realm_, as God’s eternal truth and only ground of our salvation, as more particularly is expressed in the Confession of our Faith, established and publickly confirmed by sundry Acts of Parliaments, and now of a long time have been openly professed by the King’s Majesty, and whole body of this realm, both in burgh and land. To the which Confession and form of religion, we willingly agree in our own consciences, in all points, as unto God’s undoubted truth and verity, grounded only upon his written word. And, therefore, we abhor and detest all contrary religion and doctrine; but chiefly all kind of Papistry in general, and particular heads, even as they are now damned and confuted by the word of God, and Kirk of Scotland. But in special we detest and refuse the usurped authority of that Roman Antichrist upon the Scriptures of God, upon the Kirk, the civil Magistrate, and consciences of men: All his tyrranous laws made upon indifferent things against our Christian liberty: His erroneous doctrine against the sufficiency of the written word, the perfection of the law, the offices of Christ, and his blessed evangel: His corrupted doctrine concerning original sin, our natural inability and rebellion to God’s law, our justification by faith only, our imperfect sanctification and obedience to the law; the nature, number, and use of the holy sacraments: His five bastard sacraments; with all his rites, ceremonies, and false doctrine, added to the ministration of the true sacraments, without the Word of God: His cruel judgment against infants departing without the sacrament: His absolute necessity of baptism: His blasphemous opinion of transubstantiation, or real presence of Christ’s body in the elements, and receiving of the same by the wicked, or bodies of men: His dispensations with solemn oaths, perjuries, and degrees of marriage forbidden in the Word; His cruelty against the innocent divorced: His devilish mass: His blasphemous priesthood: His profane sacrifice for the sins of the dead and the quick: His canonization of men; calling upon angels or saints departed; worshipping of imagery, relics and crosses; dedicating of kirks, altars, days; Vows to creatures: His purgatory, prayers for the dead; praying or speaking in a strange language; with his processions and blasphemous litany, and multitude of advocates or mediators: His manifold orders, auricular confession: His desperate and uncertain repentance; His general and doubtsome faith: His satisfactions of men for their sins: His justification by works, _opus operatum_, works of supererogation, merits, pardons, peregrinations and stations: His holy water, baptizing of bells, conjuring of spirits, crossing, earning, anointing, conjuring, hallowing of God’s good creatures, with the superstitious opinion joined therewith: His worldly monarchy, and wicked hierarchy: His three solemn vows, with all his shavellings of sundry sorts: His erroneous and bloody decrees made at Trent, with all the subscribers and approvers of that cruel and bloody bond, conjured against the Kirk of God.
And finally, we detest all his vain allegories, rites, signs, and traditions brought into the Kirk, without or against the Word of God and doctrine of this true reformed Kirk; to the which we join ourselves willingly, in doctrine, faith, religion, discipline, and use of the holy sacraments, as lively members of the same in Christ our head: Promising and swearing by the _Great Name of the Lord our God_, that we shall continue in the obedience of the doctrine and discipline of this kirk, and shall defend the same according to our vocation and power, all the days of our lives, under the pains continued in the law and danger both of body and soul, in the day of God’s fearful judgment. And, seeing that many are stirred up by Satan and that Roman Antichrist, to promise, swear, subscribe, and for a time use the holy sacraments in the Kirk deceitfully against their own consciences, minding thereby, first, under the external cloak of religion, to corrupt and subvert secretly God’s true religion within the Kirk, and afterwards, when the time may serve, to become open enemies and persecutors of the same, under vain hope of the Pope’s dispensation devised against the Word of God, to his greater confusion, and their double condemnation in the day of the Lord Jesus.
We, therefore, willing to take away all suspicion of hypocrisy, and of such double dealing with God and his Kirk, protest, and call _the Searcher of all hearts for witness_, that our minds and hearts do fully agree with this our _Confession, Promise, Oath_, and _Subscription_, so that we are not moved with any worldly respect, but are persuaded only in our own consciences, through the knowledge and love of God’s true religion, imprinted in our hearts by the Holy Spirit, as we shall answer to him in the day when the secrets of all hearts shall be disclosed. And because we perceive that the quietness and stability of our religion and kirk, doth depend upon the safety and good behaviour of [the[5] King’s Majesty,] as upon a comfortable instrument of God’s mercy, granted to this country, for the maintaining of this kirk, and ministration of justice amongst us, we protest and promise with our hearts, under the same oath, hand-write, and pains, that we shall defend [his[6] person and authority,] with our goods, bodies, and lives, in the defence of Christ’s evangel, liberties of our country, ministration of justice, and punishment of iniquity, against all enemies within this realm, or without, we desire our God to be a strong and merciful defender to us in the day of our death, and coming of our Lord Jesus Christ. To whom with the Father, and the Holy Spirit, be all honour and glory eternally. Amen.
Likeas, many Acts of Parliament not only in general do abrogate, annul, and rescind all laws, statutes, acts, constitutions; canons, civil or municipal, with all other ordinances and practique penalties whatsoever, made in prejudice of the true religion and professors thereof; or of the true kirk-discipline, jurisdiction and freedom thereof; or in favor of idolatry and superstition; or of the Papistical kirk; as Act. 3, Act. 31, Parl. 1; Act. 23, Parl. 11; Act. 114, Parl. 12, of King James VI. that Papistry and superstition may be utterly suppressed, according to the intention of the Acts of Parliament, repeated in the 5th Act, Parl. 20, King James VI. And to that end they ordain all Papists and priests to be punished with manifold civil and ecclesiastical pains, as adversaries to God’s true religion, preached, and by law established within this realm, Act 24, Parl. 11, King James VI.; as common enemies to all Christian government, Act 18 Parl. 16, King James VI.; as rebellers and gainstanders of our sovereign Lord’s authority, Act 47 Parl. 8, King James VI.; and as idolaters, Act 104, Parl. 7, King James VI. But also in particular, by and attour the Confession of Faith, do abolish and condemn the Pope’s authority and jurisdiction out of this land, and ordain the maintainers thereof to be punished, Act 2, Parl. 1; Act 51 Parl. 3; Act 106, Parl. 7; Act 114, Parl. 12, King James VI., do condemn the Pope’s erroneous doctrine, or any other erroneous doctrine repugnant to any of the articles of the true and Christian religion, publickly preached, and by law established in this realm; and ordain the spreaders and makers of books, or libels, or letters, or writs of that nature, to be punished, Acts 46, Parl. 3; Act 106, Parl. 7; Act 24, Par. 11, K. James VI. do condemn all baptism conform to the Pope’s kirk, and the idolatry of the mass; and ordains all sayers, wilful hearers, concealers of the mass, the maintainers and resetters of the priests, Jesuits, trafficking Papists, to be punished without any exception or restriction, Act 5, Parl. 1; Act 120, Parl. 12; Act 134, Parl. 13; Act 139, Parl. Act 1, Parl. 19; Act 5, Parl. 20, King James VI., do condemn all erroneous books and writs, containing erroneous doctrine against the religion presently professed or containing superstitious rites and ceremonies Papistical, whereby the people are greatly abused; and ordains the home-bringers of them to be punished, Act 25, Parl. 11, King James VI., do condemn the monuments and dregs of the bygone idolatry, as going to crosses, observing the festival days of Saints and other superstitious and Papistical rites, to the dishonour of God, contempt of true religion, and fostering of great error among the people; and ordains the users of them to be punished for the second fault as idolaters, Act 104, Parl. 7, King James VI.
