It is well known that when the English and Scotch Presbyterians agreed to oppose king Charles I. they professed a great deal of loyalty; but this loyalty was to be in consequence of the king's complying with all their demands, and conferring upon them all those emoluments which formerly belonged to the bishops, and other dignified clergy. This induced them to enter into an engagement which they called the solemn league and covenant, but the best title that can be given it is, a bond of rebellion. It was an association to overthrow the established church, and abridge the power of the civil magistrate; and yet it was carried on under such specious pretences of loyalty, that we are apt to imagine that what has been often said is true, that there were some Jesuits among them.

The following is an exact copy of that famous

Covenant.

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We noblemen, barons, knights, citizens, burgesses, niinisters of the gospel, and commons of all sorts in the kingdoms of Scotland, England and Ireland, by the providence of God, living under one king, and being of one reformed religion, having before our eyes the glory of God, and the advancement of the kingdom of our Lord and Saviour Jesus Christ, the honour and happiness of the king's majesty, and his posterity, and the true public liberty, safety and peace of the kingdoms, where every ones. private condition is included: And calling to mind the treacherous and bloody plots, conspiracies, attemps and practices of the enemies of God, against the true religion and professors thereof in places, especially in these three kingdoms, ever since the reformation of religion, and how much their rage, power and presumption are of late, and at this time increased and exercised, whereof the deplorable estate of the church and kingdom of Ireland, the distressed estate of the church and kingdom of England, and the dangerous estate of the church and kingdom of Scotland, are present and public testimonies. We have now at last, after other means of supplication, remonstrances, protestations and sufferings, for the preservation of ourselves, and our religion, from utter ruin and destruction, according to the commendable practice of these kingdoms in former times, and the example of God's people in other nations, after ma

ture deliberation, resolved and determined to enter into a mutual and solemn league and covenant : Wherein we all subscribe, and each one of us for himself, with our hands lifted up to the most high God, do swear,

1. That we shall sincerely, really and constantly, through the grace of God, endeavour in our several places and callings, the preservation of the reformed religion in the church of Scotland, in doctrine, worship, discipline, and government, against our common enemies. The reformation of religion in the kingdoms of England and Ireland, in doctrine, worship, discipline and government, according to the word of God, and the example of the best reformed churches; and shall endeavour to bring the churches of God in the three kingdoms, to the nearest conjunction and uniformity of religion, confession of faith, form of church goverment, directory for wor ship and catechizing, that we and our posterity after us, may, as brethren, live in faith and love, that the Lord may delight to dwell in the midst of us.

2. That we shall in like manner, without respect persons, endeavour the extirpation of Popery, prelacy (that is, church-government, by archbishops, bishops, their chancellors, and commissaries, deans, and chapters, arch-deacons, and all other ecclesiastical officers depending on that hierarchy) superstition, heresy, schism, prophaneness, and whatsoever shall be found to be contrary to sound doctrine and the power of godliness, least we partake in other mens sins, and thereby be in danger to receive of their plagues: And that the Lord may be one and his name one in the three kingdoms.

3. We shall with the same sincerity, reality and constancy in our several vocations, endeavour with our estates and lives, mutually to preserve the rights and privileges of the parliament, and the liberties of the kingdoms, and to preserve and defend his majesty's person and authority, in the preservation and defence of the true religion, and liberties of the kingdoms: That the world may bear witness with our consciences of our loyalty, and that we have no thoughts or intentions to diminish his majesty's just power and greatness.

4. We shall also with a faithfulness endeavour the discovery of all such as have been or shall be incendiaries, malignants or evil instruments by hindering the reformation of religion, dividing the king from his people, or one of the kingdoms from another, or making any faction or parties among the people, contrary to this league and covenant, that they may be brought to public trial, and receive condign punishment, as the degree of their offences shall require or deserve, or the supreme judicatories of both

kingdom's

kingdoms respectively, or othes having power from them for that effect, shall judge convenient.

5. And whereas the happiness of a blessed peace between these kingdoms, denied in former times to our progenitors, is, by the good providence of God, granted unto us, and has been lately concluded, and settled by both parliaments, we shall each one of us according to our place and interest, endeavour that they may remain conjoined in a firm peace and union to all posterity, and that justice may be done upon the wilful opposers thereof in manner expressed in the precedent article.

6. We shall also, according to our place and cal ling in this common cause of religion, liberty and peace of the kingdoms, assist and defend all those that enter into this league and covenant, in the maintaining and pursuing thereof, and shall not suffer ourselves directly or indirectly by whatsoever combination, persuasion. or terror, to be divided and withdrawn fom this blessed union and conjunction, whether to make defection to the contrary part, or to give ourselves up to a detestable indifferency, or neutrality in this cause, which so much concerneth the glory of God, the good of the kingdoms, and honour of the king, but that all the days of our lives zealously and constantly continue therein, against all opposition, and promote the same according to our power against all lets and impediments whatsoever; and that what we are not able ourselves to suppress or overcome, we shall reveal and make known, that it may be timely prevented or removed: All which we shall do as in the sight of God.

