SATISFACTION For all such as oppose REFORMATION, In a Confutation of twelve Practices of Popery, proved to be condemned by Christ and his Apostles.  
With an Answer also made to Mr: Oddy's Objections which he wrote against the Covenant.  
To which is also is added a true character of the CONENANT.  
Written by W. Kaye Minister of Gods Word at Stokesley.  
God shall sand them strong delusions that they shall believe a lie.  2 Thes. 2.11, 12. 
Ecclesiae nomine Armamim, et contra Ecclesiam Dimicatis.  lo. epist. 38. ad Palist. 
Printed at york by Tho Broaed, and to be sold, by Nathanniel Bro●kes in London, at the angel in cornhill. 1647.   

The Epistle Dedicatory.  
To all Reformed Protestants faithfully united in the solemn League or national Covenant.  
IF Saint Lukes example in presenting his gospel to excellent Theophilus, become a president for others to imitate; Then could I never( being provoked to writ) have made such a choice, as through the union of one Covenant, to implore the patronage of the supreme Judicato●ies, or Courts of Parliaments in England and Scotland, resplendent for Noblemen, Magistrates and Gentry, by whose wise councils, faithful renowned men for Pie●ie and Valour, fight the battles of the Lord for the settlement of Peace, while the reverend Assembly study to find out the Truth, &c. both which to see united as to kiss each other. The faithful Commons engaged in the same Covenant, make themselves upon all occasione a plentiful Magazen, that, according to the Covenant, they might see an union of King and Parliament in the Reformation of Church and State. To all you therefore from the highest to the lowest within the three Dominions of England, Scotland and Ireland, and to whomsoever the Covenant hath been tendered, to you I most humbly Dedicate these my poor Labours, which in both respects I was necessitated to publish, which I desire may as much palliate my presumption, as remonstrate my affection, which is all I can show: and to that the least of you hath such an interest, and in conscience you are reciprocally engaged, that I have sworn to sacrifice my life, which were it never so precious, I would contemn, with faithfulness to perform that great duty which is taught, 
1 John 16.  To * lay down our lives for our Brethren.  
Let me therefore as one of Gods watchmen presume to beg this favour of you, to observe Gods going in and out among us; how before the Covenant was made we were in a low condition, as from the burden of my soul I had often declared to fall out, and yet that in the lowest condition, if we truly covenanted with God, we should be advanced, and so continue in prosperity, except we turned our backs on the Covenant: and that it was thus with us, I desire to present unto you such Verses which were given me from the hand of a most worthy eminent Gentleman for gifts and piety, which himself composed upon our great victory at Marston-moore.  
Cast but an eye on july forty three,  
look on poor Yorkshire then, and now, and see  
If ere it can be thought in vain to waire  
Upon our God, even in the greatest straite,  
poor Leeds and Bradford lost, our Armies shattered,  
Our men like sheep upon the mountaines scattered.  
All hope extinct, one spark with much ado  
Was left; 
●ull.  and that * raked up in water too.  
See now dry bones revived, see now and wonder,  
Those get aloft, that then were all kept under;  
See Nimrods chased, the spoilers spoyled, see now,  
How the proud Lady of the North's brought low:  
Lord keep us humble, help us trust thee still,  
In thy good time what's yet behind fulfil.  
Therefore now let us not forget that wee never prospered till wee made a Covenant; It was our Asylum when most of the kingdom was lost and our strong holds were taken, it was our Treasure when money could hardly be procured, and it hath proved the best means to seek reconciliation( through Christ) with God, so justly provoked for our long continuing in unthankfulness, unfruitfulness, Superstition, spiritual deadness and abominations, and especially in the tolerating of Popery, &c. Can we then forget or neglect to see this Covenant( the means of procuring Gods favour) not above all things tendered & carefully observed; shall the fervour of our zeal be cooled by the opposition of scruples, and nice and causeless pretences, suggested by known enemies or pretended friends? let me tell you both of them have one and the same end, to take away our garments from us, drive us from our strongest bulwark, rob us of our richest treasure, and pull down the foundation of that building, that by the fall thereof they might see at least the ruin of three Kingdoms. It behoves us therefore above all things to be careful that those that have put their hands to the Plough look not back: In the name therefore of the high and mighty God, let us in all faith and sincerity kee● our vows, unto whom we have holden up our hands and solemnly sworn in these very words, To assist and defend all those that enter into this League and Covenant, in maintaining and pursuing thereof, and shall not suffer ourselves directly nor indirectly by whatsoever combination, persuasion or terror, to be divided from this blessed union or conjunction, &c. Which words if they were written in our hearts, 
Neh. 38.  we should make ours( as Nehemiah made his) a sure Covenant, notwithstanding like virtue, it stands opposite to the vicious extremes of Popery, prelacy, Superstition, heresy, schisms, profaneness and Oppression, it may be upholden by the hand of Justice, and so highly esteemed, that without it,( as it was first ordained) no Officer may ever enter into the Church or State; and such as for by ends take it and afterwards renounce or deprave it, may receive no more benefit by it, then the Gibeonites did for their false covenant and pretences, for which they were by God ordained to slavery. That in the execution of the Covenant we may see Antichrist or Popery thrown down, King and Parliament in the observation thereof united, whereby Christs kingdom may be advanced, to the glory of God, and the union and preservation of his people, which shall ever he most faithfully endeavoured,  
By yours, 
 In the blessed Union, Association 
 or Covenant. 
 Most faithful Servant, Friend or Brother, 
 to love and honour you, 
 W. Kaye.   

A plain Confutation of twelve Antichristian practices of Popery, discovered and also utely condemited by the very words of Christ himself, and his holy Apostles.  

Popish ●ractice.  THe first Popish practise, is, To make Images or Pictures for a religions use, as instruments or means whereby to worship God or his Saints.  
That God condemns such heathenish Idolatry, to worship God by the likeness of any thing in heaven above, or in the earth beneath, * Christ himself plainly teacheth us the contrary, 
●●o. 4.24  saying, God is a Spirit, and they that will worship him, must worship him in truth and in sp●rit. Whereby the use of all pictures, as instruments to worship God by, are absolutely condemned: the book of conscience and the spirit of prayer stirring up the soul to reverence or filial fear of the divine Majesty, feel of our own wants, and a holy thirst to him, all supplied through Christs merits and mediation, is all the pictures or chiefest helps that we must look for. And that there is no Religious use of Images, but on the contrary, that they are absolutely condemned, itis written * Neither shalt thou set up any Image which the Lord thy God hateth; 
Deut. 6.22.  that therefore which the Papists superstitiously dote upon, that the Lord hateth as a sin most derogatory to the glory of God. which God saith, he will not give unto any other; and therefore doth spiritually * judge Idolaters as he hath declared out of his holy word, 
Rom. 1.2, 23. Ps. ●. 11, 12 Rev. 22 5.  whereby also he commandeth not to suffer an * Idolater to live in the world, and hath also determined damnation for Idolaters that repent not in this world; which sin, neither Jew nor Turk dare presume to commit, and yet the Papists never make question, for to make way for their Idolatry, to put out the second Commandement, whereby all the curses in the Scripture are pronounced against them; and indeed if this sin should be tolerated even in Papists, as it was smoothly practised by our late Innovatours in their bowing at the Altar, wee can expect no blessing to our Nation; therefore let all harken to the Prophet * Samuels good council, 
Sam. 3, 4, 5.  saying, If you will return unto the Lord with all your bea●ts, then put away the strange gods, and Ashtereth from among you, and serve the Lord onely, and he will deliver you out of the hands of the Philist●ms. For Idolatry and Christianity cannot stand together, no more then the Ark and Dagon; if God be God, O ye Papists, worship him, as Christ commandeth you, in truth and in spirit; throw away your pictures, stamp your images to powder, bewail your former blindness, continue no longer in your Idolatry, for those of you which are ordained to salvation will repent of Idolatry, and the rest will not, as Christ hath prophesied, red Rev. 9.20. Neither be content ye that are more learned with a poor fantastical 
* Douli● latria.  distinction, which is nothing but to reply against Gods Commandements, and to teach you to be Idolaters, for whom without repentance there is nothing( I must again tell you) to be expected but the damnation of hell.  
THe second p●actice of Popery, is, 
2 Popish practise.  The prohibiting the people to receive the sacrament in both kinds, dobarring them of the use of the Cup, whereby th●y defend other absurdities, as also in corrupting the Sacrament of Baptism.  
That the practices of Antichrist or the Romish Church, or Papists, are contrary to Christ and his blessed Apostles, I desire to show that Christ himself commanded that all should drink the cup in remembrance of him, so that Saint Paul( who saith that as he received the Sacrament of the Lord, so he did administer) exhorteth the Corinthians in these words, 
* 1 Cor. ●1 28.  But let a man examine himself and so let him eat of that bread and drink of that cup: therefore, as in all other respects, so especially in the use of the Sacraments, God is no respecter of persons, as the Papists would foolishly conceit, neither can one believe nor receive for another, as in most absurd private Masses, which is like their oath in Animam Domini, which the first glimmering of appearance of light of Reformation condemned, But he that eateth and drinketh unworthily, eateth and drinketh damnation to himself: so that receiving the Sacrament concerns no man but himself, well therefore doth Gelatius call this taking of the Cup from the people, sacrilege, which absurdly the Papists ind●●vouring to prevent, or at least to palliate, they most blasphemously pretend the blood to be in the bread, which as being  shed for us the cup onely doth signify: This makes good the prophesy of Saint * Paul, That God should sand them strong delusions to believe ally, 
2 Thes. ●  and lying wonders, which while they would defend one they must invent another, whereby the proverb is fitly applied against them in this respect, Incidit in Syllam qui vult vitare Caribdim, and that we have good ground for it, this absurdity of the making Christ real body, forceth them to confess, and therefore they must content themselves to believe that if a crumbe of consecrated host should fall, and a Mouse should eat it, that the Mouse should eat the body of Christ; which blasphemy to defend or think of is insanire cum ratione, to be mad against reason, which I find them very little more reconciled in the right understanding of the Sacrament of baptism in their addition of salt, spittle, signing with the sign of the cross, tolerating women to baptize, which are not permitted to speak in the Church, and the like absurdities, which makes the pure ordinance of baptism to be defiled, running through such unclean puddle of Traditions and Supers●itions.  

