ALthough it be a thing much to be pittied and lamented, to see and to hear daily, with what confi­dence some things of no small concernment, such as Oathes and Covenants, are pressed upon mens Consciences by some; and by others swallowed with as little straining; yet it is not much to be wondred at. Temporall re­spects of profit, favour, credit, and worldly fears of discountenance, losses, persecutions, by opposing the stream of times, have a strong in­fluence upon mens proceedings, and provoke them to draw on in their attempts begun, though with galled Consciences. And it is manifest from the holy Scripture, to be Gods way of taking ven­geance upon mens perversnesse; that when as (for atchieving of any end whatsoever) they will needs seek to stifle some evident light, and dispence with some necessary parts of their obe­dience they are given up to strong affections, whereby the heart is darkned, as with some mist [Page 2]cast before them, the eyes sometimes are. Now he that considers what force Imagination hath upon the body needs not think it strange, that affection should so far prevaile upon the minde, as to make a man mistake the truth, to fore-judge the cause that he defends, and to venture upon every course, as just and lawfull, if it be expedient for promoting the designe; and may have some plausible pretences and excuses to bear it out. Which being so, we appeal to your self, (or any considering man) whether it may not justly be presumed, that in this matter of Oathes and Covenants (which we all know to be sacred bonds, and to impose a strong tye upon the conscience) the eagernesse, yea, violence of some men in urging such Oathes, doth proceed from their strong affection to that cause, and their deep engagements for defence thereof: And then whe­ther the example of the chief Contrivers, and Pro­moters of these Oathes, (men perchance reputed of, amongst the vulgar for their wisdom, zeal, and piety) doth not prove justly Scandalous, to the weaker sort, by drawing them into those grie­vous sinns, of rash, unjust, or false swearing, whiles they relye upon these mens judgements, with too much easinesse; or else are so much over-pressed with the fear of some dammage, imprisonment, losse of goods and livelihood, that they are unawares, brought to do that, against which their conscience findes reluctancy. If it were a thing hard to be believed, we could name you the men (for we have heard it from the mouthes of [Page 3]many) who can give no other reason for their entring into this present Covenant, besides the fear of losing all they have. Sir, we that present you with these lines, have sadly thought on these things, and do from our hearts pitty the danger­ous estate of many thousand soules, that by the example, and perswasions of Ministers, and others in esteem amongst them, are driven into those Bryers, which are likely, one day, sorely to vex, and wound their Consciences. And therefore out of the tendernesse we bear to our own souls, that we may not deprive our selves of that internall quietnesse (which can onely make us happy in this world) nor endanger our everlasting Peace, we are affraid to venture hastily upon that where­in it is of such dangerous consequence to erre, namely the binding our selves by Oath or Cove­nant. We must desire you to entertain this candid opinion of us, That we are no Opposers of Parlia­ment, and their Authority, no Curious or Cap­tious Fault-finders, not wedded to singularity, or in love with our own brain-sick Fancies; but such as see and consider how apt men are naturally to go astray, and do therefore endeavour to use all the helps that can be to guide us: We resolve to lay aside all self-love, affection, prejudice, passion, and to look upon things, with as cleer, and impartiall eyes, as flesh and blood may pro­mise, through divine assistance. We are very much grieved, that we should be thought not to see that which others take to be as cleer as the light, when as yet we are willing to submit to [Page 4]whatsoever shall be evidenced to us from Scrip­ture, and right Reason; and shall be thankfull to any who shall be the happy instruments to reduce us from errour, (if so it be an errour with you, to be fearfull of plunging our selves into damnation) We therefore had accesse to you, when you undertook the explaining of the Scottish Cove­nant, (as it is called) yet (it so falls out) that in stead of satisfaction, we found more scruples from it, then before your explanation. We hear you are a Member of that grave Assembly, and so we thought you might be able to say as much as could be said in defence thereof; but we must tell you, That in your discourse, we observed some things fell from you contradictory to your own princi­ples; some things in this Oath which occasion the greatest doubting you past by and dissem­bled; sometimes you made use of such open Fal­lacies, as the weakest Member of your Assembly would have thought scorn to have been puzled with: In a word, most you delivered, seemed so weak and groundlesse, that the fruit of that dayes hearing might very well be onely this; to confirm us in an opinion of the unlawfulnesse of this Cove­nant, and in a resolution of never taking it.

The part of Scripture, which you made use of, for making way to your explanation of this Cove­nant was, Deut. 29. where is contained the Cove­nant that Moses in behalf of God, renews with Israel, after that which was formerly made in Si­nai, where they covenanted with God to receive his Laws and Statutes; There Moses, to induce [Page 5]them to it, makes a recapitulation of the great things that God had done for them; and (as you expresse it) speaks unto them, as if some father should speak unto his son whom he is to binde as an Apprentice, after some time of tryall had of his Master; Loe, you have had tryall of your service, and the goodnesse of your master thus long, ever since you came out of the land of Egypt, and will ye now indent with him to serve him, and to be his people? you applied it to us of this Land, in this or the like manner; We have had tryall of the good­nesse of God, above these fourscore yeers, ever since the time of Reformation; And then you extoll the goodnesse of God to this Land, and that deser­vedly; Never people enjoyed such favours as we have done; great mercies, great deliverances, as any Nation under Heaven? Good Sir, we are glad to hear there was ever any Reformation amongst us: we had thought we had been still in Egypt, under the bondage of the man of Perdition, when we hear the reputed Zealous men of this age cry out of our Doctrine, Discipline, Government, Li­turgie, as Popish and Antichristian. It's rare, (we must confesse) to meet with so much ingenuity in the Sermons of most that go your way. Well, it is confessed by you, There is a Reformation a­mongst us, and such a one as hath been counte­nanced with many excellent favours from above, (such as are, deliverances from imminent dangers, from open violence, and secret treachery of the e­nemies of our Religion; setled Peace and tranquilli­ty, the renown of this Nation farre and neer,) [Page 6]which have made us a glorious Church, as a­ny in Christendome: (For though afterwards in your discourse you took occasion to cry down those that cry up this Church for a glorious Church, yet you had little reason for it, so long as you confesse this Church to have been ho­noured by Almighty God with extraordinary fa­vours, which are as precious ornaments, and adde an outward lustre to her inward beauty and come­linesse, and so make her glorious:) then it is strange we should be so extreamly weary of this present Government, under which we have en­joyed such mercies: The benefits that have ac­companied it might still be encouragements to us to submit unto it, especially when (as wise men know well enough) alterations in Publique mat­ters are so dangerous: for, suppose there were something in our Government or Discipline to be reformed, (as in the best ordered Politie that can be, something, upon good reason established at first, may in time grow burthensome and inconve­nient:) yet are these of such moment, as rather then bear them, you will engage the Kingdoms in a most desperate War, and venture the ruining of Church and State, the desolation of the Land, nay, the shaking of the very foundation of Reli­gion, by means of such Heresies as grow apace in such confused times as these. Calvin is searce of your minde, who (though dis-affected to some of our Ceremonies and Liturgie, yet) is so moderate as to call them, toler abides ineptiae, trifles that might be born with, rather then cause a greater misch of [Page 7]of Schisme or Sedition. And certainly, for any to think that the reforming or removing these trifles (as he calls them) is able to countervail half the blood-shed, and other mischiefs that are come upon us, is altogether unchristian and inhu­mane too, and savours of an heart, that hath yield­ed it self to be ruled by the spirit of perversnesse and disobedience. The disease is far more tole­rable to us, and lesse displeasing unto God, then such a kinde of remedie. God blesse us from such Physicians, whose mediernes put us into a far worse condition then ever our maladies could.

