1st, You must know that a holy life is what becomes Covenanters; it is not holiness in name, show and appearance, but holiness in reality, in truth and substance, that must be interwoven with all your actions and duties; though others should not look to conscience, yet you must; though others slight and neglect religion, you must by no means do it; you must put on a Joshua's generous and holy resolution, "That whatever others do, you and your house will serve the Lord." You must consider upon it, that well-set speeches concerning the covenant, is not what you are principally to study, but well-set hearts; you must shake off laziness as well as hypocrisy.

2d. You must be very regular in your walk; an uniform conversation in the way of holiness is that which greatly adorns a Christian, and consequently, a Covenanter. And if you endeavor such a regular course of life, you will not shape yourselves according to the company you fall into. As some have a religion for every company, so they have one for man and another for God, and will be more careful and afraid lest their hypocrisy be discovered by men, than they are afraid to be made manifest to the Lord. But so it must not be with you who have renewed your covenant with the Lord: you must be the same in the closet as in the public assembly, and have a greater regard to the eye of Jehovah, and the answer of a good conscience, than the approbation of fellow creatures.

3d, You mast be careful to perform all things which you have engaged to, within your sphere and station, but must not go without it: God is a God of order, and as he hath placed the stars in their proper orbs for the order and ornament of the universe, so hath he assigned to Christians their diverse stations, for the beauty, order, and union of the Church; Christ, the Captain of salvation, hath marshalled his soldiers into rank and file, and it were a disordering of his army if any should break their ranks.

4th, You must slight no opportunity of pursuing the ends of your covenant; whatever it may cost you when the occasion offers, suffering must not deter you from it; and if the times be such now as spare both your persons and purses, yet you must not be sparing in your prayers for the reviving of the work of God in the land, which is the very end of covenanting.

5th, You must be careful that you do not forget the covenant; forgetting (as you heard before) is a step towards forsaking, and, therefore, you must endeavour to have the covenant nearer to you than the Israelites had it—they had it written upon the posts of their doors, you must have it written upon the tables of your hearts.

6th, You must evidence a great deal of cheerfulness and patience under your crosses, which may occur to you for your adherence to this your covenant; you must neither weaken your own hands in the discharge of covenanted duties, by drooping and discouragement under these crosses, nor stumble others, by repining at these losses, or by any carriage and deportment under them that may import your repenting of what you have now done. And because you are impotent and weak in yourselves, therefore,

7th, You must see that faith be in exercise in all your performances of covenanted duties. If this be wanting you will perform nothing to purpose, "for without faith it is impossible to please God." By this grace you must keep up acquaintance with Christ, and have frequent recourse to him, both for cleansing you from your defilements, when you break the covenant, and for strength to perform what you are obliged to by covenant; both for recovering grace, to raise you up when fallen, and for preventing grace, to preserve you from falling or relapsing again.

8th, That you may be the more active and vigilant in keeping covenant, you must labor to maintain a constant fear of breaking it, and have a fixed impression of the tremendous threatening denounced against covenant-breakers; and you must know that all are such in God's account, who satisfy themselves with the form of godliness, denying the power thereof. For this end read and ponder these and the like scriptures.

Lev. xxvi. 25, "And I will bring a sword upon you, that shall avenge the quarrel of my covenant, and when ye are gathered together within your cities, I will send the pestilence among you: and ye shall be delivered into the hand of the enemy." Neh. v. 13—"So God shall shake out every man from his house, and from his labor, that performeth not this promise; even thus be he shaken out and emptied." Jer. xi. 3, "Cursed be the man that obeyeth not the words of this covenant, which I commanded your fathers in the day that I brought them forth from the iron furnace." Ezek. xvii. 15, "Shall he prosper? shall he escape that doth such things? or shall he break the covenant and be delivered?" Verse 18, "Seeing he hath despised the oath, by breaking the covenant, when lo, he had given his hand, and hath done all these things, he shall not escape." Verse 19th, "Therefore, thus saith the Lord God, as I live, surely mine oath that he hath despised and my covenant that he hath broken, even it will I recompense upon his own head."

The minister having given these exhortations, closed the day's work with prayer, and singing a part of the ciii. Psalm from the 17th to the 19th verse. And having intimated the time of meeting for more immediate preparation for the holy communion, putting the people in mind to be preparing for the work, by fervent prayer and supplication, joined with serious and upright self-examination, he dismissed the congregation after the usual form.

This true and unbiassed account of the work in its design, progress and issue we have given, not to pre-occupy false reports only, which we cannot rationally suppose an entire freedom from, unless we fall in with the opposers of our covenanted reformation, and to purchase the good opinion and commendation of men at the rate of losing the favor of God. The main end of relating some of the more material heads, scope and argument of the sermons is because there are some things handled in them which behoved to have been inserted in this preface, to clear up our motives and call to the work, which could not be better done than as the same was cleared then to the people. And this brief relation, though falling short of the matter then delivered, may serve to bring things to the memories of those that found sweet satisfaction in hearing them in the public. As for what may be the observations of censorious critics, either of the sermons in particular, or of the work in general, we are perfectly unconcerned about them, seeing we equally value their approbation or disapprobation; providing true matter of fact be not misrepresented, and so truth injuriously wronged. Nor are we willing here to make any observation of our own concerning the issue and on-carrying of the work, though all the godly there present ought to observe the Lord's gracious assistance and favor (so far as they found the same afforded to themselves, or displayed in others), lest we may either be in danger to diminish the grace of God by complaining, or incur the suspicion of self-flatterers by commending, but shall leave it to the judgment of such as were then present, and the candid interpretation of others that may read this preceding account thereof.

There have been many objections made against the design, matter and form of the covenants: more against subjects covenanting to defend the purity and promote the reformation of religion, without the royal concurrence of their sovereign princes; most of all against private persons entering into covenant, or renewing thereof, for the said end without the general concurrence of the representative body of the church and state. Those which concern the former two, have been fully answered by the greatest of our reformers, whose piety and learning set them sufficiently above the snarling censures of whatsoever cavilling pens or tongues: As for what are made against the last, they are also answered better than we can pretend to, in the analysis upon the 19th chapter of Deuteronomy, prefixed to the National and Solemn League and Covenant renewed at Lesmahago, whereunto we refer the reader. Only because that book may not be at hand to every one that would desire these objections solved, we shall here transcribe the answers to two or three of the most material of these objections, making but small, if any, variation from the author's words.

Object. 1. "In all the national covenants whereof we read in scripture, there was still the concurrence of either the sovereign authority then in being, or at least of the Captains, Elders, Officers, and Heads of the tribes; And, therefore, it cannot be done by private subjects, without either royal or parliamentary authority."

Ans. Certainly the obligations of the Covenant, held forth Deut. xxix. 10, 11, 12, being so extensive as to reach all the members of church and commonwealth, of all qualities, ranks, vocations, ages, sexes; is to be understood positively, that all these are obliged to enter into covenant, but not negatively, that without any of these the covenant should not be entered into. The motives mentioned are to the small as well as to the great; and without them as well as with them; the articles of it, and the keeping and doing them, are common to both alike: The relation that the small and meaner sort of people have to God (the other contracting party) is the same that the nobles and great ones have, and the privileges of it, to be established as a people unto himself and to have him for their God, do no more belong to the one than the other; And consequently the small may renew it, as well as the great; but not nationally to bind the whole nation formally, to which indeed the concurrence of the representatives is necessary. As for precedents of this practice, see them above, in the narrative of the sermons, [p. 9].

Object. 2. "This covenant having been disclaimed by the political father, and made void by law, never again revived by authority of parliament, nor the law rescinded by which it was declared not obligatory; is therefore of no binding force upon us, who have never personally sworn it; and to renew it, and bring ourselves under the bond of it, when we are free, without the concurring or imposing authority of our rulers, is high presumption in private subjects."

Ans. If any engagements can be supposed binding to posterity, certainly national covenants to keep the commandments of God, and to adhere to his institutions, must be of that nature. It cannot be denied, that several obligations do bind to posterity; such as public promises with annexation of curses to breakers, Neh. v. 12, 13. Thus Joshua's adjuration did oblige all posterity never to build Jericho, Josh. vi. 26. And the breach of it did bring the curse upon Hiel the Bethelite, in the days of Ahab. 2dly, Public vows: Jacob's vow, Gen. xxviii. 21, did oblige all his posterity, virtually comprehended in him, Hos. xii. 4. The Rechabites found themselves obliged to observe the vow of their forefather Jonadab, Jer. xxxv. 6, 14, for which they were rewarded and commended. Public oaths do oblige posterity: Joseph took an oath of the children of Israel, to carry up his bones to Canaan, Gen. i. 25, which did oblige posterity some hundred years after. Exod. xiii 19. Josh. xxiv. 32. National covenants with men before God, do oblige posterity, as Israel's covenant with the Gibeonites, Josh. ix. 15, 19. The breach whereof was punished in the days of David, 2 Sam. xxi. 1. Especially National Covenants with God, before men, about things moral and objectively obliging, are perpetual; and yet more especially (as Grotius observes) when they are of an hereditary nature, i.e. when the subject is permanent, the matter moral, the end good, and in the form there is a clause expressing their perpetuity.

