There has been also since the revolution, as well as before, a great deluge of errors through these covenanted lands, which, to this day, continue and increase: that might be sufficient to convince us that there have not been proper measures taken to suppress them, as this article obliges us to do;—nay, instead thereof, they are tolerated, maintained, and protected by authority, as appears both from the late Act of Parliament, and from the liberty allowed to that pestilent generation of Quakers, who keep their general meetings yearly in Edinburgh, being guarded by a company of the town guards. And as the state do not prosecute the promoters and abettors of these heresies with civil pains, as is the duty of such as call themselves God's vicegerents, and own themselves to be intrusted with keeping of both tables of the law; so the church is nothing speedier or more active in drawing out their ecclesiastical sword to cut off these luxurant branches, and to take the little foxes which spoil the wines. Many whose duty, by virtue of their office, is to give warning from Zion's walls, as watchmen entrusted with the city of God, neglect to discover, and from the scriptures to confute these errors, or to show their flocks by doctrine or writing the danger of being tainted with them. And as suitable endeavours have been wanting effectually to extirpate heresy and error, so schism, its inseparable companion, and necessary consequent, has exceedingly grown and increased, to the great damage of the church of Christ in these kingdoms, and utter subversion of that most pleasant fabric of uniformity in religion, which the League and Covenant binds us to endeavour. The word of God makes schism a very great sin, as is evident from Rom. xvi. 17; 1 Cor. xi. 18, xii. 25; Heb. x. 25; Jude 19.

And all the nation are to be reputed guilty of it who depart from the doctrine and laudable constitutions delivered by Christ and his apostles, and adhered unto by the church of Scotland in her purest times of Reformation. And if we consider schism under this notion, as we ought to do, then will we find that the greatest part of the land is guilty of it. Few are firmly and constantly adhering to the attained Reformation; but many upon the left hand, have turned aside to compliance with Prelacy and Erastianism, and so have by their defection broken the church's beauty and bands, order and union, in making a faction repugnant to her established order, and, censurable by all her standing acts, in bringing innovations in the government, and making a rent in the bowels of the church; by causing divisions and offences contrary to the doctrine of the church; whereby they have made themselves guilty of schism; and some have fallen into delusions and dotages upon the right hand, who, in seeking to be religious above what is commanded, have come short of the truth of religion, and made a faction repugnant to this covenant. Some, being private persons, have pretended an immediate commission to preach the word, and administer the sacraments. Others, being stumbled with the defection of the time, have turned aside to independency. "Some upon slender and insufficient grounds, have and do separate both from faithful ministers and Christian societies and families, because of difference in judgment and incident debates, wherein the testimony of Christ is not much concerned; or because of personal offences easily removed, not observing the rules of Christ for removing of them, not having respect to his great commands of charity, forbearance, forgiving one another, or condescendency. And among divided parties, which in our day have been long biting and devouring one another, there hath been too much both of sinful union and confederacy in terms prejudicial to truth; as our joinings in the Angus regiment, at the Revolution, and our guarding and supplicating that corrupt Convention of Estates, which consisted mostly of such as had been directly or indirectly guilty of the murder of the Lord's people; and upon the other hand, there hath been too much of sinful heats, animosities, and jealousies, pride, passion, and prejudice, grieving the Spirit of the Lord, and eating out the power and life, and much hindering the holy practice and spiritual exercise of religion."

We have been so far from endeavouring to extirpate profaneness, another evil engaged against in the covenant, and condemned in the Word of God. Deut. xxix. 19; Job xxi. 14; Jer. xxiii. 15; Ezek. xxii. 26; Hos. iv. 1-3; Heb. vii. 15.

"That profanity hath been much winked at, and profane persons much countenanced, and many times employed, till iniquity and ungodliness have gone over the land as a flood; and profanity, beginning at the court, hath spread itself through every rank and quality in the land: so that immoralities and sins against every precept of both tables are greatly abounding." As, namely, great contempt of God and godliness, ignorance, atheism and irreligion, unsuitable walking to the knowledge of him and his perfections which we have, and not labouring in the use of means to attain more. Much neglect of pressing after peace and reconciliation with him, through a Mediator, and of living up to the profession which we make of him. Despising of his holy ordinances and means of worship; deafness and stupidity under the calls of his Word. Profanation of his holy sacraments, neglect of secret prayer (wherein much of the life of religion lies), and of prayer in families, or a negligent, careless and superficial performance thereof; many using a formality of words and expressions learned by custom. Some using our blessed Lord's prayer as a set form, which ought to be used as a rule of direction in all our prayers, and not as a dead form of words: many seeking more to be seen of men in this and all other duties, than to approve themselves to God, and more careful to come by apposite words and expressions, when praying with others, than to attain and entertain the breathings and influences of the Spirit of God. Much neglect of propagating Christian knowledge in congregations and families; ministers and masters of families not making diligent search into the knowledge of the flocks and families under their charge, and instructing them suitably. Much swearing and profanation of God's name, by loose and vain oaths in common discourse: yea, swearing by the creatures—as, soul, faith, conscience, and the like, thereby sacrilegiously attributing to them divine honour; as also, by imposing upon all persons in any public trust the unlimited and unlawful oath of allegiance, together with the bond of assurance, and the oath of abjuration, contrary to the oath of the covenant, thereby debauching people's consciences, and involving them in the guilt of perjury. Great profanation of the holy Sabbath, and neglect or careless performance of the duties therein required; breaking it by unnecessary feasting, walking, idle, vain and impertinent discourse, and such like recreations; yea, by hunting, hawking, riding and going of journeys, sounding trumpets before their lords of Justiciary when going to church, reading of proclamations wholly irrelative to religion, and making publications not necessary nor expedient to be made upon that day. Much disobedience to parents, and undue carriage of persons of all ranks and relations towards each other. Great murder and bloodshed, so that the land is defiled with blood, and that not only the blood of the Lord's people, who, in the times of persecution, were led forth like sheep to the slaughter, because of their adherence to their duty, and refusing conformity with wicked courses and subjection to wicked laws, eversive of their covenant engagements, not yet mourned over, nor purged away by the blood of those that shed it; but likewise many through the land are murdered frequently, and the murderers are not prosecuted with due severity: nay, such are the methods that are now taken to embolden the wicked in that and all other crimes, that whatever presumptions of guilt may be had, or how ample confession soever be made, if it be extrajudicial, and the very fact not proved by witnesses, the delinquent is passed over and absolved as a well-doer, and many actually convicted of murder are indemnified and let pass unpunished.

Much uncleanness and filthiness, adultery, fornication, incest, bestiality, sodomy, lasciviousness, promiscuous dancing, stage plays, excessive drinking, vanity in apparel, and the like abominable unchastity and incentives to it. Much stealing, robbery and oppression, grinding the faces of the poor by unjust taxations and heavy impositions, and by hindering the poor from begging, for the support of their lives in times of scarcity, by a wicked edict. Perverting of justice in law suits; lawyers and advocates finding means, for their own gain and worldly advantage, to obtain decisive sentences in favor of the rich, contrary to justice and equity; much cheating and deceiving in bargaining; forestalling of markets in times of scarcity; depriving the poor of their habitations and livelihoods by building of parks and in-closures; tenants taking leases over their neighbor's head, and the like. It is, moreover, to be bewailed that many ministers, who should be examples of charity and good works, are ringleaders in this sin of oppression. Much lying and bearing of false witness, defaming one another's good name, reproaching persons for their adherence to the truths and cause of Christ, or for discovering any piece of zeal and affection that way. Much covetousness and worldly-mindedness, repining, murmuring and discontentment with God's dispensations; revenge, wrath, malice, envy, bitterness and innumerable sins, both against the precepts of the moral law, and the offers of Christ in the Gospel, which plainly says that we have not used the endeavours which in this Article we promise, for "Rooting up profaneness and whatsoever is found contrary to sound doctrine and the power of godliness, lest we partake of other men's sins, and so be in danger to receive of their plagues." Nay, hath not much unsound doctrine been maintained in the arguments which have been used for defending the lawfulness of the courses of compliance with Prelacy and Erastianism? and these, amongst other unsound notions, have been entertained amongst us—"That lesser and circumstantial truths are not to be suffered for; that confession of these truths hath not been called for in our day; that people are not in hazard of the sins of others, especially of magistrates and ministers, if they do not directly act the same sins themselves; that sins of bypast times (if they be not presently practiced) are not to be confessed, nor the persons guilty to be stood at a distance from, till they give evident documents of their repentance;" contrary to express and plain Scripture.

