A BRIEF DISCOURSE, DECLARING The impiety and unlawfulness of the new COVENANT with the SCOTS.  
Together with the Covenant itself.  
Printed Anno Dom. 1643.   

The new League and Covenant with the SCOTS.  
WE Noblemen, Barons, Knights, Gentlemen, Citizens. Burgesses, Ministers of the Gospel, and Commons of all sorts in the Kingdom of England, Scotland, and Ireland, by the providence of God, living under one King, and being of one Reformed Religion, having before our Eyes the Glory of God, and the Advancement of the Kingdom of our Lord and Saviour Jesus Christ, the Honour and Happiness of the King's Majesty, and His Posterity, and the true public Liberty, Safety, and Peace of the Kingdoms, wherein every ones private Condition is included; And calling to mind the Treacherous and Bloody Plots, Conspiracies, Attempts, and Practices of the Enemies of God, against the true Religion and Professors thereof, in all places, especially in these three Kingdoms, ever since the Reformation of Religion; And how much their Rage, Power, and Presumption, are of late, and at this time increased and exercised, whereof the deplorable Estate of the Church and Kingdom of Ireland, the distressed Estate of the Church and Kingdom of England, and the dangerous Estate of the Church and Kingdom of Scotland, are present and public Testimonies. We have now at last (after other means of Supplication, Remonstrance, Protestations, and Sufferings) for the Preservation of ourselves and our Religion, from utter ruin and destruction, according to the commendable practice of these Kingdoms in former times, and the example of God's People in other Nations, after mature deliberation, resolved and determined to enter into a mutual and solemn League and Covenant, wherein we all subscribe, and each one of us for himself, with our hands lifted up to the most High God, do swear,  
I. THat we shall sincerely, really, and constantly, through the grace of God, endeavour in our several Places and Callings, The preservation of the Reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline, and Government, against our common Enemies, the Reformation of Religion in Kingdoms of England and Ireland, in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the example of the best Reformed Churches; And shall endeavour to bring the Churches of God in the three Kingdoms to the nearest Conjunction and Uniformity in Religion, Confession of Faith, Form of Church Government, Directory for Worship and Catechising; That we and our posterity after us, may as Brethren live in Faith and Love, the Lord may delight to dwell in the midst of us.  
II. That we shall in like manner, without respect of Persons, endeavour the exterpation of Popery, Prelacy, (that is, Church-Government, by Archbishops, Bishops, their Chancellors, and Commissaries, Deans, Deans and Chapters, Archdeacon's, and all other Ecclesiastical Officers depending on that Hierarchy,) Superstition, Heresy, Schism, profaneness, and whatsoever shall be found to be contrary to sound Doctrine, and the Power of Godliness, lest we partake in other men's sins, and thereby be in danger to receive of their Plagues; and that the Lord may be one, and his Name one in the three Kingdoms.  
III. We shall with the same sincerity, reality, and constancy in our several Vocations, endeavour with our Estates and Lives, mutually to preserve the Rights and Privileges of the Parliaments, and the Liberties of the Kingdoms, and to preserve and defend the King's Majesty's Person, and Authority, in the preservation and defence of the true Religion and Liberries of the Kingdoms, That the World may bear Witness with our Consciences of our Loyalty, and that we have no Thoughts or Intentions to diminish His Majesty's just Power and Greatness.  
iv We shall also with all faithfulness endeavour the discovery of all such as have been, or shall be Incendiaries, Malignants, or evil Instruments, by hindering the Reformation of Religion, dividing the King from his People, or one of the Kingdoms from another, or making any faction, or parties amongst the People contrary to this League and Covenant; That they may be brought to public Trial, and receive condign punishment, as the degree of their offences shall require or deserve, or the supreme Judicatories of both Kingdoms, respectively, or others having power from them for that effect, shall judge convenient.  
