certain SCRVPLES AND Doubts of Conscience about taking the Solemn League and Covenant.  
THe vows and Covenants which wee find in Scripture to have been made by the People of God, either engaged them onely in some such general express terms as these, viz. To follow the Lord God of their Fathers; To keep close to his Commandments, Statutes, Testimonies or Ordinances with all their strength,( or the like) as they were recorded in the book of God; And such was that of King Iosiah's, when he stood in his place and made a Covenant before the Lord, to keep his Commandements and his Testimonies, and his Statutes with all his heart, and with all his soul, to perform the words of the Covenant which are written in this book. And the inhabitants of jerusalem and Benjamin did according to the Covenant of God, the God of their Fathers. 2 Chron. 34.31.32. So that all such as aclowledge the Word of God, though but in the Letter onely, could not scruple at such a Covenant as this of Iosiah's. Or secondly, the vows and Covenants which are countenanced in Scripture to have been made or required by Gods servants, consisted of few Articles, nay, of a very few words only, for the most part, that every one might clearly see what, and fully understand to bee warrantable, that which he was required to vow or swear; and such was that of jehoiada when he made a Covenant between the Lord and the King and the People, That they should be the Lords people, 2 King. 11.17. And so Iosua having assembled all the Tribes of Israel together, exhorted them to fear the Lord, to serve Him in sincerity and in truth, saying, As for me and my House we will serve the Lord; and the people answered God forbid that we should forsake the Lord to serve other gods: now therefore said Iosua, Put away the strange gods which are among you, and incline your hearts unto the Lord God of Israel: and the people said unto Iosua, The Lord our God will we serve, and his voice will wee obey: so Iosua made a Covenant with the People that day, Ios. 41.1.14.15.16.23.24.25 And surely it may seem to be very necessary, that all Oaths, vows, and Covenants should relate only to the very Scriptures themselves, or bee expressed in so few and clear words, as every one might understand them to be justifiable, and vow or swear nothing but in Truth, righteousness, and Judgement, as the Prophet ieremy requires, jer. 4.2.  
Considering therefore with myself, and seriously endeavouring how far according to these Scriptures I might keep a good conscience, and comply with that authority from whence the solemn League and Covenant comes recommended and enforced, after many sad cares & fears, desiring Gods assistance for my guide, I may safely say I have not found means to inform me otherwise, but that this Covenant comprehending in general the laws and Government of 3. kingdoms ecclesiastical and Civill, which( to suspend how justifiable al of them are according to the Word of God) my whole life time would not bee sufficient to inform me only what they are, cannot possibly by m be subscribed unto 〈◇〉 Truth, righteousness, and Iudgement, which from the mouth of the Prophet ieremy was before recited as necessary to an Oath. 2. Lest this general and short apology should not sufficiently execuse me, in submission to better understandings, with all humility and meekness of spirit, I am driven to doubt exceedingly whether this League and Covenant bee not inconsistent or contradictory to itself. And 3. whether it do not much disagree and vary from the Protestation, which by the same authority wee have already been required, and in some degree compelled to submit unto; some of the particular reasons which moved me to think so,( to omit sundry others for brevity sake) being these that follow: viz.  
The Title says, A solemn League and Covenant for reformation and defence of Religion, the Honour and happiness of the King, and the peace and safety of three kingdoms, of England, Scotland, and Ireland; the contents of the said Covenant signifying as much. But I have not met with any Declarations to assure us, that Commissioners of each kingdom respectively, especially of that of Ireland, have been chosen, assembled together, had power, or did agree upon this League and Covenant, without which, or some such equivalent proceedings, wee cannot possibly know that it was the joint consent, resolution and desires, that all three kingdoms should mutually enter into such a League and Covenant, and without this, either kingdom may justly bee offended with the other, for so far meddling in their affairs without being called thereunto.  
