SECESSION FROM THE REVOLUTION CHURCH.[21]

How offensive and displeasing unto God this accursed Union is, may be further evident by its involving this land in a sinful conjunction and association with prelats, malignants, and many other enemies to God and Godliness, and stated adversaries to our reformation of religion and sworn-to principles in our Covenants National and Solemn League, and particularly as this Union imbodys and units us in this land in the strickest conjunction and association with England, a land so deeply already involved in the breach of Covenant, and pestered with so many sectaries, errors and abominable practices, and joins us in issue and interest with these that are tollerators, maintainers and defenders of these errors, which the Word of God strictly prohibits, and our sacred Covenants plainly and expressly abjures. And further, how far and deeply it ingages this land in a confedracy and association with God's enemies at home and abroad in their expeditions and counsels; a course so often prohibeted by God in His word, and visibly pleagued in many remarkable instances of providences, as may be seen both in sacred and historical records, and the unlawfulness thereof, on just and scriptural grounds, demonstrate by famous divines, even of our own Church and nation, and set down as a cause of God's wrath against this Church and kingdom. And how detestable must such an Union be, whose native tendency leads to wear off, from the dissenting party in England, all sight, sense, consideration and belief of the indispensibility of the Solemn League, and hardening enemies in their opposition to it, and these of all ranks in the habitual breach of it: yea also, how shamefully it leads to the obliterating and extinguishing all the acts of parliaments and assemblies made in favours of these covenants and reformation, especially between 1638 and 1649 inclusive. And not only so, but to a trampling on all the blood of martyrs during the late tyrannical reigns, and a plain burying of all the testimonies of the suffering and contending party in this land, in their firm, faithful and constant adherance to the covenanted work of reformation, and their declarations, protestations, and wrestlings against all the indignities done unto, and usurpations made upon the royal crown and prerogative of the Mediator, and all the priviledges and instrinsick rights of this Church; we say, not only burying these in perpetual oblivion by this cope-stone of the land's sins and defections, but also opposing and condemning these as matters of the least concern and trivial, as not being worthy of the contending and suffering for, whereby these who ventured their lives and their all, may be reputed to have dyed as fools, and suffered justly.

We cannot here omit also to declare and testify against the constitution of the British Parliament, not only upon the consideration of the foresaid grounds and reasons, but also upon the account of the sinful mixture and unlawful admission of bishops and churchmen, to have a share in the legislative power, or in any place in civil courts or affairs, and thereto act or vote forensically in civil matters, a thing expressly forbidden and discharged by Christ the only Head and Lord of His own house, whose Kingdom, as Mediator, is not of this world, but purely spiritual; and so the officers in His house must be spiritual; so that the civil power of Church men is a thing inconsistent and incompatible with that sacred and spiritual function. Upon which consideration, how palpable a sin will it be to subject to, or accept of any oath that may be imposed by the said British Parliament, for the maintenance and support of such an Union, or for recognoseing, owning and acknowledging the authority of the said Parliament, and that because of our swearing, and promising subjection to the said Parliament, we do thereby homologate the foresaid sinful constitution, and swear, and promise subjection to the bishops of England who are a considerable part of that Parliament, and so we shall be bound and oblidged to maintain and uphold them in their places, dignities, and offices, which is contrar to the Word of God and our covenants, while the very first article of the Solemn League oblidges us to endeavour the reformation of the religion in the kingdom of England, in doctrine, worship, discipline, and government, according to the Word of God, as well as in Scotland. And it is very well known that the government of bishops is not according to the Word of God, but contrar to it, and likeways contrar the second article of the Solemn League whereby we are obliged to the extirpation of prelacy, that is, church government by archbishops, bishops, &c., which we will be obliged by such an oath to maintain and defend. And besides, from the consideration of the person that by the patrons and establishes of this Union, and by the second article of the Union itself, is nominated and designed to succeed after the decease of the present Queen Anne, in the government of these nations, to wit the Prince of Hanover, who hath been bred and brought up in the Luthren religion, which is not only different from, but even in many things contrar unto that purity, in doctrine, reformation, and religion, we in these nations had attained unto, as is very well known. Now, the admitting such a person to reign over us, is not only contrar to our Solemn League and Covenant, but to the very Word of God itself; requiring and commanding one from among their brethren, and not a stranger who is not a brother, to be set over them: whereby undoubtedly is understood, not only such who were of consanguinity with the people of the land, but even such as served and worshipped the God of Israel; and not any other, and that in the true and perfect way of worshipping and serving Him, which He Himself hath appointed, as they then did, to which this intended succession is quite contrary. And besides this, he is to be solemnly engaged and sworn to the prelats of England, to maintain, protect, and defend them in all their dignities, dominion, and revenues, to the preventing and excluding all reformation out of these nations for ever.

