WE Noblemen, Barons, Knights, Gentlemen, Burgesses Ministers of the Gospell and Commons of all sorts in the Kingdom of England, Scotland, and Ireland, by the providence of God living under one King, and being of one Reformed, Religion, &c.] Which was not then Presbytery: Presbeters being re­ckoned among the rest of their now despised brethren, for Sectaries, by their joynt adversaries, the Bishops, and the rest of that superstitious Popish faction.

Having before our eyes the glory of God, &c.] Who is alone glorious in holinesse, the brightnesse of whose glory is the man Christ Jesus; the Spirituall, not the formall ex­alting of Christ, being the onely mite we have to cast into the treasure of his glory.Ex 15.11. Heb. 13.

And the advancement of the Kingdom of our Lord and Saviour Jesus Christ, &c.] Whose Kingdom is a Spirituall Kingdom within men, not a carnall kingdom set up over men,Luk. 17.11. Heb. 1.8. a Kingdome over whom there is no other King nor governour, but him that swayes the Scepter of righteousnesse. For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us.

The honour and hapinesse of the Kings Majesty, &c.] Esay. 33.21. It was not that honour and hap­pinesse which he himselfe fought for against the Parliament and Covenant: but that honour and happinesse wherein the happinesse and the safety of the Kingdome did consist.

And the true publique liberties, safety, and peace of the Kingdoms, wherein every ones pri­vate condition is included, &c.] These things, though last named were first in our eyes, and more precious in our esteem then the honour and happinesse of him who would then have destroyed us, and did his utmost to make us slaves.

And calling to minde the traccherous and bloody Plots, Conspiracies, Attempts, and Practises of the enemies of God (which were not then called Sectaries) against the true Religion, &c.] by which was not meant Church government, nor unlimited Ecclesiasticall Jurisdi­ction in the Clergy, for those enemies we speake, were then designing to advance those things, but by true religion must be meant the power of godlinesse in godly people, which our formall superstitious Church governors, viz. (the Episcopall Cler­gy) did endeavour to persecute and destroy.

And professors thereof in all places, especially in the three Kingdomes, ever since the re­formation, &c.] Which hath its eye to what we were reformed from, viz. from Po­pery, superstition, &c. Which reformation was not then in Church government, wee being then under the government of Popish superstitious prelats as if under any; but the reformation we eyed, was in those inward principles of condence, and godlinesse shining forth in the conversation of particular Christians.

And how much their rage, power, and presumption are of late, and at this time inc [...]eased and exercised, whereof the deplorable estate of the Church and Kingdome of Ireland, the di­stressed estate of the Church and kingdome of England and the dangerous estate of the Church and kingdome of Scotland, are present and publike testimonies, &c.] Which power, rage and presumption, that put the three kingdomes into such a distraction, was not then for want of suppressing Heresie and Schism so called, but the contrary, the suppressing and opposing truth under those names, the persecuting and destroying good Christi­ans [Page 4]for such persons, viz. Seditious Hereticks and Schismaticks, &c. If you will not beleeve me, aske Mr. Prynne, and Doctor Bastwick, &c.

We have now at last, after other means of supplications remonstrances protestations and suffer­ings, for the preservation of our selvs, & our religion from utter ruin & destruction, &c.] Were not our supplications to the King and his Councel, against the Prelates, and their perse­cuteing such in the High Commission Starre chamber, &c. By whose meanes and from whose hands we indured these sufferings here spoken of, against whom and their innoations did runne all our protestations and remonstrances here quoted, as you may read in the preamble to the first protestation, May 5. 1641. In these words, That the de­signes of the Priests and Iesuits, and other adherents to the See of Rome, have of late beene more boldly and frequently put in practice then formerly; to the undermining and danger of the true reformed Protestant Religion, and that divers innovations and superstitions have been brought into the Church, &c. Multitudes driven out of His Majesties Dominions, &c. (who were banished then for Hereticks and Schismaticks. Therefore I A B. doe in the presence of Almighty God, promise, vow, and protest to maintaine, and defend, as farre as lawfully I may, (not further) with my life, sower, and estate, the true reformed protestant religion, against all Popery, and Popish innovations within this Realme, &c.] Not against all disputeable controversies, & matter of doctrine & discipline between godly people.

