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we are bound, "not to suffer ourselves directly or indirectly, by whatsoever combination or terror, to be divided or withdrawn from this blessed union and conjunction, whether to make defection to the contrary part, or to give ourselves to a detestable indifferency or neutrality in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cause; and in the National Covenant, that we shall neither directly nor indirectly suffer ourselves to be divided, or withdrawn, by whatsoever suggestion, allurement or terror, from this blessed and loyal conjunction.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to complain and confess, "That many in their day through persuasion or terror, suffered themselves to be divided and withdrawn to make defection to the contrary part.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 thepublic 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 anentresisting the persuasion of men to make defection to the contrary part, when the whole land is so deeply involved into it? There has been, alas! too much way given to carnal arguments and persuasives—such as worldly gain, ease, profit, and preferment, and too much slavish fear and terror of men, whose breath is in their nostrils, has been entertained, without a due reliance and dependance upon Omnipotency; which has greatly carried men off their feet, and wheedled them into a compliance with, and defection to the contrary part, or into a neutrality and indifferency in this cause; so that few are found valiant for the truth upon the earth. What strange laxness and Laodicean indifference has there appeared in this cause, through the whole conduct of affairs in church and state, since the revolution; whereby many discover to every observant eye that they are satisfied if they obtain a peaceful enjoyment of their own things, and liberty to dwell in their ceiled houses—albeit the Lord's house (in a great measure) lies waste? Where are there any acts of Assemblies, or proceedings of the church, which discover any due concern or zeal for the covenanted interests? Nay, the contrary has too frequently appeared; as for instance, when by the 5th act of the 2d session of William and Mary's 1st Parl., the establishment of the church was calculated for the meridian of state-policy, according to act 114, Parl. 12, King James VI. Anno 1592. On purpose to pass over in shameful oblivion the church's choicest attainments in reformation betwixt 1638 and 1649; and particularly, to make void the League and Covenant, with the Assembly's explanatory declaration affixed to the National, the malignants' grand eye-sore, there was no faithful protestation and testimony exhibited against this by the Assembly, then indicted, and convened the 16th of October following; which, if duly pondered in all its circumstances, without the mask and pretexts industriously drawn over it, will appear to be, perhaps one of the greatest sins of this nation, and to be little inferior in nature and aggravations to the burning of the covenants, which is granted by all Presbyterians to be a most atrocious act of contempt done to the eternal God, and to his Son Jesus Christ, and cannot be called to mind by any of the godly without great abhorrence and detestation of it; in so far as the passing over and not ratifying these acts of Parliament and Assembly by the respective judicatories, which were made during that time of reformation, was a practical and interpretative condemning of them as unprofitable, and did greatly corroborate the acts whereby Charles II. had declared them null and not obligatory; and did likewise import a vilifying and despising of what God had wrought for his people in these lands, during that time; and, lastly, was a manifest indication of disregard to the oath of God, which these lands had come under. Neither did that, nor any succeeding Assembly, impartially and explicitly enumerate the land's sins in their national fasts; namely, the indulgence and toleration, with the addresses and thanksgiving for it, and the burning of the covenant, &c.; neither have they, in any of their addresses to their King or Queen, by letters, or other means, declared unto them the indispensable duty of renewing the covenants, nor applied to the Parliament for that effect; neither have they, by their Assembly-acts, asserted the intrinsic power of the church; neither did they in any of their acts, or public papers, make honourable mention of those who had laid down their lives for their adherence to Christ's truths during the times of persecution, nor testified their approbation of what was done that way; and yet many of us have been wanting in testifying our dislike of these backsliding courses, by discountenancing, withdrawing from, and keeping ourselves free of all participation with them; but have received the sacraments of Baptism and the Lord's Supper, and the privilege of marriage at their hands, and paid tithes and stipends. By all which, it is apparent now much indifferency there has been in this cause of covenanted interest, which so much concerneth the glory of God, the good of the kingdoms, and the honour of the civil Magistrate.