And upon the like and other weighty reasons and considerations (as popish education, conversation, etc.) We protest against, and disown the pretended Prince of Wales from having any just right to rule or govern these nations, or to be admitted to the Government thereof: and whereas (as is reported) we are maliciously aspersed by these who profess themselves of the Presbyterian perswasion, especially the Laodicean preachers, that we should be accessory to the advancement of him whom they call the Prince of Wales to the throne of Britain: Therefore to let all concerned be fully assured of the contrary, We protest and testifie against all such so principled to have any right to rule in thir lands, because we look upon all such to be standing in a stated opposition to God and our covenanted work of reformation. Not that we contemn, deny or reject civil government and governours (as our former declared principles to the world make evident) but are willing to maintain, own, defend and subject to all such governours as shall be admitted according to our Covenants, and laws of the nation, and act in defence of our covenanted work of reformation, and in defence of the nations ancient liberties and priviledges, according to the laudable laws and practique of this kingdom.

And further, We cannot but detest, abominate and abhor, and likeways protest against the vast and unlimitted tolleration of error and sectaries, which, as a necessary and native consequence of this Union, will inevitably follow thereupon, and whereby a plain and patent way is laid open for these errors, which will certainly have a bad influence upon all the parts, pieces, and branches of the reformation, both in doctrine, worship, discipline, and government, yea even upon the most momentuous and fundamental articles of the Christian faith: For hereby Anabaptists, Erastians, Socinians, Arminians, Quakers, Theists, Atheists, and Libertines of all kinds, with many others (which abound and swarm in that land) will come crouding and thronging in among us, venting and vomiting up their damnable and hellish tenets and errors to the destruction of souls, and great dishonour of God in many respects, and that without any check or control by civil authority, as is evident from the present practice of England, as having gotten full and free libertie for all this by means of this accursed Union. How then ought not every one to be affrayed, when incorporating themselves with such a people so exposed to the fearful and tremendous judgments of God, because of such gross impieties and immoralities (not that our land is free of such hainous wickednesses as may draw down a judgment, but there these evils are to a degree) for what unparalelled, universal, national perjury is that land guilty of, both toward God and man (though there were no more) by the breach of the Solemn League and Covenant that they once made with this nation, for the defence and reformation of religion: but also what abominable lasciviousness, licentiousness, luxury, arrogancy, impiety, pride and insolence, together with the vilest of whoredoms, avowed breach of Sabbath, and most dreadful blasphemies, yea, the contempt of all that's sacred and holy; gets liberty to reign and predomine without check or challenge, so that joining with such people, cannot but expose us, as well as them, to the just judgment of God, while continuing in these sins.

And here we cannot pass by the unfaithfulness of the present ministers (not that we judge all of them to be cast in the same ballance) who at the first beginning of this work seemed to be so zealously set against it, and that both in their speeches, sermons and discourses (which was duty). But yet in a very little after flinched from, and became generally so dumb, silent, indifferent or ambiguous to the admiration of many, so that people knew not what to construct.