But not to infist long upon that where your self made but a short stay: After you had laid this part of Scripture before the people, (though indeed it makes nothing for you, yet you are so consident as to alledge every place that mentions but the name of Covenans, as pleading for you) then you passe to a generall division of this Covenant, into the Title and Contents. The Title, viz: A folemn League or Covenant; there you lay down the na­ture of a Covenant, which you define thus, A bond, whereby any one bindes himself unto an­other, for the performance of something mutually agreed upon by eath party. Here, by the way, we doubt whether each particular in this Cove­nantis agreed upon by both parties. He to whom we binde our selves, is God, and of his consent, we have no other way to judge, but by his will revealed: and if we search the whole Book of God, we shall not be able to finde any probability of his consent, that we should enter into a solemn [Page 8]League for abolishing those Laws, and that form of Government under which we live, without the consent of Him that by Gods speciall Ordinance is appointed our Soveraign Lord and King. Befides each point of this Covenant is not agreed upon amongst your selves; For, how many be there, who are enjoyned to enter into this League, that know not what the Doctrine or Discipline of Scotland is, that they must defend; they hope, perchance, it's good, because commended to them by men reputed wise & underst anding: but what rashnesse is it in the mean time, for men to subscribe to that which they know not; & therefore must needs doubt, whether it may be done or not. Nor are all agreed about the abolishing of Episcopacy. If not the greatest, yet surely a great part of this Kingdom, are well opi­nioned of that Office and know that the prehemi­nence of some above others in the Clergy, is con­sonant to the word of God, and the examples of the parest times; and that Prelacy is used very in­juriously, when 'tis ranked amongst those ugly and hatefull names of Papery, Superstition, Heresie, Schisme, Prophanenesse, of purpose to make it ap­pear alike evill, with those whose company it is en­forced to keep: and that, what is amisse therein, may with lesse labour, and more advantage to the State, and Religion both be Reformed, then the whole Fabrich be taken down. Nor yet are all of those who stand for the abolishing of Episcopacy, agreed about this [Reformation according to the word of God.] No question but the Independants, when they take this Covenant, have another meaning [Page 9]then the Presbyterians have, thinking that their Discipline is onely warranted by the word of God; and then, what mutuall agreement is there, or what Consent in the raking of this Covenant, amongst those severall sorts that take it; though the Con­trivers of it have dealt so subtily, as to put it into such generall terms, that there might be no bog­ling on starting aside, but that each sort might take it, though intellding severall senses.

After this definition you pinoced to the division of a Covenant into Sacred, Civill & Mixt; which dif­ference the nature of the Subject puts upon them, as being Sacred onely, or Civill onely, or partly Sacred, and partly Civill. This present Covenant you call Sacred, though you have no warrant from the Title, that is set before it, (where tis onely cal­led [A Solemn League or Covenant:] nor yet from the matter or contents thereof. For the four last Arti­cles of this Covenant, containe things meerly Ci­vill, (as will easily appear to any indifferent judge­ment.) And as for the other two, which concern Preservation of Religion in Scotland and Reforma­tion in England: Religion, we grant, is Sacred, but as for defending, preserving, resorming, they proper­ly belong to the Civill Magistrate, and are effected by that power that God hath committed to him. So that we cannot perswade our selves, that you should think it to be agreeable to the truth, to call this a Sacred League, onely you perceive that otherwise it might be some disadvantage to the cause. The name of Sacred sets it out with greater credit, and makes it more readily to be embraced. [Page 10]But yet it is fit to be examined, whether or no, you and the rest of the Confederacy, are not guilty of laying snares, & scandals for your Brethrens Feet, when (that you may the sooner draw them into this League) you perswade them, It is no other but a Sacred Covenant, such a one as Israel, and their Governours made with God, to receive his Laws, and to be his people; and such a Vow as we make in Baptisme to renounce the Devill, and the other Enemies of our Salvation, and to give up our selves in a constant, and sincere obedience; When it is as cleer as the Sun, it is nothing else, but a League amongst your selves, for strengthning of your party for defending of that Cause they have under­taken: and the main scope and intention is the subversion of the present established government. And what need have we then, poor people, to look to our selves, when we have gotten such pernicious guides? for however, we are now perswaded, That this is nothing else but a Sacred Vow to reform and repent, and give up our selves to be Gods People: yet when as we shall have entred into this League, we shall be pressed to those actions, which we ap­prehend under the horrid shapes of Sedition, Re­bellion, Unjustice, Sacriledge. We shall be urged then in a tumultuous way to root out Episcopacy, which we have heard to have continued in all Christian Churches since the Apostles times, and bekeve it to be very good, if good men mannage it. And this must be done too, against the Authority of our Soveraign, by taking up Arms, which tend either to destroy him, or else to compell him to [Page 11]consent; whom notwithstanding, we have hereto­fore sworn, that we do acknowledge Supream in all causes both Ecclesiasticall and Temporall: If you dare speak out Sir, you cannot but confesse this to be the chief intention of this Solemn League and Covenant.

From thence to the Anatomizing of the body of this Covenant, wherein you observe; first, the Preface, secondly, the Substance; thirdly, the Con­clusion: And in the Preface; first, the persons Co­venanting [We Noblemen, Barons, Knights, Gentle­men, Burgesses, Ministers of the Gospell, and Commons of all sorts:] Great names indeed, and a goodly train to draw on more Company; yet we suppose here are but genera singulorum, not singuli generum; some of all sorts; not all, by a great many. God be thanked there be some right Noble and Christi­an Spirits, that cannot, withall the dread of Tyran­ny, be frighted from their Allegiance to their Prince, and care of discharging a good conscience towards God: But will rather suffer the spoyling of their goods, and the losse of all that is dear unto them, then be induced to joyn in this Confedera­cy. But yet we can spie no King amongst this goodly train, and it seemes there is none indeed, by such bold attempts as these are. And hence grows the necessity of this League: The quondam Subjects, having broke assunder the bond of their Allegiance, which tyes Subjects together amongst themselves, and all unto their Prince, hereupon they finde themselves to be somewhat too loose, and so seek to binde themselves together again by [Page 12]this mutuall League. Yet it is much that the King cannot be made to enter into League with these Noblemen, Barons, Knights, and Burgesses, against himself, as well as he is heretofore feigned to take up Arms with them against himself.