All which ingredients of perpetual obligations are clear in Scotland's Covenants, which are national promises, adjuring all ranks of persons, under a curse, to preserve and promote reformation according to the word of God, and extirpate the opposite thereof. National vows, devoting the then engaging, and succeeding generations to be the Lord's people, and walk in his ways. National oaths, solemnly sworn by all ranks, never to admit of innovations, or submit to usurpations, contradictory to the word of God. National covenants, wherein the king, parliament and people did covenant with each other, to perform their respective duties, in their several places and stations, inviolably to preserve religion and liberty: Yea, more, national laws, solemnly ratified by the king and parliament, and made the foundation of the people's compact with the king, at his inauguration: And, finally, they are national covenants with God, as party contracting, to keep all the words of his covenant. The subject or parties contracting are permanent, to wit, the unchangeable God and the kingdom of Scotland, (the same may be said of England and Ireland,) which, whilst it remains a kingdom, is still under the obligation of these covenants. The matter is moral, antecedently and eternally binding, albeit there had been no formal covenant: the ends of them perpetually good, to wit, the defence of the true reformed religion, and the maintenance of the King's Majesty's person and estate, (as is expressed in the National Covenant,) the glory of God, the advancement of the kingdom of our Lord Jesus Christ; the honor and happiness of the King's Majesty and his posterity, and the public liberty, safety, and peace of the kingdoms, as it is expressed in the Solemn League. And in the form of them there are clauses expressing their perpetuity. In the National covenant it is said, that the present and succeeding generations in this land are bound to keep the foresaid National Oath and Subscription inviolable. And in the Solemn League, Article 1, That we and our posterity after us, may, as brethren, live in faith and love. And Art. 5, That they may remain conjoined in a firm peace and union to all posterity.

We may add also the sanctions of rewards and punishments descending to posterity, prove the obligation perpetual: Which is, alas! too visible in our case as to the punishments inflicted for the breach of our covenants, and like to be further inflicted, if repentance prevent not; so that as we have been a taunting proverb, and an hissing, for the guilt, we may look to be made a curse and an execration for the punishment of it. The distinction which some make use of to elude this obligation, "That suppose they be materially bound, yet seeing they have not sworn the covenants personally, they are not formally bound," is both false and frivolous; for our father's oath having all the aforesaid qualifications, binds us formally as an oath, though we have but virtually sworn it; and whether the obligation be material or formal, implicit or explicit, it is all one in God's sight, if it be real, seeing even virtual obligations have frequently brought rewards and punishments upon the head of the observers or breakers of them, as well as formal. Seeing, then, the obligation of the covenant upon us is evident to a demonstration, it cannot, in justness, be called a rebellious action against lawful authority, to declare in our station that we believe so much and resolve to practice accordingly. It is indeed too true that the wicked laws enacting the perpetual breaches of these covenants have never been rescinded; but seeing they are wicked and opposite to the commandment and covenant of the Lord, the supreme legislator, they are naturally void and null, and have been still so esteemed by us.

Object. 3. "Albeit the National Covenant should be granted to be binding upon us the people of Scotland, and, therefore, may be renewed: yet, to renew the Solemn League with England and Ireland, as matters now stand, is ridiculous and impossible."

Ans. This objection is partly answered before in the Sermons, [page 14,] and may be further cleared, if we consider, that the Solemn League and Covenant may be taken under different respects, either as a league amongst men or a covenant between God and men: in the former sense, as it notes a league offensive and defensive made betwixt the collective bodies of these kingdoms, it is certain it cannot be taken by us, who are but a poor insignificant handful of people, far from any authority, or influence in church or commonwealth; the collective and representative body of the three kingdoms having basely abandoned their covenant with God, and united in a sinful compact opposite thereto, so that to make a league with England or Ireland in this sense, were to enter into a sinful confederacy with apostate covenant breakers; but in the latter acceptation, as it is a covenant with God, not as a witness only, but also as a party contracting, there is no absurdity or impossibility why Scotland, or any part thereof, may not renew it, obliging themselves by a solemn vow to perform what they are bound to antecedently by the law of God. And if it be considered as an association, it respects those only who now do, or hereafter shall, adhere unto it, whether here or in the other two kingdoms. Hence, the words in the preamble of the Solemn League and Covenant, expressing the several ranks and the extent of the Covenanters, were not read at the renewing of it at Douglass, because we own ourselves to be under a league with none but such as own the covenanted Reformation; these, and these only, we heartily embrace as our colleagues, into the nearest and dearest bonds of Christian union and fellowship, according to this League and Covenant.

As the revolt of the ten tribes from the true religion and covenant of the Lord their God, hindered not the godly of Judah, nor the small party that joined in the sincere worship of God, out of Ephraim and Manasseh, to renew their covenant under the auspicious reigns of Asa, Hezekiah, Josiah; Nor did the horrid apostacy of the Sectarian party in England impede our ancestors to renew this Solemn League and Covenant in Scotland, Anno, 1649. So neither can the defection of the generality of the three kingdoms, which is to be bewailed, if possible, with tears of blood, hinder us from testifying our adherence to the covenant, or invalidate what we have done therein.

Object. 4. "Albeit the action should be granted to be for the main, lawful and right, yet it was most unseasonable to undertake it at such a time, when the parliament and ministry is composed of a set of men that evidence no good affection to the present established church in Scotland, who will be ready to interpret the action of a few immoderately and unseasonably zealous people, as the deed of the whole Presbyterians in Scotland, and to make a handle thereof against them, to impose upon them some new burdens; or to take such measures as will effectually put a stop to the more general renovation thereof throughout the land."

In answer to this objection, we shall only desire the gentlemen that made it to remember, That now for the space of 24 years they have been crying, the time is not come wherein we should set about covenant-renewing; one while they have pretended that the time was not seasonable, because such as were in authority were friends to the church; and it would look like a suspecting of their integrity, to enter into covenant for defence and reformation of religion, as if they would not show themselves active enough for these ends, and prove an irritation to them to turn enemies to Presbyterian government; it would cause them to think the Presbyterians to be a people of indiscreet and ungovernable zeal, and so disgust them at the establishment. Another, while they excuse themselves from this duty, because these in authority are unfriendly to the Presbyterian establishment, they must walk cautiously now and manage prudently, lest they give any umbrage to Jacobites and Episcopalians to represent them ill at court, and so occasion the overthrow of the great security founded in the Union Treaty. Formerly they needed not renew the covenant, because religion was not in danger; now they dare not attempt to do it because it is; they must wait till a well-affected parliament and good counsellors set it out of danger again, and then they will not need to covenant for its safety. These shifts are too shrewd discoveries of neutrality in this cause. It is to be feared that the godly have too long been hoodwinked with such frivolous pretexts; and it is high time for every one that has the low case of the work of God in the land at heart, to be awakened to renew their covenant with God and keep the same. The motives and calls to the work above mentioned will sufficiently, we hope, demonstrate the seasonableness of it. But if there was a defect as to the seasonableness, it was not because it was so soon set about, but because it was no sooner.

We shall not dwell any longer upon these and the like objections; there will not want mountains of difficulties in the way till such time as the Lord, coming by his Spirit in a day of his power, shall be pleased to level them and say, "Who art thou, O great mountain? before Zerubabel thou shalt become a plain." In that day (we doubt not) there shall be a willing people to enter covenant with the Lord, even a perpetual covenant that shall not be forgotten; but, in the mean time, they would do well to consider the hazard they bring themselves into who wilfully raise objections against the covenant, because they are unwilling to enter into it, or be bound by it.

It may be some will desiderate an account of the other solemn holy action that followed upon the back of this, in regard there were some circumstances in it not so ordinary in this church in former times, because of the paucity of public instruments; but neither do we think it needful to give any large account of it, nor will it fall so properly into this preface, which concerneth only national covenanting, and, it is likely the reader's patience is too far transgressed upon already; nor was there any substantial or formal difference betwixt it and the comely order of the Church of Scotland observed in our purest times of reformation in the celebration of that sacred ordinance, except what in the form arose from the circumstances we were in, and the reason now mentioned. The work was awful and great, the persons employed about it few, insignificant in their own eyes, as well as mean in the eyes of others; and hence the Lord's power and grace was the more conspicuous, who (we must not dissemble it) was present to the sensible experience of many, sealing instruction upon the hearts of some, and granting, strengthening, and confirming grace to others, for which he ought to have all the glory.

But because there has been, as we are informed, no small clamor raised anent some expressions used in debarring the ignorant and scandalous from the holy table of the Lord; That the Minister should have unreasonably and presumptuously excommunicated the Queen and Parliament, and the whole Ministers of the established church of Scotland; Therefore, we shall here insert the very words relating to that affair, as they were uttered by him without any alteration. In warning the ignorant, scandalous and profane to beware of presuming to approach to the holy table of the Lord, the minister observed (as the manner is) the order of the decalogue, where, in the sins forbidden in the second commandment, as they are enumerated by the very Reverend the Assembly of Divines sitting at Westminster, in their humble advice concerning a Larger Catechism, we find these amongst others—"All devising, counseling, commanding, using, and any ways approving any religious worship not instituted by God himself, tolerating a false religion.—— All superstitious devices, corrupting the worship of God, adding to it, taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretence whatsoever." Hence, he expressed himself in these words—"I excommunicate and debar from this holy table of the Lord, all devisers, commanders, users, or approvers of any religious worship not instituted by God in his Word, all tolerators and countenancers thereof; and by consequence I debar and excommunicate from this holy table of the Lord, Queen and Parliament, and all under them, who spread and propagate or tolerate a false superstitious worship, ay and until they repent," And in relation to the opposing of the covenants and work of reformation, he had these words—"I excommunicate and debar all who are opposers of our covenants and covenanted Reformation, and all that have taken oaths contrary to our covenants, and such particularly as are takers of the Oath of Abjuration, whether Ministers or others, until they repent."