The Preamble begins with, Wee &c. of all sorts in the kingdoms of England, Scotland, and Ireland, being of one Reformed Religion: and yet we know most of the Irish to be Papists, besides so great a Popish party in England and Scotland, and even the Protestants so much differing amongst themselves, that a very cosiderable number which have also subscribed to this League and Covenant, I mean the Independents, who possibly may not disagree from the rest in any other point except their independency, though they have been most active for the Parliament, are at this present in great doubt and anxiety of mind, whether they shall be permitted to breath in that air where they were born and bread, which may move a doubt whether according to the Preamble they be all of one Religion: And if it be said, it is not expected that Papists should take the Covenant. I answer, that according to the 7. Instruct. the Ministers are to proffer it to all the Inhabitants and Lodgers of the Parish, and if the Papists may refuse it scotfree, I hope the wisdom and justice of both Houses will in due time be pleased to grant as great a liberty unto Protestants.  
The Covenant says, 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.  
Doubt: Whether it bee not expedient and necessary for every one that vows and swears any thing, to know and understand thoroughly what it is which he vows and swears, &c. and therefore whether it be not first requisite for me to know what is the Doctrine, Worship, discipline, and Government of the Church of Scotland, before I swear and vow the preservation of it: for although by the tenor of these words it appears to be the Reformed Religion, yet the opinions of Reformed Protestants, both for Doctrine, Worship, Discipline and Government, are so various and differing, some so thwarting and extravagant, as that I may not undertake unadvisedly to endeavour the preservation of them at adventure: and what the whole Doctrine, Worship, Discipline and Government of the Church of Scotland is, I profess myself so far forth ignorant, as that I cannot with judgement, understanding, and a safe conscience, vow the preservation of them all.  
Covenant. Reformation of Religion in the kingdoms of England and Ireland, in Doctrine, Worship, Discipline and Government according to the Word of God, and the best Reformed Churches.  
Doubts. It is not declared in this Vow, nor in the Preamble, whether this Reformation bee meant of the Doctrine, Worship Discipline and Government in the kingdom of England and Ireland, as they are settled by Act of Parliament, or as they are practised at present in some parts of both kingdoms onely, and so for that of Scotland. But I suppose it is at least understood of all three alike, or else the meaning of this Covenant would be more perplexed. If the Reformation be meant of what is settled by Law, I presume it will be required from every subject to proceed with all humility and modesty, endeavouring nothing against a settled Law, save in a lawful way: and to say nothing of the Worship, Discipline and Government, though as before I profess not to know each particular Doctrine of the Church of Scotland, yet I presume and am willing to hope, that for Doctrine onely, ours of England differs so little from that of the Church of Scotland, that they will both require Preservation or Reformation much alike. And though I am desirous of a blessed Reformation from the bottom of my heart, and should be most ready to contribute my mite for endeavouring to compass it, yet I must humbly confess, I do not understand the Rule of this Reformation, as it is literally expressed in this Covenant which saves, according to the Word of God, and example of the b●st Reformed Churches. For this I conceive is either a double Rule, or a single, but mixed Rule composed of the Word of God, and the example of the best Reformed Churches, and in both senses the Reformation must bee according to the example of some Reformed Churches,( and yet I suppose none will so far presume on their perfection, but that they may possibly find themselves to need a farther Reformation) but which are the best Reformed Churches, and until that be agreed on by all three kingdoms, or how agreeable this example of the best Reformed Churches will be to the Word of God, which should bee my onely Rule, I am not able to inform myself so suddenly as to subscribe at present with judgement or knowledge of what I vow.  
Covenant. Shall endeavour to bring the Church of God in the three kingdoms to the nearest conjunction and uniformity in Religion Confession of Faith, form of Church Government directory, for Worship and catechizing.  
Doubt. In the beginning of this Article, I vow to endeavour the Preservation of the Doctrine, Worship, Discipline and Government of the Church of Scotland, which for Government I conceive to be Presbyterian: The Reformation of Religion in the kingdoms of England and Ireland in doctrine, worship discipline and government: which for government established by several Acts of Parliament is episcopal: and here in the end of this first Article, I vow the endeavouring ●n uniformity of Church Discipline and Government in all three kingdoms, which must bee meant a Presbyterian uniformity of all three kingdoms, or else the end of this first Article would contradict the beginning of it. For whatsoever it be in Scotland, I vow the Preservation of it; so that however I seem to vow a Reformation in England and Ireland according to the Word of God and the example of best Reformed Churches, yet it must be Presbyterian, and jump just with that of Scotland which I have vowed to preserve, or else I cannot possibly conclude all three into a uniformity, according to the latter end of this Article: and yet as I vow my endeavouring of Preservation, Reformation, and Uniformity, so must they be performed, all alike sincerely, really, and constantly.  
