THE ANALYSIS, Explication, and Application, of the Sacred and Solemn League and Covenant, FOR The Reformation, and Defence of Religion, the Honour and Happiness of the King, and the Peace and safety of the three Kingdoms of England, Scotland, and Ireland.  
Enjoined by the Lords and Commons, assembled in Parliament in England, and the States of Scotland, to be taken by every man throughout all the three KINGDOMS.  
Very useful, and profitable to be read, observed, and kept by all who take the said Covenant.  
By RICHARD WARD, Minister of Stansteed Mount Fitchet, in ESSEX.  

Imprimatur,  
James Cranford.   
Printed at London, for J. D …. 1643.   

The Analysis, Explication, and Application, of the sacred and Solemn LEAGVE and COVENANT.  
IN the League, or Covenant, we may observe these three general parts, viz. The Exordium, Narration, and Conclusion.  
FIRST, in the Exordium is only showed, the occasion, moving cause, necessity, and end of the taking of this Covenant, which is so obvious and perspicuous to every eye, that I forbear (for brevity's sake) the particular anatomising, and analysing thereof.  
SECONDLY, in the Narration, or Narrative part of this Covenant, are these three generals, to wit, The Covenanters, the Covenanted, and the Covenant itself.  
First, the Covenanters, or those who take or make this Covenant, are all who are cordially and candidely affected to the true Reformed Protestant Religion, in all the three Kingdoms of England, Scotland and Ireland.  
Secondly, the Covenanted, or he with whom we enter into Covenant, 〈◊〉 Jehovah, our God, the great Creator, and preserver of Heaven and Earth.  
Thirdly, there is the Covenant itself, wherein, and whereby the Covenanters oblige and bind themselves solemnly unto God. Now in this Covenant, are some things Moral and Politic, and some Theological and pious.  
FIRST, some things in this Covenant are Moral, and Politic, wherein four things are remarkable, viz. the Matter, Manner, Means, and Limits or Qualifications thereof.  
First, the Matter, or Material heads, of the Moral and Political part 〈◊〉 this Covenant are these, to wit, 

I. Mutually to preserve the Rights and Privileges of the Parliaments. And  
II. The Liberties of the Kingdoms. And  
III. The Preservation, and defence of the King: wherein these particular are included, to wit,    
First, whom must we endeavour to preserve & defend? the King's Majesty.  
Secondly, what must we endeavour to preserve, and defend in the Kings His Majesty's Person and Authority.  
Thirdly, how must we endeavour the proservatiin of his person and authority? In the preservation, and defence of the true Religion, and Liberties of the Kingdoms, that is, either▪ 

1. We, by endeavouring the preservation and defence of the true Religion, and Liberties of the Kingdoms, do truly and really endeavour the preservation and defence of his Majesty's person and authority; they being the best friends, and strongest supporters of his person and power, who stand most stoutly for the true Religion, and Liberties of the Kingdoms, the King's Throne being established by Piety, Equity, and Law. Or,  
2. We promise to endeavour to preserve his Majesty's person and authority, to wit, so long as he really endeavours the preservation, and defence of the true Religion, and Liberties of the Kingdoms. And    
Fourthly, Why or wherefore do we thus endeavour the preservation and defence of the King's authority and person? to wit, 

1. That the world may bear witness with our consciences, of our loyalty unto him. And  
2. That we may make it evident unto the world, that we have no thoughts or intentions to diminish his Majesty's just power, and greatness.    
iv Another Material Head, or branch of the Politic part of this Covenant, is to discover malevolent, and illaffected spirits, and persons; wherein these three particulars are involved, viz.  
First, Whom must we discover? All such as have been, or shall be Incendiaries, Malignants, or evil Instruments of the Church or State. And  
Secondly, Wherein, or how doth their malignancy show itself? viz.  

1. By hindering the Reformation of Religion, i.e. by persisting, and obstinately continuing in any schism, error, heresy, old custom, or superstitious practice, etc.  
2. By dividing the King from his people, i.e. by drawing him from his Parliament, or detaining (by counsel, persuasion, or otherwise his Majesty from coming unto, or complying with his Parliament. And  
3. By dividing one of the Kingdoms from another, i.e. by raising aspersions, casting scandals, fomenting jealousies, or differences betwixt them, and the like. And  
4. By making any faction, or parties amongst the people, contrary to this League and Covenant. And   
Thirdly, Why must we discover these, and the like Malignant persons? 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 Another Material particular of the Moral part of this Covenant is, That 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 now 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  
VI Another is, to assist, and defend all those that enter into this league and Covenant, in the maintaining, and pursuing thereof. And  
VII. Not to suffer ourselves to be divided, or withdrawn from this blessed Union and Conjunction. Now herein these four particulars are unfolded, viz.  
First, the impulsive or moving causes of this division and alienation; namely, Combination, persuasion, and Terror. And  
Secondly, the Manner of this tie or obligation: viz. we must neither directly nor indirectly suffer ourselves to be disjointed by any ways, or means whatsoever. And  
Thirdly, when, or how we show ourselves to be divided, and withdrawn from this blessed Union, and Conjunction: to wit, 