That this was no presumptuous and rebellious arrogance is evident, because the sins for which he debarred Queen and Parliament, and all others guilty of them, are proven from Scripture to be gross breaches of God's law, and every violation thereof persisted in without repentance, is a sufficient cause (in the opinion of Protestant Divines) to debar and exclude from the Lord's table. Now, it is certain that even those ministers of the established church who make such obloquy against the work for this particular, do the same thing in effect every time that they administrate this ordinance, for (as can be proved if they please to require it, or do deny it,) they excommunicate from the table all guilty of such sins as are forbidden in the second commandment, according as they are specified in the forsaid Catechism; and so, by an infallible consequence, they excommunicate the Queen and Parliament, who are grossly guilty of the most of them, only they have not the courage ingenuously and freely to own and express the consequence, but that it follows natively and necessarily from the premises, even according to their own principles, they will never be able to disprove.

Now, Reader, thou hast a just and true account as far as was necessary, of our poor and weak endeavours in this matter, which we hope will, at least, stand as a witness and testimony (without arrogance we desire to speak it) against the apostacy of some and indifferency of others, who should have been to us as the he-goats before the flock in paving our way to Zion, but are rather making to themselves captains to carry us back to Babylon, and pollute our land with idolatry and superstition; and, as a pledge to posterity that the Lord has not yet utterly deserted the land, though we rather wish,(if so it may consist with his holy purpose, who is wonderful in counsel and excellent in working) that it might tend to excite, some to bethink "whence they have fallen, and repent, and to do their first works, lest the Lord come quickly, and utterly remove his candlestick from us:" and engage them to renew these covenants in a more public way, and prosecute the ends of them with more zeal, fidelity, and constancy, "that the Lord may yet delight to dwell amongst us, make our judges peace, and our exactors righteousness," and make us to be called Hephzibah, and our land Beulah.

The reader may please to cast his eye upon the following passages, quoted from the writings of some of the ablest divines, wherewith these kingdoms have been blessed, since the first reformation from Popery; wherein he will see, how far different an opinion they have entertained of the Covenant, from what are the thoughts of the learned Latitudinarians of our age.

A Testimony to the truth of JESUS CHRIST and to our Solemn League and Covenant, &c., subscribed by the Ministers of Christ, within the province of London, December 14, 1649 Head IV.

"In order unto reformation and defence of religion within these three kingdoms, we shall never forget, how solemnly and cheerfully the Solemn League and Covenant was sworn with hands lifted up to the most high God.—We were, and are abundantly satisfied, that our Solemn League and Covenant of September 27, 1643, is not only warrantable for the matter of it and manner of entering into it, but also of such excellency and importance,—That it will be very hard in all points to parallel it; and, therefore, as we did sincerely swear this covenant with God, with all our heart, and with all our soul, much rejoicing at the oath with a true intention to perform it, and not for promoting any politic design; so we do believe and profess to the world that we still stand as firmly engaged to the real performance of it, and that it is not in the power of any person or persons on earth to dispense with it or absolve from it."

The harmonious consent of the Ministers of the county Palatine Lancaster with their Reverend Brethren the Ministers of the province of London. Head V.

"We shall never forget how solemn it (the Solemn League and Covenant) was sworn, and what rejoicing there was at the oath, sundry at the taking of it weeping for joy; and when the Covenant was thus taken, we thought with ourselves, that surely now the crown is set upon England's head: We judged the day of entering into this Covenant to be England's coronation-day, as it was the day of the gladness of our hearts."

Mr. Philip Nye's Exhortation at the taking of the Covenant, September 29th, 1649, p. 2.

"This Oath is such, and in the matter and consequence of it of such concernment, as I can truly say, it is worthy of us, yea, of all the kingdoms of the world; for it is swearing fealty and allegiance to Christ the King of kings, and giving up of all these kingdoms which are his inheritance, to be subdued more to his throne, and ruled more by his sceptre, upon whose shoulders the government is laid."

* * * * *

THE NATIONAL COVENANT, OR THE CONFESSION OF FAITH OF THE KIRK OF SCOTLAND;

Subscribed at first by the King's Majesty and his Household, in the year of God 1580; Thereafter, by persons of all ranks, in the year 1581; By Ordinance of the Lords of the Secret Council, and Acts of the General Assembly. Subscribed again by all sorts of persons in the year 1590, by a new Ordinance of Council, at the desire of the General Assembly, with a Band for the maintenance of the true religion, and the King's person: And subscribed in the year 1638, by the Noblemen, Barons, Gentlemen, Burgesses, Ministers and Commons, then under-subscribing; together with their resolution and promises for the causes after specified, to maintain the True Religion, and the King's Majesty, according to the Confession aforesaid and Acts of Parliament; And upon the supplication of the General Assembly to his Majesty's High Commissioner, and the Lords of his Majesty's honorable Privy Council. Subscribed again in the year 1639, by Ordinance of Council, and Acts of General Assembly, &c., &c. The Tenor whereof here followeth.

We all, and every one of us underwritten, protest, that after long and due examination of our own consciences in matters of true and false religion, we are now thoroughly resolved in the truth by the Word and Spirit of God: And, therefore, we believe with our hearts, confess with our mouths, subscribe with our hands and constantly affirm before God and the whole world, that this only is the true Christian faith and religion pleasing God, revealed to the world by the preaching of the blessed evangel; and is received, believed, and defended by many and sundry notable kirks and realms, but chiefly by the Kirk of Scotland, and sometimes by the King's Majesty, and the three estates of this realm, as God's eternal truth and only ground of our salvation, as more particularly is expressed in the Confession of our Faith, established and publickly confirmed by sundry Acts of Parliaments, and now of a long time have been openly professed by the King's Majesty, and whole body of this realm, both in burgh and land. To the which Confession and form of religion, we willingly agree in our own consciences, in all points, as unto God's undoubted truth and verity, grounded only upon his written word. And, therefore, we abhor and detest all contrary religion and doctrine; but chiefly all kind of Papistry in general, and particular heads, even as they are now damned and confuted by the word of God, and Kirk of Scotland. But in special we detest and refuse the usurped authority of that Roman Antichrist upon the Scriptures of God, upon the Kirk, the civil Magistrate, and consciences of men: All his tyrranous laws made upon indifferent things against our Christian liberty: His erroneous doctrine against the sufficiency of the written word, the perfection of the law, the offices of Christ, and his blessed evangel: His corrupted doctrine concerning original sin, our natural inability and rebellion to God's law, our justification by faith only, our imperfect sanctification and obedience to the law; the nature, number, and use of the holy sacraments: His five bastard sacraments; with all his rites, ceremonies, and false doctrine, added to the ministration of the true sacraments, without the Word of God: His cruel judgment against infants departing without the sacrament: His absolute necessity of baptism: His blasphemous opinion of transubstantiation, or real presence of Christ's body in the elements, and receiving of the same by the wicked, or bodies of men: His dispensations with solemn oaths, perjuries, and degrees of marriage forbidden in the Word; His cruelty against the innocent divorced: His devilish mass: His blasphemous priesthood: His profane sacrifice for the sins of the dead and the quick: His canonization of men; calling upon angels or saints departed; worshipping of imagery, relics and crosses; dedicating of kirks, altars, days; Vows to creatures: His purgatory, prayers for the dead; praying or speaking in a strange language; with his processions and blasphemous litany, and multitude of advocates or mediators: His manifold orders, auricular confession: His desperate and uncertain repentance; His general and doubtsome faith: His satisfactions of men for their sins: His justification by works, opus operatum, works of supererogation, merits, pardons, peregrinations and stations: His holy water, baptizing of bells, conjuring of spirits, crossing, earning, anointing, conjuring, hallowing of God's good creatures, with the superstitious opinion joined therewith: His worldly monarchy, and wicked hierarchy: His three solemn vows, with all his shavellings of sundry sorts: His erroneous and bloody decrees made at Trent, with all the subscribers and approvers of that cruel and bloody bond, conjured against the Kirk of God.

And finally, we detest all his vain allegories, rites, signs, and traditions brought into the Kirk, without or against the Word of God and doctrine of this true reformed Kirk; to the which we join ourselves willingly, in doctrine, faith, religion, discipline, and use of the holy sacraments, as lively members of the same in Christ our head: Promising and swearing by the Great Name of the Lord our God, that we shall continue in the obedience of the doctrine and discipline of this kirk, and shall defend the same according to our vocation and power, all the days of our lives, under the pains continued in the law and danger both of body and soul, in the day of God's fearful judgment. And, seeing that many are stirred up by Satan and that Roman Antichrist, to promise, swear, subscribe, and for a time use the holy sacraments in the Kirk deceitfully against their own consciences, minding thereby, first, under the external cloak of religion, to corrupt and subvert secretly God's true religion within the Kirk, and afterwards, when the time may serve, to become open enemies and persecutors of the same, under vain hope of the Pope's dispensation devised against the Word of God, to his greater confusion, and their double condemnation in the day of the Lord Jesus.

