According to the sixth Article, considering what danger we and all our brethren, under the bond and owning the obligation of these covenants, are in, and may be exposed unto, from the Popish and Prelatical malignant faction still prevailing, and from this backslidden church; and being sensible of the many defects which have been amongst us, in the duty of defending and assisting one another in maintaining the common cause of religion and liberty, we do here solemnly enter into a bond of association with all that do now renew these covenants, "with the Acknowledgement of the Public Sins and Breeches, and the Engagement of Duties thereof, and concert and assert the old covenanted cause and quarrel," as our fathers stated and contended for it, from the year 1638 to the year 1650. Which cause of the covenanted reformation in doctrine, worship, discipline and government, and all interests, or rights, religious or civil, contended for during the foresaid space of years, conducing to promote the same, we faithfully promise to prosecute, propagate, preserve and maintain, to the utmost of our power, with our lives and all that we have; and to adhere to all the faithful testimonies, protestations and declarations, in the defence of the foresaid covenanted reformation, agreeable to, and founded on God's Word, ever since the foresaid year 1650, not regarding the foul aspersions of rebellion, combination or schism, 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 religion, to obtain the protection and preserve the honour of righteous government, and promote the peace and happiness of the kingdoms.

And for the better performance of what we here engage to, we shall sympathize, bear all burdens, embark our interest with, assist and defend all those, who enter into, or join this association and Covenant, and shall reckon whatsoever is done to the least of us, for this cause, as done to us all in general and to every one of us in particular: and shall account it a breach of Covenant, if seeing our brethren pursued for this very cause, and having sufficient means to comfort and assist them, any of us shall either make peace with the persecutors, bind up their hands by oaths and bonds from resisting them, refuse to hide, harbor, or supply their brethren, decline to venture, in lawful and necessary attempts for their relief, or withdraw from their dutiful support; and being thus united and associated in this cause, as we resolve and oblige ourselves to abide in this firm conjunction, and neither consent nor concede to any combination or counsel, suggestion, persuasion, allurement or terror, that may have any known tendency or influence, whether direct or indirect, to seduce us either to a division amongst ourselves, or defection to our adversaries, or a base indifferency and neutrality between the two; but shall, with all zeal, fidelity and constancy, communicate our best help, counsel and concurrence, for promoting all resolutions, which by common consent shall be found to conduce to the good of the cause, and shall endeavor to discover, oppose and suppress, all contrivances or counsels, that may cast in any let or impediment, that may be obstructive or prejudicial to the same. So we shall likewise desire, design and endeavor, (whenever the Lord in his providence shall offer opportunity) to get the defections, unworthy neutralities, and unhappy divisions, which have long and lamentably wounded, and wrecked this church, removed and remedied. And shall be willing, with all tender sympathy and compassion, to embrace and welcome with the utmost bowels of kindness and respect that we can, all who shall confess and forsake these defections, and according to their stations, as ministers or private Christians, shall, by all proper means, labor to satisfy the conscience of the godly, that are through these defections and scandals justly offended, and that according to the rules of Christ, delivered in his word, and received in this church, in her Reforming times, and join cordially with us in the prosecution of this cause; and we shall be willing also, at their desire, to acknowledge and forsake, for peace and unity, whatever we can rationally be convinced to be bad in our conduct and management, as we must acknowledge, that in all things we fail, and come exceedingly short of that perfection, which we should and would be at.

And because there be many who heretofore have not made conscience of the oath of God—but some, through fear, others by persuasion, and upon base ends, and human interests, have entered thereinto, who have afterwards discovered themselves to have dealt deceitfully with the Lord, in swearing falsely by his name; therefore, we, who do now renew our covenants with reference to these duties, and all other duties contained therein, do, in the sight of him who is the searcher of hearts, solemnly profess, that it is not upon any politic advantage, or private interest, or by-end, or because of any terror or persuasion from men, or hypocritically or deceitfully, that we do again take upon us the oath of God; but honestly and sincerely, and from the sense of our duty. And that, therefore, denying ourselves and our own things, and, laying aside all-self interests and ends, we shall, above all things, seek the honour of God, the good of his cause, and the wealth of his people; and that, forsaking the counsels of flesh and blood, and not leaning upon carnal confidences, we shall depend upon the Lord, walk by the rule of his Word, and hearken to the voice of his servants. In all which, professing our own weakness, we do earnestly pray to God who is the Father of mercies, through his Son JESUS CHRIST, to be merciful unto us, and to enable us, by the power of his might, that we may do our duty, unto the praise of his grace in the churches. Amen.