But at last by chance the King comes in [living under one King] surely there was a fault in Printing; for the King is under. [And being of one Refor­med Religion,] We wonder Sir, how all the Mem­bers of the Assembly can take this Covenant whilest this Clause is in, or how all men in this great City should, which for multiplicity of Reli­gions is become another Amsterdam.

The next thing you fasten upon in the Preface is, the generall ends, which are four. The first is the glory of God, according to that of Luther; In nomine Domini, &c. [having before our eyes the glory of God.] There be a great number now a dayes, who make fair pretences of having the glory of God before their eyes; when their actions wit­nesse against them, That they have not his fear be­fore their eyes. It is an usuall thing to see men row one way and look another: And as usuall is that So­lecisme which the Stage-player once committed; who pointed to the earth, when he spake of Hea­ven. Was God ever more dishonoured then now he is in his Word, Worship, Ordinances, in mens unchristian, if not inhumane Carriages towards one another. Well, the world may be blinded, but God is not mocked: He will have his glory from us in the end, without or beside our intention. His Wisdom knows how to turn the sins of men, [Page 13](and amongst them their hypocrisie) to his glory. But in this, we onely condemn some mens acti­ons; we judge no mans heart; let every one stand or fall to his own Master. The next is [the ad­vancement of the Kingdom of Iesus Christ] There is loud talking now of advancing the Kingdom of Iesus Christ, and setting him upon his Throne; of purpose sure to dazle the Peoples eyes, with these glorious Titles which are put upon this pre­sent Cause. The Kingdom of Christ, as we con­ceive, is this; That Soveraignty, and rule that Christ by the power of his Word and Spirit doth exercise in the hearts and lives of Christians, beat­ing down those sinfull lusts that oppose them­selves, and enclining the hearts of men to Faith and to Obedience: so that when we give up our selves to be governed and ordered by his precepts, then we submit to his Scepter, and advance his Kingdom. Now alas, how is his blessed example in the most part sleighted? how unworthily are those Pearls of his heavenly doctrine trampled under foot? It were an argument of Malignancy now to presse upon the Conscience, those rules of self-denyall, of following Christ, of making Peace, of forgiving offences, &c. It is too ma­mifest there be many deprived, some of liberty, some of livelihood, for no other crimes, that the world can charge them with, but, thus seeking to advance the Kingdom of Iesus Christ.

Next comes in [The honour and happinesse of the Kings Majesty] witnesse those slanders we daily hear and read from Pulpits and Pamphlets, which [Page 14]tend to no other end, but to bring contempt and hatred upon that Sacred Majesty, concerning whom we ought to make conscience of our thoughts.

The fourth, and last of these godly ends, is [The Publique liberty, safety and Peace of these Kingdoms.] What? by entring into a League, to engage the Kingdoms in a most desperate War, and bringing in a forreign Nation to encrease our miseries? A pretty riddle; to preserve the Liberties and Peace of the Kingdoms by destroying them.

Next in order are the Motives or Inducements to this League; this the first, [Calling to minde the treacherous and bloody Plots, Conspiracies, and Practi­ses of the enemies of God against the true Religion] What then? must we cast out one Devill by ano­ther; nay, by casting out one, possesse our selves of seven worse? we say nothing in defence of this sort of men: we abhor their councells; and say as old Iacob did concerning his two sons, Gen. 49. My soul shall not come into their secret place, nor be joyned with their assemblies: Their wrath is fierce, their rage is cru­ell, their poyson is rank and deadly, they are ene­mies enough and they bear a tyrannous hatred a­gainstour Church; but we could wish there were not other troublers of Israel besides them; such as are among us, but are not of us; that oppose Rome, and yet uphold her; that by their attempts and practises, excuse the practises of the Romish Synagogue; and (as if she were not impudent e­nough already) adde more brasse to the forehead of that Whore of Balylon. We wonder Sir, what [Page 15]the Protestant Partie shall be able hereafter to ob­ject to the Popes Factors, the Jesuits, for their trea­cherous Plots, for destroying Kings, undermining States, raising Sedition, exempting Subjects from their obedience, when as our present proceedings in that kinde, may justly stop our mouthes, and make us blush with shame, as having equalled, if not in some sort exceeded them. You say, What you do now is for Religion and the Gause of Christ: and they as much, That what they attempt is for Religion and the Catholique Cause, and so the issue of the controversie will be the same.

Another motive is, [The deplorable estate of Ire­land, the distressed estate of England, and the dan­gerous estate of Scotland] For Scotland, we know not, nor hear of any dangers attending them be­sides Fears and Jealousies, which being hansomely managed, by the politique contrivers of this War, may draw such dangerous consequents upon them as ours have done upon us. For Ireland and Eng­land, their condition is sad and lamentable, and the course that is now taken is no means at all of curing them, but of making their wounds more deep and gastly.

A third motive is, [The failing of other means, Supplications, Remonstrances, Protestations,] And yet what one thing was ever denyed by His Majesty which was fitting for a King to give away, or for Subjects to require. All the security for Religion and Liberty that could conveniently be made, was fairly offered.

The fourth and last motive is [The practice of [Page 16]these Kingdoms in former times, and the example of Gods people in other Nations:] It's marvell you gave no instance in your Explanation; it will be hard to finde one in all our Histories, that may be a pre­sident for such a Covenanting as this: we have heard of none more like it, then that League of Association, which the Anabaptists in Germany made for strengthning of themselves against opposition; which they had cause to fear: or that la sainte Ligue, the holy League, of late yeers in France; and sure you will be ashamed to make either of those your pattern. But as for the example of Gods people in other Nations, you instance in the Cove­nants that Moses made; and Ioshuah, Iehoida, Io­siah, Nehemiah, &c. Custome of sinning how im­pudent it makes men to be? strange that you should not be ashamed at length, to make such gulls of poor simple people, to delude them with such no­torious falsities, and so deceive them to their de­struction; and as strange that the people should endure any longer to be thus perniciously abused: Let any man but of the meanest understanding, search where these Covenants are registred, and compate any of them with this; Deut. 29. 2 Chron. 15.12. 2 King. 11. 2 King. 22. Nehem. 9. he shall easily perceive a vast difference, both for the manner, and the matter. In those Jewish Covenants, we finde the whole Nation Covenanting, and not some particular Faction: The Prince or supream Magistrate (as Moses and Ioshua were) consent and call the people to their Covenant: not some of the People bandye themselves together against their Prince, and others of their fellow-Subjects: In [Page 17]these Jewish Covenants, the matter was so appa­rantly just and good, that none could question it: The matter of this Covenant seems so unjust to many, and is of it self so dubious and suspicious, that most men must be pressed and urged to it, and threatned for refusall, when indeed a Vow or Covenant should be voluntary. To conclude, (as it may be collected from those places) this is the sum and substance of the Covenants the Jewes made with God; viz: To be the Lords people; to have nothing to do with Baal; to abhor the Idolatry of the Nations; to walk after the Lord, and to keep his Statutes, and his Iudgements, with all their heart, &c. If this were the substance of this Covenant now enjoyned, he were not worthy to live upon the earth that would refuse it.

