IN answer to your desire of being infor­med concerning the late Covenant, I have endeavoured, as briefly and plain­ly, as I can, to let you understand what I conceive of it, and do advise upon it. I cannot but conceive that this Covenant, or Conspiracy rather, is a Combination wickedly contrived, and upon the Consciences of others as wickedly imposed by those, who, under pretence of re­forming Religion and Government, would by force of Armes bring all into their Power.

It is a wonder to consider, that men, who have alwaies cryed out for Liberty of Conscience, not suffering them­selves to be limited in a Ceremony or thing indifferent, but in defence of that Liberty, endeavouring to bring all into confusion, should thus Imperiously Tyrannize over other mens Consciences, forcing upon them Oath after Oath, Covenant after Covenant, till they have hardened them into a senselesnesse of what is just and right.

Now for your selfe, who would continue Resolute a­gainst [Page 2] it, and for those Gentlemen, you speak of, who have taken it, or are so resolved, in hope of procuring their Li­berty thereby, if my resolution and advice may in time be heard, it stands thus upon these two points.

I. That no man can with a safe Conscience enter this Co­venant, by reason of the grosse and palpable iniquity of the Contents thereof.

II. That he who through his owne ignorance, and the cun­ning of others, has been seduced, or by their threats and Mena­ces forced, or by any other means brought on to enter this Co­venant with them, is not bound to the performance of the Contents, but having by the taking of it, contracted their guilt of a grievous sinne, is bound to a speedy Repentance for the same.

First, That the sinne and unlawfullnesse of taking it may appeare, you must consider, that he which enters Cove­nant after this manner, doth before Almighty God pro­fesse, that in Conscience he allowes and approves the de­signes and intentions of them, he enters Covenant with, and doth also bind himselfe to doe and pursue that, for which the Covenant is made. And accordingly you may observe, that in the close of the Covenant, it is said, And this Covenant we make in the presence of Almighty God, the searcher of all hearts, with a true intention to performe the same. Now it is a known and received Rule, that an Oath or Covenant, (whether lawfully or unlawfully imposed, it matters not, so a man yeelds himself to take it) is taken not according to the reserved meaning of him that takes it, but according to the known and notorious meaning and intention of them that impose or require it. What such an one doth professe and bind himselfe unto, will appeare in these particulars.

[Page 3] I. He that enters this Covenant, doth by the first and second Articles thereof, before almighty God professe, that he doth in Conscience allow and approve the change, (i. e.) not the Reformation onely but abolishing) of this Church-government, and of the extirpation of Episco­pacy: and doth bind himselfe by the same Articles, really and constantly to endeavour the same.

Now see the iniquity of this. First; here is sedition: Sub­jects entred into a Covenant for a change of established Government, without and against their Soveraigns com­mand and Authority. The example they pretend for this out of, Ezra, 10. 3. makes against them; for there was no change of Law or Government attempted, and Ezra had good Authority for what he did, being sent from the King with full commission to carry backe the People to Ierusa­lem, and there to restore the Temple and Worship accor­ding to the Law of his God, Ezra 7. 13, 14. Secondly, here is injustice to fellow Subjects: Subjects entring a Co­venant, and binding themselves to doe notorious injury and wrong to others; that is, to extirpate a company of Men, whose Function (I speak of Bishops) is of Apostoli­call institution, and has continued in this Land, from the first receiving of the Christian Faith: whose immunities al­so, and priviledges are undeniably most ancient and Legall in this Kingdome. Thirdly, here is a Sacriledge, in spoyl­ing Them, or a Church rather, of those Possessions and Interests, which beside the right of Dedication, doe by as good Law and Title belong to them, as any Libertie or Possession doth to other Subjects. Lastly, here is Rebel­lion with the greatest impiety: Subjects endeavouring this by force of Armes (as it will appeare by the sixth Article, they that Covenant, bind themselves to doe) that is, to [Page 4] compell your Soveraign to such an Extirpation and spoyl­ing, against which he is bound by the Law of God, and by expresse Oath, and cannot be released of that Oath, with­out their consent to whom he makes it, viz. those that must here be extirpated and spoiled.

II. He that enters this Covenant, doth by the fourth Article professe, that he allowes, All those which adhere to His Majesty in this Cause, should be esteemed and pro­ceeded against, as Malignants, Incendiaries, and as in the first Article they set them out, Common Enemies; for it is notorious and well knowne, whom the Imposers of this Covenant doe meane by those names. Also by the same fourth Article, he binds himself to discover all such, that they may be brought to punishment.

The Iniquity of this appears, by what was said upon the former Articles; but more especially by the duties unto which the Oathes of Supremacy and Allegiance bind all Subjects, viz. the assisting of His Majesty against all at­tempts, and the discovering unto him all conspiracies; du­ties contrarie to what is undertaken here.

III. Least this Covenant should seeme contrary to those Oathes, there is in the third Article a clause, for pre­serving and defending the Kings Maiesties Person and Au­thority, without any thought or intention of diminishing His iust Power and Greatnesse; which though he that enters this Covenant may thinke to be just and faire, yet is it indeed a fearfull Collusion, and mocking of God, there being no­thing more against His Majesties Authority and Power, then the intent and pursuit of this Covenant.

IIII. He that enters this Covenant, doth bind himselfe by the fifth Article to endeavour the continuance of Peace between the two Kingdomes, which, according to the in­tent [Page 5] of this Covenant, he must doe, by joyning with those who have now actually broken the Pacification, and in pur­suit of this Covenant invaded this Kingdome: which is also a fearfull Collusion, and mocking of God.

V. He that enters this Covenant, doth professe by the sixt Article, that he allowes and approves the assisting and defending of all those, that take this Covenant, in the main­taining and pursuing thereof, against all opposition, and lets or impediments whatsoever; and by the same Article binds himselfe really and constantly to endeavour the same to his power, without giving himselfe to a detestable Neutrality in this Cause, or making a defection to the contrary part.

