/ ( 
 
 
 r-z* 
 
 OF THE 
 
 AT 
 
 PRINCETON, N. J. 
 SAMUEL AGNEW, 
 
 OF PHILADELPHIA, PA. 
 
 G4Z..... 
 
 at '■ 
 
 f\ Case, Division 
 
 S Shelf, :. 
 
 | BOOk; ^ I 
 
 ♦ e<S^>e g^=-»g> s<^^^ * i^V<^&5gM §| 
 
 
ESSAYS 
 
 O N 
 
 VARIOUS SUBJECTS 
 
 RELATIVE TO THE 
 
 PRESENT STATE of RELIGION 
 
 j. On the Controvert/ about fome 
 Burgess Oaths. 
 
 «. On the Sec ess i on Testimony. 
 
 5 On Public Covenanting. 
 
 4. On the Revolution Settle- 
 ment. 
 
 y. Oa Church Communion. 
 
 6. On the Constitution of the Asso- 
 ciate Synod. 
 
 7. On Ecclesiastical Cen- 
 sures. 
 
 g, On the Religious Character 
 of the Times, 
 
 1U JOHN "ANDERSON. 
 
 raov. xxiiu S3. Buy the truth, and fell it wt. 
 
 G L A f 
 
 Printed by JOHN ; 
 Shop, oppofite C 
 M," 
 

 PK EF ACE. 
 
 THE Judicial teftimony of the afibciate prefbyterv 
 has now been forty-five years in the hands of the 
 pubhc ; and yet it feems to be little attended to or 
 underftood Hence the cold indifference of its pro! 
 fcfled friends ; while others are led by prejudice to 
 an open enmity againft it. « The greater part of 
 
 with which we are unacquainted, and in which we 
 cannot conceive ourfelves to have any intereft. 
 We never thought Chriftianity required us to ftudy 
 the precfe meaning of afts of parliament, or the 
 
 rh^ * °l the a da ? CS ° f m ° r Y- Sat ^ed tha? 
 the duties of our ftation are enough to employ our 
 
 ,7 h °\ e a , ttemi0n ' we leave » to the critics and "o 
 the dealers tn controverfy, to wrangle about thofe 
 
 « hi if ' f 'k ' e of your tefliraon y : ftew «s 
 
 that ,t contributes to render the efpoufers of it 
 more meek, more humble, more felf-denied, more 
 abundant in the love of God and men, and more 
 free from all the oppofite vices, or we ihahlll 
 
 ThefeoS JUd f " U k nW0 1 h y° f ° Ur ««ni"«i«n " 
 i hefe objea.ons have been kept in eye through the 
 following eilays : fo that the fubjeas of them are 
 
 th rfr H fi,h° a Ac ^u iter has ende ™)ured to confidcr 
 
 hefe fubjeas without regard to any party or any 
 
 Prejudice ; though he wiihed truth to be the S 
 
» PREFACE. 
 
 ment of bis page, and was well refolved to follow 
 where-ever evidence led ; he will hardly efcape the 
 imputation of a blameable attachment to the opinions 
 of bis party, efpecially with fuch readers as have the 
 mod obflinate and bigotted predilection for thofe of 
 iheir own* But it may be afked, whether a writer's 
 principles fhould be difregarded, becaufe he is fo~ 
 much convinced of the truth and importance of thofe 
 principles, that he efteems it his happinefs to enjoy 
 the fellowfhip of a church that profeifes her adhe- 
 rence to them ? Mr. Locke's treatife on civil go- 
 vernment is materially a defence of the conflitution 
 of his own country as it was eftablifhed at the Re- 
 volution: Is it therefore the lefs valuable ? The truth 
 is, to reject a religious opinion, merely becaufe it is 
 held by thofe with whom we are connected, would 
 be no lefs unreafonable, but far more ill natured and 
 inconfiftent than to receive it on that account. 
 
 The writer muft now leave thefe Eflays to the 
 judgment of the candid reader ; or rather he wifhes 
 to leave them in his hand, who alone can make them 
 ufeful to his church \ who hath chefen the foolijh 
 things of the world to confound the wije ; the weak 
 things of the world, to confound the things that are 
 mighty : the bafe things of the world, and things which 
 are defpifed, hath God chofen ; yea, and things which 
 are not* t<* bring to nought tlw things which are. 
 
[ S ] 
 
 ESSAY T. 
 
