A JUSTIFICATION Of the Pious and Solemn LEAGUE COVENANT, Made, and Entered into, by the Representative Bodies of the Three Kingdoms.  
Against Malignant Extremes, of many cavilling contendings of heretics, Carnal Libertines, and of ridged, uncharitable, and ignorant Separatists.  
By George Palmer, A striver for true Faith and Peace, between exorbitant Extremes.  JOB. 38. 2. 
Who is that, that darkeneth Counsel by words without knowledge?  
Understand ye brutish among the people, and ye fools, when will ye be wise?  PSAL. 94. 8. 
A gift doth blind the eyes of the wise, and pervert the words of the righteous. DEUT. 16. 9.  

Octob. 16.  
Imprimatur,  
JOHN DOWNAME.   
LONDON, Printed by Matthew Simmons, 1649.   

To the Readers.  
BEloved, let it not seem to you exceeding stranger, to receive some passages of Divine Truths, from the heart, head and hand of a private man, in these times of great confusions; although he appeareth but with his single Mother-Tongue, sith worthy and learned Preachers of the Word of God, appear but thin in our Pulpits, by reason of unhappy divisions which now are amongst us: And if Aquila and his Wife, in the Apostles times, did help( extraordinarily) for want of plentiful and well enabled Preachers; I hope I may without blame, in these times( of silenced Ministers) put forth my Talent the more publicly; especially, it coming forth with an unmasked face, in token of honesty and honest employment: passing on in the middle way of moderation, like the heart in the Body; It endeavoureth not to wander too much on the right hand of superstition, nor to the left hand of profane atheism; but it gladly would reconcile extremes in all Parties. It doth not compare itself with its betters, neither doth it aim at their disparagement. It desireth but plain entertainment; and is willing to admit of a trial, and a just correction. It looketh for mildness, though not for flattery. It discerneth such madness, that it cannot but speak, though it suffer for Truth, sith Truth now doth suffer, whilst its Subjects are slain. It will not be daunted without some just cause. If causeless affronted, it will yield a reply. If kindly you'l use it, 't will thankful then be.  
farewell, till( perhaps) another appeareth, whose title may be A Boanergical Hunter of Vices; or an Examination of mens aims and Actions, with their excusive Pre●ences.   

A JVSTIFICATION OF THE SOLEMN LEAGVE and COVENANT.  
MAny are the differences, divisions, and strivings( not only between true Christians and Papists, and other heretics, but) amongst and between Christians and Christians, notwithstanding these divers years labour in a Parliamentary proceeding, and numerous strikings with tongues and pens, and multiplicities of fightings and warrings with material weapons; by which means much blood hath been  shed, mens riches wasted, heresies increased,( except Popery) and many thousands of bodies slain. And yet our case is still eminently dangerous. So that we may revive the ancient complaint: The winter is past, the summer is ended, but we are not helped.  
Although many were the distempers of the mystical body of Christ, at the beginning of this our Parliament, yet the worst of them was attained by the attempt of popery, occasioned by the want of vigillancy to keep it out: or at least, by not preventing its over-spreading amongst us, in or by affinity. But now,( that being well proceeded against) we are( at present) well rid of it. And now our chief care is( or ought to be) how to keep it out: that being the sin that causeth desolation( chiefly,) as in Matth. 24. 15. &c. and malachi 2. 11. 12.  
But now we have proceeded so far against that sin, that we have( for the most part of us) lost our way, and( almost) ourselves too; not knowing which way to turn to find out such Truths as are but meat for babes; or at least but for small children. Yea, many have been a long time learning, and yet have scarce attained to milk; viz. the fundamental Doctrines of saving Truths. Some saying this is Truth; another denying it, saith the Truth is with him; and others dissenting from them both. So that now it is high time to be obedient to the Prophets exhortation, Isa. 8. 20. The Law and the Testament; if they speak not according to this rule, it is because there is no light in them. And if they were to have recourse to the old Testament then, which had the New Testament enclosed in its womb of shadows; we are to have our addresses to both: to the New as the birth, to the old as the mother that bare it; or to the one as the shadow, to the other as being the substance of it.  
But, although all are to search the Holy Scriptures, yet all are not able to understand many Truths therein contained, necessary to be known by common Christians. And therefore the Apostle doth command timothy to teach the people, &c. 1 Tim. 4. 11. and 2 Tim. 2. 2. And our Saviour Christ  told his Disciples, that he would have his Pastors Stewards at his last coming, that should give to his household their meat in due season, as in Luk, 12. 42.  
But, methinks I do hear some complaining say this, Our Pastors and Teachers are defective in knowledge themselves, and how then shall we be taught the truth by them, at least those Truths about which we so much discord: for they are not so able as those ought to be, that the Word of God should be committed unto, to be Teachers of others; as in 2 Tim. 2. 2. that is not able enough?  