According to the commendable practises of these kingdoms in former times, and the exam­ple of godly people in other nations, after mature deliberation, resolved and determined to enter into a solemne League and Covenant, &c.] Not to compell any others, who hate both us & our Covenant, to enter into it to the prejudice of all faithfull Covenanters.

Wherein we all subscribe, and each one of us for himselfe, with our hands listed up to the most high God doe sweare; First, that we shall since [...]ely, realy and constantly through the grace of God, endeavour in our severall places and callings, (not out of them) the preservati­on of the reformed religion in the Church of Scotland, (not the setting up of it in England,) in doctrine, worship, disc [...]pline, and government against our common enemies, (not against our differing brethren that are our faithfull friends) the reformation of religion in the Kingdomes of England and Ireland, in Doctrine Worship, Discipline, and Government accord­ing to the Word of God (not besides it, much lesse against it) and the example of the best reformed Churches (whose reformation is not differing from our first and chief rule the Word of God) And shall indeavour to bring the Churches of God (the Synagogues of Satan, the Kingdome and throne of Antichrist, whose dominion is over King­domes and Nations, after a worldly secular manner, against which we have cheifely covenanted) in the three Kingdomes to the merest conjunction and uniformity in Religion confession of Faith, forme of Church-Government, Directory for worship and Catechising, &c.] That according to our former Protestation (lawfully we may) not erring from the Rule of all Reformation,Joh. 16.13. the chiefe Rule in our eye, and first example in our mouthes, (the word of God) allowing of no other infallible interpreter to our judgements then that spirit which is come into the World to leade us into all truth.

Exclaiming against the authority of popish Fathers, councells, &c. over us in mat­ters of Faith, It being a principall branch of Popery to believe as the Church believes, which we have chiefly covenanted against. That wee and our posterity after us may as Bretheren (not as Masters and servants) for the Scribes and Pharisees love the uppermost roomes at Feasts and the chiefe places in the Sinogogues and greetings in the Markets, and to be called of men Rabbi, Rabbi, but be not yee called Rabbi for one is your Master even Christ, and all yee are Breathren, Mat. 23.6, 7, 8. and call no man father upon earth, for one is your father in Hea­ven; Live in faith and love, &c.] Not in envying, strife and vaine jangling about things indifferent, in Faith and Love, not in forme, custome and tradition; in Faith [Page 3]and Love, which is the unity of the Spirit, not uniformity of Church Government, Worship, Discipline, &c. though the latter is likewise included where it doth not pre­judice the former.

And the Lord may delight to dwell in the middest of us, &c.] Acts 7.48. Esa. 8.18. Ioel 3.21. Psal. 132.13. Psal. 87.2. Who delights not to dwell in Tents made of hands; whose habitation is not in Discipline, outward Worship, or formes of Religion: for the Lord hath chosen Zion, hee hath desired it for his Habitation, he loveth the gates of Zion more then all the dwellings of Jacob, though Iacob were not with­out Altars and Sacrifices no more then Zion.

Zion representing the spirituall Church of God, not the carnall; for God hath not his Habitation nor dwelling place, in or among none but such as have their dwelling place in him; hee that eateth my Flesh and drinketh my Bloud, dwelleth in me and I in him, Io 5 56. which relateth to the spiritual union betwixt Christ and a christian, not to an out­ward profession of the Gospel. So Paul in his Epistle to the Ephesians, writing of the new Ierusalem the spirituall Church of God, where only God dwels, speaking of Christ the chiefe corner stone in whom (saith he) yee are also builded together for a habitation of God through the spirit, Eph. 2.23. Pet. 1.1.4. 1 Cor. 12.13. and if yee be not thus builded together in chiefe and made one with him by pertaking of the Divine nature, by being baptized into him through that one spirit, it is not your building together in outward Leagues and Covenants, dis­cipline and formes of worship, though never so pure, that makes you a habitation for God to dwell in.