It appears therefore sufficiently to every consi­dering man, how little reason there is from any of these motives to induce us to enter into this League or Covenant.

So from the Preface to that which you call the substance of this Covenant. The first branch of the first Article whereof is this; [we shall endeavour in our severall places, the preservation of Religion in the Church of Scotland, in Doctrine, Worship, Disci­pline, and Government] This you said was no more then desiring the good of Gods Church, according to that, Psal. 122.7, 8. And if that be all, may they long enjoy it; we shall pray for the peace of Je­rusalem in generall, in speciall for them, they are our Brethren and Neighbours; we wish them [Page 18]prosperity, and shall seek to procure their welfare. But we would fain be resolved of this: Whether or no, when we vow the preservation of Religion in the Church of Scotland as it is now established for Discipline and Governmens, we do not binde our selves by Oath, to preserve unalterably that which is alterable of it self; and may be altered upon occasion, if the necessity of the Church re­quires? seeing it is held by all the soundest and most learned, That forms of Discipline and Go­vernment, may be altered at least in many things that appertain unto them; and we finde by expe­rience daily that some Lawes and Orders which were good at first, afterwards do grow inconve­nient.

The next branch in that first Article is, [The Reformation of Religion in England and Ireland] In our Protestation, we vowed to maintain & defend the Doctrine of the Church of England; now we swear to reform that Doctrine; surely this is some­what preposterous: first, we should have reformed it, & then after we knew what it was, maintain and defend it. This, for ought we see, is no better then the taking of Gods name in vain. 1, we swear to maintain the true reformed Protestant Religion; which might well seem a strange expression: we used to know is by the name of Protestant, which doth implie, Reformed; but it seems it is not e­nough Protestant, till it be again Reformed; and then it must be truly Reformed, before it can come to the power and purity. Then we must swear to reform it, though which way it must be done, or [Page 19]how far this reformation must proceed, we know not: Then if this Reformation please not uncon­stant heads, there must be another League for Re­formation; This is plainly to swear to we know not, or care not what.

[The Reformation of Religion in Doctrine, Worship, Discipline, and Government] Here's all out of frame it seems, nothing right; yet there is nothing in the Doctrine of our Church expressed in the 39. Ar­ticles and Homilies, but all consonant to the har­mony of the Confessions of other Churches: The greatest Corruption in Doctrine that is amongst us, is in that point of Obedience to the Prince, as they shall finde, who read the Homilies against Rebellion and Disobedience. And for Discipline and Government, what is amisse therein hath ra­ther proceeded from the fault of these that exer­cise it, then from the Discipline it self.

But you cry out and say, [It must be no longer dissembled; A great many things there are to be re­formed; A great deal of Superstition to be cast out; Defects in the Liturgy & in the Government.] Sir, it is not fair to bring a generall Defamation, when you have no speciall charge. We wonder you have sate thus long, and framed no Articles of impeach­ment against the Liturgy, that the world may see how true this Accusationis. But the Liturgy is used just as the Ministers are; accused, silenced, seque­stred, yet never called, nor heard to speak in their own defence. Certainly this could not but be (we know not, whether advantagious to the Cause or not) yet a means of more satisfaction to the minds [Page 20]of men, if you had expressed, what particulars you except against in our Discipline and Worship. For though we daily hear our Liturgy cryed down as Popish; our Ceremonies, as Superstitious, raggs of Antichrist, &c. yet it is by such as we have little cause to resigne our understandings to, unlesse we could see their mindes more calm from passion. For while we behold them boyling to such uncharitablenesse, their discourse must needs be frothy, and their brains as empty of sound judgement, as their tongues are full of bitternesse. We cannot but think them to be led with a blinde zeal, when they call light, darknesse; and know not to distinguish betwixt gold and drosse. The Letany, they say, is conjuring, because we pray to be heard by Christs Nativity and Circumcision, by his precious death, &c. a childish cavill: and the Buriall, Popish; because there is no Scripture from one end to the other, that prayers were said at Burials. It may be your self is convinced, with some such powerfull argument (for we hear you neglect the form appointed,) which if it be so, we may well be affraid to entrust the reforming of our Religion into such weak hands, though you are vouchsafed the titles of Godly and Learned.

[According to the examples of the best reformed Churches] And who shall judge which are the best reformed? what hinders that this Church should not be as well reformed as any, unlesse because it seems not to be so far removed from some Cere­monies used in Popery: we know that vertue con­sists not in the furthest distance from one extream, [Page 21]but in a prudent mediocrity between both; so that Church is best reformed, that keeps a distance in her Worship, as well from Irreverence and Pro­fanesse, as Superstition. The wise Reformers of this Church had an eye to this; It was their prin­cipall care to abandon Popish Superstitions; yet so as by decent orders established, to procure a re­verent respect unto Gods service.

The last branch of this Article is, [To endeavour to bring the Churches of God in the three Kingdoms to the neerest conjunction and uniformity of Religion, con­fession of Faith form of Church-government, &c. That we and our posterity, may as brethren, live together in Faith and Love] We are glad to hear any thing of Love, which is grown so much a stranger, that we had thought the very name of it had been quite buried in forgetfulnesse. God onely is he that can unmask the heart, if men dissemble; But let the world judge how little you seek this in earnest, when you have blown up such sparks of dissensi­on; as have set these Kingdoms in a combustion, and rent in pieces Cities, Villages, Families; and are these the works of those that endeavour to live in love?

