The Auchensaugh Renovation of the National Covenant and by The Reformed Presbytery
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The Reformed Presbytery >> The Auchensaugh Renovation of the National Covenant and
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13 THE AUCHENSAUGH RENOVATION
OF THE
NATIONAL COVENANT AND SOLEMN LEAGUE AND COVENANT;
WITH THE
ACKNOWLEDGMENT OF SINS AND ENGAGEMENT TO DUTIES,
AS THEY WERE
RENEWED AT AUCHENSAUGH, NEAR DOUGLAS,
JULY 24, 1712.
(COMPARED WITH THE EDITIONS OF PAISLEY, 1820, AND BELFAST, 1835.)
ALSO,
THE RENOVATION
OF THESE
PUBLIC FEDERAL DEEDS
ORDAINED AT PHILADELPHIA, OCTOBER 8, 1880,
BY THE
REFORMED PRESBYTERY,
WITH ACCOMMODATION OF THE ORIGINAL COVENANTS, IN BOTH TRANSACTIONS,
TO THEIR TIMES AND POSITIONS RESPECTIVELY.
* * * * *
PHILADELPHIA 1880.
* * * * *
PREFACE.
The Reformed Presbytery, at a meeting in Philadelphia, October 6th 1880,
"_Resolved_, That another edition of the Auchensaugh Deed be published,"
and appointed the undersigned a committee "to attend to this business
with all convenient speed."
This Presbytery, after forty years' experience, during which
opportunities have been afforded for examining the opinions and
practices of all parties, professing any regard for the Covenanted
Reformation, is still deeply impressed with the conviction that the
transaction at Auchensaugh 1712, is the only faithful renovation of our
Covenants, National and Solemn League. The fidelity of our fathers in
that hazardous and heroic transaction, it is believed, has ever since
been the _occasion_ (not the _cause_) of all opponents manifesting their
hostility to the whole covenanted cause, by first assaults upon that
detested Bond. And that this is the real state of the case we proceed to
prove by the following historical facts. _First._--In connection with
remodeling the Testimony; or rather by supplanting it in 1806, the Terms
of Communion, without submitting an overture, were also changed to
harmonize with _Reformation Principles Exhibited_, by excluding the
Auchensaugh Renovation from the fourth Term, where it had stood for
nearly a century. The same party have for years excluded from their
abstract of Terms the _Covenants themselves_. _Second._--In Scotland
this faithful document was expunged in 1822, obviously to prepare the
way for the adoption of a _"New Testimony"(!)_, which appeared 1837-9.
The majority of the actors in that work who survive, are now in the Free
Church! _Third._--At the time when defection was progressing in the R.P.
Synod of Scotland, the sister Synod of Ireland strenuously resisted an
attempt to remove the foresaid Bond from its place in the Terms. The
Rev. Messrs. Dick, Smith and Houston in 1837, were faithful and
successful for the time in resisting that attempt. Mr. Houston "_would
ever resist any alteration_ in respect of the Auchensaugh Bond,
regarding the objection laid against it as in reality aimed at the
Covenants themselves." Yet as a sequel to their Renovation of the
Covenants at Dervock 1853, the Auchensaugh Bond was subsequently "shown
to the porch"--removed from the Terms! _Fourth._--At what was called
covenant-renovation at Pittsburgh 1871, we believe no one spoke in
behalf of their fathers' noble achievement in 1712. Indeed this could
not be rationally expected in a body who could tolerate members
vilifying the very Covenants which they pretended to renew.
_Fifth._--Other parties farther removed from the position of their
reforming progenitors; but who still claim ecclesiastical affinity with
John Knox, and commonly prefix to the symbols of their faith the
historical word _Westminster_, give very strong expression to their
feelings of hostility--not to the Auchensaugh Bond, of which probably
they never heard, but to the British Covenants expressly; yea, to the
very ordinance of public social covenanting itself. But we shall let
them speak for themselves. One Doctor of divinity is reported as
saying--"I am opposed to the whole matter of covenanting. Covenants do
an immense sight more harm than good. Those Scotch Covenanters brought
persecution upon themselves by their covenants."[1]
Another Dr. said, "I have always been opposed to covenanting. One
generation of God's people have no right to enter into bonds that entail
obligations upon future generations."[2] A third Dr. said, "I hold it is
a sin for men to go into the august presence of God and enter into
covenant with him. It is base presumption."[3] A fourth Dr. said, "I
hold that the church as an organization is not a responsible moral
agent. Neither is the nation!" These sentiments may well excite
astonishment and alarm, when proclaimed by accredited teachers of
morality and religion. _Sixth._--Seceders have all along their history
claimed to be the sole heirs of the Scottish covenanted inheritance.