To this I answer, First, We must know that it is a sign of Gods high displeasure to us for our unanswerable walking before him, according to that time and means of Grace that God already hath bestowed upon us; as in Isai. 28. 11. thus, By men of other tongues, and stammering lips, will I speak to this people. &c. Ezek. 3. 26. And therefore we must take the council of the Prophet Jeremy, Lam. 3. 40, 41. Let us search and try our ways, and turn again to the Lord. Let us lift up our hearts with our hands unto God in the heavens, &c. And turn every one of us from our evil ways, and from the violence that is in our hands, as in jonah 3. 8. And if we so do, then this will be the voice of the Lord to us, as it was by the Prophet, jer. 3. 15. I will give you Pastors according to my heart, which shall feed you with knowledge and understanding. But until this be done, God will speak to us by men of stammering lips, as in Isai. 28. 11. aforesaid, and Ezek. 3. 26. fully doth appear.  
But may some man say unto me, How shall those of us, who are weak in knowledge, demean ourselves in the interim, seeing wickedness, violence, and abominations are so numerously committed in all places in our land, in all sorts of people, yea amongst many of those that are in places of trust, to manage those things that should be carried on for our happiness in this world, and in the world to come: Yea, who fight and war( many of them) to make greater divisions amongst us, that so they may fish the better in our troubled waters. Many of the one party to satisfy their carnal lusts, pled for the Kings right in pretence,( but aiming at an unlimited power in the King) hoping that a toleration would then be granted them to live as they list, to domineer, swagger, swear, strout, and look stern over their brethren, because of their gay clothes, large revenues, rich coffers, and windy Titles, though voided of virtue, and as empty of good employment: yea, many living upon robbery, and the spoil of honest men. These would have their old ways of government revived again, or else they will accept of none at all: although( by that means) Popery come in again, accompanied with seven devils worse than it was before this Parliament began: for, by reason of the affinity with Popish Idolaters, they being frustrate of their enterprises,) we shall( too soon) see them acting as fiery, as Sampsons fiery tailed foxes, to scorch the true godly Christians. And thus much for the one party, chiefly( for the present) that hindereth the settling of a godly government in the three Kingdoms especially, both in Religion, and in the Civil Rights and Safeties of all men therein in general. I call these one party, because they all stick together in this way, agreeing like Herod, and Pontius Pilate.  
The second Party that hindereth our welfare both in Church and State( for the present) are the rigid Separatists,( for although many on both sides be wayward, and too ignorant and peevish, yet the extremes are those that work our misery) these are as much too wide on the one hand, as the former are on the other. These would have no Government, be it good or bad; neither superior nor Inferior; and herein they differ not onely from the shaddow-reasonable, and stinging Bees, but are also worse herein than the Devils, for they have a superiority amongst them.  
And I am sure there is a superiority amongst the Celestial creatures: for the Scripture telleth us of an Arch-angel, and Angels, Seraphins, and Cherubims, &c. And when God choose him a people out of all the Nations of the earth, he then appointed Superiors and Inferiors: First, a Moses, and an Aaron, and after that( as the people multiplied) divers Judges( subordinately) as Governors of thousands, of hundreds, of fifties, and of tens. And in the Administrations of holy things, there were High-Priests, chief Priests, and Levits, &c. Yea, afterwards( when they became National) they had their Nobles also. Thus had they their Rulers, and their ruled; their Superiors, and their Inferiors; but never were they allowed to be as those which we call wild-Irish. Afterwards when our Lord Jesus came in the flesh, and altered the Administration of heavenly things, he did not ordain a parity amongst men; there were Administrators of the Word and Sacraments( to be successively, so after his going from this world( corporally) and after his twelve Apostles decease,) as in Titus, and also Tim. as when himself was on earth, he choose illiterate men, and taught them the mystery of their salvation, and enabled them with extraordinary knowledge and understanding in the same, that they might be able to preach the true doctrine of salvation to others, after his departure, without heresies or errors. But, after Christ was gone from them, they themselves ordained to be the Preachers of the Gospel and because those which they ordained to be the Preachers of the Gospel to others, were not so eminently infallible, or so sublime in their knowledge in the mystery of God in Christ, as themselves were, and yet must be the ordainers of other Preachers of the Gospel, therefore they had a Directory given them, as a rule to guide them in the proving and choosing of the Preachers and Teachers of the Word of God to the people; as in Tit. 1. 5. to the end of the ninth verse. Yea, S. Paul renders a reason to him, why he committed this and the like great business to his care and performance, as a hint to him to prove himself by; lest some that should be the provers of others for the Ministry of the Gospel, should( too unhappily) be too defective themselves; as in 2 Tim. 3. 10. to the end of the 15. verse, in these words, Thou hast fully known my doctrine, manner of life, &c. And Timothy must commit those things which he had received of the Apostle, to faithful men, who were( able) to teach others also, as in 2 Tim. 2. 2. But Timothy might not choose a Novice to be a preacher of the Gospel; and the reason thereof Paul rendereth in these words, Lest he be puffed up with pride( of spirit) and so fall into the condemnation of the devil. For such men will teach many things which they do not understand, because they would be thought to be more knowing in divine Truths then they are, and so led silly men and women into errors and heresies. And for want of a lawful and well regulated ordination, many( amongst many sorts of people amongst us in these our daies) do most fearfully miscarry, in matters both of doctrine, manner of divine worship, and Church-government, and also in the Civil State. Therefore these things being thus out of order, you are to cleave close to the fundamental Truths of our true Religion, until the Lord be pleased to remedy it at his pleasure. In the mean time, you are to pray to him for amendment in the same, and to use all lawful means to procure it in your several vocations, &c. The means to be used for the procuring of a godly settled government, both in Church and Civil State, to prevent both parties of their exorbitant extremes; the one from their licentiousness, and the other from schisms, heresies, and confusions, is( as I conceive) for the more moderate party on both sides, to settle themselves close to the solemn League and Covenant, made by our Worthies of the Synod, and authorized by the honourable Assembly in Parliament; the which hath been entred into, both by themselves who represented us▪ and many of us in our own persons, and for the breach of which, both parties have been hitherto plagued from God.  