Likeas, many acts of parliament are conceived for maintenance of God’s true Christian religion, and the purity thereof in doctrine and sacraments of the true church of God, the liberty and freedom thereof in her national synodical assemblies, Presbyteries, sessions, policy, discipline, and jurisdiction thereof, as that purity of religion and liberty of the church was used, professed, exercised, preached, and confessed according to the reformation of religion in this realm. As for instance, the 99th Act, Parl. 7, Act 23, Parl. 11; Act 114, Parl. 12; Act 160, Parl. 13, King James VI., ratified by the 4th Act of King Charles. So that the 6th Act, Parl. 1, and 68th Act, Parl. 6, of King James VI., in the year of God 1579, declares the ministers of the blessed evangel, whom God of his mercy had raised up, or hereafter should raise, agreeing with them that then lived in doctrine and administration of the sacraments, and the people that professed Christ as he was then offered in the evangel and doth communicate with the holy sacraments, (as in the reformed kirks of this realm they were publickly administrate) according to the Confession of Faith, to be the true and holy kirk of Christ Jesus within this realm, and decerns and declares all and sundry who either gainsay the word of the evangel, received and approved as the heads of the Confession of Faith, professed in parliament in the year of God 1560, specified also in the first Parliament of King James VI, and ratified in this present parliament; more particularly do specify, or that refuse the administration of the holy sacraments as they were then administered, to be no members of the said kirk within this realm, and true religion presently professed, so long as they keep themselves so divided from the society of Christ’s body; and the subsequent Act 69, Parl. 6. of King James VI. declares, that there is none other face of kirk, nor other face of religion, than was presently at that time by the favour of God established within this realm, which therefore is ever styled, _God’s true religion–Christ’s true religion–the true and Christian religion–and a perfect religion_; which, by manifold acts of parliament, all within this realm are bound to subscribe the articles thereof, the Confession of Faith, to recant all doctrine and errors repugnant to any of the said articles, Act 4 and 9, Parl. 1; Act 45, 46, 47, Parl. 3; Act 71, Parl. 6; Act 106, Parl. 7; Act 24, Parl. 11; Act 123, Parl. 12; Act 194 and 197, Parl. 14, of King James VI. And all magistrates, sheriffs, &c. on the one part, are ordained to search, apprehend, and punish all contraveners; for instance, Act 5, Parl. 1; Act 104, Parl. 7; Act 25, Parl. 11, King James VI.; and that notwithstanding of the King’s Majesty’s licence to the contrary, which are discharged and declared to be of no force, in so far as they tend in any ways to the prejudice and hinder of the execution of the acts of parliament against Papists and adversaries of true religion, Act 106, Parl. 7, King James VI. On the other part, in the 47th Act, Parl. 3, of King James VI. it is declared and ordained, seeing the cause of God’s true religion and his highness’ authority are so joined, as the hurt of the one is common to both; and that none shall be reputed as loyal and faithful subjects to our sovereign lord or his authority, but be punishable as rebellers and gainstanders of the same, who shall not give their confession, and make their profession of the said true religion, and that they who, after defection, shall give the confession of their faith of new, they shall promise to continue therein in time coming, to maintain our sovereign lord’s authority, and at the uttermost of their power to fortify, assist, and maintain the true preachers and professors of Christ’s evangel against whatsoever enemies and gainstanders of the same; and namely, against all such (of whatsoever nation, estate, or degree they be,) that have joined and bound themselves, or have assisted, or assist to set forward, and execute the cruel decrees of Trent, contrary to the preachers and true professors of the Word of God, which is repeated, word by word, in the articles of pacification at Perth, the 23rd of February, 1572; approved by Parliament, the last of April, 1573; ratified in Parliament, 1587; and related, Act 123, Parl. 12, of King James VI., with this addition, that they are bound to resist all treasonable uproars and hostilities that are raised against the true religion, the King’s Majesty, and the true professors.
Likeas all lieges are bound to maintain the King’s Majesty’s royal person, and authority, the authority of Parliaments, without the which neither any laws, or lawful judicatories can be established, Act 130, Act 131, Parl. 8, K. James VI. and the subjects’ liberties, who ought only to live and be governed by the King’s laws, the common laws of this realm allenarly, Act 48, Parl. 3, K. James I. Act 79, Parl. 6, K. James IV. repeated in the Act 131, Parl. 8, K. James VI. Which, if they be innovated or prejudged, the commission anent the union of the two kingdoms of Scotland and England, which is the sole Act of the 17 Parl. of K. James VI. declares such confusion would ensue, as this realm could be no more a free monarchy, because by the fundamental laws, ancient privileges, offices and liberties of this kingdom, not only the princely authority of his Majesty’s royal descent hath been these many ages maintained, but also the people’s security of their lands, livings, rights, offices, liberties, and dignities preserved, and therefore for the preservation of the said true religion, laws and liberties of this kingdom, it is statute by the 8 Act, Parl. 1, repeated in the 99 Act, Parl. 7, ratified in the 23 Act, Parl. 11, and 114 Act, Parl. 12, of K. James VI. and 4 Act K. Charles I. That all kings and princes at their coronation and reception of their princely authority, shall make their faithful promise by their solemn oath in the presence of the eternal God, that enduring the whole time of their lives; they shall serve the same eternal God to the uttermost of their power, according as he hath required in his most holy word, contained in the Old and New Testaments. And according to the same word, shall maintain the true religion of Christ Jesus, the preaching of his holy word, the due and right ministration of the sacraments now received and preached within this realm (according to the Confession of Faith) and shall abolish and gainstand all false religion contrary to the same, and shall rule the people committed to their charge, according to the will and command of God, revealed in his foresaid word, and according to the laudable laws and constitutions received in this realm, no ways repugnant to the said will of the eternal God; and shall procure, to the uttermost of their power, to the kirk of God and whole Christian people, true and perfect peace in all time coming; and that they shall be careful to root out of their empire all heretics, and enemies to the true worship of God, who shall be convicted by the true kirk of God, for the foresaid crimes, which was also observed by his Majesty[7] at his coronation in Edinburgh, 1633, as may be seen in the order of the coronation.
