THese were once the complaints of the Psalmist, against Gods enemies and his in those times. But now they may be justly, alas too justly ta­ken up by the King and His faithfull Subject; in these times, against the contrivers and pro­secutors of that monstrous Rebellion, which hath beene the deformed and unnaturall issue that the hellish copulation of Satan, with this wicked and adulterous genera­tion; the very lees and dreggs of almost exhausted time hath [Page 6]brought forth. It is a monster indeed, made up of many mon­sters, every limbe or part of it is as it were a severall portent, presaging without the great mercy of God, a generall ruine to this poore nation, in all that it can stile good; lawes, lives, religion, soules, government, order, plenty, safety, honour, and that in the ruines whereof, if not the substance, yet the beauty and comfort of all the rest must needs be buried the happy peace of this Kingdome. A monster every day almost growing more and more monstrous, ever and anon contracting not onely more stature, but (wherein it out-does all the most grosse errours of nature, if I may so call them) new limbes, new organs, and members of confusion, and I would it did not out strip them in one thing more. Nature doth seldome use to maintaine her errours, and therefore though I know not how she brings them forth, yet she is not wont to give them a long life, which may seeme a kind of recantation of nature; she makes hast to scrape out those blots which she hath made. If they be long-lived it is as it were another wonder, and so another multiplyed errour of nature, (when I speake of the errour of nature, I meane the misapplication or disordered working of second causes.) But this, oh it hath lived too too long already, and yet it appeares to be still too youthfull, since it is not yet come unto its full stature. It is of so strange a continuance, as well as of sad and uncouth importance, that we could scarce tell whether it were a Comet or a Starre; but that wee discover it by it's low region wherein it moves, and by its irregular motion, and by that blazing traine of mis­chiefes at the tayle of it, to have no place amongst the heaven­ly bodies, as some mad Astronomers of our age would per­swade us: but that, as it is raised from those foggy and un­wholsome vapours, that not the earth or water, but even hell it selfe hath belcht forth, to the confusion and destruction of mankinde; so we are sure it will not still continue, but will at length wast and consume it selfe, and fall downe, though with such a stench and evill influence, that may perhaps suffocate many thousands that are about it.

Much hath beene done, and by skilfull hands, towards the [Page 7]anatomy and description of this monster; and no wonder if some have met with damps from it in endeavour, like those that open fowle and corrupted bodies, which many times send out those maligne vapours, that are ready to poyson those that have attempted it. I my selfe have had my share of this mis­chiefe, and yet when the common good calls for it, in the care we must have for the preservation of publique dangers, though to the perill of our particular safeties, wee must not desist from the worke. I dare not undertake to expose unto your view all the deformities of this strange prodigie. I doubt it hath not yet all its parts and members: whilest it still lives we can never say, we have fully decyphered it. And though we would very faine kill it by dissection, yet as it is in the usu­all practise of those that anatomize bodies, to do it when they are dead; so you must looke for the perfect worke in the dis­section of this when it is dead too: it is too unquiet a mon­ster to suffer it before, and too increasing to be capable of it.

Besides, the horrible composure of it is so various and perplexed, that it is very hard to undertake it.

That which I have to doe at this present, is to set forth unto you the strange language of this beast. We reade of a mon­strous beast in the Revelation, that had a mouth given unto it speaking great things, and blasphemies: Revel. 13.5. And surely such is the language of this monster, especially in this strange and horrid Covenant and Oath, which they have of late taken upon them, and commended unto others; for can there be any greater blasphemy then to offer God for security unto Sathan, to forge his hand and counterfeit his seale, as it were to an obligation to binde men over to the Devill. We reade of it as a great aggravation of sinne, that men frame ini­quity by a Law: This they have done too as farre as in them lyes, but not content with this, they have now proceeded far­ther to frame iniquity by an Oath and Covenant. That as they kill mens bodies on the one side, so they may destroy soules too [Page 8]on the other; as if they would goe about to confute our Savi­our, where he telleth us, that men are able onely to destroy the body, and doe no more, and shew that they can in some sense destroy both body and soule in hell. My desire is to lay open this mischiefe before the people, that they may take heed how they are entrapped in so dangerous a snare, wherein you must not looke for so exact a discovery as might have beene made, but such, as I was able in great hast to make of it, being desirous to apply a speedy prevention, though with lesse serious com­position unto so dangerous an evill, and that plainly to the ca­pacity of the meanest of the people, not doubting but that those that have judgement will be able to discover more in it of themselves: my ayme is to shew the impiety of this Oath, which doth appeare unto us in these severall heads.

