A CONFUTATION OF The Solemn LEAGVE and COVENANT, AGAINST The persecuting dividing sense put upon it by such who seek more themselves and their ends, than the Glory of God, or the Peace of the KINGDOMS.  
By R. L. A true friend to all real COVENANTERS.  
LONDON, Printed Anno Domini 1648.   

The Solemn LEAGUE and COVENANT, pleading its own innocency.  
WE Noblemen, Barons, Knights, Gentlemen, 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 Reform, Religion, etc.] Which was not then Presbytery: Presbeters' being reckoned among the rest of their now despised brethren, for Sectaries, by their joint adversaries, the Bishops, and the rest of that superstitious Popish faction.  
Having before our eyes the glory of God, etc.] Who is alone glorious in holiness, the brightness of whose glory is the man Christ Jesus; the Spiritual, not the formal exalting of Christ, being the only mite we have to cast into the treasure of his glory. 
Ex 15.11. Heb. 13.   
And the advancement of the Kingdom of our Lord and Saviour Jesus Christ, etc.] Whose Kingdom is a Spiritual Kingdom within men, not a carnal kingdom set up over men, 
Luk. 17.11. Heb. 1.8.  a Kingdom over whom there is no other King nor governor, but him that sways the Sceptre of righteousness. For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us.  
The honour and happiness of the King's Majesty, etc.] 
Esay. 33.21.  It was not that honour and happiness which he himself fought for against the Parliament and Covenant: but that honour and happiness wherein the happiness and the safety of the Kingdom did consist.  
And the true public liberties, safety, and peace of the Kingdoms, wherein every ones private condition is included, etc.] These things, though last named were first in our eyes, and more precious in our esteem then the honour and happiness of him who would then have destroyed us, and did his utmost to make us slaves.  
And calling to mind the traccherous and bloody Plots, Conspiracies, Attempts, and Practices of the enemies of God (which were not then called Sectaries) against the true Religion, etc.] by which was not meant Church government, nor unlimited Ecclesiastical Jurisdiction in the Clergy, for those enemies we speak, were then designing to advance those things, but by true religion must be meant the power of godliness in godly people, which our formal superstitious Church governors, viz. (the Episcopal Clergy) did endeavour to persecute and destroy.  
And professors thereof in all places, especially in the three Kingdoms, ever since the reformation, etc.] Which hath its eye to what we were reform from, viz. from Popery, superstition, etc. Which reformation was not then in Church government, we being then under the government of Popish superstitious prelates as if under any; but the reformation we eyed, was in those inward principles of condence, and godliness shining forth in the conversation of particular Christians.  
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, etc.] Which power, rage and presumption, that put the three kingdoms into such a distraction, was not then for want of suppressing Heresy and Schism so called, but the contrary, the suppressing and opposing truth under those names, the persecuting and destroying good Christians for such persons, viz. Seditious Heretics and Schismatics, etc. If you will not believe me, ask Mr. Prynne, and Doctor Bastwick, etc.  
We have now at last, after other means of supplications remonstrances protestations and sufferings, for the preservation of our selus, & our religion from utter ruin & destruction, etc.] Were not our supplications to the King and his Council, against the Prelates, and their persecuteing such in the High Commission Star chamber, etc. By whose means and from whose hands we endured these sufferings here spoken of, against whom and their innoations did run all our protestations and remonstrances here quoted, as you may read in the preamble to the first protestation, May 5. 1641. In these words, That the designs of the Priests and jesuits, and other adherents to the See of Rome, have of late been more boldly and frequently put in practice then formerly; to the undermining and danger of the true reformed Protestant Religion, and that divers innovations and superstitions have been brought into the Church, etc. Multitudes driven out of His Majesty's Dominions, etc. (who were banished then for Heretics and Schismatics. Therefore I A B. do in the presence of Almighty God, promise, vow, and protest to maintain, and defend, as fare as lawfully I may, (not further) with my life, sour, and estate, the true reformed protestant religion, against all Popery, and Popish innovations within this Realm, etc.] Not against all disputeable controversies, & matter of doctrine & discipline between godly people.  
According to the commendable practices of these kingdoms in former times, and the example of godly people in other nations, after mature deliberation, resolved and determined to enter into a solemn League and Covenant, etc.] Not to compel any others, who hate both us & our Covenant, to enter into it to the prejudice of all faithful Covenanters.  
Wherein we all subscribe, and each one of us for himself, with our hands listed up to the most high God do swear; First, that we shall sincerely, realy and constantly through the grace of God, endeavour in our several places and callings, (not out of them) the preservation of the reformed religion in the Church of Scotland, (not the setting up of it in England,) in doctrine, worship, discipline, and government against our common enemies, (not against our differing brethren that are our faithful friends) the reformation of religion in the Kingdoms of England and Ireland, in Doctrine Worship, Discipline, and Government according to the Word of God (not besides it, much less against it) and the example of the best reformed Churches (whose reformation is not differing from our first and chief rule the Word of God) And shall endeavour to bring the Churches of God (the Synagogues of Satan, the Kingdom and throne of Antichrist, whose dominion is over Kingdoms and Nations, after a worldly secular manner, against which we have chiefly covenanted) in the three Kingdoms to the merest conjunction and uniformity in Religion confession of Faith, form of Church-Government, Directory for worship and Catechising, etc.] That according to our former Protestation (lawfully we may) not erring from the Rule of all Reformation, 
Joh. 16.13.  the chief Rule in our eye, and first example in our mouths, (the word of God) allowing of no other infallible interpreter to our judgements then that spirit which is come into the World to lead us into all truth.  