In obedience to the commandment of God, conform to the practice of the godly in former times, and according to the laudable example of our worthy and religious progenitors,—-which was warranted also by Act of Council, commanding a general bond to be made and subscribed by his Majesty’s subjects of all ranks, for two causes: one was, for defending the true religion as it was then reformed, and is expressed in the Confession of faith above-mentioned, and a former large Confession established by sundry acts of lawful General Assemblies, and of Parliament, unto which it hath relation, set down in public Catechisms, and which had been for many years (with a blessing from heaven) preached and professed in this kirk and kingdom as God’s undoubted truth, grounded only upon his written Word. The other cause was, for maintaining the King’s Majesty, his person, and estate; the true worship of God and the King’s authority being so straitly joined as that they had the same friends and common enemies and did stand and fall together; and finally, being convinced in our minds, and confessing with our mouths, that the present and succeeding generations in this land are bound to keep the foresaid national oath and subscription inviolable. We,————under subscribing, considering divers times before, and especially at this time, the danger of the true reformed religion ——–, and of the public peace of the kingdom; by the manifold innovations and evils generally contained and particularly mentioned, [in supplications, complaints, and protestations,[8]] do hereby profess, and before God, his angels, and the world, solemnly declare, that with our whole hearts we agree and resolve, all the days of our life, constantly to adhere unto and defend the foresaid true religion; and (forbearing the practice of all novations already introduced in the matters of the worship of God, or approbation of the corruptions of the public government of the kirk, or civil places and power of kirkmen,[9] till they be tried and allowed in free assemblies and in Parliaments,) to labor by all means lawful to recover the purity and liberty of the gospel, as it was established and professed before the foresaid novations; and because, after due examination, we plainly perceive, and undoubtedly believe, that the evils contained in our [supplications, complaints, and protestations,[10]] have no warrant of the Word of God; are contrary to the articles of the foresaid Confessions, to the intention and meaning of the blessed reformers of religion in this land, to the above-written Acts of Parliament, and do sensibly tend to the re-establishing of the Popish religion and tyranny, and to the subversion and ruin of the true reformed religion, and of our liberties, laws and estates. We also declare, that the foresaid confessions are to be interpreted, and ought to be understood of the foresaid novations and evils, no less than if every one of them had been expressed in the foresaid Confessions, and that we are obliged to detest and abhor them, amongst other particular heads of Papistry abjured therein; and, therefore, from the knowledge and conscience of our duty to God, [to our King and country,[11]] without any worldly respect or inducement, so far as human infirmity will suffer, wishing a further measure of the grace of God for this effect, we promise and swear by the _great name of the Lord our God_, to continue in the profession and obedience of the foresaid religion; that we shall defend the same, and resist all these contrary errors and corruptions, according to our vocation, and to the uttermost of that power that God hath put in our hands, all the days of our life; and, in like manner, with the same heart, we declare before God and men, that we have no intention nor desire to attempt any thing that may turn to the dishonour of God, or to the diminution of [the King’s[12]] greatness and authority; but on the contrary, we promise and swear, that we shall, to the uttermost of our power, with our means and lives, and to the defence of [our dread sovereign, the King’s Majesty, his person and authority[13]] in the defence and preservation of the foresaid true religion, liberties, and laws of the kingdom; as also, to the mutual defence and assistance every one of us of another, in the same cause of maintaining the true religion [his Majesty’s[14]] authority, with our best counsel, our bodies, means, and whole power, against all sorts of persons whatsoever. So that whatsoever shall be done to the least of us for that cause, shall be taken as done to us all in general, and to every one of us in particular; that we shall, neither directly nor indirectly, suffer ourselves to be divided or withdrawn, by whatsoever suggestion, allurement, or terror, from this blessed and loyal conjunction; nor shall cast in any let or impediment that may stay or hinder any such resolution, as by common consent shall be found to conduce for so good ends;–but, on the contrary, shall, by all lawful means labour to further and promote the same, and if any such dangerous and divisive motions be made to us by word or write, we, and every one of us, shall either suppress it, or if need be, shall incontinent make the same known that it may be timeously obviated; neither do we fear the foul aspersions of rebellion, combination, or what else our adversaries from their craft and malice would put upon us, seeing what we do is so well warranted, and ariseth from an unfeigned desire to maintain the true worship of God, the majesty of [[15] our King,] and peace of the kingdom, for the common happiness of ourselves and the posterity.
And because we cannot look for a blessing from God upon our proceedings, except with our profession and subscription, we join such a life and conversation as beseemeth Christians who have renewed their covenant with God: We, therefore, faithfully promise, for ourselves, our followers, and all other under us, both in public, in our particular families and personal carriage, to endeavor to keep ourselves within the bounds of Christian liberty, and to be good examples to others of all godliness, soberness and righteousness, and of every duty we owe to God and man. And that this our union and conjunction may be observed without violation, we call the living God, the searcher of our hearts, to witness, who knoweth this to be our sincere desire and unfeigned resolution, as we shall answer to Jesus Christ, in the great day, and under the pain of God’s everlasting wrath and of infamy, and loss of all honour and respect in this world: Most humbly beseeching the Lord to strengthen us by his Holy Spirit for this end, and to bless our desires and proceedings with a happy success, that religion and righteousness may nourish in the land, to the glory of God, the honour of [our King[16]] and peace and comfort of us all. In witness whereof we have subscribed with our hands all the premises, &c.