FOOTNOTES:

[Footnote 4: In the Preface to this edition, the reader may perceive the same spirit in 1880. ED.]

[Footnote 5: The lawful supreme Magistrate.]

[Footnote 6: The persons and authority of such, when God of his mercy shall grant them to us.]

[Footnote 7: King Charles the First.]

[Footnote 8: Remonstrances, declarations and testimonies of old, and of late.]

[Footnote 9: Or any other corruptions thereof, Prelatic or Erastian, either tried or to be tried; such as indulgence, the toleration, the magistrates appointing fasts without advice and consent of the church, dissolving assemblies, &c.]

[Footnote 10: Remonstrances, declarations and testimonies.]

[Footnote 11: To righteous governors, (when obtained), and to our country.]

[Footnote 12: The lawful supreme Magistrate's.]

[Footnote 13: The person and authority of sovereigns having the qualifications which the Scriptures require.]

[Footnote 14: The lawful supreme Magistrate's.]

[Footnote 15: The lawful supreme Magistrate.]

[Footnote 16: Lawful supreme Magistrates.]

[Footnote 17: Anno 1638.]

[Footnote 18: Lawful supreme Magistrates.]

[Footnote 19: After all supplications, remonstrances protestations and sufferings of our fathers, and our own grievous sufferings and contendings both before and since the late Revolution.]

[Footnote 20: When restored, according to their ancient foundation.]

[Footnote 21: The lawful supreme Magistrate's.]

[Footnote 22: The lawful Magistrate's.]

[Footnote 23: The lawful Magistrate, when obtained.]

[Footnote 24: Our Reformers.]

[Footnote 25: As they were then.]

[Footnote 26: The lawful supreme Magistrate.]

[Footnote 27: Such as the Curate of Carsphairn, and some others. But it is to be noted, that this sentence is not meant of those who either designed or actually executed that act of extraordinary justice upon the Archbishop of St. Andrews, who being an arch-traitor, and public incendiary, and implacable enemy to the work of God, and all the godly in the kingdom, was therefore justly put to death; though (because of the defect of justice in those that had authority,) the act, in respect of the persons executing, was singular and extraordinary. See the same vindicated, Hind Let Loose, head vi., page 633, &c.]

[Footnote 28: Ezek. vii. 16. But they that escape of them shall escape, and shall be on the mountains like doves of the vallies, all of them mourning, every one for his iniquity.]

[Footnote 29: Ezek. ix. 4.——Set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.]

[Footnote 30: Matt. xxii. 5. But they made light of it, and went their ways, one to his farm, another to his merchandise.]

[Footnote 31: 1 Tim. vi. 14. That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ.]

[Footnote 32: 2 Tim. lii. 5. Having a form of godliness, but denying the power thereof.]

[Footnote 33: Eph. in. 17. That Christ may dwell in your hearts by faith.——Col. ii. 6. As ye have therefore received Christ Jesus the Lord, so walk ye in him.]

[Footnote 34: Col. i. 10. That ye might walk worthy of the Lord unto all pleasing.]

[Footnote 35: 2 Thes. ii. 10, 11, 12. Because they received not the love of the truth——For this cause God shall send them strong delusion, that they should believe a lie. That they all might be damned, who believed not the truth, but had pleasure in unrighteousness.]

[Footnote 36: Josh. xxiv. 15.——But as for me and my house, we will serve the Lord. Gen. xviii. 19. For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment.]

[Footnote 37: 1 Tim. iii. 15——That thou mayest know how thou oughtest to behave thyself in the house of God.——]

[Footnote 38: Psal. ci 2. I will walk within my house with a perfect heart. Jer. vii. 3. Thus saith the Lord of hosts, the God of Israel; amend your ways and your doings, and I will cause you to dwell in this place. Isa. I. 16, 17; Cease to do evil. Learn to do well.——]

[Footnote 39: Jer. 1. 8. Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be ye as the he goats before the flocks.]

