I. PROTESTATION. In the Preamble to the Prote­station, 1641.

THAT divers Innovations and Super­stitions have been brought into the Church, multitudes driven out of his Majesties Dominions.

How brought in, may be colle­cted by what spoken a little be­fore, viz. That the designes of the Priests and Jesuites, and other adhe­rents to the See of Rome, have of late been more boldly and frequently put in practice then formerly, to the undermining and danger of the ruine of the true reformed Protestant Re­ligion in his Majesties Dominions established. By which it appears,

1. Whose designe, innovations, and superstitions are, the Preists, and Jesuites, and other adherents to the See of Rome. 2. Whether it tends to the undermining and ruine of the true Religion. And further we have one very ill consequence thereof; The driving of multitudes out of his Majesties Dominions.

All which is sufficient to provoke 1. true Christians to withstand in their respective places Innovations and Superstitions. 2. The wel-affected Statesman to prevent the rise and growth of these things; for the multitude of Subjects is the honour, and may be the safety of a Land.

[Page 2] In the Protestation. I A. B. in the Presence of Almighty God promise, vow, and protest to maintain and defend as far as lawfully I may with my life, power and estate, the true Reformed Prote­stant Religion, expressed in the Doctrine of the Church of England, against all Popery and Popish Innovations with­in this Realm, contrary to the same doctrine: where should be remembred, 1. What vowed, promised, and pro­tested, viz. To maintain and defend the true reformed Protestant Religion. 2. Against what? All Popery and Popish innovations. 3. How far? As far as lawfully I may. 4. With what? Life, power, and estate. 5. Where? Within the Realm. Lastly; That length of time, doth not disoblige from this vowed, promised, and protested in the presence of Almighty God.

Yet more. [ANd to my power, and as far as lawfully I may, I will oppose, and by all good wayes and meanes endeavour to bring to condigne punishment all such as shall by force, pra­ctise, counsels, plots, conspiracies, or otherwise do any thing to the contrary.] Which bindes not onely to a with­drawing of the hand from promoting Popery & Po­pish innovations; but to a putting forth of the hand, as farre as lawfully I may against those that shall any manner of way attempt it.

Conclusion. And neither for hope, feare, nor other respect shall relin­quish this promise, vow, and protestation; which hinders the working of inordinate affections, and baracado's against temptations from without.

But if it be queried whether this doth not binde to the forme, discipline, rites and ceremonies of th [...] Church? the House of Commons answer by what ex­plicative follows.

[Page 3] WHereas some doubts have been raised concerning the meaning of these words [The true reformed Prote­stant Religion expressed in the Doctrine of the Church of England against all Popery and Popish innovations within this Realm contrary to the same doctrine] this House doth declare, that by those words, was and is meant onely the pub­lique doctrine professed in the said Church, so far as it is op­posite to Popery and Popish innovations: and that the said words are not to be extended to the maintaining of any form of Worship, Discipline or Government, nor of any rites or ceremonies of the said Church of England.

And this was thought so meet then to be taken, that

2.The Vow and Covenant appointed by the Lords and Commons to be taken by every man through­out the Kingdome.

THere then being a Popish plot for the subversi­on of the true Protestant reformed Religion, therefore they declare; That in order to the security and preservation of the true Protestant Religion, they have thought fit, that all who are true-hearted, should bind themselves each to other in a sacred vow and Covenant.

[Page 4] In it. I A. B. in humility and reverence of the Divine Majestie, declare my hearty sorrow for my owne sins, and the sins of this Nation, which have deserved the calamities and judge­ments that now lie upon it; and my true intention is by Gods grace to indeavour the amendment of my own wayes.] If our calamities and Gods judgements were cause suf­ficient 1. for us to justifie God. 2. To be heartily and truly sorrowfull for our own sins and the sins of this Nation: as 3. also to promise the amendment of our wayes, how should his wonderfull works and great mercies affect our hearts, and oblige us so much the more to repentance and amendment? considering that the goodness of God leads to repentance; and that of Christ to the man that was healed, go and sin no more, lest a worse thing befall thee. But most emphatical is that of Ezra c. 9.13. And after all that is come upon us for our evill deeds, and for our great trespasses, seeing that thou our God hast punished us less then our iniquities deserve, & hast given us such a deliverance as this; should we again break thy commandements, wouldst thou not be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping.