 Of SOME BURGESS OATHS. 
 
 WHEN People are formed into Societies, 
 they always come under obligations, 
 which are either exprelfed or implied, to be life* 
 fill to one another. Sometimes thefe obligations 
 are confirmed by an Oath. Hence when one is ad- 
 mitted member of a Corporation, or obtains the 
 freedom of a city, he is commonly fwora to be faith • 
 ful to the intercfts of that City or Corporation. 
 
 One would naturally expeel: that the obligations 
 he lTiould have to come under on being admitted 
 into any Society, would be only fuch as are fuitable 
 to the nature of that Society, and to the end for 
 which it was formed : if it were a civil Society, 
 that the obligations would be of a fecular kind ; 
 or if it were a religious Society, that they would 
 be of a religious kind. But from the great influ- 
 ence which religion is generally acknowledged to 
 have on human affairs, from the pride and animofity 
 of religious parties who are too apt to magnify, 
 themfelves upon any worldly advantage they have 
 over one another, and from the prevailing difpofiti- 
 on of the multitude to mingle religion with their 
 worldly interefts, and to make the former fubfervi- 
 entto the latter ; from thefe and the like caufes it 
 has come about that perfons are too often brought 
 under explicit engagements to fome profeflion of 
 religion in order to their admiflign into a Society of 
 
 A 
 
6 E S S A Y I. 
 
 a purely civil nature. Thus in fome Burgefs Oaths 
 we have the following religious claufe, which has 
 been the fubject of fo much controverfy among Se- 
 ceders : c 1 proteit before God and your Loraihips 
 
 * that I profels and allow with my heart the true re- 
 
 * ligion prefently pro felled within this realm and au- 
 4 thorifed by the laws thereof, renouncing the Ro- 
 
 * man religion called Papiitry/ 
 
 History of the Controversy concerning 
 the Religious Clause in some Buhgess 
 Oaths. 
 
 IN the Year 1744, The Associate Pr:.^y- 
 tkry found it necefTary, from the multipli- 
 city of bufinefs and from the extent of the be- 
 cefiion, to form itfelf into a Synod, which was 
 to have three Prefbyteries fubordinate to it. The 
 Associate Synod met for the firft time in the 
 beginning of March 1745. 
 
 One of the firft things which they entered upon, 
 was, the confideration of a motion for the removal 
 of hindrances to the duty of Covenanting ; a mo- 
 tion which immediately Drought on the controverfv 
 of the religious claufe in fome Burgefs Oaths, that 
 claufe being deemed by feveral members inconfif- 
 tent with the prefent ftate of the Seceflion Ted i* 
 inony. The views of thefe members were vehe- 
 mently oppofed, and the debate was carried on at 
 great length in each of the four meetings that were 
 held in 1745- 
 
 At laft, on the ninth of April in the following 
 year, the Synod came to a decifion, by which the 
 
Of fome Burgess Oaths. 7 
 
 " Swearing of the Religious Claufe jn fome Bur- 
 " gefs Oaths, by any under their Infpection, as 
 " that claufe conies neceffarily in this period, to 
 " be ufed and applied, does not agree to the pre- 
 cc fent (late of the teilimony for religion and refor- 
 44 formation, which the Synod, with thofe under 
 " their infpecYion, are maintaining, and particu- 
 <c larlv that it does not confift with an entering in- 
 " to the Bond for Renewing our Solemn Cove- 
 i; nants : and that therefore thofe of the Seceflion 
 " cannot further, with fafety of confeience and 
 " without fin, fwear any Burgefs Oath with the 
 " faid Religious Claufe ; while matters with re- 
 " fe.rence to the profefiion and fettlement of Re- 
 " ligion, continue in fuch circumftanees as at 
 " prefent.'"' 
 
 This decifion was c? t rried by a majority of thir- 
 teen againft nine. 
 
 The thinnefs of the houfe and the fmallnefs of 
 the majority have been objected to this decifion. 
 
 If that thinnefs or majority could be proved to 
 have been procured by unfair means, fuch a cir- 
 cumftance would, no doubt, very much diminifh the 
 authority of the decifion. But hnce this can hardly 
 1 •. laid to have been fo much as attempted, (what- 
 ever may have been fuggeiled as to the impro- 
 priety of the time in which a cjiicflion of fo great 
 importance was brought to a determination) the 
 validity of this decifion, as a deed of the AiTociate 
 Synod, Hands unimpeached. 
 