But Sir, is it not possible to retain Christian love and unity, in the difference of Rites and Customs, and outward accidentall forms of Worship and Government? Calvin. respons. ad Versi­pellem Mediat. Did not the Eastern and Western Churches retain Communion, notwithstanding the Difference about observing Lent and Easter? Hear him whose judgement we doubt not, you much approve, and that is Master Calvin. As concerning [Page 22]rites in particular, Augu­stin: Ep: ad Cas­sula: (saith he) let the sentence of Au­gustine take place, who leaves it free unto all Churches to retain their own Customes: yea sometimes it profit­eth, and is expedient, that there should be a difference, lest men should think that Religion it tyed to outward Ceremonies. [Possble, therefore, perchance, you will grant it is; but not so easie:] Well then, it will the more commend our Christian dispositi­ons, that we can retain true brotherly love, where it is hard to be retained. To conclude, we won­der how those men dare speak of Love, who have raised and fomented the most unnaturall division that ever was: or how their hearts can be affected at all with Christian Charity, who think the a­bolishing or changing of those things they con­tend for in this Reformation, worth so much Chri­stian blood-shed, besides the ruining of the happi­nesse of the Kingdom, and endangering the very substance of Religion.

The second Article [That we shall in like manner endeavour the extirpation of Popery] The most war­rantable course that could be taken for this end, the Kings Majesty, (to whom this care belongs in chief) was pleased, long since, to commend to the two Houses; that is, That the Children of Papists might be brought up in the Protestant Religion; and why was it not then accepted? But if this ex­tirpation must be by murthering or banishing all of that Religion, depriving them of their Estates and goods, in which by the law of God and man they have Propriety, we doubt whether it may be done without manifest breach of the sixth and [Page 23]eighth Commandements. Now we must swear, That we will extirpate them; yet the manner how it must be done is not exprest.

[Prelacy, that is, Church-Government by Arch­bishops, Bishops, Deans and Chapters, &c.] Here Pre­lacy is set between Popery and Superstition, and so it is handled in that unworthy manner, that our Sa­viour was by the spitefull Jews, when he was Cru­cified between two Theeves, that so he might be thought as notorious a Malefactour, as those were with whom he suffered. Now this question may well arise from hence; How those men (your self, as we suppose, and others) who have taken Sacred Orders, shall be dispensed withall for their Oathes of Obedience to their spirituall Governours, and their severall subscriptions to the present esta­blished government, (which implyed an approba­tion:) unlesse to pull down Prelacy, you care not to uphold Popery, by dispensation of Oathes; as some of no small account amongst you did in the case of the Souldiers taken by the King at Braince­ford.

Besides, you must needs grant, That the Oath of Canonicall Obedience, bindes, so long as Prelacy stands; and Prelacy stands after this League or Co­venant taken: notwithstanding so many Barons, Knights, and Burgesses have vowed the extirpation of it, (for when they vow the extirpation of it; that doth imply It is not yet extirpate, nor abo­lished;) Well then, suppose this, (which may very well be supposed) that your Diocesan, or Bishop, shall command you by all means you lawfully [Page 24]may, to countenance Episcopall Government, and to uphold it; and in your Sermons, (as occasion shall be, to shew how agreeable it is to the word of God, and to the first and purest times; if you obey him not, you are forsworn, by reason of that Oath you made to obey him and his Successours, in their lawfull and just Commands: and on the other side, if you do obey him, you are forsworn too, by taking this new League and Covenant, wherein you have vowed the extirpation of Episcopacy. It will trouble you Sir, to winde your self out of this Dilemma.

But because shame will not suffer you to declaim with such violence and bitternesse (as some of your Brethren do;) against that which formerly you have approved; you told us, in your Explanation, you would say no more of this Government, then was the censure of the Parliament in that Ordi­nance of theirs for calling an Assembly of Learned and Godly Divines: And there is a four-fold Charge against Episcopacy, (yet God forbid that all the Charges there drawn up should be true:) First, that it is evill, But whether in se, or in effectu, you will not dispute, you told us: We will excuse you, Sir; We perceive you were not made for disputing, that have learned to distinguish no better. What­soever is evill in it self, must needs be so in the effects; For an evill Tree cannot bring forth good fruits, you know who said it. And whatsoever is evill in the effects, is so in it self also, by that known Maxime: Quod efficit tale est magis tale. So that if Prelacy be evill one way, it must as necessarily be [Page 25]so the other. And if it be not evill in se, it is not at all evill; and so you may well save the labour of disputing, the question falls. But to prove it evill, some way or other, you added this [Certainly, if it were good, so many godly Ministers had not suffered under it] To answer that; First, it is well enough known, That when the Discipline of the Church, or Laws of this Land (though not to the height of severity) have been executed against those, whose tongues are the trumpets of Sedition; it hath been their custome to cry out of Cruelty and Persecu­tion; and in the mean time to persecute worse with the sting of their tongue or pen, those whom they conceived were the authors or occasioners of their punishment, though deserved most justly, by their breach of Order and Christian Unity. And the miserable confusion of these times doth shew sufficiently, how dangerous it would have proved to the State to have passed by such Incendiaries, with connivence, and indulgence.

Secondly, suppose that some men in the Prelacy, have unjustly vexed some Godly Ministers; yet a Member of the Assembly (as you are) may (we hope) have so much skill, as to distinguish the per­son from the Office: and not to slander the calling with the imputation of that, which is the fault of those that bear it. But it hath been observed long since, that amongst other devices you have to make this worthy calling others you use to rip up the faults of Governours, with exceeding sharp­nesse; nay, you impute all the faults and mischmea­nours abounding in the world, unto this form of [Page 26]Ecclesiasticall Government, under which we live: when as indeed these faults arise from humane frailty, and the common depravation of our na­tures; and have been and will be alwayes com­plain'd of more or lesse, what form of Government soever shall take place. And you may, with the like shew of reason, impute those errours and cor­ruptions which we finde reproved by the Prophets in the common-wealth of Israel, unto that form of Jewish Government of which you cannot deny, God him self was authour, as you may charge the Office of Episcopacy with those misdemeanours and abuses that are found among us.

But secondly, It is charged by that Ordinance [to be offensive and burthensome:] We verily think it is, to those whose haughty mindes disdain to see any above themselves, and whose stiffe necks can hardly endure to be yoked with any, though the easiest kinde of Subjection and Obedience. To such Monarchy it self is burthensome; And if (to satisfie their desires) they should be suffered to cast off that, any other Government would quickly be as burthensome.

Thirdly [it is an hinderance to Reformation saith that Ordinance & so say you:] No marvell indeed, if Reformation be to extirpate Episcopacy: What? you seek to root out the Bishops; and the Bishops seek what they can to uphold and maintain their calling. This the Law of self-preservation teach­eth, that Supream Law, that teacheth you also, now to take up Arms against the King.

