves, whether they will submit or not, that the enemies may be discovered and known. Thus much is likewise intended by Esraes and Iosiahs Proclamation. Thus much of a Covenant in general. OF OUR COVENANT IN PARTICULAR. Q. WHat is the Nature of our Covenant, that wee have taken or to take? A. It is neither merely civil nor merely spiritual but a mixed Covenant as that of jehojada was, 2 Reg. 11.17. Wherein we do promise certain duties to the State and Church, for the maintenance of both against Tyranny and heresy: And to God to maintain his Truth and gospel against our common enemies, and to reform our lives in time to come. Q. What is the Quid or Matter contained in it? A. It may be seen in the title of it: A solemn League or Covenant for Reformation and defence of Religion, the honour and happiness of the King, and the Peace and safety of the three kingdoms of England Scotland, and Ireland. Q. What is the Quare or Motives and grounds of it? A. We mentioned above three grounds, upon which Gods people usually founded their Covenants. If one of these grounds was sufficient to justify their Covenants: how much more warrantable is then our Covenant, that hath all these grounds together. 1. For sins committed. Esra's ground in his Covenant, the strange wives Esr. 10.3. Wee also have taken and cherished strange wives, I say not onely Papists in our beds, but strange wives in our Church, idolatry and superstitions: in our state, illegal ways of oppression, and bringing in an arbitrary government; strange wives in city, country, Unvie sitles, our families, persons, hearts, millions of strange wives &c. 2. For judgements inslicted or threatened. Is not gods hand stretched out against us, and we suffer as much in our bodies, estates, liberties, as those, Neh. 9.36 37. 3. For mercies received; not onely that we are not yet wholly consumed, Lam. 3.22. but that God hath preserved us hither to in the enjoying of his truth against such infinite oppositions; hath so often disappointed the plots of our adversaries; blessed the endeavours of Parliament; the Armies, hopes, prayers of his people, with such successses, deliverances, victories, and continueth still his blessing to us. But wee will not stand upon these grounds, and rather consider what motives are mentioned in the Preface of Introduction prefixed before the six Articles, where wee shall clearly see the lawfulness, necessity, and equity of this our Covenant founded upon four grounds. Q. Which is the first ground? A. It is taken from the Essicient cause, the Persons Covenanting; We the Noble men, barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the gospel and Commons of all sorts in the kingdoms of England, Scotland, and Ireland, living under one King, and being of one Reformed Religion. These persons have not onely power and right, but are bound and obliged thus to unite and knit themselves together for their mutual preservation: in as much as the care of the public good belongeth to the body and to those that are the Kingdome● eyes, ears tongues, hands; the Nobles. Knights, Ministers, Commons. When God made a Covenant with the people, he called not onely for Moses, but for Aaron and his sons, and 70. of the Elders of Israel, the representative body of the State, Exod. 24.1. In Nehemidh's Covenant, Princes, Priests, People, Neh. 9.38. Ergo, our Parliament may tender this Covenant, to whom the care of the kingdom is committed. Q. Which is the second ground? A. From the final cause: Having before our eyes, the glory of God, the advancement of the kingdom of Iesus Christ, the honour and happiness of the Kings majesty, and his Posterity, and the true public Liberty, safety, and Peace of the three kingdoms, wherein every ones private condition is included. Now whether these be not good grounds, judge you. 1. Gods glory in general. 1 Cor. 10.31. in particular. 2 Chron. 15.12 13. 2. Religion, 2 Chron. 29.10.3. The Kings prosperity, Psal. 20.1. seq. & 7.21. 4. The public good, 2. Chro. 24.16. Psal. 122.6. 5. Our private welfare. Esth. 9.2. public and private together, jer. 29.7. Q. It is true, men will pretend faire, and profess they have such ends, but how shall I know, whether this be their end indeed? A. It is true, first, God knoweth the hearts of all men alone, and will judge every one according to his heart, 1 Reg. 8.39. We do not know mans inward parts. But secondly, if it be true what Christ saith, Math. 7.14. seq. then we judge of the Parliaments sincerity by their fruits. How many evident, undeniable arguments could we allege, to evidence their sincere and faithful intentions in all their actions, if we do but consider; All their proceedings from the beginning, the substance of their Petitions, the manner observed in their proceedings, by such submissive, humble supplications and Remonstrances; their patience and willingness to pass by so many disgraces, repulses, threatenings, assaults public and private, in their persons, estares, studies, writings grand and gross breaches of their privileges, and many injury; their forced arming, when the adverse party was already in arms and action, and had besieged places, and plundered well-affected; their care to prevent shedding of innocent blood, by tendering humble supplications to the King, in imitation of our brethren the Scots, though not with the same success; their care and providence to hinder all excesses and insolences of souldiers, oppression of Subjects, and to maintain and establish Truth and Peace amongst us; their readiness to harken to any motion of accommodation from strangers, notwithstanding that they were so oft deceived by feigned Treaties; their gentleness and willingness to receive to mercy, & to pardon such as were misled, to invite all so lovingly, to them give so much time and encouragements, and to deal so favourably with undeserving malignants, and professed enemies; their indefatigable paintes to continue in this work, notwithstanding all oppositions and discouragements; their inevitable hazarding and venturing the loss of their estates offices, liberties, lives in this quarrel, so that nothing is too dear to them for the common good; the little appearance of any private by-end, or by-respect, that they could aim at, proportionable to their pains, charges, dangers, which now they undergo. Besides, nay above all this, I hope, this very Covenant will take away all suspicions of deceit from them, seeing they engage themselves to the performance of these ends, by an oath under a curse, before the Almighty God. I hope you will account them of so much honesty, and conscience at least, as to believe, they would not so grossly mock God in the Covenant, and forswear themselves so foully, and hazard their own salvation, for some few uncertain by-ends, and by-respects. Christian charity should teach us, to have a better opinion of those, of whom we do not know any thing to the contrary. Q. Which is the third Ground? A. It is taken from the impulsive cause: calling to mind, 1. the treacherous and bloody plots, attempts and practices of the enemies of God against the true Religion and prof ssours thereof, in all places, especially in these three kingdoms, ever since the Reformation of Religion. Remember the 26. or 28. Plots in Queen Elizabeths dayes; many plots in K. james his dayes, and the Popish Gun-powder Treason above all; divers plots in this Kings time against Religion and liberty; the plets a little before, and during this Parliaments, so mans, cunning heinous, close, dangerous near the execution, that they do parallel, if not sur nount, all former plots, conspiracies and treasons of former times, though by Gods mercy all discovered and disappointed. The snare is broken, and wee are delivered. Blessed be &c. Psal. 124.7. 