But from what cause or motive they were so influenced, they know best themselves: Sure their duty both to God and man was, to shew and declare how shameful, hurtful, and highly sinful this course was as so circumstantiat. And if ministers faithfulness and zeal to the concerns of Christ had led them to such freedom and plainness, as was duty in such a matter, and had discovered how contrary this Union was to the fundamental laws and sworn principles, by all probability they might have had such influence as to stop such an unhallowed and unhappy project. But it seems their policy hath utwitted their piety, their pleasing of Man in conniving at, if not complying with their design that was carried on, hath weighed more with them, than the pleasing of God, in their witnessing and testifying against it. (But to say no more) by the negligence of ministers on the one hand, and the politicks of statesmen on the other hand, this wicked and naughty business has been carryed on and accomplished, to the provocking of God, enslaving the nation, and bringing the same under manifest perjury and breach of Covenant. But how to evite the judgments pronunced against such, we know not, but by returning to their first love, taking up their first ground, and standing to sworn Covenants, solemnly unto God, and adhereing to the cause of God, and the faithful testimonies of this Church, and seeking back unto the old path, abandoning and shaking off and forsaking all these God-provoking and land-ruining courses; we say, We know and are perswaded, there can be no mean to retrive us in this land, but by unfeigned repentance, and returning unto Him from whom we have so deeply revolted. And among the politicks of this Age, it could not but be reckoned the wisdom of the nation, if ever they get themselves recovered out of the snare, to animadvert upon all such, as have had any hand in the contriving or manadging it, as being enemies both to God and their country; which course, if it had been taken in former times, with such who were enemies to religion and liberty, it would have deterred such from being so active in this fatal stroak.

Upon these and many more weighty considerations, plain and demonstrable evils in this complex mass of sin and misery, all the true lovers of Zion who desire to be found faithful to God, to their vows and sworn principles, and who seek to be found faithful in their generation and duty of the day: and all such, who desire, love and respect the honour, independency, liberty and priviledge of their native countrey, especially in such a juncture, when long threatned judgments are so imminent, and religion and liberty as it were, in their last breathing, will easily find it to be their bound duty (as they would not conspire with adversaries to religion and liberty) to show no favour or respect, and give no encouragement or assistance that may tend to the upholding or supporting this Union; but that it is their duty and concernment (as well as ours) to testify and declare against the same, and to concurr with their utmost endeavours to stop and hinder the same, and to deny their accession to, connivance at, or complyance with any thing that may tend to the continuing such an unsupportable yoke upon themselves or their posterity.

And now to draw this, our protestation, to a conclusion, we heartily invite, and in the bowels of our Lord Jesus Christ intreat all in both nations, who tender the glory of God, the removing the causes of His wrath, indignation and imminent judgments upon us, and who desire the continuance of His tabernacle, gospel ordinances, and gracious presence among us, and seek and contend earnestly for the faith once delivered to the saints; and labour to follow the footsteps of these who throu' faith and patience inherit the promise, the noble cloud of witnesses who have gone before us; we say, we heartily invite and intreat such to consider their ways, and to come and join in a harmonious, zealous, and faithful withstanding all and every thing that may be like a hightning, or cope-stone of our defections, and particularly to join with us (according to our reformation, Covenants, Confession of Faith, and testimonies of our Church, as agreeable to the sacred and unerring rule of faith and manners, the Holy Scriptures) in this our protestation and testimony. And for these effects, we desire that this our protestation may be a standing testimony to present and succeeding ages, against the sinfulness of this land-ruining, God-provoking, soul destroying and posterity-enslaving and ensnaring Union, and thisad futurum rei memoriam. And to evite the brand and odium of passing the bounds of our station, and that this our protestation may be brought to the view of the world; we have thought fit to publish and leave a copy of the same at Sanquhar by a part of our number, having the unanimous consent of the whole so to do.

Given on the 2nd day of October, 1707.