And because these kingdoms are guilty of many sins, and provocations against God and his son Jesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof; We profess and declare before God and the world our unfeigned desire to be humbled for our own sins, and for the sins of these kingdoms, especially that we have not, as we ought, valued the inestimable benefit of the gospel, that we have not laboured for the purity and power thereof; and that we have not endeavoured to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of other sins and trangressions so much abounding amongst us, and our true and unfeigned purpose desire and endeavour for ourselves, and all others under our power and charge both in public and in private, in all duties we owe to God and man, to amend our lives, and each one to go before another in the example of a real reformation; that the Lord may turn away his wrath and heavy indignation, and establish these churches and kingdoms in truth and peace; and this No. 29

covenant we make in the presence of almighty God, the searcher of all hearts, with a true intention to perform the same, as we shall answer at that great day, when the secrets of all hearts shall be disclosed; most humbly beseeching the Lord to strengthen us by his holy spirit for this end, and to bless our desires and proceedings with such success, as may be deliverance and safety to his people, and encouragement to other Christian churches groaning under or in danger of the yoke of Antichristian tyranny, to join in the same, or like association and covenant, to the glory of God, the enlagement of the kingdom of Jesus Christ, and the peace and tranquillity of Christian kingdoms and common wealths. It is well known that under that mild government which has taken place since the revolution, no body of men whatever could have publicly sworn this bond or covenant, without either subjecting themselves to all the penalties inflicted by the riot act, or even to high treason, There ministers were popular, but they were, at the same time, crafty. They knew how to accommodate their self-interest to the enthusiastic madness of the people's passions; and, at the same time, they had the art to screen themselves from the sword of the civil magistrate. Every pretender to high and elevated attainments in religion, is an artful politician; and it frequently happens that very insignificant creatures, who have acquired an ascendancy over the consciences of the people, can plan out schemes that would do honour to the genius of a Machiavel.

Thus we find that when these discarded ministers could not without making a solemn procession to the place of execution, swear to observe the solemn league and covenant, they contrived (to use the words of Sandiman) to make an image like it. The same artful writer says, that it is as much like the original, as a child ever was like his father. This new covenant is a sort of bond of union among them, that they will do every thing to support the church of Scotland, and, as far as lies in their power, endeavour to bring about a reformation. It is certain, that had it been drawn up in the most learned school: of the Jesuits, it could not have been more ambi. guously expressed. Thousands of meanings might be put upon the words, and people of any denomination might swallow it without choaking themselves, as they did, when they took the test in that country.

This covenant being thus framed, it was considered as meritorious to subscribe it, as if they had depended for salvation upon it. By this time, the weak deluded people had built meetings with thatched 8 L

"

roofs

'roofs for the artful preachers, who demanded from each of them a small sum of money for the benefit of their ministry.

The next thing to be done, was to renew the cocovenant, as they call it; and for this purpose many thousands of mad-brained people assembled at most of their meetings, where there were generally above a dozen of ministers; for by this time, their numbers were encreased by some young probationers having joined them, who could not get places in the established church. The popularity of their 'discourses had a vast effect on vulgar minds, and they reigned triumphant over the consciences of the people.

It is impossible to conceive how these people 'spread themselves over many parts of Scotland, within a few years. Wherever there was an improWherever there was an improper minister among those of the establishment, one of their preachers received an invitation and a new 'meeting was built for him. As only a few of the regular probationers chose to join them, so they set up an academy to teach a few of their sons; and it may justly be said, that they knew just as much of learning as to despise it. They were utterly unacquainted with history, or any of that sort of knowledge which enlarges the human mind, and makes man an ornament to society. They were actually taught to despise such learning, and perhaps had one of them been seen reading the best poem in the world, he would either have been excommunicated, or have stood, as Allen Ramsey says,

"With a hot face before the holy band."

The meaning is, he would have been obliged to mount the black stool of repentance. As for reading of plays or novels, though ever so innocent, it would have been as bad as holding a correspondence with the devil. They were not permitted to read a book written by a church of England divine; and as for bishops, their names were never mentioned but with contempt, and as men who were at war with Christ Jesus. But if they had not learning, they had zeal, and a large share of assurance. For any of them to smile was reckoned indecent, but to laugh was abominable. The more gloomy countenances they put on, the more they were esteemed, and they sung their sermons in a long drawling

strain.

Such were the first preachers whom' the Seceders brought up, and we can assure the reader, that the picture here drawn is far from being too highly coloured. They began their ministry by inspiring the people with a violent hatred to the ministers of

the established church, so that in many parts, when the ministers went round to visit their parishes, these people, who had joined the new religion, shut their doors upon them. None of them would employ servants who went to the parish church, if they could procure any other; but when they were forced to employ some, they made their lives miserable by disputing concerning religion.