3. The Covenant.

In it.

• 1. THat we shall sincerely, really & constantly through the grace of God, indeavour in our severall places and callings the preservation of the reformed religion in the Church of Scotland, in doctrine, worship, discipline and go­vernment against our common enemies.] The discipline and government of the Church of Scotland is here un­dertaken to be preserved against the common enemy, and enemies to them are the Papist, Prelate, Erastian, Schisma [...]ick, he [...]etick and prophane.
• [Page 5] 2. The Reformation of Religion in the Kingdomes of England and Ireland, in doctrine, worship, discipline and government according to the word of God, and the example of the best reformed Churches.
  • 1. It was then thought, that in all these there was something amiss, and that they might admit of a Reformation.
  • 2. That the word of God would be the best rule,
  • 3. and the best reformed churches the pattern: and that we should never attain to this desirable reformation, by
    • 1. seek­ing to accommodate, or comply with Rome.
    • 2. Ma­king the politicians head the fountain of our rule, or
    • 3. to continue in our old-way without any progress of amendment; but surely hereby Covenanters are bound to go on toward perfection, working by di­vine rule, and not serving the times, eying the best reformed, not the most corrupt.
• 3. And shall endeavour to bring the Churches of God in the 3. Kingdoms to the nearest conjunction and uniformitie in Religion, confession of Faith, form of Church-govern­ment, Directory for worship, and catechising.]
  • 1. The u­niformity of all is the engaged endeavour, one must not be looked upon as independent, there should not be built up a wall of partition, but a regular line should be stretched over the whole.
  • 2. And that not only as to faith, but to discipline, government, and worship.
  • 3. Whereupon it was, that the Parliament advising with an Assembly of Divines, did ratifie by their civill Sanction, a Confession, Directory, form of Church-government and Catechisms, greater and less, if we could be so happy as to go on, and not so unhappy as to pull down.
• 4. That we shall in like manner without respect of per­sons endeavour the extirpation of Popery, Prelacy, (that is, Church-government by Arch-Bishops, Bishops, their Chan­cellours, Commissioners, Deans, Deans and Chapters, Arch-Deacons, [Page 6]and all other Ecclesiasticall Officers depending on that Hierarchie) Superstition, Heresie, Schism, Prophaness, and whatsoever shall be found contrary to sound doctrine, and the power of godliness.]
  • 1. That sound doctrine and the power of godliness might thrive and prosper to the glory of God, and salvation of soules, there are sundry evils to be endeavoured against, even to an extirpation of them.
  • 2. Not onely prophaness, heresie, & schisme, but superstition, and particularly Popery and Prelacy, and that Prelacy particularly named as a thing not only to be reformed, and mo­derated, but even extirpated, and not only the head and tail, but even the whole body of that Hierarchy.
  • 3. This is to be endeavoured in like manner, that is sincerely, really and constantly in our severall places and callings. Lastly, without respect of persons, though never so high, neer or numerous, so that the turning of the tide, alterations of time gives not a disobliga­tion to the so endeavouring.
• 5. We shall also according to our places and callings in this common cause of Religion assist and defend all those that enter into this League and Covenant in the maintain­ing and pursuing thereof: and shall not suffer our selves di­rectly, nor indirectly, by whatsoever combination, perswasi­on or terrour, to be divided, and with-drawn from this blessed union and conjunction, whether to make defection to the contrary part, or give our selves to a detestable indif­ferency or neutrality in this cause; but shall all the dayes of our lives zealously and constantly continue therein against all opposition, and promote the same according to our power against all lets and impediments whatsoever.] Here is,
  • 1. an engaging to persevere even to the end, and that not onely constantly but zealously.
  • 2. To the assisting and defending all those that enter into Covenant, in the maintaining & persuing thereof.
  • 3. To be so far [Page 7]from falling off to the contrary partie, as not to be indifferent, or neuters in the matter.
  • 4. And all this against all lets, oppositions, combinations, per­swasions or terrours.
• 6. We profess and declare before God and the world our unfeigned desire to be humbled for our own sins, and for the sins of these Kingdomes, especially that we have not la­boured for the purity and power of the Gospell, and our true and unfeigned purpose, desire and endeavour for our selves and all others under our power and charge, both in publike and in 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 reall Reformation.] A profession of true repentance,
  • 1. In godly sorrow for our own and o­thers sins, in special not endeavouring after the purity and power of the Gospel.
  • 2ly. Resolution of amend­ment
    • 1. in all duties to God and man.
    • 2. In all ways publique and private.
    • 3. In respect of our selves and others under our power and charge.
  • Lastly, so far as to be examples one to another in reall Reformation, to strive,
    • 1. not to draw back, or
    • 2. to go along; but
    • 3. even to be for most in reformation.
• 7. This Covenant we make in the presence of Almighty God the searcher of all hearts, with a true intention to per­form the same, as we shall answer at that great day, when the secrets of all hearts shall be disclosed.]
  • 1. God is cal­led to witness of the sincerity of our hearts.
  • 2. We bind our selves over to answer it at the generall Ses­sions, where not onely actions shall be tryed secundum allegata & probata, but even hearts, de quibus non ju­dicat Ecclesia nec judex terrenus, of which no man judges.
• Lastly, Grace is begged to perform this Covenant with such success, that it may be encouragement to other Christian Churches groaning under, or in danger of the yoak [Page 8]of Antichristian Tyranny, to joyne in the same or like Asso­ciation & Covenant.]