V And whereas the happiness of a blessed Peace between these Kingdoms, denied in former times to our progenitors, is by the good providence of God granted unto us, and hath been lately concluded and settled by both Parliaments; We shall each one of us, according to our Place and Interest endeavour, That they may remain conjoined in a firm Peace and Union to all Posterity; and that Justice may be done upon the wilful opposers thereof, in manner expressed in the precedent Article.  
VI We shall also according to our Places and Callings, in this common Cause of Religion, Liberty, and Peace of the Kingdoms, assist and defend all those that enter into this League and Covenant, in the maintaining and pursuing thereof; and shall not suffer ourselves directly, or indirectly, by whatsoever combination, persuasion, or terror, to be divided and withdrawn from this blessed Union and Conjunction, Whether to make defection to the contrary part, or to give ourselves to a detestable indifferency or neutrality in this Cause, which so much concerneth the glory of God, the good of the Kingdoms and honour of the King; but shall all the days of our lives, zealously, and constantly continue therein against all opposition, and promote the same according to our Power, against all Lets and Impediments whatsoever: And what we are not able to suppress, or overcome, we shall reveal and make known, that it may be timely prevented or removed. All which we shall do, as in the sight of God.  
And because these Kingdoms are guilty of many sins and provocations against God and His Son lesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof; We profess and declare before God and the World, our unfeigned desire to be humbled for our own sins, and for the sins of these Kingdoms, especially that we have not as we ought, valued the inestimable benefit of the Gospel; That we have not laboured for the Purity and Power thereof; and that we have not endeavoured to receive Christ in our Hearts, nor to walk worthy of him in our lives, which are the causes of other sins and Transgressions, so much abounding amongst us; And our true and unfeigned purpose, desire, and endeavour for ourselves and all others, under our Power and Charge both in public and in private, in all duties we own to God and man, to amend our lives, and each one to go before another in the example of a real Reformation, That the Lord may turn away his wrath and heavy indignation, and establish these Churches and Kingdoms in Truth and Peace. And this Covenant we make in the presence of Almighty God, the searcher of all Hearts, with a true intention to perform the same, as we shall answer at that great day, when the secrets of all hearts shall be disclosed; most humbly beseeching the Lord to strengthen us by his holy Spirit for this end; And to bless our desires and proceed with such success, as may be deliverance & safety to his People, and encouragement to the Christian Churches, groaning under, or in danger of the yoke of Antichristian Tyranny, to join in the same or like Association and Covenant, To the glory of God, the Enlargement of the Kingdom of jesus Christ, and the Peace and Tranquillity of Christian Kingdoms and Commonwealths.   

A brief Discourse, declaring the impiety and unlawfulness of the new COVENANT with the Scots. 

Keep not thou silence, O God: hold not thy peace, and be not still, O God.  
For lo, thine enemies make a tumult: and they that hate thee, have lift up the head.  
They have taken crafty counsel against thy people, and consulted against thy hidden ones.  
They have said, come, and let us cut them off from being a nation: that the name of Israel may be no more in remembrance.  
For they have consulted together with one consent: they are confederate against thee.  
Mine enemy's reproach me all the day, and they that are mad are sworn against me.  
For they speak against thee wickedly, and thine enemies take thy name in vain.    