The second Head. That we shall in like manner without respect of persons indeavour the extirpation of Popish prelacy, (that is Church-Government by Archbishops their Chancellors, and Commissaries, Deanes, Deanes and Chapters, Arch-Deacons, and all other Ecclesiasticall Officers depending on that hierakchy, &c] Not onely the names, formes and offices of the Government, but chiefely the evill of the Government which was their Ecclesiasticall Jurisdiction over the people. Their exalting formes, traditions and ceremonies above and against the purest godlinesse, their troubling and persecuting good Christians un­der the name of Heritickes and Schismaticks, forcing multitudes out of His Majesties Domi­nions, to injoy their liberties elsewhere, which is taken notice of by the Parliament in their protestation made the 5. of May, 1641. all which kinde of disposition and persecuting principles, we are fully and really Covenanted to extirpate in others as well as in them.

Superstition.] Which word includes all manner of ceremonous, worship crept in a­mong us, by the customes and traditions of men, contrary to the word of God; and forced upon us by the decrees and determinations of Councels and Synods, all which are wholy superstitious.

Heresie.] Which word signifies a peremptory obstinacy in a grosse visible error, in opposition to a fundamentall known truth, that is in opposition to the very founda­tion upon which religion, viz. the power of Godlinesse is grounded; not every small difference among Christians in matter of Opinion or Judgement about discipline, Go­verment; or points so disputable which are hard to be determined.

Schisme.] Which signifies Division, or striving about Religion, by some few vio­lent persons, to the great prejudice of the generality of godly Christians; not a Christian sober contending for the faith of the Gospell, against the traditions and cu­stomes of men. Paul withstood Peter to the face before Barnabas, and all the Saints at Antioch; yet Paul was no Schismatick, nor Peter a Heritick, for practising such things in the Church, as were reproveable and blameable by Paul.

Prophanesse.] Which word signifies a fleshy carnall abusing of spirituall and ho­ly things, or the prophaning of the Lords day, his names, &c. the administring spi­tituall [Page 4]Sacraments, or Ordinances to Carnall, Ignorant, Scandalous people; this is is that the Lord much complaines of in Scripture,Ezek 12.8. thou hast despised my holy things, and prophaned my Sabbaths, so in ver. 26. her Priests have violated my Law, and prophaned my holy things, Heb. 12.16. 1. Timoth. 1 9. they have put no difference betweene the holy and prophane; so it includes all manner of evill scandalous conversation, whether in words or deeds. This word in the Covenant is so little taken notice of, though it be lesse disputable, and the sinnes against it more scandalous and provokeing to the pure eyes of our God, who cannot behold iniquitie,Heb 1.13 then difference in opinion among Godly people; and if there were a better reformation of the former, the latter would be more easily obtained: pro­phanesse being to be driven out from among us, as Christ drove the buyers and sel­lers out of the Temple, and holinesse of life with unity among brethren, to be led in by cords of love, and strength of reason. But we walking so much by contrary meanes find by wofull experience; contrary effects and consequences. Whatsoever shall be found contrary to sound doctrine that is sound doctrine which destroyes all our own things, whether parts, abilities, workes or righteousnesse and exalts Christ alone, to be all in all for us, and in us, Rom. 3.22, 23. 1 Cor. 12.6. Ephes. 1.23. Col. 3.11. That is sound doctrine which is preached in no other name and authority,Ioh. 7.16. but Gods; as the doctrine was which Christ taught, my doctrine is not mine but his that sent me, not that which derives its Authority from Counsells, Fathers, &c. who have many of them preached for doctrine the Commandements of men. And the power of godlinesse.] These two things are well placed neere together, for where the one is wanting, the other is seldome found, the power of godlinesse being constantly attended with sound doctrine, though among the purest graine there may be sowne some teres; for the more ye finde of the power of godlinesse in any man or society of men; the more of sound doctrine is there to be expected; and if the power of godlinesse be wanting in men, how pleasing so ever their opinions may be, there is little ground to judge they either know or love sound doctrine. Least we partake of other mens sins, &c.] Among which the sins of persecution, and in destroying good people under bad names; the exalting the forme of godlinesse against the power thereof was not the least. And thereby be in danger to receive of their plagues, &c.] As it is two evident we have com­mitted the same sins, so have we much cause feare the same punishments, which God laid upon them by our hands, is at our dores; the Lord helpe us to be sensible of the one in time, that we may prevent the other. And that the Lord may be one, and his name one in the three Kingdomes, &c.] It is a desireable end the Lord direct us in the meanes.