2 Sam. xxi. 1; 2 Sam. xxiv. 17; 2 Kings xxi. 11, 12; Isa. xliii. 27, 28; Jer. xiv. 15,16; Mic. iii. 11, 12.

Whence both ministers and people have been involved in the sins of Prelacy, Indulgence, Toleration, Erastianism, subjecting the government of the church to the secular and civil authority; while they thought these only to be the sins of Prelates, or of wicked and usurping rulers; they in the meantime yielding all the conformity with, submission unto, and approbation of them, that was by wicked laws required. On the other hand, many of us have rested too much in a non-compliance with these, and "having a form of godliness, but denying the power thereof."

In the third Article, whereas we are bound, "in our several vocations, mutually to preserve the rights and privileges of Parliaments, and liberties of the kingdoms;" meaning the true, real and righteous privileges and liberties—consonant to the Word of God.

Deut. i. 13; Deut. xvi. 18; Isa. i. 26.

Likeas, all lieges are bound by the laws of the land inserted in the National Covenant, to "maintain the authority of Parliaments, without which neither any laws nor lawful judicatories can be established." Yet as our fathers had reason to complain "that neither had the privileges of the Parliament nor liberties of the subject been duly tendered; but some amongst them had laboured to put into the hands of the king an arbitrary and unlimited power destructive to both; and many of them had been accessory to those means and ways whereby the freedom and privileges of Parliaments had been encroached upon, and the subjects oppressed in their consciences, persons and estates;" so afterwards, all alongst the tract of tyranny and persecution, they had rather the name and show than the real power and privileges of lawfully constituted Parliaments; having advanced the royal prerogative to such a boundless pitch of arbitrariness, and being so corrupted, that faithful men and honest and honourable patriots were excluded, and those admitted who by the law of God and man should have been debarred; and so prelimited that the members behoved to take such oaths (for instance, the declaration and test, abjuring and condemning the Covenants) as engaged them to be perjured and conjured enemies both to our religion and liberty, which both the electors of Members of Parliament and the elected did sinfully comply with; neither did the body of the land make conscience of recovering these rights and privileges thus perverted and polluted; but in stupid subjection did own those for representatives who betrayed their liberties, and made laws to enslave the nation and entail slavery upon, posterity. On the other hand, they that disowned them did not make conscience of preserving those rights and privileges of supreme judicatories, when inadvertently and unadvisedly they put in such expressions and styles in some of their declarations as do not belong to private persons, but only to such judicatories. And not only then, but since the Revolution, have there been many ways taken for corrupting and depriving the Members of Parliament; as that all members and electors of members have been obliged to take the oath of allegiance, with the assurance to such as did, and do, in their dominions, support Prelacy and exercise an Erastian supremacy over the church of Christ.

And now, last of all, by the means of this fatal Union with England, in terms and upon conditions inconsistent with our covenanted Union, engaged to in the League and Covenant; the nation's sovereignty and independency are given up, the rights of Parliament entirely lost, or vanished into a shadow, little preferable to no Parliament; so few being to represent this nation in the Parliament of Great Britain, as can never be able to prevent, by their number of voices, any act which it shall please the English to make, how destructive soever the same be to our sacred or civil concerns. Which treaty of Union was concluded in a Parliament as manifestly prelimited, as any which ever was seen in Scotland; the members were corrupted with bribes and preferment, and so engaged to act contrary to the will and mind of those whome they did represent, and to comply with that stratagem hatched by the English, for enslaving this poor nation, and denuded it of its privileges, as well sacred as civil. And alas! how insignificant were the endeavours then used to prevent that course, and preserve the privileges of the Parliament and liberties of this kingdom? only some faint addresses, all other attempts being laid aside at their Queen's command, by her proclamation, as treasonable convocation of the lieges.

Again, the subject's liberties, both as men and as Christian, which the scriptures allow, we should preserve,

I Sam. xiv. 25; Acts xxii. 25,28; xxv. 11,16,27; Gal. v. 1.

Have been miserably encroached upon by arbitrary government, whereby the subjects have been oppressed in their consciences, persons and estates, by all the oaths and bonds pressing conformity with the corruptions, novations, and usurpations the government of church and state, and persecutions for recusancy, and by impositions of the freedom of secret thoughts, which no law of men can reach, which yet in the time of the late persecution were extorted, by threatening of death and manifold tortures; the church's liberties have also been invaded by the ecclesiastical supremacy, declared by a blasphemous law inherent to the crown, which law, though it be not now in force, is yet still kept up in practice by the indiction, prorogation, and dissolution of Assemblies, and prescribing diets and causes of fasting and thanksgiving in the magistrate's name and authority, to which ecclesiastical supremacy, usurped by the magistrate, this backslidden church hath always subjected, and now to discover to the world that they are not ashamed of this surrendering of our Lord's prerogative to his enemies they have, in their Assembly, holden at Edinburgh, Anno 1710, most explicitly and fully subscribed to this ecclesiastical supremacy, in their Act for observation of fasts, wherein they affirm, "that it is much for the honor of God that fasts whether appointed' by the church, or the civil magistrate, be duly observed."

In that same third Article, we are likewise bound to defend "The supreme magistrate's person and authority, in the preservation and defence of the true religion and liberties of the kingdom:" as in the National Covenant is expressed: likewise, "to defend his person and authority, in the defence of Christ his evangel, liberties of our country, ministration of justice, and punishment of iniquity; and to stand to his defence, in the defence of the true religion, liberties and laws of the kingdom;" as the duty is qualified in scripture.

II Sam. v. 3.; II Kings xi. 17; II Chron. xxvi. 16, 17, 18, 21; Rom. xiii. 3, 4, 6; I Pet. ii. 13, 14.

As our fathers in their acknowledgments had reason to say, "Neither hath it been our care to avoid these things which might harden the king in his evil way; but, upon the contrary he hath not only been permitted, but many of us have been instrumental to make him exercise his power in many things tending to the prejudice of religion, and of the Covenant, and of the peace and safety of these kingdoms; which is so far from the right way of preserving his Majesty's person and authority that it cannot but provoke the Lord against him unto the hazard of both. Nay, under a pretence of relieving and doing for the king, whilst he refuses to do what was necessary for the house of God, some have ranversed and violated most of all the Articles of the Covenant."