We, Mr. John Mackmillan, present minister of the Gospel at Balmaghie, and Mr. John Mackneil, Preacher of the Gospel, being most odiously and invidiously represented to the world as schismaticks, separatists and teachers of unsound and divisive doctrine, tending to the detriment of Church and State, and especially by Ministers with whom we were embodied, while there remained any hope of getting grievances redressed. Therefore, that both Ministers and Professors may know the unaccountableness of such aspersions, let it be considered that this backsliding Church (when we with others might have been big with expectations for advancement in Reformation) continued in their defections from time to time, still, as occasion was given, evidencing their readiness to comply with every new backsliding course, instance that of the Oath of Alledgance, and Bond of Assurance to the present Queen; which additional step to the former gave occasion and rise to our unhappy contentions and divisions. And now at this time, for the glory of God, the vindication of truth and of ourselves (as conscience and reason obligeth us), to make evident to the world the groundlesness of these aspersions and calumnies as renters and dividers, and particularly in the commissions late odious and malicious lybel, wherein are contained many gross falsehoods, such as swearing persons not to pay cess, and travelling throw the country with scandalous persons in arms, which, as they are odious culumnies in themselves, so they will never be proven by witnesses: and, as to our judgment anent the cess, we reckon it duty in the people of God to deny and withhold all support, succour, aid, or assistance that may contribute to the upholding or strengthening the man of sin, or any of the adversaries of truth, (as the Word of God instructs us) or for supporting any in such a way, as tending to the establishing the kingdom of Satan, and bringing down the kingdom of the Son of God, in a course tending this way, how deeply these nations are engadged (contrar to the Word of God and our indispensible oaths and covenants, whereby these lands were solemnly devoted to God) is too palpable and plain, especially in the sinful terms of the late God provoking, religion destroying, and land ruining union: we judge it most necessary to give to the world a brief and short account of our principles in what we own or disown (referring for larger, more ample information, to several protestations and testimonies given by some of the godly heretofore at different times and places) and hereby that truth may be vindicated and our consciences exonered.

We declare to the world our hearty desire to embrace and adhere to the written Word of God, contained in the Holy Scriptures of the Old and New Testament, as the only and compleat rule and adequat umpire of faith and manners, and whatever is founded thereupon, and agreeable thereunto; such as our Confession of Faith; Larger and Shorter Catechisms; Directory for Worship; Covenants National and Solemn League; the acknowledgment of sin and engagement to duties; causes of God's wrath, and the ordinary and perpetual officers of Christ's appointment, as pastors, doctors, elders and deacons, and the form of Church government, commonly called Presbyterian.

Next, we declare our firm adherence to all the faithful contendings for truth, whether of old or of late, by ministers and professors, and against whatever sinful courses, whether more refined or more gross, and particularly the public resolutions Cromwel's usurpation, the toleration of sectaries, and heresies in his time, and against the sacraligious usurpation and tyranny of Charles II., the unfaithfulness of ministers and professors in complying with him, and accepting his indulgences first and last. And in a word to everything agreeable to the matter of this our testimony, as it is declared in page 25 and 26 of the Informatory Vindication; printedAnno1687.

Likeways, we declare our adherence unto the testimony against the abominable toleration granted by the Duke of York, and given in to the ministers at Edinburgh, by that faithful minister and now glorified martyr, Mr. James Renwick, January 17, 1688. And to whatever wrestlings or contendings have been made, or testimonies given against the endeavours of any in their subtle and sedulous striving to insinuate and engadge us in a sinful confederacy with a malignant interest and cause, contrar to the Word of God, our Solemn League and Covenant, and testimony of this Church.

Next, we bear testimony against persons being invested with royal power and authority in thir covenanted lands, without a declaration of their hearty complyance with, and approbation of the National and Solemn League and Covenant and engadgment to prosecute the ends thereof, by consenting to and ratifying all acts and laws made in defence of these Covenants, agreeable to the Word of God, and laudable acts and practise of this kirk and kingdom in our best times.

Moreover, we bear testimony against all confederacies and associations with popish prelats and malignants, contrary to the Word of God and our solemn engadgments. The magistrats adjourning and dissolving of assemblies, and not allowing them time to consider and exped their affairs: their appointing them dyets and causes of Fasts, particularly that in January 14: and the Thanksgiving Aug. 26,Anno1708, which is a manifest encroachment upon, and destructive to the priviledges of this Church: their protecting of curats in the peaceable exercise of their ministry, some in kirks, others in meeting houses, yea, even in the principal city of the kingdom, if qualified according to law by swearing the Oath of Alledgance. Their not bringing unto condign punishment enemies to the Covenant and cause of God, but advancing such to places of power and trust: all which we here bear testimony against.