 It is neceflary to obferve that it was not a 
 negative that was oppofed to the overture for con- 
 demning the religious claufe ; but only a motion 
 for a delay. Hence one would naturally fuppofe 
 that feveral, who were convinced of the unlawful- 
 nefs of the Burgefs Oath, would be led, from the 
 consideration ot circumftances, to vote for a de- 
 lay : And this was actually the cafe ; for we are 
 well allured that fome voted for the delay who 
 A 2 
 
8 ESSAY I. 
 
 afterwards acquiefced in the decifion. So that the 
 friends of the overture abfolutely confidered, were 
 a much greater number than they appeared to 
 be from this divifion. 
 
 The Synod met again in September, 1746. 
 Thofe who had protected againft the decifio^ con- 
 cerning the religious claufe of fome Burgefs 
 Oaths, now thought proper to bring in the quefti- 
 on, Whether that decifion mould be a term of 
 Minifterial and Chriftian Communion ? 
 
 A Reader who is unacquainted with the hifc. 
 tory of this affair, if he has only read the Synod's 
 decifion, will be very much furprifed at this quef- 
 tion, as it feems to infinuate that the decifion 
 might ftand, and yet the evil of fwearing the 
 Burgefs Oath never be taken notice of ; and that 
 the Synod might find fomcthing to be a heinous 
 and publick offence ; an offence no lefs than that 
 of fwearing contradictory oaths ; and at the fame 
 time go into a reiblution exempting the offenders 
 from all cenfure. 
 
 This queftion was of fuch a nature that- the 
 bringing in and vehement prefling of it gave every 
 one juft caufe to fear an approaching rupture of 
 the Synod. The queftion, Whether the decifion 
 with regard to the religious claufe in fome Burgefs 
 Oaths, was to be a term of Communion ? was 
 the fame as Whether the proteftors againft the de- 
 cifion, adhering to the fpirit of their proteft, w r ere 
 it-ill to be in Communion with the fupporters of 
 the decifion? that is, Whether there was or was 
 not to be a breach ? Let any one judge, then, 
 who were mod inftrumental in bringing on that 
 mournful event ? thofe who were for fuch a quef- 
 tion, or thofe who were againft it ? 
 
 It has been often obferved, that this was a 
 queftion in which thofe who had pfotefted againft 
 the Synod's decifion, were parties. They would 
 not have been fo in the queftion, Whether the Aft 
 
Offome Burgess Oaths. 9 
 
 fhould be repealed ? that being a queflion con- 
 cerning a point of truth and duty, of the fame 
 import as Whetner the religious claufe in fome 
 Burgcfs Oaths were finful ? But this queflion, 
 Term, or not, of communion ? feemed to fuppofe 
 the condemnatory Act of Synod, and refpected 
 the confequence of inattention or oppofnion to 
 th?t Aft. It was, in effect, evidently the fame as 
 if it had been, Whether thofe who neglected or 
 pppofcd the Synod's decifion, were to be found 
 fau.t with ? Now, let the Reader judge, whether 
 a violent oppofer of that decifion was a party in 
 fuch a queiiion. 
 
 Several members pleaded with great force 
 of argument againft proceeding any further in the 
 conlideration of this queflion. But others, and, 
 among thefe fome of the molt refpectable names 
 infilled on it fo warmly, that the majority 
 agreed to have it further confidered, thinking 
 that, as yet, it would not be expedient to throw 
 it out. 
 
 On the eighth of April 1747, thofe who had 
 protefled aga/nfl the Synod's decifion, again 
 brought in their queflion in this larger form : 
 " Whether the decifion about the religious claufe 
 " of fome Burgefs Oaths, pafied by this Synod 
 " in April, 1746, mall now or afterwards be 
 * c made a term of Minifterial or Chriflian Com- 
 munion ; ay and until the making of the 
 " fame to be fo, fhall be referred by way of o- 
 verture, unto Prefbyteries and Kirk-feilions, 
 in order to their giving their judgment there- 
 anent : that fo there may, in the mean time, 
 " be a friendly dealing among the members of 
 M the Synod with one another, in a way of con- 
 " ference aud prayer ; in order to their coming, 
 " through the Lord's pity, to fee eye to eye in 
 " the matter of the faid religious claufe." 
 