Exclaiming against the authority of popish Fathers, counsels, etc. over us in matters of Faith, It being a principal branch of Popery to believe as the Church believes, which we have chief covenanted against. That we and our posterity after us may as Brothers (not as Masters and servants) for the Scribes and Pharisees love the uppermost rooms at Feasts and the chief places in the Sinogogues and greetings in the Markets, and to be called of men Rabbi, Rabbi, but be not ye called Rabbi for one is your Master even Christ, and all ye are Brothers, 
Mat. 23.6, 7, 8.  and call no man father upon earth, for one is your father in Heaven; Live in faith and love, etc.] Not in envying, strife and vain jangling about things indifferent, in Faith and Love, not in form, custom and tradition; in Faith and Love, which is the unity of the Spirit, not uniformity of Church Government, Worship, Discipline, etc. though the latter is likewise included where it doth not prejudice the former.  
And the Lord may delight to dwell in the midst of us, etc.] 
Acts 7.48. Esa. 8.18. joel 3.21. Psal. 132.13. Psal. 87.2.  Who delights not to dwell in Tents made of hands; whose habitation is not in Discipline, outward Worship, or forms of Religion: for the Lord hath chosen Zion, he hath desired it for his Habitation, he loveth the gates of Zion more than all the dwellings of Jacob, though jacob were not without Altars and Sacrifices no more than Zion.  
Zion representing the spiritual Church of God, not the carnal; for God hath not his Habitation nor dwelling place, in or among none but such as have their dwelling place in him; he that eateth my Flesh and drinketh my Blood, dwelleth in me and I in him, 
Io 5 56.  which relateth to the spiritual union betwixt Christ and a christian, not to an outward profession of the Gospel. So Paul in his Epistle to the Ephesians, writing of the new jerusalem the spiritual Church of God, where only God dwells, speaking of Christ the chief corner stone in whom (saith he) ye are also builded together for a habitation of God through the spirit, 
Eph. 2.23. Pet. 1.1.4. 1 Cor. 12.13.  and if ye be not thus builded together in chief and made one with him by partaking of the Divine nature, by being baptised into him through that one spirit, it is not your building together in outward Leagues and Covenants, discipline and forms of worship, though never so pure, that makes you a habitation for God to dwell in.  
The second Head. That we shall in like manner without respect of persons endeavour the extirpation of Popish prelacy, (that is Church-Government by Archbishops their Chancellors, and Commissaries, Deans, Deans and Chapters, Arch-Deacons, and all other Ecclesiastical Officers depending on that hierakchy, &c] Not only the names, forms and offices of the Government, but chiefly the evil of the Government which was their Ecclesiastical Jurisdiction over the people. Their exalting forms, traditions and ceremonies above and against the purest godliness, their troubling and persecuting good Christians under the name of Heretics and Schismatics, forcing multitudes out of His Majesty's Dominions, to enjoy their liberties elsewhere, which is taken notice of by the Parliament in their protestation made the 5. of May, 1641. all which kind of disposition and persecuting principles, we are fully and really Covenanted to extirpate in others as well as in them.  
Superstition.] Which word includes all manner of ceremonous, worship crept in among us, by the customs and traditions of men, contrary to the word of God; and forced upon us by the decrees and determinations of Counsels and Synods, all which are wholly superstitious.  
Heresy.] Which word signifies a peremptory obstinacy in a gross visible error, in opposition to a fundamental known truth, that is in opposition to the very foundation upon which religion, viz. the power of Godliness is grounded; not every small difference among Christians in matter of Opinion or Judgement about discipline, Government; or points so disputable which are hard to be determined.  
Schism.] Which signifies Division, or striving about Religion, by some few violent persons, to the great prejudice of the generality of godly Christians; not a Christian sober contending for the faith of the Gospel, against the traditions and customs of men. Paul withstood Peter to the face before Barnabas, and all the Saints at Antioch; yet Paul was no Schismatic, nor Peter a Heritick, for practising such things in the Church, as were reprovable and  by Paul.  