Next, we bear testimony against lukewarmness and unfaithfulness in ministers anent the corruptions and defections the Church was guilty of in the late times, not yet purged and removed by censures, and other ways, as was duty. And their not leaving faithful and joint testimonies against all the encroachments made upon the Church by the civil powers, since the year 1690. And we bear testimony against the settling the constitution of this Church, according as it was established in the year 1592. And the ministers not testifying against this deed, seems to import a disowning all the reformation attained to betwixt 1638 and 1649 inclusive. At least cowardice in not daring to avouch the same, or their being ashamed to own it, because many famous and faithful acts of assemblies, especially about the year 1648, would have made them lyable to censure, even to the length of silencing and deposition; for their defection and unfaithfulness during the late times, of the lands apostasie. Particularly, the weakning the hands and discouraging the hearts of the Lord's suffering people, by their bitter expressions, and aspersions cast on them for their zeal and tenderness, which would not allow them to comply with a wicked, arbitrary and bloody council as many of them did. Their not renewing the Covenant buried for upwards of fifty years by the greatest part of the land, contrar to the former practise of this Church, especially after some grosser steps of defection. Their receiving of perjured curats into ministerial communion, without covenant tyes and obligations and evident signs of their repentance, contrary to the former practise of this Church. Their receiving some lax tested men, and curates, elders, into kirk offices, without some apparent signs at least of their repentance in a publick appearance, contrar to the former practise of this Church in such like cases, evident by the Acts of the Assemblies. Their not protesting formally, faithfully and explicitly against the magistrate adjourning and dissolving of Assemblies, and recording the same, contrar to the practise of this Church in our reforming times. We are not concerned to notice the protestation of some few persons at particular times, seeing their precipitancy and rashness in this matter, (as they accounted it) was afterward apologized for; and that it was not the deed of the Assembly. Their not asserting in any explicit and formal act the divine right of Presbytry, and the instrinsick power of the Church, though often desired by many privat Christians, and some several members, their not confirming and ratifying the Acts of the Assemblies that were made in our best times for strengthening and advancing the work of reformation, contrar to the former practise of this Church. Their admitting in many places, ignorant and scandalous persons to the Lord's table, contrar to the Acts of former Assemblies: Their not protesting against the present sinful confederacy with papists, malignants, and other enemies of religion and godliness; contrar to the Word of God, and former practise of this Church: their offensive partiality in their respective judicatories as to some particular members, where, the more lax and scandalous are overlooked and past by, and the more faithful and zealous are severely dealt with and handled, contrar to the rule of equity and the former practise of this Church: Their refusing and shifting to receive and redress the people's just and great grievances, and little regard had to prevent the giving offence to the Lord's people, and small endeavours to have these things removed that are stumbling and offensive to them, contrar to the Apostle's rule and practise, who became all things to all Men that by all means he might save some: their not declaring faithfully and freely against the sins of the land former and latter, without respect of persons, contrar to that express precept, "Set the trumpet to thy mouth, and show My people their transgressions, and the house of Jacob their sin."

Lastly, we bear testimony against Ministers sinful and shameful silence, when called to speak and act by preaching and protesting against this unhallowed Union, which, as it is already the stain, so we swear it will prove the ruin and bain of this poor nation; though some of them, we grant, signified their dislike thereof, before and about the time it was concluded, yet there was no plain and express protestation, faithfully and freely given in to the Parliament, shewing the sinfulness and danger of this cursed Union, being contrar, not only to the honour, interest, and fundamental laws, and constitutions of the kingdom, and a palpable surrender of the sovereignty, rights and priviledges of the nation, but also a manifest breach of our Solemn League and Covenant, which was made and sworn with uplifted hands to the most high God, for purging and reforming the three nations from error, heresy, superstition and prophaneness, and whatever is contrar to sound doctrine, the power of godliness, and the purity of worship, discipline and government in the same. And so it involves this nation into a most fearful perjury before God, being contrar to the first article of the Covenant, wherein we swear to contribute with our outmost endeavours, in our several places and callings, to reform England in Doctrine, Worship, Discipline and Government; But by this Union we are bound up for ever from all endeavours and attempts of this nature, and have put ourselves out of all capacity to give any help or assistance that way, as ye may see more fully in the late protestation against the Union, published at Sanquhar, October 22, 1707.

