Beaumont in learning, and fancied that the unction of gifts and graces, with which he was favoured, gave him a decided preference over man's ordination. He continued to attend the church, but not in the capacity of an humble learner. By coming late, he avoided the zeal-quenching liturgy, which, as it avowedly retained ancient prayers, he considered as Babylonish and idolatrous, and he exercised his Christian liberty of choosing his religion by listening to the sermon, with a design of cavilling at the preacher, whom he soon found to be a mere legal teacher, descanting on the doctrine of works exploded by the new covenant. Morgan had less zeal than Davies, and more foresight. Though equally anxious to pull down and destroy, he was not so certain that the fragments would re-edify themselves into a habitable fabric; and as he liked the comforts he enjoyed in the present state of things, he was not inclined to lay the foundation of a republic, till he was certain of getting a good apartment in it himself. He saw that the aspect of the times forboded extraordinary changes; but as he could not divine which of the numerous sects that opposed the church would acquire the ascendancy, he left his religion to future contingences. He found Davies an able assistant, and therefore determined to keep him hungry and discontented, in order to make him the more active in recommending the sovereign panacea, that was to cure all the national disorders. This recipe was no other than the covenant promulgated in Scotland, and which was called "a golden girdle to tie themselves to Heaven, a joining and glueing themselves to the Lord, a binding themselves apprentice to God[1]." These terms were applied to an agreement which made those that entered into it, if in a public station, break their oath of allegiance, (for the covenanters were bound to overturn the ecclesiastical branch of the constitution,) and which though it affected loyalty by professing deference for the person of the King, yet maintained the independence and paramount power of the parliament, and denounced the King's friends as malignant incendiaries and evil instruments, who prevented his reconciliation with his people. The pretext of separating the royal person from the free exercise of his functions, was too gross to deceive the most short-sighted. Equally palpable was the falsehood of pretending to promote peace and unity by an instrument, which, in the form of a religious sacrament, forbade concession, and solemnly denounced eternal enmity to all who held different opinions. Such mockery could be equalled only by that of the popish inquisitors, who intreat the secular power to be merciful, even in the warrant by which they virtually consign their victims to the flames.