A third head of the Covenant. We shall with the same sincerity, reallity, and constancy in our severall vocations indevour, with our Estates and Lives, mutually to preserve the Rights and Liberties of the Parliament, and the liberties of the Kingdome, &c.] Of both which the Parliament themselves are the most equallest Judges, they having no priviledges, but what is in order to the better preservation of the peoples liberties, the Parlia­ments just priviledges, being the principle Bull warke to our Lawes and Liberties. And to preserve and defend the Kings Majesties person and authority, in the preservation and defence of the true religion and liberties, &c.] Not otherwise wayes we being at the same time in actuall warre against his Majesties person and prerogative power in the de­fence of our religion and liberties. That the world may beare witnesse with our Consci­ences of our loyalty; & that have we no thoughts nor intentions to diminish his Majestis just po­wer and greatnesse, &c.] And likewise of our forwardnesse to hazard the losse of our lives and all things else deere to us, in the vindication and protection of our just free­dome and liberties against his Arbitrary unjust power and greatnesse. We shall also [Page 5]withall faithfulnesse indeavour the discovery of all such as have beene or shall be incendiaries, Malignants or evill instruments, by hindering the reformation of religion, &c.] Which principally and chiefely those are which hinder the free progresse of the Gospell in the Common dispensation of the preaching the word, which are angry because it is the good pleasure of the father to hide the mysteries of Christs kingdome from the wise and prudent, and reveale them unto Babes.Matth. 11.25. 1 Cor. 11.27.28. 2 Per. 2.16. Matth. 21.16 Because God hath chosen the fool­lish, weak, bases despised things of the world, and things that are not to bring to naught the wise and mighty things that are; because God sometimes opens the mouth of the dumb asse, to reprove the madnesse of the Prophet; and by the mouthes of Babes and Sucklings perfects his own praise, the despising of the day of these small things being the Grand hinderance of a true reformation. Dividing the King from his people, &c.] The King hath ever beene so farre divided from his people in Cove­nant, that he hath saved all evill instruments a labour in that worke. Or one of the Kingdoms from another, &c.] Who soever it is, that endeavours to involve or inter­mix the distinct interest of each Kingdome, hazards much the making a greater divisi­on. Abraham and his brother Lot agreed best after they had divided their substance, and became two distinct families, or little common-wealthes; there was strife between their heads-men before,Gen. 13 7. and the keeping two distinct interests or property to each o­thers substance, did not breake the bond of brother-hood; nor hinder their mutuall assistance of each other against their common enemy. Abraham was ready to relieve his Brother Lot from under the Captivity of Chedorleromor. Or making any faction or parties among the people, contrary to this League and Covenant, Gen. 14.15. &c.] Which those men are chiefely guilty of (next to the common enemy) which would turne the sharpest edge of the Covenant against their differing brethren, who hath testified in the worst of times their affections and faithfulnesse to the Covenant and cause as fully as them­selves, who would put such a sence upon some branches or expressions in the Cove­nant, as no rationall man can make it beare, nor impartiall can judge it meanes, and stirre up one party of the Covenanters, to force a disputable fence upon the other; which hath been the principall cause of those factions and divisions among the Cove­nanters (if any there be that hath been made. That they may be brought to publike triall, and receive condigne punishment, as the degree of their offences shall require or deserve, or the supreme judicatures of both kingdomes respectively, or others having power from them, for that effect shall judge convenient, &c.] If onely the supreme judicatures of both king­domes or others impowered by them, ought to judge in this case; then sure it doth not become particular men, one to judge or accuse each other, much lesse to judge their judges.