1. When we make defection to the contrary part. And  
2. When we give ourselves to a detestable indifferency, or neutrality in this cause, which so much concerns the glory of God, the good of the Kingdoms, and honour of the King. And    
Fourthly, the Means whereby we may better continue firm in this League of Unity, without any alienation or fraction. Now these Means are 

1. To continue therein all the days of our lives zealously and constantly, against all opposition. And  
2. To promote the same according to our power, against all lets, and impediments whatsoever. And  
3. What we are not able by ourselves to suppress or over●●m●, to reveal and make known, that it may be timely prevented or removed. And thus much for the Matter, or Material Heads, and branches of the Moral and Politic part of this Covenant. Now    
Secondly, the next thing herein is the Manner, how all these forenamed Particulars are to be observed, or performed; viz. sincerely, really, constantly, and faithfully: i.e. without any falsehood, feigning, diffimulation, hypocrisy, coldness, and inconstancy. And  
Thirdly, the next thing herein is, the Means which we must use for the performance of this part of our Covenant; namely, seriously to endeavour with our persons, purses, estates, and lives, to perform what we have Covenanted. And  
Fourthly, the last thing herein is, the limits, bounds, cautions, or qualifications of this part of the Covenant: to wit, to endeavour the performance of each clause, branch, or particular thereof, according to our several vocations, places, and interests, and no further. And thus much for the Moral, and Politic part of this Covenant. Now  
SECONDLY, some things in this Covenant are Theological and pious, wherein five things are notable, and worthy observation: viz. the Matter, Manner, Means, Limits, and End, or Scope.  
First, the Matter, or Material Heads of the pious and Religious part of this Covenant are these five which follow: to wit,  
1. The Reformation of Religion in the Kingdoms of England and Ireland; wherein these four things are expressed: viz.  
1. What must we endeavour the Reformation of? Of Religion. And  
2. Where? In the Kingdoms of England and Ireland. And  
3. Wherein? In these four things: viz.  
First, in Doctrine; because many Popish, Arminian, heretical, schismatical, and heterodoxe doctrines have been broached, and printed, and unsound tenants maintained, countenanced, and patronised in these Kingdoms. And  
Secondly, in Worship, because we were taught to worship God according to the humane inventions, and ordinances of man, and not according to the Word of God. And  
Thirdly, in Discipline; because many things therein were superstitious, and not many tending either to edification, or decency. And  
Fourthly, in Government; because the Government of our Church by Arch-Bishops, Bishops, Deans, Arch-Deacons, etc. was never advantageous to our Church, but rather destructive; as our former superstitious, advancing of superstitious Priests, putting down of preaching, silencing of Preachers, and the like, do evidently confirm: and therefore none need question the legality of the Parliaments abolishing of them, or of our assisting of them herein; this kind of Government not being Jure Divino, but Humane, at hath been abundantly proved of late; and consequently may be taken away by as lawful authority, as it was instituted, to wit, the Parliament of the Kingdom, with which the King of England's power is, although the Person of Charles Steward be absent, & separated from them. And  
4. How must our Religion be Reform? namely,  
First, according to the Word of God. And  
Secondly, according to the example of the best Reformed Churches.  
II. Another Material branch of the Theological part of this Covenant, is, the preservation of the true, and truly Reformed Religion of the Church of Scotland: wherein these two things are included: viz.  
First, whom, or what we engage ourselves to preserve: viz. The Reformed Religion in the Church of England in Doctrive, Worship, Discipline, and Government. And  
Secondly, against whom do we engage ourselves to preserve it: viz. Against our, or the common Enemy of Religion; namely the grand Impostor of Rome, with all his abetters, and adherents that is, as we now desire the assistance of our brethren of Scotland, against those Atheists, Papists, and Irish Rebels, who have banded themselves against us; so we covenant and promise, that if any of these, or the like Viperous Brood shall endeavour to overthrow the Reformed Religion in Scotland, in doctrine, Worship, Discipline, and government, that we will to the utmost of our power and place, endeavour to preserve it.  
III. Another material head or branch of the pious part of this Covenant, is, to 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. And  
iv To endeavour the extirpation both, first, of Popery. And  
Secondly, of Prelacy, i.e. Church Government by Archbishops, Bishops, their Chancellors, and Commissaries, Arch-Deacons, Deans, Deans and Chapters, and all other Ecclesiastical Officers depending on that Hierarchy. And  
Thirdly, Superstition. And fourthly, Heresy. And fifthly, Schism. And  
Sixtly, Profaneness. And seventhly, whatsoever shall be found to be contrary to sound doctrine, and the power of godliness. And  
V Another material head of the Theological part of this Godmans', is the amendment of lives wherein these two things are observable, viz.  
First, the Cause moving us to this amendment of life, which is twofold, viz.  