Popish ●●actice.  THe third practise of Popery, is, To keep the consecrated H●ast upon the Altar, so as upon the apprchension of the extrincicall object, to fall down and worship.  
That this is repugnant to the Articles of our faith, [ He sitteth at the right hand of God, and shall comeagain to judge the quick and the dead] nothing can be more evident: 
Acts 3. ●. 21.  or if the sacred Writ must( as I have undertaken to prove) determine it, then read what is written in the * Acts in these words, And he shall sand Jesus Christ which before was preached unto you, whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his Prophets since the world began.  
Like unto this blasphemy is their heretical doctrine, that if there be a hundred or more consecrated wafers upon their Altars, there are so many several bodies and souls,( according to the contents of the Chapter of Trent) contrary to the holy Scriptures, which say, This is my hody( not bodies) which is given for you.  

Popish ●●●ctice.  THe fouth practise of Popery, is, That besides Jesus Christ there are other mediators in Heaven, which intercede for them, and unto which they make prayers, or call upon.  
That this horrible Antichristian heresy is most false, the holy Scripture the truth itself doth declare, as we may red in the Epistle * to Timothy in these words; 
Tim. ●.  For there is one God and one mediator betwixt God and men, the man Christ Jesus: what Scripture can be more satisfactory in this point? yet such is the nature of cavil, that if it can not find a hole, it will make one, and therefore the enemies of the Gospel making use either of wresting the Scriptures, or of distinction, to join Saints in commission with Christ; they are content to take from Christ his incommunicable prerogative, and give to Saints more then their due, distinguishing between mediation of salvation which they attribute to Christ, and that of intercession which they attribute to the Saints, not to speak that this is only dist●ctio nominis, non rei, or rather a tautology: The lantern to our feet and light unto our paths will upon the first appearance dispel this misty darkness, for it is written Rom. 8.26. Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for at we ought, but the Spirit( not Saints) maketh intercession for us with groanings which cannot be uttered: and Verse 27. He that searcheth the heart, knoweth what is the mind of the Spirit, because he maketh intercession for, the Saints decording to the will of God: So that we find that there is made intercession for the Saints, but not that the Saints do, or can interced●, as I shall presently give a reason thereof. And that no Papists should be blinded to think it a light matter how they stand right in this Article of Faith concerning Christs onely mediation, let them but search the Scripture, and they shall find that the office of Christs Mediation hath respect to our salvation, as the Author to the Hebr●wes writeth in these words, 
* Heb  Wherefore he is also able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them: And therefore it is written, 
Heb. ●  Heb. 9.15. And for this cause he is the mediator of the New Testament, that by means of death for the redemption of the transgressions, they that are under the first Testament must receive the promise of eternal inheritance: Therefore to admit of a multitude of mediators as the Papists do, is a flat refusal of the means of salvation, which none but Christ hath perfected for us; for none can be a mediator but he which hath  shed his blood, and is able to save, & in one hypostatical union is both God and Man, whereby he is both capable to hear our prayers and mediate unto God the Father for us. 
said not b●● unto ●●led 〈◇〉  And that the Saints are not to be prayed unto, or called upon, Christ commandeth to the contrary, Call upon me in the time of trouble. As for Abraham and the Saints, they are ignorant of us, Esay, 63.16. and therefore it is foolish to pray to Saints.  
THe fifth Popish practise, is, Praying in an unknown tongue, 
5. Pop●●● practi●●  pattering over the Paternoster for the dead( as they usually term it) without Spirit or understanding, and yet putting out the th●rd part of the Lords Prayer, or Dox●logie.  
To break the first ●incke of these concatenated errors that the rest may fall to the ground, let us but take the sword of the Spirit, which is The word of God, ●nd, on may cut them all to pieces( book, cross and deeds) with one stroke that is given them, 1 Cor. 14. so that the Apostle saith verse 11. If I known●t the me●ning of the voice, 
1 Cor 15, 2●  I shall be unto him that speaketh a Barbarian, and he that speaketh shall be a Barbarian unto me: In the 15. ver. he saith Therefore, what 〈◇〉 it thou, I will pray with the Spirit and pray with understanding also: which in case any should neglect( as the Romish or Popish Church doth wi●●ully) to observ● in such a case, the Apostle makes this instance, If therefore the whole Chu●●● be came ●●gether into s●m● place, and all speak with tongues, and ●here ●ome in th●se that and unlear●ed or unbel●evers, will they not say, you are mad. The folly then of this unprofitable, unreasonable practise is fully in this place discovered, so that I would not have spoken of the pattering over of the Lords Prayer without spirit or understanding, but in regard in these late yeares the conclu●ion or third part of the Lords Prayer was with favour to the Romish Church practise, left out in old Service-Bookes: and divers Ministers &c. Who though they contend to say the Lords Prayer, without spirit and understanding, yet with the Papists they will not say the conclusion of the Lords Prayer, because the Service-Booke put it out, which Bellarmine the jesuit endeavours to justify, and therefore is very well confuted by old orthodoxal Doctor Gouge, in his Exposition of the Lords Prayer; which( as the receiving of the Lords Supper) is much abused by the Ignorant and unfaithful.  
THe sixth Popish practise, is, In presuming to offer up Christ as a sacrifice to God the Father in the horrible blasphemous mass.  
That they have no such commission granted them, Record doth plainly declare against this unparallelled, unheard of blasphemy, that the Creature should offer up the Creator: which would reduce Christ to a poor contemptible condition, for every Priest that sacrificeth( and none can be Priests but he that sacrificeth, which continued in the time of the Law) should bee better then the sacrifice; and so the Creator should be inferior to the creature: therefore the holy Record testifieth to the contrary, Heb. 9.26, 27, 28. saying, 
〈◇〉 7, 28  That Christ was once, and can no more be offered; which monstrous opinion appeared so abominable to some exposed Jews, that when they were  told at their taking of Ship-board, that they might be entertained in England if they would turn Christians,( Popery then prevailing) they replied, That they would never be of that Religion, for if they turned Heathens, then they should believe that Jup●ter is in Heaven, and as they were Jews, they believed God to c●eate man; but if they should turn Papists, they must believe that the Priest could make his Creator, and to offer him up as a Sacrifice, which is against all reason, faith or example, ever since the world was created.  
THe seventh Popish practise, is, 
〈…〉  In a religious manner to keep Saints Dayes or holidays, which the Pope sets down in the Churches Register.  
That this Popish Decree is not warrantable, notwithstanding the faire pleasant pretences that are made to uphold it, search we the Canon of sacred writ, and then his canonised Saint dayes will have but a short time of continuance, which doth decree to the contrary? Six dayes shalt thou labour Remember to keep holy the Sabbath, not Saint dayes, though the man of sin which exalts himself above all that is called God, decrees to the contrary.  
THe eighth Popish practise, is, 
●●●sh ●●c.  The prohibiting the use of marriage & meats. That this is Gods prerogative only to determine, of whom it is said, The earth is the Lords, who hath created all for his glory, He hath ordained to the contrary, 