We, therefore, willing to take away all suspicion of hypocrisy, and of such double dealing with God and his Kirk, protest, and call the Searcher of all hearts for witness, that our minds and hearts do fully agree with this our Confession, Promise, Oath, and Subscription, so that we are not moved with any worldly respect, but are persuaded only in our own consciences, through the knowledge and love of God's true religion, imprinted in our hearts by the Holy Spirit, as we shall answer to him in the day when the secrets of all hearts shall be disclosed. And because we perceive that the quietness and stability of our religion and kirk, doth depend upon the safety and good behaviour of [the[5] King's Majesty,] as upon a comfortable instrument of God's mercy, granted to this country, for the maintaining of this kirk, and ministration of justice amongst us, we protest and promise with our hearts, under the same oath, hand-write, and pains, that we shall defend [his[6] person and authority,] with our goods, bodies, and lives, in the defence of Christ's evangel, liberties of our country, ministration of justice, and punishment of iniquity, against all enemies within this realm, or without, we desire our God to be a strong and merciful defender to us in the day of our death, and coming of our Lord Jesus Christ. To whom with the Father, and the Holy Spirit, be all honour and glory eternally. Amen.

Likeas, many Acts of Parliament not only in general do abrogate, annul, and rescind all laws, statutes, acts, constitutions; canons, civil or municipal, with all other ordinances and practique penalties whatsoever, made in prejudice of the true religion and professors thereof; or of the true kirk-discipline, jurisdiction and freedom thereof; or in favor of idolatry and superstition; or of the Papistical kirk; as Act. 3, Act. 31, Parl. 1; Act. 23, Parl. 11; Act. 114, Parl. 12, of King James VI. that Papistry and superstition may be utterly suppressed, according to the intention of the Acts of Parliament, repeated in the 5th Act, Parl. 20, King James VI. And to that end they ordain all Papists and priests to be punished with manifold civil and ecclesiastical pains, as adversaries to God's true religion, preached, and by law established within this realm, Act 24, Parl. 11, King James VI.; as common enemies to all Christian government, Act 18 Parl. 16, King James VI.; as rebellers and gainstanders of our sovereign Lord's authority, Act 47 Parl. 8, King James VI.; and as idolaters, Act 104, Parl. 7, King James VI. But also in particular, by and attour the Confession of Faith, do abolish and condemn the Pope's authority and jurisdiction out of this land, and ordain the maintainers thereof to be punished, Act 2, Parl. 1; Act 51 Parl. 3; Act 106, Parl. 7; Act 114, Parl. 12, King James VI., do condemn the Pope's erroneous doctrine, or any other erroneous doctrine repugnant to any of the articles of the true and Christian religion, publickly preached, and by law established in this realm; and ordain the spreaders and makers of books, or libels, or letters, or writs of that nature, to be punished, Acts 46, Parl. 3; Act 106, Parl. 7; Act 24, Par. 11, K. James VI. do condemn all baptism conform to the Pope's kirk, and the idolatry of the mass; and ordains all sayers, wilful hearers, concealers of the mass, the maintainers and resetters of the priests, Jesuits, trafficking Papists, to be punished without any exception or restriction, Act 5, Parl. 1; Act 120, Parl. 12; Act 134, Parl. 13; Act 139, Parl. Act 1, Parl. 19; Act 5, Parl. 20, King James VI., do condemn all erroneous books and writs, containing erroneous doctrine against the religion presently professed or containing superstitious rites and ceremonies Papistical, whereby the people are greatly abused; and ordains the home-bringers of them to be punished, Act 25, Parl. 11, King James VI., do condemn the monuments and dregs of the bygone idolatry, as going to crosses, observing the festival days of Saints and other superstitious and Papistical rites, to the dishonour of God, contempt of true religion, and fostering of great error among the people; and ordains the users of them to be punished for the second fault as idolaters, Act 104, Parl. 7, King James VI.

Likeas, many acts of parliament are conceived for maintenance of God's true Christian religion, and the purity thereof in doctrine and sacraments of the true church of God, the liberty and freedom thereof in her national synodical assemblies, Presbyteries, sessions, policy, discipline, and jurisdiction thereof, as that purity of religion and liberty of the church was used, professed, exercised, preached, and confessed according to the reformation of religion in this realm. As for instance, the 99th Act, Parl. 7, Act 23, Parl. 11; Act 114, Parl. 12; Act 160, Parl. 13, King James VI., ratified by the 4th Act of King Charles. So that the 6th Act, Parl. 1, and 68th Act, Parl. 6, of King James VI., in the year of God 1579, declares the ministers of the blessed evangel, whom God of his mercy had raised up, or hereafter should raise, agreeing with them that then lived in doctrine and administration of the sacraments, and the people that professed Christ as he was then offered in the evangel and doth communicate with the holy sacraments, (as in the reformed kirks of this realm they were publickly administrate) according to the Confession of Faith, to be the true and holy kirk of Christ Jesus within this realm, and decerns and declares all and sundry who either gainsay the word of the evangel, received and approved as the heads of the Confession of Faith, professed in parliament in the year of God 1560, specified also in the first Parliament of King James VI, and ratified in this present parliament; more particularly do specify, or that refuse the administration of the holy sacraments as they were then administered, to be no members of the said kirk within this realm, and true religion presently professed, so long as they keep themselves so divided from the society of Christ's body; and the subsequent Act 69, Parl. 6. of King James VI. declares, that there is none other face of kirk, nor other face of religion, than was presently at that time by the favour of God established within this realm, which therefore is ever styled, God's true religion—Christ's true religion—the true and Christian religion—and a perfect religion; which, by manifold acts of parliament, all within this realm are bound to subscribe the articles thereof, the Confession of Faith, to recant all doctrine and errors repugnant to any of the said articles, Act 4 and 9, Parl. 1; Act 45, 46, 47, Parl. 3; Act 71, Parl. 6; Act 106, Parl. 7; Act 24, Parl. 11; Act 123, Parl. 12; Act 194 and 197, Parl. 14, of King James VI. And all magistrates, sheriffs, &c. on the one part, are ordained to search, apprehend, and punish all contraveners; for instance, Act 5, Parl. 1; Act 104, Parl. 7; Act 25, Parl. 11, King James VI.; and that notwithstanding of the King's Majesty's licence to the contrary, which are discharged and declared to be of no force, in so far as they tend in any ways to the prejudice and hinder of the execution of the acts of parliament against Papists and adversaries of true religion, Act 106, Parl. 7, King James VI. On the other part, in the 47th Act, Parl. 3, of King James VI. it is declared and ordained, seeing the cause of God's true religion and his highness' authority are so joined, as the hurt of the one is common to both; and that none shall be reputed as loyal and faithful subjects to our sovereign lord or his authority, but be punishable as rebellers and gainstanders of the same, who shall not give their confession, and make their profession of the said true religion, and that they who, after defection, shall give the confession of their faith of new, they shall promise to continue therein in time coming, to maintain our sovereign lord's authority, and at the uttermost of their power to fortify, assist, and maintain the true preachers and professors of Christ's evangel against whatsoever enemies and gainstanders of the same; and namely, against all such (of whatsoever nation, estate, or degree they be,) that have joined and bound themselves, or have assisted, or assist to set forward, and execute the cruel decrees of Trent, contrary to the preachers and true professors of the Word of God, which is repeated, word by word, in the articles of pacification at Perth, the 23rd of February, 1572; approved by Parliament, the last of April, 1573; ratified in Parliament, 1587; and related, Act 123, Parl. 12, of King James VI., with this addition, that they are bound to resist all treasonable uproars and hostilities that are raised against the true religion, the King's Majesty, and the true professors.

Likeas all lieges are bound to maintain the King's Majesty's royal person, and authority, the authority of Parliaments, without the which neither any laws, or lawful judicatories can be established, Act 130, Act 131, Parl. 8, K. James VI. and the subjects' liberties, who ought only to live and be governed by the King's laws, the common laws of this realm allenarly, Act 48, Parl. 3, K. James I. Act 79, Parl. 6, K. James IV. repeated in the Act 131, Parl. 8, K. James VI. Which, if they be innovated or prejudged, the commission anent the union of the two kingdoms of Scotland and England, which is the sole Act of the 17 Parl. of K. James VI. declares such confusion would ensue, as this realm could be no more a free monarchy, because by the fundamental laws, ancient privileges, offices and liberties of this kingdom, not only the princely authority of his Majesty's royal descent hath been these many ages maintained, but also the people's security of their lands, livings, rights, offices, liberties, and dignities preserved, and therefore for the preservation of the said true religion, laws and liberties of this kingdom, it is statute by the 8 Act, Parl. 1, repeated in the 99 Act, Parl. 7, ratified in the 23 Act, Parl. 11, and 114 Act, Parl. 12, of K. James VI. and 4 Act K. Charles I. That all kings and princes at their coronation and reception of their princely authority, shall make their faithful promise by their solemn oath in the presence of the eternal God, that enduring the whole time of their lives; they shall serve the same eternal God to the uttermost of their power, according as he hath required in his most holy word, contained in the Old and New Testaments. And according to the same word, shall maintain the true religion of Christ Jesus, the preaching of his holy word, the due and right ministration of the sacraments now received and preached within this realm (according to the Confession of Faith) and shall abolish and gainstand all false religion contrary to the same, and shall rule the people committed to their charge, according to the will and command of God, revealed in his foresaid word, and according to the laudable laws and constitutions received in this realm, no ways repugnant to the said will of the eternal God; and shall procure, to the uttermost of their power, to the kirk of God and whole Christian people, true and perfect peace in all time coming; and that they shall be careful to root out of their empire all heretics, and enemies to the true worship of God, who shall be convicted by the true kirk of God, for the foresaid crimes, which was also observed by his Majesty[7] at his coronation in Edinburgh, 1633, as may be seen in the order of the coronation.

