THe Vowes and Covenants which wee finde in Scripture to have beene made by the People of God, either engaged them onely in some such generall expresse termes as these, viz. To follow the Lord God of their Fathers; To keepe close to his Commandments, Statutes, Testimonies or Ordinances with all their strength, (or the like) as they were recorded in the Booke of God; And such was that of King Iosiah's, when he stood in his place and made a Covenant before the Lord, to keepe his Commande­ments and his Testimonies, and his Statutes with all his heart, and with all his soule, to performe the words of the Covenant which are written in this Booke. And the inhabitants of Ie­rusalem and Benjamin did according to the Covenant of God, the God of their Fathers. 2 Chron. 34.31.32. So that all such as acknowledge the Word of God, though but in the Letter onely, could not scruple at such a Covenant as this of Iosiah's. Or secondly, the Vowes and Covenants which are countenanced in Scripture to have beene made or required by Gods servants, consisted of few Articles, nay, of a very few words only, for the most part, that every one might cleerly see what, and fully understand to bee warrantable, that which he was required to vow or swear; and such was that of Iehoiada when hee made a Covenant betweene the Lord and the King and the People, That they [Page 2]should be the Lords people, 2 King. 11.17. And so Iosua ha­ving assembled all the Tribes of Israel together, exhorted them to feare the Lord, to serve Him in sinceritie and in truth, saying, As for me and my House we will serve the Lord; and the people answered God forbid that we should forsake the Lord to serve other gods: now therefore said Iosua, Put away the strange gods which are among you, and encline your hearts unto the Lord God of Israel: and the people said unto Iosua, The Lord our God will we serve, and his voice will wee obey: so Iosua made a Covenant with the People that day, Ios. 41.1.14.15.16.23.24.25 And surely it may seem to be ve­ry necessary, that all Oaths, Vowes, and Covenants should relate only to the very Scriptures themselves, or bee ex­pressed in so few and cleere words, as every one might understand them to be justifiable, and vow or sweare no­thing but in Truth, Righteousnesse, and Judgement, as the Prophet Ieremie requires, Ier. 4.2.

Considering therefore with my selfe, and seriously en­deavouring how far according to these Scriptures I might keepe a good conscience, and comply with that authoritie from whence the Solemne League and Covenant comes recommended and inforced, after many sad cares & fears, desiring Gods assistance for my guide, I may safely say I have not found meanes to informe me otherwise, but that this Covenant comprehending in generall the Lawes and Government of 3. Kingdomes Ecclesiasticall and Civill, which (to suspend how justifiable al of them are according to the Word of God) my whole life time would not bee sufficient to informe me only what they are, cannot possi­bly by m [...] be subscribed unto [...] Truth, Righteousnesse, and Iudgement, which from the mouth of the Prophet Ieremie was before recited as necessarie to an Oath. 2. Lest this [Page 3]generall and short Apologie should not sufficiently execuse me, in submission to better understandings, with all hu­mility and meeknesse of spirit, I am driven to doubt ex­ceedingly whether this League and Covenant bee not in­consistent or contradictorie to it selfe. And 3. whether it doe not much disagree and vary from the Protestation, which by the same authoritie wee have already beene re­quired, and in some degree compelled to submit unto; some of the particular reasons which moved me to thinke so, (to omit sundry others for brevity sake) being these that follow: viz.

The Title sayes, A Solemne League and Covenant for re­formation and defence of Religion, the Honour and Happinesse of the King, and the peace and safety of three Kingdomes, of England, Scotland, and Ireland; the contents of the said Covenant signifying as much. But I have not met with any Declarations to assure us, that Commissioners of each Kingdome respectively, especially of that of Ireland, have beene chosen, assembled together, had power, or did a­gree upon this League and Covenant, without which, or some such equivalent proceedings, wee cannot possibly know that it was the joynt consent, resolution and desires, that all three Kingdomes should mutually enter into such a League and Covenant, and without this, either King­dome may justly bee offended with the other, for so farre meddling in their affaires without being called there­unto.