Moreover in the same Article we are sworn, "All the days of our lives, zealously and constantly to continue in this cause, against all lets and impediments whatsoever, and what we are not able ourselves to suppress and overcome, to reveal and make known the same that it may be timeously prevented. And in the National Covenant, never to cast in any let, that may stop or hinder any such resolution, as by common consent shall be found to conduce for so good ends; but on the contrary, by all lawful means, to labor to further and promote the same; and if any such dangerous or divisive motion be made to us by word or writ, that we and every one of us shall either suppress it, or if need be, incontinent make the same known, that it may be timeously obviated. Agreeing very well with the scriptures." Numb. xiv. 9, 10; Neh. vi. 3, 6, 8, 9, 10, 11; Isa. viii. 12, 13, 14; Acts iv. 19, 20, 24, xxi. 13; Gal. ii. 5; Phil. i. 28.
Nevertheless,many have been the lets and impediments, that have been cast in the way, to retard and obstruct the Lord's work, by Prelacy, supremacy, indulgences, toleration, and absolute tyranny and compliance therewith, enacted by law, and all the mischiefs established by a throne of iniquity since the unhappy restoration of Charles II. to this day. Yet few have ever zealously contended and fewer have constantly continued in contending, against these obstructions, so obstructive to the cause, many have kept secret the first motions and appearances of these things, while they might have been suppressed and overcome, and the generality have passed them over in silence, and not made known, nor advertised unto evil of these things when declared, by witnessing against these things, when, they could not be otherwise removed or overcome. Yea, many of us have ourselves cast in lets and impediments, obstructive to the cause, by our defections divisions and disorders against common consent, and precipitances, without common consent even of our brethren adhering to the testimony. Many a divisive motion hath not been counted dangerous, of those which tended to divide us from the Covenanted cause. And many a good and necessary motion hath been accounted divisive, namely, such as proposed the necessity of confessing and forsaking sin.
"Besides these and many other breaches of the Articles of the Covenant, in the matter thereof, which concerneth every one of us, to search out and acknowledge before the Lord, as we could wish his wrath to be turned away from us, so have many of us failed exceedingly in the manner of following and pursuing the duties contained therein, not only seeking great things for ourselves, and mixing private interests, and ends concerning ourselves, and friends, and followers, with those things which concern the public good; but many times preferring such to the honour of God and good of his cause; and retarding God's work until we might carry alongst with us our own interests and designs: it hath been our way to trust in the means, and to rely upon the arm of flesh for success, albeit the Lord hath many times made us meet with disappointments, and stained the pride of all our glory, by blasting every carnal confidence unto us. We have followed for the most part the counsels of flesh and blood, and walked more by the rules of policy than piety, and have hearkened more unto men than unto God."
In the conclusion of the Solemn League and Covenant there is a profession and declaration "before God and the world of our unfeigned desires to be humbled[28]for our own sins and for the sins of these kingdoms[29]; especially that we have not valued, as we ought, the inestimable benefit of the gospel[30], that we have not laboured for the purity[31]and power thereof[32], and that we have not endeavoured to receive Christ into our hearts[33], nor to walk worthy of him in our lives[34], which are the causes of other sins and transgressions so much abounding amongst us[35]: all which we are under many obligations to confess and mourn over from the word; and, of our true and unfeigned purpose and desire, to endeavour for ourselves and all others under our power and charge[36]both in public and in private, in all dutie[37]] we owe to God and man, to amend our lives[38]and each one to go before another[39]in the example of a real reformation, that the Lord might turn away his wrath and heavy indignation,[40]and establish these kingdoms in truth and peace.[41]Yet we have refused to be reformed and have walked proudly and obstinately before the Lord, not valuing his gospel, nor submitting ourselves unto the obedience thereof; not seeking after Christ, nor studying to honour him in the excellency of his person, nor to employ him in the virtue of his offices; not making conscience of the public ordinances, nor studying to edify one another in love. The ignorance of God and his Son Jesus Christ prevails exceedingly in the land." Even our fathers in their purest times confessed, in their acknowledgement of sins, "That the greatest part of masters of families among noblemen, barons, gentlemen, burgesses, and commons, neglected to seek God in their families, and to endeavour the reformation thereof. And albeit it had been much pressed, yet few of the nobles and great ones could be persuaded to perform family duties themselves in their own persons, which made so necessary a duty to be disregarded by persons of inferior rank."