The fifth head. And whereas the happinesse of a blessed peace betweene these King­doms denyed in former times to our progenitors, is by the good providence of God granted unto us; and hath beene lately [concluded and settled by both Parliaments; we shall each one of us, according to our place and interest, endeavour that they may remaine conjoyned in a firme peace, and union to all posterity, and that justice may be done on the wilfull opposers thereof, in manner expressed in the present Articles, &c.] In pursuance of which the onely meanes, that can be used in a Christian brotherly forbearance of each other in things wherein we differ; a friendly faire disputeing of accidentall controversies, out of an earnest desire to give one another satisfaction, wholy to leave all grand controversies between the two Nations to be judged and determined, by the Parliaments of each Kingdome, who alone are capeable of giving the Kingdoms sence or resolution in things dispure­able, and for all particular persons to forbear their crying out against Covenan [...] [...] [Page 6]and Covenant breakers, in their Pulpits and Communications, it being no lesse then scandalous rayling and reviling (whether true or false, which is very ill be­coming leading Christians, whethers Ministers or others, and especially in a time of reformation; and let them rather particularize Covenant breakers: and what of the Covenant it is they have broken, and deale with them either as Christians according to the rule, Matthew. 18.15.

Or as men, by complaining of them to those, who have power to judge and deter­mine things in such cases; there being no such prejudice to the union and peace, be­tweene the Covenanters in the two kingdomes, as such kinde of exasperating the spirits of any people interested in the Covenant, whether pro or con.

The sixth head. We shall also according to our places and callings in this common cause of Religion, Liberty, and the peace of the Kingdoms, assist, and defend, all those that enter into this League and Covenant, in the maintaining and pursuance thereof, and shall not suffer our selves directly, or indirectly, by whatsoever combination, perswasion, or terror to be divided, and withdrawne from this blessed union and conjunction; whether to make defection to the contrary part, or quit our selves to a detestable indifferency, or neutrallity in this cause, which so much concerneth the glory of God, the good of the kingdome, and honour of the King, but shall all the dayes of our lives, zealously and constantly continue therein, against all opposition, and promote the same according to our power, againsts all lets and impediments whatsoever; and what we are not able of our selves to suppresse, or overcome, we shall reveale and make knowne, that it may be timely prevented or removed, all which we shall doe as in the sight of God.] The principall thing contained in this sixth head, is a mutuall assistance of each other, in the pursu­ing and obtainining the ends of the Covenant, which is in a brotherly firme uniting against the Common Enemie to the Covenanted cause, viz. the preservation of the purity of religion, the liberty and freedome of the people, &c. To endeavour to re­taine unity, where we cannot uniformity, and to prefer the concurrence and assistance of one approved tryed friend to the Covenanted cause, though differing in some parti­cular circumstances, before the compliance of many others, which stood neuters to it or opposed it, when we stood most in need of their help. And because these King­domes are guilty of many sins and provocations against God and his sonne Iesus Christ, as is too manifest by our present destresses and dangers, the fruits whereof, we professe and declare, before God and the world, our unsained desire to be humbled for our own sins, and for the sins of these kingdomes, especially that we have not as we ought, valued the inestimable benefit of the Gospell; that we have not laboured for the purity and power thereof, that we have not endeavoured to receive Christ into our hearts, nor to walke worthy of him in our lives, which are the causes of out sinnes and transgressions so much abounding among us: and our true and unfained purpose, desire and endevours for our selves and others, under our power and charge, both in publike and in prevate, in al duties we owe to God and man, is to amend our lives, and each one to goe one be­fore another in this example of a reall reformation, that the Lord may turne away his wrath and heavy indignation, and establish these Churches in truth and peace, and this Covenant we make in the presence of almighty God the searcher of all hearts, with a true intention to performe the same, as we shall answer at that great day, when the secrets of all hearts shall be disclosed, most hum­bly beseeching the Lord to strengthen us, by his holy spirit for this end, and to blesse our desires and proceedings with such successes, as may be deliverance and safety to his people, and incouragement to other Christian Churches, groaning under, or in danger of the Yoak of antichristian tyranny to joyne in the same, or like Association and Covenant to the glory of God, the inlargement of the kingdome of Iesus Christ, and the peace and tranquility of Christian kingdomes, and common wealthes, &c.