〈◇〉 4.1,  as it is written in the first Epistle * of Paul to Timothy, Now the spirit speaketh expressly, that in the latter dayes some men shall depart from the faith, giving heed to seducing Spirits, and Doctrine of devils, teaching lies in hypocrisy, forbidding to mary: and commanding to abstain from meat, which God hath created to be received with thanksgiving of them that believe and know the truth. Where is there then any Doctor, Father, counsel, &c. that when the Spirit speaketh expressly, can understand these words in any other sense? And yet it is well known that Papists glory in the breach of this of Gods decree, in decreeing to the contrary, though in respect of Ministers Marriage, the Word of God is most evident, so that the eldest son of Zachary the Priest which was John the Baptist, was ordained by God to be Priest, and under the gospel, 1 Tim. 3. it is said, That a Minister should be the busband of one wife: And that the Deacon should be the husband of one wife, Ver. 12. their wives appointed to be grave, Ver. 11. Peter married, Philip married and had four daughters, which liberty Paul claimed to be due unto him, 
1 C●●● Phi●●  1 Cor. 9.5. Why may not I led about a sister, a wife; not so as the Fathers understand by Phil. 4.3 yoke fellow: help these women which laboured with me in the gospel: whereby the Father understood, that Paul was married, though not when he wrote the Epistle to the Corinthians: but this I will not contend for, for there is no such need, when the Word of God shines as clear as the light. Heb. 13.4. Marriage( without exception) is honourable amongst all, but Whoremongers and Adulterers God will judge; which his pretended Holinesse little regardeth, dispensing with, & tolerating Stews in Rome for annual pensions.  
THe ninth Popish practise, is, Their pretending to Fast, 
9. P●●● prac●●●  when they eat a white meal, if they onely abstain from flesh.  
That this observation of theirs is no fast but a mere abstinence, not total, but onely in part, the practise of Gods people under the 
* Est●● Iona●●  Law, and Christ and his Apostles under the gospel plainly declares to the contrary; 
L●●●  Therefore Saint Luke speaking of Christs fasting, saith, That in those dayes he did eat nothing. As the King of the Ninivites commanded man and beast to abstain from all meat: and if onely forbearing of flesh be judged fasting, then have the Heathens in the Indies this thousand yeares and more fasted, who voluntarily have refused the eating of flesh, fearing the transingration of the souls of beasts, according to the Philosopher Pythagoras opinion, As Mr. Lord in his relation of their Religion reporteth.  
THe tenth Popish practise, is, In praying for the releasing of souls out of Purgatory. 
10 〈◇〉 prac●●●   
That this Heathenish dotage though most covetous plot, to release souls out of Purgatory, is altogether foolish, Christs tells onely of Hell which is prepared for the devil and his Angells, from whence there is no return, until Hell shall give up her dead, that both body and soul at Christs second coming, might eternally suffer the Judgement of God; and that the souls of the righteous after death, are immediately received into Heaven; He declared that the faithful Martyrs, glorious Saints, and spotless Virgins do behold and follow the lamb Jesus wheresoever he goeth, the promise of our Saviour to the thief, This night thou shalt be with me in Paradise. And the prayer of Saint Stephen at the giving up of his ghost, 
〈◇〉 7.59.  * Lord Jesus receive my spirit, doth plainly declare without all contradiction, that as it is said in the Revelation Chap. 14. Blessed are the dead which die in the Lord, ●v●n so saith the spirit, 
〈◇〉. 13.  for they rest from their labours and their works follow them; which they should not do if they went into the pretended Popish Purgatory, which none of Christs Apostles, but the Poet Virgil teacheth them.  
THe eleventh Popish practise, is, In prohibiting Lay-men to read the Scriptures. 
●●pish 〈◇〉.   
Of all that Papists pretend, there is the least to be said for this politic practise, like unto which is, that Ignorance is the mother of Devotion; yet nevertheless they most carefully keep the people from reading the Scriptures, because the word is the light that discovers their hidden darkness, and such an enemy unto them, that they would not have their poor deluded souls to be so reconciled to the word of God, as to lay down their conscience, will and affection to be ruled by God in his word, they knowing the decree of God, contradicts the Popish Decretals. To relate what may be here spoken, were to writ a large Tractate, therefore I endeavouring to be short in this particular, I do declare that God commanded all Parents to teach their children, 
〈◇〉 6.6. 〈◇〉 17.19. 〈◇〉. 39. 〈◇〉 3.16.  Deut. 6.6. Deut. 17.19. Christ commandeth to search the Scriptures, John 5.39. Timothy knew the Scriptures of a child, which are able to make men wise unto salvation, 2 Tim. 3.16. In a word, I am able to prove that in all ages the Fathers and Holy Men approved of the reading of the holy Scriptures; and therefore the great counsel dee●ced( which I wish were now renewed,) that every Family should have a Bible; in which, if the Papists would be studious, and thus far submit to God, as to believe and obey nothing but what they find out of his Word, then would they( even as many as are ordained to salvation) as the sheep of Christ, hear his voice and come out of Babylon.  
THe twelfth Popish practise, is, Their enjoining and observation of Traditions. 
●●pish ●●●e.   
Which Traditions are so unwarrantable superstitions, or foolish, that to name them is enough to confute them, or if to add all their absurdities were required, it would require more pains then I have time to recount them. As best known therefore for a taste of the Popish dainties, or set open the rich Cabinet of their admired Church treasure or ornaments; or in plain truth to let their pack of trumpery be open: Not to speak of the multitude of Eopperies which they use in the mass, for to relate them would be very tedious, I will onely present to their view these ensuing Traditions, Ceremonies or superstitious Practices, as namely, use of Beads, Pictures, Images, Agnus Dei, relics of Saints, Crosses, Ring in Marriage, Altars, litanies, Hoods, Priest-stoole, Surplisses, Rood-staffe, Holy-water, Crisme, Consecrations, sticking up of Rountree on Saint Ellens Eve, Pi●grimages, Praying for the Dead, Shrievings, Signing of themselves, bowing before Altars, putting out of the Cup in the Sacrament, putting out the second Commandement, third part of the Lords Prayer, observing Saints dayes, calling upon Saints, as mediators, sac●●●cing of Christ in their mass, prohibiting Marriages and Meats, which is the 
* 1 〈◇〉 1, 2, ●● 5, 6.  Doctrine of devils, and prohibiting the people to red the holy Scripture; all which they most carefully observe, like as the Pharisees observed their Traditions, wherefore the words of Christ fully condemns them, which he 
* M●●● 9.  speaketh Mat. 15.9. In vain do ye worship me, teaching for doctrines the Commandements of man, which who so doth, the Lord will proceed against them as he speaketh by the Prophet 
* 〈…〉 13.  Esay, For whatsoever is not of faith( as these Traditions are) is sin; 
* ●pan● 23.  if the light that is in them, Imeane( their Religion and holinesse as they conceit themselves) he darkness, Oh how great( saith Christ) is that darkness. To conclude therefore seeing the Scriptures saith, some men 
* 〈◇〉  profess they know, and in works deny him, being disobedient, and to every good work reprobate; and that it is the character of every Christian, My sheep hear my voice, and that God hath said Heb. 8. This is the new Covenant, I will writ my words in their heart by my spirit, I will be unto them a God and they shall be unto me a people. That therefore all Papists would faithfully examine themselves, what hopes they have for to bee saved; if all these practices which they call their good works be most blasphemous and wicked, as hath been unquestionably proved by the word of God, I shall therefore hearty pray to God that upon the examination of this truth, that as many Papists as are Gods people through election, may be made his people by effectual call; that they may hear Christs voice, Come out of Babylon my people least you he partakers of her sins, least you be partakers of her plagues. For it is written, 2 Thes. 2.12. All shall be damned that believe not the truth; which God open their eyes to behold.   

An Answer to Mr. Oddy's Scruples( which he allegeth against the Covenant) by Mr. Will. Kaye.  

Oddy.  O Holy spirit of God direct me.  