We may add, in our degenerate times, not only the great ones generally profess the neglect and contempt of so necessary a duty, both in their own persons and in the use of chaplains; but the great part of the commons are altogether strangers to it; many performing no part of the family worship at all, others only singing a psalm and reading a chapter without praying, and others making a fashion of all, but very perfunctoriously, formally, and indifferently, and scarcely once in a day. And ministers also making little conscience of visiting families to see how this duty is performed, not pressing it upon the negligent, nor stirring up the formal to a more spiritual way of performing it, nay, some giving bad examples to their flocks, by neglecting it themselves in their own families.The nobility, gentry, and barons, who should be examples of sober walking unto others, are very generally ringleaders of excess and rioting. We have been far from amending our lives and promoting a personal reformation, and going before one another in the example of a real reformation, when we have been examples of deformation in our personal practices and public transactions, and being too-familiar and too far united with the patrons and patterns of the land's deformations. "Our fathers also acknowledged, albeit they were the Lord's people engaged unto him in a solemn way; yet they had not made it their study that judicatories and armies should consist of, and places of power and trust be filled with men of blameless and Christian conversation, and of known integrity and approved fidelity, affection, and zeal unto the cause of God. And not only those who were neutral and indifferent, but disaffected and malignant, and others who were profane and scandalous were intrusted. By which it came to pass that judicatories, EVEN THEN, were the seats of injustice and iniquity. And many in their armies, by miscarriages, became their plague unto the great prejudice of the cause of God, the great scandal of the gospel, and the great increase of looseness and profanity throughout all the land." But, since the time of that acknowledgment there has still been more and more degeneracy, so that judicatories have consisted of, and been filled with perjured traitors to God and their country. And armies made up of these plagues marshalled under a displayed banner against Christ and his interest, not only to the scandal, but for the suppression of the gospel, and forcing people to profanity throughout the land; and now are, to the disgrace of the Protestant religion, made up of the refuse of the lands, and employed in the support of an Antichristian interest abroad. Yet have we not sighed and cried for these abominations, nor have we been concerned, as we ought, with the abounding of them through the land. As also, with blushing, we must confess our pride and presumptuous boasting of external privileges of the gospel and outward reformation, and of a testimony which we bragged of, as if that had made us better than others, while we made no conscience of personal reformation, which, no doubt, amongst other sinful miscarriages, was a main cause of the Lord's depriving us so long a time of the comfortable and soul-enriching mercy of a faithfully dispensed gospel.
And, in like manner, the conceitedness of some in suffering and contending for truth, rather for keeping up the contention abetting a party, and many times under too lofty names of the suffering party, and remnant, and the like, than to keep and hold fast the word of the Lord's patience to his glory as our crown; and many other evidences of pride hateful to God, such as boasting in the strength of armies in the suffering times in an ostentatious way, vaunting of, and being too much taken up with them, though then necessary for the defence of our lives; rejoicing in our numerousness or worldly abilities, or in the number of them that frequent the public ordinances in the fields; or that they, who are owners of the testimony, are for the most, part kept free from the gross out-breakings into which others are left to fall; which things, though very good and desirable in themselves, may yet be, and have been, occasions of sin when boasted in, more than humbly and thankfully acknowledged to be from the hand of God. As also, revengeful resenting of affronts, passionate and disdainful refusing to take reproof for faults, or for the excess in any duty, as to the manner of it, when we thought the matter was right.
And, it is likewise matter of regret, that both in the time of greatest suffering and afterwards, idleness of both kinds did too much prevail amongst us; both that when we were in a manner driven from the world, and shut up from all employment but the exercise of godliness, many did not improve that opportunity of the cross to promote acquaintance and communion with God, being slothful in prayer, reading and other duties; and some again, even when they might have had access to lawful employments, continued idle and out of work, to the opening of the mouths of many against the cause; albeit they were not called to, or employed in any public business for the same.
And besides all these things, there may be many other transgressions whereof the lands wherein we live are guilty, and these attended with many heinous aggravating circumstances beyond what they were in our fathers, which we have not been humbled for to this day; but, instead of mourning for them, confessing and forsaking them, we have been rather defending or daubing, covering or coloring, excusing or extenuating them. All which we now desire to acknowledge and be humbled for, that the world may bear witness with us, that righteousness belongeth unto God, and shame and confusion of face to us, as appears this day.