The Preamble beginnes with, Wee &c. of all sorts in the Kingdomes of England, Scotland, and Ireland, being of one Reformed Religion: and yet we know most of the Irish to be Papists, besides so great a Popish partie in England and Scotland, and even the Protestants so much differing [Page 4]amongst themselves, that a very cosiderable number which have also subscribed to this League and Covenant, I meane the Independents, who possibly may not disagree from the rest in any other point except their Independen­cie, though they have beene most active for the Parlia­ment, are at this present in great doubt and anxiety of minde, whether they shall be permitted to breathe in that ayre where they were borne and bred, which may move a doubt whether according to the Preamble they be all of one Religion: And if it be said, it is not expected that Papists should take the Covenant. I answer, that accor­ding to the 7. Instruct. the Ministers are to profer it to all the Inhabitants and Lodgers of the Parish, and if the Pa­pists may refuse it Scot-free, I hope the wisedome and justice of both Houses will in due time be pleased to grant as great a liberty unto Protestants.

The Covenant sayes, We shall sincerely, really, and con­stantly, through the grace of God, endeavour in our severall places and callings the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline, and Government against our common enemies.

Doubt: Whether it bee not expedient and necessary for every one that vowes and sweares any thing, to know and understand throughly what it is which he vowes and sweares, &c. and therefore whether it be not first requisite for me to know what is the Doctrine, Worship, D [...]scipline, and Government of the Church of Scotland, before I sweare and vow the preservation of it: for although by the tenour of these words it appeares to be the Reformed Religion, yet the opinions of Reformed Protestants, both for Doctrine, Worship, Discipline and Government, are so various and differing, some so thwarting and extrava­gant, [Page 5]as that I may not undertake unadvisedly to endea­vour the preservation of them at adventure: and what the whole Doctrine, Worship, Discipline and Government of the Church of Scotland is, I professe my selfe so far forth ignorant, as that I cannot with judgement, understanding, and a safe conscience, vow the preservation of them all.

Covenant. Reformation of Religion in the Kingdomes of England and Ireland, in Doctrine, Worship, Discipline and Government according to the Word of God, and the best Re­formed Churches.

Doubts. It is not declared in this Vow, nor in the Pre­amble, whether this Reformation bee meant of the Do­ctrine, Worship Discipline and Government in the King­dome of England and Ireland, as they are settled by Act of Parliament, or as they are practised at present in some parts of both Kingdomes onely, and so for that of Scot­land. But I suppose it is at least understood of all three a­like, or else the meaning of this Covenant would be more perplext. If the Reformation be meant of what is setled by Law, I presume it will be required from every subject to proceed with all humility and modestie, endeavouring nothing against a settled Law, save in a lawfull way: and to say nothing of the Worship, Discipline and Govern­ment, though as before I professe not to know each parti­cular Doctrine of the Church of Scotland, yet I presume and am willing to hope, that for Doctrine onely, ours of England differs so little from that of the Church of Scot­land, that they will both require Preservation or Refor­mation much alike. And though I am desirous of a bles­sed Reformation from the bottome of my heart, and should be most ready to contribute my mite for endeavo­ring to compasse it, yet I must humbly confesse, I doe not [Page 6]understand the Rule of this Reformation, as it is literally expressed in this Covenant which saves, according to the Word of God, and example of the b [...]st Reformed Churches. For this I conceive is either a double Rule, or a single, but mixt Rule composed of the Word of God, and the ex­ample of the best Reformed Churches, and in both sen­ses the Reformation must bee according to the example of some Reformed Churches, (and yet I suppose none will so farre presume on their perfection, but that they may possibly finde themselves to need a farther Re­formation) but which are the best Reformed Churches, and untill that be agreed on by all three Kingdomes, or how agreeable this example of the best Reformed Chur­ches will be to the Word of God, which should bee my onely Rule, I am not able to informe my selfe so suddenly as to subscribe at present with judgement or knowledge of what I vow.

Covenant. Shall endeavour to bring the Church of God in the three Kingdomes to the neerest conjunction and unifor­mity in Religion Confession of Faith, Forme of Church Go­vernment directory, for Worship and Catechising.

Doubt. In the beginning of this Article, I vow to endea­vour the Preservation of the Doctrine, Worship, Discipline and Government of the Church of Scotland, which for Go­vernment I conceive to be Presbyterian: The Reformation of Religion in the Kingdomes of England and Ireland in do­ctrine, worship discipline and government: which for go­vernment established by severall Acts of Parliament is E­piscopall: and here in the end of this first Article, I vow the endeavoring [...]n uniformity of Church Discipline and Government in all three Kingdomes, which must bee meant a Presbyterian uniformity of all three Kingdomes, [Page 7]or else the end of this first Article would contradict the beginning of it. For whatsoever it be in Scotland, I vow the Preservation of it; so that however I seeme to vow a Reformation in England and Ireland according to the Word of God and the example of best Reformed Chur­ches, yet it must be Presbyterian, and jump just with that of Scotland which I have vowed to preserve, or else I cannot possibly conclude all three into a uniformitie, ac­cording to the latter end of this Article: and yet as I vow my endeavoring of Preservation, Reformation, and Uni­formity, so must they be performed, all alike sincerely, re­ally, and constantly.

