ligion,
and the protection and prosperity of the Reformed Presbyterian Church.
They were likewise solemnly engaged to employ their official influence
and authority to put away systems that had been abjured in the National
vows,--Popery, Prelacy and Erastianism, and to discourage all
profaneness and ungodliness. At the Revolution, all these engagements
were deliberately set aside. The sovereign's coronation oath, and the
oath of allegiance of subjects, bind both equally to the support of
Prelacy--which is declared to be established unchangeably in England and
Ireland. The whole civil system is based on expediency and the popular
will, and not on Scriptural principles. The authority claimed and
exercised by the monarch over the Presbyterian Establishment in
Scotland, and the National Church in England and Ireland, is grossly
Erastian. The introduction of Popery into the bosom of the State--the
admission of Papists to offices of power and trust in the nation, and
the endowment of Popish Seminaries and chaplains--which the Revolution
Settlement barred--but which the Antichristian and infidel policy of
recent times has enacted, show still more clearly that the civil and
political system established in these countries is diametrically opposed
to that which was set up at the era of the Reformation, and was
contended for by the Scottish martyrs--and impose on all who would
honestly promote the ends of the National Covenants, the obligation to
maintain distinct separation from it.

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