Let none say, That what we have done here flows from ambition to exalt ourselves above others, for as we have great cause, so we desire grace from the Lord, to be sensible of what accession we have with others in the land, to the provoking of His Spirit, in not walking as becomes the Gospel, according to our Solemn Engagements, neither proceeds it from irritation or inclination (by choice or pleasure) to discover our mother's nakedness or wickedeness, or that we love to be of a contentious spirit, for our witness is in heaven (whatever the world may say) that it would be the joy of our hearts, and as it were a resurrection from the dead, to have these grievances redressed and removed, and our backsliding and breaches quickly and happily healed, but it is to exoner consciences by protesting against the defections of the land, especially of Ministers: and seeing we can neither with safety to our persons, nor freedom in our consciences, compear before the Judicatories, while these defections are not acknowledged and removed, so we must, so long decline them, and hereby do decline them, as unfaithful judges in such matters: in regard they have, in so great a measure, yielded up the priviledges of the Church into the hands and will of her enemies, and carried on a course of defection contrar to the Scriptures, our Covenants, and the acts and constitutions of this our Church. And hereby we further protest and testify against whatever they may conclude, or determine, in their ecclesiastick courts by acts, ratifications, sentences, censures, &c., that have been, or shall be made or given out by them, and protest that the same may be made void and null, and not interpreted as binding to us or any who desire firmly to adhere to the Covenanted work of Reformation.

But let none look upon what we have here said, to be a vilipending or rejecting of the free, lawful, and rightly constitute courts of Christ, for we do acknowledge such to have been among the first most effectual means appointed of God for preserving the purity and advanceing the power of reformation in the Church of Christ; the sweet fruits and blessed effects whereof, this Church hath sometimes enjoyed, and which we have been endeavouring and seeking after, and are this day longing for.

We detest and abhorr that principle of casting off the ministry, wherewith we are odiously and maliciously reproached by these who labour to fasten upon us the hateful names of schismaticks, separatists, despisers of the Gospel: but, herein as they do bewray their enmity to the cause we own, so till they bring in their own principles and practices, and ours also, and try them by the law and testimony, the measuring line of the sanctuary, the Word of God, and the practice of this Church, when the Lord keeped house with, and rejoiced over her as a bridegroom over his bride, they can never prove us schismaticks or separatists from the kirk of Scotland upon the account of our non-union with the backslidden multitude, ministers and others.

Finally, that we may not be judged by any, as persons of an infallible spirit, and our actions above the cognisance of the judicatories of Christ's appointment: we appeal to the first free, faithful and rightly constitute Assembly in this Church, to whose decision and sentence in the things, lybelled against us we willingly refer ourselves, and crave liberty to extend and enlarge this our Protestation, Declinature, and Appeal as need requires.

JO. MACKMILLAN.JO. MACKNEIL.

BALMAGHIE MANSE,Sept. 24th, 1708.

[1]This Exhortation was prepared by "Reverend Ministers of the Gospel," who met at Edinburgh, February, 1638, and "sent to every one of the Lords of Council severally," inviting them to subscribe the Covenant.

[2]Aberdeen, Crail and St. Andrews were the only burghs in Scotland that had no Commissioners at the renewing of the National Covenant in Edinburgh. Henderson was appointed to proceed to St. Andrews to secure its approval of the movement, and his mission resulted in complete success. This sermon was preached there about the end of March, 1638.

[3]The author of this "Discourse and Exhortation" and of the two Sermons that follow, was ordained minister of Pitsligo, and in 1664 was inducted to St. Nicholas' Church, Aberdeen. Part of the inscription on his tombstone is, "A Boanerges and Barnabas: a Magnet and Adamant." He was a member of the Assembly at Glasgow, 1638. This Exhortation was at the renewing of the National Covenant at Inverness, 25th April, 1638.

[4]This sermon was delivered in 1638, immediately after the Renovation of the National Covenant and Celebration of the Lord's Supper.

[5]This sermon was preached at a "General Meeting" in Greyfriars Church, Edinburgh, on 13th June, 1638, after the Renovation of the Covenant. In Erskine's edition, Black-Fryar is a misprint for Gray-Fryar.

[6]Mr. Nye was an Independent and a distinguished member of the Westminster Assembly. This Exhortation was given to the House of Commons and the "Reverend Divines" of the Westminster Assembly before they took the Solemn League and Covenant, and was published by order of the House of Commons.