Kaye.  O Father of wisdom and God of all truth, who didst command thy people under the Law when any controversy arose, to have recourse unto thy Priests, to whom thou gavest the Urim and Thumm●m; and now under the gospel of thy Son Jesus Christ, the Head and Husband of thy Church, hast ordained Ministers to bee stewards of the Mysteries of the gospel; not onely to preach but to confute the gain-sayers of the truth; and commandest all to give an answer to them that ask them concerning their saith: Be therefore graciously pleased, O Father of light, so to remove the vail from my eyes, which thou hast put away in Christ, let the day-star so arise in my heart, that in regard my fellow-labourer in the gospel requires satisfaction of me for answering his Scruples concerning the taking of the Covenant( cheerfully received by many of thy people whom thou requirest to live unspotted in the world, to walk warily towards those that are without, and to shine like glorious lamps in his Church;) I may therefore either be convinced by my Brothers Reasons of what I have done, or that thou wouldest be pleased so graciously to communicate thyself unto me, though least of ten thousands, that I may not onely be confirmed to continue in my resolution, but may be also so enabled by the spirit of wisdom to discover the causeless or sandy foundations upon which his conscience is grounded; that as we both appeal to the throne of grace, Thou mayest hear our prayers, to Grant us thy holy Spirit to direct us; that thou that hast said, Nothing is hide which shall not be discovered, may let the truth appear, for the desciding of the controversy, for the satisfaction of those that stop their cares when thou callest them, Come out of Babylon my people, whereby the kingdom of Antichrist may be pulled down, the Kingdom of Jesus Christ set up amongst us, for the advancement of thy glory, comfort and union of thy people, and Reformation of Church and State, to turn these present Judgements into Mercy, and establish thy people in holy security, truth and peace, to live to thy glory, Amen.  
Thus in first invocating of God, we both agree, and that God may bee seen in discovering the truth, I shall( by Gods assistance) without fear, affection, or prejudicate opinion, answer you as the Lord is pleased to assist me, writing first your words.  
First, I appeal to the Almighty God, 
M. O●●●  to whom the secrets of all hearts are disclosed, that I do not writ or allege any thing here, out of faction or affection, but merely to discharge myself to God and a good conscience, according as my judgement is consonant with my heart and the best of my understanding in all integrity. In testimony whereof, I thus proceed in the name and fear of God.  
Though in this your appeal, you declaring onely to discharge your( as it is also my special) duty to God and a good conscience, 
M. K●●  &c. might seem hereby to gain a sudden approbation, yet nevertheless, no verbal profession, to cry Templum Domini, or to say, Lord, Lord, or to profess we know God, if in works, we deny him, procures the least approbation from the searcher of the secrets of our hearts. Therefore though in your appeal you profess onely to discharge yourself to God and a good conscience, which you have mentioned some twenty times in less then half a sheet of paper, yet in regard that both yours and my conscience by nature( as the rest of our faculties and affections) are so depraved, that conscience is scared and polluted. And lastly, in regard we are required to try the spirits, by the touchstone of Gods word and solid reason, I hope you will pardon me, notwithstanding your professions to do all in Good Conscience, to examine whether your conscience be good or no, or that you have written all in the fear of God, and in all integrity; If it be so, that you made such conscience in all that you have written, then tell me with what good conscience you could in the second Article speak first of the Assembly of Divines, [ with Reverence to that Holy Assembly,] and then presently apply Davus the fools words in the comedy against them, Bona verba, which even schoolboyes expound, good Gouse bite me not: if your conscience  told you they were a Reverend Holy Assembly, other words would more fittingly have expressed your meaning: But this is nothing in comparison what you have spoken also against the Assembly, the Scots, and interpreting the mind of the King, which in their proper place I shall show, onely in this place I desire to let you see, that all that you have written, hath not( as you pretended in your appeal,) proceeded from a good conscience and in the fear of God.  
That imparative counsel of the Apostle is worth harkening to, Rom. 14.5. Let every man be fully persuaded in his own mind, That is, 
M. ●  as the Apostle seems to expound himself, Let no man do any thing contrary to his conscience, for whatsoever is done against conscience,( for so I take the words in that place) is sin, &c.  
As the elect must hear that imparative counsel of the Apostle, Let every man be persuaded in his own mind, yet Christ telleth us, 
M. 〈◇〉  John 10. The voice of a stranger will they not hear, which I conceive to be meant of strange Doctrine, or interpretation out of the word of God, as this your interpretation, whereby you understand, Faith and mind for Conscience, may be adjudged strange; for though there may be no good conscience without faith, yet conscience is not faith, nor faith properly is not conscience, or the mind; neither doth Calvin or Musculus from Rom. 14. further then raise exhortations to be conscientious of those things which by faith we be persuaded of, this by the way, to proceed, you further writ in these words,  
Conscience mill testes, Its ante precatum fraenum, post peceatum flagrum, Conscience is a thousand witnesses, 
Oddy.  before sin committed it is a bridle, when it is committed a most sharp scourge and whip, and if our conscience condemn us, God is greater then our conscience; upon which premises, I draw this Indifference; That for me to enter into or take this Covenant contrary to my conscience, or my conscience scrupling, or not fully informed of the lawfulness of it, to me its sin, and so it follows by consequence, that I cannot without sin take this Covenant till my conscience be satisfied of these ensuing Scruples.  
In this your discourse there are two things to be considered. 
Kaye.   
First, the description of Conscience. Secondly, the conclusion you make from that description.  
First the description of Conscience is not sufficient, for there are two several acts of Conscience, 1. Accuse. 2. Excuse.  
All that you speak, is of the accusing part of Conscience, of which it may be said that it is such a whip and scourge, that a wounded conscience who can bear, of this you onely speak. But secondly, Conscience hath an Excusing part, or faculty called, The reflex of conscience, whereby it doth excuse, cheer, and comfort a man in doing what is justly required; hence a good conscience is said to be a continual feast.  
Secondly, the conclusion you make from the description of Conscience, is( as you say) That upon these premises you draw this conclusion, that you cannot take the Covenant without sin. The School-men say that Conscience is compared to a syllogism, the mayor is called Synderesis, the minor, Ratio superior, the conclusion, consideratio conscientiae; now Sir if your conscience you speak of consisted of these premises, and had the second part of Conscience which you speak not of, that is the excusing part of Conscience, if from the first act of conscience you dare not take the Covenant; ●●om the second act you may be encouraged to enter into the Covenant, which that you may, I present unto you these premises to satisfy your conscience to take the Covenant. 
●●●mises ●round 〈◇〉 con●●●●nce to 〈◇〉 ●he ●●●enant   

The Premises or Arguments are these.  
The supreme Judicatory of the kingdom undissolved, containing in it regal and Majest●riall Power, is to be obeied. But the Parliament is the supreme judicatory of the kingdom undisolved, ergo, the Parliament being the supreme Judicatory of the kingdom, is to be obeied.  
Whatsoever Subject taketh up arms against the supreme Judicatory, resisteth the Higher powers, and sins against conscience.  
But every Subject that is in arms against the Parliament, taketh up arms against the supreme Judicatory. Ergo, Every one that taketh up arms against the Parliament, resisteth the higher Powers, and sins against conscience.  
The reason and ground of this Argument, is, because it being proved. That a Parliament not Legally dissolved, having in it regal power, there can none resist the Parliament, but resist the King; neither can the Kings power be taken away, till the Parliament be dissolved: and then the Kings power is to defend the Judgements of inferior Courts. So that with Courts of Judicatory, my conscience telleth me, the Kings regal power always attendeth. And I cannot oppose the Judge upon the Bench, nor the Jury, but oppose the King, because they are set to see the execution of the Law, which the King sweareth to defend. Therefore from the premises, how can you with a good conscience, oppose, or not be subject to the Parliament, being the supreme Judicatory: The Kings regal power being contained in it, till it be dissolved, and then attend other Courts.  
For further satisfaction, consider the premises which will more nearly concern you.  
He that hath sworn to maintain the privileges of Parliament, and now refuseth to Covenant to assist them, hath not performed, or broken his oath.  
But Mr. Oddy hath sworn to maintain the privileges of Parliament, Ergo, Mr. Oddy refucing to take the Covenant to assist the Parliament, doth not perform, or hath broken his former oath.  
Now if conscience( as you say) is a whipp, and a thousand witnesses, consider whether the premises may not invite you to take the Covenant; and if not, harken unto this last Argument.  
In time of Judgement, and when the enemies of God are in open war against Gods people: a Covenant for Reformation of Church and State, and to unite and strengthen Gods people, ought to be taken.  
But at this time of Judgement, a whole Nation of Papists are in War, and are confederate against Gods people, Ergo, Gods people ought at this time to enter into a Covenant for Reformation of Church and State, and for uniting of themselves against their enemies.  
In brief therefore, seeing it hath been proved that the Parliament undissolved, is the supreme Judicatory of the kingdom, and therefore hath in it regal and Majesteriall power. Secondly, That therefore the Parliament is not to be raised by arms. Thirdly, Because also we are sworn to obey it, and maintain the privileges of it. And fourthly, and lastly, That it hath Authority, and as necessity requires, at this time of Judgement to administer a Covenant, How can you now( being by these premises informed) refuse to join in Covenant with the Parliament? And then consider whether passion or prejudicate opinion, hath not suggested false premises to cause your conscience to be erroneous. But seeing you pretend( though I have yet found no ground for it, except policy) to have satisfaction, therefore according to my ability, I am willing to enter with you into the consideration of your five Scruples.   