profaneness.] Which word signifies a fleshy carnal abusing of spiritual and holy things, or the profaning of the Lords day, his names, etc. the administering spiritual Sacraments, or Ordinances to Carnal, Ignorant, Scandalous people; this is is that the Lord much complains of in Scripture, 
Ezek 12.8.  thou hast despised my holy things, and profaned my Sabbaths, so in ver. 26. her Priests have violated my Law, and profaned my holy things, 
Heb. 12.16. 1. Timoth. 1 9  they have put no difference between the holy and profane; so it includes all manner of evil scandalous conversation, whether in words or deeds. This word in the Covenant is so little taken notice of, though it be less disputable, and the sins against it more scandalous and provokeing to the pure eyes of our God, who cannot behold iniquity, 
Heb 1.13  than difference in opinion among Godly people; and if there were a better reformation of the former, the latter would be more easily obtained: profaneness being to be driven out from among us, as Christ drove the buyers and sellers out of the Temple, and holiness of life with unity among brethren, to be led in by cords of love, and strength of reason. But we walking so much by contrary means find by woeful experience; contrary effects and consequences. Whatsoever shall be found contrary to sound doctrine that is sound doctrine which destroys all our own things, whether parts, abilities, works or righteousness and exalts Christ alone, to be all in all for us, and in us, Rom. 3.22, 23. 1 Cor. 12.6. Ephes. 1.23. Col. 3.11. That is sound doctrine which is preached in no other name and authority, 
joh. 7.16.  but Gods; as the doctrine was which Christ taught, my doctrine is not mine but his that sent me, not that which derives its Authority from Counsels, Fathers, etc. who have many of them preached for doctrine the Commandments of men. And the power of godliness.] These two things are well placed near together, for where the one is wanting, the other is seldom found, the power of godliness being constantly attended with sound doctrine, though among the purest grain there may be sown some teres; for the more ye find of the power of godliness in any man or society of men; the more of sound doctrine is there to be expected; and if the power of godliness be wanting in men, how pleasing so ever their opinions may be, there is little ground to judge they either know or love sound doctrine. Lest we partake of other men's sins, etc.] Among which the sins of persecution, and in destroying good people under bad names; the exalting the form of godliness against the power thereof was not the least. And thereby be in danger to receive of their plagues, etc.] As it is two evident we have committed the same sins, so have we much cause fear the same punishments, which God laid upon them by our hands, is at our doors; the Lord help us to be sensible of the one in time, that we may prevent the other. And that the Lord may be one, and his name one in the three Kingdoms, etc.] It is a  end the Lord direct us in the means.  
A third head of the 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 Liberties of the Parliament, and the liberties of the Kingdom, etc.] Of both which the Parliament themselves are the most equalest Judges, they having no privileges, but what is in order to the better preservation of the people's liberties, the Parliaments just privileges, being the principle Bull work to our Laws and Liberties. And to preserve and defend the King's Majesty's person and authority, in the preservation and defence of the true religion and liberties, etc.] Not otherwise ways we being at the same time in actual war against his Majesty's person and prerogative power in the defence of our religion and liberties. That the world may bear witness with our Consciences of our loyalty; & that have we no thoughts nor intentions to diminish his Majestis just power and greatness, etc.] And likewise of our forwardness to hazard the loss of our lives and all things else dear to us, in the vindication and protection of our just freedom and liberties against his Arbitrary unjust power and greatness. We shall also withal faithfulness endeavour the discovery of all such as have been or shall be incendiaries, Malignants or evil instruments, by hindering the reformation of religion, etc.] Which principally and chiefly those are which hinder the free progress of the Gospel in the Common dispensation of the preaching the word, which are angry because it is the good pleasure of the father to hid the mysteries of Christ's kingdom from the wise and prudent, and reveal them unto Babes. 
Matth. 11.25. 1 Cor. 11.27.28. 2 Per. 2.16. Matth. 21.16  Because God hath chosen the foolish, weak, bases despised things of the world, and things that are not to bring to naught the wise and mighty things that are; because God sometimes opens the mouth of the dumb ass, to reprove the madness of the Prophet; and by the mouths of Babes and Sucklings perfects his own praise, the despising of the day of these small things being the Grand hindrance of a true reformation. Dividing the King from his people, etc.] The King hath ever been so fare divided from his people in Covenant, that he hath saved all evil instruments a labour in that work. Or one of the Kingdoms from another, etc.] Who soever it is, that endeavours to involve or intermix the distinct interest of each Kingdom, hazards much the making a greater division. Abraham and his brother Lot agreed best after they had divided their substance, and became two distinct families, or little commonwealths; there was strife between their heads-men before, 
Gen. 13 7.  and the keeping two distinct interests or property to each others substance, did not break the bond of brotherhood; nor hinder their mutual assistance of each other against their common enemy. Abraham was ready to relieve his Brother Lot from under the Captivity of Chedorleromor. Or making any faction or parties among the people, contrary to this League and Covenant, 
Gen. 14.15.  etc.] Which those men are chiefly guilty of (next to the common enemy) which would turn the sharpest edge of the Covenant against their differing brethren, who hath testified in the worst of times their affections and faithfulness to the Covenant and cause as fully as themselves, who would put such a sense upon some branches or expressions in the Covenant, as no rational man can make it bear, nor impartial can judge it means, and stir up one party of the Covenanters, to force a disputable fence upon the other; which hath been the principal cause of those factions and divisions among the Covenanters (if any there be that hath been made. 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 judicatures of both kingdoms respectively, or others having power from them, for that effect shall judge convenient, etc.] If only the supreme judicatures of both kingdoms or others impowered by them, aught to judge in this case; then sure it doth not become particular men, one to judge or accuse each other, much less to judge their judges.  