 Another motion was made at the fame time 
 for having the reafons read which thofe who 
 
Io essay i. 
 
 protefted againft the Synod's decifion, had fnven 
 in, together with the anfaerj which a commh , e 
 had prepared. The quefbon was put as to whtch 
 oi thefe motions mould be firft confidered. A 
 majority ot feven votes was in favour of the for- 
 mer, the 'whole being twenty nine againft t wen- 
 ty two. From this refolution fourteen rninifters 
 -•and ten elders duTented. 
 
 Next day the friends of the queftion con- 
 cerning the Synod's decifion being a term fof 
 Commumon mfiftmg, with great animofitv, on 
 ■■having* put without funher delay, thofe on the 
 other fide joined in folemn declaratidns againft the 
 Synod going on to vote upon fuch a queftion : 
 While the lights, which might have been given to 
 the matter m miputc by hearing the before-menti- 
 
 wl,'/ f f'r nS f d a ' llWCrS ' Were ^PP'dfed ; and 
 uhne thofe who were directly parties in the af- 
 tair, imtamed themielves judges. 
 
 These declarations being made, the impatience 
 ot thofe in the oppofition to the Synod l s decifi- 
 on was now Io much, increafed as to admit of 
 no longer delay. The Moderator was required, 
 once and agam, to call or to order the calling 
 of the roll. The Moderator made no reply! 
 Nor would the Clerk be prevailed onto call it. 
 Tic bufinefs of voting on this aueftion was 
 Jw , at a fta «<*, W not- the boldnels of two 
 rnemoers come in to help it forward : Mr. John 
 Mac Cara and Mr. Kenry Erikine thought proper 
 to taKe upon them of their own accord, the one 
 to call the roll, the other to mark the v.tes. " 
 Those who voted in favour of the moti- 
 on (and mere were no other voters on this deca- 
 hon) were in all nine Minifters and eleven fl. 
 aers ol whom fix Minifters and one Elder were 
 direftly parties. 
 
 Amidst fo affixing a fcene, it was neceffarv' 
 that tome one fhould ad as Moderator, and 
 
Of fume Burgess Oaths. ii 
 
 maintain the Conilitution of the Synod, the pre- 
 fent Moderator, in tlie violence of the tumult, 
 having ceafed acting. In, this cafe, it was, ne- 
 ceilary for thole who adhered to the Conlfcitution 
 and the before-mentioned. Deciiion of the Synod, 
 to take mcafures, as they mult have done, if a- 
 band of robbers, or the fweep of apj irrciiftible 
 tempeif. had deprived them of fome of their num- 
 ber, and among ethers, of the Moderator and 
 
 Cleik. 
 
 ■ 
 
 It is ufual in Prefbyterial courts for the Mo- 
 derator of the former meeting to officiate, as oc- 
 cafion requires, for the. prefent Moderator. Ac- 
 cording to this cuttom, it was the part of Mr. 
 Thomas Mair to deliver the following declarati- 
 on. 
 
 " Whereas this meeting of Synod, have now 
 6C paffed a Vote, andjnade a refolution .upon that i 
 " queflion, which has been infilled upon in oppo- 
 iition to a proceeding unto tip reafons againft 
 the fcutence of Synod in April 1746, with the 
 anfwers to faid Reafons : And confidering the 
 protcftations which have been entered this day, 
 concerning that affair ; coniidering that by the< 
 fortrfaid Rep this meeting of Synod have mate- 
 rially dropt the whole Teflimony among their 
 " hands, ..allowing of, at.leaii for a time, a ma-. 
 " teriai abjuration thereof ; and confidering that 
 " befides a confiderable number of Elder,,, the 
 <c majority of Minifters, who are the proper judg- 
 " es in a controverfy of Faah and cafe cf Gunfci- 
 " ence, and who could be judges in the prefent: 
 " controverfy, have been all along contending far 
 " the proper bufmefs and duty of the Synod, in, 
 " opposition to the contrary torrent : 'Therefore. 
 " I Thoras hhur, Miniilcr of the Gofpd at Or- 
 ct wel, do hereby declare, and proteit, that the 
 c < lawful authority and power of the Associate 
 iC Svnod is devolved upon, and muff ly in a c.oft- 
 
& ESSAY I. 
 