The article of this covenant, which was at first subscription referred[17] to the determination of the General Assembly, being now determined, and thereby the five articles of Perth, the government of the Kirk by Bishops, the civil places and power of kirkmen upon the reasons and grounds contained in the Acts of the General Assembly, declared to be unlawful within this kirk, we subscribe according to the determination foresaid.
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_THE SOLEMN LEAGUE AND COVENANT, FOR REFORMATION AND DEFENCE OF RELIGION, ETC_.
We, having before our eyes the glory of God, and the advancement of the kingdom of our Lord and Saviour Jesus Christ, the honour and happiness of [the[18] King’s Majesty and his posterity] and the true public liberty, safety, and peace of the kingdoms, wherein every one’s private condition is included; and calling to mind the treacherous and bloody plots, conspiracies, attempts and practices of the enemies of God against the true religion and professors thereof in all places, especially in these three kingdoms, ever since the reformation of religion; and how much their rage, power, and presumption are of late, and at this time increased and exercised, whereof the deplorable estate of the church and kingdom of Ireland, the distressed estate of the church and kingdom of England, and the dangerous estate of the church and kingdom of Scotland, are present and public testimonies. We have now at last [[19] after other means of supplication, remonstrance, protestation and suffering] for the preservation of ourselves and our religion from utter ruin and destruction, according to the commendable practice of these kingdoms in former times, and the example of God’s people in other nations, after mature deliberation, resolved and determined to enter into a mutual and Solemn League and Covenant: Wherein we all subscribe, and each one of us for himself, with our hands lifted up to the Most High God, do swear–
1. That we shall sincerely, really, and constantly, through the grace of God, endeavour in our several places and callings, the preservation of the reformed religion in the church of Scotland, in doctrine, worship, discipline, and government, against our common enemies; the reformation of religion in the kingdoms of England and Ireland, in doctrine, worship, discipline and government, according to the Word of God, and the example of the best reformed churches; and shall endeavour to bring the churches of God in the three kingdoms, to the nearest conjunction and uniformity in religion, Confession of Faith, Form of Church-government, Directory for Worship and Catechizing; that we and our posterity after us, may, as brethren, live in faith and love, and the Lord may delight to dwell in the midst of us.
2. That we shall, in like manner, without respect of persons, endeavor the extirpation of Popery, Prelacy (that is, church government by arch-bishops, bishops, their chancellors and commissaries, deans, deans and chapters, archdeacons, and all other ecclesiastical officers depending on that hierarchy), superstition, heresy, schism, profaneness, and whatsoever shall be found to be contrary to sound doctrine and the power of godliness; lest we partake in other men’s sins, and thereby be in danger to receive of their plagues; and that the Lord may be one, and his name one in the three kingdoms.
3. We shall, with the same sincerity, reality and constancy, in our several vocations, endeavor with our estates and lives mutually to preserve the rights and privileges of the parliaments[20] and the liberties of the kingdoms; and to preserve and defend [the King’s[21] Majesty’s] person and authority, in the preservation and defence of the true religion and liberties of the kingdoms; that the world may bear witness with our consciences of our loyalty, and that we have no thoughts or intentions to diminish [his[22] Majesty’s] just power and greatness.
4. We shall also with all faithfulness endeavor the discovery of all such as have been, or shall be, incendiaries, malignants, or evil instruments, by hindering the reformation of religion, dividing [the[23] King] from his people, or one of the kingdoms from another, or making any faction or parties amongst the people, contrary to this League and Covenant, that they may be brought to public trial, and receive condign punishment, as the degree of their offences shall require or deserve, or the supreme judicatories of both kingdoms respectively, or others having power from them for that effect, shall judge convenient.
5. And whereas the happiness of a blessed peace between these kingdoms, denied in former times to our progenitors, was by the good providence of God granted unto [[24]us] and–concluded, and settled by both parliaments, We shall, each one of us, according to our place and interest, endeavor that they may be and remain conjoined[25] in a firm peace and union to all posterity, and that justice may be done upon the wilful opposers thereof, in manner expressed in the precedent article.
6. We shall also according to our places and callings this common cause of religion, liberty and peace of the kingdoms, assist and defend all those that enter into this league and covenant, in the maintaining and pursuing thereof; and shall not suffer ourselves, directly or indirectly, by whatsoever combination, persuasion or terror, to be divided and withdrawn from this blessed union and conjunction, whether to make defection to the contrary part, or to give ourselves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God, the good of the kingdoms, and honor of [the[26] King;] but shall all the days of our lives zealously and constantly continue therein, against all opposition, and promote the same according to our power, against all lets and impediments whatsoever; and what we are not able ourselves to suppress or overcome, we shall reveal and make known, that it may be timely prevented or removed; all of which we shall do as in the sight of God.
And because these kingdoms are guilty of many sins, and provocations against God and his Son Jesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof; we profess and declare before God and the world, our unfeigned desire to be humbled for our own sins, and for the sins of these kingdoms, especially that we have not, as we ought, valued the inestimable benefit of the gospel, that we have not labored for the purity and power thereof, and that we have not endeavored to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of other sins and transgressions so much abounding amongst us; and our true and unfeigned purpose, desire and endeavor for ourselves, and all others under our power and charge, both in public and private, in all duties we owe to God and man, to amend our lives, and each one to go before another in the example of a real reformation; that the Lord may turn away his wrath, and heavy indignation, and establish these churches and kingdoms in truth and peace. And this Covenant we make in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same, as we shall answer at the great day, when the secrets of all hearts shall be disclosed; most humbly beseeching the Lord to strengthen us by his Holy Spirit for this end, and to bless our desires and proceedings with such success as may be deliverance and safety to his people, and encouragement to other Christian churches that may be groaning under, or in danger of, the yoke of Antichristian tyranny, to join in the same, or like association and Covenant to the glory of God, the enlargement of the kingdom of Jesus Christ, and the peace and tranquility of Christian kingdoms and commonwealths.
N.B.–These Covenants above-written, formerly nationally taken and renewed, and still nationally binding, We, in our private station only, swear and subscribe in their genuine sense, conform to the Explication and Application thereof, in our present Acknowledgment of the public Sins and Breaches of the same, and Engagement to the Duties contained therein, which do in a special way relate to the present times, and are proper for our capacities therein.
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_A SOLEMN ACKNOWLEDGMENT OF PUBLIC SINS, AND BREACHES OF THE NATIONAL COVENANT AND SOLEMN LEAGUE AND COVENANT_.