Therefore it is good for us to take notice of this Covenant, against those that contemn it. And to the end that none may esteem light of it, let us examine it, whether it be warrantable according to the analogy of holy Scriptures, both for the substance of it, and also for its binding nature to those that have entred into it, by a promisary oath, with lifted up hands to almighty God, who will not be mocked( as the Apostle saith,) As also the blessings promised to those that keep their vows, and lawful Covenant with God. And the fearful curses that are threatened to the careless contemners of the same, together with dreadful examples of Gods wrath upon such as have broken the same.  
To be brief in those passages that least concern us, is tolerable: as some things are in the same, at least in this first branch of it.  
The first is to preserve the reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline and Government, against our common enemies. This concerneth themselves to see whether it be true or false: for we are tied but to endeavour to preserve it to them: we are not bound to make it our rule or guide; at least no farther than we can prove it warrantable by the Word of God: this clause of this first Article extendeth to us no farther: therefore hitherto we are safely and warrantably engaged.  
The next branch is, concerning the Reformation of Religion, in the Kingdoms of England and Ireland, in Doctrine, Worship, Discipline and Government, according to the Word of God, and the example of the best reformed Churches.  
This clause supposeth some defects in our Churches of England and Ireland, in Doctrine, Worship, Discipline and Government: but so far, and no farther than we can so prove it to be by the Word of God; but if we see something to be hardly understood in the Word of God, for guiding us in some points for decency, or uniformity and unity in some things of least concernment( in themselves considered) then, we are to look to the practise of other Christian Churches. And this is commanded in Canticles: that when we are out of the way, or at least in doubt of being right in it, somethings( especially of small concernment) we then are to follow the foot-steps of the flock, chap. 1. vers. 8. And therefore this branch doth bear sound fruit, you may feed of it without danger.  
The third and last branch of this Article is, That we 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 and Directory for Worship and catechizing. This branch aimeth at a great conveniency, and that is declared in the concluding reason; viz. That we and our posterity after us, may as Brethren live in faith and love, that so the Lord may delight to dwell in the midst of us. Conjunction in uniformity in Religion, occasioneth unity of affection, as brethren should have. And this is so blessed a union, that the Prophet David did admire it in these words, O how happy a thing it is for brethren to live together in unity? it is like the precious ointment upon the head, that ran down upon the beard, even Aarons beard: that went down to the skirts of his grament, as the due of Hermon, and as the due that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psal. 133. And besides all this, when three are well united together, they will be then the more able to withstand the common enemy; And so goeth the common proverb thus, A threefold cord will hardly be broken. Thus have we sailed safely thorough this first Article, and are arrived at the second.  
The first step in our landing is set against Popery, without respect of persons, for the extirpation thereof. I hope all honest men do say Amen to this; for God hath in all the Scripture forbid that Monster, and threatened it, and its adherents. If any will take its part to oppose me in this; I am ready to give him a reply.  
The second is against Prelacy: and that you may know what is meant by this word, it is therefore expounded within two Semi-circles, by way of parenthesis. To speak briefly, it is to extirpate the former high order and form of the government of the Church. This alteration is thought to be convenient to keep out the former monster. And surely the height of that order was not tolerable, although in case the prime of that order had been taken away, and the residue of them only clipped, and better qualified by lawful cannons and decrees, for rules for them to rule by, and restraints to themselves also. They might( perhaps) have been lawful and convenient too: but if another Government may be as convenient for the Church as that so qualified aforesaid might then have been, Why may not we now accept of it; and the rather because our neighbour Church is already so governed, and most other of reformed Churches, viz. Presbyterially, and it keeps the Church at a greater distance from Court: And also because uniformity in Government occasioneth a closer unity in affection? But I could wish it might be performed with as little prejudice and hindrance to the estates of those in the former frame of Government as may possibly be. However, we have now covenanted with God by oath, against that high order of Government: and therefore we must now stand to it( it being not against any special part of Gods Word, if differing from any of it.) You may see this to be a truth, by examining the Covenant made by the Elders of Israel with the Gibeonites, as is in the foot of this Covenant quoted, with the curse of God to Israel upon the breach of it, by King Saul and his subjects. Therefore, thus far we may conclude in this Article with excusing consciences.  
The next in order in this Article, is called Superstition, or, unruly will, in unwarrantable worship and serving of God. A dangerous fellow( if followed can be) the fore-runner of heresy: therefore both these are worthy to be extirpated, as we have promised to our God, to our power.  