2. How much their rage, power and presumption, are of late, and at this time increased and exercised. Wi●nesses every where, Papists, rebels, ill counsellors, roclaimed traitors, are the chief counsellors of the Closet, not onely countenanced, but trusted: Priests jesuits entertained: Irish rebels employed: supplies of money collected in France, italy, Low-Countries, for the advancement of the Roman catholic Religion in England: mass and Popery publicly suffered, the truth suppressed: the professors of it persecuted: the Parliament charged with treason all confounded. 3. The deplorable estate of the Church and kingdom of Ireland, the distressed estate of the Church and kingdom of England, and the dangerous estate of the Church and kingdom of Scotland, &c. Is not this ground and warrant enough, to help dying Ireland, bleeding England, threatened Scotland, against such bloody murtherers, which have massacred so many thousand innocent Protestants in could blood, and without any cause? Those enemies are worst, because in our own bowels. Matth. 10.36. 4. After other means of Supplications, Remonstrances, protestations, and sufferings. They have used all faire means they could. Whatsoever any mere subject could have done, they did: though more then mere subjects, in this notion of a Parliament not onoly subordinate Magistrates under, but corrdinate Magistrates with the King under God; and yet all to no purpose. So that now they are forced to make such a Covenant for the glory of God, and the common good against common enemies. Q. Which is the fourth ground? A. From the formal cause in several particulars. 1. According to the commendable practise of these kingdoms in former times. In King Iohns time, a.c. 1214. In King Henry the third. Edward 2. Richard 2. Edward 4. Richard 3. and other King times, as the Annals and Histories do clearly manitest. 2. According to the Example of Gods people in other Nations; nay, even since the Reformation: witness the Smalcaldian Covenant or League of the first Protestant Princes against Charles the 5. Emperor, Sleidan. The League of Protestants in Franced oft renewed. Thuan. The late Union of Protestant Princes in germany entred Anno Dom. 1610. Metteran. And especially the example of the United Provinces in the Low-Countries, besides divers others. 3. After mature deliberation, not rashly, lightly. It was not one dayes, weekes, or moneths work, to frame, and make, and take this Covenant. Great consultations about, great wisdom used in it, a great deal of preparation towards it. These now are sufficient grounds for the lawfulness and necessity of this our Covenant. Q. What is the Quomodo or Manner of taking this our Covenant? A. In the manner of taking this our Covenant, we must observe the inward or internal, and the outward or external form of it. The internal form is in Domino, and per Dominum, in and by the Lord. The external form is with lifting up our hands to heaven, and Subserthing the Covenant. The former is required of us in the Conclusion of the Covenant, where wee do declare and engage ourselves to the duties of Repentance and Reformation, and dependence on God for grace to perform it: The second in the last clause of the Preface or Preamble prefixed before the six Articles. Q. What do we declare in the Conclusion? A. four things are observable in it, Our Humiliation, Reformation, Adjuration, Supplication. Q. What mean you first by our Humiliation? A. Because these kingdoms are guilty of many sins, and provocations against God and his son Iesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof: We profess and declare before God and the world our unfergned desire tub e humbled for our sins. I. In general and that partly for our own sins, because till our sins be taken away, God will not admit us into his Covenant Esa. 1.16. The Jews first separated themselves from their strange wives, Neh. 9.2. and then entred into a Covenant ver 38. Partly for the sins of these kingdoms, our national sins; else we are unfit to make a national Covenant. So did hezekiah, 2 Chron. 29.10.16.20. and Iosiab, 2 Chron. 34.3.4.31. especially seeing we all contribute to the common stock of national sins and make ourselves guilty of other mens sins and plagues, if we do not thinder and mourn for them, Re. 18.4. Dan. 5.22. whereas private mourners for public evils are marked Ezek. 9.4. II. In particular, for divers branches of national and personal sins, and more especially. 1. That we have not, as we ought, valued the inestimable benefit of the gospel. We grew weary, had too much of it, preferred our case and estates before it, began to corrupt and oppose it; like the Gadarens, Luk. 8.37. young man. Math. 19.22. Jews, Acts 17.5. High Priests, Act. 4.2 3.40. 2. That we have not laboured for the purity and power thereof. Many of us were as those, 2 Tim. 3.5. It was indifferent to us, whether we had the gospel at all, at least in purity and power: we began to hate pure, powerful preaching, Am. 5.10. jer. 5.30, 31. had icthing ears, 2 Tim. 4.3. Esa. 30.10. 3. That we have not endeavoured to receive Christ into our hearts, though perhaps in our ears, or tongues. Many like those Math. 7.22. Ezech. 33.31. Few like Lydia, Act. 16.14. 4. that we have not walked worthy of him in our lives. We were most part Christians by profession, but did show little of Christ in our conversation. The Papists could cast it in our teeth, nay the Atheists; These are our pofessours, that boast so much of faith, show me thy faith, &c. Iam. 2.18. 5. Besides many other sins and transgressions, which did so much abound amongst us. If men do not prise the gospel, and receive Christ into their hearts, they will be apt to fall into any sin; because nothing will or can keep them in awe, or restrain from sin, Eph. 4.18.19. Tit. 2.15. Q. What mean you secondly by our Reformation? A. We do profess and declare before God and the world, to amend our lives, and that in a twofold respect. 1. For ourselves, in our own persous, where we engage ourselves to a true and sincere reformation in every particular mark and sign of it: to do it first, thoroughly and generally, in all duties we owe to God and man, without picking and choosing, Psal. 119.6. Phil. 4.8. and good reason for it, because Iam. 2.10. Here the ruler failed, Luk. 18.22. 2. Constantly and every where, in public and in private. Some will be conformable in public, but do nothing in private, like those, Matth, 6.2.15, 16. others will do something at home, but are ashamed or afraid of it abroad; nicodemusses or like to joseph of Arimathea, joh. 19.38, whereas we should be like Ioshua, Jos. 24.15. or like David, who served God in public, Psal. 119.46. 2 Sam. 6.20. and in private, Psal, 63.6.3. Earnestly and jealously, each one to go before another in the example of a real Reformation, to be ringleaders to piety, 1 Cor. 11.1. not tired jades, or bears drawn to the stake, but running, Psal. 119.32. Phil. 3.14. Matth. 11.12. to give example to others Ministers, 1 Tim 4.12. All Christians, 1 Thess. 1.7. 