Fourthly it is charged, [to be prejudiciall to the [Page 27]State and Government of this Kingdom.] As wise a man as any Member of either House thought otherwise when he said, No Bishop, no King. But how is it prejudiciall? You endevour to shew us, in your Explanation. [The state of this Kingdom (say you) is Parliamentary, and the Parliament and Prela­cy are not well consorted; there is Antipathy between them] Now you have confessed the truth by chance, that the world may bear witnesse of your loyal­ty: that you have no thoughts to diminish His Majesties just Power and Greatnesse: No, by no means, though you exclude him, from bearing the chiefest part in Government. The government of this Kingdom, you tell us is Parliamentary, with which Prelacy is not well consorted. So that the Bishops must needs be cast out for their Antipathy. Let the King look to himself; his turn will be the next. But to end our Answer to this Charge; Let this worthy Of­fice be laden with all the slanders that envie can cast upon it; let it be charged as deeply as the Earl of Strafford, or the Archbishop of Canterbury; yet, you cannot be ignorant, That the Antiprelati­call partie, (which you side with) hath been often challenged to shew any Church since the time that the blessed Apostles were conversant upon earth, that hath been ordered by any other but Episcopall Government, besides some in these last times, which for insolency, pride, and con­tempt of all good order, are found to be the worst: and they never yet were able to do it; nor ever will be.

In the next place is [Superstition] That is, (as [Page 28]you say) whatsoever it used in Gods worship, without expresse warrant from the word. This description is so large, that a Gown or Surplice, a Rayle about a Table, a gesture of kneeling, or standing up, &c. will come within the circumference of it: and in­deed most of you, in your popular Sermons use to bring each of these under the lash of Superstion. It had been right, if you had said; That whatfore­ver is brought into the Church of God, and held as a necessary part of his Worship, without warrant from the Word, that is Superstition: So that's a superstitious opinion which is hold by many of your partie, when they make one gesture effentiall and necessary to the Sacrament of the Lords Sup­per, namely, Sitting, and condemn the other of Kneeling to be Idolatrous.

Next to Supersitition, is [Haeresie, Schisme, &c] Here you instance in Socinianisme, Arminianisme, Antinoinianisme, Anabaptisme. There be some too, (as we hear) in the holy Assembly, that deny the Procession of the Holy Ghost from the Father and the Son; What call ye them? must they passe for Orthodox? But you gave no instance for Schisme; yet never more plenty; never was the bond of Communion of Saints, broken into so many pie­ces, because of a Rite or Ceremony; when as yet we all agree in one Faith, have received one Bap­tisme, acknowledge and worship one God and Sa­viour. Oh Sir, Schisine, was too near you to discern it well. If you know what Schisme is; namely, the breach of Christian Unity, and had but looked wishly upon your self, you would have condemn­ed [Page 29]your self. Who can be more guilty of Schisme then your self and your Partie is. You make and take a Covenant here, which tends to make a new Schisme in the Church and State, at least to make the old one wider; and yet colour it over with a pretence of swearing against Schisme.

It is therefore worth the noting, how well this Covenant is kept by those that have power to ex­tirpate these evils that grow upon us; To instance but in the Antinomians, It is well known there be many that Preach that Doctrine, and their Audi­tories frequented with multitudes of followers, yet where is the endeavour of extirpation, or any restraint at all? where is any stopping of the mouthes of such as speak things they ought not? No, when we urge this; we are told, The time is not yet & they serve for the present to advantage the Cause, and promote the great designe in hand, & therefore must be born with. But what a wicked policy is it in the mean time, for any end whatsover, to suffer so many souls to be poysoned with erroneous Doctrine, when there is power to hinder it. Thus where there is little Conscience made of taking Oathes, there will be as little of keeping them: Or it may be those who have learned to dispense with Oathes, have also got that other Jesuiticall trick, of equivocating; and so they reserve, when they take this Covenant, that it shall not binde them, ad semper, to endevour the extirpation of Heresie and Schisme; but onely prostaturerum, when it shall be no longer advanta­gious and serviceable for their ends.

Now we come to the third Article, that con­taines [Page 30]three things. First [To endevour to preserve the Rights and Priviledges of Parliaments:] They are like to be preserved and defended well enough, by those that know them better then we do; when they make it their priviledge, daily to command our Estates and Lives. Next, [The liberties of the Ringdoms:] And that will be an hard matter for us to do, viz. to preserve our liberties, when we shall have sworn to enslave our Estates and Lives to the arbitrary disposall of our fellow-Subjects. Then, because he is Minor universis, in the last place comes in [the Kings person and Authority, which must be preserved and defended in the preservation and defence of the true Religion, and Liberties of the Kingdoms,] and no further, we suppose you mean it, though you are loath to speak it out. For if so be he stands not in defence of Religion and Liberties; or if you conceive he doth not, then your generall tenent is, That he may be resisted, and you confirm it by your practice. God blesse His Majesty, and send him a safer Guard, then you have been, or are like to be; you have endevoured all you can to bring his Person and Authority too, into a dangerous Estate. And surely, if he, by whom Kings Reign, and who will undoubtedly maintain those, whom he hath made his Deputies, had not been his speci­all Guardian, he had been long before this de­stroyed.

It follows, [That the world may bear witnesse of our Loyalty:] The world sees, and good mens hearts lament, the little Conscience that is left of Loyalty, when they hear His Sacred Majesty, [Page 31]reviled daily and made contemptible to the people, both in jest and earnest, by Pamphlets and Preach­ers. Certainly they that know but in grosse what belongs to Royall Majesty, cannot but see the Kings just Power and Greatnesse by this time much diminished. Is not the power of Arms, with which the Law hath entrusted him taken from him? and so he is disabled of doing that, which his Office doth chiefly call him to, that is, to protect and defend his Subjects; so that in this one particular, you will scarcely be able to justi­fie your Loyalty, unlesse holpen out with some of those, (or such like) distinctions, which necessi­ty hath taught this age to make use of, to defend Rebellion. So you can defend his Authority and yet destroy his Person; resist him as a man, not as a King, ye can do that and more too; you can defend Religion by courses utterly condemned in that Religion.

The fourth Article, [To endeavour the disco­very of Incendiaries, Malignants, and evill Instru­ments, &c.] And who are they [such as divide the King from his people:] And such too, as divide the People from their King. Such as Sheba and Absa­lon were in Israel. Now who are in more esteem with the City and Parliament, then those who have been the chiefest Incendiaries of this War. Strange it is, that those who sound Alarms as far as Scotland, and seek to engage this Kingdom more desperately in this unnaturall War, should be judged good Instruments and Well affected, and those that Pray and Preach, and endeavour by all [Page 32]good means for Peace at home, should be counted Incendiaries, and Malignants? It is our chief com­fort, that there is a time to come, when the secrets of all hearts shall be manifest, when every one shall receive according to his works. Before that time the Peace-makers must not look for their pro­mised blessing.