First then, unlesse the Presbyterian Government and Discipline be intended to bee setled, that the three King­domes may bee brought into a uniformity those that take the Covenant, vow themselves into a uniformitie of such a Government as they themselves at time of taking it knew not what it was; onely the Covenant sayes it must be according to the Word of God, and the example of best Reformed Churches; but which are the best Refor­med Churches, or what Government will prove to bee most according to the Word of God, and example of best Reformed Churches, is the greatest Controversie this Kingdome has now in question, and so far, or rather, im­possible to be determined into a uniformity, as the Wheat differs from the Tares; the Church of God from the World; the Sheepe and Lambs from Wolves; and the Seed of the Woman from the Serpents Seed: or if in­tended to be decided by the Sword or Civill Powers, which God forbid, I humbly propound unto the Wise­dome and Piety of both Houses of Parliament and the Synod, Whether it may not likely cause a more bloody [Page 8]and lasting War, than Prerogative, Priviledge, Propriety, or all three together. But if it be said that wee endeavour the Preservation of the Reformed Religion in the Church of Scotland against our common enemies onely, and that afterwards, or in other respects the Church of Scotland will likewise subject it selfe unto a Reformation, if need require; I answer that these common enemies will be al­wayes, and therefore according to the Covenant, I must alwayes endeavour the preservation of Presbyterian Go­vernment in the Church of Scotland; and being by this Covenant to reforme England and Ireland according to the Word of God, and bring them all three unto the nee­rest conjunction and uniformity, I doe by undeniable con­sequence conclude, and grant the present Doctrine. Wor­ship, Discipline and Government of the Church of Scot­land to be according to the Word of God, and that I will, if it lay in my power, or if possibly I can hereafter, bring England and Ireland unto the same. Secondly, if it bee not meant that wee must in virtue of this Covenant abso­lutely endeavour the Preservation of the Doctrine, Wor­ship, Discipline and Government of the Church of Scot­land in the state it is at present, without condition how far it may appear agreeable to the Word of God, then would it follow, that each man might subscribe the Covenant with a mentall reservation, to examine afterwards whe­ther the Doctrine and Government of the Church of Scotland were according to the Word of God or no, and so far forth onely understand themselves to bee engaged for the Preservation of it, which I conceive our Brethren of Scotland would not approve of, but intend to bee sole Judges thereof themselves. But I quere whether the Irish will not object and aske, what ground and authority the [Page 9]English or Scottish Subjects have, to reforme the Doctrine, Worship, Disci­pline or Government of the Church of Ireland, and whether they have not as absolute power in their owne affaires and Kingdome, as the English have in England, or the Scotch in Scotland? If it bee said, they were a conquered Nation; I doe not finde their Conqueror plundered them of their Religion; and if he did, it was but in exchange to leave them another: and how that can be taken from them, or how wee may deny them the Law of Nature, (which both English and Scotch lay claime to) for defending themselves, or their Religion, when they themselves, the whole Kingdome of Ireland, (as much the whole Kingdome of Ireland, as the English Subjects can bee said to bee the whole Kingdome of England) shall apprehend and declare them to be in imminent danger, is not for me to determine: and thirdly, If the Presbyterian Government and Discipline be not that, in which all three Kingdomes by this Covenant are meant to meet in uniformity, but that each man or party may understand it according to their owne sense; then I quere whether the Independents or Papists (or they, as well as Independents, or such as are still in heart for Prelatie Reformed, can take it with this Reser­vation) may not each of them expect and require, that all three Kingdomes by force of this Covenant, should bee obliged to establish the Popish or In­dependent Government, upon as good grounds in their owne opinions and understandings, (which doubtlesse was their reserv'd intention when they tooke the Covenant) as the Kingdome of Scotland can alledge for setling the Presbyterian? And yet if wee will, as was said before, reconcile this first Article to it selfe, we must necessarily understand our selves engaged to bring the Kingdomes of England and Ireland for Doctrine, Worship, Disci­pline and Government, unto a uniformity with that of Scotland, which is Presbyterian: But for the present I am not sufficiently satisfied in my owne heart, to say that Presbyterian, as it is practised in Scotland, is above all o­thers according to the Word of God, and the example of best Reformed Churches, neither hath this State determined so as yet.