Because it is requisite, in order to obtain mercy, not only to confess, but also to forsake our sins, and to do the contrary duties; therefore, that the sincerity and reality of our repentance may appear, we resolve, and solemnly engage before God, in the strength and through the assistance of Christ, that we shall carefully endeavour, in all time coming, to avoid all these offences, whereof we have now made solemn public acknowledgment, and all the snares and temptations tending thereunto; and to testify this sincerity of our resolution, and that we may be better enabled in the power of the Lord's might, to perform the same, we do again renew our Covenants, both National and Solemn League, promising to make conscience of a more exact performance of all the duties therein contained, so far as we, in our stations, and present deplorable circumstances, are capable; particularly such as follow.
Because religion is of all things the most excellent and precious in its own nature, and therefore most to be desired by the children of men, and the knowledge of the great truths of the gospel, so generally decreased in this land, is so absolutely necessary to salvation; therefore in order to attain it, we shall labor to be better acquainted with thewritten word of God, the only infallible rule of faith and manners; and shall (according to our capacity) study more than formerly the doctrine of the reformed church of Scotland, summed up in our[42]Confession of Faith, Catechisms Larger and Shorter, Sum of Christian Doctrine and practical Use of Saving Knowledge, Directory for Worship (as the same was received and observed by this church in her purest times, viz. in the year 1649,) Propositions concerning Church Government, and Ordination of Ministers, annexed to the Confession of Faith, and other writings clearing and confirming these truths, approven by this church, and agreeable to the word of God.
We shall likewise endeavor the advancing and promoting the power of this true Reformed Religion, against all ungodliness and profanity, the securing and preserving the purity thereof, against all kinds of errors, heresy and schism, as namely, Independency, Brownism, Anabaptism, Antinomianism, Arminianism, Socinianism, Libertinism, Familism. Scepticism, Quakerism, Deism, Burignonism and Erastianism; and as we declare, that we willingly agree in our consciences unto the doctrine of the church of Scotland in all points, as unto God's undoubted truth and verity, grounded only upon his written word, so we resolve constantly to adhere unto, maintain and defend, profess and confess, and (when called of God) to yield ourselves sufferers for the said doctrine, as we shall desire to be approven and confessed by Jesus Christ, before God and his holy angels.2dly, We shall also study more sincerity, uprightness and heart-integrity in the worship of God, and shall not satisfy ourselves with the form of it, without the power and spirituality, which God the only object of religious worship, doth require: and shall endeavor the due performance of all the duties of religious worship, which God hath in his most holy word required. And shall (if Providence offer occasion) endeavor to recover, and labor to preserve the purity thereof from all corruptions, mixtures, innovations and inventions of men, Popish, Prelatical, or any other; and while we are not able, by reason of the prevailing power of the abettors and maintainers of them, to get them removed, we shall labor (through grace) to keep ourselves free from all sinful communion and participation with them, and shall, in our stations, testify against these corruptions and perversions of God's worship, by all competent means.3dly, We shall likewise by all lawful means endeavor, that Presbyterian church government in kirk-sessions, presbyteries, synods and general assemblies, may be recovered in its former purity, established upon its proper basis and foundation, the word of God; and that it may be freed from all encroachments and invasions made thereupon by the powers of the earth; and that the discipline of the church may be impartially exercised against all scandalous offenders, great or small; and when the ministers of this church, or any of them, shall sincerely and conscientiously endeavor the restoration of the government in all its privileges, and freedom from all Erastian encroachments, and to have the discipline duly and impartially exercised, then we promise to be obedient, and be subject thereunto, as becomes the flock of Christ; but shall always testify our dislike of all encroachments made and yielded to, prejudical to the privileges which Christ hath bestowed upon his church.
4thly, We shall always desire and pray for the reviving of the work of uniformity in the three kingdoms, and (if the Lord in his providence shall offer opportunity) shall seek and endeavour it by other means possible, lawful, expedient, and competent to us in our capacities; and shall never cordially consent unto, nor cease to testify against, whatsoever doth obstruct and hinder that work of uniformity, and shall detest and abhor all multiformity, introduced by Erastianism, Prelacy, and Sectarianism, now so prevalent, and confirmed by this late union with England.