We all and every one of us–being _by the good hand of our God upon us_, now, after a long and due deliberation, determined to testify to the world, for the glory of God, and the exoneration of our consciences, in the matter of our duty, our adherance to the whole of our attained Reformation, by renewing these our vows and Covenant-engagements with God, and knowing that it is a necessary preparative for the right performance of that so great and solemn a duty, that we be duly sensible of, and deeply humbled for the many heinous breaches thereof, which these nations, and we ourselves in particular are guilty of; do therefore, with that measure of sorrow and repentance which God of his mercy shall be pleased to grant us, desire to acknowledge and confess our own sins and violations of these vows, and the sins and transgressions of our fathers; to which we have also an example left us by the _Cloud of witnesses, which through faith and patience have inherited the promises_, ever since the Lord had a visible national church upon earth, and more especially by our progenitors in this nation; as, for instance, in the year 1596, “Wherein the General Assembly, and all the kirk judicatories, with the concurrence of many of the nobility, gentry and burgesses, did with many tears acknowledge the breach of the National Covenant, and engaged themselves into a reformation, even as our predecessors, and theirs, had done in the General Assembly and Convention of Estates in the year 1567.” As also the more recent practice of the godly renewing the National Covenant, and acknowledging the breaches of it, both before they obtained the concurrence of civil authority, in the year 1638, and again, by authority, in the year 1639. And that noble precedent of that _National Solemn acknowledgment of Public Sins and Breaches of the Solemn League and Covenant, and Solemn Engagement to all the duties contained therein_, (which we are here taking for our pattern, and enlarging the same as the sad sins and transgressions since that time committed, and the circumstances of time give occasion) condescended upon, “by the Commission of the General Assembly, and approven by the Committee of Estates, and publickly owned in all the churches, at the renewing of the Solemn League, Anno 1648, and 1649, together with that solemn renovation thereof accompanied with such confession of sins as did best suit that time, by that small company of the Lord’s people at Lanark, before their discomfiture at Pentland hills. And perceiving by the foresaid instances, that this duty, when gone about out of conscience, hath very often been attended with a reviving out of troubles–or at least out of deadness, security, and formality, under which we and the land are at present sinking, and with a blessing and success from heaven;–‘We do humbly and sincerely, as in His sight who is the searcher of hearts, acknowledge the many sins and great transgressions of the land; we have done wickedly, our kings, our princes, our nobles, our judges, our officers, our teachers, and our people. Albeit the Lord hath long and clearly spoken unto us, we have not hearkened to his voice. Albeit he hath followed us with tender mercies, we have not been allured to wait upon him and walk in his way. And though he hath sticken us, yet we have not grieved: nay, though he hath consumed us, we have refused to receive correction. We have not remembered to render unto the Lord according to his goodness, and according to our vows and promises; but have gone away backward, by a perpetual backsliding, and have most sinfully and shamefully broken the National Covenant, and all the articles of the Solemn League and Covenant, which our fathers sware before God, angels and men.'” Albeit there has been in the land, ever since the reformation of religion, some of all ranks who have been for a testimony unto the truth, and for a name of joy and praise unto the Lord, by living godly, studying to keep their garments pure, and being steadfast in the covenant and cause of God; and there yet continues to be some, though reduced to a very small number, destitute of outward power and ability, and other helps fit for the right managing of a testimony, wanting the countenance of civil authority, and having few to feed or lead them; who are, notwithstanding all these difficulties, labouring in the strength of Christ to keep the good old way of these faithful witnesses who are gone before, in bearing testimony to the truths of Christ. “Yet we have reason to acknowledge, that most of us in this land have not endeavoured with that reality, sincerity, and constancy that did become us, to preserve the work of reformation in the Kirk of Scotland, as we are obliged by the first article of the Solemn League, and by the National Covenant; wherein we promise and swear by the great name of the Lord our God, that we shall continue in the obedience of the doctrine and discipline of this kirk, and shall defend the same according to our vocation and power all the days of our lives, under the pains contained in the law, and danger both of body and soul in the day of God’s fearful judgment, and resist all contrary error and corruptions, according to our vocations, and the utmost of that power God hath put in our hands all the days of our life–according to these Scriptures.”
Ezra ix. 10, 11, “And now, O our God, what shall we say after this? for we have forsaken thy commandments. Verse 11. Which thou hast commanded by thy servants the prophets, &c.” Isaiah xxiv. 5, “The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinances, broken the everlasting covenant.” Jeremiah ix. 13, “And the Lord saith, because they have forsaken my law, which I set before them, and have not obeyed my voice, neither walked therein. Verse 15. Therefore, thus saith the Lord of hosts, the God of Israel, behold I will feed them, even this people, with wormwood, and give them water of gall to drink.” Daniel vii. 25, “And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws.” Galatians v. 1, “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.” I Timothy iv. 16, “Take heed unto thyself, and unto the doctrine: continue in them: for in doing this, thou shalt both save thyself, and them that hear thee.” 2 Timothy i. 13, “Hold fast the form of sound words, which thou hast heard of me, in faith, and love, which is in Christ Jesus.” Revelation in. 10, 11, “Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold I come quickly; hold fast that which thou hast, that no man take thy crown.”
“But we have been so far from such endeavours, that there hath been a stupid submission to our rulers and great ones, breaking down and ruining the whole work of reformation, razing the bulwarks thereof, rescinding the laws in favour of the same, and not only breaking but burning the covenants for preserving it, enacting the breaches thereof, and declaring the obligation thereof void and criminal to be, owned; and, upon the ruins thereof, setting up abjured Diocesan Erastian Prelacy, with its concomitant bondage of patronages–a blasphemous and sacrilegious supremacy and arbitrary power in magistrate over church and state. There was little conscience made of constant endeavours to preserve the reformation, when there was not a seasonable testimony exhibited against these audacious and heaven-daring attempts; when our ministers were by a wicked edict ejected from their charges, both they and the people too easily complied with it. Albeit, in the National Covenant, the land is obliged to defend the reformation, and to labour by all means lawful to recover the purity and liberty of the gospel, by forbearing the practice of all novations introduced in the worship of God, or approbation of the corruptions of the public government of the kirk: yet was there given all the approbation required by law of the novation and corruption of Prelacy by hearing the Prelatic curates. Both ministers and people, in a great measure complied with, submitted unto, and connived at the encroachments of the supremacy and absolute power, both in accepting and countenancing the former indulgences and later toleration; the generalty took and subscribed oaths and bonds imposed during the reigns of these tyrants, Charles II. and James Duke of York, pressing conformity with the then establishments of church and state, most contrary to the reformation which the nation had sworn to preserve; some of these oaths and bonds restraining the takers from all endeavours to preserve it, as those that renounced the privilege of defensive arms; some of them abjuring the covenants expressly, and condemning the prosecution of the ends of them as rebellion, viz., the declaration and test; the most part did, Issachar like, crouch beneath all the burthens of maintaining and defending an arbitrary power and absolute tyranny, wholly employed and applied for the destruction of reformation, and paid such subsidies and supplies as were declaredly imposed for upholding the tyrant’s usurpations, and suppressing all endeavours to preserve the reformation.”