The next pillar of mischief is called schism: And this is contrary to the constitution of Christs Church, and the reason of its good constitution, as in 1 Cor. 12. 24, 25. &c. God hath tempered the body together, &c. that there should be no schism in the body, but that the members should have the same care one of another; and whether one member suffer, all the members suffer with it: or one member be honoured, all the members rejoice with it, &c. And therefore those that do disallow this branch of the Covenant, made, and taken against it, must be thought to be schismatics. And those that are such, are worse than the souldiers that would not rend the coat of Christ, John. 19. 14. for schism is rending, and those that rend the mystical body of Christ, are( spiritual) murderers of souls and bodies also; For those that rend member from member,( especially many members asunder) must needs be deprivers of the body of its life; for they thereby do hinder those members of their mutual succours that should preserve them; as in 1 Cor. 12. 24, and 25. aforesaid, viz. By taking care each of other divers ways, for the good of both soul and body. And therefore this kind of dividing is utterly forbid by S. Paul, Rom. 16. 17. and many other places more. But, in these our times, we are so blind( by reason of Gods judgements upon us because of our sins) that those that are the chief Schismatical soul-murderers, do not believe( or at least will not confess) themselves to be those schismatics spoken of in holy Scripture, although they do confess that schism or rending asunder, is the dividing of true members,( according to the rule of charity by which we should judge; that is to say, the same that the Prophets and Apostles have laid down for us to be guided by) asunder, the one from the other; for God only,( or strictly and infallibly) knoweth the heart. The rule therefore laid down for us to judge a member of Christs mystical body by, is their confession and practise of that which God in Christ hath commanded, and in the several degrees and measures, as those that are recorded in holy Scriptures, and accounted members of Christs mystical body did perform. The matter of confession of faith in Fundamentals, are not very much in contention amongst us, at least, not amongst the moderate party on both sides; but about our preservation and well-being on the same. Therefore I will pass by that point, and insist a while upon the second; namely, the practise of those that were in the holy Scriptures, esteemed members of Christs mystical body; and more chiefly upon those, or some few of those that were esteemed least fruitful. Lest we looking for a hundred fold, or at least sixty fold, do not regard, or rightly judge or esteem of the ground or trees that bring but thirty fold of good fruit, and so rend ourselves from them, and expose them to misery, and procure the judgements of God upon ourselves too, for our so doing.  
In 1 Cor. 6. we may see, that they too much hankered after fornication, and had some want of love( in such a measure as ought to be in them) yea, they did defraud and wrong each other, as you may see in ver. 8. and yet those, the Apostle acknowled to be washed and sanctified by the Spirit, that had wrought in them true faith: as in the latter part of verse 11. you may see. And although he  told them in the former part of this verse, that they had been so bad, and in the latter part of it, that now they were washed, which might imply, that they were not now such gross sinners as we are apt to conceive them to be: for you may therefore see in the former verse, that they formerly had taken their full swing in those sins he mentioneth to them there: But still they had such a measure of unmortified corruption in them, that they were swayed towards it still; so, as they were too ready to be overtaken in those sins, though not habitually in the capital actings of them; as in the 8. verse aforesaid is clearly to be seen. For S. Paul, who had( perhaps) brought forth the hundred fold of good fruit, cried out, O wretched man that I am, who shall deliver me from the body of this death. &c. I find a Law in my flesh, rebelling against the Law of my mind, leading me captive to the law of sin: that is to say, to such sins as were not capital sins; or to speak safely and surely, not habitually to commit such sins. And in Coloss. 3. 5. Paul exhorteth them to mortify their members, which were then too earthly, as to fornication, uncleanness, inordinate affection, evil concupiscence, and the Idolatry of covertousness: and he telleth them in the next verse, that the time was that they lived in those sins; that is, they habitually committed those sins in the capital action, without reluctance. And in verse 8. you may see what sins they had not yet put off,( by reason of their unadvisedness, and want of a greater measure of godly fear and care) as anger, wrath, malice, blasphemy, filthy communication, and the like: And yet, notwithstanding all this, he saith in the latter part of verse 9. that they had put off the old man with his deeds; that is, they had in the general purpose of their souls, set themselves against the body of their old corruptions, though still they could not absolutely overcome them so fully, but that their corruptions would sometime soil them still. I need not produce any more scriptures to prove this point of Doctrine; it is so clearly proved already, that I may say to him that will still oppose it, as sometime it was said, and so is yet still; Let him that is ignorant, be ignorant still.  
What, do you think that those that have but the smallest measure of saving grace, have so great a measure of hungering and thirsting after holy things, as those that have the greater gifts of faith and sanctity? Or, have all the like measure of brokenness of heart? Have all the like degree of fiery zeal, and obedience? If so, Why then did our Saviour prevent the discouraging of weak ones, by saying, He did not come to break the bruised reed, neither would he quench the smoking flax? What more familiar, tender, and indulgenter expression can be put forth to the encouragement of those of small beginnings of saving-grace, than this is? And what smaller beginnings can there be imagined to be in any man, than this which our Saviour doth own; Flax being an exceeding combustible substance, taking flamme with the least fire, and will hardly smoke before it flamme; so apt is it to fire: Yet if a man have but so small an inclination to that which is the word and will of God, that he can but smoke as it were, he is regarded of Christ; the seed of Grace are as small as mustardseed; and therefore the first sprouting of them must needs be small.  