What can be more said? or what words can more fully containe to discover a people cordial­ly and really sensible of the crying sins, of persecuting and destroying good people under bad names; exalting the forme of Godlinesse against the power thereof, of opposing the Letter of the Gospell against the Spirit of it? Let the Consciences of all Covenanters judge, acknow­ledging the cause of the Kingdoms present distresses and dangers to flow from their many sins and provocations committed against God and his Son Jesus Christ, especially the not valuing the mosteemable benefit of the Gospel: but rather sliting deriding, & persecuting the most pre­cious part thereof vid. The spirit and power of it, not labouring for the purity & power thereof, but rather imprisoning it by the tradition and forme of it: not indeavouring to receive Christ in hearts; drawing neere to him with our mouths, but having our hearts farre from him, not walking worthy of him in our lives. vid. Not living at all to him but to our selves, promising [...]eall not formall Reformation, desiring to be strengthned by his holy Spirit, whose teachings, enlightnings and strengthnings, are now become a by-word to many Covenanters, ayming at the incoridgment of other Christian Churches, groaning under or in danger of the same yoak of Antichristian tyranny, and now make it the very worke of the Covenant to put the same yoake upon the neeks of our dissenting brethren, which our own selves then groaned under; like those Scribes and Pharisees Christ admonisheth the people against; for they binde heavy [...]thens, and grievous to be borne, and lay them on other mens shoulders, Mat. 23.4. but themselves will not move them with one of their fingers: For now the whole League and Covenant which containes thus many good Christan Engagements, is all contracted, or rather detracted into these three things: viz. the Establishing and Setling Church Government according to that of Scotland, the suppressing and punishing of Hereticks and Schismaticks, &c. The defending of, or resto­to his Majesty his Power and Greatnesse.

Now let us review the Covenant upon these particulars, and see what we are engaged to in relation to these things, and let the Covenant continue a rule, and not be a snare to any, much lesse to its true friends.

The preservation of the reformed Religion in the Church of Scotland in Doctrine, Worship, Disci­plune and Government against our common Enemies.

What is this to the setting of it up in England against the judgements of our best friends? or if our brethren of Scotland should finde cause to make a more through Reformation in that Kingdome, are we bound by this Covenant to hinder them? our covenant to preserve the pre­sent Reformation, in either Kingdome, is no engagement to hinder reformation in both King­doms, if those in whom the power of Reforming is find cause: therefore what we are by this Covenant engaged to in relation to Scotland, is to assist them against any that shall endeavour to drive the Reformation back again, toward the Idolatrous superstitions of Rome; not those which endeavour the pressing of it forward toward the pure rule of the Word.

The Reformation of Religion in the Kingdome of England and Iroland, in Doctrine, worship, Discipline, and Government, according to the word of God, and the example of the be best refer­ned Churches.

It doth not say according to the length and breadth in every thing to a tittle of that in Scot­land, neither doth it name this or that form of Government, or particular Church or churches; but only saith the word of God, and best reformed churches, which is wholly in the breast of the Reformers which church or churches to judge best Reformed; whether Scotland, Holland, Geneva, New England, &c. Or whether they will approve of nationall or congregationall churches: if the latter can prove themselves best Reformed, they ought by the covenant to be our patterne.

