A CONFUTATION OF The Solemne LEAGVE and COVENANT AGAINST The persecuting dividing sense put upon it by such who seeke more themselves and their ends then the Glory of God or the Peace of the KINGDOMES By R. L. A true friend to all reall COVENANTERS LONDON Printed Anno Domini 1648. 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 incâ—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 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 sinceâ—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 discâ—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
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 â—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 â—â—â—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 paâ—â—â—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 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
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 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◠〈◊〉 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 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 A POSTSCRIPT BRethren this breife Explanation of the Covenant is not intended to perswade any from taking it much lesse any from keeping it but rather to discover the usefulnesse and inocency of it it being at this time the designe of all the profest enemies of Christ and his people to make this bond of Christian Union become a bone of Division amongst us by a seeming compliance with some things contayned in it which serve best their own ends which is a totall subverting the maine end of the Covenant viz. the brotherly uniting together all godly people whether of Paul Apollo or Cephas Against the common enemy to the power of Godlynesse and purity of Religion the libertyes and freedome of the people the Covenant in the plaine and naked sence of it being as free from compulsion as the late paper entituled the Agreement of the people onely the violent prosecuting of both by the rigid uncharitable promoters acting more out of design and bitternesse of spirit than conscience hath converted the one into a snare and the other into a yoake there being not one clause in the Covenant binding to any conformity in matters of Religion but what is with such large and cleere exceptions and conditions as any man without prejudicing his christian liberty may take it and walk answerable to it it being acknowledged by the Assembly of Divines in their exhortation for their taking the Covenant pag. 33. That there is nothing contained in it but what was manifestly and fully included in that Protestation taken by the whole Kindome May 5. 1641. Upon which the Parliament gives this Interpretation pag. 7. Whereas some doubts have been raised by severall persons out of this House concerning the meaning of these words contained in the Protestation lately made by the Members of this House vid. The true Reformed Protestant Religion expressed in the Doctrine of the Church of England against all Popery and Popish Inovations within this Realme contrary to the same Doctrine The House doth declare by those words was and is meant only the publike Doctrine professed in the same Church so far as it is opposite to Popery and Popish Inovations That the said words are not to be extended to the maintaing of any forme of Worship Discipline or Government nor of any Rites or ceremonies in the said church of England What could have been more said to satisfie every man in this point which is not affected to Popery and Popish Inovations Againe in the first Preamble to the solemne league and covenant entituled The excellent usefulnesse of the Covenant it hath these words Unton with God conformity to God and unity of the three Kingdomes are things most desireable in the first we are happy in the second holy in the third is strength peace and safety These are the kindly fruits of this covenant and a covenant that brings forth these how gladly should they be embraced and how willingly received they are lovely bands that binde us to be happy holy and safe The heart of man is backsliding and a covenane is like a hedge or wall to keep us from going backward It doth not say to hinder us from going forward From forgetting of those things which are behind reaching forth unto those things which are before pressing toward the Marke for the price of our high calling of God in Christ Jesus Phil. 3.13 There being not one clause in the whole Covenant tending to binde or limit a believer in point of Faith or practice in matters of Religion but on the contrary making a strong provision for their further freedome the very businesse and end of the Covenant being to defend and preserve our Christian and Civill Liberties against the Popish Prelaticall persecuting party in the Kingdome which is not onely my sense but the
sense of the Assembly of Divines themselves as you may see in their exhortation annexed to the Covenant which is cleere in these severall places As first in page 30. For the Vindication and defence of their Religion Liberties and Lawes against the Popish prelaticall and Malignant party so agaiâ—e in page 32. to joyne with their brethren in this happy bond for putting an end to the present miseries and for saving both of King and Kingdome from utter ruine now so strongly and openly laboured by the Popish Faction and such as have been bewitched and besotted by that viprous and bloudy generation They likewise acknowledge in page 34. the whole Government of the Church to be but of humane constitution at the best and prejudiciall to the Civill State a great hinderance to the perfect Reformation of Religion and further addes thus ye who knoweth it not to be too too much an enemy thereto and destructive to the power of godlinesse and pure administration of the Ordinances of Christ And likewise they justisie their covenanting to oppose these persecuting Principles though in Kings and Rulers by the practise of the Kingdome of Scotland pag. 38. Upon whose action and successe they make this inference page 39. therefore how ever some men hoodwinked and blinded by the Artificesses of those Jesuiticall Ingineers who have long conspired to sacrifice our Religion to the Idolatry of Rome our Lawes Liberties and persons to Arbitrary slavery and our estates to their unsatiable avarice may possibly be deterred and amused with high threats and Declarations flying up and downe in the wings of the Royall name and countenance now captivated and prostituted to serve all their lusts to proclaime all Rebels and Traitors who take this Covenant yet let no faithfull English heart be afraid to joyne with our brethren of all the three Kingdomes in the solemne League And further making the great end of this Covenant to be the terrour and confusion onely of those men of bloud the confederate Enemie of God and the King who have long combined and have now raked together the dregs and scumme of many Kingdomes to bury all the glory honour and Liberty of our Nation in the eternall grave of dishonour and destruction What more can be said to discover a people fully sensible of the evill and wickednesses of persecution and troubling men for non-conformity to Nationall Church-government it being the very ground and cause of all the sufferings of godly people in these Kingdomes by those men who are set out in these bloudy Colours by our now conforming brethren nay so tender were they