God is not so strict with weak Christians, as to exact of them hearts so broken as Davids was, as is mentioned in his 51. Psal. But if some hearts be but bruised a little, it is accepted for the present: It might be expected by us, that so weak a creature as a reed is, should be broken quiter asunder, if once smitten by Gods hand; but Christ is more tender towards such a one; as it is in the text, I came not to break the bruised reed, &c. and those that are but so little wrought upon, have more remnants of corruptions in them, than those so broken as Davids was; his heart being smitten with a greater stroke.  
And now I shall desire to be resolved( by those of the Separation amongst us) these following questions,  
First, Whether it be not a sufficient rule for you and us to approve of those to be members of a true Church, whom we hear aclowledge the fundamental Truths of our true Religion, and profess to live accordingly, although they have as many failings in their practise of Godly actions, as those had which the Apostle acknowledged to be the members of the true Church, in the Apostles time of his preaching to them?  
Secondly, Whether you do not deny some now to be accounted the members of the true Church, or mystical body of Christ, who are not( at least to your knowledge) so bad in their demeanour, as those the Apostle did receive to be members of the true Church of Christ, in the time of his preaching or writing to them?  
Thirdly, Whether it be warrantable to expunge some quiter out of the religious Assemblies of the Church, that are more disorderly and disobedient to the doctrine and discipline of the Church, than those were in the former Epistles now lately quoted; especially upon your meditating of those passages of the same Apostle in his Epistles to the Thessalonians, 1 Thes. 5. 14. and 2 Thes. 3. 14. the words in the first Epistle are these, Warn the unruly. The words of the second Epistle are these, If any man obey not our Epistle, note that man, and have no company with him; that he may be shamed: yet count him not as an enemy, but admonish him as a brother▪ as in vers. 15?  
Fourthly, Whether the Congregational party, or any other Church can( ordinarily and certainly( at least singular-generally) know a true member of the true Church of Christ; viz. whether he hath saving grace in his heart?  
Fifthly, If in case no Church can usually, or ordinarily, by signs or otherwise, know singular-generally and exactly, who hath saving grace in his heart: why then should any Church be so boldly strict in the choice of their members, as the Congregational party, or as the Separates are with us?  
Sixthly, Why then are the more part of the Congregational party, or separatists, so much against a Parochial ministry of the word of God; if the more part of my premised questions be granted me?  
Seventhly, Whether every Parish( that hath men inhabiting in it) may not and ought not to have a preaching Minister of the word of God to them, if in case that none of them have saving Grace in them,( so as they are content to have one in either of them,) for-as-much as it is the means to beget Faith in those that have it not in them?  
Eighthly, Why should the congregational or Separatist party pled, That men must come out from their Parishes or remote dwellings to hear the word of God, or else they shall not have it carried home to them; sith we( and I hope many of them) know that it is the word of God carried home to a people, that must first beget a liking of it, and a desire to follow it; as we have clear example hereof, in our Saviours practise, and in his Apostles also, who went and preached to those that were unbelievers, to beget this love and desire to hear it in the time following.  
Ninthly, Whether( if in case few or none would by that means for the present be converted) that yet many by those Preachers might not be thereby restrained from breaking out into many sins; by illuminating their understandings, and setting their Consciences to accuse them?  
Tenthly, Whether the want of this Parochial ministry, hath not, doth not, and yet still will not be a means to pervert the more part of the whole Kingdom( if it be not timely redressed) to heresi●s, and all ungodliness, to their everlasting damnation, and the molestation and rooting out of the godly Christians from this Kingdom?  
Eleventhly, Whether the Separatists by their unwarrantable separating from other Christians in their public Assemblies in the Worship and Service of God; have not occasioned the more part of all this mischief and misery that have come upon these three Kingdoms these last three yeers and more; when the government of the Church might have been settled according to good Propositions, and assented unto by the King( at that time,) and the extreme Carnalists, and the subtle Jesuits prevented of their aims?  
Twelftly, Whether it can be proved out of holy Scripture tolerable, to separate from those that( according to the analogy of Scripture) may be thought to be true members of a true Church, in their religious Assemblies; though there be some differences in their Ceremonial gestures in some small matters, especially doubtfully mentioned in the Word of God?  
Thirteenthly, Whether you would have more liberty for your Consciences, then God by his Word doth allow you?  
Fourteenthly, Whether it be not wilfulness, or superstitious obstinacy in any man, to pled for more liberty of Conscience than the Scriptures doth afford: the Scriptures being plain for the rule of Conscience, unless in some few cases of lesser weight?  
Fifteenthly, Whether in those cases of lesser weight, the Decrees or Laws of the Church( made by the more Superior Powers of the same) for uniformity and conveniency, be not a rule warranted by the Word of God for the satisfying of a( true) tender Conscience, in those cases; sith S. Paul giveth general rules in his Epistles for some things, and exhorteth the Churches to the obedience to the same. Whatsoever things are comely, &c. provide things honest in the sight of all men. Judge in yourselves, &c. Yea, he saith of himself, that in a case mentioned in 1 Cor. 7. 25, 26. He had no command from God, but would give his advice, &c. That, being but his advice, was to be a rule for( all) those Churches, and ours too,( in the like case as they were in.) And these are some of those cases of less concernment that he gave his general exhortations to those in those times for their compliance thereunto; as thus, be ye[ all] of one mind, and of one judgement, &c. For although that these things are but small( in themselves considered) yet are they exceeding convenient in their uniformity; or mischievous when they are in the contrary; and will too soon occasion men to be in the extremes; and after that make a rent or schism?  