THese were once the complaints of the Psalmist, against God's enemies and his in those times. But now they may be justly, alas too justly taken up by the King and His faithful Subject; in these times, against the contrivers and prosecutors of that monstrous Rebellion, which hath been the deformed and unnatural issue that the hellish copulation of Satan, with this wicked and adulterous generation; the very lees and dregs of almost exhausted time hath brought forth. It is a monster indeed, made up of many monsters, every limb or part of it is as it were a several portent, presaging without the great mercy of God, a general ruin to this poor nation, in all that it can style good; laws, lives, religion, souls, government, order, plenty, safety, honour, and that in the ruins whereof, if not the substance, yet the beauty and comfort of all the rest must needs be buried the happy peace of this Kingdom. A monster every day almost growing more and more monstrous, ever and anon contracting not only more stature, but (wherein it outdoes all the most gross errors of nature, if I may so call them) new limbs, new organs, and members of confusion, and I would it did not out strip them in one thing more. Nature doth seldom use to maintain her errors, and therefore though I know not how she brings them forth, yet she is not wont to give them a long life, which may seem a kind of recantation of nature; she makes haste to scrape out those blots which she hath made. If they be long-lived it is as it were another wonder, and so another multiplied error of nature, (when I speak of the error of nature, I mean the misapplication or disordered working of second causes.) But this, oh it hath lived too too long already, and yet it appears to be still too youthful, since it is not yet come unto its full stature. It is of so strange a continuance, as well as of sad and uncouth importance, that we could scarce tell whether it were a Comet or a Star; but that we discover it by its low region wherein it moves, and by its irregular motion, and by that blazing train of mischiefs at the tail of it, to have no place amongst the heavenly bodies, as some mad Astronomers of our age would persuade us: but that, as it is raised from those foggy and unwholesome vapours, that not the earth or water, but even hell itself hath belched forth, to the confusion and destruction of mankind; so we are sure it will not still continue, but will at length waste and consume itself, and fall down, though with such a stench and evil influence, that may perhaps suffocate many thousands that are about it.  
Much hath been done, and by skilful hands, towards the anatomy and description of this monster; and no wonder if some have met with damps from it in endeavour, like those that open fowl and corrupted bodies, which many times send out those malign vapours, that are ready to poison those that have attempted it. I myself have had my share of this mischief, and yet when the common good calls for it, in the care we must have for the preservation of public dangers, though to the peril of our particular safeties, we must not desist from the work. I dare not undertake to expose unto your view all the deformities of this strange prodigy. I doubt it hath not yet all its parts and members: whilst it still lives we can never say, we have fully deciphered it. And though we would very feign kill it by dissection, yet as it is in the usual practice of those that anatomize bodies, to do it when they are dead; so you must look for the perfect work in the dissection of this when it is dead too: it is too unquiet a monster to suffer it before, and too increasing to be capable of it.  
Besides, the horrible composure of it is so various and perplexed, that it is very hard to undertake it.  
That which I have to do at this present, is to set forth unto you the strange language of this beast. We read of a monstrous beast in the Revelation, that had a mouth given unto it speaking great things, and blasphemies: Revel. 13.5. And surely such is the language of this monster, especially in this strange and horrid Covenant and Oath, which they have of late taken upon them, and commended unto others; for can there be any greater blasphemy then to offer God for security unto Satan, to forge his hand and counterfeit his seal, as it were to an obligation to bind men over to the Devil. We read of it as a great aggravation of sin, that men frame iniquity by a Law: This they have done too as fare as in them lies, but not content with this, they have now proceeded farther to frame iniquity by an Oath and Covenant. That as they kill men's bodies on the one side, so they may destroy souls too on the other; as if they would go about to confute our Saviour, where he telleth us, that men are able only to destroy the body, and do no more, and show that they can in some sense destroy both body and soul in hell. My desire is to lay open this mischief before the people, that they may take heed how they are entrapped in so dangerous a snare, wherein you must not look for so exact a discovery as might have been made, but such, as I was able in great haste to make of it, being desirous to apply a speedy prevention, though with less serious composition unto so dangerous an evil, and that plainly to the capacity of the meanest of the people, not doubting but that those that have judgement will be able to discover more in it of themselves: my aim is to show the impiety of this Oath, which doth appear unto us in these several heads.  

First, it is unlawful in the manner of it.  
Secondly, in the matter of it.  
Thirdly, in the end of it.   
First, in the manner of undertaking it, as it is against the Authority of the King: And as it is an entrance into a new League with a foreign Nation without His Majesty's consent.  
