cutor's chair, who, from the scribe's book reads the proposition, and says, as many as are in opinion that the question is well stated in the proposition, let them say I (aye,) when aye is heard, he says, as many as think otherwise, say no. If the difference of ayes and noes is clear, as it usually is, then the question is ordered by the scribes, and they go on to debate the first Scripture alleged for proof of the proposition. If the sounds of aye and no be nearly equal, then says the prolocutor, as many as say aye, stand up; while they stand, the scribe and others, number them in their minds. When they are set down, the noes are bidden to stand, and they likewise are numbered. This way is clear enough, and saves a great deal of time which we spend in reading our catalogue. When a question is once ordered, there is then no more of that matter; but if a man will deviate, he is quickly taken up by Mr. assessor, many others confusedly crying, 'speak to order.' No man contradicts another expressly by name, but most discreetly speaks to the prolocutor; and at most, holds on the general, 'The reverend brother who lately, or who last spoke, on this hand, or that side, above, or below.""

From the preceding minute description of the method of transacting business, the reader will be able to compare the order of this ancient and venerable Assembly with the rules of proceeding adopted in our ecclesiastical bodies.

CHAPTER III.

Delegation from Parliament and the Assembly to Scotland-Solemn League and Covenant-Commissioners chosen to go to the Westminster Assembly-Their Commission-Reception of the Commissioners-They decline sitting as members.

THE English Parliament having it much at heart to secure the co-operation of the Scottish nation, in pro

moting the reformation in the church which they contemplated, and to promote which the Assembly of Divines was convened, resolved to send commissioners to Scotland to negociate such an agreement as they might be able to effect, with a view to the end before mentioned.

The persons selected for this embassy, were, the Earl of Rutland, Sir William Armyn, Sir H. Vane, Mr. Hatcher, and Mr. Darley. And from the Assembly of Divines, Mr. Marshall, and Mr. Nye were chosen to accompany the aforesaid noblemen and gentlemen. These commissioners were the bearers of a letter from the English Parliament, setting forth the deplorable condition of the Kingdom of England, which, they said, was upon the verge of a most desperate precipice; ready to be swallowed up by Satan and his instruments. They also represented the cruelty of their enemies against all who fell into their hands, being armed against them not only as men, but as Christians, as Protestants, and as reformers; and that if they should be given up to their rage, they feared that it would endanger the safety of all Protestant churches. "Under a deeper sense of this danger," say they, "than we can express, we address you in the bowels of Christ, for your most fervent prayers and advice, for the making of our own and the Kingdom's peace with God, and for uniting the Protestant party more firmly, that we all may serve God with one consent, and stand up against antichrist, as one man."

Before the arrival of the English commissioners, the Scots had appointed, " A Convention of Estates," for securing the country against the royal army in the north; and a General Assembly of the Kirk of Scotland had also been called, to meet in Edinburgh, on the 2d of August. The English commissioners were sent to both these bodies, by whom they were cordially and respectfully received. One object of their mission was, to induce the General Assembly of Scotland to delegate a certain number of their most

able divines, to join the Assembly at Westminster, and to aid that venerable body in promoting a reformation in the church of England, and also to bring about a uniformity in doctrine and church government, between the two nations. It was therefore proposed as a preliminary to further negociation, that the two nations should enter into a perpetual covenant, for themselves and their posterity; that all things might be done in God's house, according to his will. In pursuance of this proposal, the General Assembly appointed a committee to confer with the English commissioners on the subject of a suitable form of league and covenant, to be mutually and solemnly agreed upon, by both nations. The committee who had this matter in charge, presented the form of A SOLEMN LEAGUE AND COVENANT, to the Assembly, on the 17th of August, 1643, where it was read and highly approved by all, except the King's commissioner. This important document, which makes so great a figure in the history of those times, is said to have been composed by that remarkable man, ALEXANDER HENDERSON, of whose character and conduct, we shall have much to say, in the sequel of this history.

This document having received the unanimous approbation of the members of the General Assembly, was immediately transmitted to the "Convention of Estates," and received also the sanction of that body, in the same day. And as a most ardent desire to consummate this union, was felt in Scotland, the very next morning the solemn League and Covenant was despatched to the English Parliament, by a special messenger, that it might, without delay, be solemnly confirmed and sworn by both nations, as the surest and strictest band of obligation, to make them stand or fall together, in the cause of religion and liberty.

As this instrument had a mighty influence on the civil and ecclesiastical affairs of those two kingdoms, it is proper to insert it entire, in this place.

"A Solemn League and Covenant for Reformation and Defence of Religion, the Honour and Happiness of the King, and the Peace and Safety of the Three Kingdoms of England, Scotland, and Ireland.

"We Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospel and Commons of all sorts, in the kingdoms of England, Scotland, 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, wherein every one's private condition is included: And calling to mind the treacherous and bloody plots, conspiracies, attempts, and practices of the enemies of GoD, against the true religion and professors thereof in all 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, remonstrance, protestations, and sufferings,) for the preservation of our lives 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 mature 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,

"I. 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, wor

ship, 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 we shall endeavour to bring the Church of God in the three kingdoms to the nearest conjunction and uniformity in religion, confessing of faith, form of churchgovernment, directory for worship and catechising; that we, and our posterity after us, may, as brethren, live in faith and love, and the Lord may delight to dwell in the midst of us.

"II. That we shall, in like manner, without respect of persons, endeavour the extirpation of Popery, Prelacy, (that is, church government by Archbishops, Bishops, their Chancellors, and Commissaries, Deans, Deans and Chapters, Archdeacons, and all other ecclesiastical Officers depending on that hierarchy,) superstition, heresy, schism, profaneness, and whatsoever shall be found to be contrary to sound doctrine and the power of godliness, lest we partake in other men's 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.

"III. We shall, with the same reality, sincerity,and constancy, in our several vocations, endeavour, with our estates and lives, mutually to preserve the rights and privileges of the Parliaments, and the liberties of the kingdoms; and to preserve and defend the King's 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.

"IV. We shall also, with all 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 factions or parties among the people,