Sixteenthly, Whether the adhering to a warrantable Covenant( such as I hope this will appear to be) will not especially remedy these things thus much now amiss, and bring many able preachers( who now are not labourers in the preaching ministry of the word of God) to be fellow-helpers in that work, who are kept out by reason of their siding too much on the contrary extreme part: This being as so many articles or decrees for rules for both the extreme parties, like that made by the Apostles, in Act. 15. for the regulating of those primitive Churches, when those Christians became numerous. For although one steward may serve a few persons, yet more Officers and also laws and decrees for their guidance( like Statute laws to keep them in a due order) are required for greater numbers. And thus much( at present) shall suffice about the word schism, and some of the schismatics mentioned in this Covenant; adding one word on our party for our warrant for our not walking with them in such divisions; and that is out of Rom. 16. 17. in which place we are commanded to avoid them; and are  told in plain terms, that those that were the makers of those divisions did not serve the Lord Christ, but their own paunches: although many of the seduced were innocent-hearted, as many amongst us are in these our times.  
The next puddle mentioned in this second Article, is profaneness, and whatsoever shall be found to be contrary to sound Doctrine, and the power of Godliness▪ None will dislike this, but profane and ungodly persons. And if they will not embrace this, in love to God and godliness, yet they have cause to adhere to it, for fear of the danger that will follow the contemners of it, as is mentioned in the following words ( viz.) Lest we partaking in other mens sins, do also partake in their punishments; and that the Lord may be one in the three Kingdoms. This is a sweet preservative from a hellish potion. Thus have we passed these dangerous rocks, and safely are landing at our Castle of defence, which is our third Article; By which we are enjoined, to endeavour with sincerity of heart, reality, and constancy, in our several vocations, with our Estates and Lives, mutually to preserve the the Rights and privileges of Parliament, and the Liberties of the Kingdoms; and to preserve and defend the Kings Majesties Person and Authority, in the preservation and defence of the true Religion, and Liberties of the Kingdoms; that the world may bear witness with our Consciences of our loyalty, and that we have no thoughts or intentions to diminish his just power and greatness. I see no difficulty in all this Article, wherein any honest man may be perplexed. As for our adhering to the King, we, and those that pled most for him, may well agree together in this branch, unless they would have him preserved without the maintaining of the true Religion amongst us; by which, both King and Subjects must be saved; and without which, both King and Subjects must be damned: Some little scruple may seem to ly in this expression, as though some defect were in the extent of; but however, if this be too short, yet so much as is expressed, may safely be adhered unto. Therefore those that oppose this, are in the state( for the present) of the incarnate devils. And therefore it is fitting, that this faithfulness of his well-affected Subjects, should be published, to declare their fidelity to all the world, for a testimony against those that are their crafty and slanderous accusers. And this is a cause of joy and exaltation, warranted by Scripture, Rev. 12. 10. The Accuser of our Brethren is cast down, which accused them before our God day and night, &c. Therefore hitherto we have walked( not upon rotten bogs, but) upon firm sure ground, and are approached to the fourth Article.  
This fourth Article doth aim at the arming of ourselves, and endeavouring to preserve us from those that would prevent us from the having and enjoying of that happy condition mentioned in the immediate precedent Article. And who dares say, but that this is warrantable, as a Castle, or Bulwark, to keep out enemies that would destroy us? And the better to secure ourselves from this harm,( we having espied another defensive Hold, adjacent to this our own) we have united ourselves to it, for our more sure defence; And this Hold is the Scots, mentioned in the fifth Article next succeeding. None will be against this, but those that have a desire to spoil us. And therefore they are like that roaring lion, who rangeth about continually, seeking whom he may devour: as in 1 Pet. 5. 8. whom we are to resist, verse 9.  
I am now to view the sixth Article, wherein I find the scope to be( for preventing our ruin) to defend each other in the maintaining this Covenant, against all those that by any means would make a division amongst the Covenanters, to weaken their joint affections from the same. And this we are to do zealously all the daies of our lives, by all possible means, to prevent or remove the same mischief: and this we are to do, as in the sight of God; that is, with true and sincere hearts: and good reason, that good actions should be performed with sincerity of heart, as well as with the bodily members. To this agreeth that in the Proverbs, My Son, give me thy heart; and in other places, the voice of God is in complaint against men, in these words; Their hearts are far from me.  
The seventh and last Article or conclusion, containeth an humble and sorrowful confession of our sins to Almighty God; the which hath brought these manifold distresses upon us, as the fruit of our sins, and the sins of the Kingdoms in general, &c. and that now we would amend our demeanour in time to come, in all things; that the Lord may turn away his wrath and heavy indignation from us, and establish these Churches and Kingdoms in Truth and Peace. And this Covenant we make in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same, as we shall answer at that great day, when the secrets of all hearts sh●ll be disclosed; praying to God, that he would give us grace to perform this our duty, and to bless our desires, and endeavours to perform the same so, 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.  