First then, unless the Presbyterian Government and Discipline be intended to bee settled, that the three kingdoms may bee brought into a uniformity those that take the Covenant, vow themselves into a uniformity of such a Government as they themselves at time of taking it knew not what it was; onely the Covenant says it must be according to the Word of God, and the example of best Reformed Churches; but which are the best Reformed Churches, or what Government will prove to bee most according to the Word of God, and example of best Reformed Churches, is the greatest controversy this kingdom has now in question, and so far, or rather, impossible to be determined into a uniformity, as the Wheat differs from the Tares; the Church of God from the World; the sheep and Lambs from Wolves; and the Seed of the Woman from the Serpents Seed: or if intended to be decided by the Sword or Civill Powers, which God forbid, I humbly propound unto the wisdom and Piety of both Houses of Parliament and the Synod, Whether it may not likely cause a more bloody and lasting War, than Prerogative, privilege, Propriety, or all three together. But if it be said that wee endeavour the Preservation of the Reformed Religion in the Church of Scotland against our common enemies onely, and that afterwards, or in other respects the Church of Scotland will likewise subject itself unto a Reformation, if need require; I answer that these common enemies will be always, and therefore according to the Covenant, I must always endeavour the preservation of Presbyterian Government in the Church of Scotland; and being by this Covenant to reform England and Ireland according to the Word of God, and bring them all three unto the nearest conjunction and uniformity, I do by undeniable consequence conclude, and grant the present Doctrine. Worship, Discipline and Government of the Church of Scotland to be according to the Word of God, and that I will, if it lay in my power, or if possibly I can hereafter, bring England and Ireland unto the same. Secondly, if it bee not meant that wee must in virtue of this Covenant absolutely endeavour the Preservation of the Doctrine, Worship, Discipline and Government of the Church of Scotland in the state it is at present, without condition how far it may appear agreeable to the Word of God, then would it follow, that each man might subscribe the Covenant with a mental reservation, to examine afterwards whether the Doctrine and Government of the Church of Scotland were according to the Word of God or no, and so far forth onely understand themselves to bee engaged for the Preservation of it, which I conceive our Brethren of Scotland would not approve of, but intend to bee sole Judges thereof themselves. But I quere whether the Irish will not object and ask, what ground and authority the English or Scottish Subjects have, to reform the Doctrine, Worship, Discipline or Government of the Church of Ireland, and whether they have not as absolute power in their own affairs and kingdom, as the English have in England, or the Scotch in Scotland? If it bee said, they were a conquered Nation; I do not find their Conqueror plundered them of their Religion; and if he did, it was but in exchange to leave them another: and how that can be taken from them, or how wee may deny them the Law of Nature,( which both English and Scotch lay claim to) for defending themselves, or their Religion, when they themselves, the whole kingdom of Ireland,( as much the whole kingdom of Ireland, as the English Subjects can bee said to bee the whole kingdom of England) shall apprehended and declare them to be in imminent danger, is not for me to determine: and thirdly, If the Presbyterian Government and Discipline be not that, in which all three kingdoms by this Covenant are meant to meet in uniformity, but that each man or party may understand it according to their own sense; then I quere whether the Independents or Papists( or they, as well as Independents, or such as are still in heart for Prelatie Reformed, can take it with this Reservation) may not each of them expect and require, that all three kingdoms by force of this Covenant, should bee obliged to establish the Popish or Independent Government, upon as good grounds in their own opinions and understandings,( which doubtless was their reserved intention when they took the Covenant) as the kingdom of Scotland can allege for settling the Presbyterian? And yet if wee will, as was said before, reconcile this first Article to itself, we must necessary understand ourselves engaged to bring the kingdoms of England and Ireland for Doctrine, Worship, Discipline and Government, unto a uniformity with that of Scotland, which is Presbyterian: But for the present I am not sufficiently satisfied in my own heart, to say that Presbyterian, as it is practised in Scotland, is above all others according to the Word of God, and the example of best Reformed Churches, neither hath this State determined so as yet.  