And shall endeavour to bring the church of God in the three Kingdomes to the neerest conjunction and uniformitie in Religion, confession of Faith, forme of Church Government, Directory for Wor­ship and catechising.

Here is not a word of making Scotland a pa [...]ne to the other two, untill it hath proved it selfe one of the best reformed Churches, and when it hath we are no more tied to it than to o­ther reformed Churches, equil with it in reformation, nor to none of them further than the Word of God beares testimonie to the truth of their practices, it being our firstrule, reform­ed Churches being rather named for presidents for justifying our reforming than for rules to reforme by, we having the same word for our rule, and the same spirit to measure by that other reformed churches have, or otherwise our best reformation will be but a painted sepulchre.

Again, to the nearest conjunction and uniformity. It doth not say, the very same, not nearer than it can be withour prejudice to each other, conjunctions and agreements made by particulars for the mutual comfort, safety, and peace of each other, having their eye to what may be advantageous to the whose when conjoyned in opposition to what shall be preju­dicial to either as particulars, and what any impartial man can gather from these things: to conclude, that the parliament or kingdom of England is engaged by this covenant, to settle Re­ligion or church government by direction of rules given them from Scotland, or from any other in England inferiour to themselves is to me hid.

Nay, that the Parliament of England is not left as free to judge what Church government or Forme of Discipline, to settle in England, notwithstanding any thing said in this Covenant, as the Parliament of Scotland is in Scotland, and as the Parliament themselves are left free by this Covenant in their judgements and determinations what Church government or forme of Worship to settle in this Kingdom: on the Affirmative part, so are all others engaged and in­teressed in this Covenant with them, every particular man being left as compleat a Judge by this Covenant to himselfe in the matters of Religion as the Members of the Parliament are for themselves as particular men, and for the whole Kingdom as a parliament, which must be the meaning of these Words, and our true and unfeigned purpose, desire and endeavour for our selves and all others under our power and charge both in publique and private in all Duties we owe to God and man to amend our lives and each one to go before another in the example of a real refor­mation, pag. 21.22. And if we be bound to endeavour in our several places and callings to go each before other in the example of a real reformation, then can we not be bound up to stay each of other, for an example of formal reformation.

The second thing which is made by some men the great businesse of the Covenant is the suppressing or punishing of Heresie and Schisme, &c.

That it is not the duty of every particular Christian in their several places and callings to endeavour the extirpation of that which is really heresie and schisme, I deny not: but that eve­ry man, or any man which hath taken this covenant is bound thereby to become a persecutour of Hereticks; &c. or to judge, of errour, heresie or schisme, &c. by any other rule than the Word of God: or to suppresse and oppose it by any other meanes than what is there prescribed, in which every perticular man for himselfe is made a judge by the covenant (I deny) there being not one tittle in the whole Covenant taking notice of heresie and schisme, except in the second head these two words, endeavour the exterpation of popery, prelacy superstitions, heresies, & schismes &c. And that any man could thinke these two words had been crowded into that place for a snare to any peaceable, godly people, for preferring unity with God before uniformity with men, when the later cannot be enjoyed without prejudice to the former (to me seemes strange) considering it was the great Grievance our conforming Brethren as well as our selves then groaned under, vid. the opposing the power of godlinesse in the forme of it, the persecuting and troubling good people under the name of seditious persons, hereticks, and schisma­tickes, &c.

And as God did then helpe his people to bear witnesse to his truths, though under persecuti­on for errour and heresie, so shall he do still: for it is no new but the old way of Antichrist, to persecute Christ for Belial, truth for errour and heresie, which Paul beares witnesse to, Acts 14.14. But this I confesse unto thee after the way which they call heresie, so worship I the God of [Page 9]my fathers. The third main part of the covenant which some are now promoting to destroy all faithfull Covenanters, which is the preserving and defending the Kings Majesties person and Authority.