4. Really, and effectually, not onely to purpose, desire, but to endeavour. We must not be men of good wills onely, but make good out promises and resolutions, 2 Pet. 1.10. Iam. 2.12. Where you have been most remiss, there you must be most active: what you did drowsily, you must now do cheerfully; where you have given an ill example, you must give good example: where you have enticed others to sin, you must provoke them to piety, Esa. 2.3. 2. For all others, that are under our power and charge, to see them likewise conformable in the duties promised to the Covenant. Good reason for is because God hath committed their souls as well to you, as their bodies, Eph. 6.4. Gen. 18.19. You must give an account for them at the last day. No Minister hath a greater charge lying upon him in regard of his people, then a Father in regard of his family, and children. God will require their blood at the parents hands, 1 Sam. 3.13. therefore good Parents and Masters were careful for their families in this respect, Ioshua 24.15. David Psal. 10.1.4. and many others. Q. What mean you thirdly by our adjuration? A. We do adjure and bind ourselves to the true and real performance of these duties, professing and declaring publicly, that we make this Covenant in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same, as we shall answer, at that day, when the seerets of all hearts shall be disclosed. This is the curse we bind ourselves unto in this Covenant. The Lord of heaven be merciful to all, that have taken, or shall take this Covenant, to remember these words for evermore. We take this Covenant upon our salvation, or damnation, if we keep or break it. do not say, we are forced to it, else we lose our estates. We do not force you but leave it free to you: as for the consequences, you may answer for yourselves. If thou hast no mind to it, or thy conscience be against it, do not take it: for thou wilt incur Gods judgement in swearing falsely, Zach. 5.4. Is it not better to hazard thy estate, then thy soul? Neither do say, I shall not keep it; for when the other side cometh, they will make me swear the contrary? For if thou dost take this Covenant really, thou must not suffer thee to be forced to the contrary, but persevere in it against all force and oppositions, which thou promisest in the sixth Article. Q. What mean you by the fourth particular, the Supplication? A. We do humbly beseech the Lord, first, to strengthen us with his holy Spirit for this end, that we may be able to perform these duties. For of ourselves we can do nothing, joh. 15.5. 2 Cor. 3.5. but all things through Christ, Phil. 4.13. Our duty is, to entreat God to strengthen us to it or to make us willing to suffer for it. 2. To bless our desires and proceedings with such success, as may be deliverance and safety to his people, and encouragement to other Christian Churches groaning under, or in danger of the yoke of Antichristian tyranny, to join in the same, or like Association and Covenant, to the glory of God, the enlargement of the kingdom of Iesus Christ, and the Peace and tranquilitie of Christian kingdoms and Common-wealths. Which end the Lord grant we may obtain. Q. Which is the outward form of taking this Covenant? A. It is to be manifested by lifting up the right hand bare, and by subscribing our names to the Covenant. How significans the lifting up of hands is, we have explained above; and this indeed is the outward sign and argument of the oath. The subscription doth show, that we have taken the oath truly and willingly. And thus it was used, Neh. 9 38. which will be an evidence against us, if we break it. By lifting up of our hands we swear to Almighty God; and by subscribing we do profess and declare, that we have sworn, and intend to keep it. All dissembling, equivocations, and elusions are hereby cut off. Q. In the last place, what are the Queries and questions obout or against this our Covenant? A. Many questions and objections are made against it. whereof some are of no consequence, others most fully answered by the Assembly of Divines in their Exhortation, to which I do refer you. Onely to give you further content, let us consider some few of them. Q. Which is the first quaere? A. Whether this our Covenant do not cross the oaths of supremacy and Allegiance? Q. What is the answer to it? A. No: it doth not cross, but rather establish them: because by this Covenant we are bound to preserve the Kings Majesties person and authority, in the preservation of the true Religion, and Liberties of the kingdoms. This appeareth more particularly. 1. In the oath of supremacy, which is confirmed by the Covenant, inasmuch as by it we do a scirbe and restore to the Kings authority, the Power of governing and reforming the Church according to Gods word, which power the Bishops had denied and stolen from the King, by maintaining their episcopal Diocesan power to be jure divino, contrary to the known laws of the kingdom. 2. In the Oath of Allegiance, which is likewise confirmed by this Covenant binding us to preserve the authority of the King, which lawless Rebels, unfaithful counsellors, bloody traitors, and godless Papists sought to deprive his majesty of, and to ranslate it into the hands of some few ill-desposed instruments. In one word, this Covenant doth no more prejudice the oaths of Supremacies and Allegiance, then the Protestation we took heretofore, whereof this Covenant is but an Explication and Confirmation. Q. Which is the second Quaere? A. What need was then of the Covenant, when it is the same with the Protestation? Q. What may be answered hereunto? A. The Assembly answereth thus: There is nothing almost in this Covenant. which was not for substance either expressed, or manifestly included in the Protestation, &c. But the sinful neglect of it, doth, as we may justly fear, open one floudgate more to let in all these calamities upon the kingdom, and cast upon it a necessity of renewing that Covenant, and entering into this. Give me leave to add one thing more, that though the Protestation and Covenant be of the same Substance, yet is this Covenant in some respects of more weight and consequence, and doth bind us more firmly to the observance of those duties. 1. In regard of the persons that take it: The Protestation was taken by England onely: The Covenant in the three Kingdoms. 2. In regard of the matter: what the Protestation did express more generally, this Covenant doth more particularly, especially in the point of Church-government, &c. 3. In regard of the end: The Protestation did unite us all together in this kingdom: but this Covenant doth unite three kingdoms together; Now a threefold cord is not easily broken, Eccles. 