First it is against the Authority of the King, which we are all bound to maintain, in that it is undertaken without His Authority; for whatsoever is undertaken without that power which is requisite thereunto, is against that Authority: for as that which cannot derive itself from God, who hath supreme authority in the ordering of Religion as in all other things, is against the supreme and absolute authority of God. So that which cannot derive itself from the King in matter of Government, when He is supreme under God, is against the authority of the King, and so an irregular and disorderly enterprise. For as no animal motion in the body but hath its force and power from the head in the body, so there can be no orderly public motion in the State, that hath not its force and influence from the King, who is supreme Head under God of the body Politic. And herein it is against the Oaths of Allegiance and Supremacy, which bindeth men to the observance and preservation of the King's authority as supreme.  
Secondly, it is sinful in the manner of it, as it is an entrance into a new League with a foreign Nation, without the consent of the King, who by the Law and constitution of the Kingdom is of absolute and supreme power in such matters, at least so fare, that it cannot, or at least ought not to be done without him.  
Thirdly, in the manner of taking it: if it be not lawful, yet it is uncouth and strange, performed by a ceremony of lifting up their hands unto God, as they call it. But we may justly say by lifting up their hands against God, since their hands are truly lift up against God's substitute, and against that authority that God hath placed in him. But indeed this Ceremony was most fit for their purpose, most correspondent unto their drift and purpose, and doth excellently decipher that business they have in hand, and which they meant to strengthen & corroborate by this Covenant, even the lifting up of their hands against the Lords anointed: which they did well not to swear to upon the Bible or Evangelists, since it is a design directly contrary to the whole drift of that holy Doctrine.  
But in the second place it is not only peccant in the manner, either of taking or undertaking, but much more in the importance of it.  
I might say something of the strange inverted method, whereby they show us how they mean to turn things upside down: Privileges of Parliament, and Liberties of Subjects, being put before the Authority and Person of the King; but we could pardon such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as these, were it not committed more in their actions than in their expressions. But not to insist upon this.  
It is peccant in the matter in three main and principal respects.  

1. As it is against reason.  
2. As against Scripture.  
3. As it is against their own consciences.   
1. It is against reason that they swear to maintain the Discipline and Government of Scotland in that Church, and this is against reason in two respects.  
First, because thereby they intrude into those things that belong not unto them, and are in alienâ rep. curiosi, since they have no more power to order and dispose of matters in the Scotch Nation, than the Scots have to order and dispose the affairs of this. But hereby indeed the Scots and they have set up a pretry trade and traffic of invasion; since, as the Scots by their incitement have most unjustly and unreasonably taken upon to order matters in this Kingdom, which hath no dependence upon them, nor is any way under their Government: so they have hereby made themselves in the tenor of the Covenant, a kind of Moderatours and Governors of Scotland. Which notwithstanding we verily believe that Nation will hardly admit of.  
Secondly, it is against reason that they should undertake to keep that Discipline or Government unalterable in another Nation, which all sound Christians hold, at least in many things to be alterable, and which they themselves (as it seems by the form of the Oath) durst not undertake to tie themselves unto; certainly herein they are run into the self same error, of which they themselves (if I mistake not) taxed the late Oath of the Synod, and have tied themselves unalterably to maintain that which may and aught to be altered upon the exigency of the Church. And so they have bound themselves by a sacred vow, not only to a thing unnecessary, and no way acceptable to God, in that singularity in which they are bound to it, but also to withstand the lawful supply of the possible and probable necessities of the Church. Besides this, they had best be well assured that all that they have sworn to maintain in that Discipline and Government, be agreeable to God's Word.  
2. It is against Scripture, that men should bind themselves to that which is uncertain; or join in a Covenant, the sense whereof is dubious: and wherein they do by no means agree, and that in the conscience of their known and palpable disagreement. This is not to swear according to God's rule, in justice, judgement, and truth; nor answerable to that sincere dealing which God looketh for in the taking of an Oath. They that agree upon the words, but differ about the meaning, may be so fare from being said to join in a Covenant, that they may perhaps swear one against another in their several and contrary expositions and acceptions.  
