But alas! how little conscience hath bee_The Auchensaugh Renovation of the National Covenant and Solemn League and Covenant With the Acknowledgment of Sins and Engagement to Duties, as They Were Renewed at Auchensaugh, Near Douglas, July 24, 1712. (Compared With the Editions of Paisley, 1820, and Belfast, 1835.) Also, The Renovation of These Public Federal Deeds Ordained at Philadelphia, October 8, 1880, by the Reformed Presbytery, with Accommodation of the Original Covenants, in Both Transactions, to Their Times and Positions Respectively

suffered many of our brethren in many parts of the land to be oppressed

of the common enemy, without compassion or relief. There hath been great

murmuring and repining because of expenses of means and pains in doing

of our duty;" and not only so, but many did swear and subscribe oaths

and bonds expressly against such assistances, and to condemn all such

endeavors, to assist, defend and rescue them, as rebellion and sedition,

and obliging them to assist their murdering malignant enemies, by such

occurrences as they required. Yea, many instead of coming out to _help

the Lord against the mighty_, and defending their brethren, did come out

to the help of the mighty against the Lord, his cause, Covenant, and

oppressed people; concurring in arms against them at all the appearances

that were made and essayed for the cause of Christ; compearing at

courts, held for informing against and condemning their brethren, that

were present at, or concerned in such appearances for the Covenanted

cause, and coming in as witnesses against them; sitting in assizes for

condemning them, and guarding them to their executions, when martyred

for their duty, and the interest of truth. Many likewise denied to

reset, harbor or entertain their brethren, persecuted for maintaining

the Covenanted Reformation; some raised the hue and cry after them,

thereby occasioning, and assisting in, the murder of several faithful

brethren; the most part owned the great murderer who authorized all the

rest, and enacted all these murders, and assisted him and his

accomplices, and executioners of his murdering mandates, with their

persons and estates, in paying the supplies professedly demanded, and

declaredly imposed, for enabling them to accomplish these mischiefs.

Yea, many were so far from assisting, that they added afflictions to

their afflicted brethren, their reproaches, and persecuting by the

tongue those whom the Lord had smitten, and talking to the grief of

those he had wounded. And all sorts of us have been wanting in our

sympathy with, and endeavoring succor to, our suffering brethren, let be

to deliver them from their enemies' hands according to our capacity. So

also, it is for matter of lamentation, that many ministers all alongst

discovered great unconcernedness with, and contempt of, poor despised

and reproached sufferers, condemned the heads of their suffering, forgot

or refused to pray for them publicly. And as this Article was all

alongst through the persecuting times, most grossly violated, so to this

day it continues to be. Any that would appear in the least active in

this cause, are so far from being assisted that they are borne down,

derided, sentenced, and sometimes imprisoned; whatever motions are made

in private discourses, or public sermons, which may import a respect to,

or liking of, this noble cause of religion, or a dislike of, and

displacency with the courses opposite unto it, are so far from being

countenanced, that the movers are hated, vilipended, contemned or

censured, as raisers of dust, formenters of division, pragmatic,

turbulent and fractious spirits, and loaded with many other defamatory

epithets and calumnies. Many instances of which may be given since the

Revolution. For example, when in the year 1690, there was a paper of

grievances presented to the Assembly by some of those who had been

keeping up a witness against the iniquitous courses of the times, and

were now expecting that as the fruit of a merciful delivery from

tyrannical usurpations, and antichristian persecutions, Reformation

should be revived, grievances redressed, judicatories rightly

constituted, and duly purged, it was far from receiving a kind and

friendly reception and they who presented it left without assistance and

help, contrary to the tenor of the Covenant, so that that paper could

not be allowed a hearing, let be a redress, and the persons who offered

it to their consideration were, to their great sorrow and grief of

heart, dismissed without a satisfying answer. As also when Messrs.

Linning, Shields and Boyd, who had been carrying on a Testimony against

the time's defection, and were now minded to join with the Assembly,

after the exhibition of their Testimony, whatever acceptance it might

meet with at their hands, had in prosecution of this their design,

exhibited their proposals to the Committee of Overtures, these

proposals, though both worthy of consideration and necessary to be

redressed, were not allowed a hearing in open Assembly, but rejected as

being "made up of mistakes, reflections, unseasonable and impracticable

overtures," and the said persons, so far from being assisted, in order

to a removal of the evils therein complained of, as destructive to the

cause of God, that upon the contrary the four named persons stand in the

fifth Act of that pretended Assembly characterized with the name and

epithet of persons who had followed courses contrary to the order of the

church, and in their Moderator's exhortation, _to walk orderly in time

coming, in opposition to all schism and division_, their former practice

of testifying against the corruptions of the times was implicitly

condemned as disorderly, schismatic and divisive. Another instance of

this appeared not long after; when in the year 1692, some of the godly

of the land published their declaration disowning William and Mary's

government, because not qualified as God's word, and our Covenants do

require, as it is specified at large in the narrative of that

declaration; some of them were apprehended and imprisoned, for that

piece of adherence to the Covenanted Reformation, and opposing or at

least witnessing against the courses which they found to be contrary to

it. Yet who at that juncture appeared to assist them in their laudable

undertakings? And all alongst since, whosoever has offered grievances,

or any way witnessed against the bypast and present defections, have

been and are prosecuted with church censure, or persecuted with bitter

and malicious invectives and reproaches, falling from the tongues and

pens of those that are obliged by Covenant to have assisted, defended

and encouraged them. And especially ministers, who by virtue of their

office, as well as Covenant engagements, are obliged to excite persons

to, and assist them in their duty, have been active to do the quite

contrary; for instance, when some persons offered to give public

satisfaction for their compliance with Christ's enemies, they refused to

admit them. But to what purpose do we repeat these instances? It is too

certain and evident, that there is more assistance and encouragement

afforded to the enemies of this cause and Covenant, by persons of all

ranks than to the friends and well wishers of it. Love to, and zeal for

this cause are greatly decayed, and therefore mutual sympathy and

affection amongst the people of God in the prosecution and maintenance

of it are much a wanting.

In the same Article we are bound, "not to suffer ourselves directly or

indirectly, by whatsoever combination or terror, to be divided or

withdrawn from this blessed union and conjunction, whether to make

defection to the contrary part, or to give ourselves to a detestable

indifferency or neutrality in this cause; and in the National Covenant,

that we shall neither directly nor indirectly suffer ourselves to be

divided, or withdrawn, by whatsoever suggestion, allurement or terror,

from this blessed and loyal conjunction. According to scripture

warrants."

Gen. xiii. 8; Psal. cxxxiii. throughout; Zech. viii. 19; I Cor. i. 10;

Eph. iv. 3; Phil. i. 27, ii. 2; Heb. xxi. 14; Jer. ix. 3; Ezek. xxii.

25; Hag. i. 2; Phil. ii. 21; II Tim. iv. 10; Rev. iii. 15.

But, alas! it is long since our fathers had reason to complain and

confess, "That many in their day through persuasion or terror, suffered

themselves to be divided and withdrawn to make defection to the contrary

part. Many had turned off to a detestable indifferency and neutrality in

this cause, which so much concerneth the glory of God, and the good of

these kingdoms. Nay, many had made it their study to walk so, as they

might comply with all times, and all the revolutions thereof. That it

was not their care to countenance, encourage, entrust, and employ, such

only as from their hearts did affect and mind God's work; but the hearts

of such, many times had been discouraged, and their hands weakened,

their sufferings neglected, and themselves slighted, and many who had

been once open enemies, and always secret underminers, countenanced and

employed. Nay, even those who had been looked upon as incendiaries, and

upon whom the Lord had set marks of desperate malignancy, falsehood and

deceit, were brought in as fit to manage public affairs."