The fifth head. 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 on the wilful opposers thereof, in manner expressed in the present Articles, etc.] In pursuance of which the only means, that can be used in a Christian brotherly forbearance of each other in things wherein we differ; a friendly fair disputing of accidental controversies, out of an earnest desire to give one another satisfaction, wholly to leave all grand controversies between the two Nations to be judged and determined, by the Parliaments of each Kingdom, who alone are capable of giving the Kingdom's sense or resolution in things dispureable, and for all particular persons to forbear their crying out against Covenant 〈◊〉 and Covenant breakers, in their Pulpits and Communications, it being no less than scandalous railing and reviling (whether true or false, which is very ill becoming leading Christians, whethers Ministers or others, and especially in a time of reformation; and let them rather particularise Covenant breakers: and what of the Covenant it is they have broken, and deal with them either as Christians according to the rule, Matthew. 18.15.  
Or as men, by complaining of them to those, who have power to judge and determine things in such cases; there being no such prejudice to the union and peace, between the Covenanters in the two kingdoms, as such kind of exasperating the spirits of any people interested in the Covenant, whether pro or con.  
The sixth head. We shall also according to our places and callings in this common cause of Religion, Liberty, and the peace of the Kingdoms, assist, and defend, all those that enter into this League and Covenant, in the maintaining and pursuance 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 quit ourselves to a detestable indifferency, or neutrality in this cause, which so much concerneth the glory of God, the good of the kingdom, 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, againsts all lets and impediments whatsoever; and what we are not able of ourselves 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.] The principal thing contained in this sixth head, is a mutual assistance of each other, in the pursuing and obtainining the ends of the Covenant, which is in a brotherly firm uniting against the Common Enemy to the Covenanted cause, viz. the preservation of the purity of religion, the liberty and freedom of the people, etc. To endeavour to retain unity, where we cannot uniformity, and to prefer the concurrence and assistance of one approved tried friend to the Covenanted cause, though differing in some particular circumstances, before the compliance of many others, which stood neuters to it or opposed it, when we stood most in need of their help. And because these Kingdoms are guilty of many sins and provocations against God and his son jesus Christ, as is too manifest by our present destresses and dangers, the fruits whereof, we profess and declare, before God and the world, our unsained 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, that we have not endeavoured to receive Christ into our hearts, nor to walk worthy of him in our lives, which are the causes of out sins and transgressions so much abounding among us: and our true and unfeigned purpose, desire and endeavours for ourselves and others, under our power and charge, both in public and in prevate, in all duties we own to God and man, is to amend our lives, and each one to go one before another in this example of a real reformation, that the Lord may turn away his wrath and heavy indignation, and establish these Churches 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 successes, as may be deliverance and safety to his people, and encouragement to other Christian Churches, groaning under, or in danger of the Yoke of antichristian tyranny to join in the same, or like Association and Covenant to the glory of God, the enlargement of the kingdom of jesus Christ, and the peace and tranquillity of Christian kingdoms, and common wealths, etc.  
What can be more said? or what words can more fully contain to discover a people cordially and really sensible of the crying sins, of persecuting and destroying good people under bad names; exalting the form of Godliness against the power thereof, of opposing the Letter of the Gospel against the Spirit of it? Let the Consciences of all Covenanters judge, acknowledging the cause of the Kingdoms present distresses and dangers to flow from their many sins and provocations committed against God and his Son Jesus Christ, especially the not valuing the mosteemable benefit of the Gospel: but rather slitting deriding, & persecuting the most precious part thereof vid. The spirit and power of it, not labouring for the purity & power thereof, but rather imprisoning it by the tradition and form of it: not endeavouring to receive Christ in hearts; drawing near to him with our mouths, but having our hearts fare from him, not walking worthy of him in our lives. vid. Not living at all to him but to ourselves, promising ●eall not formal Reformation, desiring to be strengthened by his holy Spirit, whose teachings, enlightenings and strengthenings, are now become a byword to many Covenanters, aiming at the incoridgment of other Christian Churches, groaning under or in danger of the same yoke of Antichristian tyranny, and now make it the very work of the Covenant to put the same yoke upon the necks of our dissenting brethren, which our own selves than groaned under; like those Scribes and Pharisees Christ admonisheth the people against; for they bind heavy ●●●thens, and grievous to be borne, and lay them on other men's shoulders, 
Mat. 23.4.  but themselves will not move them with one of their fingers: For now the whole League and Covenant which contains thus many good Christian Engagements, is all contracted, or rather detracted into these three things: viz. the Establishing and Settling Church Government according to that of Scotland, the suppressing and punishing of Heretics and Schismatics, etc. The defending of, or restoto his Majesty his Power and Greatness.  