Covenant. We shall in like manner, without respect of persons, endeavour the extirpation of Popery.  
Doubt. Extirpation of Popery( as I humbly conceive) cannot otherwise be wrought, than by Gods working upon the hearts of Papists; by strong arguments deduced from Reason and Scripture to convince the conscience, or else, if they still remain popish, by banishing or putting them to death, though they should continue so merely for conscience sake, and cannot possibly of themselves be otherwise then Popish; But whether it be for good of all three kingdoms to lose so many Popisse. Subjects, and justice in the States to banish them their native Country; and whether it stand with Christian Liberty and Charity to put them all to death, the Queen men Majesties person, or any of the royal Offspring, nay the King himself, if he turn Papist, not being excepted, I humbly crave to be instructed, since I suppose this Covenant, my apprehension of it being such, would in consequence and pursuit thereof, engage me to the death of all, in case the could neither be persuaded to leave their Popery, nor their Country.  
Covenant. We shall in like manner endeavour the extirpation of Prelatie( that is Church government by Archbishops, Bishops, &c.)  
Doubt. episcopal Government is settled by Law both in England and Ireland, and therefore I conceive it is only intended that all three Kingdoms should endeavour in a lawful way to have it repealed again; for since it is legal( though it were against the evidence of Scripture) if myself or other private men may presume to be Judges, and vow extirpation of it, in time, no law would find obedience, or be secure. For though I suppose a good Christian subject may lawfully endeavour in a meek and humble manner, the repealing any Law found inconsistent with the word of God: yet I am fearful, whether such an expression as this be warrantable in a private Christian subject, viz. To vow sincere, real, and constant endeavouring the extirpation of Prelatie, since as yet it stands firm by Law. And though it should bee objected and granted too, that both or either House of Parliament have power to declare the sense and meaning of any Act of Parliament, or that an Ordinance of both Houses, or an Order of either, may for the present require obedience; yet I quere whether such Order or Ordinance be of force after such a Parliament bee ended, against any thing established by Act of all three Estates? If not, then this may possibly happen to be the case of Prelatie settled by former Acts of Parliament, but concluded for the present by both Houses to be extirpated; and therefore I scruple at this Covenant, because it would oblige me for ever constantly to the extirpation of Episcopacy, though this Parliament were ended, and the Bill prepared for that purpose should never have effect.  
Covenant. We shall in like manner endeavour the extirpation of superstition, heresy, schism, profaneness, &c.  
Doubt. As was aforesaid of Popery, so must the extirpation of all these be wrought by the Holy Ghost immediately, convincing of the conscience, banishment, or death; and this last to carnal minds may seem the surer. Some heresy was death by Law, but whether the same punishment bee due to all superstitions, heretics, schismatics, and profane persons, is my fear; and yet this Covenant obliges me to endeavour the extirpation, and consequently, the banishment and death of all alike: Besides here I covenant the extirpation of heresy, when as in the words immediately going before, I vow the extirpation of Prelatie, which may be found heresy in Law, and make the Article contradictory to itself, engaging me unavoidably, not only to be guilty, but also accessary in endeavouring to procure mine own banishment or death.  
Covenant. 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.  
Doubt. The Rights and privileges of Parliaments of three kingdoms, with the liberties of the same, are of so vast extent, and consist in so many particulars, as that I cannot imagine how I might possibly bee informed of them all; and yet if I should submit unto this Covenant, I quere, whether I were not altogether as much engaged to the preservation of such Popish Rights, Liberties and privileges, as the Popish Parliaments of Ireland should declare to be their birth-right and inheritance; as unto the preservation of whatsoever should be declared to be the Rights, privileges and Liberties of Seotland by the Parliaments of that kingdom?  
Covenant. To preserve and defend the Kings Majesties Person and authority in the preservation and defence of the true Religion, and Liberties of the kingdoms.  