In obedience to the commandment of God, conform to the practice of the godly in former times, and according to the laudable example of our worthy and religious progenitors,——which was warranted also by Act of Council, commanding a general bond to be made and subscribed by his Majesty's subjects of all ranks, for two causes: one was, for defending the true religion as it was then reformed, and is expressed in the Confession of faith above-mentioned, and a former large Confession established by sundry acts of lawful General Assemblies, and of Parliament, unto which it hath relation, set down in public Catechisms, and which had been for many years (with a blessing from heaven) preached and professed in this kirk and kingdom as God's undoubted truth, grounded only upon his written Word. The other cause was, for maintaining the King's Majesty, his person, and estate; the true worship of God and the King's authority being so straitly joined as that they had the same friends and common enemies and did stand and fall together; and finally, being convinced in our minds, and confessing with our mouths, that the present and succeeding generations in this land are bound to keep the foresaid national oath and subscription inviolable. We,——————under subscribing, considering divers times before, and especially at this time, the danger of the true reformed religion ————, and of the public peace of the kingdom; by the manifold innovations and evils generally contained and particularly mentioned, [in supplications, complaints, and protestations,[8]] do hereby profess, and before God, his angels, and the world, solemnly declare, that with our whole hearts we agree and resolve, all the days of our life, constantly to adhere unto and defend the foresaid true religion; and (forbearing the practice of all novations already introduced in the matters of the worship of God, or approbation of the corruptions of the public government of the kirk, or civil places and power of kirkmen,[9] till they be tried and allowed in free assemblies and in Parliaments,) to labor by all means lawful to recover the purity and liberty of the gospel, as it was established and professed before the foresaid novations; and because, after due examination, we plainly perceive, and undoubtedly believe, that the evils contained in our [supplications, complaints, and protestations,[10]] have no warrant of the Word of God; are contrary to the articles of the foresaid Confessions, to the intention and meaning of the blessed reformers of religion in this land, to the above-written Acts of Parliament, and do sensibly tend to the re-establishing of the Popish religion and tyranny, and to the subversion and ruin of the true reformed religion, and of our liberties, laws and estates. We also declare, that the foresaid confessions are to be interpreted, and ought to be understood of the foresaid novations and evils, no less than if every one of them had been expressed in the foresaid Confessions, and that we are obliged to detest and abhor them, amongst other particular heads of Papistry abjured therein; and, therefore, from the knowledge and conscience of our duty to God, [to our King and country,[11]] without any worldly respect or inducement, so far as human infirmity will suffer, wishing a further measure of the grace of God for this effect, we promise and swear by the great name of the Lord our God, to continue in the profession and obedience of the foresaid religion; that we shall defend the same, and resist all these contrary errors and corruptions, according to our vocation, and to the uttermost of that power that God hath put in our hands, all the days of our life; and, in like manner, with the same heart, we declare before God and men, that we have no intention nor desire to attempt any thing that may turn to the dishonour of God, or to the diminution of [the King's[12]] greatness and authority; but on the contrary, we promise and swear, that we shall, to the uttermost of our power, with our means and lives, and to the defence of [our dread sovereign, the King's Majesty, his person and authority[13]] in the defence and preservation of the foresaid true religion, liberties, and laws of the kingdom; as also, to the mutual defence and assistance every one of us of another, in the same cause of maintaining the true religion [his Majesty's[14]] authority, with our best counsel, our bodies, means, and whole power, against all sorts of persons whatsoever. So that whatsoever shall be done to the least of us for that cause, shall be taken as done to us all in general, and to every one of us in particular; that we shall, neither directly nor indirectly, suffer ourselves to be divided or withdrawn, by whatsoever suggestion, allurement, or terror, from this blessed and loyal conjunction; nor shall cast in any let or impediment that may stay or hinder any such resolution, as by common consent shall be found to conduce for so good ends;—but, on the contrary, shall, by all lawful means labour to further and promote the same, and if any such dangerous and divisive motions be made to us by word or write, we, and every one of us, shall either suppress it, or if need be, shall incontinent make the same known that it may be timeously obviated; neither do we fear the foul aspersions of rebellion, combination, or what else our adversaries from their craft and malice would put upon us, seeing what we do is so well warranted, and ariseth from an unfeigned desire to maintain the true worship of God, the majesty of [[15] our King,] and peace of the kingdom, for the common happiness of ourselves and the posterity.

And because we cannot look for a blessing from God upon our proceedings, except with our profession and subscription, we join such a life and conversation as beseemeth Christians who have renewed their covenant with God: We, therefore, faithfully promise, for ourselves, our followers, and all other under us, both in public, in our particular families and personal carriage, to endeavor to keep ourselves within the bounds of Christian liberty, and to be good examples to others of all godliness, soberness and righteousness, and of every duty we owe to God and man. And that this our union and conjunction may be observed without violation, we call the living God, the searcher of our hearts, to witness, who knoweth this to be our sincere desire and unfeigned resolution, as we shall answer to Jesus Christ, in the great day, and under the pain of God's everlasting wrath and of infamy, and loss of all honour and respect in this world: Most humbly beseeching the Lord to strengthen us by his Holy Spirit for this end, and to bless our desires and proceedings with a happy success, that religion and righteousness may nourish in the land, to the glory of God, the honour of [our King[16]] and peace and comfort of us all. In witness whereof we have subscribed with our hands all the premises, &c.

The article of this covenant, which was at first subscription referred[17] to the determination of the General Assembly, being now determined, and thereby the five articles of Perth, the government of the Kirk by Bishops, the civil places and power of kirkmen upon the reasons and grounds contained in the Acts of the General Assembly, declared to be unlawful within this kirk, we subscribe according to the determination foresaid.

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THE SOLEMN LEAGUE AND COVENANT, FOR REFORMATION AND DEFENCE OF RELIGION, ETC.

We, having before our eyes the glory of God, and the advancement of the kingdom of our Lord and Saviour Jesus Christ, the honour and happiness of [the[18] King's Majesty and his posterity] and the true public liberty, safety, and peace of the kingdoms, wherein every one's private condition is included; and calling to mind the treacherous and bloody plots, conspiracies, attempts and practices of the enemies of God against the true religion and professors thereof in all places, especially in these three kingdoms, ever since the reformation of religion; and how much their rage, power, and presumption are of late, and at this time increased and exercised, whereof the deplorable estate of the church and kingdom of Ireland, the distressed estate of the church and kingdom of England, and the dangerous estate of the church and kingdom of Scotland, are present and public testimonies. We have now at last [[19] after other means of supplication, remonstrance, protestation and suffering] for the preservation of ourselves and our religion from utter ruin and destruction, according to the commendable practice of these kingdoms in former times, and the example of God's people in other nations, after mature deliberation, resolved and determined to enter into a mutual and Solemn League and Covenant: Wherein we all subscribe, and each one of us for himself, with our hands lifted up to the Most High God, do swear—

1. That we shall sincerely, really, and constantly, through the grace of God, endeavour in our several places and callings, the preservation of the reformed religion in the church of Scotland, in doctrine, worship, discipline, and government, against our common enemies; the reformation of religion in the kingdoms of England and Ireland, in doctrine, worship, discipline and government, according to the Word of God, and the example of the best reformed churches; and shall endeavour to bring the churches of God in the three kingdoms, to the nearest conjunction and uniformity in religion, Confession of Faith, Form of Church-government, Directory for Worship and Catechizing; that we and our posterity after us, may, as brethren, live in faith and love, and the Lord may delight to dwell in the midst of us.

2. That we shall, in like manner, without respect of persons, endeavor the extirpation of Popery, Prelacy (that is, church government by arch-bishops, bishops, their chancellors and commissaries, deans, deans and chapters, archdeacons, and all other ecclesiastical officers depending on that hierarchy), superstition, heresy, schism, profaneness, and whatsoever shall be found to be contrary to sound doctrine and the power of godliness; lest we partake in other men's sins, and thereby be in danger to receive of their plagues; and that the Lord may be one, and his name one in the three kingdoms.

3. We shall, with the same sincerity, reality and constancy, in our several vocations, endeavor with our estates and lives mutually to preserve the rights and privileges of the parliaments[20] and the liberties of the kingdoms; and to preserve and defend [the King's[21] Majesty's] person and authority, in the preservation and defence of the true religion and liberties of the kingdoms; that the world may bear witness with our consciences of our loyalty, and that we have no thoughts or intentions to diminish [his[22] Majesty's] just power and greatness.