Covenant. We shall in like manner, without respect of persons, endeavour the extirpation of Popery.

Doubt. Extirpation of Popery (as I humbly conceive) cannot otherwise be wrought, than by Gods working upon the hearts of Papists; by strong arguments deduced from Reason and Scripture to convince the conscience, or else, if they still remaine popish, by banishing or putting them to death, though they should continue so meerly for conscience sake, and cannot pos­sibly of themselves be otherwise then Popish; But whether it be for good of [Page 10]all three Kingdomes to lose so many Popisse. Subjects, and justice in the States to banish them their native Country; and whether it stand with Chri­stian Liberty and Charity to put them all to death, the Queen men Majesties person, or any of the Royall Offspring, nay the King himselfe, if he turne Papist, not being excepted, I humbly crave to be instructed, since I suppose this Covenant, my apprehension of it being such, would in consequence and pursuit thereof, engage me to the death of all, in case the could neither be perswaded to leave their Popery, nor their Country.

Covenant. We shall in like manner endeavour the extirpation of Prelatie (that is Church government by Archbishops, Bishops, &c.)

Doubt. Episcopall Government is setled by Law both in England and Ireland, and therefore I conceive it is only intended that all three Kingdoms should endeavour in a lawfull way to have it repealed againe; for since it is Legall (though it were against the evidence of Scripture) if my selfe or other private men may presume to be Judges, and vow extirpation of it, in time, no law would finde obedience, or be secure. For though I suppose a good Christian subject may lawfully endeavour in a meeke and humble manner, the repealing any Law found inconsistent with the word of God: yet I am fearfull, whether such an expression as this be warrantable in a private Chri­stian subject, viz. To vow sincere, reall, and constant endeavouring the extirpation of Prelatie, since as yet it stands firme by Law. And though it should bee obje­cted and granted too, that both or either House of Parliament have power to declare the sense and meaning of any Act of Parliament, or that an Ordi­nance of both Houses, or an Order of either, may for the present require obe­dience; yet I quere whether such Order or Ordinance be of force after such a Parliament bee ended, against any thing established by Act of all three E­states? If not, then this may possibly happen to be the case of Prelatie setled by former Acts of Parliament, but concluded for the present by both Houses to be extirpated; and therefore I scruple at this Covenant, because it would oblige me for ever constantly to the extirpation of Episcopacy, though this Parliament were ended, and the Bill prepared for that purpose should never have effect.

Covenant. We shall in like manner endeavour the extirpation of superstition, heresie, schisme, prophanenesse, &c.

Doubt. As was aforesaid of Popery, so must the extirpation of all these be wrought by the Holy Ghost immediately, convincing of the conscience, ba­nishment, or death; and this last to carnall minds may seeme the surer. Some Heresie was death by Law, but whether the same punishment bee due to all [Page 11]superstitions, Heretickes, Schismatickes, and prophane persons, is my feare; and yet this Covenant obliges me to endeavour the extirpation, and conse­quently, the banishment and death of all alike: Besides here I covenant the extirpation of heresie, when as in the words immediately going before, I vow the extirpation of Prelatie, which may be found heresie in Law, and make the Article contradictory to it selfe, ingaging me unavoydably, not only to be guilty, but also accessory in endeavouring to procure mine owne ba­nishment or death.

Covenant. We shall with the same sincerity, reality, and constancy, in our seve­rall vocations endeavour with our estates and lives, mutually to preserve the Rights and Priviledges of the Parliaments, and the Liberties of the Kingdomes.

Doubt. The Rights and Priviledges of Parliaments of three Kingdomes, with the liberties of the same, are of so vast extent, and consist in so many particulars, as that I cannot imagine how I might possibly bee informed of them all; and yet if I should submit unto this Covenant, I quere, whether I were not altogether as much engaged to the preservation of such Popish Rights, Liberties and Priviledges, as the Popish Parliaments of Ireland should declare to be their birth-right and inheritance; as unto the preservation of whatsoever should be declared to be the Rights, Priviledges and Liberties of Seotland by the Parliaments of that Kingdome?

Covenant. To preserve and defend the Kings Majesties Person and Authori­tie in the preservation and defence of the true Religion, and Liberties of the King­domes.