[Footnote 40: Zech. i 3. Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts. Psal. lxxxv. 3. Thou hast taken away all thy wrath; thou hast turned thyself from the fierceness of thine anger. Verse 4th. Turn us, O God of our salvation and cause thine anger towards us to cease]

[Footnote 41: Psal. lxxxv. 9, 10. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other.

Isa. xxxii. 17. And the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance forever.

Zech. viii. 19——Therefore love the truth and peace.]

[Footnote 42: Note. The Confession of Faith is here adhered to, as it was received and approven by the General Assembly of this church, by their Act of the 27th of Aug. 1647, Sess. 23, the 2d Article of the 31st Chap, being understood, as explained in that Act, and the 4th Sect, of the 23d Chap, being understood, as it is explained in our Informatory Vindication, page 196, 2d Edition.]

[Typographical errors excepted, and Historical Introduction substituted for Preface, this edition agrees with those of Paisley, 1820, and Belfast, 1835.—ED.]



ACT OF COVENANT RENOVATION,

AGREED UPON AT PHILADELPHIA, OCTOBER 8, 1880,

BY THE

REFORMED PRESBYTERY,

AFTER THE APPROVED EXAMPLE OF OUR FATHERS, AT

AUCHENSAUGH, 1712, AND ACCOMMODATED

TO THE PRESENT TIME.

* * * * *

"I have sworn, and I will perform it, that I will keep thy righteous judgments."—Psalms cxix: 106.

"They (Egyptians) shall vow a vow unto the Lord, and perform it."—Is. xix: 21.

The Corinthians "first gave their own selves to the Lord."—2 Cor. viii: 5.



COVENANT RENOVATION.

Vow, and pay unto the Lord your God.—Ps. lxxvi: II.

PREFACE.

Having in prospect a united, public and solemn approach to our covenant God, some important principles should be understood, that we may proceed with intelligence and have sure ground for our faith.

"God is love;" and reciprocal love constitutes "the bond of perfectness" between God and rational creatures. Communion with God is the supreme felicity and highest honor of which angels and men are capable. The first emanation of divine love revealed to us was displayed in the covenant of works; although not called a covenant, the narrative contains all the elements essential to a federal deed, comprising a summary of the whole moral law. Thus the sovereign love of God was manifested through the medium of law and covenant inseparably combined; and this is the Lord's manner of dealing with mankind till the present time.

That covenant was made with us in Adam as our common father and public representative. By the breach of it we are born in Adam's image and "children of wrath;" for the principle of representative identification pervades the moral universe. Our rational and social nature fits us both for personal and federal responsibility.

When we had "destroyed ourselves" by apostasy from God, then did God "show the exceeding riches of his grace in his kindness toward us through Christ Jesus." The gift of his Son to be a covenant head to sinners is God's highest, and most glorious demonstration of his ineffable love. The breadth, and length, and depth, and height of the love of Christ passeth knowledge; and the displays of this love through the covenant of grace will doubtless furnish matter of admiration to holy angels, and of adoring gratitude to redeemed sinners throughout eternity. Rev. i: 5, 6.

Ever since our fall in Adam God has dealt with our sinful race by covenant. This covenant was made with Christ as Mediator between God and man, and as the representative of all whom the Father gave him to be redeemed and brought to glory. John xvii: 2. Accordingly, the Lord Jesus, immediately on the fall of our first parents, entered upon his work of mediation. To them first he announced his commission, declaring his purpose to "bruise the serpent's head—to destroy the works of the devil." Gen. iii: 15; 1 John iii: 8. Christ is given "for a witness to the people; a leader and commander to the people; to have power over all flesh, that he should give eternal life to as many as the Father hath given him."

Throughout the whole of the mediatorial administration the law and the covenant are distinct, though inseparably connected: and although many covenants are mentioned in the Scriptures, and even distinguished as old and new. Jer. xxxi: 31; Heb. viii: 8; yet we must understand these as only different and successive modes of administering one and the same Covenant of Grace. This covenant was proclaimed before the deluge by prophets, as Enoch and Noah; after the flood by patriarchs; then by the ministry of Moses and other prophets, when John the Baptist and the Messiah in person proclaimed it; and from the day of Pentecost till the end of the world is the last dispensation—still, the covenant is immutably the same. The most solemn and memorable act of covenanting with God was at Horeb, otherwise called Sinai, when the Israelites were first and formally organized in ecclesiastical and civil relations. Then "Judah was his sanctuary, and Israel his dominion." Ps. cxiv: 2.