All which sins and breaches of covenant have now increased to a great

height of heinousness; for, in our day, these incendiaries, desperate

and engrained malignants have only been employed in, and admitted to the

management of the affairs of the kingdom, and none but they accounted

habile by law; and such divisions from the Covenanted-conjunction, and

defections to the contrary part have been, and are enacted and

established by law; yea, all the unhappy divisions that have been from

the _public resolutions_, and downward, have been the woful consequents

and effects of defections to the contrary part. At the first erection of

Prelacy, many, both ministers and professors, partly by terror, partly

by persuasions, did withdraw from this covenanted conjunction, and make

defection unto Prelacy, with which they combined, conforming with, and

submitting to the ministry of the conforming curates; and afterward, by

the terror of the fear of men, and the persuasions of their counsel and

example, many of the land were seduced into a combination with

malignants, in taking oaths and bonds contrary to the covenant, thereby

dividing themselves from the recusants, and making defection to the

party imposing them, and opposing the covenants. By combination of those

that preferred peace to truth, and ease to duty--by the terror of

threatened continuance of persecution, and the persuasion of a promised

relaxation and immunity from troubles; many ministers have been divided

from the testimony of the Church of Scotland, against the enroaching

supremacy and absolute power, and one from another, and have made

defection to that part and party that were advancing these encroachments

and usurpations on the prerogatives of Christ and privileges of his

church; by receiving indulgences and tolerations from them, in their own

nature destructive unto, and given and received on terms inconsistent

with the duties of the covenants, which were contrived and conferred on

purpose to divide them from this cause, and from their brethren that

more tenaciously adhered to it; and did effectuate that design in a

great measure--and others gave themselves to a detestable indifferency

in complying with, conniving at, and not witnessing against these

defections, but passing them over in a secure submissive silence. And

as, in the times of persecuting violence, these breaches of this Article

were made by reason of the snares of that sinful time; so much more has

there been a manifest violation of it since, when at this day there is

such a universal combination of interests in opposition to the

covenanted reformation. Are not the most of the three kingdoms in one

great combination against it, by this cope-stone of defection, this

incorporating union? How have we made conscience of performing that part

of the covenant anent _resisting the persuasion of men to make defection

to the contrary part_, when the whole land is so deeply involved into

it? There has been, alas! too much way given to carnal arguments and

persuasives--such as worldly gain, ease, profit, and preferment, and too

much slavish fear and terror of men, whose breath is in their nostrils,

has been entertained, without a due reliance and dependance upon

Omnipotency; which has greatly carried men off their feet, and wheedled

them into a compliance with, and defection to the contrary part, or into

a neutrality and indifferency in this cause; so that few are found

valiant for the truth upon the earth. What strange laxness and Laodicean

indifference has there appeared in this cause, through the whole conduct

of affairs in church and state, since the revolution; whereby many

discover to every observant eye that they are satisfied if they obtain a

peaceful enjoyment of their own things, and liberty to dwell in their

ceiled houses--albeit the Lord's house (in a great measure) lies waste?

Where are there any acts of Assemblies, or proceedings of the church,

which discover any due concern or zeal for the covenanted interests?

Nay, the contrary has too frequently appeared; as for instance, when by

the 5th act of the 2d session of William and Mary's 1st Parl., the

establishment of the church was calculated for the meridian of

state-policy, according to act 114, Parl. 12, King James VI. Anno 1592.

On purpose to pass over in shameful oblivion the church's choicest

attainments in reformation betwixt 1638 and 1649; and particularly, to

make void the League and Covenant, with the Assembly's explanatory

declaration affixed to the National, the malignants' grand eye-sore,

there was no faithful protestation and testimony exhibited against this

by the Assembly, then indicted, and convened the 16th of October

following; which, if duly pondered in all its circumstances, without the

mask and pretexts industriously drawn over it, will appear to be,

perhaps one of the greatest sins of this nation, and to be little

inferior in nature and aggravations to the burning of the covenants,

which is granted by all Presbyterians to be a most atrocious act of

contempt done to the eternal God, and to his Son Jesus Christ, and

cannot be called to mind by any of the godly without great abhorrence

and detestation of it; in so far as the passing over and not ratifying

these acts of Parliament and Assembly by the respective judicatories,

which were made during that time of reformation, was a practical and

interpretative condemning of them as unprofitable, and did greatly

corroborate the acts whereby Charles II. had declared them null and not

obligatory; and did likewise import a vilifying and despising of what

God had wrought for his people in these lands, during that time; and,

lastly, was a manifest indication of disregard to the oath of God, which

these lands had come under. Neither did that, nor any succeeding

Assembly, impartially and explicitly enumerate the land's sins in their

national fasts; namely, the indulgence and toleration, with the

addresses and thanksgiving for it, and the burning of the covenant, &c.;

neither have they, in any of their addresses to their King or Queen, by

letters, or other means, declared unto them the indispensable duty of

renewing the covenants, nor applied to the Parliament for that effect;

neither have they, by their Assembly-acts, asserted the intrinsic power

of the church; neither did they in any of their acts, or public papers,

make honourable mention of those who had laid down their lives for their

adherence to Christ's truths during the times of persecution, nor

testified their approbation of what was done that way; and yet many of

us have been wanting in testifying our dislike of these backsliding

courses, by discountenancing, withdrawing from, and keeping ourselves

free of all participation with them; but have received the sacraments

of Baptism and the Lord's Supper, and the privilege of marriage at their

hands, and paid tithes and stipends. By all which, it is apparent now

much indifferency there has been in this cause of covenanted interest,

which so much concerneth the glory of God, the good of the kingdoms, and

the honour of the civil Magistrate.

Moreover in the same Article we are sworn, "All the days of our lives,

zealously and constantly to continue in this cause, against all lets and

impediments whatsoever, and what we are not able ourselves to suppress

and overcome, to reveal and make known the same that it may be timeously

prevented. And in the National Covenant, never to cast in any let, that

may stop or hinder any such resolution, as by common consent shall be

found to conduce for so good ends; but on the contrary, by all lawful

means, to labor to further and promote the same; and if any such

dangerous or divisive motion be made to us by word or writ, that we and

every one of us shall either suppress it, or if need be, incontinent

make the same known, that it may be timeously obviated. Agreeing very

well with the scriptures." Numb. xiv. 9, 10; Neh. vi. 3, 6, 8, 9, 10,

11; Isa. viii. 12, 13, 14; Acts iv. 19, 20, 24, xxi. 13; Gal. ii. 5;

Phil. i. 28.

Nevertheless, _many have been the lets and impediments, that have been

cast in the way, to retard and obstruct the Lord's work_, by Prelacy,

supremacy, indulgences, toleration, and absolute tyranny and compliance

therewith, enacted by law, and all the mischiefs established by a throne

of iniquity since the unhappy restoration of Charles II. to this day.

Yet few have ever zealously contended and fewer have constantly

continued in contending, against these obstructions, so obstructive to

the cause, many have kept secret the first motions and appearances of

these things, while they might have been suppressed and overcome, and

the generality have passed them over in silence, and not made known, nor

advertised unto evil of these things when declared, by witnessing

against these things, when, they could not be otherwise removed or

overcome. Yea, many of us have ourselves cast in lets and impediments,

obstructive to the cause, by our defections divisions and disorders

against common consent, and precipitances, without common consent even

of our brethren adhering to the testimony. Many a divisive motion hath

not been counted dangerous, of those which tended to divide us from the

Covenanted cause. And many a good and necessary motion hath been

accounted divisive, namely, such as proposed the necessity of confessing

and forsaking sin.

"Besides these and many other breaches of the Articles of the Covenant,

in the matter thereof, which concerneth every one of us, to search out

and acknowledge before the Lord, as we could wish his wrath to be turned

away from us, so have many of us failed exceedingly in the manner of

following and pursuing the duties contained therein, not only seeking

great things for ourselves, and mixing private interests, and ends

concerning ourselves, and friends, and followers, with those things

which concern the public good; but many times preferring such to the

honour of God and good of his cause; and retarding God's work until we

might carry alongst with us our own interests and designs: it hath been

our way to trust in the means, and to rely upon the arm of flesh for

success, albeit the Lord hath many times made us meet with

disappointments, and stained the pride of all our glory, by blasting

every carnal confidence unto us. We have followed for the most part the

counsels of flesh and blood, and walked more by the rules of policy than

piety, and have hearkened more unto men than unto God."

In the conclusion of the Solemn League and Covenant there is a

profession and declaration "before God and the world of our unfeigned

desires to be humbled[28] for our own sins and for the sins of these

kingdoms[29]; especially that we have not valued, as we ought, the

inestimable benefit of the gospel[30], that we have not laboured for the

purity[31] and power thereof[32], and that we have not endeavoured to

receive Christ into our hearts[33], nor to walk worthy of him in our

lives[34], which are the causes of other sins and transgressions so much

abounding amongst us[35]: all which we are under many obligations to

confess and mourn over from the word; and, of our true and unfeigned

purpose and desire, to endeavour for ourselves and all others under our

power and charge[36] both in public and in private, in all dutie[37] we

owe to God and man, to amend our lives[38] and each one to go before

another[39] in the example of a real reformation, that the Lord might

turn away his wrath and heavy indignation,[40] and establish these

kingdoms in truth and peace.[41] Yet we have refused to be reformed and

have walked proudly and obstinately before the Lord, not valuing his

gospel, nor submitting ourselves unto the obedience thereof; not seeking

after Christ, nor studying to honour him in the excellency of his

person, nor to employ him in the virtue of his offices; not making

conscience of the public ordinances, nor studying to edify one another

in love. The ignorance of God and his Son Jesus Christ prevails

exceedingly in the land." Even our fathers in their purest times

confessed, in their acknowledgement of sins, "That the greatest part of

masters of families among noblemen, barons, gentlemen, burgesses, and

commons, neglected to seek God in their families, and to endeavour the

reformation thereof. And albeit it had been much pressed, yet few of the

nobles and great ones could be persuaded to perform family duties

themselves in their own persons, which made so necessary a duty to be

disregarded by persons of inferior rank."