Doubt. 'Tis like enough that according to the Civill established Lawes, one Kingdome may have greater Priviledges and Liberties than another; but if it must bee carried by most voyces, if the multitude be Judges, or such as they make choice of to bee their Representatives: I quere whether either Kingdome in likelihood will yeeld it selfe to be inferiour unto the other in Liberties and Priviledges? and though each Kingdome had heretofore pub­lished what their respective Priviledges were, yet by inherency of the Le­gislative power, they might upon every fresh occasion be still declared grea­ter; so that if I defend the Kings Majesties person and authority in preser­vation of the Rights, Liberties and Priviledges of that Kingdome which has the least Liberties and Priviledges, then I quere, whether I must not inevi­tably be a Traytor unto his Majesties person and authority, and injurious to the other Kingdomes which have greater; and so vice versâ? And secondly, if the Kings Majesties person and authority may not be preserved at all times, [Page 12]and in all eases, without limitation and condition, or untill the three King­domes agree concerning the true Religion; it will be questionable whether they may bee defended for the present, since the Kingdome of Ireland will doubtlesse say, that Popery is the true Religion, though England and Scot­land should agree in Protestancy: For in England or Scotland there have beene fifty Protestants for every Papist tis to be feared, there are well near as many Papists for every Protestant in Ireland; and the Irish subjects be­ing Papists, will doubtlesse assume unto themselves as great priviledge in Ireland, as the English Protestant Subjects shall in England, or the Scotch in Scotland; and will likewise thinke they have altogether as good reason to be their owne Judges, and as well able to understand what their priviled­ges are, how farre they extend, and what is requisite and necessary to secure their Liberties and Religion.

And because I would not seeme wilfully singular in so great a number as have subscribed to this Covenant, let such as reade these Doubts, be pleased to understand, that being desirous to comply as much as possibly I might, with a good Conscience towards God and man, I have beene forward to reade all such Treatises and Pamphlets as were likeliest to informe my an­derstanding, and satisfie me wherein I doubted: Amongst others I met with the Exhortation which the Synod hath published by Order of both Houses, for encouraging men to take the Covenant, and there in Pag. 2 mee­ting with these words: viz. What is there almost in the Covenant which was not for substance either expressely, or manifestly included in that Solemne Protestation of the St. of May, 1641. wherein the whole Kingdome stands ingaged unto this day? And considering how I had taken the said Protestation, I began to marvaile with my selfe so much more, why I should now stumble at this League and Covenant, if there were no more in it than in the Protestation; whereupon I betooke my selfe to reade them both againe, and comparing them toge­ther how farre forth they would hold parallel, besides some others, I finde these no small differences which follow.

Protestation. We vow to maintaine and defend the true Reformed Protestant Religion expressed in the doctrine of the Church of England, against all Popery and Popish innovations, within this Realme, contrary to the same doctrine.

Solemne League. We will sincerely, really, and constantly endeavour the Refor­mation of Religion in the Kingdome of England in Doctrine, Worship, Discipline and Government. So that from these very words it appeares they differ as much, as Preservation of one and the same thing does from alteration: but [Page 13]it is not this I scruple at, and should be loath not to be with the forwardest in desiring and endeavouring a blessed Reformation in a justifiable way; and if it be said there can be no danger of reforming according to the Word of God: I grant it, and scruple whether the Example of best Reformed Chur­ches being so much controverted, and the Presbyterian which assumes Do­minion over their Brethrens Faith, and this Covenant necessarily im­plyes, doe not keepe us from Reforming according to the Word of GOD.

Protestation. According to the duty of our Allegiance we will maintaeine his Majesties Royall Person, Honour and Estate.

Solemne League. We shall with the same sincerity, reality and constancy, in our severall Vocations, indoavour with our Estates and Lives to preserve and de­fend the Kings Majesties Person and Authority, in the preservation and defence of the true Religion, and Liberties of the Kingdomes. Which I scruple at, whether it will not be understood a kinde of curbe and limitation, whilst Papists by this example be moved to hold themselves obliged onely to defend his Ma­jesties Person and Authority, whilest his Majesty defends Popery; and Brownists, whilst his Majesty defends Brownisme, and both of them con­ceive that his Majesties person and Estate might as well have beene put into the Covenant, or that his Person and Authority might as well have been left out of it.

Protestation. the lawfull Rights and Liberties of the Subjects, and every per­son that maketh this Protestation in whatsoever he shall doe in the lawfull pursu­ance of the same.