4.12.4. In regard of time: The Protestation was taken, before dangers broke out into pen warres, where Bishops, Prelates, Malignants, neuter, all made no scruple to take, and to break it. But now times are altered, the breach is greater, much blood is spilled, mens affections are divided, Religion and Liberty is in more danger, the State must be sure of mens dispositions, whom to trust and conside in, lest secret Malignants do more hurt by undermining, then open enemies by assaulting. This therfore is Great Britaines Shibboleth; whosoever can or will not pronounce it, is an Ephraemite, and must look for his reward, Iud. 12.6. Q. Which is the third Quaere? A. The Protestation, they say, was taken by the Kings conivence and general permission, but not so the Covenant, which is commanded without, nay. against the Kings consent. Ergo, unlawful. Q. What is the answer hereof? A. The Assembly answereth most fully and satisfactorily, to any rationable man. 1. That it is no new thing for a State or people to enter into a Covenant without their Princes consent. Ezra and Nehemiah did so, without the Kings of Persia consent, though they were no such free subjects, as wee are by Gods blessing, Ezra 10.3. Neh. 9.38. The States of Holland entred into such a Covenant without, nay. against their Prince the King of spain, which League was countenanced, defended, and approved of by our King as lawful, and the united Provinces accounted Free Sates. Our King by his expedition for Rochel doth confirm the same. 2. The Scottish Covenant was taken without, nay, against the Kings consent, and made so odious to his Majesty, that he sought by force of arms to dissolve and suppress it: but when his majesty was rightly informed of it, Peace was made, our Brethren the Scots cleared from all aspersion of rebellion by an act of Parliament, publicly red in all Churches, and the Covenant still in force. Why shall not we hope the like blessing from God, and favour from the King, in Gods due time, seeing our Covenant is the same in substance with the Scottish Covenant, and we of the same relation to the King? But what if I should add to these answers, that this our Covenant was not taken without the royal Authority of the King, though it be condemned by his personal command? For as long as this Parliament of England continueth, the royal authority and Power is annexed to it, by virtue of that Act of Continuance: so that the King of England in his Power may still be at Westminster, though King Charles in his Person bee at Oxford or elsewhere? And this is nor treason nor absurdity to avouch, when we know, that the Kings Power and authority is in the Kings Bench, Court of Wards, or any other Court of Justice, though the Kings Person be hundreds, nay, thousands of miles absent. And why should this Power and authority be denied to the Supreme and Highest Court of the kingdom, that is granted to other inferior Courts under it? And thus much for our Covenant in particular. OF THE SIX ARTICLES SEVERALLY. OF THE FIRST ARTICLE. Q. WHat is the sum or substance of the First Article? A. Three duties are required of us, that we shall endeavour. 1. The Preservation of Religion in Scotland. 2. The Reformation of Religion in England. and Ireland. 3. The Confirmation of all three kingdoms in the nearest conjunction and uniformity in Religion. Q. What do we promise concerning Scotland? A. Observe here distinctly. 1. Quid, or matter contained in it: That we shall sincerely, really, and constantly, through the Grace of God, endeavour in our several places and callings, the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, worship, discipline, and Government against the common enemies: That the Papists or other Sects do not alter, or hinder or corrupt their Religion now professed. 2. Querae, or Motive, why we shall be bound to it. Reasons. 1. Because they are our brethren, in civill respect, living under one King, fellow subjects; and in a spiritual respect, of the same Religion. fellow members of Christs body. Ergo, bound to help one another, Ios. 1.14. Neh. 4.14.1. Cor. 12.25.2. Because they maintain the same truth, against the same common enemies, who will undoubtedly set upon us, if they be overrun or overcome, 2 Sam. 10.11.17. 3. Quomodo, or Manner, how to perform it; we shall not plot or contrive, join or give consent unto any alteration in their Religion, less endeavour to trouble them in or about it; but rather discover the Plot, if we know it; hinder the attempt, if we are able to do it; disapprove of it, if we hear any thing concerning it; help and assist them, if required to it. 4. Quaere or Motive, and question about it. It may be objected: I know not what their Religion is; How can I with a good conscience defend an unknown cause. Reas. 1. inform thyself of it. Ignorance doth not free thee from the duty, but rather doubleth the sin. 2. Thou art required to maintain our brethren in the enjoying of the privilege, which they possess legally by authority of Xing and Parliament, in regard of their Religion and Church-government, which thou art bound to do for civill respects, though thou shouldst not understand their Religion. A duty Ioshua performed to the very heathen, the Gibeonites, when they were oppressed in their lawful liberties, Ios. 10.6. much more due to our Brethren. 3. We are not bound to maintain them further then according to Gods word neither do they desire it. 4. Whatsoever men pretend, they know well what religion our brethren profess, or may know it out of their public Declarations. Therefore this is but a fig leaf and vain excention, Q. What do we promise concerning England and Ireland? A. Observe again, 1. Quid, or Matter contained in it: That we shall sincerely, really, constantly endeavouring, &c. the Reformation of Religion here in doctrine, to purge it from errors: in worship, to cleanse it from popish and human traditions: in discipline and spiritual censure, to be executed with more zeal and conscience: in government and order, according to the word of God, and the example of the best Reformed Churches. 2. Quare. or Motives to it. 1. because this Reformation is generally confessed to be most necessary, and many things to be amiss; In Doctrine, in regard of many of the 39. Articles, which need more explanation, and better expressions, and particularly in the point of Predestination, Christ descending to hell, the Church, &c. In worship, by reason of many Popish, superstitious, unnecessary Ceremonies left amongst us: In Discipline, and that great abuse of the Power of the keys, and other enormities committed in the Bishops unspirituall Courts, in the suppressing of sin and sinners: In government by that illimited and tyrannicall power of Bishops and their dependents. 2. Becausd this Reformation would be most comfortable, profitable, honourable, to have all things settled according to Gods word, Psal. 87.2.3. for as many as walk according to this rule, have peace, Gal. 6.16. and safety, 2 Chron. 11.17. 3. Quomodo or Manner how to perform it: We must with and long after such a Reformation: earnestly pray for it; contribute towards it, whatsoever means or grace we have, by our advice, estates, persons; countenance and assist those that are employed about it; resist those that will hinder it; if brought to pass, rejoice of, be thankful for, submit unto, persevere in it, 1 Tim. 6.11. Rev. 3.17, 18. 4. Quaere, or Motion about it. Many do object and say, Why was it not done long ago? what harm do these things in the Church? why have our former Kings not undertaken is? These things have been good all this while, how come they now to be Antichristian and superstitious? Reas. 1. In Gods service it is not enough for an order or observation to be harmless, but it must be useful. 1 Cor. 14.26. 2 Cor. 12.19. Now, what good do these relics? 2. antiquity or toleration doth not make a thing good or lawful, else the mass and images were good, because very ancient. 3. It may bee things be not absolutely sinful, but burdensome: if we can ease ourselves from them, why not? But these things are superstitious and sinful withall. 4. Former Kings did not resorme them, because they could not conveniently. They did what they could, and left the rest to their successors. It is no good consequence: Former Kings did not fully reform the Church. E. their successors must not do it. jehoshaphat left the high places, because the peoples heart was not yet prepared, &c. 2. Chron. 