Besides circumcision and the passover, both of which involved covenant obligation, God instituted the additional ordinance of public and social federal transaction, that the whole body might glorify him by a united act of solemn dedication as his special property separated visibly from the world. Is. lxiii: 19. And that this is a moral ordinance, and of perpetual obligation, is evident from the practice of God's people, both under the Old and New Testament, and the language of prophecy. Deut. xxix: 10-12; 2 Cor. viii: 5; Is. xliv: 5.

Again, when we renew our covenant, we do not mean that the obligation has ceased, or that we can increase its obligation, for this is infinite and permanent; we intend by our personal act to deepen and render more durable our sense of preexisting obligation. This is, indeed, the immediate object of all renovations, by Moses, Joshua, kings of Judah and Nehemiah. And as we have seen, this ordinance was observed by Christians in the time of the apostles, so their practice may be traced through history afterwards, however obscure, until the time of the Reformation from Popery; when in Europe, both continental and insular, this ordinance was revived and exemplified. Among all nations in Christendom Scotland stands preeminent since first emancipated from bondage in mystical Babylon, for the frequency and fidelity of her ecclesiastical and national vows to the Most High. After many struggles with Popery and Prelacy, during which Christ's witnesses in that land derived strength and courage from vows renewed to withstand these organized oppressors; at length by their example and influence the kingdoms of England and Ireland were brought into a confederation by that famous and grand document, the Solemn League and Covenant. Taken in connection with the National Covenant of Scotland, those three nations and the churches in them were voluntarily bound to God and to each other by all the solemnity of cords and bands made in heaven. Yet, through the corruption of human nature and the restless malice of the Dragon and his angels, these bands were treacherously broken and the cords cast away. Although those symbols of the public faith were Scriptural documents, yet the reformation as truly described by the late Mr. Robert Lusk, was to the majority "a reformation only on paper." Like Israel of old the hearts of most of the people were not right with God, neither were they steadfast in his covenant. Ps. lxxviii: 37. This was soon made manifest by the Public Resolutions, accepting Indulgences, and the subsequent twenty-eight years of persecution inflicted upon those who "stood to the covenant." Then followed, in 1689, what the apostates called, and their successors still fondly hail, as the "glorious Revolution settlement!"—a settlement which, by forms of law, consigned the nations' solemn vows to oblivion, with all possible expressions of detestation by the infamous "Act Rescissory." In the year 1707, the "Act of Incorporation" brought the church and kingdom of Scotland under degrading bondage to the anti-Christian, Prelatic and Erastian throne of Britain.

While these steps of apostasy were in progress, the Lord preserved a "wasted remnant" of witnesses, who "resisted unto blood striving against sin." These valiant Christian patriots—"the Society People"—kept themselves and their garments clean, and kept also the word of Christ's patience. They never were dissenters, nor properly called the "Old Dissenters." During this hour of temptation they were destitute of the help and guidance of a public ministry. At length, in the year 1706, Mr. John M'Millan, wearing the honorable badges of suspension and deposition, imposed by his apostate brethren for advocating in their Assembly the continued obligation of the Covenants. National and Solemn League, (Is. lxvi: 5,) was joyfully received as their minister by the voice of the Society people. In the year 1712, at Auchensaugh, Mr. M'Millan, with the assistance of Mr. John M'Neil, licentiate, "resolved to set about this solemn and tremendous duty of renewing their national covenants with God." Their mode of procedure was Scriptural, following the examples of Moses and others to Nehemiah—"the footsteps of the flock." They framed three papers, History, Confession and Engagement. The text of the Covenants of our fathers was left entire, only some explanatory words and phrases being placed in the margin. These explanations were then necessary to clear that question of questions—"Shall the throne of iniquity have fellowship with thee?"—a question to be finally settled only at the sounding of the last Apocalyptic trumpet. Rev. xi: 15. That transaction was ever after incorporated with the Terms of Communion.

