This true and unbiassed account of the work in its design, progress and issue we have given, not to pre-occupy false reports only, which we cannot rationally suppose an entire freedom from, unless we fall in with the opposers of our covenanted reformation, and to purchase the good opinion and commendation of men at the rate of losing the favor of God. The main end of relating some of the more material heads, scope and argument of the sermons is because there are some things handled in them which behoved to have been inserted in this preface, to clear up our motives and call to the work, which could not be better done than as the same was cleared then to the people. And this brief relation, though falling short of the matter then delivered, may serve to bring things to the memories of those that found sweet satisfaction in hearing them in the public. As for what may be the observations of censorious critics, either of the sermons in particular, or of the work in general, we are perfectly unconcerned about them, seeing we equally value their approbation or disapprobation; providing true matter of fact be not misrepresented, and so truth injuriously wronged. Nor are we willing here to make any observation of our own concerning the issue and on-carrying of the work, though all the godly there present ought to observe the Lord's gracious assistance and favor (so far as they found the same afforded to themselves, or displayed in others), lest we may either be in danger to diminish the grace of God by complaining, or incur the suspicion of self-flatterers by commending, but shall leave it to the judgment of such as were then present, and the candid interpretation of others that may read this preceding account thereof.

There have been many objections made against the design, matter and form of the covenants: more against subjects covenanting to defend the purity and promote the reformation of religion, without the royal concurrence of their sovereign princes; most of all against private persons entering into covenant, or renewing thereof, for the said end without the general concurrence of the representative body of the church and state. Those which concern the former two, have been fully answered by the greatest of our reformers, whose piety and learning set them sufficiently above the snarling censures of whatsoever cavilling pens or tongues: As for what are made against the last, they are also answered better than we can pretend to, in the analysis upon the 19th chapter of Deuteronomy, prefixed to the National and Solemn League and Covenant renewed at Lesmahago, whereunto we refer the reader. Only because that book may not be at hand to every one that would desire these objections solved, we shall here transcribe the answers to two or three of the most material of these objections, making but small, if any, variation from the author's words.

Object. 1. "In all the national covenants whereof we read in scripture, there was still the concurrence of either the sovereign authority then in being, or at least of the Captains, Elders, Officers, and Heads of the tribes; And, therefore, it cannot be done by private subjects, without either royal or parliamentary authority."

Ans. Certainly the obligations of the Covenant, held forth Deut. xxix. 10, 11, 12, being so extensive as to reach all the members of church and commonwealth, of all qualities, ranks, vocations, ages, sexes; is to be understood positively, that all these are obliged to enter into covenant, but not negatively, that without any of these the covenant should not be entered into. The motives mentioned are to the small as well as to the great; and without them as well as with them; the articles of it, and the keeping and doing them, are common to both alike: The relation that the small and meaner sort of people have to God (the other contracting party) is the same that the nobles and great ones have, and the privileges of it, to be established as a people unto himself and to have him for their God, do no more belong to the one than the other; And consequently the small may renew it, as well as the great; but not nationally to bind the whole nation formally, to which indeed the concurrence of the representatives is necessary. As for precedents of this practice, see them above, in the narrative of the sermons, [p. 9].

Object. 2. "This covenant having been disclaimed by the political father, and made void by law, never again revived by authority of parliament, nor the law rescinded by which it was declared not obligatory; is therefore of no binding force upon us, who have never personally sworn it; and to renew it, and bring ourselves under the bond of it, when we are free, without the concurring or imposing authority of our rulers, is high presumption in private subjects."

Ans. If any engagements can be supposed binding to posterity, certainly national covenants to keep the commandments of God, and to adhere to his institutions, must be of that nature. It cannot be denied, that several obligations do bind to posterity; such as public promises with annexation of curses to breakers, Neh. v. 12, 13. Thus Joshua's adjuration did oblige all posterity never to build Jericho, Josh. vi. 26. And the breach of it did bring the curse upon Hiel the Bethelite, in the days of Ahab. 2dly, Public vows: Jacob's vow, Gen. xxviii. 21, did oblige all his posterity, virtually comprehended in him, Hos. xii. 4. The Rechabites found themselves obliged to observe the vow of their forefather Jonadab, Jer. xxxv. 6, 14, for which they were rewarded and commended. Public oaths do oblige posterity: Joseph took an oath of the children of Israel, to carry up his bones to Canaan, Gen. i. 25, which did oblige posterity some hundred years after. Exod. xiii 19. Josh. xxiv. 32. National covenants with men before God, do oblige posterity, as Israel's covenant with the Gibeonites, Josh. ix. 15, 19. The breach whereof was punished in the days of David, 2 Sam. xxi. 1. Especially National Covenants with God, before men, about things moral and objectively obliging, are perpetual; and yet more especially (as Grotius observes) when they are of an hereditary nature, i.e. when the subject is permanent, the matter moral, the end good, and in the form there is a clause expressing their perpetuity.

