respect of persons, endeavor the extirpation,” &c, and instead thereof say, “Testify against Popery and Prelacy;” where appears not only a difference in expression, but a substantial difference. 3.  They have altogether omitted and kept out the 3d and 4th articles. 4.  They have kept out that material and necessary clause in the 5th article, viz., “That justice may be done on the willful opposers thereof,” in manner expressed in the preceding article. 5.  They have left out all the 6th article, excepting these words:  “We shall not give ourselves up to a detestable neutrality and indifference in the cause of God.”  And 6.  They have wholly omitted that material paragraph of the conclusion of the Solemn League.  It is therefore evident, that the model of the covenants agreed to by Seceders, is different in substance, as well as form, from our ancient covenants; so that, under pretense of renovation, they have made a new bond.

But, again, that their pretended renovation is a real burying of the covenanted reformation, appears from their overlooking, casting by, and keeping out the National Covenant, as it was renewed in the year 1638, and the Solemn League and Covenant, as renewed in the year 1648, and going back to the years 1580 and 1581, as the pattern they propose to follow in carrying on of their covenanted testimony.  And what can be the reason of this?  Can it be, because Prelacy, and the civil places and power of churchmen, were, by the explication and application of the covenant, anno 1638, expressly and explicitly condemned, while they were formerly only implicitly, and by way of consequence?  So they have at least, by this step back, both tacitly condemned our reformers, of giving themselves needless trouble in their explanation of the covenant, as condemning and abjuring Episcopacy; and also, do overlook, despise, and disgracefully bury the many advanced steps of reformation attained to in these covenanted lands between 1638 and 1649 (particularly the church of Scotland’s testimony against Prelacy) in which time reformation arrived to a greater height of purity than ever was attained in any foregoing period of this church and nation.  However, whatever their reasons were for so doing, that they have so done is clear, from their act Edinburgh, February 3d, 1743, where they conclude with a nota bene, lest it should not otherwise have been observed that they do so, and thereby declare their sin as Sodom, as if the publishing of it would make an atonement for it.  “N.B.  Only the National Covenant, as it was entered into, annis 1580, 1581 (without the bond wherein it was renewed anno 1638) and the Solemn League and Covenant (without the solemn acknowledgment of sins, and engagement to duties, anno 1648), are hereby prefixed unto the following act, agreeably unto the design of said act”:  and for this they pretend the example of our reformers, anno 1638, who renewed the National Covenant