We may add, in our degenerate times, not only the great ones generally

profess the neglect and contempt of so necessary a duty, both in their

own persons and in the use of chaplains; but the great part of the

commons are altogether strangers to it; many performing no part of the

family worship at all, others only singing a psalm and reading a chapter

without praying, and others making a fashion of all, but very

perfunctoriously, formally, and indifferently, and scarcely once in a

day. And ministers also making little conscience of visiting families to

see how this duty is performed, not pressing it upon the negligent, nor

stirring up the formal to a more spiritual way of performing it, nay,

some giving bad examples to their flocks, by neglecting it themselves in

their own families. _The nobility, gentry, and barons, who should be

examples of sober walking unto others, are very generally ringleaders of

excess and rioting_. We have been far from amending our lives and

promoting a personal reformation, and going before one another in the

example of a real reformation, when we have been examples of deformation

in our personal practices and public transactions, and being

too-familiar and too far united with the patrons and patterns of the

land's deformations. "Our fathers also acknowledged, albeit they were

the Lord's people engaged unto him in a solemn way; yet they had not

made it their study that judicatories and armies should consist of, and

places of power and trust be filled with men of blameless and Christian

conversation, and of known integrity and approved fidelity, affection,

and zeal unto the cause of God. And not only those who were neutral and

indifferent, but disaffected and malignant, and others who were profane

and scandalous were intrusted. By which it came to pass that

judicatories, EVEN THEN, were the seats of injustice and iniquity. And

many in their armies, by miscarriages, became their plague unto the

great prejudice of the cause of God, the great scandal of the gospel,

and the great increase of looseness and profanity throughout all the

land." But, since the time of that acknowledgment there has still been

more and more degeneracy, so that judicatories have consisted of, and

been filled with perjured traitors to God and their country. And armies

made up of these plagues marshalled under a displayed banner against

Christ and his interest, not only to the scandal, but for the

suppression of the gospel, and forcing people to profanity throughout

the land; and now are, to the disgrace of the Protestant religion, made

up of the refuse of the lands, and employed in the support of an

Antichristian interest abroad. Yet have we not sighed and cried for

these abominations, nor have we been concerned, as we ought, with the

abounding of them through the land. As also, with blushing, we must

confess our pride and presumptuous boasting of external privileges of

the gospel and outward reformation, and of a testimony which we bragged

of, as if that had made us better than others, while we made no

conscience of personal reformation, which, no doubt, amongst other

sinful miscarriages, was a main cause of the Lord's depriving us so long

a time of the comfortable and soul-enriching mercy of a faithfully

dispensed gospel.

And, in like manner, the conceitedness of some in suffering and

contending for truth, rather for keeping up the contention abetting a

party, and many times under too lofty names of the suffering party, and

remnant, and the like, than to keep and hold fast the word of the Lord's

patience to his glory as our crown; and many other evidences of pride

hateful to God, such as boasting in the strength of armies in the

suffering times in an ostentatious way, vaunting of, and being too much

taken up with them, though then necessary for the defence of our lives;

rejoicing in our numerousness or worldly abilities, or in the number of

them that frequent the public ordinances in the fields; or that they,

who are owners of the testimony, are for the most, part kept free from

the gross out-breakings into which others are left to fall; which

things, though very good and desirable in themselves, may yet be, and

have been, occasions of sin when boasted in, more than humbly and

thankfully acknowledged to be from the hand of God. As also, revengeful

resenting of affronts, passionate and disdainful refusing to take

reproof for faults, or for the excess in any duty, as to the manner of

it, when we thought the matter was right.

And, it is likewise matter of regret, that both in the time of greatest

suffering and afterwards, idleness of both kinds did too much prevail

amongst us; both that when we were in a manner driven from the world,

and shut up from all employment but the exercise of godliness, many did

not improve that opportunity of the cross to promote acquaintance and

communion with God, being slothful in prayer, reading and other duties;

and some again, even when they might have had access to lawful

employments, continued idle and out of work, to the opening of the

mouths of many against the cause; albeit they were not called to, or

employed in any public business for the same.

And besides all these things, there may be many other transgressions

whereof the lands wherein we live are guilty, and these attended with

many heinous aggravating circumstances beyond what they were in our

fathers, which we have not been humbled for to this day; but, instead of

mourning for them, confessing and forsaking them, we have been rather

defending or daubing, covering or coloring, excusing or extenuating

them. All which we now desire to acknowledge and be humbled for, that

the world may bear witness with us, that righteousness belongeth unto

God, and shame and confusion of face to us, as appears this day.

* * * * *

_A SOLEMN ENGAGEMENT TO THE DUTIES CONTAINED IN OUR NATIONAL AND SOLEMN

LEAGUE AND COVENANT._

_Particularly adjusted to the Circumstances of these Times, Anno 1712_

Because it is requisite, in order to obtain mercy, not only to confess,

but also to forsake our sins, and to do the contrary duties; therefore,

that the sincerity and reality of our repentance may appear, we resolve,

and solemnly engage before God, in the strength and through the

assistance of Christ, that we shall carefully endeavour, in all time

coming, to avoid all these offences, whereof we have now made solemn

public acknowledgment, and all the snares and temptations tending

thereunto; and to testify this sincerity of our resolution, and that we

may be better enabled in the power of the Lord's might, to perform the

same, we do again renew our Covenants, both National and Solemn League,

promising to make conscience of a more exact performance of all the

duties therein contained, so far as we, in our stations, and present

deplorable circumstances, are capable; particularly such as follow.

Because religion is of all things the most excellent and precious in its

own nature, and therefore most to be desired by the children of men,

and the knowledge of the great truths of the gospel, so generally

decreased in this land, is so absolutely necessary to salvation;

therefore in order to attain it, we shall labor to be better acquainted

with the _written word of God_, the only infallible rule of faith and

manners; and shall (according to our capacity) study more than formerly

the doctrine of the reformed church of Scotland, summed up in our[42]

Confession of Faith, Catechisms Larger and Shorter, Sum of Christian

Doctrine and practical Use of Saving Knowledge, Directory for Worship

(as the same was received and observed by this church in her purest

times, viz. in the year 1649,) Propositions concerning Church

Government, and Ordination of Ministers, annexed to the Confession of

Faith, and other writings clearing and confirming these truths, approven

by this church, and agreeable to the word of God.

We shall likewise endeavor the advancing and promoting the power of this

true Reformed Religion, against all ungodliness and profanity, the

securing and preserving the purity thereof, against all kinds of errors,

heresy and schism, as namely, Independency, Brownism, Anabaptism,

Antinomianism, Arminianism, Socinianism, Libertinism, Familism.

Scepticism, Quakerism, Deism, Burignonism and Erastianism; and as we

declare, that we willingly agree in our consciences unto the doctrine of

the church of Scotland in all points, as unto God's undoubted truth and

verity, grounded only upon his written word, so we resolve constantly to

adhere unto, maintain and defend, profess and confess, and (when called

of God) to yield ourselves sufferers for the said doctrine, as we shall

desire to be approven and confessed by Jesus Christ, before God and his

holy angels. _2dly_, We shall also study more sincerity, uprightness and

heart-integrity in the worship of God, and shall not satisfy ourselves

with the form of it, without the power and spirituality, which God the

only object of religious worship, doth require: and shall endeavor the

due performance of all the duties of religious worship, which God hath

in his most holy word required. And shall (if Providence offer

occasion) endeavor to recover, and labor to preserve the purity thereof

from all corruptions, mixtures, innovations and inventions of men,

Popish, Prelatical, or any other; and while we are not able, by reason

of the prevailing power of the abettors and maintainers of them, to get

them removed, we shall labor (through grace) to keep ourselves free from

all sinful communion and participation with them, and shall, in our

stations, testify against these corruptions and perversions of God's

worship, by all competent means. _3dly_, We shall likewise by all lawful

means endeavor, that Presbyterian church government in kirk-sessions,

presbyteries, synods and general assemblies, may be recovered in its

former purity, established upon its proper basis and foundation, the

word of God; and that it may be freed from all encroachments and

invasions made thereupon by the powers of the earth; and that the

discipline of the church may be impartially exercised against all

scandalous offenders, great or small; and when the ministers of this

church, or any of them, shall sincerely and conscientiously endeavor the

restoration of the government in all its privileges, and freedom from

all Erastian encroachments, and to have the discipline duly and

impartially exercised, then we promise to be obedient, and be subject

thereunto, as becomes the flock of Christ; but shall always testify our

dislike of all encroachments made and yielded to, prejudical to the

privileges which Christ hath bestowed upon his church.

_4thly_, We shall always desire and pray for the reviving of the work of

uniformity in the three kingdoms, and (if the Lord in his providence

shall offer opportunity) shall seek and endeavour it by other means

possible, lawful, expedient, and competent to us in our capacities; and

shall never cordially consent unto, nor cease to testify against,

whatsoever doth obstruct and hinder that work of uniformity, and shall

detest and abhor all multiformity, introduced by Erastianism, Prelacy,

and Sectarianism, now so prevalent, and confirmed by this late union

with England.