They are not ignorant of the Auchensaugh Renovation. How they view that
transaction may be best ascertained from their own language. The
_Original Secession Magazine_ for November 1880, p. 861, speaks thus,
"The distinction drawn between 'Covenanters' and 'Seceders,' we have
shown to be groundless. Are Reformed Presbyterians covenanters at all?
There is not an _actual_ Covenanter among them. They renewed the
Covenants after a fashion in 1712. In our view the Covenants were not
renewed, they were only mangled," &c. These sentiments are sufficiently
strong and explicit to be intelligible. The writer's feelings evidently
interfered with judicial discrimination, while openly expressing that
hostility to the Auchensaugh Bond which is concealed by others. The Rev.
John McMillan, whom the Lord honored to take the lead at Auchensaugh, is
especially branded by this writer who asserts,--"he did not secede and
retire, he was expelled; nor was the position of his early associates in
the ministry of the purest water." Moreover, this writer asserts "that
they (Seceders) have actually renewed the Covenants, from time to time,
during the whole period of their existence." How could this be, since
Seceders have all along rejected "the civil part of the Covenants?" But
these documents bear on their face a direct aim at personal, domestic,
ecclesiastical, and civil reformation. No party can intelligently and
honestly renew the National Covenant and Solemn League, while eulogizing
the "Glorious Revolution" of 1688, while in allegiance to the British
throne--that "bloody horn of the beast;" or whose political principles
will identify them with any other horn which may have power to scatter
"Judah." Zech. i: 21.
We have thus attempted by an induction of particulars, as concisely as
we could, to point out existing opposition to our Covenanted
Reformation, by various parties who assail the British Covenants
directly, or by a first assault upon the Auchensaugh Bond, would reach a
fatal stroke at the Covenants themselves. We believe with our
predecessors that those who reject the Auchensaugh Renovation, by
logical necessity will relinquish the Covenants themselves.
The reader may be assured that neither we nor the Reformed Presbytery,
whose committee we are, claim Papal infallibility or Christian
perfection; nor do we ask implicit faith in any uninspired documents.
But we sincerely believe ourselves that the Auchensaugh Renovation and
the Bond, to which the foregoing statements are prefixed, will be found
on examination to be sound, faithful, and "in nothing contrary to the
word of God."
DAVID STEELE,
ROBERT ALEXANDER,
JOHN CLYDE.
_Committee_
FOOTNOTES:
[Footnote 1: This gentleman does not seem to know that infidels use
similar argument against Christianity. Or, did he never read--"I came
not to send peace on the earth, but a sword." His logic also is as
faulty as his theology--_non causa pro causa_.]
[Footnote 2: On what principle does this minister dispense the ordinance
of baptism to subjects in their minority? Is baptism a mere ceremony,
involving no obligation upon the children of believers? Gen. xvii: 14.]
[Footnote 3: No _presumption_, when graciously invited to do so. Is.
lvi: 4, 6, 11. This teaching tends to the subversion of social
order--the moral order of the universe. 2 Pet. ii: 10.]
* * * * *
THE AUCHENSAUGH RENOVATION.
THE NATIONAL COVENANT AND SOLEMN LEAGUE AND COVENANT, WITH THE
ACKNOWLEDGMENT OF SINS AND ENGAGEMENT TO DUTIES: AS THEY WERE RENEWED AT
AUCHENSAUGH, NEAR DOUGLAS, 24th JULY, 1712, WITH ACCOMMODATION TO THE
(THEN) PRESENT TIMES.
PSALM lxxvi: 11. Vow and pay unto the Lord your God.
ISAIAH xxiv: 5. The earth also is defiled under the inhabitants thereof:
because they have transgressed the laws, changed the ordinance, broken
the everlasting covenant.
EZEK. xvii: 18. Seeing he despised the oath by breaking the covenant
(when, lo, he had given his hand), and hath done all these _things_, he
shall not escape.