Now let us review the Covenant upon these particulars, and see what we are engaged to in relation to these things, and let the Covenant continue a rule, and not be a snare to any, much less to its true friends.  
The preservation of the reformed Religion in the Church of Scotland in Doctrine, Worship, Disciplune and Government against our common Enemies.  
What is this to the setting of it up in England against the judgements of our best friends? or if our brethren of Scotland should find cause to make a more through Reformation in that Kingdom, are we bound by this Covenant to hinder them? our covenant to preserve the present Reformation, in either Kingdom, is no engagement to hinder reformation in both Kingdoms, if those in whom the power of Reforming is find cause: therefore what we are by this Covenant engaged to in relation to Scotland, is to assist them against any that shall endeavour to drive the Reformation back again, toward the Idolatrous superstitions of Rome; not those which endeavour the pressing of it forward toward the pure rule of the Word.  
The Reformation of Religion in the Kingdom of England and Iroland, in Doctrine, worship, Discipline, and Government, according to the word of God, and the example of the be best referned Churches.  
It doth not say according to the length and breadth in every thing to a tittle of that in Scotland, neither doth it name this or that form of Government, or particular Church or churches; but only saith the word of God, and best reformed churches, which is wholly in the breast of the Reformers which church or churches to judge best Reform; whether Scotland, Holland, Geneva, New England, etc. Or whether they will approve of national or congregational churches: if the latter can prove themselves best Reform, they ought by the covenant to be our pattern.  
And 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 catechising.  
Here is not a word of making Scotland a pa●●●ne to the other two, until it hath proved itself one of the best reformed Churches, and when it hath we are no more tied to it than to other reformed Churches, equil with it in reformation, nor to none of them further than the Word of God bears testimony to the truth of their practices, it being our firstrule, reformed Churches being rather named for precedents for justifying our reforming than for rules to reform by, we having the same word for our rule, and the same spirit to measure by that other reformed churches have, or otherwise our best reformation will be but a painted sepulchre.  
Again, to the nearest conjunction and uniformity. It doth not say, the very same, not nearer than it can be without prejudice to each other, conjunctions and agreements made by particulars for the mutual comfort, safety, and peace of each other, having their eye to what may be advantageous to the whose when conjoined in opposition to what shall be prejudicial to either as particulars, and what any impartial man can gather from these things: to conclude, that the parliament or kingdom of England is engaged by this covenant, to settle Religion or church government by direction of rules given them from Scotland, or from any other in England inferior to themselves is to me hid.  
Nay, that the Parliament of England is not left as free to judge what Church government or Form of Discipline, to settle in England, notwithstanding any thing said in this Covenant, as the Parliament of Scotland is in Scotland, and as the Parliament themselves are left free by this Covenant in their judgements and determinations what Church government or form of Worship to settle in this Kingdom: on the Affirmative part, so are all others engaged and interessed in this Covenant with them, every particular man being left as complete a Judge by this Covenant to himself in the matters of Religion as the Members of the Parliament are for themselves as particular men, and for the whole Kingdom as a parliament, which must be the meaning of these Words, and our true and unfeigned purpose, desire and endeavour for ourselves and all others under our power and charge both in public and 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, pag. 21.22. And if we be bound to endeavour in our several places and callings to go each before other in the example of a real reformation, then can we not be bound up to stay each of other, for an example of formal reformation.  
The second thing which is made by some men the great business of the Covenant is the suppressing or punishing of Heresy and Schism, etc.  
That it is not the duty of every particular Christian in their several places and callings to endeavour the extirpation of that which is really heresy and schism, I deny not: but that every man, or any man which hath taken this covenant is bound thereby to become a persecutor of Heretics; etc. or to judge, of error, heresy or schism, etc. by any other rule than the Word of God: or to suppress and oppose it by any other means than what is there prescribed, in which every particular man for himself is made a judge by the covenant (I deny) there being not one tittle in the whole Covenant taking notice of heresy and schism, except in the second head these two words, endeavour the exterpation of popery, prelacy superstitions, heresies, & schisms etc. And that any man could think these two words had been crowded into that place for a snare to any peaceable, godly people, for preferring unity with God before uniformity with men, when the later cannot be enjoyed without prejudice to the former (to me seems strange) considering it was the great Grievance our conforming Brethren as well as ourselves then groaned under, vid. the opposing the power of godliness in the form of it, the persecuting and troubling good people under the name of seditious persons, heretics, and schismatics, etc.  
And as God did then help his people to bear witness to his truths, though under persecution for error and heresy, so shall he do still: for it is no new but the old way of Antichrist, to persecute Christ for Belial, truth for error and heresy, which Paul bears witness to, Acts 14.14. But this I confess unto thee after the way which they call heresy, so worship I the God of my fathers. The third main part of the covenant which some are now promoting to destroy all faithful Covenanters, which is the preserving and defending the King's Majesty's person and Authority.  