20.33. shall therefore Hezekiah and josiah leave them still, and not destroy them? No, God forbid, but they broke them down, because they had power and occasion to do it, 2 Reg. 18.4. & 23.5. seq. Our former King did not abrogate these relics. Why? King Edward durst not, by reason of his minority, and because Reformation was but newly begun, and he was in hope to do for the present more good by the Power and authority of Reformed Bishops, amongst a people, that did look much upon outward pomp and power, and whose heart was not yet prepared for the simplicity of the gospel; and who knoweth what he would have done more, if he had lived longer? queen Elizabeth had work enough to maintain and settle the truth of the dectrine, and had not much time left her to settle the government of the Church, in those dayes where this kingdom was so much infested by domestic and foreign enemies, and seditions. King james seemed to have been avers from this alteration, and would not change this government, because by false informations he was persuaded, that No Bishop, no King: and so for politic reasons did maintain that order, and in them the rest of the reliquess. For as many Bishops, so many Votes for Him in Parliament, a great advantage of 26. in that small number of peers, that then was. Thus you see the groundlesnesse of this consequence; Our former Kings did not. E. we should not. But rather this to be the true consequence: king Edward durst not, Queen Elizabeth could not, King james would not: Wee dare, We can, We may: Ergo, We ought to do it. Q. What do we promise concerning all three kingdoms; A. Observe again. 1. Quid, or Matter contained in it: We do promise to endeavour, &c. to bring the Churches of God in the three kingdoms to the nearest conjunction and uniformity in Religion, Confession of faith, form of Church-government, directory for Worship and catechizing. 2. Quare or Motives to it. 1. That we and our posterie after us may as Brethren live in faith and love, Psal. 133.1. No sweeter harmony, then that of hearts and affections. Act. 4.32. 2. That the Lord may delight to dwell in the midst of us, Psa,. 133.3. God hateth differences every where, especially in Religion, 2 Reg. 17.29. Therefore Christ prayeth for this Unanimitie, and uniformity, joh. 17.21. seq. 3. Quomodo or Manner, how to perform it. Even as we ought to labour for a total Reformation, in our unfeigned desire, hearty prayers, and earnest endeavours for it, with an irreconcilable hatred of, and opposition against all those which will hinder us in, and deprive us of this blessing, by craft, or force. Neh. 4.6.9. 1 Cor. 1.10 11. 4. Quaere, or Motion, and question about it; It may be objected, that it is almost an impossible thing, to reduce so many Churches of such kingdoms, to such an uniformity, seeing that in the Apostles dayes it could not be obtained, but there were divisions and differences of opinions, even among the Apostles themselves, Gal. 2.11. and other Christians Rom. 14.2.5. Resp. 1. There may be an uniformity in the general, though there be differences in some particular circumstances. 2. Our duty is to bring the Churches in the nearest conjunction, as near as we can; If it be not possible to conform them in every particular, let us go as far as we may. 3. The differences of opinions among the Apostles and primitive Christians did not cause any difference in affection, which is the chiefest to be considered in one duty, to have our affections knit and united together, though there should be difference in judgement: in which case we must bear one with another, Rom. 14.3.19. 4. if we cannot agree in circumstances, let us agree in the substance and main end; in the fundamental points of Religion, to advance the kingdom and gospel of Jesus Christ. Divers Physitians meeting together about one sick man, may be of different opinions concerning the cause and cure of the disease, yet have the same end, the recovery of the sick party. Let the same mind be in us. 5. Though it be hard, yet not impossible. Magistrates may with the advice of Divines agree about a certain form or method in general, to be observed by all, without any hurt to mens consciences, if thy see time and occasion. To which great work the Lord grant them the spirit of wisdom, piety, moderation and courage. Amen. OF THE SECOND ARTICLE. Q. Which is the second Article? A. That we shall in like manner, without respect of persons, endeavour the extirpation, &c. Q. What is the sum or substance of it? A. Observe again. 1. Quid, or matter contained in it. We do promise, 1. in general, to endeavour the extirpation of whatsoever shall be found in our Church, to be contrary to sound doctrine, and the power of godliness. 2. In particular, and that partly in points of doctrine, Popery, prelacy, Superstition, the mother, daughter, and their attire on one side: heresy and schism, mother and child on the other side: Solomons two harlots, that our Church may be brought home to the true Mother, the truth of the gospel. We promise the extirpation of all errors, on the right and left hand, and that we will neither go too far on one side towards Rome, nor fall too far off on the other side to babel, but hinder both: partly, in points of practise profaneness, the sister, or rather the dughter of error and unsound doctrine. For when our judgement is perverted, our practise cannot be sound when the head was leprous the whole body was ponounced utterly unclean Lev. 13.44. Tit. 1.15. 2 Quare or Motives to it. 1. least we partake in other mens sins 1. Tim. 5.11.22. Which we do many ways, especially if we do not hinder or suppress them, when we right do it. 1. Sam. 3.13. nay if we do not mourn for them. Dan. 5.22. Ezech. 9.4.2. P. 2.8. 2. Least we partake of their plague. Rev. 18.14. the effect of partaking in their sins. 3. that the Lord usay be one, and his Name one in the three Kingdoms, and we all may serve the same Lord, in the same manner, with the same heart, to the same end Eph. 4.3.6. 3. Quomodo, or Manner, how to perform it; our duty is to be fully informed of all these particulars, what they are in their Nature, Popery, Prelacy, Superstition, heresy, &c. to be fully convinced of the sinfulness and dangers of them, and try them by the word of God, whether they be of Gods planting or Satans imping. 1. joh. 4.1. 2. to mourn and be ashamed, that we have so long been abused by them contrary to Gods word, and that so many of us are still so much inclined to them in their affections, being so loathe to forsake the sacrifice to the queen of Heaven, least the power of the gospel deprive us of our licentiousness; like unto those jer. 44.17.18. 3. to entreat the Lord, not onely to weed and to roote out these hellish plants, but to incline our hearts to a desire and longing after it, to have his truth established among us in purity and power Psal. 119.36. 4. to hate, detest, oppose and in our several places and callings to exterpate and suppress them. Psal. 119.104. Deut. 7.26. 5. to help and assist all those, that are now employed about this work of Reformation, that it may come to perfection. 