2 TIM. iii: 3. Truce-breakers--or Covenant-breakers.
HISTORICAL INTRODUCTION.
It is the ineffable product of eternal love, and infinite condescension
in God toward his rational creatures, that ever he was pleased to make a
covenant with them, and not to command and require obedience to his holy
and just will, by virtue of his most absolute supremacy and rightful
dominion only; but even to superadd sweet and precious promises, as a
reward of that obedience, which he might of right have required, without
giving any such incitements or pursuasives to it. And as no tongue of
men or angels is sufficient to express, no strength of imagination to
conceive, no sublimity of intellectual faculties to comprehend the depth
of that spring, and breadth of that ocean of unbounded love, which hath
exerted itself in God's covenanting with man; yea, with sinful man, by
means of a Mediator: so shall it always afford matter of wonder and
admiration to all finite and intelligent beings, to the ages of
eternity, and shall never be comprehended by any, but by him whose
understanding is infinite; wherefore He, who is all-sufficient and
self-sufficient, should invite, yea, press and entreat unworthy indigent
nothings, the sinful children of men to such an incomparable degree of
honor, dignity and advancement, as that is, to enter into a covenant
relation, and come into a solemn treaty of peace and conjunction with
Him, who is infinitely removed beyond all blessing and all praise. To
have this invitation, is indeed the honor and privilege of all within
the visible church, to whose ears the joyful sound of the glorious
gospel of Jesus Christ hath come; but few are so wise as to accept and
approve it. Many, too many, account themselves unworthy of this honor,
and by despising this privilege, and rejecting this dignity, deprive
themselves of the greatest happiness; but as all nations, upon whom the
day-star of the gospel hath arisen, have had the invitation to this
duty, and all sound and real believers have actually participated of
this honor, to have God making a covenant with them, and they striking
hands with Him through a Mediator (which covenant is commonly termed the
_Covenant of Grace_,) so these three kingdoms of Scotland, England and
Ireland conjunctly, and Scotland by itself, as an independent nation,
had in an eminent way and manner the honor, above most nations in the
world, to dedicate and surrender themselves to the Lord, by a most
voluntary, free and deliberate choice, and to come under the bond of a
most solemn oath, in a most religious manner, devoting their all to
Christ, his interest and honor, the flourishing and thriving of his
kingdom, the success of his gospel, and reformation of his churches; and
openly avouching him for their Lord and Master, to the honor of his
name, and confusion of his enemies; which _Covenants National_ and
_Solemn League_, though we look not upon them to be the same with the
covenant of grace, yet we conceive of them as a solemn superadded and
new obligation, tying us to all the duties, as well of a particular
Christian conversation, as these which tend to the public and national
advancement of reformation in religion, whereof the covenant of grace is
the spring and foundation.
These covenants, as they were the effects and consequents of many
remarkable and signal expressions of divine love and goodness, many
singular mercies and deliverances vouchsafed to these nations, as the
return of many earnest prayers and wrestlings of the Lord's people with
him; so they were the occasions of many blessings, and great indications
of God's favor and loving-kindness. Then the Lord delighted to dwell in
the nations; then did he beautify the place of his sanctuary; then did
he fill his people's hearts with joy and gladness, by the familiar
intimations of his special love and down pourings of his Spirit's
gracious influences, as our land can afford many instances. Then did he
enlarge his people's affections, and animate their spirits with zeal and
courage, attended with knowledge, prudence and discretion to act for
him, and advance his kingdom. Then did he illustrate his churches in
these kingdoms, as bright and sparkling stars arising out of the thick
clouds of antichristian darkness, and getting out from under Prelatic
and Erastian yokes of bondage and slavery, and made them go forth as the
meridian sun glorious and excellent; _terrible as an army with banners_.
