Union to all posterity, and that justice may be done upon the wilful
opposers thereof in manner expressed in the precedent Article.

VI. We shall also, according to our places and callings, in this common
cause of Religion, Liberty, and Peace of the Kingdoms, assist and defend
all those that enter into this League and Covenant in the maintaining and
pursuing thereof, and shall not suffer ourselves, directly or indirectly,
by whatsoever combination, persuasion, or terror, to be divided and
withdrawn from this blessed union and conjunction, whether to make
defection to the contrary part, or give ourselves to a detestable
indifferency and neutrality in this cause, which so much concerneth the
glory of God, the good of the Kingdoms, and the honour of the King; but
shall all the days of our lives zealously and constantly continue therein
against all opposition, and promote the same according to our power
against all lets and impediments whatsoever; and what we are not able
ourselves to suppress or overcome we shall reveal and make known, that it
may be timely prevented or removed: all which we shall do as in the sight
of God... [Footnote: Rushworth, V. 478-9, and Lords Journals, Sept. 18,
1643.--"Not so very illiberal either," I have said of the League and
Covenant in the text; and reader of the Second Article, pledging to
"endeavour the extirpation of Popery, Prelacy, Superstition, Heresy,
Schism, Profaneness," will naturally demur. This Article, however, was
but a repetition of what all, of both nations, who might sign the
Covenant, including the English Parliament, were, by past actions and
resolutions, already pledged to, neck-deep or more. The illiberality is
to be charged not upon this particular League and Covenant, but upon the
entire British mind of the time, with individual theorists excepted. It
belonged to the Royalists equally with the Parliamentarians; the only
difference being that the objects for "extirpation" in _their_
policy were and had been the Calvinisms and Presbyterianisms that were