Now such is this Oath, that it is neither certain nor clear, it being in a part thereof set down in those stolen terms which are capable of a million of interpretations, as when they swear to promote the reformation of the Church of England, according to the Word of God, and the best Reformed Churches. What certainty I beseech you is there in this Oath? or at least, what unity is in it? were they or are they yet all agreed that have taken it: what that reformation is, or what Churches they are that are best reform? Doth not the Independent mean one thing, and the Presbyterian another? Are the Anabaptists and Brownists agreed upon this point? Nay surely, we may safely say, they have sworn contrary one to another in their several senses: howsoever one hath said very well of them, or at least of some of them: that they agree very well in their latitude, that is, in such terms that will serve all their turns: The very studied trick of the holy Tridentine Counsel. But is not this arch collusion with God, and with one another? Oh my brethren, I beseech you remember, God is not mocked, you may muffle yourselves and others, but you cannot blind the Lord.  
Thirdly and lastly it is against conscience since if the one half of those that join in other things no more warrantable, shall or have joined in the taking of this Covenant it is not probable that they have or can do it as they are disposed with the consent or to the satisfaction of their consciences. Or I would gladly know of those various Sectaries as opposite unto one another as they are both unto the truth. Whether they all like the Scotch Discipline and Government, which they swear to maintain in that Nation, or no, let them now lay their hands upon their hearts, and feel how it beats, if they do like it, why dared they not swear to introduce it here, as well as to defend it there, but that they must be pleased and deceived at once with these General Termes according to the best reformed Churches. And with that limitation, as near as may be unto the Discipline and Government of Scotland. Oh fie upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this fond Glozing, and humouring of men in things of so sacred a nature.) But if it be so that they do not approve of it, as it is well known they do not many of them: with what conscience can they swear to maintain that in another Nation, which they themselves in in their judgements disapprove and condemn as unlawful and disagreeable to the word of God? Let our independent Brethren and others answer me this question. If any say that the Discipline and Government of Scotland may be best for that Nation, and yet not so convenient for ours. I confess it might so be that one kind of Discipline in some things or circumstances might fit one Nation and yet be inconvenient for another. But away with these refuges. Speak your consciences speak plainly and do not compliment in Covenants. Do you believe I mean all you independents, Anabaptists, &c: that have or shall be called to take this holy bond. Do you all believe that the Scotch Discipline and Government is the best for that action, or do you not believe it is in itself defective if not contrary to the word of God in your sense? I am confident you cannot deny but you do. With what conscience then could you, if you have or can you if you have not, enter into an oath to maintain that Discipline, and Government, any where, which your consciences persuade you is not the best not good, not agreeable to the word and the will of God? Is not this to partake with other men's sins, and to join with others against that which you call the Kingdom of Christ? But here you may see the crafty dealing of these men, that had the framing and contriving of this covenant. They knew well enough with whom they had to do. And whom they are to depend on for the pursuance of their designs. The Scots on the one side, much wooed, and Courted by them. The various sectaries and disagreeing humorists on the other side. These both must be pleased, Though God be never so much displeased. And therefore to satisfy the Scots and to draw them into this Covenant, the Scottish discipline and government must be maintained in Scotland, and all must swear to that there, though conscience deny it. alas it is but to comply with their loving brethren. and yet to leave room for the fond and entertaining hopes of their several Chimeras which the Sectaries here have dreamt of. They must be satisfied with more General terms here. There shall be no particular Government or discipline set down, but according to the best Reformed Churches. which the Anabaptist may still conceive to be for him, the Brownist for him, the Lutherane for him, The Scottish for him, yea and the Papist for him too, were it not that they have dashed his hopes in another clause: only indeed to please the Scots a little more, as those from whom they look for much benefit. This reformation of England, according to the best Reformed Churches, must be framed as ne'er as may be to the Scots, were it not so sad a business as it is, sure a man would even laugh to see what is behind the Curtain. And yet this is the holy Covenant.  
