The Solemne LEAGUE and COVENANT, pleading its own innocency.

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 Chriſti­ans4 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 Faith3 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 ſpi­tituall4 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 alſo5 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. 21.16Becauſe 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•〈◊〉6and 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 of9 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.