1. The consideration of our guiltiness, by reason of our many … s, and provocations against God, and his Son Jes●● Christ. And  
2. Our present distresses and dangers, the fruits of that guiltiness. And   
Secondly, the expression of this amendment of life. Note here, our amendment of life is expressed either by our actions or affection, our deeds or desire.  
FIRST, by our deeds, and actions or words, for we profess and declare before God, and the world, our unfeigned desire to be humbled. Now here three things crave our animadversion, viz.  
I. For what must we be humbled? For our own sins, and the sins of these Kingdoms. And  
II. For what sins must we humble ourselves? viz. for these: namely, 

1. That we have not as we ought, valued the inestimable benefit of the Gospel. And  
2. That we have not laboured for the purity, and power thereof. And  
3. That we have not endeavoured to receive Christ in our hearts, nor to walk worthy of him in our lives. And.    
III. Why must we humble ourselves for these sins? because they are the causes of other sins and transgressions, so much abounding amongst us. And  
SECONDLY, our amendment of life is expressed by our affections, and true and unfeigned purposes and desires, which respect both ourselves and ours, wherein three things are considerable, to wit,  
First, the matter of this purpose and desire; namely, 

I. To amend our lives. And  
II. Each one of us to go before other in the example of a real reformation. And    
Secondly, the extent of this purpose and desire, to wit, 

I. It must be both in public and private. And  
II. In all duties we own to God and man. And    
Thirdly, the scope or end of this purpose and desire of amendment; which is 

I. That the Lord may turn away his wrath, and heavy indignation from us. And  
II. That he may establish these Churches, and kingdoms in truth and peace: and thus much for the matter of the Theological part of this Covenant. Now    
Secondly, the next thing in this part is the manner thereof, to wit, That every branch, clause, part, and particle of this Covenant, be performed, and observed sincerely, really, faithfully, and constantly. And  
Thirdly, next in order follows the means, whereby we may be enabled to perform what we have promised; which are  
1. An earnest endeavour, to the utmost of our ability, to pay our Vows, and perform all our promises unto God. And  
II. The grace of God enabling us, in some measure thereunto. And  
Fourthly, another thing in this Theological part of our Covenant, is the limits or qualification thereof, viz. We must endeavour to observe every branch of this Covenant, according to our several places, vocations, and interests. And  
Fiftly, the last thing in this part, is the scope or end of it, which is fourfold; to wit, 

I. That all we in all these three kingdoms of England, Scotland and Ireland, and our posterity after us, may as brethren live in faith and love. And  
II. That the Lord may delight to dwell amongst us. And  
III. That the Lord may be one, and his name one in all the three Kingdoms. And  
iv That we may not partake in other men's scent, and thereby be in danger to receive of their plagues.    
And thus much for the second general part of this Covenant, viz. the Narration. Now  
THIRDLY, the last general part, is the Peroration or Conclusion, wherein are these four particular branches, to wit, An Attestation, Protestation, Appeal, and Supplication.  
First, in the Attestation, or calling God to witness, We acknowledge three things; viz.  
I. That God is present with us, at the taking of this Covenant or Oath: And  
II. That he who is present is Almighty, 〈◊〉 it, both to reward us, if we perform what we promise, and to punish us, if we be Covenant-breakers, or falsify our Oath unto God: And  
III. That as he is infinite in power, so he is infinite in knowledge, the very thoughts, purposes, and intentions of our hearts being known unto him. And this is laid down in these words, And this Vow and Covenant, I make in the presence of Almighty God, the Searcher of all hearts.  
Secondly, in the Protestation, we promise in the presence of Almighty God these two things, to wit,  
I. To perform all the contents of this Oath, and this is the Matter of the Protestation: And  
II. To perform it with a full and true intention of heart; and this is the manner of the Protestation; both which are laid down in these words, And this Vow and Covenant I make with a true intention to perform the same.  
Thirdly, the Appeal is contained in these words, This I promise to perform, as I shall answer at the great Day, when the secrets of all hearts shall be disclosed; wherein are these five things; to wit,  
I. A belief, that there shall be a day of Judgement: And  
II. That at that Day all shall be judged: And  
III. That at that Day all secrets and secret things, (that is, all secret actions, intentions, purposes and desires) shall be discovered, disclosed, laid open and manifested: And  
iv A belief that we shall most justly, and impartially at that day be judged, by the most just Judge, according to those actions, intentions, purposes, and desires which are then discovered, and manifested to have been in us: And  
V A secret and implicit Imprecation, God do so to me, and more also at that day; or, I desire that I may find neither mercy, nor favour at the hards of my allseeing, all-knowing Judge, at the great and dreadful day of Judgement, if I do not now faithfully, and fully purpose, and shall hereafter firmety and unfeignedly endeavour to perform to the utmost of my power, whatsoever is contained in this Oath or Covenant. Now  
Fourthly, in the supplication these three things are included.  

I. The Petitioners; namely, we who make this Covenant. And  
II. The Petitioned; to wit, the Lord: And  
III. The Petition, which consists of these two branches, viz.   
First, That the Lord would so strengthen us by his holy Spirit, that we may be enabled to perform, whatsoever we have vo●ed, or promised in this Covenant.  
Secondly, that the Lord would bless our desires, and proceed with such good success, as may be deliverance & safety to his people, and encour agement to other Christian Churches, groaning under, or in danger of the Yoke of Antithristian 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.   
FINIS.