IN the League, or Covenant, we may observe these three generall parts, viz. The Exordium, Narration, and Con­clusion.

FIRST, in the Exordium is onely shewed, the oc­casion, moving cause, necessity, and end of the taking of this Covenant, which is so obvious and perspicu­ous to every eye, that I forbeare (for brevities sake) the particular anatomizing, and analysing thereof.

SECONDLY, in the Narration, or Narrative part of this Covenant, are these three generalls, to wit, The Covenanters, the Covenanted, and the Co­venant it selfe.

First, the Covenanters, or those who take or make this Covenant, are all who are cordially and candidely affected to the true Reformed Protestant Religion, in all the three Kingdomes of England, Scotland and Ireland.

Secondly, the Covenanted, or he with whom we enter into Covenant, [...] Jehovah, our God, the great Creatour, and preserver of Heaven and Earth.

Thirdly, there is the Covenant it selfe, wherein, and whereby the Cove­nanters oblige and bind themselves solemnely unto God. Now in this Co­venant, are some things Morall and Politick, and some Theologicall and pious.

FIRST, some things in this Covenant are Morall, and Politique, where­in foure things are remarkeable, viz. the Matter, Manner, Meanes, and Li­mits or Qualifications thereof.

First, the Matter, or Materiall heads, of the Morall and Politicall part [...] this Covenant are these, to wit,

• I. Mutually to preserve the Rights and Priviledges of the Parliaments. And
• II. The Liberties of the Kingdomes. And
• III. The Preservation, and defence of the King: wherein these particular are included, to wit,

First, whom must we endevour to preserve & defend? the Kings Majest [...].

Secondly, what must we endevour to preserve, and defend in the Kings His Majesties Person and Authority.

Thirdly, how must we endevour the proservatiin of his person and autho­rity? In the preservation, and defence of the true Religion, and Liberties of the Kingdomes, that is, either▪

• [Page]1. We, by endeavouring the preservation and defence of the true Religi­on, and Liberties of the Kingdomes, doe truely and really endeavour the pre­servation and defence of his Majesties person and authority; they being the best friends, and strongest supporters of his person and power, who stand most stoutly for the true Religion, and Liberties of the Kingdoms, the Kings Throne being established by Piety, Equity, and Law. Or,
• 2. We promise to endeavour to preserve his Majesties person and autho­rity, to wit, so long as he really endeavours the preservation, and defence of the true Religion, and Liberties of the Kingdoms. And

Fourthly, Why or wherefore doe we thus endeavour the preservation and defence of the Kings authority and person? to wit,

• 1. That the world may beare witnesse with our consciences, of our loy­alty unto him. And
• 2. That we may make it evident unto the world, that we have no thoughts or intentions to diminish his Majesties just power, and gr [...]atnesse.

IV. Another Materiall Head, or branch of the Politique part of this Covenant, is to discover malevolent, and ill-affected spirits, and persons; wherein these three particulars are involved, viz.

First, Whom must we discover? All such as have beene, or shall be Incen­diaries, Malignants, or evill Instruments of the Church or State. And

Secondly, Wherein, or how doth their malignancy shew it selfe? viz.

• 1. By hindering the Reformation of Religion, i.e. by persisting, and obsti­nately continuing in any schisme, errour, heresie, old custome, or super­stitious practise, &c.
• 2. By dividing the King from his people, i.e. by drawing him from his Parliament, or detaining (by counsell, perswasion, or otherwise his Ma­jesty from comming unto, or complying with his Parliament. And
• 3. By dividing one of the Kingdomes from another, i.e. by raising aspersi­ons, casting scandals, fomenting jelousies, or differences betwixt them, and the like. And
• 4. By making any faction, or parties amongst the people, contrary to this League and Covenant. And

Thirdly, Why must we discover these, and the like Malignant persons? 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 Judicatories of both Kingdomes respectively, or others having power from them for that effect, shall judge convenient.