But they have forgotten it is ontly in defence of the true Religion and Liberties of the Kingdom: the Armies which were raised by the King against the Parliament at first were pre­tended for the defence of his person and authority, but according to the sense we are bound by the covenant to oppose him with our utmost lives and fortunes. This Doctrine was not preach­ed in Scotland. When the King was forced to march into the North parts with a great Army to protect his person in the exercise of his kingly office and authority in Scotland: though Scotland had then never tasted of the cruell War, which since both Scotland and England hath groaned under, by that power and authority of their King, which they make now the main quarrell of the covenant.

Our Brethren of Scotland with the the rest of their judgement in England have had some dis­satisfaction on their spirits concerning the kings restauration to his power and trust before he hath given satisfaction and security to the kingdomes, as ye may reade in the parliaments An­swer to his Majesties desites of a personal Treaty to which they all concur. Concerning the personal Treaty desired by your Majesty, there having been so much present bloud of your good subject shed in this War by your Majesties commands and commissions: Irish rebels brought over into both kingdomes, as also forces from forreigne parts, &c there being forces also in Scotland against that parliament and kingdom by your majesties commission, the War in Ireland fomented and prolonged by your Majesty, whereby the three kingdomes are brought near to utter ruine and destruction: we conceive that until satisfaction and securitie be first given to both the kingdomes your Majesties coming hither cannot be convenient, nor by us assented unto.

Again, see the speech of the general assembly of the kirk of Scotland to the king at New­castle. The troubles of our hearts are enlarged, and our seares increased in your Majesties be­halfe, perceiving that your peoples patience is above measure tempted, and is like a cart pres­sed down with sheaves and is ready to break; while as besides many formes, designes, and en­deavours to bring desolation and destruction upon us, &c. Our countrey is now infested. The bloud of divers of our Brethren spilt, and other acts of most barbarous and horrid cruel­ty exercised by the cursed crue of Irish Rebels, and their complices in this kingdom, under the conduct of such as have commission and warrant from your Majesty, and unlesse we prove un­faithfull both to God and to your Majesty, we cannot conceal another danger, which is infi­nitely greater than that of your peoples displeasure, &c. therefore in the Name of our Lord and master Jesus Christ who shall judge the World in righteousnesse both great and small, and in the name of this whole national kirk which wee represent, we make bold to warne your Majesty freely, that the guilt which cleaveth fast to your Majesty and to your Throne is such, as (whatsoever flattering preachers or unfaithfull counsellours may say to the contrary) if not timely repented, cannot but involve your selfe and your posterity under the wrath of the everliving God, for your being guilty of this shedding of the bloud of many thousands of your Majesties best subjects.

Was his Majesty blameable in the spilling of so much innocent bloud, of his best subjects in the three kingdomes, and was it then our duty to protect our selves against his Majesties power and authority which he exercised to our ruine and destruction to the utmost of his strength, (and is it not so?) hath not the parliament several times declared, as particu­larly in their Message to the king 25. August, 1642. That the king by setting up his Standard against them, did put the two Houses of parliament, and in them the whole Kingdom out of his protection, that untill his Majesty shall recall those proclamations and declarations, where­by the two Houses of parliament and all that adhered to them are declared Traitors: they could not without betraying their trust admit of any Treaty with his Majesty.

Now hath the King recalled these Proclamations and Declarations ye or no, hath he given satisfaction for blood, or security to the Kingdome? if not, would you have us betray our cause, break our covenant, and treate as Traitors? Had we not better have done this at first be­fore this great expence of blood and treasure? Must the covenant needs be at war with it selfe? can we be bound by the covenant to assist the Parliament, and all that adhere to them; in main­taining the true Religion, the Libertyes and Freedom of the people, &c. In opposition to the Arbitrary power of the King, and likewise bound to defend and protect the Kings Majesty and Authority, while in opposition unto the same former things? But it is not the covenant, but the designing faithlesse covenanters, which are thus full of contradictions, but if ye shall still do wickedly, 1 Sam. 12.25. ye shall be consumed both you and your King.