And indeed it is not the taking, but keeping of Covenants, that produce good ef­fects, and give encouragement to others. We may safely say, had this whole Covenant been kept, we had escaped a world of evill, with which we are al­most sunck; and had been so amiably provoking to others, that they would have long since said Come let us joyne our selves unto the Lord in a perpe­tuall Covenant, that shall not be forgotten. But alas! the breaking of our Covenant hath almost broken us, and what it may yet do in the end, who knoweth? when we shall be found partial in the Covenant, and not have respect to the whole of it, there is that we have recovered; but there are other & greater things to be looked after. God is more tender of his owne honour, then we are desirous of our safety, since there is given to Caesar the things which are Caesars, let none of us dare to with-hold what we have devo­ted to God, for God can [...] destroy both us and our King.

There are of the then House of Commons, that not onely took it and subscribed it, but have arrested it in print to the number of 228. There are many of them now sitting Members, and see the King in his greatness, and the two Houses enjoying their Privi­ledges. I shall not name them, but hope and desire they would endeavour in their now place & calling, to see the rest of the Covenant as to the whole put in execution, if the liberty of the Subject be preserved, and Religion in what amiss reformed and secure, we are safe, and shall call them blessed, Amen.

For the taking of this in England and Wales, there was an Ordinance of Lords and Commons as follow­eth.

[Page 9] WHereas a Covenant for the preservation and re­formation of Religion, &c, hath been thought a fit and excellent meanes to acquire the favour of God toward the three Kingdomes, and likewise to unite them, and by uniting, to strengthen them against the common enemie of the true-reformed Religion, &c. And whereas both Houses, London and Westminster, and the Kingdome of Scotland, have already taken the same. It is now ordai­ned that the same Covenant be solemnly taken in all places through England and Wales.

And for the better taking thereof, directions were appointed strictly to be followed.

• 1. That the Speaker of both Houses do send to the General and Admirall copies of the Covenant, that it may be taken by all Officers and Souldiers under them.
• 2. That the Members of the Commons House do send down into their Counties a competent number of Copies unto the Committees, and that they with­in six dayes disperse them to every Parish Church or Chappel, to be delivered to the severall Ministers, Church-wardens, or Constables.
• 3. That the severall Committees return a Certifi­cate to the Clerk of the House when they received those copies, and the day when they sent them forth, and to what Parishes.
• 4. That the Ministers read the Covenant pub­liquely to their People the next Lords day after they receive it, and prepare their People for it.
• 5. That the Covenant be taken by the Commit­tees in the place where they reside, and tendred to the Inhabitants of the Town within 7. dayes after it comes to the Committees hands.
• 6. That the Committees after they have taken it themselves, do speedily disperse themselves through [Page 10]the said Counties, so as 3. or 4. of them be together on days appointed at the chief places of meeting for the several divisions of the said Counties, and sum­mon all the Ministers, Church-wardens, Constables, and other Officers unto that place, where after Ser­mon preached by one appointed by the Committee; they cause the same Minister to tender the Covenant unto all such Ministers and other Officers, to be by them taken and subscribed in the presence of the Committee.
• 7. That the Committees give the Ministers in charge to tender it to all the rest of the Parishioners the next Lords day, making then unto them some solemn exhortation concerning the taking and ob­serving thereof. And if any Minister refuse or neg­lect to appear at the said summons, or refuse to take the Covenant, or to tender it to his Parish, that then the Committee appoint another Minister to do it in his place.
• 8. That it be tendred to all men within the seve­rall Parishes above the age of 18.
• 9. That the Earl of Manchester take care that it be tendred and taken in the University of Cambridge.
• 10. That the Assembly of Divines make an Ex­hortation to all sorts of persons to take it, as that which they judge not onely lawfull, but (all things considered) exceeding expedient and necessary for all that wish well to Religion, &c. to joyn in.
• 11. That if any Minister refuse to take or tender the Covenant, or any other to whom it is tendred do not take it, that it be tendred them the next Lords day following: and if they refuse, that their names be returned to the Committe, and by them to the House.
• [Page 11]