According to the second Article, we shall do our utmost endeavour to

have the land purged of Popish idolatry, and the monuments thereof

destroyed, particularly the abomination of the mass; and, so far as lies

in our power, shall never suffer the same to be re-introduced or erected

again, nor favour any attempts tending thereunto. We shall never make

any conjunction with these abominable Popish idolaters, at home or

abroad, in armies or otherwise; and shall, according to our National

Covenant, detest and abhor all their wicked superstitious rites and

ceremonies. We shall never consent, for any reason whatsoever, that the

Penal Statutes made against Papists should be annulled; but shall, when

opportunity offers, be ready to concur in putting them to a due and

vigorous execution. _2dly_, We shall, by all approven means, in our

stations and vocations, endeavour the extirpation of Prelacy; and shall

never submit to that wicked hierarchy of Bishops, Archbishops, &c.,

having superiority of order and jurisdiction above preaching Presbyters,

whether Erastian or only Diocesan, in any form or degree, howsoever

reformed, accommodated, limited, or restricted by cautions and

provisions of men; seeing that all such superiority is flatly condemned

in the Word of God, and hath proven many times fatal to the church of

Christ. We shall detest and abhor, and in our stations witness against

whatsoever courses, tending to the establishment of that abominable

hierarchy; and particularly, the oaths of allegiance, with the

assurance, and oath of abjuration, lately imposed on the persons of

public trust in these realms, in regard they may justly be interpreted

to strengthen that hierarchy, by upholding the persons that maintain the

same. We shall not submit to any orders issued forth by Bishops, nor own

them as our lawgivers, nor acknowledge any title they have to be members

of parliament or council. _3dly_, We shall in like manner detest, and

abhor, and labour, to extirpate all kinds of superstition--all rites and

ceremonies superadded by human invention to the worship of God, not

enjoined and required in his Word; together with all heresy and false

doctrine, and all profaneness and immortalities of every kind, and

whatsoever is contrary to sound religion; and shall in the strength, and

through the help of Christ, endeavour to deny all ungodliness and

worldly lusts, and from henceforth to live righteously towards our

neighbour, soberly in ourselves, and to walk humbly with our God.

We shall upon the one hand, endeavour to keep ourselves, as far as we

can, from all partakings in other men's sins, by consenting unto

associations, incorporations, combinations, compliance with, or

conniving at, their sins. And upon the other, to guard against all

schism, and sinful separation, or unjust, rash, and disorderly

withdrawing from societies, congregations or families, or any part of

the communion of the true reformed church of Scotland, holding purely

and entirely the doctrine, worship, discipline and government of the

same, in principle and exercise, according to the rules of Christ, and

standing acts and constitutions of this church, consonant thereunto, so

far as the Lord gives light therein. And as we look not upon our

practice in withdrawing from the backslidden ministers of the present

Erastian church, for reasons valid and sufficient, to be a gathering and

setting up formed separate churches under other ordinances and ministry,

distinct from the Presbyterian church of Scotland, (although we be

falsely aspersed as doing it) so we purpose and resolve always to adhere

to that standard of doctrine, discipline, and government, and that

purity and form of worship, which during our reforming times were

established, and to embrace such ordinances, and such a ministry as are

of divine appointment; and that we shall not presume to withdraw from

minister or member of that body for any offence, in any case, where

either the offence may be legally removed without withdrawing, or cannot

be instructed to be condemned by the word of God, and constitution of

this church, or is in itself an insufficient ground of withdrawing, or

where it is not defended, or obstinately persisted in, or is a thing to

be condescended upon, forborn, or forgiven; but shall study to maintain

union and Christian communion, with all and every one, whether ministers

or private Christians, who adhere unto the purity of the doctrine,

worship, discipline and government of the church of Scotland, and to the

whole word of Christ's patience, in the sufferings and contendings of

his people, in opposition to his enemies' encroachments; and shall join,

in the way of truth and duty, with all who do, and in so for as they do,

adhere to the institutions of Christ. And because many have labored to

supplant the liberties of the true kirk, and have in a great measure, of

late by indulgences and toleration, and now by oaths of allegiance and

abjuration, and encroaching on the freedom of Christ's courts, obtained

their design: we shall therefore, to our power withstand and witness

against all these encroachments made upon the liberties of Christ's

church in our land, and when we can do no more, shall withdraw our

countenance and concurrence from such as hold their freedom from, and

are modified by such usurpation; and shall neither hear their sermons,

nor pay them stipends, while they continue unfaithful; and shall,

whenever God gives us opportunity, endeavor to recover, and when

recovered, to maintain and defend the liberties and privileges of the

church of Scotland, against all who shall oppose or undermine the same,

or encroach thereupon, under any pretext whatsoever.

With reference to the third Article, wherein we are bound to defend the

privileges of the Parliament, liberties of the kingdoms, and the King's

Majesty's person and authority, in the defence of the true Reformed

religion: albeit God, in his righteous judgment, hath left the nations

so far to the counsels of their own hearts, as to suffer them to set up

Magistrates, wanting the qualifications requisite, and to fill places of

power and trust with insufficient and disaffected persons, who have no

respect to the interest of religion, and this nation in particular to

give up the rights and privileges of Parliament, and kingdom, to the

will and lust of the English, and so to betray the interest both of

religion and civil liberty for unworthy by-ends; yet we purpose and

promise, that we shall always in our capacities bear witness against

these courses, and shall not by any means corroborate them, or encourage

and countenance the maintainers and abettors of them. And if ever the

Lord in his mercy shall be pleased to open a door of relief, and break

the cords of the ungodly, we shall not be wanting in all lawful and

suitable endeavors to promote, to our power, the recovery of that

liberty and freedom which we have lost, and to have those acts and

oaths, which impede Reformation, rescinded: and that all the righteous

laws, made in favor of the Covenanted Reformation, may be put in full

force, and duly executed.

We shall earnestly pray to God that he would give us able men, men of

truth, fearing God and hating covetousness, to bear charge over his

people, and that all places of power and trust in church, state, or

army, may consist of, and be filled with men of known good affection to

the cause of God, and of a Christian and blameless conversation; and

when it shall please the Lord to give us such magistrates and judges

supreme and subordinate, then we will, in the terms of the covenant,

yield allegiance to them, and loyally subject to their good government,

not from any by-end or sinistrous principle, but out of sincere

obedience to God's commandment; and shall willingly support and defend

them, with our estates and lives, in their persevering and defending the

true reformed Protestant religion, in doctrine, worship, discipline and

government, and suppressing all kinds of false religion in their

dominions, and in the administration of justice and punishment of

iniquity; but while the Lord, in his just displeasure for our sins,

withholds such from us, we intend to wait till he turn away his anger,

and not to stretch forth our hands to iniquity, in owning and

countenancing such as are not duly qualified; as, particularly, those

that are Popish or Prelatical in their professed principle and practice,

and by oaths engage themselves to maintain, and accordingly to defend,

the Prelatical form of church government, who oppose and encroach upon

the true government of Christ's house by their supremacy, and tolerate

Sectarian errors in their dominions, and that every one of them supreme

and subordinate; and shall not corroborate their unjust authority, by

pacing them cess and supply, for upholding their corrupt courts and

armies, employed in an unjust and antichristian quarrel; or, by

compearing before their judicatories, either to defend or pursue

lawsuits, or upon any other account.

Because we are not in a case to bring to due trial and punishment,

condign, according to the merit of their offences, malignants and evil

instruments, according to the fourth Article; therefore, we shall

endeavour to keep ourselves, as far as possible, from any compliance

with, or approbation of their cause and courses, opposite to the cause

and work of God; and shall endeavour to keep at a distance from

everything that may anyways import a unitive conjunction, association,

or confederacy with them, or strengthening them in their opposition to

the cause of God--the covenanted interest. We shall, through grace,

endeavour to represent before the throne of justice their wicked

courses; and pray that God would defeat their inventions, though we

shall always, as becomes Christians, implore the throne of grace for

mercy to their souls, so far as it may be consistent with God's eternal

purpose of electing love. Moreover, we shall always endeavour to guard

against all unwarrantable and irregular ways, not approven in God's

Word, of punishing malignants and incendiaries, for their opposition to

reformation.

Whereas, in the fifth Article, we are bound to endeavour, that the

kingdoms may remain united in a most firm peace and union to all

posterity; which union did consist in a uniformity in doctrine, worship,

discipline and government, though, as was said, it is now laid aside,

and a union entered into which establishes multiformity therein, and so

is the opposite of this Covenanted Union. We shall, therefore, deny our

consent unto, and approbation of this union, and shall, as we have in

weakness been witnessing against it formerly, so continue to do for the

future, and shall not corroborate or strengthen the same; but upon the

contrary, if the Lord afford opportunity, shall do our utmost to have

the _union of the kingdoms settled_ upon the true covenanted basis; and

shall lay out ourselves, as far as possible, to entertain correspondence

and sympathy with every one in the kingdoms of England and Ireland, who

do, or shall, to our knowledge, adhere to this League and Covenant.