The fifth Article, concerns [The endeavouring that the Kingdoms may remain conjoyned in a firm Peace and Vnion to all Posterity] God grant they may: but yet the Scots invading this Land with an Army, is thought by the wisest to be contrary to the Articles of Pacification; and so no likely means to preserve the Union of these Nations firm.

The sixth Article, concerns, 1. [The assisting and defending all those that shall enter into this League or Covenant, in what they shall do for the maintaining and pursuing thereof:] This might a great deal more easily have been swallowed, with such a li­mitation, as was once or twice used in the Pro­testation; that is, [so for at lawfully I may] and so for as they shall lawfully pursue this Covenant. But it seems that any way of other mens pursuance of this League, and any way of our defending them in this pursuance, will be accounted lawfull.

Then two things are specified, against which we are to Covenant. First, [Defection to the contrary part:] Apostacie indeed from the truth, and a good Cause; when we have once given our hands, is very wicked. And this Cause is evermore in your dicourse, taken for granted, to be such; The [Page 33]Cause of Religion, and a Cause that so much con­cerns the glory of God. But how if your attempts and practises appear unto us to be against Reli­gion, against Allegiance to our Soveraign, against evident commands of Scripture, then this Cause must needs be a dishonour unto God; and so to persist in this League or Covenant, against the Conviction of our Consciences, would be a cer­tain signe and symptome of an heart given up to a reprobate sense. But if you would have men to be so constant and resolute in what they have un­dertaken, you should take care before hand to re­solve them well in these doubtfull cases, and not suffer them to meddle with such serious matters as Oaths and Covenants are, but upon mature deli­beration, and well grounded judgement, which all that enter into this Covenant, professe they do, though most of them, perceive not so much as the generall scope thereof: besides they are un­satisfied in some points, and finde reluctancy in themselves; yet are drawn into it, either by example, or else by terrours. And is there like to be constancy in such mindes as these? you fear therefore, that some who have taken this Cove­nant at all adventures, should afterwards chance to see some mischief in it, which formerly their hast would not let them see, and therefore you adde this as another cord to hold them fast unto you for ever slipping back.

The other thing against which we must Vow, is [Detestable Indiffirevey, or Neutrality in this Cause which so much concerns the glory of God, &c.] There [Page 34]you bring in that of our Saviour, He that is not with me, is against me. But still you make use of that old Fallacy to ensnare us; you begge the question, taking that for granted, which is still in contro­versie, viz. That this Cause is Christs, and those with him, who stand for you, and those against him that op­pose you. And those who are not strongly affected, to, and violent promoters of this Cause, you reckon amongst Neuters and luke warm Laodiceans, who are neither hot nor cold. True it is, lukewarm­nesse in Religion is odious to Almighty God, who accepts no service, but what comes from the sin­cerity and fervency of our love. He cannot endure the heart that is divided, that halts between two opinions, and that serves two Masters. But Sir, you Comment besides these Texts, when you make the not joyning our selves with you, and the slacknesse in promoting your designes, to be this de­testable Neutrality, and Indifferency, so odious to God and man. For it is evident how you have strength­ned your selves by Faction, and making parties a­mong the people; by countenancing all sorts of Sectaries, and Schismaticks; by exploding those that concur not in opinion with you, and exposing them to the violence of the distempered, and ra­ging multitude; by raising Tumults, and foment­ing Sedition, amongst the unquiet people; besides we see daily, how unchristian other of your pro­ceedings are, how unjust your desires, how par­tiall, and far from equity are your judgements: And can we then safely joyn our selves with you, when as we professe our selves to be Christs fol­lowers; [Page 35]and see evidently, that these waies you take, can never be warranted by those precepts of life that our master Christ hath set us? Do not all men cry out of this as a most unnaturall War? Doth it not appear to common sense, to be most unnaturall, for Brethren, and Christians, of the same Kingdom, of the same Reformed Religion, to be set upon violence, murther, cruelty, and to thirst for blood? And how can we then side with you, but we must needs partake of your sins, & adde to the fomenting of a most unnaturall war? And though that may be a forcible motive to a carnall minde, which you tell us afterwards: [If Neuters, we are abhorred on both sides, and out of the Protection of both:] This will be sleighted of a truly magna­nimous Christian, who cares not to displease all the world so he may please his Maker. So long as we are under the shelter of a good conscience we have God our Protector, and then what though all the powers of earth, and hell should bandy themselves against us? If earthly powers cannot or will not protect us, it may suffice that we are under the Care and Providence of a mercifull and powerfull God.

But we hear every day, in your language, to be heady, and violent, is to be zealously affected; and so to be peaceable, is to be Neuters. So that will prove Neutrality, which Saint Paul commends, Mo­deration; and that Wisdom Saint Iames describes, which is Peaceable, and Tractable, to be Peace­makers will be Neutrality, and yet such are on Christs side, for he promises them a blessing. [Page 36]When think you Sir, should there be use of these precepts of Christ and his Apostles if not now? A wonder it is to us, that this should be the cause of Christ, and yet those that defend it have so little of the minde of Christ.

But to perswade us to be constant and resolute, you take occasion in your discourse to perswade us, that yours is the right and just cause; and to prove it you argue thus [where there is godlinesse, on that side is God and Christ; but on your side is all the godlinesse, and therefore God is on your side; and so the Cause you defend is his:] To answer that; first, we are so charitable as to think, that many honest­hearted, and good meaning people, being seduced into errours, (as who is free, and especially, where there be the sincerest hearts, there is most danger of seducement, unlesse there be the sounder judge­ments) are drawn to side with you, by the perswa­sions of some Preachers, or example of others, of whose integrity they are well perswaded; we are not to judge the cause by those that defend it, but rather, by the certain rule of the word of God; which (God knows) is the errour of many poor souls in this present difference; they look at the men first, and then judge the Cause to be such as those men that stand for it seem to be. He that shall read the History of the Anabaptists in Germany, shall finde that they scarce were exceeded by any living; in that abundant humility, strictnesse, sanctity, zeal, devotion, which appeared in them. These were taken in the world as pledges of their harmlesse meaning; and did rather procure them [Page 37]pity, then provoice harsh usage. The worst that understanding men conceived of them at first, was onely this, Oh quàm honestâ voluntate miseri errant, with how good a meaning do these poor souls do evill? yet afterwards what Vipers proved they both to Church and State? This may suffice to shew, that it is a false rule of judging a Cause by those that stand for it; when as they may either deceive by hypocrisie, or else be deceived by weak­nesse.

But secondly, you seem to be too unjust and Pharisaicall, whilst you arrogate all Godlinesse un­to your Partie. What think you of those good men, that are some of them at this present with the King, some in prison, some deprived of their goods and livelihood for making conscience of se­dition and disloyalty, yet have alwayes been re­puted spotlesse and unblameable, and are the same men still that ever they were; and some of them are renowned in forraign countries for their learn­ing and their piety.