So, during the unhappy days of the late tyranny, it was the land's sin and shame, and ought to be our sorrow, that men were mounted upon a throne of iniquity whose main design and practice was to subvert religion and persecute it, to introduce Popery itself and slavery, to destroy the nation's liberties, suppress the evangel, and oppress its professors; who enacted and executed manifest injustice, stopped the ministration of justice against idolaters, adulterers, murderers, and other malefactors, and punished equity and duty, instead of iniquity; arrogated and obtained a monstrous prerogative above all rights and privileges of Parliaments, all laws, all liberties; a power to tyrannize as they pleased without control. But, as it was their sin who inaugurated Charles II. after such discoveries of his hypocritical enmity to religion and liberty, upon his subscription to the Covenants, so when he burned and buried that Covenant, and degenerated into manifest tyranny, and had razed the very foundation upon which both his right to govern, and the people's allegiance were founded, and remitted the subjects' allegiance by annulling the bond of it: it was the land's sin that they continued still to own his authority when opposite to, and destructive of religion and liberty; and of those who appeared in arms at Pentland and Bothwell Bridge, that they put in his interest (with application of the words of the Covenant to him, though stated in opposition to it) into the state of the quarrel, in their declaration of war, for which (so far as the godly could discern) the Lord put them to shame, and went not forth with their armies. It was likewise the sin of the land, and a great breach of Covenant, when the Duke of York was admitted to the exercise of the royal office against the laws of God and man; being incapable of the Covenant qualifications of a magistrate, and being a Papist, and so incapable of taking the "oath of coronation to maintain the true Protestant religion, and gainstand and abolish Popery;" which, for the preservation of the true religion, laws, and liberties of this kingdom, is stated by the 8th Act of Parliament, I King James VI, "That all kings, at the reception of their princely authority, shall take and swear;" yet this authority, though inconsistent with, and declaredly opposite to religion and liberty, was owned and upheld, by paying cess and supplies, expressly exacted for upholding tyranny in the destruction of religion and liberty; and though the Lord did, for a long time, by the tyranny of Charles II. and James VII., chastise these covenanted lands, yet there has not been a turning to him that smiteth: but these lands have again transgressed the Lord's commandments, and broken this part of the Covenant of the Lord, by receiving, admitting, supporting and subjecting to such, for Kings and Queens over these realms as want the qualifications required in God's word, and enacted by the righteous and laudable laws of the land to be in magistrates, superior and inferior: which were not brought under Covenant ties and obligations, to be for God and religion in their own persons and families, and to advance and preserve the same allenarly in their dominions; but in place thereof have come under oath and obligation to countenance, protect end advance the Romish superstitions and innovations in the worship of God and government of the Church, which the Covenant binds these kingdoms to suppress and extirpate, and in consequence of, and in conformity to, these obligations, do maintain and defend, or tolerate and allow Prelacy and Sectarian errors in their dominions, contrary to the true religion and sound doctrine, contrary to justice and equity; yea, contrary to that trust especially committed to the hands of Christian Magistrates, who for that end have the sword given them, that they may be a terror to evil doers, preserve and defend the true religion and professors thereof, and punish and extirpate false religion and heresies, and bring the wheel over the broachers, maintainers and abettors thereof; which did, and do exercise an Erastian supremacy over the church, in proroguing, and dissolving General Assemblies, appointing diets and causes of fasts and thanksgivings; and by their civil authority causing them to be kept and observed; which do not impartially execute justice upon all offenders, witness the frequent indemnities and remissions granted to murderers; as particularly, the passing without punishment the persons which perpetrated the inhuman, barbarous and lawless action of the massacre of Glencoe. Which waste and destroy the kingdom, by levying men and raising money for maintaining a long and expensive war, undertaken neither for the advancement of the true religion, nor for the advantage and safety of the nation; but in favour of the house of Austria, which hath been, and yet continues to be, one of the strong pillars of Antichrist's kingdom, and inplacable enemies to the true reformed religion, as appears by the persecution of the Protestants in Silesia, Hungary, &c. And yet notwithstanding of all this, many in the land of all ranks have sworn to bear true and faithful allegiance to them, without any conditional restriction or limitation; so that it is not possible for them, in a consistency with their oath, to disown their authority, and deny them subjection, or refuse to defend their persons and government, albeit they should proceed to the greatest pitch of arbitrariness; which is very far from the defence promised to Magistrates in the Covenant: the whole land (almost) hath complied with them in all the forementioned particulars so diametrically opposite to the Covenants, and supported, strengthened and encouraged them in these evil courses, by paying them cess and other subsidies; and ministers have minded so much to be loyal to their government, that they have forgotten to be faithful to their souls, in that they have not discovered to them the sin and danger of patronising Prelacy, and exercising Erastianism over the church; but in order to obtain their favor, have clapped their hands in these sins, which certainly is most opposite to that loyalty which we ought to maintain towards Princes, and tends rather to diminish their just power and greatness, than to increase and preserve it; and, instead of being a proper way of defending their persons and authority, is rather a mean to bring the wrath of a just and jealous God upon them, and those who defend or connive at them in these unlawful courses.

"Our own consciences within, and God's judgment upon us without, do convince us of the manifold, wilful, renewed breaches of the fourth Article, which concerneth the discovery of malignants, consonant to the Scriptures."

2 Sam. xxiii. 6; Esther vii. 5. 6; Psalm xxvi. 5; Psalm ci. 8; Prov. xxv. 5.

"For their crimes have not only been connived at, but dispensed with and pardoned, and themselves received into intimate fellowship, intrusted with counsels, admitted into parliaments, and put in places of power and authority for managing the public affairs of the kingdom; whereby, in God's justice, they got at last into their hands the whole power and strength of the kingdom, both in judicatories and armies, and did employ the same unto the enacting and prosecuting an unlawful engagement in war against the kingdom of England, notwithstanding the dissent of many considerable members of parliament, who had given constant proof of their integrity in the cause from the beginning; of many faithful testimonies and free warnings of the servants of God; of the supplications of many synods, presbyteries, and shires; and the declaration of the General Assembly and their Commissioners to the contrary; which engagement, as it was the cause of much sin, so also of much misery and calamity unto this land, and held forth the grievousness of our sin, in complying with malignants in the greatness of our judgment, that we may be taught never to split again upon the same rock, upon which the Lord hath set so remarkable a beacon. And, after all that is come to pass unto us, because of this our trespass, and after that grace hath been showed unto our fathers and us once and again from the Lord our God, by breaking these men's yoke from off their and our necks, and sometimes delivering our fathers so far from their insultings, that he put them in a capacity to act for the good of religion, their own safety, and the peace and safety of the kingdoms, should they and we again break the commandment and covenant of the Lord, by joining once more with the people of these abominations, and taking unto our bosom these serpents which had formerly stung us almost unto death; this, as it would argue great madness and folly upon our part, so no doubt, if it be not avoided, will provoke the Lord against us, to consume us until there is no remnant nor escaping in the land? many times have we been warned of the sin of complying with malignants, both by faithful ministers, and fatherly corrections from the Lord;"—yet, after all these punishments, we have again joined with the people of these abominations; the Lord is righteous, for we remain yet escaped as it is this day; behold, we are before him in our trespass, we cannot stand before him because of this.