V. Another Materiall particular of the Morall part of this Covenant is, That whereas the happinesse of a blessed peace betweene these Kingdomes, denyed in former times to our Progenitors, is by the good Providence of God granted unto us, and hath beene lately concluded, and setled by both Parliaments, we shall now [Page]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

VI. Another is, to assist, and defend all those that enter into this league and Covenant, in the maintaining, and pursuing thereof. And

VII. Not to suffer our selves to be divided, or withdrawne from this blessed Vnion and Conjunction. Now herein these foure particulars are un­folded, viz.

First, the impulsive or moving causes of this division and alienation; namely, Combination, p [...]rswasion, and Terrour. And

Secondly, the Manner of this tie or obligation: viz. we must neither di­rectly nor indirectly suffer our selves to be dis-joynted by any waies, or meanes whatsoever. And

Thirdly, when, or how we show our selves to be divided, and with­drawne from this blessed Vnion, and Conjunction: to wit,

• 1. When we make defection to the contrary part. And
• 2. When we give our selves to a detestable indifferency, or neutrality in this cause, which so much concernes the glory of God, the good of the Kingdomes, and ho­nour of the King. And

Fourthly, the Meanes whereby we may better continue firme in this League of Ʋnity, without any alienation or fraction. Now these Means are

• 1. To continue therein all the dayes of our lives zealously and constant­ly, against all opposition. And
• 2. To promote the same according to our power, against all lets, and impedi­ments whatsoever. And
• 3. What we are not able by our selves to suppr [...]sse or over [...]m [...], to reveale and make knowne, that it may be timely prevented or removed. And thus much for the Matter, or Materiall Heads, and branches of the Morall and Politique part of this Covenant. Now

Secondly, the next thing herein is the Manner, how all these forena­med Particulars are to be observed, or performed; viz. syncerely, really, constantly, and faithfully: i.e. without any falshood, faining, diffimulation, hypocrisie, coldnesse, and inconstancy. And

Thirdly, the next thing herein is, the Meanes which we must use for the performance of this part of our Covenant; namely, seriously to endea­vour with our persons, purses, estates, and lives, to performe what we have Co­venanted. And

Fourthly, the last thing herein is, the limits, bounds, cautions, or qualifi­cations of this part of the Covenant: to wit, to endeavour the performance of each clause, branch, or particular thereof, according to our severall voca­tions, places, and interests, and no further. And thus much for the Morall, and Politique part of this Covenant. Now

SECONDLY, some things in this Covenant are Theologicall and pi­ous, wherein five things are notable, and worthy observation: viz. the Matter, Manner, Meanes, Limits, and End, or Scope.

First, the Matter, or Materiall Heads of the pious and Religious part of this Covenant are these five which follow: to wit,

1. The Reformation of Religion in the Kingdomes of England and Ireland; wherein these foure things are expressed: viz.

1. What must we endeavour the Reformation of? Of Religion. And

2. Where? In the Kingdomes of England and Ireland. And

3. Wherein? In these foure things: viz.

First, in Doctrine; because many Popish, Arminian, hereticall, schisma­ticall, and heterodoxe doctrines have beene broached, and printed, and unsound tenents maintained, countenanced, and patronized in these King­domes. And

Secondly, in Worship, because we were taught to worship God accor­ding to the humane inventions, and ordinances of man, and not accor­ding to the Word of God. And

Thirdly, in Discipline; because many things therein were superstiti­ous, and not many tending either to edification, or decency. And

Fourthly, in Government; because the Government of our Church by Arch-Bishops, Bishops, Deanes, Arch-Deacons, &c. was never advantageous to our Church, but rather destructive; as our former superstitious, advan­cing of superstitious Priests, putting downe of preaching, silencing of Preachers, and the like, doe evidently confirme: and therefore none need question the legality of the Parliaments abolishing of them, or of our assist­ing of them herein; this kind of Government not being Jure Divino, but Humane, at hath beene abundantly proved of late; and consequently may be taken away by as lawfull authority, as it was instituted, to wit, the Parliament of the Kingdome, with which the King of Englands power is, al­though the Person of Charles Steward be absent, & separated from them. And

4. How must our Religion be Reformed? namely,

First, according to the Word of God. And

Secondly, according to the example of the best Reformed Churches.