Hence it came to pass that these nations sent out a savory report to all
the neighboring reformed churches, a report which comforted, revived,
strengthened, animated and encouraged all the true and loyal subjects of
Christ's kingdom; which struck terror and amazement to the hearts of his
enemies; which shook and caused to tremble the pillars of Antichrist's
kingdom, and disquieted the very foundations of the _seat of that
beast_; which made malignants at home and abroad to be ashamed and
confounded, and even forced the haters of the Lord to _feign submission
to him_. Numberless were the advantages and privileges which did redound
to these nations by, and were the lovely attendants and sweet
consequents of, these covenants; whereby God did set to his seal of
approbation, and gave clear evidence and demonstration of his acceptance
of his people's cheerful and willing adventures in this duty of
covenanting with him: and as these blessings and mercies, which, as the
dew of Hermon, were distilled upon his people's heads and hearts, while
they abode steadfast with him, and faithful in his covenant were so many
irrefragable proofs of his acquiescence in their first and laudable
undertakings; so the many sad and fearful plagues, distractions,
confusions and miseries, which have attended and followed the many gross
breaches and violations of these covenants and departures from God, are
no less evident discoveries, undeniable signs and pregnant convictions
of the Lord's most just displeasure and indignation with the bypast and
present courses of revolting and backsliding from him; which courses of
declension and grievous apostatizing from God and his covenant, all the
three kingdoms and in special this nation, and every individual therein
capable of such a work, are, without all controversy, called to bewail
and confess before God, and by speedy amendment to turn from them, in
order to avert judgments, and turn away justly impendent wrath and long
threatened strokes.
The consideration of these blessings and benefits, on the one hand,
which followed the zealous entering into, and sincere performing of
these sacred oaths; and upon the other hand the sense we desire to
retain of the plagues and curses, threatened by God in his word against
covenant-breaking inflicted upon covenant-breakers in former ages, and
foreign nations, and visibly impending upon us in these nations, for our
perfidious dealing in God's covenant; hath moved us a _poor
insignificant handful of people_, unworthy indeed to be called the
posterity of our zealous reforming ancestors, though heartily desirous
to be found adhering to the same standard of doctrine, worship,
discipline and government to which they adhered, to attempt this solemn
and weighty duty of renewing (in our capacities and stations) these
covenant obligations, that we might at least give some discovery of our
respect to the cause of God, for the advancement and preservation
whereof these covenants were first entered into, and afterwards again
and again renewed by our religious progenitors, and by the whole
representative body of the three kingdoms, who had any zeal for the
interest of religion. And that we might, for our parts, be in some
measure instrumental to transmit a testimony for the work of God in our
land to the succeeding generation. Neither do we want, besides these
general motives, some special inducements to this undertaking. As 1.
Because these national covenants, having been nationally broken, and
their funeral piles erected by wicked and perfidious rulers in the
capital cities of the kingdom, with all imaginable ignominy and
contempt, have long lien buried and (almost) quite forgotten under these
ashes; most people either hating the very name and remembrance of them,
or at least being ashamed honorably to avouch their adherence to them,
and afraid to endeavor a vigorous and constant prosecution of the duties
contained in them: So that it is high time that every one should do his
utmost towards a reviving of them. 2. Because many openly declare their
sorrow and grief that ever these covenants should have been entered
into: malignants calling them a conspiracy, attributing every
miscarriage of the persons engaged in them to the covenants themselves
as their native effects; and others, who would take it ill to be called
malignants, making them the causes of all the tyranny, rapine, bloodshed
and persecution of the late reigns, as having raised the spleen of the
enemies of religion, and accounting it safer that they should lie still
in their graves, than that they should irritate malignants any more by
their resurrection.[4] Therefore we judge it our duty to renew them,
that we might evidence, that notwithstanding all these malicious
calumnies and false consequences cast upon them, we are still of the
same judgment with our reformers, that they are the most sovereign
means, under the blessing of God, for the reviving and preserving the
work of God in the land. 3. Because of the courses that are carried on
in direct opposition to these covenants; the nations, formerly cemented
in peace and love in conjunction with truth and righteousness, having
broken these bonds, and united themselves upon another footing, by the
late sinful incorporating union: and imposing new oaths in opposition to
the covenant; such as abjuration, &c. granting license, protection and
toleration to all the evils abjured in the covenant; as heresies and
errors in doctrine, superstition in worship, Prelacy and Erastianism in
government, and overthrowing all good discipline. 4. Because of our own
sinful miscarriages in, and woful declinings from our covenanted duties,
our proneness to break covenant with God, and to be indifferent, lax,
negligent and unsteadfast in the cause and work of God, and to be led
away with the error of the wicked, and to fall from our steadfastness;
wherefore we thought it necessary to bind ourselves by a new tie to the
Lord, and one to another in a zealous prosecution of covenanted duties,
that the covenant might be as a hedge to keep us from running out into
the paths of destroyers. 5. We being sincerely desirous and having an
earnest longing to celebrate the sacred ordinance of the Lord's Supper,
whereof many had unjustly called us despisers and contemners, and
finding it to have been the laudable practice of the church of Scotland
formerly, that all such as were admitted to that holy table should swear
and subscribe the covenant before their coming thereunto; we judged it a
fit preparation for our receiving a sacramental confirmation of God's
covenanted love and favor to us, through our Lord Jesus Christ, that we
should avouch Him for our God, and testify our adherence to His cause
and truth, by our renewing our national covenants with Him.