4. We shall also with all faithfulness endeavor the discovery of all such as have been, or shall be, incendiaries, malignants, or evil instruments, by hindering the reformation of religion, dividing [the[23] King] from his people, or one of the kingdoms from another, or making any faction or parties amongst the people, contrary to this League and Covenant, that they may be brought to public trial, and receive condign punishment, as the degree of their offences shall require or deserve, or the supreme judicatories of both kingdoms respectively, or others having power from them for that effect, shall judge convenient.

5. And whereas the happiness of a blessed peace between these kingdoms, denied in former times to our progenitors, was by the good providence of God granted unto [[24]us] and—concluded, and settled by both parliaments, We shall, each one of us, according to our place and interest, endeavor that they may be and remain conjoined[25] in a firm peace and union to all posterity, and that justice may be done upon the wilful opposers thereof, in manner expressed in the precedent article.

6. We shall also according to our places and callings 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 to give ourselves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God, the good of the kingdoms, and honor of [the[26] 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 of which we shall do as in the sight of God.

And because these kingdoms are guilty of many sins, and provocations against God and his Son Jesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof; we profess and declare before God and the world, our unfeigned desire to be humbled for our own sins, and for the sins of these kingdoms, especially that we have not, as we ought, valued the inestimable benefit of the gospel, that we have not labored for the purity and power thereof, and that we have not endeavored to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of other sins and transgressions so much abounding amongst us; and our true and unfeigned purpose, desire and endeavor for ourselves, and all others under our power and charge, both in public and private, in all duties we owe to God and man, to amend our lives, and each one to go before another in the example of a real reformation; that the Lord may turn away his wrath, and heavy indignation, and establish these churches and kingdoms in truth and peace. And this Covenant we make in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same, as we shall answer at the great day, when the secrets of all hearts shall be disclosed; most humbly beseeching the Lord to strengthen us by his Holy Spirit for this end, and to bless our desires and proceedings with such success as may be deliverance and safety to his people, and encouragement to other Christian churches that may be groaning under, or in danger of, the yoke of Antichristian tyranny, to join in the same, or like association and Covenant to the glory of God, the enlargement of the kingdom of Jesus Christ, and the peace and tranquility of Christian kingdoms and commonwealths.

N.B.—These Covenants above-written, formerly nationally taken and renewed, and still nationally binding, We, in our private station only, swear and subscribe in their genuine sense, conform to the Explication and Application thereof, in our present Acknowledgment of the public Sins and Breaches of the same, and Engagement to the Duties contained therein, which do in a special way relate to the present times, and are proper for our capacities therein.

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A SOLEMN ACKNOWLEDGMENT OF PUBLIC SINS, AND BREACHES OF THE NATIONAL COVENANT AND SOLEMN LEAGUE AND COVENANT.

We all and every one of us—being by the good hand of our God upon us, now, after a long and due deliberation, determined to testify to the world, for the glory of God, and the exoneration of our consciences, in the matter of our duty, our adherance to the whole of our attained Reformation, by renewing these our vows and Covenant-engagements with God, and knowing that it is a necessary preparative for the right performance of that so great and solemn a duty, that we be duly sensible of, and deeply humbled for the many heinous breaches thereof, which these nations, and we ourselves in particular are guilty of; do therefore, with that measure of sorrow and repentance which God of his mercy shall be pleased to grant us, desire to acknowledge and confess our own sins and violations of these vows, and the sins and transgressions of our fathers; to which we have also an example left us by the Cloud of witnesses, which through faith and patience have inherited the promises, ever since the Lord had a visible national church upon earth, and more especially by our progenitors in this nation; as, for instance, in the year 1596, "Wherein the General Assembly, and all the kirk judicatories, with the concurrence of many of the nobility, gentry and burgesses, did with many tears acknowledge the breach of the National Covenant, and engaged themselves into a reformation, even as our predecessors, and theirs, had done in the General Assembly and Convention of Estates in the year 1567." As also the more recent practice of the godly renewing the National Covenant, and acknowledging the breaches of it, both before they obtained the concurrence of civil authority, in the year 1638, and again, by authority, in the year 1639. And that noble precedent of that National Solemn acknowledgment of Public Sins and Breaches of the Solemn League and Covenant, and Solemn Engagement to all the duties contained therein, (which we are here taking for our pattern, and enlarging the same as the sad sins and transgressions since that time committed, and the circumstances of time give occasion) condescended upon, "by the Commission of the General Assembly, and approven by the Committee of Estates, and publickly owned in all the churches, at the renewing of the Solemn League, Anno 1648, and 1649, together with that solemn renovation thereof accompanied with such confession of sins as did best suit that time, by that small company of the Lord's people at Lanark, before their discomfiture at Pentland hills. And perceiving by the foresaid instances, that this duty, when gone about out of conscience, hath very often been attended with a reviving out of troubles—or at least out of deadness, security, and formality, under which we and the land are at present sinking, and with a blessing and success from heaven;—'We do humbly and sincerely, as in His sight who is the searcher of hearts, acknowledge the many sins and great transgressions of the land; we have done wickedly, our kings, our princes, our nobles, our judges, our officers, our teachers, and our people. Albeit the Lord hath long and clearly spoken unto us, we have not hearkened to his voice. Albeit he hath followed us with tender mercies, we have not been allured to wait upon him and walk in his way. And though he hath sticken us, yet we have not grieved: nay, though he hath consumed us, we have refused to receive correction. We have not remembered to render unto the Lord according to his goodness, and according to our vows and promises; but have gone away backward, by a perpetual backsliding, and have most sinfully and shamefully broken the National Covenant, and all the articles of the Solemn League and Covenant, which our fathers sware before God, angels and men.'" Albeit there has been in the land, ever since the reformation of religion, some of all ranks who have been for a testimony unto the truth, and for a name of joy and praise unto the Lord, by living godly, studying to keep their garments pure, and being steadfast in the covenant and cause of God; and there yet continues to be some, though reduced to a very small number, destitute of outward power and ability, and other helps fit for the right managing of a testimony, wanting the countenance of civil authority, and having few to feed or lead them; who are, notwithstanding all these difficulties, labouring in the strength of Christ to keep the good old way of these faithful witnesses who are gone before, in bearing testimony to the truths of Christ. "Yet we have reason to acknowledge, that most of us in this land have not endeavoured with that reality, sincerity, and constancy that did become us, to preserve the work of reformation in the Kirk of Scotland, as we are obliged by the first article of the Solemn League, and by the National Covenant; wherein we promise and swear by the great name of the Lord our God, that we shall continue in the obedience of the doctrine and discipline of this kirk, and shall defend the same according to our vocation and power all the days of our lives, under the pains contained in the law, and danger both of body and soul in the day of God's fearful judgment, and resist all contrary error and corruptions, according to our vocations, and the utmost of that power God hath put in our hands all the days of our life—according to these Scriptures."

Ezra ix. 10, 11, "And now, O our God, what shall we say after this? for we have forsaken thy commandments. Verse 11. Which thou hast commanded by thy servants the prophets, &c." Isaiah xxiv. 5, "The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinances, broken the everlasting covenant." Jeremiah ix. 13, "And the Lord saith, because they have forsaken my law, which I set before them, and have not obeyed my voice, neither walked therein. Verse 15. Therefore, thus saith the Lord of hosts, the God of Israel, behold I will feed them, even this people, with wormwood, and give them water of gall to drink." Daniel vii. 25, "And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws." Galatians v. 1, "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." I Timothy iv. 16, "Take heed unto thyself, and unto the doctrine: continue in them: for in doing this, thou shalt both save thyself, and them that hear thee." 2 Timothy i. 13, "Hold fast the form of sound words, which thou hast heard of me, in faith, and love, which is in Christ Jesus." Revelation in. 10, 11, "Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold I come quickly; hold fast that which thou hast, that no man take thy crown."

"But we have been so far from such endeavours, that there hath been a stupid submission to our rulers and great ones, breaking down and ruining the whole work of reformation, razing the bulwarks thereof, rescinding the laws in favour of the same, and not only breaking but burning the covenants for preserving it, enacting the breaches thereof, and declaring the obligation thereof void and criminal to be, owned; and, upon the ruins thereof, setting up abjured Diocesan Erastian Prelacy, with its concomitant bondage of patronages—a blasphemous and sacrilegious supremacy and arbitrary power in magistrate over church and state. There was little conscience made of constant endeavours to preserve the reformation, when there was not a seasonable testimony exhibited against these audacious and heaven-daring attempts; when our ministers were by a wicked edict ejected from their charges, both they and the people too easily complied with it. Albeit, in the National Covenant, the land is obliged to defend the reformation, and to labour by all means lawful to recover the purity and liberty of the gospel, by forbearing the practice of all novations introduced in the worship of God, or approbation of the corruptions of the public government of the kirk: yet was there given all the approbation required by law of the novation and corruption of Prelacy by hearing the Prelatic curates. Both ministers and people, in a great measure complied with, submitted unto, and connived at the encroachments of the supremacy and absolute power, both in accepting and countenancing the former indulgences and later toleration; the generalty took and subscribed oaths and bonds imposed during the reigns of these tyrants, Charles II. and James Duke of York, pressing conformity with the then establishments of church and state, most contrary to the reformation which the nation had sworn to preserve; some of these oaths and bonds restraining the takers from all endeavours to preserve it, as those that renounced the privilege of defensive arms; some of them abjuring the covenants expressly, and condemning the prosecution of the ends of them as rebellion, viz., the declaration and test; the most part did, Issachar like, crouch beneath all the burthens of maintaining and defending an arbitrary power and absolute tyranny, wholly employed and applied for the destruction of reformation, and paid such subsidies and supplies as were declaredly imposed for upholding the tyrant's usurpations, and suppressing all endeavours to preserve the reformation."