The first Scruple.  
First my conscience would be informed touching the Discipline and Government of Scotland, 
〈◇〉. Oddy.  both what it is, and the lawfulness of it, before it will permit us to swear the preservation of it, least I be found guilty of the breach of that necessary condition required by God himself in an Oath, Jer. 4.2. Thou shalt swear in judgement, that is, out of certain knowledge of the thing that we swear, &c.  
In this first Scruple, 
〈◇〉. Kaye.  two things. First, Scruple itself. Secondly, Reason why you so Scruple.  
First, For the Scruple itself, you say you know not the Discipline of the Church of Scotland, and therefore cannot swear to preserve it. If you have judicum charitatis, either of the Scots, or of the Composers of the Covenant, you may perceive it is not an absolute particular knowledge of their Discipline, but a general knowledge that is desired: and so in a general way to swear to preserve the Discipline of the Church of Scotland against the common enemies, which when they discover themselves to invade their kingdom, and take away their Religion, then you will have the best particular knowledge of the duty to preserve their Religion. If you will not scruple to maintain the laws of the Land, then you cannot scruple to maintain the Religion of Scotland, which if we had sworn to preserve five yeares last past, we had not seen the northern expedition.  
The reason of your scruple is, 
〈◇〉.  that we ought to swear in judgement, which is as you expound it [ out of certain knowledge.] if you take certain knowledge for every particular circumstance, and that your conscience did never( or you ought not) swear to nothing, but what you thus understand, then tell me I pray you? what is the certain knowledge of the laws of the Land? What is the certain knowledge of the Kings Prerogative? What is the certain knowledge of the privileges of Parliament? The faith of the gospel and of God himself, whom you know is mentioned in that place of Jer. 4.2. which you take no notice of, writing the words thus, Thou shalt swear in Judgement, whereas the words are thus written, Thou shalt swear the Lord liveth, in truth, in Judgement, &c. There you leave both God and his truth out, upon less grounds then this you have raised Scruples. To conclude, if by Judgement you mean certain knowledge, ●he● I am certain this was never your practise thus to swear, when you were rural dean, and then administered oaths unto the people, to give a●● Inventory of their goods, which neither you that gave the Oath could precisely know, nor these that took the oath, which should be taken in sensu dantis, according to his meaning that gives it. Now that you are not so strictly sworn to the Religion of Scotland, as you swore others to give an Inventory of their goods, you are not sworn to preserve the Doctrine or Government or the Church of Scotland, then as it is agreeable to the Word of God, which is as certain knowledge as you can desire; and therefore you need not sear the trespass offering, if you trespass not by refusal.   

Second Scruple.  
We are to swear the preservation of the Reformed Religion of the Church of Scotland, in Worship, Discipline, and Government. 
M. O●●●  Here is a Scruple to be resolved, How can I lawfully swear this unless their Discipline were unchangeable, like the laws of the Meedes and Persians, which would imply an absolute perfection of that Church more then ever the Pharisees abrogated unto themselves, or the Katharoi after them, or the Popes of late, ever since they established their own infallibility.  
To resolve this Scruple, Mr. Oddy, which is, 
M. K●●●  that you cannot swear to the Discipline of the Scots, unless it were unchangeable. To this I answer, 

First, if you swear to nothing but what is unchangeable, or that you would make it unchangeable for swearing, then could you not swear to the laws of the Land, for they are changeable, nor to the Government of the Church( as far as ordained by man) for it is changeable: nor must you swear to Ceremonies, because it is the Doctrine of the Church of England, that they are changeable: know therefore that so far you swear to the Government of the Church or State, until it be altered by the Church and State, and no longer do you swear to preserve Discipline, or the laws of the Land; because, otherwise you would swear against the privileges of Parliament, which is, to alter Government and laws, as far as they are of mans invention, therefore, you may swear to a thing which is changeable, thou you must not change it till the laws declare against it.  
Secondly, but you make some instances why you would not swear to perform the Discipline of Scotland, because you say, It would imply an absolute perfect●on of that Church, more then ever the Pharisees Katharoi, or Popes of late, ever arrogated unto themselves. To which I answer, Where was your conscience Mr. Oddy, when the Bishops Oath with &c. was imposed, that it was silent then to speak against unchangeable Government, which Oath some swore unto. That the Pharisees, Haebreorum Pontifici, as Peter Martyr calls them, did exceedingly arrogate unto themselves by their Corba●( like our late Innovatours and Projectours of Church and State) the course of the Law is very apparent, but why should you( Mr. Oddy) if you have spoken nothing but out of conscience, and in the fear of God, and in all integrity, uncharitably scandalise the Scottish Government which you hardly profess to know, and yet seem to justify the Pharisees Katharoi, or Popes, which are condemned for Hypocrites and Antichrist. Was there ever greater pride then in the Man of Sin which exalts himself above all that is called God, or is worshipped, who( as he most falsely pretends) sits in Peter chair, and hold, his Foot out to be kissed? And yet you know that the Presbyters are content to deny all worldly pomp, seeking no other Cathedrall in the Church, then to set up Christ the King and Head thereof, that by Doctrine and Discipline, he may convert and rule high people. Well Mr, Oddy, if Pharisees and Popes be by you more to be justified then Presbyters your brethren, I fear you have erred through passion and not conscience of changeable Discipline, but I will not so think of your Scruples.    
Besides this would confounded matter of Doctrine and matter of Discipline, 
〈◇〉 Oddy.  contrary to that infalliblerule of Tertullian, Regula sidei immobilis.  
If these words be well weighed for all the matter you so much speak of, 
Kaye.  they will be found lighter then you conceive it may b●, except you think it a great matter first to invent a Scruple, or causeless ca●ping cavil, and supposing to make it good, as a foundation ston, to endeavour to build a trophy of praise upon that sandy and rotten foundation, which your Bestdes would imply, which you speak of concerning confounding matter of Faith, and matter of Order, is onely gathered from the third Scruple, which Scruple I have plainly removed and considered; so that this your Objection arising from your former Scruple, hath nothing in it but a mere demonstration of some of your sophistry: For to answer you further, there is no confusion as you pretend in giving matter of faith, and matter of Discipline, &c. under one head or part of the Covenant, therein to swear equally to perform,( which is the thing you scruple) which makes no more c●nfusion, then if a man should swear to preserve body and soul, in one subject: Man, though the body be alterable as Government is ●n part as far as is invented by man, and the soul permanent or unalterable, as Doctrine and Matter of faith, therefore we swear according to the nature of body and soul, to preserve them both without, as you pretend any confusion, and so we swear to preserve Discipline, according to the nature of Discipline, and Doctrine, and matter of faith, according to their nature and permanency of their being. And that this cavil may perish, having not a being in reason; In an Oath you know there is two things, Contestation and Deprecation, and both which may be in one part of the Oath, as in the Protestation in one part or branch of it, we swear to King, privileges of Parliament, Protestant Religion, opposing Popery, and these that oppose us; and yet there is no confusion, as you pretend, in swearing to matter of faith and matter of Discipline, since in preserving of both according to their nature or condition, or rejecting any thing, there is no confusion but what you have made, and now like Babel is cast down; Though the infallible Rule of Tertullian which you have twice mentioned, is hereby neither made crooked nor broken, though in that Application or Use that you make of it; you seem to put it into troubled water of your own commotion, whereby a strait Rule( as I acknowledged Tertullians to be) may seem crooked: I should not thus far have troubled myself with such a mere sophism, but that I sinned you make this Chimera a foundation to build your next Scruple upon, which is,   

Third Scruple.  
We are by this Covenant to swear to ind to u● the Reformation of Religion in England and Ireland, hereby Doctrine, 
M. 〈◇〉  we must needs understand dognata fidei to distinguish●it from Worship, Discipline, and Government: now my conscience asketh me, how I can endeavour the Reformation of that which is unchangeable according to the former Rule, Regula fidei, &c.  
In regard this Scruple hath his dependence on that which goeth before, 
M. 〈◇〉  as your own words testify,[ according to the sormer Rule, Regula fidei,] thrice now repeated by you, by which strait Rule, seeing you so often writ away, and led your sel● into a Lab●ynth, I might justly refuse to roll the samestone over a●●ine with you; but to answer some expectation, first, I will let you see your error, and secondly answer your Question, which your conscience pretends to make. First, concerning your error you here run into, it is his, that you say, Dogmata fidei, are to be distinguished from Worship, &c. I must be plain with you, it is a gross error, to hold, That Worship must be distinguished from Dogmata fidei, for Worship is in the chief number of Dogmata fidei, and though Discipline and Government are not to be received but in part, as Dogmata fidei, I mean so far as ordained by God, yet they may in the same part of the Covenant be sworn too to be preserved with Dogmata fidei, according to their condition in part permanent, and in part as having addition of man, alterable. Secondly to answer your Question your conscience makes, to swear to reform that which is unchangeable; I answer, there is no intention to change Articles of Faith, further then onely to make them more clear and perspicuous from such phrases and obscurities whereby Arminians, &c. took advantage, and this is all the Reformation that is intended, which is] not to be scrupled at.   

Fourth Scruple.  
A fourth Scruple ariseth hence, 
〈◇〉  That the Doctrine of the Church of England and Scotland differ not,( for as far as I conceive they differ nor) then my conscience asketh me how this Oath can be preserved, seeing in one branch we swear Preservation, and in another branch the Reformation of the same Doctrine.   