According to the sixth Article, considering what danger we and all our

brethren, under the bond and owning the obligation of these covenants,

are in, and may be exposed unto, from the Popish and Prelatical

malignant faction still prevailing, and from this backslidden church;

and being sensible of the many defects which have been amongst us, in

the duty of defending and assisting one another in maintaining the

common cause of religion and liberty, we do here solemnly enter into a

bond of association with all that do now renew these covenants, "with

the Acknowledgement of the Public Sins and Breeches, and the Engagement

of Duties thereof, and concert and assert the old covenanted cause and

quarrel," as our fathers stated and contended for it, from the year 1638

to the year 1650. Which cause of the covenanted reformation in doctrine,

worship, discipline and government, and all interests, or rights,

religious or civil, contended for during the foresaid space of years,

conducing to promote the same, we faithfully promise to prosecute,

propagate, preserve and maintain, to the utmost of our power, with our

lives and all that we have; and to adhere to all the faithful

testimonies, protestations and declarations, in the defence of the

foresaid covenanted reformation, agreeable to, and founded on God's

Word, ever since the foresaid year 1650, not regarding the foul

aspersions of rebellion, combination or schism, or what else our

adversaries, from their craft and malice, would put upon us; seeing what

we do is so well warranted, and ariseth from an unfeigned desire to

maintain the true religion, to obtain the protection and preserve the

honour of righteous government, and promote the peace and happiness of

the kingdoms.

And for the better performance of what we here engage to, we shall

sympathize, bear all burdens, embark our interest with, assist and

defend all those, who enter into, or join this association and Covenant,

and shall reckon whatsoever is done to the least of us, for this cause,

as done to us all in general and to every one of us in particular: and

shall account it a breach of Covenant, if seeing our brethren pursued

for this very cause, and having sufficient means to comfort and assist

them, any of us shall either make peace with the persecutors, bind up

their hands by oaths and bonds from resisting them, refuse to hide,

harbor, or supply their brethren, decline to venture, in lawful and

necessary attempts for their relief, or withdraw from their dutiful

support; and being thus united and associated in this cause, as we

resolve and oblige ourselves to abide in this firm conjunction, and

neither consent nor concede to any combination or counsel, suggestion,

persuasion, allurement or terror, that may have any known tendency or

influence, whether direct or indirect, to seduce us either to a division

amongst ourselves, or defection to our adversaries, or a base

indifferency and neutrality between the two; but shall, with all zeal,

fidelity and constancy, communicate our best help, counsel and

concurrence, for promoting all resolutions, which by common consent

shall be found to conduce to the good of the cause, and shall endeavor

to discover, oppose and suppress, all contrivances or counsels, that may

cast in any let or impediment, that may be obstructive or prejudicial to

the same. So we shall likewise desire, design and endeavor, (whenever

the Lord in his providence shall offer opportunity) to get the

defections, unworthy neutralities, and unhappy divisions, which have

long and lamentably wounded, and wrecked this church, removed and

remedied. And shall be willing, with all tender sympathy and compassion,

to embrace and welcome with the utmost bowels of kindness and respect

that we can, all who shall confess and forsake these defections, and

according to their stations, as ministers or private Christians, shall,

by all proper means, labor to satisfy the conscience of the godly, that

are through these defections and scandals justly offended, and that

according to the rules of Christ, delivered in his word, and received in

this church, in her Reforming times, and join cordially with us in the

prosecution of this cause; and we shall be willing also, at their

desire, to acknowledge and forsake, for peace and unity, whatever we can

rationally be convinced to be bad in our conduct and management, as we

must acknowledge, that in all things we fail, and come exceedingly short

of that perfection, which we should and would be at.

And because there be many who heretofore have not made conscience of the

oath of God--but some, through fear, others by persuasion, and upon base

ends, and human interests, have entered thereinto, who have afterwards

discovered themselves to have dealt deceitfully with the Lord, in

swearing falsely by his name; therefore, we, who do now renew our

covenants with reference to these duties, and all other duties contained

therein, do, in the sight of him who is the searcher of hearts, solemnly

profess, that it is not upon any politic advantage, or private interest,

or by-end, or because of any terror or persuasion from men, or

hypocritically or deceitfully, that we do again take upon us the oath of

God; but honestly and sincerely, and from the sense of our duty. And

that, therefore, denying ourselves and our own things, and, laying aside

all-self interests and ends, we shall, above all things, seek the honour

of God, the good of his cause, and the wealth of his people; and that,

forsaking the counsels of flesh and blood, and not leaning upon carnal

confidences, we shall depend upon the Lord, walk by the rule of his

Word, and hearken to the voice of his servants. In all which, professing

our own weakness, we do earnestly pray to God who is the Father of

mercies, through his Son JESUS CHRIST, to be merciful unto us, and to

enable us, by the power of his might, that we may do our duty, unto the

praise of his grace in the churches. Amen.

FOOTNOTES:

[Footnote 4: In the Preface to this edition, the reader may perceive the

same spirit in 1880. | ED.]

[Footnote 5: The lawful supreme Magistrate.]

[Footnote 6: The persons and authority of such, when God of his mercy

shall grant them to us.]

[Footnote 7: King Charles the First.]

[Footnote 8: Remonstrances, declarations and testimonies of old, and of

late.]

[Footnote 9: Or any other corruptions thereof, Prelatic or Erastian,

either tried or to be tried; such as indulgence, the toleration, the

magistrates appointing fasts without advice and consent of the church,

dissolving assemblies, &c.]

[Footnote 10: Remonstrances, declarations and testimonies.]

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

country.]

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

[Footnote 13: The person and authority of sovereigns having the

qualifications which the Scriptures require.]

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

[Footnote 15: The lawful supreme Magistrate.]

[Footnote 16: Lawful supreme Magistrates.]

[Footnote 17: Anno 1638.]

[Footnote 18: Lawful supreme Magistrates.]

[Footnote 19: After all supplications, remonstrances protestations and

sufferings of our fathers, and our own grievous sufferings and

contendings both before and since the late Revolution.]

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

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

[Footnote 22: The lawful Magistrate's.]

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

[Footnote 24: Our Reformers.]

[Footnote 25: As they were then.]

[Footnote 26: The lawful supreme Magistrate.]

[Footnote 27: Such as the Curate of Carsphairn, and some others. But it

is to be noted, that this sentence is not meant of those who either

designed or actually executed that act of extraordinary justice upon the

Archbishop of St. Andrews, who being an arch-traitor, and public

incendiary, and implacable enemy to the work of God, and all the godly

in the kingdom, was therefore justly put to death; though (because of

the defect of justice in those that had authority,) the act, in respect

of the persons executing, was singular and extraordinary. See the same

vindicated, _Hind Let Loose_, head vi., page 633, &c.]

[Footnote 28: Ezek. vii. 16. But they that escape of them shall escape,

and shall be on the mountains like doves of the vallies, all of them

mourning, every one for his iniquity.]

[Footnote 29: Ezek. ix. 4.----Set a mark upon the foreheads of the men

that sigh and that cry for all the abominations that be done in the

midst thereof.]

[Footnote 30: Matt. xxii. 5. But they made light of it, and went their

ways, one to his farm, another to his merchandise.]

[Footnote 31: 1 Tim. vi. 14. That thou keep this commandment without

spot, unrebukeable, until the appearing of our Lord Jesus Christ.]

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

power thereof.]

[Footnote 33: Eph. in. 17. That Christ may dwell in your hearts by

faith.----Col. ii. 6. As ye have therefore received Christ Jesus the

Lord, so walk ye in him.]

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

pleasing.]

[Footnote 35: 2 Thes. ii. 10, 11, 12. Because they received not the love

of the truth----For this cause God shall send them strong delusion, that

they should believe a lie. That they all might be damned, who believed

not the truth, but had pleasure in unrighteousness.]

[Footnote 36: Josh. xxiv. 15.----But as for me and my house, we will

serve the Lord. Gen. xviii. 19. For I know him, that he will command his

children and his household after him, and they shall keep the way of the

Lord, to do justice and judgment.]

[Footnote 37: 1 Tim. iii. 15----That thou mayest know how thou oughtest

to behave thyself in the house of God.----]

[Footnote 38: Psal. ci 2. I will walk within my house with a perfect

heart. Jer. vii. 3. Thus saith the Lord of hosts, the God of Israel;

amend your ways and your doings, and I will cause you to dwell in this

place. Isa. I. 16, 17; _Cease to_ do evil. Learn to do well.----]

[Footnote 39: Jer. 1. 8. Remove out of the midst of Babylon, and go

forth out of the land of the Chaldeans, and be ye as the he goats before

the flocks.]

[Footnote 40: Zech. i 3. Turn ye unto me, saith the Lord of hosts, and I

will turn unto you, saith the Lord of hosts. Psal. lxxxv. 3. Thou hast

taken away all thy wrath; thou hast turned thyself from the fierceness

of thine anger. Verse 4th. Turn us, O God of our salvation and cause

thine anger towards us to cease]

[Footnote 41: Psal. lxxxv. 9, 10. Surely his salvation is nigh them that

fear him; that glory may dwell in our land. Mercy and truth are met

together; righteousness and peace have kissed each other.