But they have forgotten it is ontly in defence of the true Religion and Liberties of the Kingdom: the Armies which were raised by the King against the Parliament at first were pretended for the defence of his person and authority, but according to the sense we are bound by the covenant to oppose him with our utmost lives and fortunes. This Doctrine was not preached in Scotland. When the King was forced to march into the North parts with a great Army to protect his person in the exercise of his kingly office and authority in Scotland: though Scotland had then never tasted of the cruel War, which since both Scotland and England hath groaned under, by that power and authority of their King, which they make now the main quarrel of the covenant.  
Our Brethren of Scotland with the the rest of their judgement in England have had some dissatisfaction on their spirits concerning the king's restauration to his power and trust before he hath given satisfaction and security to the kingdoms, as ye may read in the parliaments Answer to his Majesty's desites of a personal Treaty to which they all concur. Concerning the personal Treaty desired by your Majesty, there having been so much present blood of your good subject shed in this War by your Majesty's commands and commissions: Irish rebels brought over into both kingdoms, as also forces from foreign parts, &c there being forces also in Scotland against that parliament and kingdom by your majesties commission, the War in Ireland fomented and prolonged by your Majesty, whereby the three kingdoms are brought near to utter ruin and destruction: we conceive that until satisfaction and security be first given to both the kingdoms your Majesties coming hither cannot be convenient, nor by us assented unto.  
Again, see the speech of the general assembly of the church of Scotland to the king at Newcastle. The troubles of our hearts are enlarged, and our sears increased in your Majesty's behalf, perceiving that your people's patience is above measure tempted, and is like a cart pressed down with sheaves and is ready to break; while as besides many forms, designs, and endeavours to bring desolation and destruction upon us, etc. Our country is now infested. The blood of divers of our Brethren spilt, and other acts of most barbarous and horrid cruelty exercised by the cursed crew of Irish Rebels, and their complices in this kingdom, under the conduct of such as have commission and warrant from your Majesty, and unless we prove unfaithful both to God and to your Majesty, we cannot conceal another danger, which is infinitely greater than that of your people's displeasure, etc. therefore in the Name of our Lord and master Jesus Christ who shall judge the World in righteousness both great and small, and in the name of this whole national church which we represent, we make bold to warn your Majesty freely, that the guilt which cleaveth fast to your Majesty and to your Throne is such, as (whatsoever flattering preachers or unfaithful counsellors may say to the contrary) if not timely repent, cannot but involve yourself and your posterity under the wrath of the everliving God, for your being guilty of this shedding of the blood of many thousands of your Majesty's best subjects.  
Was his Majesty  in the spilling of so much innocent blood, of his best subjects in the three kingdoms, and was it then our duty to protect ourselves against his Majesty's power and authority which he exercised to our ruin and destruction to the utmost of his strength, (and is it not so?) hath not the parliament several times declared, as particularly in their Message to the king 25. August, 1642. That the king by setting up his Standard against them, did put the two Houses of parliament, and in them the whole Kingdom out of his protection, that until his Majesty shall recall those proclamations and declarations, whereby the two Houses of parliament and all that adhered to them are declared Traitors: they could not without betraying their trust admit of any Treaty with his Majesty.  
Now hath the King recalled these Proclamations and Declarations ye or no, hath he given satisfaction for blood, or security to the Kingdom? if not, would you have us betray our cause, break our covenant, and treat as Traitors? Had we not better have done this at first before this great expense of blood and treasure? Must the covenant needs be at war with itself? can we be bound by the covenant to assist the Parliament, and all that adhere to them; in maintaining the true Religion, the Libertyes and Freedom of the people, etc. In opposition to the Arbitrary power of the King, and likewise bound to defend and protect the King's Majesty and Authority, while in opposition unto the same former things? But it is not the covenant, but the designing faithless covenanters, which are thus full of contradictions, but if ye shall still do wickedly, 
1 Sam. 12.25.  ye shall be consumed both you and your King.   

A POSTSCRIPT.  
Brothers this brief Explanation of the Covenant is not intended to persuade any from taking it, much less any from keeping it: but rather to discover the usefulness and inocency of it; it being at this time the design of all the professed enemies of Christ and his people, to make this bond of Christian Union, become a bone of Division amongst us, by a seeming compliance with some things contained in it which serve best their own ends; which is a total subverting the main end of the Covenant. viz. the brotherly uniting together all godly people, whether of Paul, Apollo, or Cephas: Against the common enemy to the power of Godliness, and purity of Religion; the libertyes and freedom of the people, the Covenant in the plain and naked sense of it, being as free from compulsion as the late paper entitled the Agreement of the people only the violent prosecuting of both by the rigid uncharitable promoters, acting more out of design and bitterness of spirit, than conscience hath converted the one into a snare, and the other into a yoke, there being not one clause in the Covenant binding to any conformity in matters of Religion, but what is with such large and clear exceptions and conditions as any man, without prejudicing his christian liberty, may take it and walk answerable to it, it being acknowledged by the Assembly of Divines in their exhortation for their taking the Covenant, pag. 33. That there is nothing contained in it, but what was manifestly and fully included in that Protestation taken by the whole Kingdom, May 5. 1641. Upon which the Parliament gives this Interpretation, pag. 7. Whereas some doubts have been raised by several persons out of this House concerning the meaning of these words contained in the Protestation lately made by the Members of this House. vid. The true Reformed Protestant Religion, expressed in the Doctrine of the Church of England, against all Popery, and Popish Inovations within this Realm, contrary to the same Doctrine. The House doth declare by those words, was and is meant only the public Doctrine professed in the same Church, so far as it is opposite to Popery and Popish Inovations: That the said words are not to be extended to the maintaing of any form of Worship, Discipline or Government, nor of any Rites or ceremonies in the said church of England. What could have been more said to satisfy every man in this point which is not affected to Popery and Popish Inovations?  