of making the covenant a bond or yoake to compell any man to act further in any thing than hee had freedome of spirit to doc that they declare this Covenant doth not binde us to persecute our persecutors whom we covenanted against but onely to hold their hands and hinder them from destroying us in these words Page 35. Nor is any man hereby bound to offer any violence to their persons but onely in his place and calling to indeavour their extirpation in a lawfull way Now what pitie is it that a Covenant or ingagement wherein the safety and freedome both of our Câ—vill and christian Liberties is so much provided for should be so little set by so little prized or valued on the one hand and so much wrested and adulterated on the other hand Some cry up the Covenant the Covenant as the Scribes and Pharisees did the Temple the Temple and the Law Acts 24.6 Marke 15.29 Acts 6.13 And others cry it down or stand at a distance from it onely because it was thus cryed up now that both these extreames might be avoyded and a more christian way of observing the Covenant practised let us consider these following Rules 1. That we preferre the common Interest safety and preservation of all sorts of people is teressed in and acting for the ends of this Covenant before â—he satisfaction of any particular sort of men who will not be satisfied with any thing lesse than having their owne sense forced upon the judgements of all others in Covenant with them though contrary to the judgement of the Parliament themselves 2. That all private men be satisfied in the in joyment of their owne liberty to act in the persuing the ends of this Covenant as they shall finde themselves bound in Conscience and satisfied in their judgements to doe in their severall places and callings and freely to cast themselves upon the judgements of those whom the Kingdome hath chosen to be their Judges and to give their sense upon it such things as concerne the Kingdome in generall that the Peoples representative may be neither menaced to forbeare setling Church-Government if their judgements and Consciences lead them to doe it nor to settle it before such time or in any other manner than they themselves shall finde cause that as the Parliament hath ever since their taking this Covenant declared to the Kingdome their intentions and resolutions to settle Church-government and particularly Presbytery none may by any unlawfull meanes indeavour to hinder them and as they have likewise publickly declared and protested to have a speciall regard to tender Consciences in their setling Church-government and Discipline none may endeavor by evill meanes to prevent them 3. That we may make it more our businesse to observe and keep the Covenant our selves lesse work to force and compel it upon others it being a Covenant of Freedom not of Bondage a Covenant which we took with satisfaction in Iudgement and Conscience not for fear of punishment or hope of rewards and for us to force any other by Penalties or punishments to enter into the Covenant with us especially such who are known to us to be professed enemies to the covenanted Cause how grosly do we force and compell men to take Gods Name in vaine To make them swear with their hands lifted up to the most high God that they shall sincerely really and constantly prosecute such things which we know in our own judgements and consciences they are bitte enemies against Do you think the Army of Cavaliers which are gathered together in Scotland that are reported by some to have taken the Covenant hath any thing more in their hearts and resolutions than the making the covenant a reproach and a by-word to the generations to come or if they do joyne with you in your covenant will they not expect you should joyne with them in their wickednesse which if you do remember the time will come when judgement shall be layd to the Line and righteousnesse to the Plummet and the Hayle shall sweep away the refuge of lyes and the water shall overflow the hiding place and then your covenant with Death shall be disanulled and your agreement with Hell shall not stand when the overflowing surge shall passe through then shall ye be trodden down by it Esa 28.18 For with such covenanting and covenanters God is not well pleased but unto the wicked saith God what bast thou to do to declare my Statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest Instruction and cast my words behind thee Psal 50.16 This is that which God complaines of in Hosea 10.4 They have spoken words swearing falsly in taking a Covenant So Malachy does sharply reprove the Priests for prophaning of the Covenant Malachy 8.10 4. That we be very tender of pressing any disputable sense upon any branch of the Covenant especially when many godly people in covenant with us though in some things differing from us are subject to be offended at us it being contrary to the Apostles exhortation Rom. 14.10 15. 5. That all manner of offensive words and actions be forborne on all sides which tend much to the increasing dissatisfactions and jealousies among us and that in every thing wherein we differ there may be a Christian brotherly submitting to each other so far as possibly we maâ—â— without wilfull sin Being ready alwayes to give an answer to every man that asketh you a reason yf the hope that is in you with meeknesse and fear 1 Pet. 3.15 6. Since we have declared the first and chief thing we had in our eye at the entering into this Covenant was the glory of God and the advancement of the kingdom of Jesus Christ p. 11. Let us consider God will not be glorified nor the kingdom of Iesus Christ advanced by our sinfull compliance with those men whom our own consciences must tell us we have fought against as the enemies of God and his Son Iesus Christ Not by our putting names of reproach and scorne upon our distering Brethren and thereby exasperate and inrage the spirits of wicked ignorant and lewd people against them God will not be glorified by our seven yeares in frequent preachings fistings prayers and sightings to the expence of much bloud in opposition to oppression tyrannie and persecution and at the end thereof to give the people of God as small hopes of ease or relief as Rehoboam did the people of Israel 2 Chron. 10.14 7. Let it be the care and eneavour of every man to strive for the best things to attain if possible the purest Reformation of Religion the total abollishing of superstition humane traditions and all manner of compulsing persecuting practises in all men and withall let us learne to acknowledge and be thankfull to God for the smallest mercy that we are gotten thus far out of Egypt though we be much short of Canaan It may be the will of God that we shall have our time in the Wildernesse as well as his people of old where we must be subject to the stinges of fiery serpents and to the furie of cruell beasts where we may have the triall in wants and distresses in straights and dangers and if so let us take heed we do not murmur against God that we do not prize the flesh-pots of Egypt before our Manna in the Wildernesse as theirs did Well may those whom God hath made Instruments in the Kingdome say as Moses sayd to the people Exod. 16.8 The Lord heareth your murmurings which you murmure against him And what are we Your murmurings are not against us but against the Lord. May 14th 1648. Imprimatur Gilb. Mabbot FINIS