Solemne League. Wee shall also assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof, without any conditioning whether what they doe bee just or no; and I much desire to bee informed, whether entring into this League can meane lesse than joyning in this present Warre; or whether this present Warre can possibly bee understood otherwise than an offensive Warre in respect of the Scots, since they unprovoked are entred England with a puissant Armie; and how such as have vowed in the Protestation, to presorve the Ʋnion betwixt all the three Kingdomes, could afterwards with a safe Conscience vow assistance and defence unto the Scots in pursu­ance of this League, this Warre, (against the English, the Forces rai­sed by the King, and so great portions of all three Kingdomes which doe adhere unto them) as the sixth Article of the Covenant requireth of us. And whereas the Protestation engages us in nothing but with these, or [Page 14]the like expresse words, So farre forth as lawfully we may; it is notwithstan­ding ordered by the Commons House under the 5. of May 1641. That the Knights, Citizens and Burgesses should intimate unto the Shires, Cities, Burroughs and Cinque Ports, with what willingnesse all the Members of that House had made the Protestation, and signifie, that as they justifie the taking of it in themselves, so they cannot but approve it in all such as shall take it: yet this League and Co­venant though it embraces matters of a farre higher nature, and so incosi­stent with it selfe, and with what we had before vowed in the Protestation, requires every one most severely to joyne therein upon penalty of being de­clared publique enemies to the Religion and Country, and to be censured and pu­nished as professed adversaries and malignants, which may seeme a very harsh condition to so many as hold with Independency, who having adventured Estates, Lives, and all they have in the Parliaments service, shall now not­withstanding upon the scruple of this Covenant only, bee censured and pu­nished as professed adversaries; and yet in the Preamble amongst sundry Rea­sons therein specified, which moved the Members of the Commons House to take the Protestation, one of them is there declared to be, That multitudes had beene driven out of his Majesties dominions, most of which are knowne to hold with Independency, or to be so farre forth Non-conformists, as they must be forced to returne againe and remaine still exiled, rather than submit unto a Power and Dominion to bee exercised over their Consciences, in a manner little differing from that which was practised by the Bishops. I know these scruples are not all alike important, but my humble suit is, they may bee considered all together, and accepted of as a just motive of a doubting Con­science to be dispenced withall, for not taking the Solemne League and Co­venant.

• 1. VVHether the Covenants we reade of in Scripture were ever a­gainst the Kings expresse Commands and Proclamations?
• 2. Whether ever any League or Covenant of Subjects were countenan­ced in Scripture against their lawfull Soveraign, or against a party of fellow Subjects for adhering to their King?
• 3. Whether the Oxford party may not as well enter into such another League and Covenant as those of London, and so strengthen themselves still farther to prolong the War, and quite ruine all three Kingdomes?
• 4. Whether if the Parliament Party have the greatest part of the King­dome adhering to them, they ought not to bee so much more regarded and [Page 15]respected; and if they be the lesser, whether they bee not so much more ex­cusable in seeking to encrease their forces, and defend themselves against the violence of their adversaries?
• 5. Whether if those at Oxford have the greatest part of the Nobility, Gentry, and whole Kingdome concurring with them, together with the per­son of the King, they be not very considerable, and so likely to prolong the War, untill both parties bee full weary of it, and curse all such as have beene active in striking both the first or second blow?
• 6. Whether in this respect a Treaty, and an Act of Pacification, with an honourable and safe Peace might not be behoovall unto both?
• 7. Whether such as hold with Independency are not the most consider­able parts of the Parliaments Armies, and most to be confided in?
• 8. Whether if the Parliament should yet longer defer declaring a liberty of conscience unto the Independents, they may not have some diffidence, and thinke the Parliament does it afterwards onely out of necessity which they have of their present service, and so bee jealous of the continuance, which is the greatest obstacle and hindrance of an Accommodation between the King and Parliament?
• 9. Whether if the King profer as great a toleration of their different opi­nions, as the Parliament, the Independents may not likely begin to adhere unto the King, in regard the Parliament having found so great advantage of their persons, have notwithstanding so long delaid to declare a toleration of their tender consciences?
• 10. Whether it bee not according to the Independents principals to ad­here unto that side which is most inclinable to peace, as very scrupulous in making an offensive war, whether for Liberties or Religion, and most con­scientious of submitting to the powers?
• 11. Whether for all these respects they are not to be held very conside­rable, and much to bee regarded and esteemed, both by the Kings and the Parliaments party? And lastly,
• 12. Whether it may not stand with the wisedome and honour of the Par­liament, by some Declaration to restore such into a good opinion of their Brethren, who have hitherto beene held in state of malignancy for refusing this Covenant out of conscience, and countenance such as having taken it doubtingly, and touched in conscience with remorse, desire to humble them­selves for so hainous an offence, both before God and man?