4. Quere, or Motions, and questions about it. Generally there is but little objected against this article in regard of Popery, heresy, schism, profaneness. None so superstitious, but will profess to hate Popery. None so fantastical, but will seem to abhor schismse. None such an atheist, but will speak against profaneness. The whole diffiiculty is about prelacy. All pled for it. The superstitious knoweth, that in maintaining prelacy, Superstition is maintained. The atheist knoweth his licentiousness will stand or fall with prelacy. The heretic that as long as the controversy lasteth between deformation and Prelacy, the state hath no leisure to take an other with him, therefore he doth in some respect disaffect Reformation and Covenant. But especially our prelatical party doth pled hard for itself. Some of their objections were most sadely answered by the Assembly the rest may easily be refuted. 1. object. Prelacy is confirmed by Act of Parliament, and is not yet revoked. Ergo still in force. Res. 1. It was never formerly established by any law of this kingdom at all. 2. If it were then the life and soul of it is taken taken away from it, by an Act passed this Parliament concerning their power and dignity: and nothing of their jurisdiction remaineth, but what is precarious and voluntary in those, who submit themselves to it. 3. Their whole government at the best is but a human constitution, and consequently may be abrogated by men. 4. That form of Governmentj is found and adiudged by the Parliament prejudicial to the state, destructive to the power of godliness, and the pure administration of Gods ordinances. Ergo a plant, which God hath not planted, but should be rooted out and destroyed. Math. 15.13. He that will have a more particular monstrationof all the hirarchicall disorders & enormities, let him red a treatise entitled the Beauty of Holiness, where he will find more particularly proved that this prelatical Church-Government is truly prejudicial the State and power of Religion. 1. To the State, when we consider, 1. their tyrannicall power over his Majesties Subjects, to city, examine, swear, judge, fine, imprison them pro placito, according to their Canons, and Canon law, not the word of God, or the known laws of the kingdom, they had or took upon them more power, then the King had himself over mens purses, bodies, souls. 2. their many unnecessary, unchristian attendants and instruments, which were for noe other use, but to uphold their tyranny, and to such out the blood and sweat of his Majesties poor subjects 2. Archbishops, 24. Bishops, 26. Deans, 60. Archdeacons, 544. Prebends, The Archbishops several Courts, Vicar general, dean of the Arches, Court of faculties, audience, Prerogative Court, delegates, confistory at Pauls, High Commission, the 26 particular diocesan Bishops Courts, and in all these Courts their chancellors, Commissaries, Surogates, Advocates, proctors, Registers, pursuivants, Messengers, Apparitors, &c. with swarves of household servants, chaplains, and other attendants, the number whereof they say did amount at least to 10000. persons; besides the ministers of the Cathedrall Churches, Vicars, Peticanons, Singingboyes, Choristers, Organists, gospelers, Epistlers, Vergers, &c. which belong to this fraternity, and did no good but hurt rather to the State and Churcch of God. 3. their immens and huge mass of money, which they gathered yearly in rents, leases, fines fees, &c. It is observed, that if their number amount to 10000. only which is the least that belong to the Bishops and we allow them but 20. l. 2 man per annum one with another notwithstanding it be known, that some have 1000. l. others 500. many 100. l. few under 50. l. a year, that there will be required at the least 200000. l. per annum, to maintain them all, which imment expenses must needs prejudice the state, and might be far better employed, and his Majesties Subjects better righted. Besides the revenues of the Cathedrals and their Ministers which are said to rise to 3. or 400000. l. a year, And could not Iesus Christ be better served, with less cost and better pleased. 2. To the truth and power of Religion, which was hindered by Prelacy many ways in that it kept up Romes Hieraichy, from whence it came and whither it would return. It did uphold ignorance and profaneness by suppressing lectures, afternoons sermons, catechizing, &c. and not suffering people to have abroad, if they had no means at home: It maintained idleness in Ministers; never any Minister questioned for not preaching all the year but many for preaching twice on the Lords day; How many snares did they lay to trapp godly men, subscriptions, ceremonies, book of sports oaths ex officio. new oath, &c. They suffered Papists, Arminians, Atheists in the bosom of the Church, when good and orthodox men were silenced, isusteined, deprived, banished, maimed, disinembred, pillored, imprisoned, murhtered. Let any impartial, conscientious, rationable man judge, whether these evils be not of such consequence, as should move us all to endeavour with our utmost power the exterpation of them, roote and branch, to be freed from these uniustifiable courses, and to have such a government settled, which might advance the glory of God the Kingdom of Iesus Christ, and the true peace and happiness of the Church. 11 Object. All these faults and crimes are personal, which do not hinder the calling to be good. Let delinquents be punished, the evils reformed, and the calling not suffer for it. Res. I. Many times the substance of a thing or ordinance may be abolished though never so good in itself in regard of its principle and institution, if it be abused to Gods dishonour; as the brazen serpent by Hezekiah 2. Reg. 18.4. and the order of the rollers for their person all wickedness though that order might have had a good end in the first institution. 2. But we say more, that these crimes are in a manner annexed to the very calling, I say not, of a Bishop but a Lord Diocesan, Metropolitan Bishop which could not subsist in their grandeur without such extortions. Great pomp upheld the dignity of Bishops: great revenues must maintain great pomp: great oppressions must bring in great revenues great officers must favour great oppressions, else they should get nothing for their Bishops, nor themselves. It was all most impossible for them to subsist without these illegal courses. 3. You know who it was that said in making a Bishop of, &c. I have to day spoiled a good preacher: as if Bishops seats were infectious and made them proud and idle. 4. suppose all these things were not so yet we may answer, that their calling itself is unlawful, and not jure divino therefore may and ought to be abolished. III. object. We find Bishops in the Bible E. they are jure divino. Resp. The vulgars commit but silly aiguments, We do not deny Bishops, but Lord Diocesans. Metropolitans. You know the ordinary distinction of Episcopus, Pastor, Preses, Princeps. The first we aclowledge: The third we deny: The second we limn. All pastours are Bishops: No Bishop a Prince: Some Paflours may be Presidents in public meetings, for order sake a certain time. Let them prove Lords, Diocesans, out of the word, and I have done: else I know not, of whom to interpret the places, Mar. 10.42.43. 1. Pet. 5.3. but of them. Sure we find no such difference between a Bishop and a teaching Elder in Gods word, as they would make I leave this controversy to those that have written of it Ex professo. I think they may well say with Bildad job 8.9. We are but of yesterday, and know nothing. Indeed they know not, how old they are. But I know they are not elder then Antichrist. OF THE THIRD ARTICLE. Q. WHat is the substance of the Third Article? A. Observe again. 