 " ftitute meeting of the forefaid Members, Mini- 
 <c fters and Elders, together with any other Mem- 
 " bers who fhall cleave unto them in a way of con- 
 *• fefling what finful fleps and compliances they 
 * c have fallen into on this occafion : As likewife I 
 " declare and proteft, that the forefaid mem- 
 " bers ought, in duty to the Lord and his heri- 
 " tage, to take up and exercifethe authority and 
 ** power of the AfTociate Synod, lawfully and ful- 
 " ly devolved npon them as above; and, for this 
 " end, to meet to-morrow at ten of the clock fore- 
 " noon, in Mr Gib's Houfe, that they may re- 
 < c gularly enter upon and proceed in the bufinefs 
 « of the Synod." 
 
 Mr. Mair having made this declaration, re- 
 moved with the twelve other Minifters and ten El- 
 ders who had all along maintained a vigorous op- 
 pofition to the putting of the before- mentioned 
 queflion. They met next day in Mr Gib's Houfe, 
 and unanimoufly pavTed an Act, afferting the Con- 
 stitution and Rights of the Aflociate Synod. They 
 afterwards proceeded to inflict Cenfure on the fe- 
 parating Brethren. The fentence of the greater 
 Excommunication was not paffed till nearly two 
 years after the breach. Meanwhile, the contro- 
 verfyofthe religious claufe in fome Burgefs Oaths 
 was carried on in a great many publications on 
 both fides, 
 
 In the courfe of the debate, the field of enqui- 
 ry was gradually enlarged, and feveral other fub- 
 jects were handled ; fuch as, the nature of the 
 Church's Teflimony, the duty of Public Cove- 
 nanting, the Scriptural terms of Church Com- 
 munion, and the object and effect of Church 
 Cenfures. A little leaven leaveneth the whole Jump, 
 The cloud that appears at (irfl: only a fmall fneck, 
 overfpreads in a little while the ample iky. M\ o- 
 pinion which was once deemed harmlefs or of little 
 confequence, has at length been feen to diflnfeitfelf 
 fo widely as to give the prevailing tincture to the 
 
Of fame Burgess Oaths. 13 
 
 whole religious fyftem of thofe who entertained 
 it. 
 
 Of the Importance of the CONTROVERSY 
 concerning the Religious Clause in fome 
 BURGEbS OATHS. 
 
 TH E Importance of this controverfy is a ve- 
 ry natural conclufion from the hiftory of it ; 
 confidering the characters of thofe great and good 
 men, who were engaged in it, and who, we 
 may reafonably think, would not have difturbed 
 the peace of the church for a light or trivial mat- 
 ter; confidering too, the many important points that 
 have been drawn into this controverfy. 
 
 But it is a controverfy that evidently carries 
 very great importance in itfelf. 
 
 1. It is a controverfy about an Oath, which is 
 a folemn appeal to The Mod High God, Pofleflbr 
 of heaven and earth, the Searcher of hearts, with 
 regard to a perfon's truth and fincerity in what he 
 fays, If this appeal is either unneceffary, or in 
 favour of any faliehood, it muft be taking God's 
 name in vain. The good man is one that fearetb 
 an Oath, Ecclef. ix. 2. 
 
 2. This Oath contains a folemn engagement 
 to a religious Profeflion ; even to that which is 
 prefently authorifed by the laws of the land. Now 
 the glory of God and the good of our own fouls, 
 which are incomparably the mod important things 
 in the world, are nearly concerned in our pro- 
 feflion of religion ; for it is written, With the mouth 
 ConfeJJion is made unto Salvation. It behoves us, 
 therefore, to confider with all poffible care, attenti- 
 on and impartiality, what is indeed fwornto in this 
 
 B 
 
H ESSAY I. 
 
 Oath, before we either take it, or juftify the taking of 
 it. If the religion prtfently profeffed and authorif- 
 ed by the laws of the land is wrong, fo far wrong 
 that we cannot fafely hold Church Communion with 
 thofewhom thefe laws acknowledge as the profefibrs 
 of it; engaging to it by oath, would, in that cafe, 
 be unfpeakably difhonouring to God, and prejudi- 
 cial to our own fouls. 
 