Upon these and the like weighty considerations we resolved to set about
this solemn and tremendous duty; and being assured that we have no
sufficiency in ourselves for any such undertaking, after frequently
imploring the Lord for light and direction, strength and assistance, and
seeking for ourselves a right way in the performance of the duty, upon
days of humiliation, both in our private societies and publicly in the
fields, we did condescend upon the following _acknowledgment of sins_,
the more to enable us to remember our own and the land's breaches of
covenant, in our solemn public confession thereof; and did draw up the
following _engagement to duties_, not to superadd any new oath and
obligation to the covenants, but only to adjust the articles of the
covenant to the circumstances of the time, and to explain in what sense
the covenant binds us against the present evils that are now prevalent
in the land, and to the contrary duties. As for the covenants
themselves, we made no material alteration in them, as judging it a work
more proper for an assembly of divines, or representative body of church
and state (had they been upright and faithful in this cause) than for
us, who, as we are called by others in contempt, must own ourselves in
truth to be, _but a handful of weak and most illiterate people_, and but
as babes in comparison of the first framers of our covenants; only that
we might make them in some measure accomodable to the present lamentable
circumstances, whereinto we are involved by our iniquities, we have
annotated some few necessary alterations upon the margin, wherein the
judicious will find that we have in nothing receded from the scope and
substance of the covenant, but only in the phrase; for instance, where
the covenant binds to _the defence and preservation of the king's
majesty and government_, in regard we have no king nor supreme civil
magistrate so qualified, as God's law and the laudable laws of this
realm require, to whom we might, for conscience sake, subject ourselves,
in a consistency with our defending the true reformed religion in all
its parts and privileges: Therefore, we can only bind ourselves to
_defend and preserve the honor, authority and majesty of lawful
sovereigns, or supreme magistrates, having the qualifications aforesaid,
when God shall be pleased to grant them to us_. Where no judicious
person will say that there is any substantial alteration as to the
_matter of the duty_, but only as to the object to whom the duty is to
be performed; there being none such in being as can justly claim, or to
whom we may with a good conscience pay such an allegiance.
Having mutually agreed concerning these prerequisites to this sacred
action, that the same might be orderly gone about, and might not be
performed in a clandestine way, so as to preclude any upright-hearted
friends to the covenanted reformation from joining with us in that so
necessary a duty, there was public intimation made of the design a
competent space of time before, upon a day of humiliation, and likewise
upon the Lord's day immediately preceding the work.
As for the particular way and manner, method and circumstances of the
work, we had not given any narrative of them; but that some, who came
with an evil eye, to spy out our liberty, for criticizing, not for
joining or profiting, have in part misrepresented the same, and may
further do so; therefore, to obviate all such misreports, we have
thought fit to make this brief relation thereof.
Upon Wednesday, July 23d, those who had the work in design being met
together, the minister began the day's work with prayer for special
assistance to attain due preparation, and a suitable frame, throughout
the whole solemnity: and thereafter had a prefatory discourse to the
people, showing the nature of the work in general, its lawfulness,
expediency, and necessity, from scripture precedents and approven
examples of the people of God, adducing the 9th chapter of Ezra, Neh.