Isa. xxxii. 17. And the work of righteousness shall be peace, and the

effect of righteousness, quietness and assurance forever.

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

[Footnote 42: Note. The Confession of Faith is here adhered to, as it

was received and approven by the General Assembly of this church, by

their Act of the 27th of Aug. 1647, Sess. 23, the 2d Article of the 31st

Chap, being understood, as explained in that Act, and the 4th Sect, of

the 23d Chap, being understood, as it is explained in our Informatory

Vindication, page 196, 2d Edition.]

[Typographical errors excepted, and _Historical Introduction_

substituted for _Preface_, this edition agrees with those of Paisley,

1820, and Belfast, 1835.--ED.]

ACT OF COVENANT RENOVATION,

AGREED UPON AT PHILADELPHIA, OCTOBER 8, 1880,

BY THE

REFORMED PRESBYTERY,

AFTER THE APPROVED EXAMPLE OF OUR FATHERS, AT

AUCHENSAUGH, 1712, AND ACCOMMODATED

TO THE PRESENT TIME.

* * * * *

"I have sworn, and I will perform it, that I will keep thy righteous

judgments."--_Psalms_ cxix: 106.

"They (Egyptians) shall vow a vow unto the Lord, and perform it."--_Is_.

xix: 21.

The Corinthians "first gave their own selves to the Lord."--_2 Cor_.

viii: 5.

COVENANT RENOVATION.

Vow, and pay unto the Lord your God.--_Ps_. lxxvi: II.

PREFACE.

Having in prospect a united, public and solemn approach to our covenant

God, some important principles should be understood, that we may proceed

with intelligence and have sure ground for our faith.

"God is love;" and reciprocal love constitutes "the bond of perfectness"

between God and rational creatures. Communion with God is the supreme

felicity and highest honor of which angels and men are capable. The

first emanation of divine love revealed to us was displayed in the

covenant of works; although not called a covenant, the narrative

contains all the elements essential to a federal deed, comprising a

summary of the whole moral law. Thus the sovereign love of God was

manifested through the medium of law and covenant inseparably combined;

and this is the Lord's manner of dealing with mankind till the present

time.

That covenant was made with us in Adam as our common father and public

representative. By the breach of it we are born in Adam's image and

"children of wrath;" for the principle of representative identification

pervades the moral universe. Our rational and social nature fits us both

for personal and federal responsibility.

When we had "destroyed ourselves" by apostasy from God, then did God

"show the exceeding riches of his grace in his kindness toward us

through Christ Jesus." The gift of his Son to be a covenant head to

sinners is God's highest, and most glorious demonstration of his

ineffable love. The breadth, and length, and depth, and height of the

love of Christ passeth knowledge; and the displays of this love through

the covenant of grace will doubtless furnish matter of admiration to

holy angels, and of adoring gratitude to redeemed sinners throughout

eternity. Rev. i: 5, 6.

Ever since our fall in Adam God has dealt with our sinful race by

covenant. This covenant was made with Christ as Mediator between God and

man, and as the representative of all whom the Father gave him to be

redeemed and brought to glory. John xvii: 2. Accordingly, the Lord

Jesus, immediately on the fall of our first parents, entered upon his

work of mediation. To them first he announced his commission, declaring

his purpose to "bruise the serpent's head--to destroy the works of the

devil." Gen. iii: 15; 1 John iii: 8. Christ is given "for a witness to

the people; a leader and commander to the people; to have power over all

flesh, that he should give eternal life to as many as the Father hath

given him."

Throughout the whole of the mediatorial administration the law and the

covenant are distinct, though inseparably connected: and although many

covenants are mentioned in the Scriptures, and even distinguished as

_old_ and _new_. Jer. xxxi: 31; Heb. viii: 8; yet we must understand

these as only different and successive modes of administering one and

the same Covenant of Grace. This covenant was proclaimed before the

deluge by prophets, as Enoch and Noah; after the flood by patriarchs;

then by the ministry of Moses and other prophets, when John the Baptist

and the Messiah in person proclaimed it; and from the day of Pentecost

till the end of the world is the last dispensation--still, the covenant

is immutably the same. The most solemn and memorable act of covenanting

with God was at Horeb, otherwise called Sinai, when the Israelites were

first and formally organized in ecclesiastical and civil relations. Then

"Judah was his sanctuary, and Israel his dominion." Ps. cxiv: 2.

Besides circumcision and the passover, both of which involved covenant

obligation, God instituted the additional ordinance of public and social

federal transaction, that the whole body might glorify him by a united

act of solemn dedication as his special property separated visibly from

the world. Is. lxiii: 19. And that this is a moral ordinance, and of

perpetual obligation, is evident from the practice of God's people, both

under the Old and New Testament, and the language of prophecy. Deut.

xxix: 10-12; 2 Cor. viii: 5; Is. xliv: 5.

Again, when we renew our covenant, we do not mean that the obligation

has ceased, or that we can increase its obligation, for this is infinite

and permanent; we intend by our personal act to deepen and render more

durable our sense of preexisting obligation. This is, indeed, the

immediate object of all renovations, by Moses, Joshua, kings of Judah

and Nehemiah. And as we have seen, this ordinance was observed by

Christians in the time of the apostles, so their practice may be traced

through history afterwards, however obscure, until the time of the

Reformation from Popery; when in Europe, both continental and insular,

this ordinance was revived and exemplified. Among all nations in

Christendom Scotland stands preeminent since first emancipated from

bondage in mystical Babylon, for the frequency and fidelity of her

ecclesiastical and national vows to the Most High. After many struggles

with Popery and Prelacy, during which Christ's witnesses in that land

derived strength and courage from vows renewed to withstand these

organized oppressors; at length by their example and influence the

kingdoms of England and Ireland were brought into a confederation by

that famous and grand document, the Solemn League and Covenant. Taken in

connection with the National Covenant of Scotland, those three nations

and the churches in them were voluntarily bound to God and to each other

by all the solemnity of cords and bands made in heaven. Yet, through the

corruption of human nature and the restless malice of the Dragon and his

angels, these bands were treacherously broken and the cords cast away.

Although those symbols of the public faith were Scriptural documents,

yet the reformation as truly described by the late Mr. Robert Lusk, was

to the majority "a reformation only on paper." Like Israel of old the

hearts of most of the people were not right with God, neither were they

steadfast in his covenant. Ps. lxxviii: 37. This was soon made manifest

by the Public Resolutions, accepting Indulgences, and the subsequent

twenty-eight years of persecution inflicted upon those who "stood to the

covenant." Then followed, in 1689, what the apostates called, and their

successors still fondly hail, as the "glorious Revolution

settlement!"--a settlement which, by forms of law, consigned the

nations' solemn vows to oblivion, with all possible expressions of

detestation by the infamous "Act Rescissory." In the year 1707, the "Act

of Incorporation" brought the church and kingdom of Scotland under

degrading bondage to the anti-Christian, Prelatic and Erastian throne of

Britain.

While these steps of apostasy were in progress, the Lord preserved a

"wasted remnant" of witnesses, who "resisted unto blood striving against

sin." These valiant Christian patriots--"the Society People"--kept

themselves and their garments clean, and kept also the word of Christ's

patience. They never were _dissenters_, nor properly called the "Old

Dissenters." During this hour of temptation they were destitute of the

help and guidance of a public ministry. At length, in the year 1706, Mr.

John M'Millan, wearing the honorable badges of suspension and

deposition, imposed by his apostate brethren for advocating in their

Assembly the continued obligation of the Covenants. National and Solemn

League, (Is. lxvi: 5,) was joyfully received as their minister by the

voice of the Society people. In the year 1712, at Auchensaugh, Mr.

M'Millan, with the assistance of Mr. John M'Neil, licentiate, "resolved

to set about this solemn and tremendous duty of renewing their national

covenants with God." Their mode of procedure was Scriptural, following

the examples of Moses and others to Nehemiah--"the footsteps of the

flock." They framed three papers, History, Confession and Engagement.

The text of the Covenants of our fathers was left entire, only some

explanatory words and phrases being placed in the margin. These

explanations were then necessary to clear that question of

questions--"Shall the throne of iniquity have fellowship with thee?"--a

question to be finally settled only at the sounding of the last

Apocalyptic trumpet. Rev. xi: 15. That transaction was ever after

incorporated with the Terms of Communion.

Some years after this transaction another renovation took place in

Scotland, at a locality called Crawford-John; but no attainments were

then made, nor has any authentic record of the proceedings been

transmitted to posterity. Also the Seceders, soon after their erection

as a distinct organization in Scotland, and repeatedly since in Britain

and America, by public covenanting have contributed to the preservation

of sound doctrine and Christian practice. We cannot, however, accord to

them the honor of being the successors of the covenanted witnesses,

which they unwarrantably claim, seeing that they disowned the "civil

part" of the public Covenants, and thus unwittingly, we charitably

believe, passed an implied censure on the One Lawgiver for having given

us a second table in the moral law!