All which ingredients of perpetual obligations are clear in Scotland's Covenants, which are national promises, adjuring all ranks of persons, under a curse, to preserve and promote reformation according to the word of God, and extirpate the opposite thereof. National vows, devoting the then engaging, and succeeding generations to be the Lord's people, and walk in his ways. National oaths, solemnly sworn by all ranks, never to admit of innovations, or submit to usurpations, contradictory to the word of God. National covenants, wherein the king, parliament and people did covenant with each other, to perform their respective duties, in their several places and stations, inviolably to preserve religion and liberty: Yea, more, national laws, solemnly ratified by the king and parliament, and made the foundation of the people's compact with the king, at his inauguration: And, finally, they are national covenants with God, as party contracting, to keep all the words of his covenant. The subject or parties contracting are permanent, to wit, the unchangeable God and the kingdom of Scotland, (the same may be said of England and Ireland,) which, whilst it remains a kingdom, is still under the obligation of these covenants. The matter is moral, antecedently and eternally binding, albeit there had been no formal covenant: the ends of them perpetually good, to wit, the defence of the true reformed religion, and the maintenance of the King's Majesty's person and estate, (as is expressed in the National Covenant,) the glory of God, the advancement of the kingdom of our Lord Jesus Christ; the honor and happiness of the King's Majesty and his posterity, and the public liberty, safety, and peace of the kingdoms, as it is expressed in the Solemn League. And in the form of them there are clauses expressing their perpetuity. In the National covenant it is said, that the present and succeeding generations in this land are bound to keep the foresaid National Oath and Subscription inviolable. And in the Solemn League, Article 1, That we and our posterity after us, may, as brethren, live in faith and love. And Art. 5, That they may remain conjoined in a firm peace and union to all posterity.

We may add also the sanctions of rewards and punishments descending to posterity, prove the obligation perpetual: Which is, alas! too visible in our case as to the punishments inflicted for the breach of our covenants, and like to be further inflicted, if repentance prevent not; so that as we have been a taunting proverb, and an hissing, for the guilt, we may look to be made a curse and an execration for the punishment of it. The distinction which some make use of to elude this obligation, "That suppose they be materially bound, yet seeing they have not sworn the covenants personally, they are not formally bound," is both false and frivolous; for our father's oath having all the aforesaid qualifications, binds us formally as an oath, though we have but virtually sworn it; and whether the obligation be material or formal, implicit or explicit, it is all one in God's sight, if it be real, seeing even virtual obligations have frequently brought rewards and punishments upon the head of the observers or breakers of them, as well as formal. Seeing, then, the obligation of the covenant upon us is evident to a demonstration, it cannot, in justness, be called a rebellious action against lawful authority, to declare in our station that we believe so much and resolve to practice accordingly. It is indeed too true that the wicked laws enacting the perpetual breaches of these covenants have never been rescinded; but seeing they are wicked and opposite to the commandment and covenant of the Lord, the supreme legislator, they are naturally void and null, and have been still so esteemed by us.

Object. 3. "Albeit the National Covenant should be granted to be binding upon us the people of Scotland, and, therefore, may be renewed: yet, to renew the Solemn League with England and Ireland, as matters now stand, is ridiculous and impossible."

Ans. This objection is partly answered before in the Sermons, [page 14,] and may be further cleared, if we consider, that the Solemn League and Covenant may be taken under different respects, either as a league amongst men or a covenant between God and men: in the former sense, as it notes a league offensive and defensive made betwixt the collective bodies of these kingdoms, it is certain it cannot be taken by us, who are but a poor insignificant handful of people, far from any authority, or influence in church or commonwealth; the collective and representative body of the three kingdoms having basely abandoned their covenant with God, and united in a sinful compact opposite thereto, so that to make a league with England or Ireland in this sense, were to enter into a sinful confederacy with apostate covenant breakers; but in the latter acceptation, as it is a covenant with God, not as a witness only, but also as a party contracting, there is no absurdity or impossibility why Scotland, or any part thereof, may not renew it, obliging themselves by a solemn vow to perform what they are bound to antecedently by the law of God. And if it be considered as an association, it respects those only who now do, or hereafter shall, adhere unto it, whether here or in the other two kingdoms. Hence, the words in the preamble of the Solemn League and Covenant, expressing the several ranks and the extent of the Covenanters, were not read at the renewing of it at Douglass, because we own ourselves to be under a league with none but such as own the covenanted Reformation; these, and these only, we heartily embrace as our colleagues, into the nearest and dearest bonds of Christian union and fellowship, according to this League and Covenant.