And after the Lord was pleased in mercy to break the rod of oppression, and burst the bands of that horrid tyranny from off his people's necks, and to allow us a time of peace and ease; yet have we not made conscience of keeping this our oath; but instead of all lawful means to preserve the discipline and government of this church, there have been frequent invasions made thereupon by the civil powers, exercising an Erastian supremacy over her assemblies, by indicting, prorogueing, and dissolving them at their pleasure, and in their name and authority; whereby Christ's supremacy and kingly dignity was highly injured. And as the state for their part have, contrary to this article, made these usurpations upon the government of the church, so have backslidden ministers in their stations shamefully succumbed to, been silent at, and pleaded in defence of these usurpations, and have not zealously and faithfully asserted their Master's prerogatives, and the privileges of his church, sacrilegiously encroached upon by the magistrate. And people likewise have, in their stations, been unconcerned about these wrongs and injuries done to Christ, and have not used all lawful endeavour with their superiors (which they own as such,) whether of church or state, in order to reformation thereof, nor made faithful protestations against them, when they could not obtain redress—and as the government of the church has not been duly preserved; so there has been a want of constant endeavours to preserve pure the doctrine of this reformed church; and that ever since that fatal distraction of public resolution principles began to creep into the church, which corrupted people in that doctrine of abstaining from association with malignants and enemies to truth and godliness, and so far prevailed that the avowed enemies of religion were brought into places of greatest trust and authority. And these associations have not been made only with the haters of religion at home, but are also entered into with the enemies to the Protestant religion abroad; and many backsliding ministers in the late times of tyranny were very faulty in this point of not labouring to preserve the purity of doctrine, either by express condemning of some important truths then persecuted, or at least in being silent and not asserting them, nor applying their doctrine to the time's corruptions; whereby many of the people were left to be overcome by snares—"And so laid open to seek out other principles to justify their practices of compliance, or extravagances on the right or left hand, not consistent with the doctrine and rules of the Church of Scotland, others were not constant in confessing those doctrines before men when called to suffer for, and avouch them." Neither are there at this day, nor has there been all along during these years of peace and quiet, suitable endeavours for suppressing all sorts of unsound doctrine, or purging the land of the leaven of erroneous principles. Although there have been many laws made against Popery, yet how have they been put to execution, when Papists are so rife and Popery prevalent?—the idolatrous mass being set up in several places of the kingdom; the maintainers and promoters of Quakerism, Bourignianism, Arminianism, &c, are not punished, but protected by the state, and connived at by the church. And whereas, the right endeavouring of maintaining sound doctrine, doth require uprightness and sincerity in the profession and belief thereof, and a suitable practice accompanying that belief; we have it to lament that the most part of us in this land are but hypocritical in the professing of the doctrines of the gospel, and want a suitable practice and conversation becoming the gospel, cause, and cross of Christ. Many are grossly ignorant of the fundamental doctrines of Christianity, or study the circumstantial and controverted more than the fundamental truths. There has also been great short coming of real, sincere and constant endeavors to preserve the worship of God, public and private. "In times of hazard, many ministers left off preaching, and the people hearing. We have been negligent and remiss in family worship; and, instead of preserving, many have done much to discourage and hinder it: And in secret we have been formal and careless: Many have satisfied themselves with the purity of the ordinances, neglecting the power thereof, yea, some have turned aside to crooked ways destructive to both." Neither have we been careful to preserve the discipline, church censures being laid aside, and not impartially exercised against scandals, personal and public. Scandalous persons being admitted to hold up their children to baptism, and to partake of the Lord's table and other privileges of the church, without respect to the rules of Christ. The discipline of the church hath also been circumscribed, limited, and bounded by Acts of Parliament, and is now rendered ineffectual by the late Act of the British Parliament, entitled, Act for preventing the Disturbing of those of the Episcopal Communion in that part of Great Britain called Scotland. So that ministers could not without transgressing these Acts (which they too punctually observe) draw out the sword of discipline against many covenant-breakers; perjured hireling-curates being allowed to enjoy churches and benefices without censure or molestation, if subject to the civil government, as is evident from the 27th Act of the fifth Session of William's first Parliament, entitled, Act concerning the Church. Ministers have neglected to draw out the sword of discipline, duly and impartially against scandalous persons of every rank and quality; so that many gross offenders have been passed over without censure, as, namely, such as shed the blood of the Lord's people, complied with the tyrants and usurpers in the times of persecution, by testing, bonding, hearing of curates, paying of cess and other taxations, intelligencers, and informers against the people of God, accepters of indulgences and toleration, and such as preached under the covert of remissions and indemnities bought by sums of money from the council, such as had been lack and negligent in testifying against the corruptions of the times, were not brought to an acknowledgment of it; but, upon the contrary, encouraged as well-doers, and advanced to office and public employment in the church without evident signs of repentance. And many other scandalous persons are daily connived at and superficially past, without sufficient discoveries of their repentance and amendment: Many also have been overlooked because of their eminency in the world, or past over for pecuniary mulcts. And, whereas, in the same first Article of the Solemn League, we are bound "to endeavor the promoting and propagating of the Reformation and uniformity of religion, Confession of Faith, Form of Church-government (which as it was primarily understood, so still we own to be only Presbyterial) Directory for Worship and Catechising. According to the Scriptures."

Isa. xix. 18. "In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of Hosts." Jer. xxxii. 39. "And I will give them one heart and one way, that they may fear me for ever, for the good of them and of their children after them." Zech. xiv. 9. "And the Lord shall be King over all the earth: in that day there shall be one Lord, and his name one." Acts ii. 46. "And they continuing daily with one accord in the temple, and breaking bread, from house to house, did eat their meat with gladness and singleness of heart." Acts iv. 32. "And the multitude of them that believed were of one heart, and one soul." I Cor. vii. 17. "But as God hath distributed to every man, as the Lord hath called every one, so let him walk; and so ordain I in all churches." Gal. vi. 16. "And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God." Phil. iii. 16. "Nevertheless, whereto we have already attained; let us walk by the same rule; let us mind the same thing."

Yet as our fathers had reason to complain, "that the profane, loose, and insolent carriage of many in their armies, who went to the assistance of their brethren in England, and the tampering and unstraight dealings of some commissioners and others of our nation, in London, the Isle of Wight, and other places, had proved great lets to the work of reformation and settling of kirk government there, whereby error and schism in the land had been greatly increased, and sectaries hardened in their way;" so much more during the time of the late persecution, the offensive carriage of many who went to England is to be bewailed, who proved very stumbling to the Sectarians there.

There hath been little zeal or endeavour for such a uniformity, little praying for it, or mourning over the obstructions of it; but, upon the contrary, a toleration was embraced, introductive of a sectarian multiformity of religion without a testimony against the toleration even of Popery itself, under the usurper James, Duke of York; and since the Revolution the land hath done exceeding much to harden them. 1st, By accepting such persons to the royal dignity over this realm as had sworn to maintain the Antichristian hierarchy of Prelacy, with all the superstitions and ceremonies of the Church of England, and who countenance a multiformity in the worship of God and government of the church, and do not suppress such as are unsound and heterodox in the fundamental articles of the Christian faith. And, next, to put a full stop to all endeavours of uniformity and union in the Lord's way, and to bring the nation under an indespensible necessity of covenant breaking, this nation hath entered into an incorporating union with England in such terms, and upon such conditions as formally and explicitly established Prelacy as the Church-government there to all succeeding generations; and that while, in the meantime, all manner of Sectarian errors are there encouraged, maintained, and supported by means of a toleration. By the concluding of which union, this land hath said upon the matter that there is no obligation upon us to tender the advancement of religion in that nation, or to study such means and methods as might tend to bring them to a sense of their breach of covenant, or reduce them to a performance of the duties whereunto they are engaged; and thus this land hath hardened them in their sinful ways and courses, contrary to this Solemn League, and given them ground to think that we look upon the obligation thereof to be loosed. This land hath been wanting in compassion to them as brethren, in not labouring to show them their sin and danger, while persisting in a professed violation of their vows, and refusing them help in their need, when supplication was made by some of them to the first Assembly after the Revolution for ministers to preach the gospel. And though this land hath sought out methods how to entertain amity and friendship with them, yet have they not endeavoured to have it such as that the Lord should, upon that account, delight to dwell amongst us: nay, upon the contrary, unless these methods be repented of and forsaken, it is impossible that reformation should ever amount to that degree of perfection in these kingdoms, to which, through the mercy of God, it once arrived; so that instead of living together in peace and love, we and our posterity after us, are like to live in a joint defection from our covenant engagements made to the Most High God.

