lowest, and the setting up of an arbitrary power in the highest degree that can be imagined.

3. The substance of the fifth article being the settling and continuance of a firm peace and union between the three kingdoms, since it is our bounden duty to desire, and according to our several places and interests by all lawful means to endeavour the same, we should make no scruple at all to enter into a covenant to that purpose, were it not, 1. That we do not see, nor, therefore, can acknowledge the happiness of such a blessed peace between the three kingdoms, (for we hope Ireland is not forgotten,) as in the article is mentioned, so long as Ireland is at war within itself, and both the other kingdoms engaged in that

war.

2. That since no peace can be firm and wellgrounded, that is not bottomed upon justice, the most proper and adequate act whereof is, jus suum cuique, to let every one have that which of right belongeth unto him; we cannot conceive how a firm and lasting peace can be established in these kingdoms, unless the respective authority, power, and liberty of King, Parliament, and Subject, as well every one as other, be preserved full and entire, according to the known laws and continued unquestioned customs of the several kingdoms in former times, and before the beginning of these sad distractions.

4. In the sixth article we are altogether unsatisfied. 1. The whole article being grounded upon a supposition, which hath not yet been evidenced to us, viz. that this cause, meaning thereby (or else we understand it not) the joining in this Covenant of mutual defence for the prosecution of the late war, was the cause of religion,

liberty, and peace of the kingdoms; and that it so much concerned the glory of God, and the good of the kingdoms, and the honour of the King.

2. If all the premises were so clear, that we durst yield our free assent thereto, yet were they not sufficient to warrant to our consciences what in this article is required to be sworn of us; unless we were as clearly satisfied concerning the lawfulness of the means to be used for the supporting of such a cause. For since evil may not be done, that good may come thereof, we cannot yet be persuaded, that the cause of religion, liberty, and peace, may be supported, or the glory of God, the good of the kingdoms, and the honour of the King, sought to be advanced by such means, as (to our best understandings) are both improper for those ends, and destitute of all warrant from the laws, either of God, or of this realm.

5. Lastly in the conclusion, our hearts tremble to think that we should be required to pray, that other Christian Churches might be encouraged by our example to join in the like association and covenant, to free themselves from the Antichristian yoke, &c. Wherein,

1. To omit that we do not know any Antichristian yoke under which we were held in these kingdoms, and from which we owe to this either war or Covenant our freedom; unless by the Antichristian yoke be meant episcopal government, which we hope no man that pretendeth to truth and charity will affirm:

2. We do not yet see in the fruits of this association or Covenant among ourselves any thing so lovely, as to invite us to desire (much less to pray) that other Christian Churches should follow our example herein.

3. To pray to the purpose in the conclusion of the Covenant expressed, seemeth to us all one in effect as to beseech Almighty God, the God of love and peace,

1. To take all love and peace out of the hearts of Christians, and to set the whole Christian world in a combustion.

2. To render the reformed Religion, and all Protestants, odious to all the world.

3. To provoke the Princes of Europe to use more severity towards those of the reformed Religion; if not (for their own security) to root them quite out of their several dominions.

4. The tyranny and yoke of Antichrist, if laid upon the necks of subjects by their lawful Sovereigns, is to be thrown off by Christian boldness in confessing the truth, and patient suffering for it not by taking up arms, or violent resisting of the higher powers.

SECTION VI.

Some Considerations concerning the Meaning of the Covenant.

OUR aforesaid scruples are much strengthened by these ensuing considerations.

:

First, That whereas no oath, which is contradictory to itself, can be taken without perjury; because the one part of every contradiction must needs be false this Covenant either indeed containeth, or at leastwise (which to the point of conscience is not much less effectual) seemeth to us to contain, sundry contradictions; as namely, amongst others, these,

1. To preserve as it is, without change, and yet

to reform and alter, and not to preserve one and the same reformed religion.

2. Absolutely and without exception to preserve; and yet upon supposition to extirpate the selfsame thing, viz. the present religion of the Church of Scotland. 3. To reform church-government established in England and Ireland according to the Word of God; and yet to extirpate that government, which we are persuaded to be according thereunto, for the introducing of another, whereof we are not so persuaded.

4. To endeavour really the extirpation of heresies, schisms, and profaneness; and yet withal to extirpate that government in the Church, the want of the due exercise whereof we conceive to have been one chief cause of the growth of the said evils; and do believe the restoring and continuance thereof would be the most proper and effectual remedy.

5. To preserve with our estates and lives the liberties of the kingdom; that is (as in the Protestation is explained) of the subject: and yet contrary to these liberties, to submit to the imposition of this Covenant, and of the Negative Oath, not yet established by law; and to put our lives and estates under the arbitrary power of such as may take away both from us when they please, not only without, but even against law, if they shall judge it convenient so to do. Secondly, we find in the Covenant sundry expressions of dark or doubtful construction, whereunto we cannot swear in judgment till their sense be cleared and agreed upon. As, Who are the common enemies? and which be the best reformed Churches? mentioned in the first article. Who (in the fourth article) are to be accounted Malignants? How far that phrase of hindering reformation may

be extended? What is meant by the supreme judicatory of both the kingdoms? and sundry other.

Thirdly, By the use that hath been made of this Covenant, (sometimes to purposes of dangerous consequence,) we are brought into some fears and jealousies, lest by taking the same we should cast ourselves into more snares than we are yet aware of. For in the first article,

1. Whereas we are to endeavour the Reformation of religion in this kingdom in doctrine, worship, discipline, and government, according to the Word of God, and the example of the best reformed Churches:

1. The reformation in worship (whereby we could not suppose any more was intended, according to their former' Declaration, than a review of the Service Book, that the translations might be in some places amended, some alterations made in the Offices and Rubrics; or at most some of the ceremonies laid aside for the reasons of expediency and condescension) hath produced an utter abolition of the whole form established; without substituting any other certain form in the room thereof.

2. The reformation in point of discipline and government intended (so far as by the overtures hitherto made we are able to judge) is such, as we conceive not to be according to the Word of God, nor (for any thing we know) according to the example of any church that ever was in the world (best or worst) since the creation.

1 "The Lords and Commons do declare, that they intend a due and necessary reformation of the Liturgy of the Church; and take away nothing therein but what shall be evil and justly offensive, or at least unnecessary and burthensome." Dec. 9 Apr. 1642.. Exact. Col. p. 135.