And after the Lord was pleased in mercy to break the rod of oppression, and burst the bands of that horrid tyranny from off his people’s necks, and to allow us a time of peace and ease; yet have we not made conscience of keeping this our oath; but instead of all lawful means to preserve the discipline and government of this church, there have been frequent invasions made thereupon by the civil powers, exercising an Erastian supremacy over her assemblies, by indicting, prorogueing, and dissolving them at their pleasure, and in their name and authority; whereby Christ’s supremacy and kingly dignity was highly injured. And as the state for their part have, contrary to this article, made these usurpations upon the government of the church, so have backslidden ministers in their stations shamefully succumbed to, been silent at, and pleaded in defence of these usurpations, and have not zealously and faithfully asserted their Master’s prerogatives, and the privileges of his church, sacrilegiously encroached upon by the magistrate. And people likewise have, in their stations, been unconcerned about these wrongs and injuries done to Christ, and have not used all lawful endeavour with their superiors (which they own as such,) whether of church or state, in order to reformation thereof, nor made faithful protestations against them, when they could not obtain redress–and as the government of the church has not been duly preserved; so there has been a want of constant endeavours to preserve pure the doctrine of this reformed church; and that ever since that fatal distraction of _public resolution principles_ began to creep into the church, which corrupted people in that doctrine of abstaining from association with malignants and enemies to truth and godliness, and so far prevailed that the avowed enemies of religion were brought into places of greatest trust and authority. And these associations have not been made only with the haters of religion at home, but are also entered into with the enemies to the Protestant religion abroad; and many backsliding ministers in the late times of tyranny were very faulty in this point of not labouring to preserve the purity of doctrine, either by express condemning of some important truths then persecuted, or at least in being silent and not asserting them, nor applying their doctrine to the time’s corruptions; whereby many of the people were left to be overcome by snares–“And so laid open to seek out other principles to justify their practices of compliance, or extravagances on the right or left hand, not consistent with the doctrine and rules of the Church of Scotland, others were not constant in confessing those doctrines before men when called to suffer for, and avouch them.” Neither are there at this day, nor has there been all along during these years of peace and quiet, suitable endeavours for suppressing all sorts of unsound doctrine, or purging the land of the leaven of erroneous principles. Although there have been many laws made against Popery, yet how have they been put to execution, when Papists are so rife and Popery prevalent?–the idolatrous mass being set up in several places of the kingdom; the maintainers and promoters of Quakerism, Bourignianism, Arminianism, &c, are not punished, but protected by the state, and connived at by the church. And whereas, the right endeavouring of maintaining sound doctrine, doth require uprightness and sincerity in the profession and belief thereof, and a suitable practice accompanying that belief; we have it to lament that the most part of us in this land are but hypocritical in the professing of the doctrines of the gospel, and want a suitable practice and conversation becoming the gospel, cause, and cross of Christ. Many are grossly ignorant of the fundamental doctrines of Christianity, or study the circumstantial and controverted more than the fundamental truths. There has also been great short coming of _real, sincere and constant endeavors to preserve the worship of God_, public and private. “In times of hazard, many ministers left off preaching, and the people hearing. We have been negligent and remiss in family worship; and, instead of preserving, many have done much to discourage and hinder it: And in secret we have been formal and careless: Many have satisfied themselves with the purity of the ordinances, neglecting the power thereof, yea, some have turned aside to crooked ways destructive to both.” Neither have we been careful to preserve the discipline, church censures being laid aside, and not impartially exercised against scandals, personal and public. Scandalous persons being admitted to hold up their children to baptism, and to partake of the Lord’s table and other privileges of the church, without respect to the rules of Christ. The discipline of the church hath also been circumscribed, limited, and bounded by Acts of Parliament, and is now rendered ineffectual by the late Act of the British Parliament, entitled, _Act for preventing the Disturbing of those of the Episcopal Communion in that part of Great Britain called Scotland_. So that ministers could not without transgressing these Acts (which they too punctually observe) draw out the sword of discipline against many covenant-breakers; perjured hireling-curates being allowed to enjoy churches and benefices without censure or molestation, if subject to the civil government, as is evident from the 27th Act of the fifth Session of William’s first Parliament, entitled, _Act concerning the Church_. Ministers have neglected to draw out the sword of discipline, duly and impartially against scandalous persons of every rank and quality; so that many gross offenders have been passed over without censure, as, namely, such as shed the blood of the Lord’s people, complied with the tyrants and usurpers in the times of persecution, by testing, bonding, hearing of curates, paying of cess and other taxations, intelligencers, and informers against the people of God, accepters of indulgences and toleration, and such as preached under the covert of remissions and indemnities bought by sums of money from the council, such as had been lack and negligent in testifying against the corruptions of the times, were not brought to an acknowledgment of it; but, upon the contrary, encouraged as well-doers, and advanced to office and public employment in the church without evident signs of repentance. And many other scandalous persons are daily connived at and superficially past, without sufficient discoveries of their repentance and amendment: Many also have been overlooked because of their eminency in the world, or past over for pecuniary mulcts. And, whereas, in the same first Article of the Solemn League, we are bound “to endeavor the promoting and propagating of the Reformation and uniformity of religion, Confession of Faith, Form of Church-government (which as it was primarily understood, so still we own to be only Presbyterial) Directory for Worship and Catechising. According to the Scriptures.”