According to the second Article, we shall do our utmost endeavour to have the land purged of Popish idolatry, and the monuments thereof destroyed, particularly the abomination of the mass; and, so far as lies in our power, shall never suffer the same to be re-introduced or erected again, nor favour any attempts tending thereunto. We shall never make any conjunction with these abominable Popish idolaters, at home or abroad, in armies or otherwise; and shall, according to our National Covenant, detest and abhor all their wicked superstitious rites and ceremonies. We shall never consent, for any reason whatsoever, that the Penal Statutes made against Papists should be annulled; but shall, when opportunity offers, be ready to concur in putting them to a due and vigorous execution.2dly, We shall, by all approven means, in our stations and vocations, endeavour the extirpation of Prelacy; and shall never submit to that wicked hierarchy of Bishops, Archbishops, &c., having superiority of order and jurisdiction above preaching Presbyters, whether Erastian or only Diocesan, in any form or degree, howsoever reformed, accommodated, limited, or restricted by cautions and provisions of men; seeing that all such superiority is flatly condemned in the Word of God, and hath proven many times fatal to the church of Christ. We shall detest and abhor, and in our stations witness against whatsoever courses, tending to the establishment of that abominable hierarchy; and particularly, the oaths of allegiance, with the assurance, and oath of abjuration, lately imposed on the persons of public trust in these realms, in regard they may justly be interpreted to strengthen that hierarchy, by upholding the persons that maintain the same. We shall not submit to any orders issued forth by Bishops, nor own them as our lawgivers, nor acknowledge any title they have to be members of parliament or council.3dly, We shall in like manner detest, and abhor, and labour, to extirpate all kinds of superstition—all rites and ceremonies superadded by human invention to the worship of God, not enjoined and required in his Word; together with all heresy and false doctrine, and all profaneness and immortalities of every kind, and whatsoever is contrary to sound religion; and shall in the strength, and through the help of Christ, endeavour to deny all ungodliness and worldly lusts, and from henceforth to live righteously towards our neighbour, soberly in ourselves, and to walk humbly with our God.
We shall upon the one hand, endeavour to keep ourselves, as far as we can, from all partakings in other men's sins, by consenting unto associations, incorporations, combinations, compliance with, or conniving at, their sins. And upon the other, to guard against all schism, and sinful separation, or unjust, rash, and disorderly withdrawing from societies, congregations or families, or any part of the communion of the true reformed church of Scotland, holding purely and entirely the doctrine, worship, discipline and government of the same, in principle and exercise, according to the rules of Christ, and standing acts and constitutions of this church, consonant thereunto, so far as the Lord gives light therein. And as we look not upon our practice in withdrawing from the backslidden ministers of the present Erastian church, for reasons valid and sufficient, to be a gathering and setting up formed separate churches under other ordinances and ministry, distinct from the Presbyterian church of Scotland, (although we be falsely aspersed as doing it) so we purpose and resolve always to adhere to that standard of doctrine, discipline, and government, and that purity and form of worship, which during our reforming times were established, and to embrace such ordinances, and such a ministry as are of divine appointment; and that we shall not presume to withdraw from minister or member of that body for any offence, in any case, where either the offence may be legally removed without withdrawing, or cannot be instructed to be condemned by the word of God, and constitution of this church, or is in itself an insufficient ground of withdrawing, or where it is not defended, or obstinately persisted in, or is a thing to be condescended upon, forborn, or forgiven; but shall study to maintain union and Christian communion, with all and every one, whether ministers or private Christians, who adhere unto the purity of the doctrine, worship, discipline and government of the church of Scotland, and to the whole word of Christ's patience, in the sufferings and contendings of his people, in opposition to his enemies' encroachments; and shall join, in the way of truth and duty, with all who do, and in so for as they do, adhere to the institutions of Christ. And because many have labored to supplant the liberties of the true kirk, and have in a great measure, of late by indulgences and toleration, and now by oaths of allegiance and abjuration, and encroaching on the freedom of Christ's courts, obtained their design: we shall therefore, to our power withstand and witness against all these encroachments made upon the liberties of Christ's church in our land, and when we can do no more, shall withdraw our countenance and concurrence from such as hold their freedom from, and are modified by such usurpation; and shall neither hear their sermons, nor pay them stipends, while they continue unfaithful; and shall, whenever God gives us opportunity, endeavor to recover, and when recovered, to maintain and defend the liberties and privileges of the church of Scotland, against all who shall oppose or undermine the same, or encroach thereupon, under any pretext whatsoever.