These incendiaries, malignants, and evil instruments, made many grievous encroachments, and prevailed much in the days of our fathers—yet not without dissent, testimonies, warnings, and declarations; but more especially in the dismal days of persecution and tyranny, they were suffered, yea, encouraged, without any significant joint testimony, not only to hinder the reformation of religion, but to overturn the whole work of reformation, to burn and bury the covenants for it, to re-establish abjured Prelacy, erect a monstrous Christ-exauctorating and church-enslaving supremacy, attempt the introduction of Popery and slavery at the gate of an anti-Christian toleration, and to persecute and destroy the godly, who durst not in conscience comply with them; and not only to divide the King from his people, or one of the kingdoms from another—but first, to divide the bulk and body of both kingdoms, and make them pursue divided interests from the interest and cause of Christ, and then to divide the remnant of such as adhered to it amongst themselves, by indulgences and other bonds of contention, in order to get them more easily destroyed; and at length to engage the King into such a division from the people, as to make him, instead of their protector, their declared destroyer; and not only to make parties among the people contrary to his league and covenant, but to draw and divide the whole people into a party with perjuries. The generality, notwithstanding, did own allegiance to the head of these incendiaries and malignants, yea, a Popish incendiary, because he wore a crown on his head; and did pay the cess imposed for the maintenance and encouragement of malignants; many did associate with them in expeditions of war, drawing up with them in their musters and rendezvouses, thereby countenancing a malignant cause, and listing themselves under a malignant—yea, Popish banner; many subscribed and sware themselves contrary to the covenant by taking tests, oaths, and bonds, obliging them to surcease from covenanted duties, and to keep the peace and good behaviour with them, whom they were obliged by covenant to seek to bring to punishment; yea, some, and not a few, were inveigled in the snare of the oath of delation, to delate the persecuted people of God to their courts, and thereby made them (instead of discovering malignants according to the covenant,) to discover their brethren to malignants. And very many, almost the universality of the land, were involved in the snare of the oath of abjuration, renouncing the principle of declaring war against a malignant King, and of asserting the lawfulness of bringing his murthering accomplices and incendiaries to condign punishment; but, on the other hand, some of the suffering party did sometimes exceed the bounds of moderation in this matter, in usurping the sword without God's call, without respect to the rule, and against the scope of their own declarations, to take vengeance on them at their own hand; yea, even to that degree, of taking the lives of some of them in an extravagant manner;[27] for which, they were sadly rebuked of God, an occasion was given and taken to reproach and blaspheme the way of God upon that account. But to descend to our own time, we have it to bewail, that whatever alteration there is in the face of affairs since the yoke of tyranny was taken off our neck, yet there is no alteration in this matter to the better, but rather to the worse; malignants are so far from being brought to condign punishment, that they are the whole administrators of the affairs of the kingdom; whence it is come to pass, that the supreme judicatories which should take trial of such and bring them to punishment, and to whom they should be delated, are wholly, or mostly composed of such; yea, none may now be reputed malignant unless he be disaffected to the civil government; so that malignancy is not now disaffection to the cause and work of God, but disaffection to the present establishment, and so far are they that are truly disaffected to Christ and his interest this day advanced and strengthened in their designs, that they have (so far as in them lies) put a final stop to all further progress in reformation in these covenanted kingdoms; so that instead of discovering and bringing to punishment them who make parties and factions against the League and Covenant, and reformation therein concerted, the most part of Britain and Ireland are nought else but a party and faction against it, who have cast it out of doors, and, for what is apparent, are never minded to receive it again; and, upon the contrary, such as are labouring to adhere most closely (though in weakness) to these engagements, and prosecute the ends of these covenants, are unjustly looked upon as a party and faction, and prosecuted as offenders by such as, according to the genuine sense of this Article, ought to be brought to condign punishment. It is likewise promised in this Article, that such shall be brought to trial as shall divide the King from his people, or one of the kingdoms from another, which clause hath been broken, by using endeavours to have King and people and the kingdoms all conjoined in a union and conjunction contrary to, and eversive of this Solemn League and Covenant; and these that go under the character of ministers, from whom it might in all reason be expected that they should interpose for having malignants duly punished, are so far from doing so, that they make it their endeavour to please them; and upon the contrary, they spare no pains to incense the persons in the government against those whose design it is, in the Lord's strength, to adhere to their covenant engagements, and keep themselves unspotted from the abominations of the times. We acknowledge also ourselves guilty of the breach of this Article, in so far as we have not more frequently and fervently, from a real respect and zeal to the glory of God, after we saw no means of getting such evil instruments and opposers of reformation punished and suppressed by human judicatories, applied by prayer and supplication to God, that he would either of his infinite mercy convince them of, and reclaim them from, or in justice reprove and punish them for their opposition to his cause and interest. As also, that we have not duly searched into our own sins, and especially the malignancy of our own hearts: by means whereof, the Lord is highly provoked to permit such evil instruments not only to afflict and oppress us, but also to retard the success of his own work; and that we have not impartially or sincerely mourned over these sins in our own hearts and lives, which hinder our own personal, and so have influence to impede national reformation, and have not forsaken and abandoned them.

In the fifth Article, we are bound, "according to our place and station, to endeavor, that the kingdoms may remain conjoined in a most firm peace and union to all posterity; and that justice may be done upon the wilful opposers thereof;" according to Isa. ii. 2, 3, xiv. 23, 24; Jer. 1, 4, 5; Ezek. xxxvii. 16, 17; Zech. ii. 11. viii. 21, 22; Gal. v. 12.

"But through the peace and union of the kingdoms (while duly subordinate to the interest of religion) was a great blessing of God unto both, and a bond which we are bound to preserve inviolated, and to endeavor that justice may be done upon the wilful opposers thereof; yet some in this land, who have come under the bond of the Covenant, have made it their great study how to dissolve this union, and few or no endeavors have been used by any of us for punishing of such;" yea, very little, or none at all, have the most of us been concerned about this Article; whether there be peace with, or holiness and truth in, the other kingdoms; or what sort of peace, or on what foundation it be settled: both kingdoms are mutually guilty of dissolving this Covenant Union, in invading each other, at several times, contrary to the Covenant, the English nation in subjecting us to their conquest, and forcing us to a submission to their Sectarian usurpations on church and state; and this nation, in giving such provocations to them, by the unlawful engagement in the year 1648, by treating with, setting up and entertaining, the head of the malignant party, their enemy and ours both, as our King in the year 1650, and invading them upon his quarrel, at the Worcester expedition, Anno 1651; since which time, after that kingdom and this both united in that unhappy course of restoring the King, without respect to the Covenant, and re-establishing the Prelacy, which broke our Covenanted Union and Conjunction, that nation hath sometimes sent aid to our persecutors, for suppressing our attempts to recover our religion and liberties; and this nation hath sent forces to help their destroyers, and to suppress their endeavors for the recovery of their privileges. And in the mean time, we have been very little solicitous for correspondence to settle union with such of them as owned the Covenant, or for giving to, or receiving from them, mutual informations of our respective cases and conditions, under all our calamities and calumnies cast upon us: nor have we studied to keep sympathy or communion of saints, or mutual bearing of one another's burdens, as became covenanted brethren.

On the other hand instead of union in truth and duty according to the bond of the Covenant, a confederacy hath been studied in defection from the Covenant, and an union and peace which wanted the foundation laid down in the foregoing Articles of the Covenant, viz., "uniformity in doctrine, worship, discipline and government, against Popery, Prelacy, Schism, Sectarianism, for our religion, laws and liberties, and discovering, suppressing and punishing the enemies of these interests." Such an Union has not been studied nor sought, but on the contrary an Union against the Reformation and Uniformity, for Prelacy and Sectarianism multiformity, by maintaining tyranny and strengthening malignancy. Yea, by the means of this incorporating Union now of late established, Prelacy is not only strengthened and confirmed, but so settled as to continue to all succeeding generations, and this nation's slavery as well as their sin perpetuated. And persons of all ranks have had a deep hand in this trespass: the nobility and gentry who represented the nation, in surrendering their own and the nation's rights and privileges; ministers in not warning them faithfully to beware of that covenant-breaking course, which could not but provoke God to anger against this poor island, but showing more concern in that juncture for settling their own, then for securing and advancing Christ's interest; and the body of the land, in that they did not bestir themselves, for the defence of their own liberties in a lawful way.

In the sixth Article we are bound, "according to our places and callings, in this common cause of religion, liberty and peace, to assist and defend all those that enter into this League and Covenant, in the maintaining thereof. And in the National Covenant, in like manner, we are bound to stand to the mutual defence and assistance, every one of us of another, in the same cause, 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, should be taken as done to all of us in general, and to every one of us in particular." A duty very clear in the scriptures; Judges v. 23; 1 Chron. xii. 1, 18; Neh. iv. 14; Prov. xxiv. 11, 12.