We merely refer to the Octoraro transaction, (1743,) conducted by that

unstable minister, Mr. Craighead, as being unworthy of anything more

than historical notice.

The two most noteworthy instances of avowed covenant-renovation within

the present century are those at Dervock, Ireland, in 1853, and in

Pittsburg, Pennsylvania, in 1871; and we class them together, because

however the respective documents differ in their provisions, and in our

judgment some of these are irreconcilable, yet the parties have ever

since agreed to coalesce. Reference is here made only to a sample of

_essential_ discrepancies. In the Dervock bond the British Covenants are

expressly mentioned and owned; in the Pittsburg bond they are neither

owned nor mentioned, although both were urged at the time, while they

were openly vilified without rebuke. In the former Prelacy is abjured,

in the latter it is not so much as named. The fourth article of the

former is irreconcilable with the fourth article of the latter. The

former is limited by _recognized truth_; the latter substitutes for

truth _supposed piety_. But since these two parties, in the face of such

antagonistic fundamental principles, do actually harmonize in practice,

coming down to treat with opposing parties in the plain of Ono, their

example of treachery in covenant can be regarded only as a beacon of

warning.

Strictly speaking, no new obligation has been imposed or assumed since

the law was given at Sinai. We are to "keep the words of the covenant,

the ten commandments." This is just what Christ still enjoins upon his

disciples--"Teaching them to observe all things whatsoever I have

commanded you." The footsteps of Christ's flock differ nothing now from

what they were in the days of Solomon. Some turn back into Egypt, while

others turn aside with the "flocks of the companions to right-hand

extremes or left-hand defections"; for the harlot's "ways are moveable

that thou canst not know them," and we are warned--"Come not near the

door of her house."

The federal deeds which we propose to renew are, of course, those of our

witnessing fathers, the National Covenant of Scotland and the Solemn

League of Scotland, England and Ireland, adapting these public deeds to

our time, and comprising all preceding and subsequent attainments, as

was done by our predecessors at Auchensaugh. Our condition and

surroundings are in many respects similar to theirs. "Their soul was

exceedingly filled with the scorning of those that were at ease, and

with the contempt of the proud"; but they were also exposed to many

perils from the existing ecclesiastical and civil authorities which they

publicly disowned.

All inspired records of public vows to God by his united people, from

the time of Moses to Nehemiah, contained a synopsis of special

providence towards themselves and others, of sins, mercies and

judgments; and these were motives to this special duty, though not a

rule--"And because of all this we make a sure covenant and write it."

After these examples, which we judge "written for our learning," we

renew our own and our ancestors' covenants, neither ecclesiastically nor

nationally as representatives of either church or state, as they are now

confederated against the Lord and his Anointed: but we appear publicly

as a "despised remnant," avowing allegiance to Zion's only King and

"Prince of the kings of the earth," pledging adherence to those public

deeds of our progenitors, in which the divine ordinances of Church and

State are exhibited; and in which they are exemplified as co-ordinate,

mutually independent, friendly, and helpful to the family and to each

other. Thus acted the people of God under the covenant of grace in all

ages; and so acted his servants at Auchensaugh, whose more immediate

example we propose to follow.

* * * * *

CONFESSION OF PUBLIC SINS.

All authentic history confirms the declaration of the Sacred Scriptures,

That by one man sin entered into the world, and that there is not a just

man upon earth that doeth good and sinneth not. Yet there is mercy with

God that he may be feared, and plenteous redemption to redeem Israel

from all his trespasses. But we are assured that "he that covereth his

sins shall not prosper, but whoso confesseth and forsaketh them shall

have mercy."

Believing these teachings of God's word, and in view of renewing solemn

vows to him, we now give glory to the Lord God of Israel by making

confession of our own and our fathers' sins in violating our solemn

covenants. We acknowledge the heinous sins of repeated violation of our

covenanted unity--_First_, By joining in a military confederacy with the

American Colonies in the revolutionary war of 1776. _Second_, Joining in

a similar confederacy with Irish Papists and others to cast off the

British government in 1798. _Third_, In a similar confederacy in the war

between the United States and England in 1812. _Fourth_, By the like

military association in the recent civil war: and these sins were

aggravated by framing oaths of allegiance or fidelity in the years 1812

and 1863.

Some of those who had violated their covenants by military association

with the United Irishmen fled for refuge to the United States; and

without undergoing censure became active agents in constituting a

presbytery without authority had from the parent body in Scotland, 1798;

and proceeded in 1806 to frame and publish _Reformation Principles

Exhibited_, a work which removed landmarks which the fathers had set;

and which with an abstract of Terms of Communion unpresbyterially

introduced, unsettled the foundations and issued in the lamentable

disruption of 1833.

In Scotland the leaders of the people caused them to err by changing the

Terms of Communion in the year 1822, and the Testimony in 1837. While

these changes were made in the Covenanted Church's organic law some of

the most popular and influential ministers--theological professors, were

publicly transgressing our covenants by joining in affinity with divers

confederacies for moral reform. Doctor Andrew Symington, the most

influential minister in the Synod did actually and publicly co-operate

with the Evangelical Alliance; and in 1841 the same professor was among

the foremost in projecting a plan for a "concert of prayer," by diverse

sorts of professors, those of the Established Church of Scotland being

expressly mentioned. No wonder the hesitating _Covenanter_ ventured at

least to express preferance for "more generally small meetings for

prayer, to a large number of Christians of different names." This kind

of amalgamation being contrary to Scripture was a breach also of the

Solemn League, the sixth article of which was evidently designed by our

fathers to prevent such social sins under the name of religion. The

Theological Seminary in Scotland, as a corrupt fountain, polluted all

the streams, the ministers taking the lead in the defection, as is now

manifested to the world.

All along our history in Scotland, Ireland and America, the sin of the

antediluvians and of Israel after the flesh has been imitated by

us--joining with the known enemies of truth and righteousness, in the

face of many fearful judgments for such breaches of solemn vows.

The ministers took the lead in joining and inducing others to join the

Colonization Society, a scheme for the removal of colored freedmen from

among the bondmen, that slavery might be more secure and more certainly

perpetuated by removing the disturbing element; and all this under the

guise of evangelizing Africa! The General Synod which had unanimously

patronized that scheme in 1828, discovering the deception, did in 1836,

by a majority transfer its patronage to the rival cause of Abolition,

thus continuing and persevering in the same transgression, from which

they are not reclaimed to this day.

About the same time when we were ensnared in these unscriptural

confederacies, occasional hearing naturally became developed in a

sabbath-school, which for a short time was conducted jointly by three

denominations in Pittsburgh--Covenanters, Seceders and Associate

Reformed, violating our covenanted unity and erecting an unauthorized

agency for spiritual instruction. The General Synod did, in 1840,

abolish its own deligation form and the Subordinate Synods in violation

of conventional law and Presbyterial order, and still continues to

adhere to this two-fold breach of the brotherly covenant. That body,

carrying on defection, joined in military association as noticed above,

during the late civil war between the Union and Confederate armies,

framing an "oath of fidelity," and thus profaning a divine ordinance by

pledging themselves to enforce an atheistical constitution and execute

the laws: and some of them glory in their shame and boast of this

flagrant and complicated breach of solemn vows to the contrary.

While recognizing many precious principles embodied in the Dorvock bond,

we cannot give it our approbation as an adequate renovation of our

National Covenant and Solemn League, because it not only omits but

obviously excludes the Form of Presbyterial Church Government and the

Directory for Public Worship, and seems to substitute for these the

Testimony which is incompatible with that of 1761; although the two

documents above named were received by our General Assembly of Scotland

as "part of the uniformity" to which we are bound in the Solemn League.

And besides, all their symbols of faith mentioned in the Dervock

transaction as subordinate, are owned only as "_Doctrinal_ Standards,"

thus leaving at loose ends individual and social Christian _practice_.

This document is therefore a defective, evasive, and consequently

inadequate renovation of our Covenants.

The sound principles comprised in the Pittsburgh bond are still more

palpably rendered nugatory by contradictions, manifold evasions and

ambiguous phrases; such as "accepted manuals, our fathers' covenants,"

etc.; while the solemn pledge to "maintain Christian friendship with

pious men of every name, and to feel and act as one with all in every

land who pursue this grand end "--an _undefined_ end--would overthrow,

if this were possible, the whole scriptural fabric of our Presbyterial

Covenanted Reformation. Treachery and perfidy, not to say perjury, are

bound up in the Pittsburgh bond, especially in pledging themselves to

the performance of civil duties "not forbidden in the law of God." Some

of the native fruits of this transaction, tending still more to corrupt

themselves and others are the continual practice of occasional hearing,

exchange of pulpits and correspondence by delegation.