Some years after this transaction another renovation took place in Scotland, at a locality called Crawford-John; but no attainments were then made, nor has any authentic record of the proceedings been transmitted to posterity. Also the Seceders, soon after their erection as a distinct organization in Scotland, and repeatedly since in Britain and America, by public covenanting have contributed to the preservation of sound doctrine and Christian practice. We cannot, however, accord to them the honor of being the successors of the covenanted witnesses, which they unwarrantably claim, seeing that they disowned the "civil part" of the public Covenants, and thus unwittingly, we charitably believe, passed an implied censure on the One Lawgiver for having given us a second table in the moral law!

We merely refer to the Octoraro transaction, (1743,) conducted by that unstable minister, Mr. Craighead, as being unworthy of anything more than historical notice.

The two most noteworthy instances of avowed covenant-renovation within the present century are those at Dervock, Ireland, in 1853, and in Pittsburg, Pennsylvania, in 1871; and we class them together, because however the respective documents differ in their provisions, and in our judgment some of these are irreconcilable, yet the parties have ever since agreed to coalesce. Reference is here made only to a sample of essential discrepancies. In the Dervock bond the British Covenants are expressly mentioned and owned; in the Pittsburg bond they are neither owned nor mentioned, although both were urged at the time, while they were openly vilified without rebuke. In the former Prelacy is abjured, in the latter it is not so much as named. The fourth article of the former is irreconcilable with the fourth article of the latter. The former is limited by recognized truth; the latter substitutes for truth supposed piety. But since these two parties, in the face of such antagonistic fundamental principles, do actually harmonize in practice, coming down to treat with opposing parties in the plain of Ono, their example of treachery in covenant can be regarded only as a beacon of warning.

Strictly speaking, no new obligation has been imposed or assumed since the law was given at Sinai. We are to "keep the words of the covenant, the ten commandments." This is just what Christ still enjoins upon his disciples—"Teaching them to observe all things whatsoever I have commanded you." The footsteps of Christ's flock differ nothing now from what they were in the days of Solomon. Some turn back into Egypt, while others turn aside with the "flocks of the companions to right-hand extremes or left-hand defections"; for the harlot's "ways are moveable that thou canst not know them," and we are warned—"Come not near the door of her house."

The federal deeds which we propose to renew are, of course, those of our witnessing fathers, the National Covenant of Scotland and the Solemn League of Scotland, England and Ireland, adapting these public deeds to our time, and comprising all preceding and subsequent attainments, as was done by our predecessors at Auchensaugh. Our condition and surroundings are in many respects similar to theirs. "Their soul was exceedingly filled with the scorning of those that were at ease, and with the contempt of the proud"; but they were also exposed to many perils from the existing ecclesiastical and civil authorities which they publicly disowned.

All inspired records of public vows to God by his united people, from the time of Moses to Nehemiah, contained a synopsis of special providence towards themselves and others, of sins, mercies and judgments; and these were motives to this special duty, though not a rule—"And because of all this we make a sure covenant and write it."

After these examples, which we judge "written for our learning," we renew our own and our ancestors' covenants, neither ecclesiastically nor nationally as representatives of either church or state, as they are now confederated against the Lord and his Anointed: but we appear publicly as a "despised remnant," avowing allegiance to Zion's only King and "Prince of the kings of the earth," pledging adherence to those public deeds of our progenitors, in which the divine ordinances of Church and State are exhibited; and in which they are exemplified as co-ordinate, mutually independent, friendly, and helpful to the family and to each other. Thus acted the people of God under the covenant of grace in all ages; and so acted his servants at Auchensaugh, whose more immediate example we propose to follow.

* * * * *

CONFESSION OF PUBLIC SINS.

All authentic history confirms the declaration of the Sacred Scriptures, That by one man sin entered into the world, and that there is not a just man upon earth that doeth good and sinneth not. Yet there is mercy with God that he may be feared, and plenteous redemption to redeem Israel from all his trespasses. But we are assured that "he that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy."

Believing these teachings of God's word, and in view of renewing solemn vows to him, we now give glory to the Lord God of Israel by making confession of our own and our fathers' sins in violating our solemn covenants. We acknowledge the heinous sins of repeated violation of our covenanted unity—First, By joining in a military confederacy with the American Colonies in the revolutionary war of 1776. Second, Joining in a similar confederacy with Irish Papists and others to cast off the British government in 1798. Third, In a similar confederacy in the war between the United States and England in 1812. Fourth, By the like military association in the recent civil war: and these sins were aggravated by framing oaths of allegiance or fidelity in the years 1812 and 1863.