Fifth Scruple.  
In the Protestation of the 5. of May, we swear to defend the true Reformed Protestant Religion, 
〈…〉 ●●●dy,  according to the Doctrine of the Church of England, but in this we swe are the Reformation of that Doctrine, which we swore before to defend; ●y conscience asketh me how I can take this Oath, and not be guilty of the breach of one.  
In regard the fourth Scruple ariseth from the third, 
〈…〉 ●●●aye.  and the third from the second, whereby your fourth is fully answered; therefore to this fifth Scruple I returue you this answer. Though you still harpupon the same string which makes more noise then need be, for to make your number the greater; yet Sir you see, that this Scruple is the same in substance with the fourth, for it is grounded upon the misapprehension of the intended Reformation of the Doctrine, which in what sense it ought to be done, I have already shewed you. To return you therefore the same answer, I say, there is no contradiction( as you suppose) neither express nor implicit, nor doth the Parliament which made both the Protestation and the Covenant, intend any difference, to defend the Doctrine, and to reform, as you pretend, 
〈…〉 of  having a great regard to keep most solemn the Protestation of the 5. of May, 1641. of which the Exhortation for the Covenant thus writeth. For what is there in the Covenant, which was for substance either expressed, or manifestly included in that solemn Protestation of May 5. 1641. wherein the whole kingdom stands engaged until this day; the sinful neglect whereof opens one floodgate the more, to let in all these calamities against the kingdom, and cast upon it a necessity of renewing the Covenant, and of entering into this. You may see therefore, that except you would first prove, that Reformation is a Deformation: secondly, except the Parliament in their Protestation which they made the 5. of May, did make that Oath with intention to swear against themselves, and their own privileges; and to swear against the twentieth Artic●e of the Doctrine of the Church. And lastly, except you would have the Parliament to swear to betray their trust, all which to think is most abominable; then you must of necessity grant, that we with them must needs endeavour to swear to Resorme the Doctrine of our Church in some Articles; that thereby, by Reforning, we must defend the Doctrine of the Church: for I say to swear to reform and to preserve( as you pretend) is no contradiction. 
〈…〉 ●●ma●●●  For Reformation hath the same use that the golden Snuffers had, which were not to put out, but to make the light shine more clear; or like a prop to set against the house least it should fall; or to gather out the stones out of the vineyard, or to give physic to the sick, or to show the way to a Traveller in a great mist: To swear therefore to make the light burn more clear, and to swear to snuff the candle, to swear to keep up the house, and to swear to set a prop under it, to swear to preserve the vineyard and to set a hedge about it, and gather out the stones; to swear to preserve a mans life, and to swear to give him physic: or lastly, to swear to direct one a right in the night, and to swear to permit him a lantern and a candle, doth not contradict an Oath, but fulfil it; for all these actions, though severally distinct, have one and the same end: and therefore to swear to preserve the Doctrine and to reform it, when the enemies of the gospel deform it, admits no contradiction. I am glad if you remember the Protestation of the 5. of May, which seeing you took it, you cannot, except you will be perfidious, refuse to take the Covenant, which the exhortion tells you, is to renew the Protestation. In the Protestation you swear to preserve the Doctrine of the Church, the laws of the Land, the privileges of Parliament, &c. If you swear to preserve the Doctrine, then you must preserve the twentieth Article of the Doctrine, by virtue of which, the Assembly hath power to determine matters of Faith, then they may reform the Old Doctrine, to make it plain or perspicuous. again by that Oath you must give leave to the Parliament to alter the laws, because you swear to their privilege, so then your Protestation the 5. of May, binds you not absolutely to admit of no Reformation of Articles, or abolishing of laws; for then you should swear against the privileges of Parliament, and the privileges of the Assembly, and swear against the twentieth Article: so then you swear no further to preserve the Articles of Religion, so many for number, or delivered in such words; or you swear no longer to so many Statutes, then these Articles or Statutes are declared against, by the Aslembly or Parliament. But to acquaint you more fully,( if you know not already,) I do absolutely affirm in the faith of a Minister of the Cospell, That there was an Exposition written to the Protestation of the 5. of May, to this effect; We do not mean by the Doctrine of the Church, the Discipline or Government of the Church, &c. Therefore you see there is no contradiction to be grounded from swearing to preserve our Doctrine, in the Protestation of the 5. of May; and to swear the Reformation of the same Doctrine. The Parliament also excepting( at the Protestation of the 5. of May) against the Government, and since by the Kings consent, part of the Government is put down, the Bishops made unc pable to sit in Parliament, or to administer an Oath in their Court; so that nothing but their great Revenues, is not in part almost taken from them: Therefore unless you will swear against the laws of the Land, and privileges of Parliament, and the twentieth Article of Religion, you cannot by virtue of the Protestation of the 5. of May, preserve your Discipline in statis quo prius, nor can you deny to swear to endeavour to reform the Doctrine of the Church, as it is agreeable to Gods Word; therefore there is no less ground for any of your Scruples then for this, which continueth no longer in darkness, then until the light appear, which sheweth, that we may reform and preserve the Doctrine without contradiction.   

Second Article.  
That Scruple touching the extirpation of Pre●a●y is rightly discovered,( but with R●verence to that h●ly Assembly) it seems not fully covered to the satisfaction of my conscience; 
〈…〉 ●●●dy.  for first my conscience desires to know what Act it is, that hath taken away the life and soul of this Government. Secondly, to affirm that it is but of human constitution, is disputare ex non concessis: and is a Question which hath been much controverted, and yet not determined. Thirdly, that the Clergy hath sworn obedience to that Government, is true, but here's an Oath ex diametro, can be a lawful means to discharge me of my Oath, I cannot conceive: my conscience is not satisfied in neither swearing of c●osse oaths is any part of repentance, since this is aswearing Age, the better way in my conscience will be to swea●e, that we will swear no more.  
In this your discourse there are three thing comprehended.  

First, 
〈…〉 ●●●aye.  Your Objection against the Assembly.  
Secondly, Your Proposition or Questions which your conscience makes.  
Thirdly, Your resolution or determination, to be better, not to swear at all.    

Of these in Order.  
First, in regard of the Assembly, you seem very lowly to compliment with giving them the incommunicable Title of the Pope, [ With Reverence to the holy Assembly] if this were not a complea ent, you would not so undervalue their Exhortation to be unsatisfactory; and endeavour to the utmost of your power to confute and scrone them: to judge them for Hypocrites, or the like, as I shall hereafter let you see, that you may consider with what brotherly charity or conscience you have accused them.  
Secondly, in regard of your Propositions or Questions which your conscience makes, I may speak of your conscience, that I perceive that she hath many children; all passions and conceptions of the soul I see are fathered on her, she is like the word King, which even Papists pretend to defend, that thereby they may defend themselves: howsoever since your conscience desires to know what Act it is that hath taken away the life and soul of this Government, I answer, It was the Act which put down the High-Commission-Court, and disenabled any Bishop to Gove●ne by chancellors, &c. This was done by the consent of the King, as also to dispossess them for sitting in the H●nse of Lords: this to satisfy your first Question.  
Secondly, your conscience questions or rather argues, That Bishops are but of human constitution, is disputare non ex concessis, and is a Question which hath been much controverted, but nor determined. I answer, though it hath not been determined by the Popes, yet Bishop jewel hath determined Bishops not to be Jure divine; Bishop Hall in his first humble Remonstrance confesseth as much in these words, or to this effect. The Church is glorious without Bishops, but more glorious with Bishops. And if you like not these determinations, you know that Calvin hath determined that Bishops are not of divine constitution. Germany in many parts are of the same opinion, the Low-Countreys, and the Reformed Church of Scotland hath quiter exploded them, and our King hath confirmed their Determinations: And now I may add, our Assembly hath so determined, and the State decreed in England, that they are not to be holden either jure divi●●, or jure humano. I am informed that it was treason for a Bishop to hold his bishopric but by the crown of England, which he needed not to do, if he were a Bishop jure divino; this to answer your second Question.  
Third Question, That we of the Clergy which have sworn for Bishops, should swear against them? I answer, We swear to the Bishops as wee swear to the laws of the Land, until they be altered; to swear otherwise, were to swear against the privileges of Parliament: and therefore it is but a conceit to judge this an Oath ex diametro●, or a cross Oath, for those that made this Oath, care neither for Crosses nor Cratches, which were used in a Popish manner: let not this Oath be cross to you, which may advance the cross of Christ; for what will Doctrine without true Discipline prevail, for want whereof, the Church hath been kept in all the deadness, and darkness, and corruptions, which to preserve, so many contend for, as is lamentable. The Bishops may be compared to the Braseni Serpent, which some thought was politic good, yet was soon abused; and this I dare affirm, that it is absolutely against the Word of God, that Arch-Deacons and chancellors, &c. should have power from Bishops, to them derived, and the Ministers made ciphers; all that I conceive in the Superiority in the Church Government, as some say, is to be the head of a presbytery, by which Timothy was ordained, but I find no such Episcopacy which you contend for: this for Answer to the third Question. The third thing unspoken of, Is your Resolution, to judge it better way to swear not to swear at all. Sir, I hope you speak not in good earnest: if you do, then you are far mistaken concerning your Resolution: and secondly, I am mistaken concerning my opinion of you. For First, You are mistaken, &c. It is now a time of Judgement, therefore we ought to enter into a Covenant, and swear for Reformation and Union amongst us, and so seek God to divert the judgement, 2 Chron. 15. Neb. 9. Least therefore you should mistake yourself, if you should with some not desire to swear out of policy to prevent, to be engaged in the Cause: Alas, that is not the way to discharge a good conscience, or secure yourself, for now Newtrality stinks in the nostrils of God and man, and Mer●z Curse will not be withholden: thus you mistake yourself if you refuse to swear. Secondly, I am much mistaken concerning you, for I thought you had not favoured the opinion of the Anabaptists and Manichies, 
〈◇〉. ●3. ●●●an.  who refuse to swear, Zanchius saith, that Grati●n wrireth, Damnantur a Christo & Apostole juramenta temeraria, quae vulgo habentur in coll●quiis, non ●a quae coram magistratu habentur. Our Saviour forbids common and idle swearing in our ordinary talk, and upon slight occasions: but he forbids not the lawful ●se of an Oath before a Magistrate, and are not the Parliament Magistrates, nay, supreme Judicatory. And do you not remember it is the Doctrine of the Church of England, that you must swear when the Magistrate imposeth an Oath? therefore do not swear that you will swear no more which to do, is a high blasphemy against Gods prerogative, which commands us to swear, and therefore you must not swear, not to swear. Thus Sir you see, that I have answered every Scruple which you have raised concerning the Covenant, and this I thought had been all that you desired, but I find( contrary to my expectation) that you have undertaken the confutation of the Exhortation, which the Divines made for the taking of the Covenant: and further to speak your pleasure of them and the Sco●s, and to interpret the actions of the King, and in the midst of all this, you raise a prevalent Scruple: therefore in regard all the latter part of the writing is not composed with method and order as the former part was, I will answer you in this order.  