Doubt. 'Tis like enough that according to the Civill established laws, one kingdom may have greater privileges and Liberties than another; but if it must bee carried by most voices, if the multitude be Judges, or such as they make choice of to bee their Representatives: I quere whether either kingdom in likelihood will yield itself to be inferior unto the other in Liberties and privileges? and though each kingdom had heretofore published what their respective privileges were, yet by inherency of the Legislative power, they might upon every fresh occasion be still declared greater; so that if I defend the Kings Majesties person and authority in preservation of the Rights, Liberties and privileges of that kingdom which has the least Liberties and privileges, then I quere, whether I must not inevitably be a traitor unto his Majesties person and authority, and injurious to the other kingdoms which have greater; and so 'vice versâ? And secondly, if the Kings Majesties person and authority may not be preserved at all times, and in all eases, without limitation and condition, or until the three kingdoms agree concerning the true Religion; it will be questionable whether they may bee defended for the present, since the kingdom of Ireland will doubtless say, that Popery is the true Religion, though England and Scotland should agree in Protestancy: For in England or Scotland there have been fifty Protestants for every Papist tis to be feared, there are well near as many Papists for every Protestant in Ireland; and the Irish subjects being Papists, will doubtless assume unto themselves as great privilege in Ireland, as the English Protestant Subjects shall in England, or the Scotch in Scotland; and will likewise think they have altogether as good reason to be their own Judges, and as well able to understand what their privileges are, how far they extend, and what is requisite and necessary to secure their Liberties and Religion.  
And because I would not seem wilfully singular in so great a number as have subscribed to this Covenant, let such as read these Doubts, be pleased to understand, that being desirous to comply as much as possibly I might, with a good Conscience towards God and man, I have been forward to read all such Treatises and Pamphlets as were likeliest to inform my anderstanding, and satisfy me wherein I doubted: Amongst others I met with the Exhortation which the Synod hath published by Order of both Houses, for encouraging men to take the Covenant, and there in Pag. 2 meeting with these words: viz. What is there almost in the Covenant which was not for substance either expressly, or manifestly included in that solemn Protestation of the St. of May, 1641. wherein the whole kingdom stands engaged unto this day? And considering how I had taken the said Protestation, I began to marvel with myself so much more, why I should now stumble at this League and Covenant, if there were no more in it than in the Protestation; whereupon I betook myself to read them both again, and comparing them together how far forth they would hold parallel, besides some others, I find these no small differences which follow.  
Protestation. We vow to maintain and defend the true Reformed Protestant Religion expressed in the doctrine of the Church of England, against all Popery and Popish innovations, within this realm, contrary to the same doctrine.  
solemn League. We will sincerely, really, and constantly endeavour the Reformation of Religion in the kingdom of England in Doctrine, Worship, Discipline and Government. So that from these very words it appears they differ as much, as Preservation of one and the same thing does from alteration: but it is not this I scruple at, and should be loathe not to be with the forwardest in desiring and endeavouring a blessed Reformation in a justifiable way; and if it be said there can be no danger of reforming according to the Word of God: I grant it, and scruple whether the Example of best Reformed Churches being so much controverted, and the Presbyterian which assumes Dominion over their Brethrens Faith, and this Covenant necessary implies, do not keep us from Reforming according to the Word of GOD.  
Protestation. According to the duty of our Allegiance we will maintaeine his Majesties royal Person, Honour and Estate.  
solemn League. We shall with the same sincerity, reality and constancy, in our several Vocations, indoavour with our Estates and Lives to preserve and defend the Kings Majesties Person and Authority, in the preservation and defence of the true Religion, and Liberties of the kingdoms. Which I scruple at, whether it will not be understood a kind of curb and limitation, whilst Papists by this example be moved to hold themselves obliged onely to defend his Majesties Person and Authority, whilst his Majesty defends Popery; and Brownists, whilst his Majesty defends brownism, and both of them conceive that his Majesties person and Estate might as well have been put into the Covenant, or that his Person and Authority might as well have been left out of it.  