And thirdly, you look upon your selves with an over-partiall eye; when you can see nothing but godlinesse and godly men on your side: what think you Sir of Prince Griffith, and Col. M. (two godly Members indeed) not to mention more; these two are known well enough by their brave exploits; otherwise we should be tender of their credits. And for your Souldiers, that fight for this holy Cause; those who have had experience of their carriage in places where they have been Quar­tered, do think they can scarce be exceeded by the [Page 38]most profane rabble in the Kingdom for drinking and swearing &c. And for those that Preach for the Cause, they most of them make a gain of godli­nesse, and so can easily put on a form of godlinesse. In a word, is there any man that will comply so far, as to preach, or fight, or speak for the promo­ting of your designes any way discountenanced or discouraged; let his impiety, profanesse, and de­serts of severity be what they will?

It follows in this sixth Article, [I shall zealously & constantly all the dayes of my life continue in this Cove­nant, and seek to promote it against all opposition:] It were to be wished, that this Zeal were not so much talked of, unlesse it were better understood. It is but a passion of the minde, and so of it self, (as all passions are,) neither good nor evill. And there­fore it is used in a bad sense, Zelos pikros, bitter envying. Iam 3.14. Zeloi Envy­ings. Gal. 5.20. as often as in a good. If it be without Charity, it is but that which the Apostle calls (bitter envying) If without know­ledge, but blinde zeal; and so apt to do much mischief, howsoever able to do little good. If without discretion, it is but rashnesse, and headi­nesse. It were much safer therefore to teach the people how to moderate their Passions, then to take care to stir them up. To perswade them to be zealous, and not together to instruct them how to regulate their zeal, that it may be charitable, just, and orderly, is but to teach them to be violent, seditions, tumultuous, &c. And when they are such, do not many think themselves to be most zealous? Did not Paul in the time of his ignorance think he breathed of the spirit, when he breathed [Page 39]out threatnings against the Church? Art. 9. Did not Iehu bragge of zeal, when his ambition led him forth to such attempts, which God reckoned but as cruelty and injustice? Hos. 1.4. And is not most of the zeal of these times set on edge with desire of revenge, pride, or covetousnesse: witnesse that greedinesse in the men of this generation, and that unjust pos­sessing themselves of the Estates, the Lands, and Livings, of those whom they Maligne, yet call them Malignants? So when they stuffe their Pray­ers with Cursings and Bitternesse; are they not thought to breath Zeal, pure Zeal? when they slander the footsteps of Gods anoynted, load those that consent not in opinion with them, with those hatefull names of Malignants, Popishly affected; expose them hereby to violence, spoylings, plun­dring; when they profane the places of Gods publike worship, tear in pieces the Service-books; do such things as a Turke or Pagan would make conscience of; are not these things accounted the blessed fruits of Zeal? There is so much of this Zeal already, as makes the jealousie of God to burn against us; This Zeal may we justly rank in the number of those sins, for which we are to acknow­ledge our selves to be truly humbled, in the latter part of this Covenant. But it may be feared, the most are so far from being humbled, that they account that which indeed is their shame, to be their glory. And therefore God may justly lash us into bet­ter mindes, untill we see our selves there to be most guilty, where we think we are most justi­fied.

So, to draw to a Conclusion. The lastis the best part of all this Covenant, and the most needfull, namely [To acknowledge our unfeigned desire to be humbled for our own sins, and the sins of this Nation; and to endeavour a reall Reformation of our selves, & o­thers under our power and charge:] Here be certain Nationall sins reckoned up, against the first table of the Law, [as that we have not, as we ought, valued the inestimable benefit of the Gospell nor laboured for the Power and Purity of it, &c.] But if we look over again, we shall finde other Nationall sinnes al­so amongst us, against the second Table: (if we take Nationall in Doctor Taytoms sense, In his Book a­gainst Prelacy. for sinnes established by a Law.) So Disobedience of Sub­jects to that Ordinance God hath set over them; of Children to their Parents; Servants to their Ma­sters; are not these by new unheard of Votes and Ordinances made lawfull? Is not Sacriledge, Ra­pine, Plundring, Blood-shed, speaking and recei­ving slanders established by a Law? These are Nati­onall sinns therefore, and such too as have a loud cry in the eares of the Almighty, and lay such a guilt upon this Land, that we cannot expect he should settle these Churches in Peace, untill they be some way or other explated, either by our re­penting, or his revenging.

And as for the Prayer in the close of all, where­in [you beseech God to blesse your endeavours with such successe, as may be safety to his people, and encourage­ments to other Churches to do the like?] He that shall duly observe the passages of Divine Provi­dence on both sides, since these broyles began, [Page 41]how it hath fared with the King beyond all expe­ctation; to what strength he grew upon the sud­dain, notwithstanding all the endevours to alienate the hearts of his Subjects from him what Victo­ries he hath gotten; what Towns he hath gained, reducing the Northern and Western parts of this Kingdom unto their former obedience; and that when you had possessed your selves of his Maga­zines, and strongest Towns and Forts, your selves, for them off part, have been defented, foyled, lost what you held, put to great streights for Men and Money, notwithstanding a rich and populous City wholly at your devotion, will conclude cer­tainly, there is little encouragement for you to go on in your designes, much lesse for other Churches to take example by you, and to enter into League, or Association, against those powers God hath de­puted over them, and to joyn together in such at­tempts, which tend so much to the dishonour of God, the Scandalizing of the Profession of Iesus Christ, and the ruine and overthrow of Christian Kingdoms and Common-wealths.

Sir you need not much wonder to see a writing come to your hand in this manner, considering the Violence and Tyranny under which we live; when it is almost Capitall to make any scruple or ob­jection which may question the Infallibility of that great Court, or be a means to retard their proceedings in the grand designe. And we could not so much confide in you, as to have recourse unto you, and expresse our doubts by way of Con­ference, [Page 42]when we hear of many that are so fiercely carried on in promoting of this Cause. That they have vowed to betray their neerest friends, that shall but speak to the prejudice of it. Besides, we are come neer to that passe, that the Roman State was in Domitians time, when, (as Tacitus writes) ademptum esset per inquisitiones loquendi audiendique, Commercium; two men cannot without suspicion and danger talk together; nor dare one neighbour disclose his doubts, and ask the advice and coun­sell of another. More then that, we have by this means taken a more exact view of the severall branches of this Oath, together with your expla­nation of the same. If now you have any thing to return to these things, (which we much doubt) we shall expect your Answer in some publique man­ner, that so the benefit may redound to more; and what you shall do in this kinde, we shall accept with all Candour, as it becometh Christians, and