The last of all good covenants is the glory of God. This you see palpably is to please and engage men.  
The intermediate aim of a good Covenant should be the peace of God's people. This is like to breed no peace amongst them that take it. since in that latitude which is allowed them they are like to find room enough, when they have done slaughtering others, to draw their swords upon one another in the asserting of their several best reformations against one another. And God help the poor Church of England, if it must never have peace till they shall be agreed. And indeed God help it howsoever. But alas this is not all, it is most clear that the end of this covenant, is so fare from peace, that it is purposely undertaken for the maintenance of a most horrid civil war, and rebellion, and for the engageing of a foreign nation, to help to butcher the poor people of this land.  
So gross and palpable an impiety and deceiving of the trust that the King and people placed in those that have the main sway of the businesses. That I wonder they should any longer dote upon so open and profeined a design for their ruin, an enterprise that if it should proceed, would make the Authors and Contrivers of it infamous amongst the most barbarous Cannibals, for exposing their own Prince and people to be a prey to be devoured by an external fire, rather than they should any of them survive to see the defeat of their ambitious purposes.  
Surely I can think upon no better a Motto for this bloody Covenant, and the design that hangs upon it. Then that verse of the Poet. Flectere si nequeo superos Acheronta movebo. And yet they swear too to discover all those that shall divide between the Prince and the people. But does any man believe that they mean to accuse their own fellow or to arrayne themselves at the bar of Justice?  
I had like to have overseen one feature of this beautiful Covenant, And that is one excellent and necessary limitation, that they have annexed unto that part of the oath, wherein they ty themselves to defend the person and authority of the King: A man would think and read no farther that some strange fit were come on them of being good Subjects to their Prince. But they'll be sure of a Gap to get out at there.  
The Liberties of Subjects, and Privileges of Parliament, must be absolutely and peremptorily maintained, though with the Ruin of Religion and all not a syllable of limitation there. But the King's person and his authority must be maintained, in preservation and defence of the true Religion, and in the Liberties of the Kingdom (not a word of the Law in the whole oath. You may see by that how they mean to govern) and what do you think is the meaning of this? Surely 'tis no riddle that needs no O Oedipus to interpret it. 'Tis too clear the purpose is to leave the people at liberty, to kill the King's person, and to trample on his authority, whensoever they shall conceive that he opposeth that religion which they shall conceive to be true, or that be intrencheth upon any the least liberty of the Subjects. So that every error in a Sectary may upon the point bring a Religious King's life into question. And every mistake in policy of the ignorant people, or misinterpration of the King's Actions by the malicious, may for all this Covenant pull His Crown off His head, and let His royal blood out of his heart too, Oh what an excellent Provision is this, and yet they will have the world to bear witness of their loyalty. Here's fuel for an eternal fire if it were possible of an everlasting succession of divisions and mischiefs between the King, and the people. Christianity teacheth us to submit unto Tyrants. Yea unto heathens if in authority, in respect of God's ordinances, but these men are wiser and holier then God. they are not such fools as the Apostles and Primitive christians to submit upon the mere command of Christ, unto those that oppressed them, and sought their ruin. But I pray God make us such fools as they were. The wisdom of this world is foolishness with God. I had rather be a fool with Saint Paul then wise with the best of them.  
I commend unto them the saying of Tertullian, Sapiens Deo non eris nisi stultus saeculo fucris.  
Much more might be said, but I hope this may suffice.  
And so these hasty observations I Commend unto the Reader, for his caution and conversion, upon these impressions that a single reading of this covenant left with me, with these two rules.  
If thou art not snared keep thyself free.  
If thou hast taken an unlawful Vow. Thou hadst better break it with David, then keep it with Herod. Thy Corban will never salve thy disobedience to thy Common-father, which is thy Prince. and so I pray God direct all our hearts, for the glory of his name, and good of his Church and people, And discover and defeat all contrary designs.  
FINIS.