• First, it is unlawfull in the manner of it.
• Secondly, in the matter of it.
• Thirdly, in the end of it.

First, in the manner of undertaking it, as it is against the Au­thority of the King: And as it is an entrance into a new League with a forreine Nation without His Majesties consent.

First it is against the Authority of the King, which we are all bound to maintaine, in that it is undertaken without His Au­thority; for whatsoever is undertaken without that power which is requisite thereunto, is against that Authority: for as that which cannot derive it selfe from God, who hath su­preame authority in the ordering of Religion as in all other things, is against the supreame and absolute authority of God. So that which cannot derive it selfe from the King in matter of Government, when He is supreame under God, is against the authority of the King, and so an irregular and disorderly enter­prise. For as no animal motion in the body but hath its force and power from the head in the body, so there can be no or­derly publike motion in the State, that hath not its force and influence from the King, who is supreame Head under God of [Page 9]the body Politique. And herein it is against the Oaths of Al­legeance and Supremacy, which bindeth men to the obser­vance and preservation of the Kings authority as supreame.

Secondly, it is sinfull in the manner of it, as it is an entrance into a new League with a forreine Nation, without the consent of the King, who by the Law and constitution of the King­dome is of absolute and supreame power in such matters, at least so farre, that it cannot, or at least ought not to be done without him.

Thirdly, in the manner of taking it: if it be not lawfull, yet it is uncouth and strange, performed by a ceremony of lifting up their hands unto God, as they call it. But we may justly say by lifting up their hands against God, since their hands are tru­ly lift up against Gods substitute, and against that authority that God hath placed in him. But indeed this Ceremony was most fit for their purpose, most correspondent unto their drift and purpose, and doth excellently decypher that businesse they have in hand, and which they meant to strengthen & corrobo­rate by this Covenant, even the lifting up of their hands against the Lords annointed: which they did well not to sweare to upon the Bible or Evangelists, since it is a designe directly con­trary to the whole drift of that holy Doctrine.

But in the second place it is not onely peccant in the manner, either of taking or undertaking, but much more in the impor­tance of it.

I might say something of the strange inverted method, whereby they shew us how they meane to turne things upside downe: Priviledges of Parliament, and Liberties of Subjects, being put before the Authority and Person of the King; but we could pardon such [...] as these, were it not com­mitted more in their actions than in their expressions. But not to insist upon this.

It is peccant in the matter in three maine and principall re­spects.

• 1. As it is against reason.
• 2. As against Scripture.
• 3. As it is against their owne consciences.

1. It is against reason that they sweare to maintaine the Discipline and Government of Scotland in that Church, and this is against reason in two respects.

First, because thereby they intrude into those things that be­long not unto them, and are in alienâ rep. curiosi, since they have no more power to order and dispose of matters in the Scotch Nation, then the Scots have to order and dispose the af­faires of this. But hereby indeed the Scots and they have set up a pretry trade and traffique of invasion; since, as the Scots by their incitement have most unjustly and unreasonably taken upon to order matters in this Kingdome, which hath no depen­dance upon them, nor is any way under their Government: so they have hereby made themselves in the tenour of the Cove­nant, a kinde of Moderatours and Governours of Scotland. Which notwithstanding we verily beleeve that Nation will hardly admit of.

Secondly, it is against reason that they should undertake to keepe that Discipline or Government unalterable in another Nation, which all sound Christians hold, at least in many things to be alterable, and which they themselves (as it seemes by the forme of the Oath) durst not undertake to ty themselves unto; certainly herein they are runne into the selfe same errour, of which they themselves (if I mistake not) taxed the late Oath of the Synod, and have tyed themselves unalterably to main­taine that which may and ought to be altered upon the exigen­cy of the Church. And so they have bound themselves by a sacred vow, not onely to a thing unnecessary, and no way ac­ceptable to God, in that singularity in which they are bound to [Page 11]it, but also to withstand the lawfull supply of the possible and probable necessities of the Church. Besides this, they had best be well assured that all that they have sworne to maintaine in that Discipline and Government, be agreeable to Gods Word.