 3. It is a fa& fufficiently known, that the 
 fwearing of this Oath has given great offence to 
 many of thofe whom we muft regard as the friends 
 and followers of Chriii. But fuch offence is to 
 be avoided by every lawful mean, as a mod dan- 
 gerous evil. It is an awful word which we have 
 in Matth. xviii. 6. But whofo /ball offend one of 
 thefe little ones that believe in me, it were better for 
 him that a miljlone were hanged about his neck, and 
 that he were cajl into the depths of the fea. Thus 
 our Lord manifelts his wonderful tenclernefs for 
 his people by the guard that he plants around 
 them. Good reafon had the apcitle to fay, .1. Con 
 viih 13, If meat make my brother offend, I will eat 
 no flefh while the world Jlandeth, lejl I make my bre* 
 ther to offend. 
 
 O ye Rulers and Courts of Judicature, whe- 
 ther higher or lower, whether belonging to the 
 Church or the State, beware of thinking it a fmail 
 matter to offend the Followers of ChrilL On 
 this account, the Synod of the Apoftles and El- 
 ders, at Jerufalem, Acls xv. enjoined the Gentile 
 converts to abflain from blood* Supported by fuch 
 a precedent, the AfTociate Synod might well prohibit 
 the Swearing or the Religious Claufe of fome Bur- 
 gefs Oaths, even fuppofing that claufe, like the ufe 
 of blood, to be in itielf a matter of indifference. 
 
 Hence it is improper to fpeak of the truth on 
 this head as a matter of doubtful difputation in 
 which the Scripture, though the only Rule of our 
 faith and practice, gives no certain direction. The 
 
Of fame Burgess Oaths. 15 
 
 •'Bible is the whole Religion of Proteftants,and ferve s 
 for a lamp to guide their feet in the way of truth 
 and peace with regard to every matter of real im- 
 portance. 
 
 Of the Meaning of the Religious Clause in 
 fome BURGESS OATHS. 
 
 ON E circumflance that may lead us into the 
 true meaning of it, is the Time in which 
 thefe Oaths were framed ; the time of the refor- 
 mation from Popery. The religious Claufe would 
 no doubt, be adapted to the fhte of religion at 
 that time. But it is well known, that in Scotland 
 Proteftants were then all included in one Church 
 Communion. The original Framers, then, of this 
 religious Claufe, regarding the ilate of religion in 
 their own time, cannot reafonably be fuppofed to 
 have intended any other thing in thefe words, " I 
 " profefs^md allow with my heart the true religion 
 " prefently profelled within this realm, and autho- 
 <c rifed by the laws thereof," than an engagement 
 to continue in that Communion which was defcrib- 
 ed in the laws. Hence if we would keep to the 
 primary defign of the Framers of thefe Burgefs 
 Oaths, we mud confider the religious Claufe as an 
 obligation to that Communion authorifed by the 
 laws of the land. 
 
 Ijf any mould afk, Whether our Forefathers 
 meant, that, we mould continue in the Communion 
 of the Church by law eftablimed, whatever her cor- 
 ruptions might be ? we anfwer, by no means : 
 But thefe Burgefs Oaths wee adapted to times, 
 like their own, of reformation ; and not to times 
 of prevailing apoftacy when the witneffes of Ghriit 
 are called forth to a Seceffion from the Communi- 
 B 2 
 
i6 ESSAY I. 
 
 on of the Church eftablifhed by law. The word 
 Frefently intimates, that the religious Claufe is to 
 be always underftood as having a refpect. to the 
 ftate of religion at the time in which it is admini- 
 flered ; and that it muft be taken, or refufed ac- 
 cordingly. 
 
 It is obvious that the words, " prefently profef- 
 " fed within this realm, and authorifed by the laws 
 " of it," are an explication of the general exprefli- 
 on, " I profefs the true religion." Hence the 
 meaning would have been no other than it is, if 
 the particle as had been ufed after the words true 
 religion. Let us try any fentence where, after a ge- 
 neral term, words are ufed by way of explication, 
 and we mall conftantly find that inferting this par- 
 ticle does nothing to alter the meaning of the fen- 
 tence. Thus in the following fentence : Man, be- 
 ing a rational creature, is capable of glorifying and 
 enjoying God : If we put the particle as after the 
 word man, it gives the fentence a more formal air 
 of precifion, but dill the meaning is the fame. It 
 is true, when the words that are ufed after a gene- 
 ral term are not meant to explain it, but only to 
 point out fome accidental circumftance*, the infert- 
 ing of the particle as would often be very im- 
 proper. So in the following fentence : He fought 
 bravely with a fword formerly worn by a coward : 
 Here as worn by a coward, would be ridiculous. 
 But nobody fuppofes that the words in the religi- 
 ons claufe, immediately following the general ex- 
 preflion, / profefs the true religion, are of this 
 kihd. 
 