II. Another Materiall branch of the Theologicall part of this Covenant, is, the preservation of the true, and truly Reformed Religion of the Church of Scot­land: wherein these two things are included: viz.

First, whom, or what we engage our selves to preserve: viz. The Reform­ed Religion in the Church of England in Doctriue, Worship, Discipline, and Go­vernment. And

Secondly, against whom doe we engage our selves to preserve it: viz. Against our, or the common Enemy of Religion; namely the [Page] grand Impostor of Rome, with all his abetters, and adherents that is, as wee now desire the assistance of our brethren of Scotland, against those Atheists, Papists, and Irish Rebels, who have banded themselves against us; so we covenant and promise, that if any of these, or the like Viperous Brood shall en­deavour to overthrow the Reformed Religion in Scotland, in Dectrine, Wor­ship, Discipline, and government, that we will to the utmost of our power and place, endeavour to preserve it.

III. Another materiall head or branch of the pious part of this Covenant, is, to endeavour to bring the Churches of God in the three Kingdomes to the nea­rest conjunction, and uniformity in Religion, confession of faith, forme of Church government, directory for worship, and Catechizing. And

IV. To endeavour the extirpation both, first, of Popery. And

Secondly, of Prelacy, i.e. Church Government by Archbishops, Bishops, their Chancellours, and Commissaries, Arch-Deacons, Deanes, Deanes and Chapters, and all other Ecclesiasticall Officers depending on that Hierarchy. And

Thirdly, Superstition. And fourthly, Heresie. And fiftly, Schisme. And

Sixtly, Prophanenesse. And seventhly, whatsoever shall be found to be contra­ry to sound doctrine, and the power of godlinesse. And

V. Another materiall head of the Theologicall part of this Godmans, is the amendment of lifes wherein these two things are observable, viz.

First, the Cause moving us to this amendment of life, which is two­fold, viz.

• 1. The consideration of our guiltinesse, by reason of our mani [...]s, and pro­vocations against God, and his Sonne Jes [...] Christ. And
• 2. Our present distresses and dangers, the fruits of that guiltinesse. And

Secondly, the expression of this amendment of life. Note here, our amend­ment of life is expressed either by our actions or affection, our deeds or desire.

FIRST, by our deeds, and actions or words, for we professe and declare before God, and the world, our unfained desire to bee humbled. Now here three things crave our animadversion, viz.

I. For what must we be humbled? For our owne sinnes, and the sinnes of these Kingdomes. And

II. For what sinnes must we humble our selves? viz. for these: namely,

• 1. That wee have not as wee ought, valued the inestimable benefit of the Gospel. And
• 2. That we have not laboured for the puritie, and power thereof. And
• 3. That we have not endeavored to receive Christ in our hearts, nor to walke worthy of him in our lives. And.

III. Why must we humble our selves for these sinnes? because they are the causes of other sinnes and transgressions, so much abounding amongst us. And

SECONDLY, our amendment of life is expressed by our affections, and [Page]true and unfained purposes and desires, which respect both our selves and ours, wherein three things are considerable, to wit,

First, the matter of this purpose and desire; namely,

• I. To amend our lives. And
• II. Each one of us to goe before other in the example of a reall reformation. And

Secondly, the extent of this purpose and desire, to wit,

• I. It must be both in publique and private. And
• II. In all duties we owe to God and man. And

Thirdly, the scope or end of this purpose and desire of amendment; which is

• I. That the Lord may turn away his wrath, and heavy indignation from us. And
• II. That he may establish these Churches, and kingdomes in truth and peace: and thus much for the matter of the Theologicall part of this Covenant. Now