First, show your Criminations or accusations.  
Secondly, Answer your Scruples raised against the Exhortation.  
Thirdly, thrash your sheaf( for so you call it) in which as in one bundle you bind up all together.   
First therefore to speak of your Criminations or Accusations either directly against the Assembly and Scots, or by consequence against the King. I east you may think I should wrong you, I will writ your own words, which I would have passed by without observation, but that you ground all to be done upon conscience, and therefore you refuse the Covenant; to proceed therefore concerning you● Crimination, thus you writ.  
The Satisfaction which is offered to that Scruple touching the Oath of Allegiance and Supremacy, 
●ddy.  is scarce satisfactory, If it be pleaded saith the Exhortation, that this Covenant c●osseth the Oath of Allegiance and Suprem●cy, there can he nothing further from truth, for the Covenant binds all, and more strongly to preserve the Kings Majesties Person and Authority in the preservation and defence of the true Religion, and Liberties of the kingdom. Bona verba, of which I may say as Isaac, The voice is Jacobs voice, but the hands are the hands of Esau, for how can my conscience be satisfied of this Scruple, when I in Words seem to defend his Person, and yet in Action seem to destroy his Person by taking up or approving of arms taken: The son that said to his father I go sir, and went not, was judged no better, if not worse, then his peremptory brother, that gave bad words but good actions.  
Of all which words of your own, before I speak of them, I modestly entreat you remember your former words, 
M. K●y●  where you aclowledge God the searcher of the heart, that you writ all in good conscience, and in all integrity, &c. if so, with what conscence could you salute the Assembly with these words, [ With Reverence to that holy Assembly] and yet in this place apply against the Assembly the jeering words of Da●us, which you know how schoolboys expound. And seem to accuse them of deceit,[ The voice is Jacobs voice, but the hands are the hands of Esau] To give occasion of murder, as by accusing yourself, you seem to accuse them by this your Application, [ How can my conscience be satisfied, when I in words seem to defend his Person, and in action I seem to destroy his person. You judge them guilty of dissimulation, to apply the Parable against them, of him that said, Sir, I go, and went not. Can you speak all this, and yet think or call them a holy Assembly; remember that in your appeal, you say that God, and not you( Mr. Oddy) is the searcher of the hearr; how then conceive you an accusation or evil sentence of condemnation, against the Assembly, whom you call with a new style, Holy. Take heed the Proverb be not applied against you, uno ore c●lidu● ac frigidum afflare, I wish you had not overshoot yourself, or shot at some other Mark, or that you could excuse yourself as Paul did, when he said, He wist not, or as the word will carry it, I did not consider that he was the high Priest: so you did not consider that the Assembly are Reverend, as you did compliment; for they are no fit Object of scorn: thus much of your Accusation of the the Assembly.  
Secondly, And if your conscience could dispense so to prevaricate against the Assembly of Divines, yet with what good conscience can you call the Scots our dear Brethren, and yet first declare that their good success was no warrantable Argument for the like future practices, as you writ, these are your words.  
For that of our Brethren of Scotland, Exempla illustrant non probant, 
M. Od●●  neither is present success a warrantable Argument for the like future practices. But it is said that the King in Parliament, Adjudged that our dear Brethren in Scotland, had done as good Subjects; Princes favour vouchsafed to their people, should rather promote affection, and good will of their Subjects, then encourage them to disobedience.  
Here is like future practices which you swear to condemn, which me thinks contradicts your own words; 
M. Kaye  in that you say, That the King in Parliament declared that they had done nothing amiss, which if they had not done, me thinks your conscience should bid you be silent in this which concerns you not,( being a private man) to meddle with the whole State of a kingdom, as your conscience bids you before to speak concerning your own particular.  
The Act of Oblivion so limits all discourse of this nature, and your Protestation binds you, together with the Law of the Land, that I cannot but wonder how you could speak these words, [ Princes favour should rather promote affection and good will to their Subjects, then encourage them to disobedience:] Thus far of your Crimination against the Scots.  
But if confidences, passion, or want of true Information might ●ccasion you to uncover your Brethrens nakedness, yet with what good conscience could you speak these words of the King; that his Act by you must be thus interpnted in these words.  
This was a favour vouchsafed rather to appease the Tumult, then approve of their actions. 
M. Oddy   
If there were a Tumult raised, it was occasioned by the thundering of New Canons, 
M. Kaye.  and breaking of the laws, which his Majesty well perceiving, made such an Act as might secure Subjects of their Liberties and Religion; and therefore did justly cast out the troublers of Israel: the movers of the Tumult having a more pious then politic end in what they did though you do not seem so clearly to apprehended it.  
This which you speak,( if said by some other) would savour of Sedition and Disloyalty, but I spare you, though you may see against whom you have shot your boult, if at the Head: Thus far of your criminations.  
Secondly, according to promise to speak of your Scruples, one whereof is,  
That the Oath of Allegiance seems to bee much straitned by this Covenant, 
M. Oddy  &c.  
The Oath of Allegiance is not straitned but strengthened by the Covenant, for it swears us ad legem, 
M. Kaye.  which the King swears unto; and if any command should come forth contrary to the Law, our performing of it were not obedience but disobedience; as if one that hath not taken Orders, should Baptize and Administer the Sacrament, though the action( lawfully done) be good, yet otherwise it is not obedience but disobedience to the Law. To take this Covenant binds us to the Parliament, which preserves both King and Law, and so it strengtheners the Oath of Allegiance.  
In the Protestation, in the first place we swear to defend the Kings person and Authority before the privileges of Parliament, according to that of Peter, 
M. Oddy.  Be Subject to the King, as Supreme: Here the Order is inverted to the King as inferior.  
This Scruple may more properly be called a cavil th●n a Scruple; 
M. Kaye.  if you will contend for words, you know what Gato saith, Conira verbosis noli— To answer you therefore, If naming the Parliament before the King, prefer them before him as you would seem to pretend: then I ask you, what think you Christ meant when he said, Give unto Caesar the things that are Caesars, and unto God the things that are Gods? Did Christ in thus placing the words prefer Caesar before God? because he name Caesar first, seeing the Apostle saith, It is better to obey God then man.  
That Scruple that is done without the Kings consent, is very prevalent, 
M. Oddy  and seems scarcely removed by the present Instances of that of the Protestation, where it is said, that his majesty did not except against it; argues rather the lawfu●n●sse of that: and this to be so much the more unlawful, by how much his Majesty opposeth.  
Though this may seem to be a prevalent Scruple in your judgement, 
M. Kaye  in regard that you say, That the Assembly could scarcely remove it; and secondly, in regard by your Argument you desire to uphold it, yet I am encouraged to encounter with it; and by another Argument, which if it prove stronger, I hope that which the Assembly hath scarcely removed, with a little more help may bee quiter removed out of your fancy.  
My Argument which I draw from the very same words you raise your Argument, is this.  
Every one hath Right and Liberty for what he doth, not to ask anothers consent, least he betray his own Liberty.  
But the Parliament hath right and Liberty with asking consent of the King, to make the Protestation the 5. of May, Ergo, the Parliament ought not to ask consent of the King or of any other for making the Protestation the 5. of May, least they should betray their own Liberties and privileges: here follows the second Argument.  
If the Parliament had liberty and privilege to make the Protestation the 5. of May, without consent or approbation, then they had liberty to make the Covenant.  
But they had privilege to make the Protestation the 5. of May, Ergo, They had liberty to make the Covenant, without asking consent or approbation of any.  
Therefore you see that your Argument is grounded upon a sandy foundation, That the Exhortation affirming that the Protestation was made without the Kings consent, argues the Authority of the Parliament, in regard the King did not object, and that there was no difference then between the King and the Parliament; therefore if they had apprehended a necessity of his Approbation, they would have had his Confirmation. And if he had conceived, then that they had done it Illegally, and against his privilege, the King must needs have objected against it, though it had been never so good: Therefore that the Parliament did not ask the Kings consent, nor the King did not plead, that it not could be lawful without his consent, s●an absolute Argument which satisfies my conscience, That both the Covenant and Protestation are Legally made. And therefore in regard the King did not oppose it, it is a prevalent Argument that the King knew it was the Parliaments privilege, and therefore they did not ask his consent, nor he did not oppose against them. But you say now the King objected: I answer, It is more then I know, yet I know there are some that objects against the being of the Parliament itself, though by Law it is established, and yet I hear the King acknowledgeth them to be a Parliament, whereby he confesseth their Liberty,( as I conceive) to make an Oath or Covenant, as they made the Protestation the 5. of May. To prove the validity of your Scruple, which you think so prevalent, consider further.  
Mr Oddy, Did you after you were made a full Minister ask liberty to Baptize, or if you should ask any mans consent, would it not argue you were not a full Minister: or must a Tenant ask his Landlords consent to go into his house, or to repair it, after he hath made him a Lease of it, until the Lease be expired: Then Mr. Oddy, if you confess those Instances to be good, then you must needs confess that the Parliament asking no consent of the King, in the Protestation of the 5. of May, and in making the Covenant, is a strong Argument, that it was their Right and privilege to make the Protestation, the King not objecting: As it is an Argument that a man is a Tenant of a house, when his Landlord which oweth the house no way objects against him, nor labours to dispossess him, in such a Case, silence is an Argument of consent or approbation, of possessing a mans right, &c. The King therefore being silent at the making of the Protestation the 5. of May, is an Argument that the Parliament had power to make that Protestation, and then I am sure they have power to make this Covenant. That Nehemiah and Ezra had commission( as you say) for all they did, hath no ground out of Gods Word, for the people complain, Neh. 9.36, 37. Behold we are servants this day: and for the Land which thou gavest unto our Fathers, we are servants in it, and it yeeldeth much increase unto the Kings which thou hast set over us, because of our sins; Also they have dominion over our bodies, and over our cattle at their pleasure, and we are in great distress; and because of all this we make a sure Covenawt. You see then that because the people were under oppression of Kings, their Magistrate Nehemiah made a Covenant; so then there was no consent of the King in that place. Neither do I find in 7. of Ezra( as you pretend) any commission given to Ezra concerning a particular Covenant: For it were strange if a Heathen King should grant a commission against himself, or to approve of their Religion. Howsoever, I say, we have more liberty then Nehemiah or Ezra, for wee have a Parliament and Assembly, Magistrates and Ministers convened together for Reformation of Church and State; to preserve our Liberties, laws, and Religion, above all to be prized. They were under the subjection of a heathenish King, bound to perform no Covenants with them; we have his Majesty sworn to rule by his laws, and therefore we have a great occasion to make a Covenant.  
One thing yet remaines in Answer to your Scruples, which is the third and last particular, which you call the binding up of your sheaf.  
So then to bind up this sheaf.  