  12. That such as are within the severall Parishes, when notice is given of the taking of it, and do ab­sent themselves from the Church at the time of ta­king it, and come not in afterward to take it, they be returned as refusers.

  The manner of taking it. The Minister to read the whole Covenant distinct­ly and audibly in the Pulpit: and during the time of reading thereof, the whole Congregation to be un­covered, and at the end of his reading thereof, all to take it standing, lifting up their right hands bare, and afterward to subscribe it severally.

• 13. That the exhortation of the Assembly be pub­liquely read when the Covenant is read.

The Assembly of Divines presented the House an Exhortation for taking the Covenant, which being brought into the House occasioned this vote.

In this paragraph are many remarkable passages, which at this time, and in this thing should not be slightly passed over.

• 1. To omit what some say, that this Government was never formally established by any Laws of this Kingdom at all; which though the strength of it may seem to be weakned with Some say, yet there is more to be said for it, when both the Assemblies of Divines, and the House of Commons say, Some say; it is not every hour say that they thus speak of, it is almost as if they themselves had said it.
• 2. That the very life and soule thereof is already taken from it by Act of Parliament.] So that were it formerly formally esta­blished, the life and soule thereof is taken away by Law, therefore they infer nothing of jurisdiction re­mains.
• 3. That their whole government is at best: but a Humane Constitution, and adjudged by Parliament not only [Page 13]very prejudiciall to the Civill State, but a great disturbance also to the perfect reformation of Religion.
• 4. Who knows it not to be an enemie thereunto, & destructive to the power of godliness and pure administrations of the Ordinances of Christ.
• 5. How earnestly the removing, not onely now, but in former times hath been desired; Which moved the well-affected almost throughout the Kingdome long since to Petition this Parliament (as hath been desired before even in the Reign of Q. Eliz. and of K. James) for a to all abolition of the same.

By these preceding, it will clearly appear,

• 1. How strictly the Covenant was imposed, and that by au­thority of Parliament; not only commanded, but the taking thereof enquired after, & they severally pro­ceeded against that refused: it was not then adjudg­ed a slight matter, nor left arbitrary to every ones pleasure to take or refuse
• 2. How solemnly taken, not in a formal, superficial manner, but seriously and deliberately entred into.
• 3. That thousands are en­gaged therein in all the three Kingdoms, and persons of all sorts, rancks, and conditions.
• Lastly, how far the Ministers concerned more then others, as having not onely entred into it, but given it to many, yea seriously and earnestly exhorting them thereunto;

and therefore next to those that by authority impo­sed it, are most concerned to the observation of it, lest they be found great and inexcusable breakers of it; and since that, through the gracious and wonder­ful providence of God, we have attained to a making it good as to King and Parliam. After foul breaches made upon the Covenant in that particular, what remains, but that the other parts be looked on, and prosecuted, to wit, the extirpation of Popery, Prela­cy, Superstition, Prophaness, Heresie and Schisme, and whatsoever is contrary to sound doctrine, & the [Page 14]power of godliness, lest otherwise we shall be found before God to have entred into Covenant only with respect to our selves, and such as can acquiess in the attaining of our own things, and are no whit touch­ed with those things that so neerly concern the glory of God, and the good of his Churches.