Secondly, the next thing in this part is the manner thereof, to wit, That every branch, clause, part, and particle of this Covenant, be perfor­med, and observed sincerely, really, faithfully, and constantly. And

Thirdly, next in order followes the meanes, whereby we may be en­abled to performe what we have promised; which are

1. An earnest endeavour, to the utmost of our ability, to pay our Vowes, and performe all our promises unto God. And

II. The grace of God enabling us, in some measure thereunto. And

Fourthly, another thing in this Theologicall part of our Covenant, is the limits or qualification thereof, viz. We must endeavour to observe every branch of this Covenant, according to our severall places, vocations, and inte­rests. And

Fiftly, the last thing in this part, is the scope or end of it, which is foure­fold; to wit,

• I. That all we in all these three kingdomes of England, Scotland and Ireland, and our posterity after us, may as brethren live in faith and love. And
• II. That the Lord may delight to dwell amongst us. And
• III. That the Lord may bee one, and his name one in all the three King­domes. And
• IV. That we may not partake in other mens sent, and thereby be in danger to receive of their plagues.

And thus much for the second generall part of this Covenant, viz. the Narration. Now

THIRDLY, the last generall part, is the Peroration or Conclusion, where­in are these foure particular branches, to wit, An Attestation, Protestation, Appeale, and Supplication.

First, in the Attestation, or calling God to witnesse, Wee acknowledge three things; viz.

I. That God is present with us, at the taking of this Covenant or Oath: And

II. That he who is present is Almighty, [...] it, both to reward us, if wee performe what wee promise, and to punish us, if wee be Covenant-breakers, [Page]or falsifie our Oath unto God: And

III. That as he is infinite in power, so he is infinite in knowledge, the very thoughts, purposes, and intentions of our hearts being knowne unto him. And this is laid downe in these words, And this Vow and Covenant, I make in the presence of Almighty God, the Searcher of all hearts.

Secondly, in the Protestation, we promise in the presence of Almighty God these two things, to wit,

I. To performe all the contents of this Oath, and this is the Matter of the Protestation: And

II. To performe it with a full and true intention of heart; and this is the manner of the Protestation; both which are laid downe in these words, And this Vow and Covenant I make with a true intention to performe the same.

Thirdly, the Appeale is contained in these words, This I promise to per­forme, as I shall answer at the great Day, when the secrets of all hearts shall be dis­closed; wherein are these five things; to wit,

I. A beliefe, that there shall be a day of Judgement: And

II. That at that Day all shall be judged: And

III. That at that Day all secrets and secret things, (that is, all secret actions, intentions, purposes and desires) shall be discovered, disclosed, laid open and manifested: And

IV. A beliefe that we shall most justly, and impartially at that day bee judged, by the most just Judge, according to those actions, intentions, purposes, and desires which are then discovered, and manifested to have beene in us: And

V. A secret and implicite Imprecation, God doe so to me, and more also at that day; or, I desire that I may finde neither mercy, nor favour at the hards of my all-seeing, all-knowing Judge, at the great and dreadfull day of Judgement, if I doe not now faithfully, and fully purpose, and shall hereafter firmety and unfained­ly endeavour to performe to the utmost of my power, whatsoever is contained in this Oath or Covenant. Now

Fourthly, in the supplication these three things are included.

• I. The Petitioners; namely, we who make this Covenant. And
• II. The Petitioned; to wit, the Lord: And
• III. The Petition, which consists of these two branches, viz.

First, That the Lord would so strengthen us by his holy Spirit, that we may be enabled to perform, whatsoever we have vo [...]ed, or promised in this Covenant.

Secondly, that the Lord would blesse our desires, and proceedings with such good successe, as may be deliverance & safety to his people, and encour agement to other Christian Churches, groaning under, or in danger of the Yoake of Anti-thristian Ty­ranny to joyne in the same, or like association and Covenant, to the glory of God, the enlargement of the Kingdome of Jesus Christ, and the peace and tranquillity of Christian Kingdomes and Commonwealths.