But alas! how little conscience hath been made of this duty? "We have suffered many of our brethren in many parts of the land to be oppressed of the common enemy, without compassion or relief. There hath been great murmuring and repining because of expenses of means and pains in doing of our duty;" and not only so, but many did swear and subscribe oaths and bonds expressly against such assistances, and to condemn all such endeavors, to assist, defend and rescue them, as rebellion and sedition, and obliging them to assist their murdering malignant enemies, by such occurrences as they required. Yea, many instead of coming out to help the Lord against the mighty, and defending their brethren, did come out to the help of the mighty against the Lord, his cause, Covenant, and oppressed people; concurring in arms against them at all the appearances that were made and essayed for the cause of Christ; compearing at courts, held for informing against and condemning their brethren, that were present at, or concerned in such appearances for the Covenanted cause, and coming in as witnesses against them; sitting in assizes for condemning them, and guarding them to their executions, when martyred for their duty, and the interest of truth. Many likewise denied to reset, harbor or entertain their brethren, persecuted for maintaining the Covenanted Reformation; some raised the hue and cry after them, thereby occasioning, and assisting in, the murder of several faithful brethren; the most part owned the great murderer who authorized all the rest, and enacted all these murders, and assisted him and his accomplices, and executioners of his murdering mandates, with their persons and estates, in paying the supplies professedly demanded, and declaredly imposed, for enabling them to accomplish these mischiefs. Yea, many were so far from assisting, that they added afflictions to their afflicted brethren, their reproaches, and persecuting by the tongue those whom the Lord had smitten, and talking to the grief of those he had wounded. And all sorts of us have been wanting in our sympathy with, and endeavoring succor to, our suffering brethren, let be to deliver them from their enemies' hands according to our capacity. So also, it is for matter of lamentation, that many ministers all alongst discovered great unconcernedness with, and contempt of, poor despised and reproached sufferers, condemned the heads of their suffering, forgot or refused to pray for them publicly. And as this Article was all alongst through the persecuting times, most grossly violated, so to this day it continues to be. Any that would appear in the least active in this cause, are so far from being assisted that they are borne down, derided, sentenced, and sometimes imprisoned; whatever motions are made in private discourses, or public sermons, which may import a respect to, or liking of, this noble cause of religion, or a dislike of, and displacency with the courses opposite unto it, are so far from being countenanced, that the movers are hated, vilipended, contemned or censured, as raisers of dust, formenters of division, pragmatic, turbulent and fractious spirits, and loaded with many other defamatory epithets and calumnies. Many instances of which may be given since the Revolution. For example, when in the year 1690, there was a paper of grievances presented to the Assembly by some of those who had been keeping up a witness against the iniquitous courses of the times, and were now expecting that as the fruit of a merciful delivery from tyrannical usurpations, and antichristian persecutions, Reformation should be revived, grievances redressed, judicatories rightly constituted, and duly purged, it was far from receiving a kind and friendly reception and they who presented it left without assistance and help, contrary to the tenor of the Covenant, so that that paper could not be allowed a hearing, let be a redress, and the persons who offered it to their consideration were, to their great sorrow and grief of heart, dismissed without a satisfying answer. As also when Messrs. Linning, Shields and Boyd, who had been carrying on a Testimony against the time's defection, and were now minded to join with the Assembly, after the exhibition of their Testimony, whatever acceptance it might meet with at their hands, had in prosecution of this their design, exhibited their proposals to the Committee of Overtures, these proposals, though both worthy of consideration and necessary to be redressed, were not allowed a hearing in open Assembly, but rejected as being "made up of mistakes, reflections, unseasonable and impracticable overtures," and the said persons, so far from being assisted, in order to a removal of the evils therein complained of, as destructive to the cause of God, that upon the contrary the four named persons stand in the fifth Act of that pretended Assembly characterized with the name and epithet of persons who had followed courses contrary to the order of the church, and in their Moderator's exhortation, to walk orderly in time coming, in opposition to all schism and division, their former practice of testifying against the corruptions of the times was implicitly condemned as disorderly, schismatic and divisive. Another instance of this appeared not long after; when in the year 1692, some of the godly of the land published their declaration disowning William and Mary's government, because not qualified as God's word, and our Covenants do require, as it is specified at large in the narrative of that declaration; some of them were apprehended and imprisoned, for that piece of adherence to the Covenanted Reformation, and opposing or at least witnessing against the courses which they found to be contrary to it. Yet who at that juncture appeared to assist them in their laudable undertakings? And all alongst since, whosoever has offered grievances, or any way witnessed against the bypast and present defections, have been and are prosecuted with church censure, or persecuted with bitter and malicious invectives and reproaches, falling from the tongues and pens of those that are obliged by Covenant to have assisted, defended and encouraged them. And especially ministers, who by virtue of their office, as well as Covenant engagements, are obliged to excite persons to, and assist them in their duty, have been active to do the quite contrary; for instance, when some persons offered to give public satisfaction for their compliance with Christ's enemies, they refused to admit them. But to what purpose do we repeat these instances? It is too certain and evident, that there is more assistance and encouragement afforded to the enemies of this cause and Covenant, by persons of all ranks than to the friends and well wishers of it. Love to, and zeal for this cause are greatly decayed, and therefore mutual sympathy and affection amongst the people of God in the prosecution and maintenance of it are much a wanting.

In the same Article we are bound, "not to suffer ourselves directly or indirectly, by whatsoever combination or terror, to be divided or 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; and in the National Covenant, 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. According to scripture warrants."

Gen. xiii. 8; Psal. cxxxiii. throughout; Zech. viii. 19; I Cor. i. 10; Eph. iv. 3; Phil. i. 27, ii. 2; Heb. xxi. 14; Jer. ix. 3; Ezek. xxii. 25; Hag. i. 2; Phil. ii. 21; II Tim. iv. 10; Rev. iii. 15.

But, alas! it is long since our fathers had reason to complain and confess, "That many in their day through persuasion or terror, suffered themselves to be divided and withdrawn to make defection to the contrary part. Many had turned off to a detestable indifferency and neutrality in this cause, which so much concerneth the glory of God, and the good of these kingdoms. Nay, many had made it their study to walk so, as they might comply with all times, and all the revolutions thereof. That it was not their care to countenance, encourage, entrust, and employ, such only as from their hearts did affect and mind God's work; but the hearts of such, many times had been discouraged, and their hands weakened, their sufferings neglected, and themselves slighted, and many who had been once open enemies, and always secret underminers, countenanced and employed. Nay, even those who had been looked upon as incendiaries, and upon whom the Lord had set marks of desperate malignancy, falsehood and deceit, were brought in as fit to manage public affairs."

All which sins and breaches of covenant have now increased to a great height of heinousness; for, in our day, these incendiaries, desperate and engrained malignants have only been employed in, and admitted to the management of the affairs of the kingdom, and none but they accounted habile by law; and such divisions from the Covenanted-conjunction, and defections to the contrary part have been, and are enacted and established by law; yea, all the unhappy divisions that have been from the public resolutions, and downward, have been the woful consequents and effects of defections to the contrary part. At the first erection of Prelacy, many, both ministers and professors, partly by terror, partly by persuasions, did withdraw from this covenanted conjunction, and make defection unto Prelacy, with which they combined, conforming with, and submitting to the ministry of the conforming curates; and afterward, by the terror of the fear of men, and the persuasions of their counsel and example, many of the land were seduced into a combination with malignants, in taking oaths and bonds contrary to the covenant, thereby dividing themselves from the recusants, and making defection to the party imposing them, and opposing the covenants. By combination of those that preferred peace to truth, and ease to duty—by the terror of threatened continuance of persecution, and the persuasion of a promised relaxation and immunity from troubles; many ministers have been divided from the testimony of the Church of Scotland, against the enroaching supremacy and absolute power, and one from another, and have made defection to that part and party that were advancing these encroachments and usurpations on the prerogatives of Christ and privileges of his church; by receiving indulgences and tolerations from them, in their own nature destructive unto, and given and received on terms inconsistent with the duties of the covenants, which were contrived and conferred on purpose to divide them from this cause, and from their brethren that more tenaciously adhered to it; and did effectuate that design in a great measure—and others gave themselves to a detestable indifferency in complying with, conniving at, and not witnessing against these defections, but passing them over in a secure submissive silence. And as, in the times of persecuting violence, these breaches of this Article were made by reason of the snares of that sinful time; so much more has there been a manifest violation of it since, when at this day there is such a universal combination of interests in opposition to the covenanted reformation. Are not the most of the three kingdoms in one great combination against it, by this cope-stone of defection, this incorporating union? How have we made conscience of performing that part of the covenant anent resisting the persuasion of men to make defection to the contrary part, when the whole land is so deeply involved into it? There has been, alas! too much way given to carnal arguments and persuasives—such as worldly gain, ease, profit, and preferment, and too much slavish fear and terror of men, whose breath is in their nostrils, has been entertained, without a due reliance and dependance upon Omnipotency; which has greatly carried men off their feet, and wheedled them into a compliance with, and defection to the contrary part, or into a neutrality and indifferency in this cause; so that few are found valiant for the truth upon the earth. What strange laxness and Laodicean indifference has there appeared in this cause, through the whole conduct of affairs in church and state, since the revolution; whereby many discover to every observant eye that they are satisfied if they obtain a peaceful enjoyment of their own things, and liberty to dwell in their ceiled houses—albeit the Lord's house (in a great measure) lies waste? Where are there any acts of Assemblies, or proceedings of the church, which discover any due concern or zeal for the covenanted interests? Nay, the contrary has too frequently appeared; as for instance, when by the 5th act of the 2d session of William and Mary's 1st Parl., the establishment of the church was calculated for the meridian of state-policy, according to act 114, Parl. 12, King James VI. Anno 1592. On purpose to pass over in shameful oblivion the church's choicest attainments in reformation betwixt 1638 and 1649; and particularly, to make void the League and Covenant, with the Assembly's explanatory declaration affixed to the National, the malignants' grand eye-sore, there was no faithful protestation and testimony exhibited against this by the Assembly, then indicted, and convened the 16th of October following; which, if duly pondered in all its circumstances, without the mask and pretexts industriously drawn over it, will appear to be, perhaps one of the greatest sins of this nation, and to be little inferior in nature and aggravations to the burning of the covenants, which is granted by all Presbyterians to be a most atrocious act of contempt done to the eternal God, and to his Son Jesus Christ, and cannot be called to mind by any of the godly without great abhorrence and detestation of it; in so far as the passing over and not ratifying these acts of Parliament and Assembly by the respective judicatories, which were made during that time of reformation, was a practical and interpretative condemning of them as unprofitable, and did greatly corroborate the acts whereby Charles II. had declared them null and not obligatory; and did likewise import a vilifying and despising of what God had wrought for his people in these lands, during that time; and, lastly, was a manifest indication of disregard to the oath of God, which these lands had come under. Neither did that, nor any succeeding Assembly, impartially and explicitly enumerate the land's sins in their national fasts; namely, the indulgence and toleration, with the addresses and thanksgiving for it, and the burning of the covenant, &c.; neither have they, in any of their addresses to their King or Queen, by letters, or other means, declared unto them the indispensable duty of renewing the covenants, nor applied to the Parliament for that effect; neither have they, by their Assembly-acts, asserted the intrinsic power of the church; neither did they in any of their acts, or public papers, make honourable mention of those who had laid down their lives for their adherence to Christ's truths during the times of persecution, nor testified their approbation of what was done that way; and yet many of us have been wanting in testifying our dislike of these backsliding courses, by discountenancing, withdrawing from, and keeping ourselves free of all participation with them; but have received the sacraments of Baptism and the Lord's Supper, and the privilege of marriage at their hands, and paid tithes and stipends. By all which, it is apparent now much indifferency there has been in this cause of covenanted interest, which so much concerneth the glory of God, the good of the kingdoms, and the honour of the civil Magistrate.