Now see the Iniquity of this Article, which so plainly speakes the language of desperate Rebellion: it is notori­ously known by the Armes which they and the Scots have raised and used in pursuit of this and former Covenants or Conspiracies, what is meant by assisting and defending their Covenantees, by maintaining and pursuing their Co­venant against all opposition whatsoever; so that he which Covenants with them, doth by this Article bind himselfe to endeavour by force of Armes to compell his Soveraign, to the Reformation pretended by this Covenant, and doth, as much as in him lyes, cut himselfe off from retur­ning to his duty and obedience, which is here called a defe­ [...]tion to the contrary part. And I marvaile, those Gentle­men, who by entring this Covenant hope for liberty, doe not see in what a Toyle they are caught worse then the Pri­son; for should they have liberty thereupon, what doe they intend to doe; to live quietly at home. No, they expresly bind themselves against Neutrality, as a detestable thing; or to assist the King; that indeed they stand bound to doe, [Page 6] but by this Covenant desperately undertake against it, un­der the name of defection to the contrary part.

VI. Lastly to fill up the measure and to mock God Al­mighty to his face, he that enters Covenant with these holy Leaguers, doth professe that he approves and binds himselfe to all their premises, as to that which much concernes the glory of God, the good of the Kingdomes, and the honour of the King. Artic 6. and elswhere.

All which considered, I may conclude, that no Subject in this Kingdome, who has not cast of the conscience of that which is just and right (much lesse such an one, that abhorres the designes and proceedings of these men, and has suffered in opposition to them) can approve and allow the Contents of this Covenant, and bind himselfe to a re­all pursuance of them. But he will rather say to his soule in the Psalmists words, Wilt thou have any thing to doe with the stoole (or seat) of wickednesse, which imagineth mischiefe as a Law? Psal. 94. 20. or as Iacob of the Brethren of Cru­elty, Oh my soule come not thou into their secret, Gen. 49. 6.

After the Resolution of Conscience, it will be needlesse to stand upon outward Motives, those evills of desolation which these men threaten, as you say, to bring upon Fami­ly, Posterity, Inheritance; yet I desire you consider that Houses and Families doe continue by the providence and blessing of God, not by the will of Cruell and blood-thirsty men, who (as the Psalmist threatens them) shall not them­selves live out halfe their dayes.

Thus much for the resolving and keeping a good Con­science in the refusall of this Covenant, by reason of the grosse and palpable iniquity of the Contents thereof; now for the recovery of Conscience ensnared by entring this Covenant, we must consider the not binding of it, if taken. [Page 7] Which was the second point proposed at the beginning.

This is a certaine Truth. That the matter and intent of the Covenant being unlawfull, it cannot bind to perfor­mance; no more, then Herods oath did bind him to proceed to execution, Matth. 14. or the great curse under which those forty Conspiratours, Act. 23. combined themselves to make an end of Paul, could indeed oblige them to per­formance.

But there are two sorts of men that abuse themselves by a misconceit of the not binding of this Covenant. 1. Those that are suffered to take it with expresse Reservations of their owne framing, which doe annull and frustrate the whole Contents, and leave nothing to bind them; as thus, I take this Covenant, so farre forth, as it doth not contrary the Oath of Supremacy and Allegiance, or the like. And thus the Iudges there, as it is said, were permitted to take it. But they, as wise as they are, should have considered, that, al­though indeed they be not bound to performe the Con­tents of this Covenant being made void by such reserva­tions, yet will they be made to know, they must performe and proceed as farre as their Masters (who impose it) doe, or shall think fit to doe upon after occasions, and for de­fault will be dealt with, not as Malignants only, but as per­jured Persons. They should also (as knowing as they are) learne, that while they thus play fast and loose within the compasse of their owne Law, Gods Law casts an heavy bond upon them, the guilt of an heinous sinne in mocking and taking. Gods name in vaine after so high a manner. For when Reservations are allowed in the taking of Oath or Covenant, they must limit the matter of it but in part, and not destroy it in the whole; for then the whole busi­nesse is, as was said, an open mockery, a presumptuous ta­king of Gods name in vaine, and requires a speedy repen­tance.

[Page 8] II. The other sort are those, who hearing this doctrine, That this Covenant being taken doth not bind to performance, by reason of the unlawfull Contents of it; doe ignorantly and by ill consequence conclude themselves into it after this manner, If it binds not, then may we take it, and theres no harme done. They must know, that although it binds not to performance, because no man can stand bound to doe that which is unlawfull and wicked, yet if they take it, it binds them under the guilt of a grievous sinne, in calling God to witnesse, they will doe that, which indeed with a good conscience they cannot performe. Such I say, are not bound to performe what they have wickedly undertaken and promised by this Covenant, but they are bound spee­dily to repent of the grievous sinne they have committed both against God, whose name and Majesty they have abused in taking such a Covenant, and against the King their Soveraigne, to whom they were bound by the oathes of Allegiance and Supremacy, in duties contrary to the designes and intention of this Covenant, and so had need to make hast in returning to their duty, as Shimei did after he had cursed the King, And Shimei fell downe before the King and said, Let not my Lord impute iniquity to me, nei­ther doe thou remember that which thy servant did perverse­ly on the day that my Lord the King went out of Ierusalem: For thy servant knoweth, that I have sinned; therefore be­hold I am come the first this day to meet my Lord the King. 2. Sam. 19. 19, 20.

Sir, I hope you will not need the advice of this latter part, but will, according to the direction of the former, endeavour to keep a good Conscience, which you shall find in this your durance to be a continuall feast▪ I pray God direct and strengthen you.