In the second Article of the Solemn League and Covenant, we swear, "That we shall, without respect of persons, endeavour the extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found to be contrary to sound doctrine and the power of godliness. And in the National Covenant to abhor and detest the Antichristian wicked Hierarchy," &c. According to the Scriptures.

Exod. xxiii. 32, 33. "Thou shalt make no covenant with them, nor with their gods. They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it surely will be a snare unto thee." Exod. xxxiv. 12, 13. "Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves." Deut. xiii. chapter throughout. Judges ii. 2. "And ye shall make no league with the inhabitants of this land; you shall throw down their altars," &c. Zech. xiii. 2, 3. "And it shall come to pass in that day saith the Lord of Hosts, that I will cut off the names of idols out of the land, and also I will cause the prophets and the unclean spirits to pass out of the land. And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him, shall say unto him, Thou shalt not live; for thou speakest lies in the name of the Lord: and his father, and his mother, that begat him, shall thrust him through, when he prophesieth." I Tim. iv. 1, 2, 3. "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils: Speaking lies in hypocrisy, having their conscience seared with a hot iron: Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe, and know the truth." Rev. xvii. 5. "And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH. Verse 16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire." Compared with Rev. xviii. 4, 5, 6. "A I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues: For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled, fill to her double."

Yet, alas! so far has the land been defective in this, that upon the contrary, it hath been polluted with idolatrous masses; altars, and other monuments of idolatry were suffered again to be erected; the penal statutes were disabled, stopped, and suspended by an absolute arbitrary power by means of a toleration in its own nature tending, and in its design intending to introduce Popery and slavery, which yet was accepted and addressed for by many backslidden ministers, who to this day have made no public acknowledgement of the sin of so doing, notwithstanding all the reformation which is bragged of, and was countenanced, complied, and concurred with by many people without a testimony or endeavour to withstand it. Yea, the administration of the government and the greatest offices of power and trust were committed into, and permitted to abide in the hands of Papists; and the head of them and great pillar and promoter of Popery, James the VII, was owned as King, contrary to the laws of God and man and covenant obligations, without respect of persons to extirpate Popery and Papists; and few during that time evinced any just zeal or indignation against, or fear of the manifest appearances of the coming in of Popery and intended establishment of it in the land. And not only then, but even to this day, there is too much conniving at Papists; the laws are not put in execution against them in their full extent and latitude: And albeit this land, yea, whole Britain and Ireland, were purged of Popery, yet cannot we be said to have made conscience of performing this part of the oath of God, while there is a confederating with Papists abroad and fighting in their quarrel, and that, whilst in the meantime they are persecuting, with the height of rigour and severity, all such as profess any thing of the reformed religion in their dominions. And as there hath been great failures in respect of extirpating Popery, so especially in the performance of that part of the covenant which binds us to the extirpation of Prelacy—"i.e. Church government by arch-bishops, bishops, their chancellors and commissaries, deans, deans and chapters, archdeacons, and all other officers depending upon that hierarchy:" there hath been a most wilful and palpable violation of the oath of God, though it be most clearly our duty prescribed in his word.

Matt. xx. 25, 26. "But Jesus called them unto him, and said, ye know that the Princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them: But it shall not be so among you: but whosoever will be great among you, let him be your minister." Luke xxii. 25, 26. "And he said unto them the Kings of the Gentiles exercise lordship over them," &c. Acts xx: 17. "And from Miletus he sent to Ephesus, and called the elders of the church." Compared with verse 28. "Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you observers (bishops) to feed the church of God, which he hath purchased with his own blood." I Peter v. 3. "Neither as being lords over God's heritage: but being ensamples to the flock." 3 John verse 9. "I wrote unto the church; but Diotrepehes, who loveth to have the pre-eminence among them, receiveth us not."

And these breaches of it were not only made during the tunes of persecution, when Charles the II. by an arbitrary power, granted him by a parasitical Parliament, did overturn Presbyterian government, and introduce Prelacy, to which change the greatest part of the ministry did perfidiously yield, and became vassals to the bishops; such as were not willing to conform, were pressed to it by confinement, banishment, imprisonment, confiscation of goods, all manner of tortures, and, finally, death itself.

During which hour and power of darkness, many complied with the enemy, by taking oaths and bonds, indulgencies and toleration, and because so remiss in this matter, that it was all one to them which government had the ascendant, so they might enjoy their worldly accommodations. And not only then, while Satan was let loose in his members and emissaries to persecute and waste the Church of Christ, but since peace and quietness are obtained, this duty continues to be greatly slighted; yea, in place of extirpating Prelacy, have there not been courses taken effectually to establish it? To instance a few—the accepting of William and Mary, and after them the present possessor of the Crown, to be supreme Magistrates, while they are knownly and professedly Prelatical in their judgment, and engaged by oath at their coronation to maintain the same; the swearing oaths of allegiance to them without security for their preserving of the true reformed religion—yea, without any limitation or qualification whatsoever; as also, the taking an oath of adjuration, wherein, by consequence, the takers engaged to do to the utmost of their power to procure that the Kings or Queens of these kingdoms shall be of the communion of the Prelatical Church, and so that they shall contribute to the support of Prelacy.

Again, the Episcopal clergy who subjected to it during the time of its legal establishment, have not been therefore prosecuted by the discipline of the church; but such as did, and yet do profess it as their principle, are allowed equal encouragement with the Presbyterians, only providing they evidence good affection to the civil government. And now, since the late incorporating union with England, we of this nation have consented that Prelacy shall be established there to all succeeding generations, (as was observed in the first article); and, moreover, have given into the hands of the Prelatics in England, the power of making laws which must become binding upon this land, they being members of the British Parliament and council; which power has been already improved, to establish a liberty and protection for the whole rabble of the Episcopal Clergy in the free exercise of the Popish ceremonies of the Church of England, without any provision against the grossest heretical opinions that they please to broach, excepting only the denying of the doctrine of the blessed Trinity. Where, then, are our endeavours for the extirpation of the wicked hierarchy?—where is the abhorrence and detestation of it, sworn and engaged to in these Covenants?—Do not many who profess themselves to be Presbyterians show themselves so indifferent in this point, that they can join with either, as may suit their interest?—instance the Sacramental Testers. Few mourn over and pray earnestly for the subversion of that hierarchy. Few doctrinally discover the evils of such a government, and how contrary it is to God's Word—or labour to bring their hearers into a dislike and detestation of it, and the sad fruits which result from it. Few study to convince others of the evil of such a principle, and following such a course by the Apostle's rule, avoiding all unnecessary company with them, that they may be ashamed; but, upon the contrary, many Presbyterians too familiar and unnecessary converse with them, encourage and harden them; and, particularly, ministers are to be blamed herein, who preach one half of the Lord's day in the church, and allow the curate the other half. Few impartially reprove and warn them of their sin and danger; but, upon the other hand, many professed Presbyterians, by their untender and unchristian walk and conversation, or by their lukewarmness and indifferency in Christ's matters, now called moderation, and by their walking contrary to covenant engagements, do exceedingly harden them in their evil way, and scandalize them at their duty. Instead of endeavours to extirpate superstition and heresy, as we are bound by the same article of the Solemn League, and by the "National Covenant to detest all superstition and heresy, without or against the Word of God, and doctrine of this reformed kirk, according to the Scripture."

Duet. xii. 30, 31, 32—"Take heed to thyself, that thou be not snared by following them, after that they be destroyed from before thee, and that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto the Lord thy God; for every abomination to the Lord which he hateth, have they done unto their gods: for even their sons and their daughters they have burnt in the fire to their gods. What thing soever I command you, observe to do it: thou shalt not add thereto nor diminish from it." Acts xvii. 22—"Then Paul stood in the midst of Mar's-hill, and said—Ye men of Athens, I perceive that in all things ye are too superstitious." Gal. iv. 10—"Ye observe days, and months, and times, and years." Gal. v. 20—"Idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies." Col. ii. 20—"Wherefore, if ye be dead with Christ from the rudiments of the world; why as though living in the world, are ye subject to ordinances? verse 21, Touch not, taste not, handle not: verse 23, Which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh." Tit. iii. 10—"A man that is an heretic, after the first and second admonition, reject."

Yet, in the darkness of the times of persecution, many dregs of Popish superstition were observed, many omens and freets too much looked to; Popish festival days—as Pasche, Yule, Fastings-even, &c, have been kept by many; and Prelatical anniversary days, and festivities devised of their own heart, appointed for commemorating the King's and Queen's birthdays, (as May 29th, October 13th, February 6th,) who were born as a scourge to this realm, were complied with by many. Yes, some have superstitiously made use of the Scriptures as a fortune book, looking to that which first cast up to them, or to impressions borne in upon their minds from such and such places of Scripture as Divine responses, without a due search of them as the Lord hath commanded. And many wavering and unstable souls have been seduced unto damnable and pernicious heresies, as Quakers, and delirious delusions, as those that followed John Gib. All which have been breaches of Covenant, as well as of Divine commands. Yea, even to this very day, the same superstitions are observed and practised, as abstaining from labouring upon the foresaid festivities, and observing presages of good or tad fortune (as it is called,) upon them and other times; as likewise, many practisers of enchantments and users of charms—yea, such as are in actual compact with the devil, are not carefully sought out, nor accurately tried, in order to be brought to punishment, but overlooked and protected.