Moreover in the same Article we are sworn, "All the days of our lives, zealously and constantly to continue in this cause, against all lets and impediments whatsoever, and what we are not able ourselves to suppress and overcome, to reveal and make known the same that it may be timeously prevented. And in the National Covenant, never to cast in any let, that may stop or hinder any such resolution, as by common consent shall be found to conduce for so good ends; but on the contrary, by all lawful means, to labor to further and promote the same; and if any such dangerous or divisive motion be made to us by word or writ, that we and every one of us shall either suppress it, or if need be, incontinent make the same known, that it may be timeously obviated. Agreeing very well with the scriptures." Numb. xiv. 9, 10; Neh. vi. 3, 6, 8, 9, 10, 11; Isa. viii. 12, 13, 14; Acts iv. 19, 20, 24, xxi. 13; Gal. ii. 5; Phil. i. 28.

Nevertheless, many have been the lets and impediments, that have been cast in the way, to retard and obstruct the Lord's work, by Prelacy, supremacy, indulgences, toleration, and absolute tyranny and compliance therewith, enacted by law, and all the mischiefs established by a throne of iniquity since the unhappy restoration of Charles II. to this day. Yet few have ever zealously contended and fewer have constantly continued in contending, against these obstructions, so obstructive to the cause, many have kept secret the first motions and appearances of these things, while they might have been suppressed and overcome, and the generality have passed them over in silence, and not made known, nor advertised unto evil of these things when declared, by witnessing against these things, when, they could not be otherwise removed or overcome. Yea, many of us have ourselves cast in lets and impediments, obstructive to the cause, by our defections divisions and disorders against common consent, and precipitances, without common consent even of our brethren adhering to the testimony. Many a divisive motion hath not been counted dangerous, of those which tended to divide us from the Covenanted cause. And many a good and necessary motion hath been accounted divisive, namely, such as proposed the necessity of confessing and forsaking sin.

"Besides these and many other breaches of the Articles of the Covenant, in the matter thereof, which concerneth every one of us, to search out and acknowledge before the Lord, as we could wish his wrath to be turned away from us, so have many of us failed exceedingly in the manner of following and pursuing the duties contained therein, not only seeking great things for ourselves, and mixing private interests, and ends concerning ourselves, and friends, and followers, with those things which concern the public good; but many times preferring such to the honour of God and good of his cause; and retarding God's work until we might carry alongst with us our own interests and designs: it hath been our way to trust in the means, and to rely upon the arm of flesh for success, albeit the Lord hath many times made us meet with disappointments, and stained the pride of all our glory, by blasting every carnal confidence unto us. We have followed for the most part the counsels of flesh and blood, and walked more by the rules of policy than piety, and have hearkened more unto men than unto God."

In the conclusion of the Solemn League and Covenant there is a profession and declaration "before God and the world of our unfeigned desires to be humbled[28] for our own sins and for the sins of these kingdoms[29]; especially that we have not valued, as we ought, the inestimable benefit of the gospel[30], that we have not laboured for the purity[31] and power thereof[32], and that we have not endeavoured to receive Christ into our hearts[33], nor to walk worthy of him in our lives[34], which are the causes of other sins and transgressions so much abounding amongst us[35]: all which we are under many obligations to confess and mourn over from the word; and, of our true and unfeigned purpose and desire, to endeavour for ourselves and all others under our power and charge[36] both in public and in private, in all dutie[37] we owe to God and man, to amend our lives[38] and each one to go before another[39] in the example of a real reformation, that the Lord might turn away his wrath and heavy indignation,[40] and establish these kingdoms in truth and peace.[41] Yet we have refused to be reformed and have walked proudly and obstinately before the Lord, not valuing his gospel, nor submitting ourselves unto the obedience thereof; not seeking after Christ, nor studying to honour him in the excellency of his person, nor to employ him in the virtue of his offices; not making conscience of the public ordinances, nor studying to edify one another in love. The ignorance of God and his Son Jesus Christ prevails exceedingly in the land." Even our fathers in their purest times confessed, in their acknowledgement of sins, "That the greatest part of masters of families among noblemen, barons, gentlemen, burgesses, and commons, neglected to seek God in their families, and to endeavour the reformation thereof. And albeit it had been much pressed, yet few of the nobles and great ones could be persuaded to perform family duties themselves in their own persons, which made so necessary a duty to be disregarded by persons of inferior rank."