Some of those who had violated their covenants by military association with the United Irishmen fled for refuge to the United States; and without undergoing censure became active agents in constituting a presbytery without authority had from the parent body in Scotland, 1798; and proceeded in 1806 to frame and publish Reformation Principles Exhibited, a work which removed landmarks which the fathers had set; and which with an abstract of Terms of Communion unpresbyterially introduced, unsettled the foundations and issued in the lamentable disruption of 1833.

In Scotland the leaders of the people caused them to err by changing the Terms of Communion in the year 1822, and the Testimony in 1837. While these changes were made in the Covenanted Church's organic law some of the most popular and influential ministers—theological professors, were publicly transgressing our covenants by joining in affinity with divers confederacies for moral reform. Doctor Andrew Symington, the most influential minister in the Synod did actually and publicly co-operate with the Evangelical Alliance; and in 1841 the same professor was among the foremost in projecting a plan for a "concert of prayer," by diverse sorts of professors, those of the Established Church of Scotland being expressly mentioned. No wonder the hesitating Covenanter ventured at least to express preferance for "more generally small meetings for prayer, to a large number of Christians of different names." This kind of amalgamation being contrary to Scripture was a breach also of the Solemn League, the sixth article of which was evidently designed by our fathers to prevent such social sins under the name of religion. The Theological Seminary in Scotland, as a corrupt fountain, polluted all the streams, the ministers taking the lead in the defection, as is now manifested to the world.

All along our history in Scotland, Ireland and America, the sin of the antediluvians and of Israel after the flesh has been imitated by us—joining with the known enemies of truth and righteousness, in the face of many fearful judgments for such breaches of solemn vows.

The ministers took the lead in joining and inducing others to join the Colonization Society, a scheme for the removal of colored freedmen from among the bondmen, that slavery might be more secure and more certainly perpetuated by removing the disturbing element; and all this under the guise of evangelizing Africa! The General Synod which had unanimously patronized that scheme in 1828, discovering the deception, did in 1836, by a majority transfer its patronage to the rival cause of Abolition, thus continuing and persevering in the same transgression, from which they are not reclaimed to this day.

About the same time when we were ensnared in these unscriptural confederacies, occasional hearing naturally became developed in a sabbath-school, which for a short time was conducted jointly by three denominations in Pittsburgh—Covenanters, Seceders and Associate Reformed, violating our covenanted unity and erecting an unauthorized agency for spiritual instruction. The General Synod did, in 1840, abolish its own deligation form and the Subordinate Synods in violation of conventional law and Presbyterial order, and still continues to adhere to this two-fold breach of the brotherly covenant. That body, carrying on defection, joined in military association as noticed above, during the late civil war between the Union and Confederate armies, framing an "oath of fidelity," and thus profaning a divine ordinance by pledging themselves to enforce an atheistical constitution and execute the laws: and some of them glory in their shame and boast of this flagrant and complicated breach of solemn vows to the contrary.

While recognizing many precious principles embodied in the Dorvock bond, we cannot give it our approbation as an adequate renovation of our National Covenant and Solemn League, because it not only omits but obviously excludes the Form of Presbyterial Church Government and the Directory for Public Worship, and seems to substitute for these the Testimony which is incompatible with that of 1761; although the two documents above named were received by our General Assembly of Scotland as "part of the uniformity" to which we are bound in the Solemn League. And besides, all their symbols of faith mentioned in the Dervock transaction as subordinate, are owned only as "Doctrinal Standards," thus leaving at loose ends individual and social Christian practice. This document is therefore a defective, evasive, and consequently inadequate renovation of our Covenants.

The sound principles comprised in the Pittsburgh bond are still more palpably rendered nugatory by contradictions, manifold evasions and ambiguous phrases; such as "accepted manuals, our fathers' covenants," etc.; while the solemn pledge to "maintain Christian friendship with pious men of every name, and to feel and act as one with all in every land who pursue this grand end "—an undefined end—would overthrow, if this were possible, the whole scriptural fabric of our Presbyterial Covenanted Reformation. Treachery and perfidy, not to say perjury, are bound up in the Pittsburgh bond, especially in pledging themselves to the performance of civil duties "not forbidden in the law of God." Some of the native fruits of this transaction, tending still more to corrupt themselves and others are the continual practice of occasional hearing, exchange of pulpits and correspondence by delegation.