With reference to the third Article, wherein we are bound to defend the privileges of the Parliament, liberties of the kingdoms, and the King's Majesty's person and authority, in the defence of the true Reformed religion: albeit God, in his righteous judgment, hath left the nations so far to the counsels of their own hearts, as to suffer them to set up Magistrates, wanting the qualifications requisite, and to fill places of power and trust with insufficient and disaffected persons, who have no respect to the interest of religion, and this nation in particular to give up the rights and privileges of Parliament, and kingdom, to the will and lust of the English, and so to betray the interest both of religion and civil liberty for unworthy by-ends; yet we purpose and promise, that we shall always in our capacities bear witness against these courses, and shall not by any means corroborate them, or encourage and countenance the maintainers and abettors of them. And if ever the Lord in his mercy shall be pleased to open a door of relief, and break the cords of the ungodly, we shall not be wanting in all lawful and suitable endeavors to promote, to our power, the recovery of that liberty and freedom which we have lost, and to have those acts and oaths, which impede Reformation, rescinded: and that all the righteous laws, made in favor of the Covenanted Reformation, may be put in full force, and duly executed.
We shall earnestly pray to God that he would give us able men, men of truth, fearing God and hating covetousness, to bear charge over his people, and that all places of power and trust in church, state, or army, may consist of, and be filled with men of known good affection to the cause of God, and of a Christian and blameless conversation; and when it shall please the Lord to give us such magistrates and judges supreme and subordinate, then we will, in the terms of the covenant, yield allegiance to them, and loyally subject to their good government, not from any by-end or sinistrous principle, but out of sincere obedience to God's commandment; and shall willingly support and defend them, with our estates and lives, in their persevering and defending the true reformed Protestant religion, in doctrine, worship, discipline and government, and suppressing all kinds of false religion in their dominions, and in the administration of justice and punishment of iniquity; but while the Lord, in his just displeasure for our sins, withholds such from us, we intend to wait till he turn away his anger, and not to stretch forth our hands to iniquity, in owning and countenancing such as are not duly qualified; as, particularly, those that are Popish or Prelatical in their professed principle and practice, and by oaths engage themselves to maintain, and accordingly to defend, the Prelatical form of church government, who oppose and encroach upon the true government of Christ's house by their supremacy, and tolerate Sectarian errors in their dominions, and that every one of them supreme and subordinate; and shall not corroborate their unjust authority, by pacing them cess and supply, for upholding their corrupt courts and armies, employed in an unjust and antichristian quarrel; or, by compearing before their judicatories, either to defend or pursue lawsuits, or upon any other account.
Because we are not in a case to bring to due trial and punishment, condign, according to the merit of their offences, malignants and evil instruments, according to the fourth Article; therefore, we shall endeavour to keep ourselves, as far as possible, from any compliance with, or approbation of their cause and courses, opposite to the cause and work of God; and shall endeavour to keep at a distance from everything that may anyways import a unitive conjunction, association, or confederacy with them, or strengthening them in their opposition to the cause of God—the covenanted interest. We shall, through grace, endeavour to represent before the throne of justice their wicked courses; and pray that God would defeat their inventions, though we shall always, as becomes Christians, implore the throne of grace for mercy to their souls, so far as it may be consistent with God's eternal purpose of electing love. Moreover, we shall always endeavour to guard against all unwarrantable and irregular ways, not approven in God's Word, of punishing malignants and incendiaries, for their opposition to reformation.
Whereas, in the fifth Article, we are bound to endeavour, that the kingdoms may remain united in a most firm peace and union to all posterity; which union did consist in a uniformity in doctrine, worship, discipline and government, though, as was said, it is now laid aside, and a union entered into which establishes multiformity therein, and so is the opposite of this Covenanted Union. We shall, therefore, deny our consent unto, and approbation of this union, and shall, as we have in weakness been witnessing against it formerly, so continue to do for the future, and shall not corroborate or strengthen the same; but upon the contrary, if the Lord afford opportunity, shall do our utmost to have theunion of the kingdoms settledupon the true covenanted basis; and shall lay out ourselves, as far as possible, to entertain correspondence and sympathy with every one in the kingdoms of England and Ireland, who do, or shall, to our knowledge, adhere to this League and Covenant.