We may add, in our degenerate times, not only the great ones generally profess the neglect and contempt of so necessary a duty, both in their own persons and in the use of chaplains; but the great part of the commons are altogether strangers to it; many performing no part of the family worship at all, others only singing a psalm and reading a chapter without praying, and others making a fashion of all, but very perfunctoriously, formally, and indifferently, and scarcely once in a day. And ministers also making little conscience of visiting families to see how this duty is performed, not pressing it upon the negligent, nor stirring up the formal to a more spiritual way of performing it, nay, some giving bad examples to their flocks, by neglecting it themselves in their own families. The nobility, gentry, and barons, who should be examples of sober walking unto others, are very generally ringleaders of excess and rioting. We have been far from amending our lives and promoting a personal reformation, and going before one another in the example of a real reformation, when we have been examples of deformation in our personal practices and public transactions, and being too-familiar and too far united with the patrons and patterns of the land's deformations. "Our fathers also acknowledged, albeit they were the Lord's people engaged unto him in a solemn way; yet they had not made it their study that judicatories and armies should consist of, and places of power and trust be filled with men of blameless and Christian conversation, and of known integrity and approved fidelity, affection, and zeal unto the cause of God. And not only those who were neutral and indifferent, but disaffected and malignant, and others who were profane and scandalous were intrusted. By which it came to pass that judicatories, EVEN THEN, were the seats of injustice and iniquity. And many in their armies, by miscarriages, became their plague unto the great prejudice of the cause of God, the great scandal of the gospel, and the great increase of looseness and profanity throughout all the land." But, since the time of that acknowledgment there has still been more and more degeneracy, so that judicatories have consisted of, and been filled with perjured traitors to God and their country. And armies made up of these plagues marshalled under a displayed banner against Christ and his interest, not only to the scandal, but for the suppression of the gospel, and forcing people to profanity throughout the land; and now are, to the disgrace of the Protestant religion, made up of the refuse of the lands, and employed in the support of an Antichristian interest abroad. Yet have we not sighed and cried for these abominations, nor have we been concerned, as we ought, with the abounding of them through the land. As also, with blushing, we must confess our pride and presumptuous boasting of external privileges of the gospel and outward reformation, and of a testimony which we bragged of, as if that had made us better than others, while we made no conscience of personal reformation, which, no doubt, amongst other sinful miscarriages, was a main cause of the Lord's depriving us so long a time of the comfortable and soul-enriching mercy of a faithfully dispensed gospel.

And, in like manner, the conceitedness of some in suffering and contending for truth, rather for keeping up the contention abetting a party, and many times under too lofty names of the suffering party, and remnant, and the like, than to keep and hold fast the word of the Lord's patience to his glory as our crown; and many other evidences of pride hateful to God, such as boasting in the strength of armies in the suffering times in an ostentatious way, vaunting of, and being too much taken up with them, though then necessary for the defence of our lives; rejoicing in our numerousness or worldly abilities, or in the number of them that frequent the public ordinances in the fields; or that they, who are owners of the testimony, are for the most, part kept free from the gross out-breakings into which others are left to fall; which things, though very good and desirable in themselves, may yet be, and have been, occasions of sin when boasted in, more than humbly and thankfully acknowledged to be from the hand of God. As also, revengeful resenting of affronts, passionate and disdainful refusing to take reproof for faults, or for the excess in any duty, as to the manner of it, when we thought the matter was right.

And, it is likewise matter of regret, that both in the time of greatest suffering and afterwards, idleness of both kinds did too much prevail amongst us; both that when we were in a manner driven from the world, and shut up from all employment but the exercise of godliness, many did not improve that opportunity of the cross to promote acquaintance and communion with God, being slothful in prayer, reading and other duties; and some again, even when they might have had access to lawful employments, continued idle and out of work, to the opening of the mouths of many against the cause; albeit they were not called to, or employed in any public business for the same.

And besides all these things, there may be many other transgressions whereof the lands wherein we live are guilty, and these attended with many heinous aggravating circumstances beyond what they were in our fathers, which we have not been humbled for to this day; but, instead of mourning for them, confessing and forsaking them, we have been rather defending or daubing, covering or coloring, excusing or extenuating them. All which we now desire to acknowledge and be humbled for, that the world may bear witness with us, that righteousness belongeth unto God, and shame and confusion of face to us, as appears this day.

* * * * *

A SOLEMN ENGAGEMENT TO THE DUTIES CONTAINED IN OUR NATIONAL AND SOLEMN LEAGUE AND COVENANT.

Particularly adjusted to the Circumstances of these Times, Anno 1712

Because it is requisite, in order to obtain mercy, not only to confess, but also to forsake our sins, and to do the contrary duties; therefore, that the sincerity and reality of our repentance may appear, we resolve, and solemnly engage before God, in the strength and through the assistance of Christ, that we shall carefully endeavour, in all time coming, to avoid all these offences, whereof we have now made solemn public acknowledgment, and all the snares and temptations tending thereunto; and to testify this sincerity of our resolution, and that we may be better enabled in the power of the Lord's might, to perform the same, we do again renew our Covenants, both National and Solemn League, promising to make conscience of a more exact performance of all the duties therein contained, so far as we, in our stations, and present deplorable circumstances, are capable; particularly such as follow.

Because religion is of all things the most excellent and precious in its own nature, and therefore most to be desired by the children of men, and the knowledge of the great truths of the gospel, so generally decreased in this land, is so absolutely necessary to salvation; therefore in order to attain it, we shall labor to be better acquainted with the written word of God, the only infallible rule of faith and manners; and shall (according to our capacity) study more than formerly the doctrine of the reformed church of Scotland, summed up in our[42] Confession of Faith, Catechisms Larger and Shorter, Sum of Christian Doctrine and practical Use of Saving Knowledge, Directory for Worship (as the same was received and observed by this church in her purest times, viz. in the year 1649,) Propositions concerning Church Government, and Ordination of Ministers, annexed to the Confession of Faith, and other writings clearing and confirming these truths, approven by this church, and agreeable to the word of God.

We shall likewise endeavor the advancing and promoting the power of this true Reformed Religion, against all ungodliness and profanity, the securing and preserving the purity thereof, against all kinds of errors, heresy and schism, as namely, Independency, Brownism, Anabaptism, Antinomianism, Arminianism, Socinianism, Libertinism, Familism. Scepticism, Quakerism, Deism, Burignonism and Erastianism; and as we declare, that we willingly agree in our consciences unto the doctrine of the church of Scotland in all points, as unto God's undoubted truth and verity, grounded only upon his written word, so we resolve constantly to adhere unto, maintain and defend, profess and confess, and (when called of God) to yield ourselves sufferers for the said doctrine, as we shall desire to be approven and confessed by Jesus Christ, before God and his holy angels. 2dly, We shall also study more sincerity, uprightness and heart-integrity in the worship of God, and shall not satisfy ourselves with the form of it, without the power and spirituality, which God the only object of religious worship, doth require: and shall endeavor the due performance of all the duties of religious worship, which God hath in his most holy word required. And shall (if Providence offer occasion) endeavor to recover, and labor to preserve the purity thereof from all corruptions, mixtures, innovations and inventions of men, Popish, Prelatical, or any other; and while we are not able, by reason of the prevailing power of the abettors and maintainers of them, to get them removed, we shall labor (through grace) to keep ourselves free from all sinful communion and participation with them, and shall, in our stations, testify against these corruptions and perversions of God's worship, by all competent means. 3dly, We shall likewise by all lawful means endeavor, that Presbyterian church government in kirk-sessions, presbyteries, synods and general assemblies, may be recovered in its former purity, established upon its proper basis and foundation, the word of God; and that it may be freed from all encroachments and invasions made thereupon by the powers of the earth; and that the discipline of the church may be impartially exercised against all scandalous offenders, great or small; and when the ministers of this church, or any of them, shall sincerely and conscientiously endeavor the restoration of the government in all its privileges, and freedom from all Erastian encroachments, and to have the discipline duly and impartially exercised, then we promise to be obedient, and be subject thereunto, as becomes the flock of Christ; but shall always testify our dislike of all encroachments made and yielded to, prejudical to the privileges which Christ hath bestowed upon his church.

4thly, We shall always desire and pray for the reviving of the work of uniformity in the three kingdoms, and (if the Lord in his providence shall offer opportunity) shall seek and endeavour it by other means possible, lawful, expedient, and competent to us in our capacities; and shall never cordially consent unto, nor cease to testify against, whatsoever doth obstruct and hinder that work of uniformity, and shall detest and abhor all multiformity, introduced by Erastianism, Prelacy, and Sectarianism, now so prevalent, and confirmed by this late union with England.