Isa. xix. 18. “In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of Hosts.” Jer. xxxii. 39. “And I will give them one heart and one way, that they may fear me for ever, for the good of them and of their children after them.” Zech. xiv. 9. “And the Lord shall be King over all the earth: in that day there shall be one Lord, and his name one.” Acts ii. 46. “And they continuing daily with one accord in the temple, and breaking bread, from house to house, did eat their meat with gladness and singleness of heart.” Acts iv. 32. “And the multitude of them that believed were of one heart, and one soul.” I Cor. vii. 17. “But as God hath distributed to every man, as the Lord hath called every one, so let him walk; and so ordain I in all churches.” Gal. vi. 16. “And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.” Phil. iii. 16. “Nevertheless, whereto we have already attained; let us walk by the same rule; let us mind the same thing.”
Yet as our fathers had reason to complain, “that the profane, loose, and insolent carriage of many in their armies, who went to the assistance of their brethren in England, and the tampering and unstraight dealings of some commissioners and others of our nation, in London, the Isle of Wight, and other places, had proved great lets to the work of reformation and settling of kirk government there, whereby error and schism in the land had been greatly increased, and sectaries hardened in their way;” so much more during the time of the late persecution, the offensive carriage of many who went to England is to be bewailed, who proved very stumbling to the Sectarians there.
There hath been little zeal or endeavour for such a uniformity, little praying for it, or mourning over the obstructions of it; but, upon the contrary, a toleration was embraced, introductive of a sectarian multiformity of religion without a testimony against the toleration even of Popery itself, under the usurper James, Duke of York; and since the Revolution the land hath done exceeding much to harden them. 1st, By accepting such persons to the royal dignity over this realm as had sworn to maintain the Antichristian hierarchy of Prelacy, with all the superstitions and ceremonies of the Church of England, and who countenance a multiformity in the worship of God and government of the church, and do not suppress such as are unsound and heterodox in the fundamental articles of the Christian faith. And, next, to put a full stop to all endeavours of uniformity and union in the Lord’s way, and to bring the nation under an indespensible necessity of covenant breaking, this nation hath entered into an _incorporating union_ with England in such terms, and upon such conditions as formally and explicitly established Prelacy as the Church-government there to all succeeding generations; and that while, in the meantime, all manner of Sectarian errors are there encouraged, maintained, and supported by means of a toleration. By the concluding of which union, this land hath said upon the matter that there is no obligation upon us to tender the advancement of religion in that nation, or to study such means and methods as might tend to bring them to a sense of their breach of covenant, or reduce them to a performance of the duties whereunto they are engaged; and thus this land hath hardened them in their sinful ways and courses, contrary to this Solemn League, and given them ground to think that we look upon the obligation thereof to be loosed. This land hath been wanting in compassion to them as brethren, in not labouring to show them their sin and danger, while persisting in a professed violation of their vows, and refusing them help in their need, when supplication was made by some of them to the first Assembly after the Revolution for ministers to preach the gospel. And though this land hath sought out methods how to entertain amity and friendship with them, yet have they not endeavoured to have it such as that the Lord should, upon that account, delight to dwell amongst us: nay, upon the contrary, unless these methods be repented of and forsaken, it is impossible that reformation should ever amount to that degree of perfection in these kingdoms, to which, through the mercy of God, it once arrived; so that instead of _living together in peace and love, we and our posterity after us_, are like to live in a joint defection from our covenant engagements made to the Most High God.
In the second Article of the Solemn League and Covenant, we swear, “That we shall, without respect of persons, endeavour the extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found to be contrary to sound doctrine and the power of godliness. And in the National Covenant to abhor and detest the Antichristian wicked Hierarchy,” &c. According to the Scriptures.
Exod. xxiii. 32, 33. “Thou shalt make no covenant with them, nor with their gods. They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it surely will be a snare unto thee.” Exod. xxxiv. 12, 13. “Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves.” Deut. xiii. chapter throughout. Judges ii. 2. “And ye shall make no league with the inhabitants of this land; you shall throw down their altars,” &c. Zech. xiii. 2, 3. “And it shall come to pass in that day saith the Lord of Hosts, that I will cut off the names of idols out of the land, and also I will cause the prophets and the unclean spirits to pass out of the land. And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him, shall say unto him, Thou shalt not live; for thou speakest lies in the name of the Lord: and his father, and his mother, that begat him, shall thrust him through, when he prophesieth.” I Tim. iv. 1, 2, 3. “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils: Speaking lies in hypocrisy, having their conscience seared with a hot iron: Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe, and know the truth.” Rev. xvii. 5. “And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH. Verse 16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.” Compared with Rev. xviii. 4, 5, 6. “A I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues: For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled, fill to her double.”
Yet, alas! so far has the land been defective in this, that upon the contrary, it hath been polluted with idolatrous masses; altars, and other monuments of idolatry were suffered again to be erected; the penal statutes were disabled, stopped, and suspended by an absolute arbitrary power by means of a toleration in its own nature tending, and in its design intending to introduce Popery and slavery, which yet was accepted and addressed for by many backslidden ministers, who to this day have made no public acknowledgement of the sin of so doing, notwithstanding all the reformation which is bragged of, and was countenanced, complied, and concurred with by many people without a testimony or endeavour to withstand it. Yea, the administration of the government and the greatest offices of power and trust were committed into, and permitted to abide in the hands of Papists; and the head of them and great pillar and promoter of Popery, James the VII, was owned as King, contrary to the laws of God and man and covenant obligations, without respect of persons to extirpate Popery and Papists; and few during that time evinced any just zeal or indignation against, or fear of the manifest appearances of the coming in of Popery and intended establishment of it in the land. And not only then, but even to this day, there is too much conniving at Papists; the laws are not put in execution against them in their full extent and latitude: And albeit this land, yea, whole Britain and Ireland, were purged of Popery, yet cannot we be said to have made conscience of performing this part of the oath of God, while there is a confederating with Papists abroad and fighting in their quarrel, and that, whilst in the meantime they are persecuting, with the height of rigour and severity, all such as profess any thing of the reformed religion in their dominions. And as there hath been great failures in respect of extirpating Popery, so especially in the performance of that part of the covenant which binds us to the extirpation of Prelacy–“_i.e._ Church government by arch-bishops, bishops, their chancellors and commissaries, deans, deans and chapters, archdeacons, and all other officers depending upon that hierarchy:” there hath been a most wilful and palpable violation of the oath of God, though it be most clearly our duty prescribed in his word.