According to the sixth Article, considering what danger we and all our brethren, under the bond and owning the obligation of these covenants, are in, and may be exposed unto, from the Popish and Prelatical malignant faction still prevailing, and from this backslidden church; and being sensible of the many defects which have been amongst us, in the duty of defending and assisting one another in maintaining the common cause of religion and liberty, we do here solemnly enter into a bond of association with all that do now renew these covenants, "with the Acknowledgement of the Public Sins and Breeches, and the Engagement of Duties thereof, and concert and assert the old covenanted cause and quarrel," as our fathers stated and contended for it, from the year 1638 to the year 1650. Which cause of the covenanted reformation in doctrine, worship, discipline and government, and all interests, or rights, religious or civil, contended for during the foresaid space of years, conducing to promote the same, we faithfully promise to prosecute, propagate, preserve and maintain, to the utmost of our power, with our lives and all that we have; and to adhere to all the faithful testimonies, protestations and declarations, in the defence of the foresaid covenanted reformation, agreeable to, and founded on God's Word, ever since the foresaid year 1650, not regarding the foul aspersions of rebellion, combination or schism, or what else our adversaries, from their craft and malice, would put upon us; seeing what we do is so well warranted, and ariseth from an unfeigned desire to maintain the true religion, to obtain the protection and preserve the honour of righteous government, and promote the peace and happiness of the kingdoms.
And for the better performance of what we here engage to, we shall sympathize, bear all burdens, embark our interest with, assist and defend all those, who enter into, or join this association and Covenant, and shall reckon whatsoever is done to the least of us, for this cause, as done to us all in general and to every one of us in particular: and shall account it a breach of Covenant, if seeing our brethren pursued for this very cause, and having sufficient means to comfort and assist them, any of us shall either make peace with the persecutors, bind up their hands by oaths and bonds from resisting them, refuse to hide, harbor, or supply their brethren, decline to venture, in lawful and necessary attempts for their relief, or withdraw from their dutiful support; and being thus united and associated in this cause, as we resolve and oblige ourselves to abide in this firm conjunction, and neither consent nor concede to any combination or counsel, suggestion, persuasion, allurement or terror, that may have any known tendency or influence, whether direct or indirect, to seduce us either to a division amongst ourselves, or defection to our adversaries, or a base indifferency and neutrality between the two; but shall, with all zeal, fidelity and constancy, communicate our best help, counsel and concurrence, for promoting all resolutions, which by common consent shall be found to conduce to the good of the cause, and shall endeavor to discover, oppose and suppress, all contrivances or counsels, that may cast in any let or impediment, that may be obstructive or prejudicial to the same. So we shall likewise desire, design and endeavor, (whenever the Lord in his providence shall offer opportunity) to get the defections, unworthy neutralities, and unhappy divisions, which have long and lamentably wounded, and wrecked this church, removed and remedied. And shall be willing, with all tender sympathy and compassion, to embrace and welcome with the utmost bowels of kindness and respect that we can, all who shall confess and forsake these defections, and according to their stations, as ministers or private Christians, shall, by all proper means, labor to satisfy the conscience of the godly, that are through these defections and scandals justly offended, and that according to the rules of Christ, delivered in his word, and received in this church, in her Reforming times, and join cordially with us in the prosecution of this cause; and we shall be willing also, at their desire, to acknowledge and forsake, for peace and unity, whatever we can rationally be convinced to be bad in our conduct and management, as we must acknowledge, that in all things we fail, and come exceedingly short of that perfection, which we should and would be at.
And because there be many who heretofore have not made conscience of the oath of God—but some, through fear, others by persuasion, and upon base ends, and human interests, have entered thereinto, who have afterwards discovered themselves to have dealt deceitfully with the Lord, in swearing falsely by his name; therefore, we, who do now renew our covenants with reference to these duties, and all other duties contained therein, do, in the sight of him who is the searcher of hearts, solemnly profess, that it is not upon any politic advantage, or private interest, or by-end, or because of any terror or persuasion from men, or hypocritically or deceitfully, that we do again take upon us the oath of God; but honestly and sincerely, and from the sense of our duty. And that, therefore, denying ourselves and our own things, and, laying aside all-self interests and ends, we shall, above all things, seek the honour of God, the good of his cause, and the wealth of his people; and that, forsaking the counsels of flesh and blood, and not leaning upon carnal confidences, we shall depend upon the Lord, walk by the rule of his Word, and hearken to the voice of his servants. In all which, professing our own weakness, we do earnestly pray to God who is the Father of mercies, through his Son JESUS CHRIST, to be merciful unto us, and to enable us, by the power of his might, that we may do our duty, unto the praise of his grace in the churches. Amen.