According to the second Article, we shall do our utmost endeavour to have the land purged of Popish idolatry, and the monuments thereof destroyed, particularly the abomination of the mass; and, so far as lies in our power, shall never suffer the same to be re-introduced or erected again, nor favour any attempts tending thereunto. We shall never make any conjunction with these abominable Popish idolaters, at home or abroad, in armies or otherwise; and shall, according to our National Covenant, detest and abhor all their wicked superstitious rites and ceremonies. We shall never consent, for any reason whatsoever, that the Penal Statutes made against Papists should be annulled; but shall, when opportunity offers, be ready to concur in putting them to a due and vigorous execution. 2dly, We shall, by all approven means, in our stations and vocations, endeavour the extirpation of Prelacy; and shall never submit to that wicked hierarchy of Bishops, Archbishops, &c., having superiority of order and jurisdiction above preaching Presbyters, whether Erastian or only Diocesan, in any form or degree, howsoever reformed, accommodated, limited, or restricted by cautions and provisions of men; seeing that all such superiority is flatly condemned in the Word of God, and hath proven many times fatal to the church of Christ. We shall detest and abhor, and in our stations witness against whatsoever courses, tending to the establishment of that abominable hierarchy; and particularly, the oaths of allegiance, with the assurance, and oath of abjuration, lately imposed on the persons of public trust in these realms, in regard they may justly be interpreted to strengthen that hierarchy, by upholding the persons that maintain the same. We shall not submit to any orders issued forth by Bishops, nor own them as our lawgivers, nor acknowledge any title they have to be members of parliament or council. 3dly, We shall in like manner detest, and abhor, and labour, to extirpate all kinds of superstition—all rites and ceremonies superadded by human invention to the worship of God, not enjoined and required in his Word; together with all heresy and false doctrine, and all profaneness and immortalities of every kind, and whatsoever is contrary to sound religion; and shall in the strength, and through the help of Christ, endeavour to deny all ungodliness and worldly lusts, and from henceforth to live righteously towards our neighbour, soberly in ourselves, and to walk humbly with our God.

We shall upon the one hand, endeavour to keep ourselves, as far as we can, from all partakings in other men's sins, by consenting unto associations, incorporations, combinations, compliance with, or conniving at, their sins. And upon the other, to guard against all schism, and sinful separation, or unjust, rash, and disorderly withdrawing from societies, congregations or families, or any part of the communion of the true reformed church of Scotland, holding purely and entirely the doctrine, worship, discipline and government of the same, in principle and exercise, according to the rules of Christ, and standing acts and constitutions of this church, consonant thereunto, so far as the Lord gives light therein. And as we look not upon our practice in withdrawing from the backslidden ministers of the present Erastian church, for reasons valid and sufficient, to be a gathering and setting up formed separate churches under other ordinances and ministry, distinct from the Presbyterian church of Scotland, (although we be falsely aspersed as doing it) so we purpose and resolve always to adhere to that standard of doctrine, discipline, and government, and that purity and form of worship, which during our reforming times were established, and to embrace such ordinances, and such a ministry as are of divine appointment; and that we shall not presume to withdraw from minister or member of that body for any offence, in any case, where either the offence may be legally removed without withdrawing, or cannot be instructed to be condemned by the word of God, and constitution of this church, or is in itself an insufficient ground of withdrawing, or where it is not defended, or obstinately persisted in, or is a thing to be condescended upon, forborn, or forgiven; but shall study to maintain union and Christian communion, with all and every one, whether ministers or private Christians, who adhere unto the purity of the doctrine, worship, discipline and government of the church of Scotland, and to the whole word of Christ's patience, in the sufferings and contendings of his people, in opposition to his enemies' encroachments; and shall join, in the way of truth and duty, with all who do, and in so for as they do, adhere to the institutions of Christ. And because many have labored to supplant the liberties of the true kirk, and have in a great measure, of late by indulgences and toleration, and now by oaths of allegiance and abjuration, and encroaching on the freedom of Christ's courts, obtained their design: we shall therefore, to our power withstand and witness against all these encroachments made upon the liberties of Christ's church in our land, and when we can do no more, shall withdraw our countenance and concurrence from such as hold their freedom from, and are modified by such usurpation; and shall neither hear their sermons, nor pay them stipends, while they continue unfaithful; and shall, whenever God gives us opportunity, endeavor to recover, and when recovered, to maintain and defend the liberties and privileges of the church of Scotland, against all who shall oppose or undermine the same, or encroach thereupon, under any pretext whatsoever.

With reference to the third Article, wherein we are bound to defend the privileges of the Parliament, liberties of the kingdoms, and the King's Majesty's person and authority, in the defence of the true Reformed religion: albeit God, in his righteous judgment, hath left the nations so far to the counsels of their own hearts, as to suffer them to set up Magistrates, wanting the qualifications requisite, and to fill places of power and trust with insufficient and disaffected persons, who have no respect to the interest of religion, and this nation in particular to give up the rights and privileges of Parliament, and kingdom, to the will and lust of the English, and so to betray the interest both of religion and civil liberty for unworthy by-ends; yet we purpose and promise, that we shall always in our capacities bear witness against these courses, and shall not by any means corroborate them, or encourage and countenance the maintainers and abettors of them. And if ever the Lord in his mercy shall be pleased to open a door of relief, and break the cords of the ungodly, we shall not be wanting in all lawful and suitable endeavors to promote, to our power, the recovery of that liberty and freedom which we have lost, and to have those acts and oaths, which impede Reformation, rescinded: and that all the righteous laws, made in favor of the Covenanted Reformation, may be put in full force, and duly executed.

We shall earnestly pray to God that he would give us able men, men of truth, fearing God and hating covetousness, to bear charge over his people, and that all places of power and trust in church, state, or army, may consist of, and be filled with men of known good affection to the cause of God, and of a Christian and blameless conversation; and when it shall please the Lord to give us such magistrates and judges supreme and subordinate, then we will, in the terms of the covenant, yield allegiance to them, and loyally subject to their good government, not from any by-end or sinistrous principle, but out of sincere obedience to God's commandment; and shall willingly support and defend them, with our estates and lives, in their persevering and defending the true reformed Protestant religion, in doctrine, worship, discipline and government, and suppressing all kinds of false religion in their dominions, and in the administration of justice and punishment of iniquity; but while the Lord, in his just displeasure for our sins, withholds such from us, we intend to wait till he turn away his anger, and not to stretch forth our hands to iniquity, in owning and countenancing such as are not duly qualified; as, particularly, those that are Popish or Prelatical in their professed principle and practice, and by oaths engage themselves to maintain, and accordingly to defend, the Prelatical form of church government, who oppose and encroach upon the true government of Christ's house by their supremacy, and tolerate Sectarian errors in their dominions, and that every one of them supreme and subordinate; and shall not corroborate their unjust authority, by pacing them cess and supply, for upholding their corrupt courts and armies, employed in an unjust and antichristian quarrel; or, by compearing before their judicatories, either to defend or pursue lawsuits, or upon any other account.

Because we are not in a case to bring to due trial and punishment, condign, according to the merit of their offences, malignants and evil instruments, according to the fourth Article; therefore, we shall endeavour to keep ourselves, as far as possible, from any compliance with, or approbation of their cause and courses, opposite to the cause and work of God; and shall endeavour to keep at a distance from everything that may anyways import a unitive conjunction, association, or confederacy with them, or strengthening them in their opposition to the cause of God—the covenanted interest. We shall, through grace, endeavour to represent before the throne of justice their wicked courses; and pray that God would defeat their inventions, though we shall always, as becomes Christians, implore the throne of grace for mercy to their souls, so far as it may be consistent with God's eternal purpose of electing love. Moreover, we shall always endeavour to guard against all unwarrantable and irregular ways, not approven in God's Word, of punishing malignants and incendiaries, for their opposition to reformation.

Whereas, in the fifth Article, we are bound to endeavour, that the kingdoms may remain united in a most firm peace and union to all posterity; which union did consist in a uniformity in doctrine, worship, discipline and government, though, as was said, it is now laid aside, and a union entered into which establishes multiformity therein, and so is the opposite of this Covenanted Union. We shall, therefore, deny our consent unto, and approbation of this union, and shall, as we have in weakness been witnessing against it formerly, so continue to do for the future, and shall not corroborate or strengthen the same; but upon the contrary, if the Lord afford opportunity, shall do our utmost to have the union of the kingdoms settled upon the true covenanted basis; and shall lay out ourselves, as far as possible, to entertain correspondence and sympathy with every one in the kingdoms of England and Ireland, who do, or shall, to our knowledge, adhere to this League and Covenant.