This body has placed itself under the authority of the Pennsylvania

Legislature, having petitioned for and obtained an act of incorporation,

and having voluntarily submitted to the Erastian civil jurisdiction of

the state of Pennsylvania and of the United States. The civil Charter

expressly institutes and appoints its trustees to be regulated and

limited in the exercise of the functions of their respective offices by

the constitutions of Pennsylvania and of the nation. Their bond prepared

the way for this more gross and practical surrender of all that is

distinctive in our covenanted position. And finally, so far as we know

all parties in the three lands claiming to be Reformed Presbyterians,

have for years renounced those provisions of our Directory which require

the lines to be read in public praise to God, and the banns to be

proclaimed before marriage.

The nations throughout Christendom, continue in league with Antichrist

and give their strength to the beast. They still refuse to profess and

defend the true religion in doctrine, worship, government and

discipline, contrary to the example of the kingdoms of Scotland, England

and Ireland in the seventeenth century. Some of them have waged wars of

conquest, under pretence of opening a way for the spread of the gospel;

and disregarding international law, have violated solemn treaties among

themselves, and all of them practically disregard divine authority;

habitually profaning the Christian Sabbath, by carrying the mail, by

commercial traffic, and parties of pleasure on land and water.

Acknowledging the righteousness of divine judgment upon ourselves and

others for manifold violations of God's law and breaches of our own and

our fathers' solemn vows in our domestic, ecclesiastical and civil

relations; we desire to humble ourselves before God for these sins, and

for others not contained in this enumeration. Seeing that God hath

punished us less than our iniquities deserve, and hath left us a small

remnant in his sovereign mercy, our prayer to him is that he may enable

us by his grace to bring forth fruits meet for repentance, to the glory

of his great and holy name, and the commendation of his pardoning mercy.

* * * * *

ACT OF ADHERENCE TO OUR COVENANTS. NATIONAL AND SOLEMN LEAGUE; AS

ADAPTED TO THE PRESENT TIME.

We, office-bearers and members of the Reformed Presbyterian Church,

convinced by the Word and Spirit of God of our guilt and depravity by

our breach of covenant in Adam; of utter inability to save ourselves

from the ruins of the falls or its just penal consequences; desiring

moreover to bless, the Lord, that when we were yet without strength

Christ died for the ungodly; that a door of faith has been opened to the

Gentiles, and repentance unto life granted to such; taking our warrant

and encouragement from God alone, with our hands lifted up toward

him:--do swear by his great and fearful name as the Lord our God,

that--

I. We accept God in Christ for ourselves and our children as offered to

us in the gospel, to be our everlasting portion; and we joyfully

surrender ourselves and our all to him as his rightful and exclusive

property. We cordially approve the Covenant of Grace, and embrace it as

all our salvation and all our desire. Dead to the law as a covenant of

works, we cheerfully receive it from Christ's hand as our perfect rule

of life, to direct our personal and social conduct. Aiming to glorify

God as our chief end, and to do good unto all men as we have

opportunity--especially to the household of faith--we promise in the

strength of divine grace to search the Scriptures, conforming heart and

life to this standard, in constant opposition to the course of this

world, exemplifying godliness and honesty before men all our days.

II. Set for the defence of the gospel, and under manifold obligations to

contend earnestly for the faith which was once delivered to the saints,

we acknowledge the Scriptures of the Old and new Testament to be the

Word of God and the alone infallible rule of faith and manners,

rejecting any and all additions or subtractions, false translations,

perverting or wresting them to men's destruction.

We own also, as subordinate standards of faith and practice of doctrine

and order, the National Covenant and Solemn League: as also the

Westminster formularies, well known by their names--viz., the Confession

of Faith, the Larger and Shorter Catechisms, Form of Church Government,

and Directory of Public Worship; as these were received respectively by

the Church of Scotland in the years 1645, '47, and '48, not merely as

"_Doctrinal_ Standards," but as symbols, all of them, of Christian

practice also, and as a part of the uniformity sworn to in the Solemn

League. We adhere to the Renovation of the National Covenants at

Auchensaugh, 1712, as comprising the same grand Scriptural principles

with the original deeds, and preserving the identity of the moral

person, which became more visible in 1761 by a Judicial Testimony,

re-exhibited in 1858 and 1876.

We repudiate the Renovation at Dervock, 1853, as being inadequate,

defective, and unfaithful--part of the document couched in abstract,

evasive, and equivocal language. Also, we condemn and reject the

Pittsburgh Bond, as ambiguous, self-contradictory and treacherous--"a

snare on Mizpah." We abjure and testify against Popery, as delineated by

our ancestors in the National Covenant, together with the fictitious

dogma of the Immaculate Conception, and the blasphemous assumption by

the Pope of Jehovah's incommunicable prerogative of Infallibility. In

like manner we reject Prelacy, whether Erastian or Diocesan, as abjured

in the National Covenant and more explicitly in the Solemn League; while

in pity for the persons involved in these despotic systems, we will pray

and labor for the extirpation of these poisonous plants, and the

emancipation of their deluded admirers. We condemn and disown all

existing systems which involve the infidel element called Voluntaryism,

representing the divine ordinances of Church and State as mutually

inimical or in any way antagonistic, thus impeaching the wisdom of the

Almighty.

III. Believing that the Son of God has been, as Mediator appointed heir

of all things, and invested with universal dominion; that he reigns and

must reign till all his impenitent enemies be put under his feet: we

pledge ourselves in reliance on divine grace to continue our advocacy of

his claims upon the homage and willing obedience of individual and

social man, in the family, the church and the civil commonwealth. We

will maintain and urge his exclusive right to prescribe the faith and

order of the church by his royal authority. We promise to inculcate and

exemplify Presbyterian Church Government as alone of divine right and

unalterable.

Believing, moreover, that civil government, originating in the will of

God as Creator, has been placed by the Father under the authority of the

Mediator, and that the principal objects to be promoted by this divine

ordinance are the glory of its Author, the welfare of mankind, and the

prosperity of the church; we engage to endeavor the reformation of the

nations by testifying against all neglect or contempt of Messiah's

claims, or impious invasion of his rights by either rulers or subjects.

In joyful anticipation of the universal reign of righteousness and peace

on the earth, we will labor and pray for a gospel ministry and a

Scriptural magistracy; testifying against all corruptions of these or

substitutes for them. Persuaded of the adaptation and sufficiency of

divine ordinances to effect reformation, we will refuse to identify or

incorporate with any substitutes for these, or to co-operate with

voluntary associations for moral reform, whether secret and sworn, or

open and pledged, as these imply want of faith in divine ordinances, and

in the wisdom and beneficence of our covenant God.

IV. Believing that the Christian Church is one by her divine

constitution, and lamenting existing divisions among the children of

God; recognizing the obligation upon us to love the brotherhood, we will

endeavor to cultivate charity in private intercourse towards all who

reflect the divine image; and help to elevate them to the platform of

the Covenanted Reformation as our only recognized bond of organic and

ministerial church-fellowship. Nor will we, in reliance upon the

promised and continued supplies of the Spirit of Jesus Christ, permit

ourselves to be divided from this our covenanted unity and uniformity by

the promises, threats, or solicitations of surrounding communities.

Through divine grace we will endeavor, by practical manifestation of the

truth, to commend ourselves to every man's conscience in the sight of

God, as the most effectual means of healing Zion's breaches, that are

great like the sea.

V. Having learned from God's Word that all who live godly in Christ

Jesus shall suffer persecution, in their character, in their substance,

or in their persons; and knowing from the recorded history of those who

nobly stood to their covenant that they were subjected to all these

kinds of suffering; and since our Sovereign Lord in his holy providence

for the trial of the patience and faith of his saints permits Antichrist

to practice and prosper, the kings of the earth still giving their

strength unto the beast: we therefore, anticipating like treatment from

an opposing world wherever we may sojourn, resolve in his strength to

follow the Lamb, whithersoever he goeth, as our leader, endeavoring so

to diffuse the sweet savor of his name, that in due time and in every

land men shall be blessed in him, and all nations shall call him

blessed.

VI. Finally, this solemn renewal of our federal obligations we confirm

by oath in the presence of the omniscient God, who searcheth our hearts,

uninfluenced by any selfish, worldly, politic, or carnal motives or

ends; but singly with a view to the glory of God and the temporal and

eternal welfare of our fellow-men; beseeching our Father in heaven for

Christ's sake so to furnish us with the gifts and graces of his Holy

Spirit, that we may prove faithful unto death, and joyfully welcome, the

glorious appearing of our final and chosen Judge.

And in testimony of our desires, and assurance to be heard, we

say--Amen.

The Auchensaugh Renovation of the National Covenant and Solemn League and Covenant With the Acknowledgment of Sins and Engagement to Duties, as They Were Renewed at Auchensaugh, Near Douglas, July 24, 1712. (Compared With the Editions of Paisley, 1820, and Belfast, 1835.) Also, The Renovation of These Public Federal Deeds Ordained at Philadelphia, October 8, 1880, by the Reformed Presbytery, with Accommodation of the Original Covenants, in Both Transactions, to Their Times and Positions Respectively · 第 4 / 4 章

But alas! how little conscience hath been made of this duty? "We have