The next thing to be done, was to prepare the people for swearing the covenant, and this was laborious work for the ministers indeed. Their houses could not contain the vast numbers of people that came to them to be examined concerning their knowledge of this son of the solemn league, so that they were obliged to take them into the meetings. There they explained to them the nature of the oath they were to take, and they pointed out the necessity they had been under to make a new covenant, as it would have been dangerous in them to swear the first till a more favourable opportunity, so that it was only a temporary covenant. The whole of the candidates having been examined, such as the minister and his elders approved of received tickets, as a certificate of their qualifications, and these they were to give back when they came to swear the covenant.

The day for this ceremony being fixed, ten or a dozen of their ministers repaired to the place, where there were two tents erected in the fields, besides the service in the congregation within the meeting. After sermon was over in the meeting, there was a vast deal of formalities, all those who had not tickets were commanded to separate, and hear sermons at the tents. These sermons consisted of indecent and violent invectives against the established church, and forced allegorical constructions of such passages in the Old Testament as related to the tem-, poral state of the Jews, which had no more to do with their new made covenant, than the Alcoran of the Turks, or the man in the moon.

In the mean time, the names of all the candidates for swearing were called over, and they were comnanded to hold up their right-hands, which they did after they had delivered their tiekets. It hap pened very unfortunately, for some of those who had been rejected thrust themselves in among the ticket-men and women, so eager were they to swear to the son of the solemn league. These were thrust out, which frequently created much confusion, and kept the ceremony back a considerable time. However, as there were a couple of sermons going forward in the tents they had no more to do than to repair thither.

All

All the malignants, which is a most dreadful word amongst them, being driven out of the meeting, the minister held a scroll in his hand, and read the covenant to them, which being done, he asked the people, who were still holding up their hands, whether they would subscribe it, which they all eagerly did, and afterwards there was a sermon of two or three hours in length, a prayer of about an hour long, and one of the psalms, that contains the word covenant, was sung. The subscribed roll was kept in the meeting, and if by any mischievous accident a subscriber went to the parish church, got a girl with child, was found at a dancing bout, or in an alehouse, his name was first erazed out, and then he was excommunicated. Those who retained their attachment to the covenant, were perhaps as fully persuaded of their own salvation, as a Romish devotee is when he comes from the confessor's chair.

No person was to have his child baptized, nor be admitted to the communion, till he had first sworn and subscribed the covenant. It was the test of their faith as well as their obedience; and it was the first question asked when these people met together, Have you taken the covenant?" The rebellion broke out soon after, and it must be acknowledged, that these people gave many striking instances of their loyalty. Whatever might have been their madness in other things, they were no strangers to that sort of conduct which would entitle them to the favour of government. They knew what their ancestors had suffered from the Stuarts, and they had no reason to expect any mercy had a popish prince been placed on the throne of Britain. This made them exert themselves to the utmost, to keep their people in a state of loyalty. Nay, many of them took up arms; and when the city of Glasgow raised a regiment of seven hundred men, one half of these were Seceders, who behaved gallantly at the battle of Falkirk, and would certainly have defeated the rebels, had not the dragoons ran away in a cowardly man

ner.

Such was the condition of these people when the rebellion was suppressed, and then they quarrelled among themselves. The reason was this;

..One Campbell, a fiery hot-headed man, pretended, that no members who were burgesses, or freemen of corporations, should be admitted to take the covenant; because, when these burgesses take up their freedoms, they swear to maintain the religion as by law established. On the other hand, although their cunning prevented them from swearing to extirpate the established religion, yet they knew it meant so

as soon as a favourable opportunity offered. There was certainly some sense and reason too in what this man said, and it appears that he had too much honesty to approve of a mental reservation,

In consequence of this, a division took place among them, and the numbers on each side were nearly equal. Young men who had served their apprenticeships in corporations, were loth to be deprived of their freedoms, nor did they know where to seek for a living. In most of the towns in Scotland, when a young women marries a non-freeman, she can convey the freedom to her husband, if her father was free. This, to some young women, was as good as a marriage portion; but here was an attempt to set the whole aside. Both parties thought themselves under a necessity of swearing, but they differed about the mode. The tempers of the ministers were too fiery to be reconciled, and an antipathy against each other took place, equal to that between cats and mice. They consequently divided themselves into two parties, the one called Burghers, and the other Anti-burghers; both of which we shall here consider in their proper places.

Of the Burghers.

Those who were called Burghers, were the most moderate, but not the most numerous. They were, however, very subtle; and the distinction they made concerning the nature of the two oaths, would have done honour to the school of Loyola.

They asserted, that to swear to support the religion as by law established, was to support the Presbyterian religion as it had been established by the parliament of Scotland in the year 1640, after the famous Glasgow assembly 1638, and to adhere to the solemn league covenant; but as at the revolution the solemn league had not been recognized or acknowledged, and as the patronage act had set aside one of the articles of the union, consequently the then established religion was not according to law; so that when burgesses took their oaths in their corporations to maintain their established church, how could they mean the then church of Scotland, which was not legally established, but only that which was overthrown at the restoration.

The sense was neither more nor less than this; they might swear one thing and mean another. Now it is well known, that all oaths should be expressed in words free from ambiguity, or a double meaning. The oath that the persons took who were made free

in.