This last Article, is for the reformation of our lives and conversations; by Confession, Repentance, and Humiliation, Prayer, and promise by the assisting Grace of God, to live to his glory in time to come; and that according to this Covenant, taken solemnly in the presence of God the searcher of all hearts. And that God would be pleased to turn away his wrath and indignation from us, and establish us in peace. And that hereby other Christian Churches may be encouraged to join in an Association and Covenant somewhat answerable to this, to the glory of God, the enlargement of the Kingdom of Jesus Christ, and the peace and happiness of them all.  
The whole Book of God commands and commends all this Article unto us, threatening the neglect and contempt thereof. And therefore who but ungodly men will refuse to subscribe to this Article?  
Now then, all the scope of this Covenant being so consonant to the will of God, we are to expect the blessing of God,( in case we do endeavour to keep and perform it) and the curse of God( in case we contrariwise behave ourselves towards it.) And therefore, as some were to stand upon Mount Gerizzim to bless the children of Israel, in case they would be obedient to the Will and Command of God, and others to stand upon the Mount Ebal to pronounce the curse unto them( if in case they would be disobedient to God:) so here, on the one side of this lawful Covenant, are the blessings of God, placed for the comfort and encouragement of those that endeavour to keep it. And on the other side of it, are the curses of God placed, for the terror of those that at any time unhappily contemn it. And underneath it, is an example of Gods wrathful displeasure, upon some that did break the League and Covenant which they made in the sight of God, with some that were but heathens; viz. upon the Israelites with a famine, and upon King Sauls house with death.  
And now I will answer some objections which are made by some that think it is not binding to them that have taken it, though lawful and warrantable in itself. And also concerning some other that have taken it against their wills, as they say. And some other that have not taken it as yet, and therefore think they are not bound to observe it: And also, because( say they) the King hath not taken it himself, nor commanded it to be taken by his Subjects; and therefore it is not binding to them.  
To these objections I will answer briefly thus; First, that the more part of this Covenant, is an essential or substantial part of the Word and Will of God, for our faith and obedience; and therefore, that must not be dispensed with, by any man nor Angels: And therefore the Apostles answer must be ours: that is. We must obey God rather than man. And thus much for the essential part of it.  
Secondly, for the other part of it, which is for conveniency, and our well-being in the true Religion, both for our temporary, and for our everlasting good, it is also as necessary to preserve us in those substantials or essential parts before spoken of, and therefore may not be neglected or omitted, no more than the body that hath life, may be neglected or debarred of its due nutriment that is appointed for its subsistence, and without which it must of necessity( according to the ordinary course of nature) die; For we must look to the means appointed by God for its preservation. These things therefore we must stand for, as to preserve us in the way of everlasting salvation.  
Thirdly, in the obtaining of some of these things( that may be obtained divers ways) we are to be subject to the Will and discretion of those that are in lawful authority over us, until we be warrantbly occasioned to vow to the contrary, according to the liberty allowed us by God, in some cases laid down in holy Writ, amongst which cases, some vows might be broken by some men that had power over some of those votaries; as a husband might break some vows of his wife, and a father might break the vow of his virgin daughter in some cases, as in Num. 30. to the end, doth appear, and in vers. 13. you may see what kind of vows some of those were, that they had liberty to make; but none had power to break those vows, but the husband of the wife, and the father of his virgin daughters. Neither might one man break the vow of another; neither had those in authority, as their Elders, any power to break or hinder them from performing those vows, made by either private men, or wives, or daughters. I say that vows lawfully made( that is, warrantable by the word of God) might not be made voided by those in authority, though private men made them. Much less when divers men in authority, and others with them, have made vows and covenants, both to God, and to each other also, of things of a higher nature, commanded, and commended by God more specially; such as National vows are, of things more necessary to fit us for the glory of God, and the salvation of the souls and bodies of the men of three or more Kingdoms.  
And if such a League as was made by the Elders of Israel with the Gibeonites, those heathen people, and such as were by Gods special command to be destroyed, was to be kept and performed, though they wrested it from the Elders of Israel through guil, for if Joshua and the Elders had not been deceived by them, the Israelites sin herein had been very great, in making this covenant with them, for it would then have been a wilful sin; and perhaps, if it had not been concerning the Civil State onely,( for it was but to live in the land with them) it might, or would have been broken by Gods special command, seeing those Gibeonites did work deceitfully in the obtaining of it by a ly; I say, if such a league so procured by guil, by heathens of the people of God, otherwise forbid( though but a civil matter, but yet made by the oath of God between them) was to be so exactly kept and performed, how much more are we bound to keep this Covenant of things lawful to vow, and of an higher nature, which we have made to God, and to Christians, of things more substantial for the glory of God, and the salvation of all our souls, than that league of the Gibeonites was.  
And as for those that took it against their wils( as they say) through fear, and those that have not taken it as yet; my answer is, first, they ought to have taken it, because of its warrantableness. Secondly, they may take it yet, better late than never.  
