tolerable at least, than to continue so inflexibly to their first mistakes, and excessive zeal for love of it, as to divide from the Church, and break the bond of peace.

It may likewise be granted, that some learned men in England, who have refused to take the Covenant, did possibly except against that article of it as signifying the total renunciation and abolition of Episcopacy, and seeing that it was the real event and consequence of it, and they having many other strong and weighty reasons for refusing it, it is no wonder that they were little curious to inquire what passed amongst the contrivers of it, and what distinction or different senses, either the words of that article might admit, or those contrivers might intend by them.

And the truth is, that, besides many other evils, the iniquity and unhappiness of such oaths and covenants lie much in this, that being commonly framed by persons that even amongst themselves, are not fully of one mind, but have their different opinions and interests to serve, (and it was so even in this,) they commonly patch up so many several articles and clauses, and those too of so versatile and ambiguous terms, that they prove most wretched snares and thickets of briers and thorns to the consciences of those who are engaged in them, and matter of endless contentions and disputes amongst them, about the true sense and intendment, and the ties and obligations of those doubtful clauses: especially in such alterations and revolutions of affairs as always may, and often do, even within few years, follow after them; for the models and productions of such devices are not usually long-lived. And whatsoever may be said for their excuse in whole or in part, who, in yielding to the power that pressed it, and the general opinion of this Church at that time, did take that Covenant in the most moderate and least schismatical sense that the terms can admit; yet, I know not what can be said to clear them of a very great sin, that not only framed such an engine, but violently imposed it upon all ranks of men; not ministers and others public persons only, but the whole body and com

to such a hodge-podge of things of various concernments, religious and civil, as church discipline and government, the privileges of parliaments, and liberties of subjects, and condign punishment of malignants,-things hard enough for the wisest and learnedest to draw the just lines of, and to give plain definitions and decisions of them, and therefore certainly as far off from the reach of poor country people's understanding, as from the true interest of their souls. And yet to tie them by a religious oath, either to know all, or to contend for them blindfold, without knowing of them, where will there be instanced a greater oppression and tyranny over consciences than this? Certainly, they that now govern in this Church, cannot be charged with any thing near or like unto it; for whatsoever they require of intrants to the ministry, they require neither subscriptions nor oaths of ministers already entered, and far less of the whole body of the people. And it were ingenuously done, to take some notice of any point of moderation, or whatsoever else is really commendable, even in those we account our greatest enemies, and not to take any party in the world for the absolute standard and unfailing rule of truth and righteousness in all things.

VOL. IV.

2 D

A FRAGMENT ON EZRA IX.

OUR joys and griefs are the pulse of our hearts, and tell the temper of them. Earthly joy and sorrow take deep with an earthly heart, but little affect that which is spiritual and heavenly; and in this, those prayers and griefs are strong that arise from spiritual causes, which most of men scarcely feel at all: yea, a holy heart stays not in its own interest, in its mourning or rejoicing, but hath more sense even of other men's sins, than commonly they themselves who are guilty. Rivers of waters, says David, run down mine eyes, because they keep not Thy Law. Psal. cxix. 136. Of this same temper was this holy man. Oh! how would a few, how would one such person in a congregation, advance the work of a public fast, more than hundreds of us! And such an one's silence speaks more than all our noises; his sitting astonished till the evening sacrifice. Little, shallow griefs find the tongue more readily, but the greater are not of so easy vent but stop a while though pressing to be out, as a full vessel with a narrow mouth. It was so with Ezra's sorrow for the people's sin; but when it gets out, it springs upward with the greater force, even up to heaven. I fell on my knees, and spread out my hands to the Lord my God, and said, Oh! my God, I am ashamed, our iniquities are increased over our heads. q. d., These cover me with shame, and 1 blush to lift up my face to those heavens whither our iniquities are gone up before: when I would look to thee, I spy our horrible transgressions got thither first, and munity of the people, thereby engaging such droves of poor ignorant persons to they knew not what, and (to speak freely)

sta ding before Thee and accusing us.

Our transgression is

grown up to heaven. It hath had a long time to grow in, and all that time hath been incessantly growing, and therefore grown so high. Since the days of our fathers, we have been in this trespass. Generations pass, but yet your sins abide. When the succeeding generation follows on in it, the former sins are reserved, and the latter added to them, and so, they are kept alive. Thus they grow. This fills up the measure, and ripens a people for judgment, that is filling and growing all the while suitable to the sin, till it be poured out. Hence, public calamities, and long-lasting judgments on people.

Now these two things aggravate: great judgments inflicted, and great deliverances granted. Yet after both, this people had forsaken God's commandments. And after all that is come upon us for our evil deeds, and for our great trespass, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this. Is not this just our case? Have we not been sharply scourged, though indeed far less than our iniquities, and have we not been seasonably and wonderfully delivered in our extremities? And yet have we not again broken His commandments? And do we not still generally and grossly continue so doing! Oh! what shall we say to our God? We cannot stand before Him, because of this. Let us, therefore, fall down before Him, and confess, and supplicate; and there is yet hope that He will be gracious.

CHARGES

TO THE

CLERGY OF THE DIOCESAN SYNOD OF

DUNBLANE.

I. Bishop Leighton's Charge to his Clergy, Sept. 1662.

FOR DISCIPLINE.

FIRST, That all diligence be used for the repressing of profaneness, and for the advancement of solid piety.

Secondly, That not only scandals of unchastity, but drunkenness, swearing, cursing, filthy-speaking, and mocking of religion, and all other gross offences, be brought under church

censure.

Thirdly, That scandalous offenders be not absolved, till there appear in them very probable signs of true repentance.

Fourthly, That inquiry be made by the minister, not only into the knowledge, but the practice and track of life, of those who are to be admitted to the holy communion; and all profane and evidently impenitent, persons be secluded, till their better conversation, and obedience to the gospel, be more apparent.

Fifthly, That family prayer be inquired after; and they that can, be exhorted to join with it reading of the Scriptures

FOR WORSHIP.

First, That instead of lecturing and preaching both at one meeting, larger portions of the Holy Scriptures, one whole chapter at least of each Testament, and Psalms withal, be constantly read; and this not as a by-work, while they are con