Again in the first Preamble to the solemn league and covenant, entitled The excellent usefulness of the Covenant, it hath these words: Unton with God, conformity to God, and unity of the three Kingdoms, are things most ; in the first we are happy, in the second holy, in the third is strength, peace, and safety: These are the kindly fruits of this covenant, and a covenant that brings forth these, how gladly should they be embraced, and how willingly received, they are lovely bands that bind us to be happy, holy, and safe: The heart of man is backsliding, and a covenane is like a hedge or wall to keep us from going backward. It doth not say to hinder us from going forward. From forgetting of those things which are behind, reaching forth unto those things which are before, pressing toward the Mark, for the price of our high calling of God in Christ Jesus. Phil. 3.13.  
There being not one clause in the whole Covenant, tending to bind or limit a believer in point of Faith or practice in matters of Religion, but on the contrary, making a strong provision for their further freedom; the very business and end of the Covenant, being to defend and preserve our Christian and Civil Liberties, against the Popish Prelatical, persecuting party in the Kingdom, which is not only my sense but the sense of the Assembly of Divines themselves, as you may see in their exhortation annexed to the Covenant, which is clear in these several places.  
As first in page 30. For the Vindication and defence of their Religion, Liberties, and Laws: against the Popish, prelatical, and Malignant party, so again in page 32. to join with their brethren in this happy bond, for putting an end to the present miseries, and for saving both of King and Kingdom from utter ruin, now so strongly and openly laboured by the Popish Faction, and such as have been bewitched and besotted by that viperous and bloody generation. They likewise acknowledge in page 34. the whole Government of the Church to be but of humane constitution at the best, and prejudicial to the Civil State, a great hindrance to the perfect Reformation of Religion, (and further adds thus) ye who knoweth it not to be too too much an enemy thereto, and destructive to the power of godliness, and pure administration of the Ordinances of Christ.  
And likewise they justify their covenanting to oppose these persecuting Principles, though in Kings and Rulers, by the practice of the Kingdom of Scotland, pag. 38. Upon whose action and success, they make this inference, page 39 therefore how ever some men hoodwinked and blinded by the Artificesses of those Jesuitical Ingineers, who have long conspired to sacrifice our Religion to the Idolatry of Rome, our Laws, Liberties, and persons to Arbitrary slavery, and our estates to their unsatiable avarice, may possibly be deterred and amused with high threats and Declarations, flying up and down in the wings of the Royal name, and countenance (now captivated and prostituted to serve all their lusts) to proclaim all Rebels and Traitors who take this Covenant: yet let no faithful English heart be afraid to join with our brethren, of all the three Kingdoms in the solemn League: And further making the great end of this Covenant to be the terror and confusion (only of those men of blood the confederate Enemy of God and the King, who have long combined, and have now raked together the dregs and scum of many Kingdoms, to bury all the glory, honour, and Liberty of our Nation, in the eternal grave of dishonour and destruction: What more can be said, to discover a people fully sensible of the evil and wickednesses of persecution, and troubling men, for nonconformity to Nationall Church-government, it being the very ground and cause of all the sufferings of godly people in these Kingdoms, by those men who are set out in these bloody Colours, by our now conforming brethren, nay so tender were they of making the covenant a bond or yoke, to compel any man to act further in any thing than he had freedom of spirit to doc, that they declare this Covenant doth not bind us to persecute our persecutors, whom we covenanted against, but only to hold their hands, and hinder them from destroying us, in these words. Page 35. Nor is any man hereby bound to offer any violence to their persons; but only in his place and calling, to endeavour their extirpation in a lawful way. Now what pity is it that a Covenant or engagement, wherein the safety and freedom both of our C●vill and christian Liberties is so much provided for, should be so little set by, so little prized or valued on the one hand, and so much wrested and adulterated on the other hand; Some cry up the Covenant, the Covenant, as the Scribes and Pharisees did the Temple, the Temple, and the Law, Acts 24.6. Mark 15.29. Acts 6.13. And others cry it down or stand at a distance from it, only because it was thus cried up, now that both these extremes might be avoided, and a more christian way of observing the Covenant practised, let us consider these following Rules.  
1. That we prefer the common Interest, safety, and preservation of all sorts of people is teressed in, and acting for the ends of this Covenant, before ●he satisfaction of any particular sort of men, who will not be satisfied with any thing less, than having their own sense forced upon the judgements of all others in Covenant with them, though contrary to the judgement of the Parliament themselves.  