First, Because I am ignorant what their Discipline is.  
Secondly, Because it seems to maintain a changeable Doctrine, and changeable Discipline.  
Thirdly, It swears the preservation and Reformation of the same Doctrine.  
Fourthly, Because it seems to impugn the former Protestation.  
Fifthly, Because it seems to bring me within the compass of perjury.  
Sixthly, Because the King is not onely not consenting, but reciting, therefore, my conscience th●● informed, binds and bids me forbear to swear.   
Si tu quid rectius istis candidus imperti.  
Though this your sheaf be stuffed with several Gleanes which you have gathered together out of your former Scruples already answered, 
M. Kaye.  I cannot do less then tell you, that in this your last Muster, you do but ralley up your scattered company of Malignant Scruples, either to strengthen your Cause, or at least with this your last volley to continue to alarum the country people,( too long seduced or misled) with the great report of the number of six Scruples: and that there is no such cause either hereby to affright them, or confirm them in Malignancy, I desire to set a true Character upon the head of every one of them. 
A true Character of M. Od. Scruples.  The first or captain of these six Scruples, is Ignorance, which lead you out of the way; which ignorance must needs be either purae negationis, or pravae dispositionis, either of which, country people, and not Ministers may most tolerably pretend. The second is a conjecture without cause. The third is an offence where no offence is committed. The fourth is a slander, accusing the Covenant to oppose his most dearest Brother or Protestation, for whose defence it was made. The fifth is gross untruth, which all the world may know it by. The sixth is Faction or sedition, to suggest accusation of a breach betwixt the King and the Parliament, whereby you make yourself the Judge, and condemns the Judges of the kingdom, or the Highest or supreme Judicatory. But least you may think I be too short with you by way of Recapitulation, I return you a more particular, though short answer.  

First, 
〈◇〉  to inform your ignorance concerning the Scottish Government, that you might not therefore Scruple; we swear I conceive the approbation of it, onely as it is directly or by just consequence agreeable to the holy Word of God.  
Secondly, That there is no changeable Doctrine nor Discipline by us to be thought of, so far as essential parts of Discipline and Doctrine is to be approved of; the Covenant grounds all out of Gods holy Word, which is unchangeable.  
Thirdly, That Preservation and Reformation of Doctrine implies contradiction, I answer, It doth no more oppose, then to swear to preserve a house, and swear to set a prop under it when it is ready to fall.  
Fourthly, That the Covenant doth not impugn the Protestation, I must again tell you it wamade to defend it.  
Fifthly, That by swearing to the Covevenant, you should be perjured, is so gross an untruth, that you having taken the Protestation, will be perfidious if you oppose the Covenant.  
Sixthly, That the King is resisting I aclowledge,( if there should bee just cause for it) this might be a Scruple; for the clearing therefore of this Doubt, I answer, That though it be proved that the King doth resist the Covenant, the Scruple will be of no more force,( except the Covenant of itself were evil,) then the Kings resisting Daniel for praying, or the Apostles for 
* 〈…〉  Preaching to be evil. You show no cause, nor I know none, why the King should resist the Covenant, which in respect of the King is full of Loyalty; seeing in the preservation of the Reformed Religion, it swears to assist the King.   
again, I know nothing in the Covenant, whether it be extirpation of Prelacy, Popery, &c. but the King either hath done it in Scotland, or professed it in England.  
Thirdly, I answer, If the King do resist, the Parliament is resisting, for until the Parliament be dissolved, the King cannot resist the Parliament, no more then the Head doth the Members.   

To Conclude.  
YOu see( Mr. Oddy) that your sheaf is soon threshed, and if you please to winnow it with the Fan of Reformation, I hope you will upon second thoughts find, that though you pretend Conscience, yet if that which you have written did but proceed from a mis-informed conscience, I should not question; but you may give God the glory, to aclowledge, that carnal hope, and fear, and not conscience have suggested matter to raise your Scruples, or rather cavils against the Covenant. Therefore, as I fear in this way you have been too officious in writing against the Covenant, out of love, without prejudice, accept of this true Character of the national Covenant, whereby you may bee better rereconciled with the Covenant, and see less cause for Boasting that you are not satisfied in your Scruples.    

A true Character of the Covenant.  
It is, 
 The Union of the three kingdoms. 
 The Reformer and Supporter of Church and State. 
 The true Declaration of the Cause that engageth Gods people. 
 Whereby, 
 Christs kingdom is advanced. 
 Higher Powers made Subject to Christ their King. 
 People sworn Subject to such High Powers. 
 Magistrates and all Officers qualified. 
 Ministers made Apostollically Reformed. 
 Faith and Repentance by all sorts to be professed. 
 Justice solemnly sworn to bee executed. 
 Gods word made the foundation of faith & obedience. 
 Onely to this end, that 
 Gods present Judgements might bee diverted. 
 Popery or Antichrist thrown down. 
 heresy and schism condemned. 
 Idolatry quiter routed out. 
 All profaneness justly punished. 
 Oppression absolutely removed. 
 So that we might 
 have such 
 A bulwark of Gods providence to the kingdom. 
 A Hedge about the Church and Vineyard. 
 That a blessed Peace may be concluded, to preserve the three Nations in 
 Faith and Love, to live to Gods Glory. 
 Amen.  
FINIS.