This body has placed itself under the authority of the Pennsylvania Legislature, having petitioned for and obtained an act of incorporation, and having voluntarily submitted to the Erastian civil jurisdiction of the state of Pennsylvania and of the United States. The civil Charter expressly institutes and appoints its trustees to be regulated and limited in the exercise of the functions of their respective offices by the constitutions of Pennsylvania and of the nation. Their bond prepared the way for this more gross and practical surrender of all that is distinctive in our covenanted position. And finally, so far as we know all parties in the three lands claiming to be Reformed Presbyterians, have for years renounced those provisions of our Directory which require the lines to be read in public praise to God, and the banns to be proclaimed before marriage.

The nations throughout Christendom, continue in league with Antichrist and give their strength to the beast. They still refuse to profess and defend the true religion in doctrine, worship, government and discipline, contrary to the example of the kingdoms of Scotland, England and Ireland in the seventeenth century. Some of them have waged wars of conquest, under pretence of opening a way for the spread of the gospel; and disregarding international law, have violated solemn treaties among themselves, and all of them practically disregard divine authority; habitually profaning the Christian Sabbath, by carrying the mail, by commercial traffic, and parties of pleasure on land and water.

Acknowledging the righteousness of divine judgment upon ourselves and others for manifold violations of God's law and breaches of our own and our fathers' solemn vows in our domestic, ecclesiastical and civil relations; we desire to humble ourselves before God for these sins, and for others not contained in this enumeration. Seeing that God hath punished us less than our iniquities deserve, and hath left us a small remnant in his sovereign mercy, our prayer to him is that he may enable us by his grace to bring forth fruits meet for repentance, to the glory of his great and holy name, and the commendation of his pardoning mercy.

* * * * *

ACT OF ADHERENCE TO OUR COVENANTS. NATIONAL AND SOLEMN LEAGUE; AS ADAPTED TO THE PRESENT TIME.

We, office-bearers and members of the Reformed Presbyterian Church, convinced by the Word and Spirit of God of our guilt and depravity by our breach of covenant in Adam; of utter inability to save ourselves from the ruins of the falls or its just penal consequences; desiring moreover to bless, the Lord, that when we were yet without strength Christ died for the ungodly; that a door of faith has been opened to the Gentiles, and repentance unto life granted to such; taking our warrant and encouragement from God alone, with our hands lifted up toward him:—do swear by his great and fearful name as the Lord our God, that—

I. We accept God in Christ for ourselves and our children as offered to us in the gospel, to be our everlasting portion; and we joyfully surrender ourselves and our all to him as his rightful and exclusive property. We cordially approve the Covenant of Grace, and embrace it as all our salvation and all our desire. Dead to the law as a covenant of works, we cheerfully receive it from Christ's hand as our perfect rule of life, to direct our personal and social conduct. Aiming to glorify God as our chief end, and to do good unto all men as we have opportunity—especially to the household of faith—we promise in the strength of divine grace to search the Scriptures, conforming heart and life to this standard, in constant opposition to the course of this world, exemplifying godliness and honesty before men all our days.

II. Set for the defence of the gospel, and under manifold obligations to contend earnestly for the faith which was once delivered to the saints, we acknowledge the Scriptures of the Old and new Testament to be the Word of God and the alone infallible rule of faith and manners, rejecting any and all additions or subtractions, false translations, perverting or wresting them to men's destruction.

We own also, as subordinate standards of faith and practice of doctrine and order, the National Covenant and Solemn League: as also the Westminster formularies, well known by their names—viz., the Confession of Faith, the Larger and Shorter Catechisms, Form of Church Government, and Directory of Public Worship; as these were received respectively by the Church of Scotland in the years 1645, '47, and '48, not merely as "Doctrinal Standards," but as symbols, all of them, of Christian practice also, and as a part of the uniformity sworn to in the Solemn League. We adhere to the Renovation of the National Covenants at Auchensaugh, 1712, as comprising the same grand Scriptural principles with the original deeds, and preserving the identity of the moral person, which became more visible in 1761 by a Judicial Testimony, re-exhibited in 1858 and 1876.

