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these covenants have never been rescinded; but seeing they are wicked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