 It is a received maxim, that every oath fhould 
 be taken in the fenfe of the adminiftrator, and in 
 purfuance of his declared defign ; and that all 
 thofe to whom he,adminifters it at the fame time, 
 fhould be confidered as taking it in the fame fenfe. 
 Hence one mould think, that, as the adminiftrator 
 of thefe Burgefs Oaths himfelf profeffes the true re- 
 
Of fome Burgess Oaths. 17 
 
 ligion in the way of Communion with the Church 
 authorifed by the laws of the Realm, fo he would 
 naturally expect that thofe who take thefe Oaths, 
 fhould profefs the true religion in the fame way. 
 The practice of the magiitrate may ferve to afcer- 
 tain the fenfe in which he intends thefe Oaths 
 fhould be taken. Befides, to fuppofe that the Ma- 
 giitrate, while he adminifters thefe Oaths to all in 
 precifely the fame terms, really means to bring un- 
 der an engagement to profefs the true religion, fo 
 many in one way, fo many in a different way ; fome 
 to be in Communion with the eftabliflied Church, 
 and others to be in a ftate of Secefiion from it ; to 
 fuppofe this appears to be altogether abfurd, and 
 deprives thefe Oaths, not only of the fenfe of the 
 adminiflrator, but of any determinate fenfe whatfo- 
 ever. 
 
 Perhaps fome one will fay, The religious claufe 
 may be underftood of the Profeflion, as diftinguifh- 
 ed from the finful Practice, of the eftabliihed 
 Church ; a profeflion which lies in an acknowledg- 
 ment of the Scripture as the word of God, of the 
 Confeflion of faith as grounded on the Scriptures, 
 and of Prefbyterial Church government and difci- 
 pline. 
 
 It may be obferved, that fuch an explication 
 departs from the plain and obvious defign of the 
 religious Claufe, which is, not to determine the 
 particular points of doctrine or discipline that the 
 fwearer approves of, but to afcertain the Church 
 Communion to which he belongs. An obligation 
 to Communion in that religion which is defcribed 
 as profeffed within this realm and authorifed by the 
 laws, extends not to every particular contained in 
 that profeflion, or in that authoring ; becaufe 
 fuch an obligation can bind one to no more than 
 what Church Communion itfelf binds one to. But 
 when a perfon holds communion with any Church, 
 it does not neceflariiy follow, that he approves of 
 
18 ESSAY I. 
 
 whatever evils he may fee in her — and no Church 
 is -without her evils — fince it is enough for war- 
 ranting communion with any Church, that me is 
 evidently endeavouring to go on toward perfection, 
 and to keep the word of Chrift's patience. Hence 
 it is not neceilary to confider the religious Claufe 
 .as obliging the fwearer to all the particular opini- 
 ons and practices of the Church of Scotland, but 
 to be of her Communion. 
 
 But fuppofing, with the Objector, that the re- 
 ligious Claufe contains an obligation to fuch parti- 
 culars as are profeffed within this Realm and autho- 
 rifed by the laws ; then, we muft confider it as taking 
 in the whole of what is fo profeiTed and Authorifed 
 without making any dillinctions, fmce the religi- 
 ous Claufe itfelf makes none. Upon this fuppofi- 
 tion, the unfairnefs of the objector's interpretation 
 of the religious Claufe appears, whether we confi- 
 der the religious profeffion of the Church oi. Scot- 
 land at preient, or what is authorifed by law with 
 regard to it. 
 
 As for the word Vrofeffion^ though it has been 
 the fubje& of much refined Criticifm, it occurs 
 continually in converfation, and nobody com- 
 plains of it as hard to be underftood. A religious 
 Profeffion is neither more nor lefs than a period's 
 or a party's declaration of what is held by that 
 perfon or party in matters of religion. Hence a 
 converfation becoming the Gofpel (confidered as 
 what we openly approve of, and confent to ob- 
 ferve) is no lefs a part of our Chriftian Profefhon 
 than the articles of our Creed, Hence, too, a cor- 
 rupt practice in matters of religion, — in the admi- 
 niftration, for example, of Church government 
 and difcipline, when openly avowed and obfii- 
 nately perfifted in, whatever teftimonies are offered 
 againft it, — becomes, at lafl, a part of the profef- 
 fion of that Church in which it has place. Thus 
 Crofling in Baptifm and Kneeling at the Lord's 
 