Matt. xx. 25, 26. “But Jesus called them unto him, and said, ye know that the Princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them: But it shall not be so among you: but whosoever will be great among you, let him be your minister.” Luke xxii. 25, 26. “And he said unto them the Kings of the Gentiles exercise lordship over them,” &c. Acts xx: 17. “And from Miletus he sent to Ephesus, and called the elders of the church.” Compared with verse 28. “Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you observers (bishops) to feed the church of God, which he hath purchased with his own blood.” I Peter v. 3. “Neither as being lords over God’s heritage: but being ensamples to the flock.” 3 John verse 9. “I wrote unto the church; but Diotrepehes, who loveth to have the pre-eminence among them, receiveth us not.”
And these breaches of it were not only made during the tunes of persecution, when Charles the II. by an arbitrary power, granted him by a parasitical Parliament, did overturn Presbyterian government, and introduce Prelacy, to which change the greatest part of the ministry did perfidiously yield, and became vassals to the bishops; such as were not willing to conform, were pressed to it by confinement, banishment, imprisonment, confiscation of goods, all manner of tortures, and, finally, death itself.
During which hour and power of darkness, many complied with the enemy, by taking oaths and bonds, indulgencies and toleration, and because so remiss in this matter, that it was all one to them which government had the ascendant, so they might enjoy their worldly accommodations. And not only then, while Satan was let loose in his members and emissaries to persecute and waste the Church of Christ, but since peace and quietness are obtained, this duty continues to be greatly slighted; yea, in place of extirpating Prelacy, have there not been courses taken effectually to establish it? To instance a few–the accepting of William and Mary, and after them the present possessor of the Crown, to be supreme Magistrates, while they are knownly and professedly Prelatical in their judgment, and engaged by oath at their coronation to maintain the same; the swearing oaths of allegiance to them without security for their preserving of the true reformed religion–yea, without any limitation or qualification whatsoever; as also, the taking an oath of adjuration, wherein, by consequence, the takers engaged to do to the utmost of their power to procure that the Kings or Queens of these kingdoms shall be of the communion of the Prelatical Church, and so that they shall contribute to the support of Prelacy.
Again, the Episcopal clergy who subjected to it during the time of its legal establishment, have not been therefore prosecuted by the discipline of the church; but such as did, and yet do profess it as their principle, are allowed equal encouragement with the Presbyterians, only providing they evidence good affection to the civil government. And now, since the late _incorporating union_ with England, we of this nation have consented that Prelacy shall be established there to all succeeding generations, (as was observed in the first article); and, moreover, have given into the hands of the Prelatics in England, the power of making laws which must become binding upon this land, they being members of the British Parliament and council; which power has been already improved, to establish a liberty and protection for the whole rabble of the Episcopal Clergy in the free exercise of the Popish ceremonies of the Church of England, without any provision against the grossest heretical opinions that they please to broach, excepting only the denying of the doctrine of the blessed Trinity. Where, then, are our endeavours for the extirpation of the wicked hierarchy?–where is the abhorrence and detestation of it, sworn and engaged to in these Covenants?–Do not many who profess themselves to be Presbyterians show themselves so indifferent in this point, that they can join with either, as may suit their interest?–instance the Sacramental Testers. Few mourn over and pray earnestly for the subversion of that hierarchy. Few doctrinally discover the evils of such a government, and how contrary it is to God’s Word–or labour to bring their hearers into a dislike and detestation of it, and the sad fruits which result from it. Few study to convince others of the evil of such a principle, and following such a course by the Apostle’s rule, avoiding all unnecessary company with them, that they may be ashamed; but, upon the contrary, many Presbyterians too familiar and unnecessary converse with them, encourage and harden them; and, particularly, ministers are to be blamed herein, who preach one half of the Lord’s day in the church, and allow the curate the other half. Few impartially reprove and warn them of their sin and danger; but, upon the other hand, many professed Presbyterians, by their untender and unchristian walk and conversation, or by their lukewarmness and indifferency in Christ’s matters, now called _moderation_, and by their walking contrary to covenant engagements, do exceedingly harden them in their evil way, and scandalize them at their duty. Instead of endeavours to extirpate superstition and heresy, as we are bound by the same article of the Solemn League, and by the “National Covenant to detest all superstition and heresy, without or against the Word of God, and doctrine of this reformed kirk, according to the Scripture.”
Duet. xii. 30, 31, 32–“Take heed to thyself, that thou be not snared by following them, after that they be destroyed from before thee, and that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto the Lord thy God; for every abomination to the Lord which he hateth, have they done unto their gods: for even their sons and their daughters they have burnt in the fire to their gods. What thing soever I command you, observe to do it: thou shalt not add thereto nor diminish from it.” Acts xvii. 22–“Then Paul stood in the midst of Mar’s-hill, and said–Ye men of Athens, I perceive that in all things ye are too superstitious.” Gal. iv. 10–“Ye observe days, and months, and times, and years.” Gal. v. 20–“Idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies.” Col. ii. 20–“Wherefore, if ye be dead with Christ from the rudiments of the world; why as though living in the world, are ye subject to ordinances? verse 21, Touch not, taste not, handle not: verse 23, Which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.” Tit. iii. 10–“A man that is an heretic, after the first and second admonition, reject.”
Yet, in the darkness of the times of persecution, many dregs of Popish superstition were observed, many omens and freets too much looked to; Popish festival days–as Pasche, Yule, Fastings-even, &c, have been kept by many; and Prelatical anniversary days, and festivities devised of their own heart, appointed for commemorating the King’s and Queen’s birthdays, (as May 29th, October 13th, February 6th,) who were born as a scourge to this realm, were complied with by many. Yes, some have superstitiously made use of the Scriptures as a fortune book, looking to that which first cast up to them, or to impressions borne in upon their minds from such and such places of Scripture as Divine responses, without a due search of them as the Lord hath commanded. And many wavering and unstable souls have been seduced unto damnable and pernicious heresies, as Quakers, and delirious delusions, as those that followed John Gib. All which have been breaches of Covenant, as well as of Divine commands. Yea, even to this very day, the same superstitions are observed and practised, as abstaining from labouring upon the foresaid festivities, and observing presages of good or tad fortune (as it is called,) upon them and other times; as likewise, many practisers of enchantments and users of charms–yea, such as are in actual compact with the devil, are not carefully sought out, nor accurately tried, in order to be brought to punishment, but overlooked and protected.
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