We repudiate the Renovation at Dervock, 1853, as being inadequate, defective, and unfaithful—part of the document couched in abstract, evasive, and equivocal language. Also, we condemn and reject the Pittsburgh Bond, as ambiguous, self-contradictory and treacherous—"a snare on Mizpah." We abjure and testify against Popery, as delineated by our ancestors in the National Covenant, together with the fictitious dogma of the Immaculate Conception, and the blasphemous assumption by the Pope of Jehovah's incommunicable prerogative of Infallibility. In like manner we reject Prelacy, whether Erastian or Diocesan, as abjured in the National Covenant and more explicitly in the Solemn League; while in pity for the persons involved in these despotic systems, we will pray and labor for the extirpation of these poisonous plants, and the emancipation of their deluded admirers. We condemn and disown all existing systems which involve the infidel element called Voluntaryism, representing the divine ordinances of Church and State as mutually inimical or in any way antagonistic, thus impeaching the wisdom of the Almighty.

III. Believing that the Son of God has been, as Mediator appointed heir of all things, and invested with universal dominion; that he reigns and must reign till all his impenitent enemies be put under his feet: we pledge ourselves in reliance on divine grace to continue our advocacy of his claims upon the homage and willing obedience of individual and social man, in the family, the church and the civil commonwealth. We will maintain and urge his exclusive right to prescribe the faith and order of the church by his royal authority. We promise to inculcate and exemplify Presbyterian Church Government as alone of divine right and unalterable.

Believing, moreover, that civil government, originating in the will of God as Creator, has been placed by the Father under the authority of the Mediator, and that the principal objects to be promoted by this divine ordinance are the glory of its Author, the welfare of mankind, and the prosperity of the church; we engage to endeavor the reformation of the nations by testifying against all neglect or contempt of Messiah's claims, or impious invasion of his rights by either rulers or subjects. In joyful anticipation of the universal reign of righteousness and peace on the earth, we will labor and pray for a gospel ministry and a Scriptural magistracy; testifying against all corruptions of these or substitutes for them. Persuaded of the adaptation and sufficiency of divine ordinances to effect reformation, we will refuse to identify or incorporate with any substitutes for these, or to co-operate with voluntary associations for moral reform, whether secret and sworn, or open and pledged, as these imply want of faith in divine ordinances, and in the wisdom and beneficence of our covenant God.

IV. Believing that the Christian Church is one by her divine constitution, and lamenting existing divisions among the children of God; recognizing the obligation upon us to love the brotherhood, we will endeavor to cultivate charity in private intercourse towards all who reflect the divine image; and help to elevate them to the platform of the Covenanted Reformation as our only recognized bond of organic and ministerial church-fellowship. Nor will we, in reliance upon the promised and continued supplies of the Spirit of Jesus Christ, permit ourselves to be divided from this our covenanted unity and uniformity by the promises, threats, or solicitations of surrounding communities. Through divine grace we will endeavor, by practical manifestation of the truth, to commend ourselves to every man's conscience in the sight of God, as the most effectual means of healing Zion's breaches, that are great like the sea.

V. Having learned from God's Word that all who live godly in Christ Jesus shall suffer persecution, in their character, in their substance, or in their persons; and knowing from the recorded history of those who nobly stood to their covenant that they were subjected to all these kinds of suffering; and since our Sovereign Lord in his holy providence for the trial of the patience and faith of his saints permits Antichrist to practice and prosper, the kings of the earth still giving their strength unto the beast: we therefore, anticipating like treatment from an opposing world wherever we may sojourn, resolve in his strength to follow the Lamb, whithersoever he goeth, as our leader, endeavoring so to diffuse the sweet savor of his name, that in due time and in every land men shall be blessed in him, and all nations shall call him blessed.

VI. Finally, this solemn renewal of our federal obligations we confirm by oath in the presence of the omniscient God, who searcheth our hearts, uninfluenced by any selfish, worldly, politic, or carnal motives or ends; but singly with a view to the glory of God and the temporal and eternal welfare of our fellow-men; beseeching our Father in heaven for Christ's sake so to furnish us with the gifts and graces of his Holy Spirit, that we may prove faithful unto death, and joyfully welcome, the glorious appearing of our final and chosen Judge.

And in testimony of our desires, and assurance to be heard, we say—Amen.

THE END