1. Quid, or Matter contained in it: which is to preserve 1. The Rights and privileges of Parliament, the representative bodies of Kingdoms. Take away Parliaments, take away all. Therefore are our enemies so eager to hinder them. 2. The liberties of the Kingdoms of the whole body, and every particular member of it, without which we are no better then bondm●n and slaves, Esa 10.2. This Ieptha maintained, Iud. 11.12.28. 3. The Kings Person and Authority, in the preservation and defence of the true Religion, and Liberties of the Kingdoms. Which duty is confessed on all sides to be necessary. 2. Sam. 18.3. and 21.16.17. 2. Quare or Motives to it: 1. Our engagements by Gods and mans law, Psal. 122.6.1. Cor. 12 25. 2. Our own private good. jer. 29.7. 3. toi clear our intention to the world, that it may bear witness with our consciences of our loyalty, and that we have to thought or intentions to diminish His Majesties just power and greatness. 3. Quomodo, or manner how to perform it. 1. In regard of qualities sincerely, without equivocating and reservations: really, not in word onely: constantly, not onely now, when we may do it fafely, but always without fear of offence or danger, Iud. 5.18. Neh. 6.11. 2. In regard of the extent, in our several vocations and places, avoiding busy bodinesse, 2 Thess. 3.11. Prov. 20.3. Art thou a States-man, advice: A minister, encourage and stir up other: A soldier, fight and defend with thy person: A private man, contribute according to thy ability: All of us pray, Psal. 12.2, &c. 3. In regard of means, with our lives and estates, Neh. 4.14. & 7.70. seq. 2 Sam. 10.12. Iud. 5.18. Nothing should be more dear to us then the public. 4. Quaere or Motion, & questions against or about it It may be asked here. I. Object. Why is the King put in the last place, which savoureth of some contempt, or undervalning his Person and authority, whereas he is worth ten thousands of us, 2 Sam. 18.3. Resp. 1. If he be put here in the last place, He is put in the title and preamble immediately after God and Religion in the first place, and doth nothing derogate from his authority. 2. We might say, He is included in the word Parliament, of which he is the highest Member, for we know not how to sever King and Parliament, so that he is rather twice mentioned, as a King and a Person, in his body and soul. 3. Or, that the whole body might in some respect challenge place of one, though the Highest member; if Princes be for the people, and not the people for the Prince. I dare not to allude to that which Christ saith, Matth. 5. 3●. because it is to be understood in a spiritual sense. But I dare say that good Princes were always willing to prefer the peoples good, before their particular welfare and interest, 2 Sam. 24.17. 4. The place alleged out of 2 Sam. 18.3. speaketh of an unnecessary hazarding of Kings persons in battles, and that it is less loss to a State when thousands of the common sort perish, then when the King should miscarry: so that the comparison is between the King and many thousands of his private subjects; not between a King and his whole kingdom. The text saith, Thou art worth ten thousands of us; not, Thou art with all the kingdom. And so we say from the bottom of our souls; The King is worth ten, twenty, nay, hundred thousands, nay all those, with and for whom he doth fight. And our most humble request to his majesty is, not to go to battle with or for those Rebels, Irish, Papists, Trairours, that are not worthy of such a Head, Leader, King, lest he quench the light of Israel, 2 Sam. 21.17. 5. The queston is not about the place but the duty. Let us labour to defend the King in the preservation and defence of Religion and liberty, and his Person will be well and rightly defended. No better defence and strength for a King, then Religion, 2 Chron. 11.17. 1 Sam 12.14. II. Object. How can we promise and perform this duty, when we are in open war, and bear arms against the King, where his own Person is oft endangered, as they say? Resp. 1. We bear not arms against, but for the King, against His and the kingdoms enemies, This we may do, by order of Parliament, which hath a coordinate, or subordinate Trust committed to it with the King, to maintain the laws against the open Enemies thereof. Father and Mother must concur to the begetting of a child: So King and Parliament to the making of a Law. Father and Mother by the law of God and Nature, have equally and indifferently the care and custody of the child committed to them jointly and severally: So King and Parliament the defence of the laws. Suppose the Father should offer violence himself, or suffer violence to be offered to the child by his drunken pot-companions; Hath not then the Mother power, nay, is she not bound in conscience, to help and rescue the poor child, and to call for the assistance of her friends and neighbours, to preserve the child from ruin and destruction? And are not neighbours bound in conscience to help the Mother against those murtherers, though the Father should countenance or connive to them? I need not make application. 3. If the King venture into battle, and hazard his Person, we are sorry for it; and he hath been most humbly requested by the Honourable Houses of Parliament, not to expose His royal Person unto such extremities. But if His evil counsel prevail more with him, then the good advice of the Parliament, we wash our hands in innocency, and pled not guilty of any evil, that may befall his Majesties Person in the like occasions. In the mean while we must not forbear to defend our Religion and Liberties against our bloody enemies but go on courageously, and play the men to fight for our people, and for the Cities of our God. And the Lord do that which seemeth him good, 2 Sam. 10.12. Had Saul come upon David, and forced him to fight, he would have defended himself, 1 Sam. 26.10. OF THE FOURTH ARTICLE. Q. WHat is the substance of the Fourth Article? A. Observe again. 1. Quid, or matter contained in it: We do promise to discover all Incendiaries, Malignants, or evil Instruments, to bring them to condign punishment. 2. Quare, or Motives to it. 1. Because such persons ar dangerous to the State. They are like Fauks in the Gun-powder plot, and do lay wild fire to blow up the State 1 Sam. 22.9. Neh. 6.10.17. Amos 7.10. 2. Else we make ourselves guilty of their sin, if we conceal it: as it was proved above. 3. We do show our love too, and endeavour for and with God, to purge the land from such wicked persons, Ezech. 20.38. 3. Quomodo, or Manner how to perform it: If you knew any such incendiary, that hath secretly laboured, or shall labour, to stir up the people against King and Parliament, and doth dishearten men from the good cause: or if you know any malignant, ill-disposed person, that beareth no affection to the common cause, but speaketh evil, raileth, slandereth, or doth any thing in prejudice of King and Parliament: or if you know any evil instrument, that seeketh to hinder Reformation, or to divide the King from his Parliament and people, or one of the kingdoms one from another: or that doth make factions, or a party amongst the people, contrary to the League or Covenant. Then your duty is to discover, and to inform against such persons, and acquaint the Committees or Officers of Parliament with it, that they may be brought to trial, and receive condign punishment, as the degrees of their offence shall deserve, Esth. 2.21.22. 