2. It is against Scripture, that men should binde themselves to that which is uncertaine; or joyne in a Covenant, the sense whereof is dubious: and wherein they doe by no meanes a­gree, and that in the conscience of their knowne and palpable disagreement. This is not to sweare according to Gods rule, in justice, judgement, and truth; nor answerable to that sin­cere dealing which God looketh for in the taking of an Oath. They that agree upon the words, but differ about the meaning, may be so farre from being said to joyne in a Covenant, that they may perhaps sweare one against another in their severall and contrary expositions and acceptions.

Now such is this Oath, that it is neither certaine nor cleare, it being in a part thereof set down in those stale termes which are capable of a million of interpretations, as when they swear to promote the reformation of the Church of England, accor­ding to the Word of God, and the best Reformed Churches. What certainty I beseech you is there in this Oath? or at least, what unity is in it? were they or are they yet all agreed that have taken it: what that reformation is, or what Churches they are that are best reformed? Doth not the Independent meane one thing, and the Presbyterian another? Are the Ana­baptists and Brownists agreed upon this point? Nay surely, we may safely say, they have sworn contrary one to another in their severall senses: howsoever one hath said very well of them, or at least of some of them: that they agree very well in their la­titude, that is, in such termes that will serve all their turnes: The very studied tricke of the holy Tridentine Counsell. But is not this arch collusion with God, and with one another? Oh my brethren, I beseech you remember, God is not mocked, you [Page 12]may muffle your selves and others, but you cannot blind the Lord.

Thirdly and lastly it is against conscience since if the one halfe of those that joyne in other things no more warrantable, shall or have joyned in the taking of this Covenant it is not probable that they have or can do it as they are disposed with the consent or to the satisfaction of their consciences. Or I would gladly know of those various Sectaries as opposite un­to one another as they are both unto the truth. Whether they all like the Scotch Discipline and Government, which they sweare to maintaine in that Nation, or no, let them now lay their hands upon their hearts, and feele how it beates, if they do like it, why durst they not sweare to introduce it here, as well as to defend it there, but that they must be pleased and de­ceaved at once with these Generall Termes according to the best reformed Churches. And with that limitation, as neere as may be unto the Discipline and Government of Scotland. Oh fy upon this [...], this fond Glozing, and hu­mouring of men in things of so sacred a nature.) But if it be so that they do not approve of it, as it is well knowne they do not many of them: with what conscience can they sweare to maintaine that in another Nation, which they themselves in in their judgements disapprove and condemne as unlawfull and disagreable to the word of God? Let our independent Brethren and others answere me this question. If any say that the Disci­pline and Government of Scotland may be best for that Nation, and yet not so convenient for ours. I confesse it might so be that one kind of Discipline in some things or circumstances might fit one Nation and yet be inconvenient for another. But away with these refuges. Speake your consciences speake plainely and do not complement in Covenants. Do you beleeve I meane all you independents, Anabaptists, &c: that have or shall be called to take this holy bond. Do you all beleeve that the Scotch Discipline and Government is the best for that acti­on, or do you not beleeve it is in it selfe defective if not con­trary to the word of God in your sense? I am confident you [Page 13]cannot deny but you do. With what conscience then could you, if you have or can you if you have not, enter into an oath to maintaine that Discipline, and Government, any where, which your consciences perswade you is not the best not good, not agreeable to the word and the will of God? Is not this to pertake with other mens sinnes, and to joyne with o­thers against that which you call the Kingdome of Christ? But here you may see the crafty dealing of these men, that had the framing and contriving of this covenant. They knew well e­nough with whom they had to do. And whom they are to depend on for the pursuance of their designes. The Scots on the one side, much woed, and Courted by them. The various sectaries and disagreeing humorists on the other side. These both must be pleased, Though God be never so much displeased. And therefore to satisfy the Scots and to draw them into this Cove­nant, the Scottish discipline and government must be maintai­ned in Scotland, and all must sweare to that there, though con­science deny it. alas it is but to comply with their loving bre­thren. and yet to leave roome for the fond and enterteining hopes of their severall Chimera's which the Sectaries here have dream't of. They must be satisfied with more Generall termes here. There shall be no particular Government or discipline set downe, but according to the best Reformed Churches. which the Anabaptist may still conceive to be for him, the Brownist for him, the Lutherane for him, The Scottish for him, yea and the Papist for him too, were it not that they have dasht his hopes in another clause: onely indeed to please the Scotts a little more, as those from whom they looke for much benefit. This reformation of England, according to the best Reformed Churches, must be framed as nere as may be to the Scots, were it not so sad a businesse as it is, sure a man would even laugh to see what is behind the Curtaine. And yet this is the holy Covenant.