FOOTNOTES:
[4]
In the Preface to this edition, the reader may perceive the same spirit in 1880. | ED.
[5]
The lawful supreme Magistrate.
[6]
The persons and authority of such, when God of his mercy shall grant them to us.
[7]
King Charles the First.
[8]
Remonstrances, declarations and testimonies of old, and of late.
[9]
Or any other corruptions thereof, Prelatic or Erastian, either tried or to be tried; such as indulgence, the toleration, the magistrates appointing fasts without advice and consent of the church, dissolving assemblies, &c.
[10]
Remonstrances, declarations and testimonies.
[11]
To righteous governors, (when obtained), and to our country.
[12]
The lawful supreme Magistrate's.
[13]
The person and authority of sovereigns having the qualifications which the Scriptures require.
[14]
The lawful supreme Magistrate's.
[15]
The lawful supreme Magistrate.
[16]
Lawful supreme Magistrates.
[17]
Anno 1638.
[18]
Lawful supreme Magistrates.
[19]
After all supplications, remonstrances protestations and sufferings of our fathers, and our own grievous sufferings and contendings both before and since the late Revolution.
[20]
When restored, according to their ancient foundation.
[21]
The lawful supreme Magistrate's.
[22]
The lawful Magistrate's.
[23]
The lawful Magistrate, when obtained.
[24]
Our Reformers.
[25]
As they were then.
[26]
The lawful supreme Magistrate.
[27]
Such as the Curate of Carsphairn, and some others. But it is to be noted, that this sentence is not meant of those who either designed or actually executed that act of extraordinary justice upon the Archbishop of St. Andrews, who being an arch-traitor, and public incendiary, and implacable enemy to the work of God, and all the godly in the kingdom, was therefore justly put to death; though (because of the defect of justice in those that had authority,) the act, in respect of the persons executing, was singular and extraordinary. See the same vindicated,Hind Let Loose, head vi., page 633, &c.
[28]
Ezek. vii. 16. But they that escape of them shall escape, and shall be on the mountains like doves of the vallies, all of them mourning, every one for his iniquity.
[29]
Ezek. ix. 4.---- Set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
[30]
Matt. xxii. 5. But they made light of it, and went their ways, one to his farm, another to his merchandise.
[31]
1 Tim. vi. 14. That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ.
[32]
2 Tim. lii. 5. Having a form of godliness, but denying the power thereof.
[33]
Eph. in. 17. That Christ may dwell in your hearts by faith.---- Col. ii. 6. As ye have therefore received Christ Jesus the Lord, so walk ye in him.
[34]
Col. i. 10. That ye might walk worthy of the Lord unto all pleasing.
[35]
2 Thes. ii. 10, 11, 12. Because they received not the love of the truth----For this cause God shall send them strong delusion, that they should believe a lie. That they all might be damned, who believed not the truth, but had pleasure in unrighteousness.
[36]
Josh. xxiv. 15.---- But as for me and my house, we will serve the Lord. Gen. xviii. 19. For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment.
[37]
1 Tim. iii. 15---- That thou mayest know how thou oughtest to behave thyself in the house of God.----
[38]
Psal. ci 2. I will walk within my house with a perfect heart. Jer. vii. 3. Thus saith the Lord of hosts, the God of Israel; amend your ways and your doings, and I will cause you to dwell in this place. Isa. I. 16, 17;Cease todo evil. Learn to do well.----
[39]
Jer. 1. 8. Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be ye as the he goats before the flocks.
[40]
Zech. i 3. Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts. Psal. lxxxv. 3. Thou hast taken away all thy wrath; thou hast turned thyself from the fierceness of thine anger. Verse 4th. Turn us, O God of our salvation and cause thine anger towards us to cease
[41]
Psal. lxxxv. 9, 10. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other.Isa. xxxii. 17. And the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance forever.Zech. viii. 19---- Therefore love the truth and peace.
[42]
Note. The Confession of Faith is here adhered to, as it was received and approven by the General Assembly of this church, by their Act of the 27th of Aug. 1647, Sess. 23, the 2d Article of the 31st Chap, being understood, as explained in that Act, and the 4th Sect, of the 23d Chap, being understood, as it is explained in our Informatory Vindication, page 196, 2d Edition.
[Typographical errors excepted, andHistorical Introductionsubstituted forPreface, this edition agrees with those of Paisley, 1820, and Belfast, 1835.—ED.]