4. Quaere or Motions and question about it. Many will object and say; What? shall I be an Informer, a Promoter, to betray other men? This is a disgraceful office. Resp. 1. Private informations against offenders is no disgrace, but commendable, Gen. 37.1. 1 Cor. 1.11. 2. It is so far from a disgrace, that it is a duty, and commanded, Levit. 5.1. and cnmmended, Prov. 28.4. 3. But in public offences most necessary, if the State should be endangered. It is treason by the Law, if you hear any speak or plot treason, and do not reveal it within 24. houres. 4. God threateneth judgement to such, as know and do not reveal evil, Prov. 29.24. We know not how much mischief we may cause, if we conceal it: how much good we may do if we reveal it London might have been at this time an Akeldama, if plots had not been discovered. OF THE FIFTH ARTICLE. Q. WHat is the substance of the Fifth Artible? A. Observe again. 1. Quid, or Matter contained in it. We promise to endeavour, 1. That the Peace between the two kingdoms of England and Scotland may be maintained. 2. That justice may be done upon all wilful opposers thereof. 2. Quare, or Motives to it. 1. Because in itself it is a good thing to make peace Math. 5.9. 2. Because it is a happiness to us, which was denied to our Progenitors in former times, and now hath of late been concluded between both Parliaments. How much blood was shed in former ages in those unhappy wars between England and Scotland, which now by Gods mercy is stopped and stayed by this mutual Covenant. Compare 2 Sam. 2.1. & 5.1. seq. 3. Because it is for our profit. A threefold cord is not easily broken, Eccl. 4.12. Vis unita fortior. 3. Quomodo, or Manner, how to perform it: We must endeavour to give no occasion of breach between the two Nations, by any verbal or real offence; observe all the articles of Peace agreed upon: disavow, hinder, discover all such, as speak or do any thing against it; if you hear any body speak evil of, or rail at our brethren the Scots, our duty is to discover them to be punished accordingly. 4. Quaere, or Motions, and question about it. Some will say, what can I do towards it: I am a poor private man, of no consideration. To maintain peace, belongeth to Princes and Magistrates? Resp. Yes, every one of us can do something towards it, and we are bound in our places and callings to further it. Our interest is great, in public and private respect. if thou canst do no more, practise the duties above name in Quomodo: and by thy earnest prayers commend this Union to God, to knit us still faster and faster together, in civill, ecclesiastical, and spiritual unity for evermore. OF THE SIXTH ARTICLE. Q. WHat is the substance of this sixth Article? A. It requireth of us a twofold duty, to assist our fellow Cevenanters and to persevere in this Covenant. Q. What is required of us in the first particular? A. Observe again. 1. Quid, or the Matter contained in it: We do promise to assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof. 2. Quare or Motives to it. 1. Because it is a common cause of Religion, liberty, and peace of the kingdoms, wherein every ones particular interest is included, 1 Cor. 12.26. 2. Because good men ought to help one another to further the public good, Iud. 5.18.24. 3. Because we may need the same help from others, Iud. 1.3. 3. Quomodo, or the Manner how to perform it: In regard of the means, according to our places and callings: in regard of the ground or extent, in maintaining and pursuing this League and Covenant. We must not go beyond our Callings. neither further then for the defence of this Covenant. If any one of our fellow Covenanters be evil spoken of, pled for him; if threatened, warn him; if in danger, defend him; if pillaged, relieve him; if he doth undertake any thing for the defence of the Covenant against the common enemy assist him with thy advice, purse, power, person. 4. Quaere, or Motion about it. Some will say, this seemeth to contradict our Saviours speech, Math. 5.39. where he will have us rather suffer wrong then to resist? Resp. 1. Christ doth speak of revenge, not defence: of private revenge, not public: of revenge by ill means, not a legal defence. Christ willeth us rather to suffer wrong, then to revenge ourselves for private offences by ill means, as the Apostle cleareth it, Rom. 12.10. He doth forbid Magistrates to revenge the evil, because it is their duty, Rom. 1 3.4. Neither doth he inhibit private men to defend themselves in a lawful way, else wicked men would be made more presumptuous and strengthened in their malice and violence against Gods children, if they durst not defend themselves: nay, Christ had broken this command himself, joh. 18.23. 2. But our Covenant speaketh of a more public defence, in the maintaining and pursuing of this Covenant, and the several Articles thereof, where it is not onely lawful but our duty to help. Q. What is required of us in the second particular? A. Observe again. 1. Quid, or the Matter contained in it: not to break or fall off from this Covenant, but to continue and persevere in it all the dayes of our life. 2. Quare, or Motives to it: 1. Because it doth so much concern the glory of God, to be served according to his will in purity and power by all that profess his Name: the good of the kingdoms, because Truth and Peace commonly go together, Esa. 39.8. Psal. 85.10. And the honour of the King, whose throne is established by pretty and Justice Prov. 20.28. 2. Because a great sin, and mark of a wicked man to fall off from a Covenant especially in so good a cause Dan. 11.32.35. Many times such as fall off from their Covenant, speed no better in extremities, then those that persevere in it, jer. 39.9. 3. Quomodo, or the Manner how to fulfil it. 1. Negatively, not to suffer ourselves directly or indirectly, by whatsoever combination, persuasion, ●●rrour, to be divided or withdrawn from this blessed union and conjunction; neither to make defection to the contrary part: or to give ourselves to a detestable indifferency or neutrality in this cause. We must be neither runnagadoes nor neuters. 2. Affirmatively: but all the dayes of our lives zealously and constantly to continue in this Covenant against all opposition, and promote the same, according to our power, against all lets and impediments what soever: and what we are not able to overcome ourselves, or to suppress, wee shall reveal and make it known that it may timely be prevented or removed. And both these and all other duties, we promise, as in the sight of God, who is both witness and Judge, and will either reward our faithfulness, jor punish our falsehood. 4. Quaere, or Motions about it. 1. How can I promise this perseverance, when I may be forced to the contrary, by the adverse party? Resp. It is answered in this Article, Thou must not suffer thee to be forced; but one of these two thou must do, either not promise, or not break it: but rather suffer for it. 2. But some will say, we have taken an Anticovenant, and an oath contrary to this, when the other side prevailed over us. How can we swear and answer the same things with a good conscience. Resp. 1. If thou hast taken an ill and sinful oath, thou hast cause to repent of it, whether thou didst it freely or ignorantly or by force. 2. Now God tendereth thee an occasion to manifest thy repentance, by this Covenant, embrace it. repair the breach thou hast made in thy conscience, by a greater measure of care and zeal for Gods glory and the Churches good, which thou promisest in this Covenant. FINIS.