Ezek. Dan. and Neh. x. 28, 29, for proof thereof; and of the day in
particular, that it was a day of fasting and supplication, with
preaching of the word, in order to preparation for the solemnities
intended, both of renewing the covenants and celebrating the sacrament
of the Lord's, Supper. After which a part of the lxxviii. Psalm, from
the 5th to the 12th verse being sung, Mr. John M'Neil, preacher of the
gospel, had a sermon upon Jer. 1. 4, and 5. "In those days, and in that
time, saith the Lord, the children of Israel shall come, they and the
children of Judah together, going and weeping: they shall go and seek
the Lord their God. They shall ask the way to Zion, with their faces
thitherward, saying, Come and let us join ourselves to the Lord, in a
perpetual covenant that shall not be forgotten." From which text he
raised and prosecuted largely, and particularly the two following
observations, as most pertinent for the work of the day; the first
implicitly supposed, the other more explicitly asserted in the words;
viz. 1. That, _a people in covenant with God may be forgetful of and
deal falsely in their covenant_; or that _covenant-takers may be
covenant-breakers_. 2. That, _it is the duty of a people who have broken
covenant with God to engage themselves again to the Lord by the
renovation of their covenant_. Where in prosecuting the former, he
showed by what gradual steps of declension a people usually come to deal
falsely in God's covenant, such as, (1.) By forgetfulness, Deut. iv. 23.
There being a connexion between forgetting and forsaking, or dealing
falsely in God's covenant, so the church intimates, Psal. xliv. 17, 18.
"All this is come upon us; yet have we not forgotten thee, neither have
we dealt falsely in thy covenant; our heart is not turned back, neither
have our steps declined from thy way." And the returning remnant of
Israel being sensible of this connexion, resolve to bind themselves to
the Lord _in a perpetual covenant that may not be forgotten_. (2.) By
seeking shifts and arguments to elude and evade the obligation of the
covenant and to defend the breaches thereof; which is after vows to make
inquiry. (3.) By despising the bond of it; Ezek. xvi. 59. "Which hast
despised the oath in breaking the covenant." (4.) By defection to the
iniquities which are sworn and engaged against in the covenant, Jer. xi.
10. "They are turned back to the iniquities of their forefathers, which
refused to hear my words; and they went after other gods to serve them;
the house of Israel and the house of Judah have broken my covenant,
which I made with their fathers." (5.) By changing the government, laws,
and ordinances sworn to be maintained in the covenant; either the
government of the state, without consulting divine direction, and due
inspection into the qualification of the persons set up, Hos. viii.,
compare the 1st and 4th verses. "They have transgressed my covenant, &c.
They have set up kings, but not by me, princes and I knew it not;" that
is, without consulting me to know my will, and without my approbation
and consent; or the government of the church, without regard to the
revealed will of God. Thus, Abijah justly chargeth Jeroboam that he had
"cast out the priests of the Lord, the sons of Aaron, and the Levites,"
and that he had "made priests after the manner of the nations of other
lands;" but encourages himself that he and Judah had the Lord for their
God, because they had not forsaken him; "and the priests which
ministered unto the Lord were the sons of Aaron." 2 Chron. xiii. 6, 10.
(6.) By an entire forsaking and disowning the obligation of the
covenant, Dan. xi. 30. "He------shall have intelligence with them that
forsake the holy covenant." (7.) By a stated opposition to the covenant,
and persecuting of these who adhere thereunto. Thus Elijah justly
charges Israel, 1 Kings xix. 10, that they had forsaken God's covenant,
because they had thrown down his altars, slain his prophets, and sought
after Elijah's life. And in a use of lamentation deduced from the
foresaid doctrine, he showed, that all ranks in the land had reason to
mourn over their breach of covenant, in regard that some of all ranks,
from the throne to the dunghill, in church and state, are, or have been
guilty of dealing falsely in God's covenant, in all and every one of
these diverse ways, and of declining from it: and in regard that there
has been so much ignominy and contempt cast upon these sacred covenants,
not only by breaking them openly, but also avowedly disowning and
disdaining their obligation, and making the adherence to them criminal;
and, which is above all, burning them by the hand of the hangman, and
burying them so long in forgetfulness. This guiltiness he applied not to
great persons only, but also to professors, to ministers, and
particularly to ourselves, who are called dissenters from the present
establishment; pressing upon us no less than others, the absolute and
indispensable necessity of being convinced of, and mourning over these,
not as the sins of others only, but also as our own--we having a chief
hand in the trespass; pressing upon all present concerned in the work
the duty of self-examination, and putting themselves to the trial,
concerning their knowledge of the covenant obligations, both as to their
nature and extent, as well as their sense of the breaches of these
obligations.
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