THE unlawfulness Of the New COVENANT, Briefly manifested in a Letter from H. F. at OXFORD, To his worthy Friend T. A. at Cambridge.  
OXFORD, Printed by LEONARD LICHFIELD, Printer to the University. 1. March 1643.   

A Letter, &c.  
SIR,  
THat I may give you my Resolution concerning the Covenant: It is to be considered, that as in all Covenants, so in this; he that enters Covenant, approves and allows something, and undertakes something: he approves and allows the design, and intentions of those he enters Covenant with, and undertakes or binds himself to do and pursue that, for which the Covenant is made and imposed.  
In particular; He that enters this Covenant, doth before Almighty God profess:  

I.  
That he doth in conscience allow and approve the Scots Discipline and Government, and withal binds himself to endeavour the advancement of the same, by bringing this kingdom to an Uniformity with them. For that is the notorious and known meaning and intention of the Imposers of this Covenant in the first Artic. and its a known and received Rule, that oaths and Covenants are taken, not according to the reserved meaning of him that takes them, but according to the known and notorious meaning and intention of them that impose them.   

II.  
That he doth in conscience allow and approve of the extirpation of episcopacy, and that he will endeavour really and constantly the same, Artic. 2.   

III.  
That he doth in conscience account and esteem those that adhere to the King (for those are there meant by them that require the Covenant) to be Indendiaries, Malignants, and common Enemies, and binds himself to discover unto them all such, that they may be brought to condign punishment, Artic. 4. and elsewhere.   

iv.  
That he allows and approves the assisting and defending of all that enter into this Covenant, approves the maintaining and pursuing of this Covenant against all opposition and lets whatsoever; which is, by force of arms to compel the King to the Reformation pretended herein, for that such is the meaning of assisting and defending, of maintaining and pursuing the Covenant against all opposition, is known and notorious by the arms which they and the Scots have taken, and used in this pursuit▪ and still we must remember, that oaths and Covenants are taken in the known meaning of those that impose them. Also as such an one by taking the Covenant allows and approves of such maintenance and pursuit of this Covenant; so he binds himse●fe, to the utmost of his endeavour, to such assistance and pursuit, Artic. 6. and elsewhere.  
Now for such Gentlemen as by entering this Covenant do hope to be freed of prison, I would desire them to consider in what a toil they are, far worse than the prison: for what will they do should they have their liberty? will they sit quiet at home? No, they bind themselves expressly in this 6. Artic. not to give themselves over to a neutrality in this Cause, and there they call it a thing detestable. What then? will they assist the King? No, they bind themselves not to make any defection to the contrary part; and assuredly all such as do take the Covenant, shall be made to know they have bound themselves to ●ssist and proceed as for as their Masters (who impose it) do or shall think fit to proceed, and upon default they will be used not only as Malignants, but as perjured persons. Now ●lthough this Covenant, if taken, doth not indeed bind to performance, yet doth it bind to a grievous Sin, in swearing to do against that, which a man cannot in conscience perform.   

V.  
He that enters this Covenant, doth profess before Almighty God, that he allows and approves all this as that which much concerns the Glory of God, the good of this kingdom, the honour, dignity, the power and greatness of the King. Artic. 6. and elsewhere.  
Now as no Subjects can with good conscience approve this and bind themselves to the pursuit of it (especially it being without and against his sovereign's Command) so much less can he that abhors these designs and proceedings, swear and Covenant before Almighty God, that he allows them and binds himself to the pursuance of them with the utmost of his power.  
I marvel much at t●e Resolution which was given to this purpose, That a Clergy man might not take this Covenant, but a layman might. A Resolution which as it concerns only one Article, the extirpation of episcopacy, so doth it not satisfy in that particular; For though a Clergy man has more obligations upon him; yet would I ask: Can any layman, being a Subject of this kingdom, Covenant with other Subjects, and bind himself to do or endeavour notorious injustice to others? that is, to extirpate a company of men, whose calling, power, and privileges, are as ancient as the kingdom? also to spoil them, or a Church rather, of possessions and interests assured to them, by as good Law as any Liberty or possession is enjoyed by other Subjects? much less can Subjects Covenant to force their sovereign to consent to such an extirpation and spoiling, from which he is bound by Oath, and cannot be released of it, but with their consent to whom he makes it, viz. those that here must be extirpated and spoiled.  
As in this particular, so in all other purposes of this Covenant, no Subject without casting off all conscience of that which is just and right, can bind himself to sincere and constant pursuance of them according to the true intention of this Covenant, which he that takes it, doth undertake to do in the presence of Almighty God: but he will rather say to his own soul in the Psalmists words, Wilt thou have any thing to do with the stool or seat of wickedness, which imagineth mischief as a Law? Psal. 94. Or as Jacob in reference to the Brethren of cruelty. Oh my soul enter not thou into their secret, Gen. 49. 6.  
After the resolution of conscience, it is needless to stand upon outward motives, to wit, the evil consequences which they threaten to bring upon Families, Inheritances, &c. yet know, that Houses and Families continue by the providence and blessing of God, not by the will of cruel and bloodthirsty men, who (as the Psalmist threatens them) shall not themselves live out half their days; The Lord direct you, strengthen you, comfort you. A good conscience is a continual Feast.   
FINIS.