The last of all good covenants is the glory of God. This you see palpably is to please and engage men.

The intermediate aime of a good Covenant should be the peace of Gods people. This is like to breede no peace amongst them that take it. since in that latitude which is allowed them they are like to finde roome enough, when they have done slaughtering others, to draw their swords upon one another in the asserting of their severall best reformations against one a­nother. And God helpe the poore Church of England, if it must never have peace till they shall be agreed. And indeed God helpe it howsoever. But alas this is not all, it is most cleare that the end of this covenant, is so farre from peace, that it is purposely undertaken for the maintenance of a most hor­rid civill warre, and rebellion, and for the engageing of a for­raigne nation, to helpe to butcher the poore people of this land.

So grosse and palpable an impiety and deceiving of the trust that the King and people placed in those that have the maine sway of the businesses. That I wonder they should any longer doate upon so open and profeined a designe for their ruine, an enterprise that if it should proceed, would make the Authors and Contrivers of it infamous amongst the most barbarous Cannibals, for exposing their owne Prince and people to be a prey to be devoured by an externall fire, rather then they should any of them survive to see the defeate of their ambitious purposes.

Surely I can thinke upon no better a Motto for this bloudy Covenant, and the designe that hangs upon it. Then that verse of the Poet. Flectere si nequeo superos Acheronta movebo. And yet they sweare too to discover all those that shall divide be­tweene the Prince and the people. But does any man beleeve that they meane to accuse their owne fellow or to arrayne themselves at the barre of Justice?

I had like to have overseene one feature of this beutifull Co­venant, And that is one excellent and necessary limitation, that they have annexed unto that part of the oath, wherein they ty themselves to defend the person and authority of the King: A man would thinke and reade no farther that some strange fit [Page 15]were come on them of being good Subjects to their Prince. But they'll be sure of a Gap to get out at there.

The Liberties of Subjects, and Priviledges of Parliament, must be absolutely and peremptorily maintained, though with the Ruine of Religion and all not a syllable of limitation there. But the Kings person and his authority must be maintained, in preservation and defence of the true Religion, and in the Li­berties of the Kingdome (not a word of the Law in the whole oath. You may see by that how they meane to governe) and what doe you thinke is the meaning of this? Surely 'tis no rid­dle that needs no O Edipus to interpret it. 'Tis too cleere the purpose is to leave the people at liberty, to kill the Kings per­son, and to trample on his authority, whensoever they shall conceive that he opposeth that religion which they shall con­ceive to be true, or that be intrencheth upon any the least li­berty of the Subjects. So that every errour in a Sectary may upon the point bring a Religious Kings life into question. And every mistake in policy of the ignorant people, or misinterprati­on of the Kings Actions by the malicious, may for all this Co­venant pull His Crowne off His head, and let His royall bloud out of his heart too, Oh what an excellent Provision is this, and yet they will have the world to beare witnesse of their loyalty. Here's fuell for an eternall fire if it were possible of an everla­sting succession of divisions and mischeifes betweene the King, and the people. Christianity teacheth us to submit unto Ty­rants. Yea unto heathens if in authority, in respect of Gods ordinances, but these men are wiser and holier then God. they are not such fooles as the Apostles and Primitive Christistians to submit upon the meere command of Christ, unto those that opprest them, and sought their ruine. But I pray God make us such fooles as they were. The wisedome of this world is foolishnesse with God. I had rather be a foole with Saint Paul then wise with the best of them.

I commend unto them the saying of Tertullian, Sapiens Deo non eris nisi stultus saeculo fucris.

Much more might be said, but I hope this may suffice.

And so these hasty observations I Commend unto the Reader, for his caution and conversion, upon these impressions that a single reading of this covenant left with mee, with these two rules.

If thou art not snared keepe thy selfe free.

If thou hast taken an unlawfull Vow. Thou hadst better breake it with David, then keepe it with Herod. Thy Cor­ban will never salue thy disobedience to thy Common-father, which is thy Prince. and so I pray God direct all our hearts, for the glory of his name, and good of his Church and people, And discover and defeate all contrary designes.