2. That all private men be satisfied in the in joyment of their own liberty, to act in the pursuing the ends of this Covenant, as they shall find themselves bound in Conscience and satisfied in their judgements, to do in their several places, and callings, and freely to cast themselves upon the judgements of those whom the Kingdom hath chosen to be their Judges, and to give their sense upon it, such things as concern the Kingdom in general, that the People's representative may be neither menaced to forbear settling Church-Government, if their judgements and Consciences lead them to do it, nor to settle it before such time, or in any other manner than they, themselves shall find cause, that as the Parliament hath ever since their taking this Covenant declared to the Kingdom, their intentions and resolutions, to settle Church-government, and particularly Presbytery, none may by any unlawful means endeavour to hinder them; and as they have likewise publicly declared and protested, to have a special regard to tender Consciences, in their settling Church-government and Discipline, none may endeavour by evil means to prevent them.  
3. That we may make it more our business to observe and keep the Covenant ourselves, & less work, to force and compel it upon others: it being a Covenant of Freedom, not of Bondage; a Covenant which we took with satisfaction in judgement and Conscience; not for fear of punishment or hope of rewards: and for us to force any other by Penalties or punishments to enter into the Covenant with us, especially such who are known to us to be professed enemies to the covenanted Cause, how grossly do we force and compel men to take God's Name in vain? To make them swear with their hands lifted up to the most high God, that they shall sincerely, really, and constantly prosecute such things which we know in our own judgements and consciences they are bit, enemies against. Do you think the Army of Cavaliers which are gathered together in Scotland, that are reported by some to have taken the Covenant, hath any thing more in their hearts and resolutions, than the making the covenant a reproach and a byword to the generations to come? or if they do join with you in your covenant, will they not expect you should join with them in their wickedness, which if you do, remember the time will come, when judgement shall be laid to the Line, and righteousness to the Plummet, and the Hail shall sweep away the refuge of lies, and the water shall overflow the hiding place, and then your covenant with Death shall be disannulled, and your agreement with Hell shall not stand; when the overflowing surge shall pass through, then shall ye be trodden down by it. Esa. 28.18. For with such covenanting and covenanters God is not well pleased: but unto the wicked saith God what baste thou to do to declare my Statutes, or that thou shouldest take my Covenant in thy mouth, seeing thou hatest Instruction, and cast my words behind thee. Psal. 50.16. This is that which God complains of in Hosea, 10.4. They have spoken words, swearing falsely in taking a Covenant. So Malachy does sharply reprove the Priests for profaning of the Covenant. Malachy 8.10.  
4. That we be very tender of pressing any disputable sense upon any branch of the Covenant especially when many godly people in covenant with us, though in some things differing from us are subject to be offended at us, it being contrary to the Apostles exhortation, Rom. 14.10, 15.  
5. That all manner of offensive words and actions be forborn on all sides which tend much, to the increasing dissatisfactions and jealousies among us, and that in every thing wherein we differ, there may be a Christian brotherly submitting to each other, so far as possibly we ma●● without wilful sin, Being ready always to give an answer to every man that asketh you a reason if the hope that is in you, with meekness and fear, 1 Pet. 3.15.  
6. Since we have declared the first and chief thing we had in our eye at the entering into this Covenant was the glory of God and the advancement of the kingdom of Jesus Christ, p. 11. Let us consider, God will not be glorified, nor the kingdom of jesus Christ advanced by our sinful compliance with those men whom our own consciences must tell us, we have fought against as the enemies of God and his Son jesus Christ. Not by our putting names of reproach and scorn upon our distering Brethren, and thereby exasperate and enrage the spirits of wicked ignorant and lewd people against them. God will not be glorified by our seven years in frequent preach, fisting, prayers, and sightings to the expense of much blood, in opposition to oppression, tyranny, and persecution, and at the end thereof to give the people of God as small hopes of ease or relief as Rehoboam did the people of Israel. 2 Chron. 10.14.  
7. Let it be the care and eneavour of every man to strive for the best things to attain if possible the purest Reformation of Religion, the total abolishing of superstition, humane traditions, and all manner of compulsing, persecuting practices in all men; and withal let us learn to acknowledge and be thankful to God for the smallest mercy, that we are gotten thus far out of Egypt, though we be much short of Canaan. It may be the will of God, that we shall have our time in the Wilderness, as well as his people of old, where we must be subject to the stings of fiery serpents, and to the fury of cruel beasts, where we may have the trial in wants and distresses, in straits and dangers, and if so let us take heed we do not murmur against God, that we do not prise the fleshpots of Egypt before our Manna in the Wilderness, as theirs did.  
Well may those whom God hath made Instruments in the Kingdom say, as Moses said to the people. Exod. 16.8. The Lord heareth your murmur which you murmur against him.  
And what are we? Your murmur are not against us, but against the Lord.   

May 14th. 1648.  
Imprimatur Gilb. Mabbot.  
FINIS.