[7]This Address was given to the House of Commons and the Westminster Assembly before taking the Covenant and was published by order of the House of Commons.

[8]Mr. White.

[9]Mr. Nye.

[10]Mr. Henderson.

[11]Dr. Gouge.

[12]Mr. Caryl was a member of the Westminster Assembly. This Sermon was given at Westminster "at that Publick Convention (ordered by the Honourable House of Commons) for the taking of the Covenant, by all such of all Degrees as wilfully presented themselves, upon Friday, October 6, 1643." The House of Commons thanked Caryl for the Sermon and ordered its publication.

[13]Mr. Case, a member of the Westminster Assembly, gave this sermon and the one that follows, at the taking of the Covenant in Milk Street Church, London; the former on Saturday evening, 30th September, 1643, and the other on 1st October, on "the Sabbath-day in the morning," immediately before the Covenant was taken. Both sermons, together with one on the Fast, 27th September, wore dedicated to the Commissioners from the Church of Scotland to the Westminster Assembly.

[14]This Sermon was delivered by Rev. Edmond Calamy, a member of the Westminster Assembly, on January 14, 1645, "before the then Lord Mayor of the City of London, Sir Thomas Adams; together with the Sheriffs, Aldermen, and Common Council of the said City, being the day of their taking the Solemn League and Covenant, at Michael Basenshaw, London."

[15]The coronation of Charles II. took place at Scone, 1st January, 1651. In the "chamber of presence," the nation's representatives invited the King to accept the crown; to which the King replied: "I do esteem the affections of my good people more than the crown of many Kingdoms, and shall be ready, by God's assistance, to bestow my life in their defence, wishing to live no longer than I may see religion and this kingdom flourish in all happiness." Thereafter, they proceeded to the "Kirk of Scoon, in order and rank, and according to their quality." The "King first settles himself in his chair for hearing of sermon. All being quietly composed unto attention, Mr. Robert Douglas, Moderator of the Commission of the General Assembly, after incalling on God by prayer, preached the following sermon." After the Sermon, the king took the National Covenant and the Solemn League and Covenant.

[16]This second coronation oath is inserted in the 15th act of parliament, and in the parliament, Feb. 7th, 1649; and is, with the first coronation oath following, insert and approven in the declaration of the General Assembly 27th July, 1649.

[17]At Torwood, Stirlingshire, September 1660, Donald Cargill pronounced this sentence of Excommunication against Charles II.; the Dukes of York, Monmouth, Lauderdale, and Rothes; Sir George M'Kenzie, the King's Advocate; and Dalziell of Binns.

[18]There were several acts for the suppression of field preachings. This one was prepared by Archbishop Sharpe and issued in 1670.

[19]On June 22nd, 1680, this Declaration was read by Richard Cameron at Sanquhar, amid the breathless silence of the inhabitants who flocked to the spot. It marked "an epoch," writes Burton, "in the career of the Covenanters."

[20]The faithful followers of the Reformers and Martyrs, who could not identify themselves with the Church and State at the Revolution, maintained their separate existence and testimony through their "Societies," and they prepared and published this paper against the Union with England. Its full title is "The Protestation and Testimony of the United Societies of the witnessing Remnant of the anti-Popish, anti-Prelatic, anti-Erastian, anti-Sectarian, true Presbyterian Church of Christ in Scotland, against the sinful incorporating Union with England and their British Parliament, concluded and established, May, 1707."

[21]The Rev. John Mackmillan, minister of Balmaghie, endeavoured for years to convince the Established Church that the Church had submitted at the Revolution to invasions of her independence by the State, and to persuade her to return to the attainments of the Reformation. Bitter opposition to his efforts led to his secession from the Church, after tabling this "Protestation, Declinature and Appeal." Mr. John Mackneil joined in the Declinature. A tablet in memory of Mr. Mackmillan has been recently erected in Balmaghie Church by his great-great-grandson, Dr. John Grieve, Glasgow. Part of the inscription is, "A Covenanter of the Covenanters: a Father of the Reformed Presbyterian Church: a Faithful Minister of Jesus Christ."

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