Protestation. the lawful Rights and Liberties of the Subjects, and every person that maketh this Protestation in whatsoever he shall do in the lawful pursuance of the same.  
solemn League. Wee shall also assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof, without any conditioning whether what they do bee just or no; and I much desire to bee informed, whether entering into this League can mean less than joining in this present war; or whether this present war can possibly bee understood otherwise than an offensive war in respect of the Scots, since they unprovoked are entred England with a puissant army; and how such as have vowed in the Protestation, to presorve the Union betwixt all the three kingdoms, could afterwards with a safe Conscience vow assistance and defence unto the Scots in pursuance of this League, this war,( against the English, the Forces raised by the King, and so great portions of all three kingdoms which do adhere unto them) as the sixth Article of the Covenant requireth of us. And whereas the Protestation engages us in nothing but with these, or the like express words, So far forth as lawfully we may; it is notwithstanding ordered by the Commons House under the 5. of May 1641. That the Knights, Citizens and Burgesses should intimate unto the Shires, Cities, Burroughs and Cinque Ports, with what willingness all the Members of that House had made the Protestation, and signify, that as they justify the taking of it in themselves, so they cannot but approve it in all such as shall take it: yet this League and Covenant though it embraces matters of a far higher nature, and so incosistent with itself, and with what we had before vowed in the Protestation, requires every one most severely to join therein upon penalty of being declared public enemies to the Religion and Country, and to be censured and punished as professed adversaries and malignants, which may seem a very harsh condition to so many as hold with Independency, who having adventured Estates, Lives, and all they have in the Parliaments service, shall now notwithstanding upon the scruple of this Covenant only, bee censured and punished as professed adversaries; and yet in the Preamble amongst sundry Reasons therein specified, which moved the Members of the Commons House to take the Protestation, one of them is there declared to be, That multitudes had been driven out of his Majesties dominions, most of which are known to hold with Independency, or to be so far forth Non-conformists, as they must be forced to return again and remain still exiled, rather than submit unto a Power and Dominion to bee exercised over their Consciences, in a manner little differing from that which was practised by the Bishops. I know these scruples are not all alike important, but my humble svit is, they may bee considered all together, and accepted of as a just motive of a doubting Conscience to be dispensed withall, for not taking the solemn League and Covenant.  

Twelve Queries.  
1. WHether the Covenants we read of in Scripture were ever against the Kings express Commands and Proclamations?  
2. Whether ever any League or Covenant of Subjects were countenanced in Scripture against their lawful sovereign, or against a party of fellow Subjects for adhering to their King?  
3. Whether the Oxford party may not as well enter into such another League and Covenant as those of London, and so strengthen themselves still farther to prolong the War, and quiter ruin all three kingdoms?  
4. Whether if the Parliament Party have the greatest part of the kingdom adhering to them, they ought not to bee so much more regarded and respected; and if they be the lesser, whether they bee not so much more excusable in seeking to increase their forces, and defend themselves against the violence of their adversaries?  
5. Whether if those at Oxford have the greatest part of the Nobility, Gentry, and whole kingdom concurring with them, together with the person of the King, they be not very considerable, and so likely to prolong the War, until both parties bee full weary of it, and curse all such as have been active in striking both the first or second blow?  
6. Whether in this respect a Treaty, and an Act of Pacification, with an honourable and safe Peace might not be behoovall unto both?  
7. Whether such as hold with Independency are not the most considerable parts of the Parliaments Armies, and most to be confided in?  
8. Whether if the Parliament should yet longer defer declaring a liberty of conscience unto the Independents, they may not have some diffidence, and think the Parliament does it afterwards onely out of necessity which they have of their present service, and so bee jealous of the continuance, which is the greatest obstacle and hindrance of an Accommodation between the King and Parliament?  
9. Whether if the King proffer as great a toleration of their different opinions, as the Parliament, the Independents may not likely begin to adhere unto the King, in regard the Parliament having found so great advantage of their persons, have notwithstanding so long delayed to declare a toleration of their tender consciences?  
10. Whether it bee not according to the Independents principals to adhere unto that side which is most inclinable to peace, as very scrupulous in making an offensive war, whether for Liberties or Religion, and most conscientious of submitting to the powers?  
11. Whether for all these respects they are not to be held very considerable, and much to bee regarded and esteemed, both by the Kings and the Parliaments party? And lastly,  
12. Whether it may not stand with the wisdom and honour of the Parliament, by some Declaration to restore such into a good opinion of their Brethren, who have hitherto been held in state of malignancy for refusing this Covenant out of conscience, and countenance such as having taken it doubtingly, and touched in conscience with remorse, desire to humble themselves for so heinous an offence, both before God and man?   
FINIS.