Thirdly, if they never did, nor never will take it, yet they are bound to stand to it, because our Elders( the Representative Body) have entred into so good a League and Covenant by oath to God and men. And this you may see in that league made by the Elders of Israel with those Gibeonites; for those Elders only did make that oath league, the common people did not swear to them, and yet they were to stand to it, and might not break it, as in that chapter you may see, viz. Josh. 9. and God did sorely plague the breach of that oath-covenant afterwards, as you may see in 2 Sam. 21. by a famine in all the land. And those that took it against their wills( as they say) are bound to stand to it, as those that took it not.  
Therefore in the consideration of all these things, and of all the mischiefs, slaughters, and soul-damnings, by reason of our Schismatical divisions, and carnal licentiousness amongst ourselves, against this Covenant? it is high time for us all, or if all will not, yet for the more moderate party on both sides, to join together in it; that God may join his favour to us. The which he grant unto us for Christs sake, his dear Son, and our merciful Saviour.  
And for the other two extreme parties, on the two contrary sides, who will not yet be persuaded to this Godly and warrantable moderation; I will speak something by way of expostulation, as sometime it was said, Care you not that we perish? what, both temporary and everlastingly too? what, both souls and bodies in hell fire for evermore? what, Fathers and children together drink brimstone and fire? what, tormented for evermore? what, husband and wife coupled( as it were) with devils? what, weeping and gnashing their teeth eternally? what, mothers and children together? what, a kingdom of people? what, three Kingdoms? what,( as much as in you lieth) all people and nations for ever after? and all by your mischievous madness? then how do you think to escape the greater damnation yourselves? shall not you drink the dregs of the cup of Gods wrath, who have occasioned so many millions to drink so much wrathful displeasure? what, must you make the doctrine of the Lord Christ your cloak to covery our murderous designs? what, will you crucify again the Lord of life? will you imbrue your hands in his blood, and bleeding bowels? Consider I pray you, all ye that pass by, if ever there were any sorrow in your daies, like this sorrow? or any affliction like this affliction wherewith the Lord hath afflicted us,( by these cursed catiffs) in the day of his sierce anger; where children are freting and gnawing out the bowels of their own mothers, and in so doing slay themselves too? Oh worse than the cursed viperous brood: Oh worse than Iudas that betrayed Christs person only,( for he immediately repented, though not savingly,) but you betray both him the Head,( in his members,) and his body( the Church) together, perpetually, without a cessation or sign of repentance. Yet he is said to have had but one devil in him; therefore those in you may be said to be legions. Ye Adamantine-hearted Vipers, depart from us, for we will weep in silence, our souls shall mourn in bitterness; We will cry unto the Almighty in our daies; pity, oh pitty with us, the howlings of the damned. Oh ye Salamanders, that cannot nor will not be but in the fire, with bitter vinegar, more unmollified than Hanibals rocks, will not these things melt you? Consider what allurements you sin against, held forth by the Lord of life, to save you from death: you are invited to eat of the hide Manna, better than that which fell to the Jews from heaven( as the Scriptures speak,) the which is called Angels food, and to eat of the fruit of the three of life, and to the sitting with Christ in his Throne, with crowns on your Heads, and palms in your hands; and to sup with him, to be sapphire of Heaven with him; to have a city paved with Gold; and to have Angelical company with holy and heavenly musical Songs, and to have all these ravishing delights( and many more) for ever without end: And these joys Christ doth( by the ministry of his word) beseech and entreat you to receive; as saith the Apostle thus, We then are Ambassadors for Christ, as though God did beseech you by us: we pray you in Christs stead, be ye reconciled to God, 2 Cor. 5. 20. What more can be said or done for your welfare? But if none of these means will prevail with you for your conversion, you must be eternally lost: If neither the musical golden bells of Aaron; nor the well tuned cymbals of David, nor the doleful ditty of John the Baptist, together with many other Thunderers mentioned in holy Scripture will prevail, then must you hear and receive that doleful malediction from your Judge, viz. Go ye cursed into everlasting fire, prepared for the Devil and his Angels.  
And therefore( the premises considered) I will conclude with S. John, Rev. 15. 3. just and righteous are thy judgements, thou King of Saints, to thee be rendered all honour, glory, and loving thankful praise, world without end.  
Amen.   

An Appendix to this Book, consisting of Questions for a happy Pacification.  
1. WHether a way may not be devised, that the King may not be forsworn concerning his oath which he hath sworn at his Coronation, and to King James his father, concerning the government of the Church, by the old Order of Bishops, and that we his Subjects may keep our Oath also, to perform the League and Covenant made in a Parliamentary way?  
2. If that cannot be done( but with great inconveniencies) then whether it be not better that one break his oath, though it be the King, than that the residue of the whole Kingdoms break their( lawful and warrantable) oath with God, of things more necessary, and thereby procure the vengeance of God for their so doing?  
3. Whether the punitive judgements from God, will not be greater upon many that thus do sin by breach of oath, than it will be for the rash oath of one, though it be the King?  
4. If the breach of the Kings oath onely, be the lesser fault, then whether a general fasting and praying to God, for the dispensing with the Kings oath, may not be as tolerable( in this exigent) as the Israelites invention was for wives for the Benjamites, and as Davids eating of the showbread in his great necessity?   
FINIS.