Of fome Burgess Oaths. lg 
 
 Table may juftly be faid to belong to the Profef- 
 fion of ttie Church oi England. In like manner, 
 thofe corruptions which have been fo long tcltifi* 
 ed again!!, may now be regarded as belonging to 
 the Profeflion of the Church of Scotland. If, 
 therefore, we confider the fwearer of the religious 
 Claufe as engaging to what is profeffed in that 
 Church, honefty feems, on that fuppofition, — ho- 
 nedy that never allows us to take an Oath which 
 we cannot take without making fome fine diilind- 
 on hot either expreffed or plainly implied in the 
 Oath itfelf, feems to regard him as profefling an at- 
 tachment to the principles and practices which 
 that Church, as reprefented in her Judicatures, 
 publicly holds. 
 
 In like manner, if we confider the religious 
 Claufe as implying an approbation of particular 
 things authorised by the laws oi the land ; then in 
 order to know what is approved of in the religious 
 Claufe, we are to have recourfe to thefe Laws on- 
 ly. Nor does the religious Claufe warrant us to 
 make any {"election of fuch particulars. Hence no 
 partial enumeration, like that in the objection, of 
 thofe things with regard to religion that are autho- 
 rised by the laws of Scotland, can be fairly admit- 
 ted as an adequate explication of the religious 
 Claufe ; finee other things, as Patronages and the 
 chief magiftrate's power of Diilblving the AfFem- 
 blies of the Church, are as much warranted by law 
 as Prefbyterial government. Thefe evils, coming 
 under the defcription, in the religious Claufe, of 
 being prefently authorifed by the laws of the land, 
 can not be underftood as excluded by the general 
 term true religion : Becaufe the meaning of the ge- 
 neral term mull be gathered from the explanatory 
 words that follow it, and not the meaning of thefe 
 words from the general term. Nor does it hinder 
 thefe evils from being among the things authorifed 
 by the laws, that they are contrary to the Confef- 
 
so ESSAY L 
 
 {ion of faith, or other flandards of the Church no 
 lefs authorifed by the laws ; becaufe we are not to 
 interpret the laws by our ideas of confiftency in di- 
 rect oppofition to the letter of them. But iuppof- 
 ing this to be the cafe, it is only fetting the laws a- 
 gainft one another, and making the religious Claule 
 felf-contradt&ory. 
 
 It appears, then, that the difficulty of reconcil- 
 ing the Claufe in queftion to the ftate and teftimo- 
 ny of Seceders, is far from being removed by fup- 
 pofing that it has not a refpecl to Church Com- 
 munion, but only to fome particular things with 
 regard to religion authorifed by the laws of Scot- 
 land : Becaufe we muft not make any feledtion 
 of particulars which the Claufe itfelf does not 
 make : Nor will it mend the matter to call the af- 
 femblage which we ourfelves have made of thefe 
 particulars, the Conflitution of the Church of 
 Scotland, or by any other plaufible name whatsoe- 
 ver : For the difficulty (till recurs, whether no 
 more is meant by the religious Claufe than what 
 we mean by fuch plaufible name ? 
 
 Some people feem to confider the religious 
 Claufe as merely a renunciation of Popery. But it 
 is hard to conceive that thefe words, renouncing the 
 Roman religion called Popery, exprefs the whole de- 
 fign of the religious Claufe, and that the reft of it 
 has no further determinate meaning. Is it likely, 
 that the Claufe would ever be defigned for all indif- 
 criminately, who would renounce the Communi- 
 on of the Church of Rome, whether Prefbyterians 
 or Epifcopalians, whether members of the Greek 
 Church or thofe that are denominated from Mar- 
 tin Luther ? 
 
 On the whole, we mould guard againft thofe 
 who take advantage of the imperfe&ion and am- 
 biguity of language to give a fair colouring to their 
 opinions. " I overheard the other day," fays Eu- 
 genio to his friend Probus, " fome religious people 
 
Of fome Burgf.ss Oaths. ^j 
 
 talking together. The convention happened to 
 turn on a Seceilion of fome Minilters and private 
 Chriftians, which, they faid, was not from the efta- 
 blifhed Church ol Scotland itfelf, but from its cor- 
 ruptions. Is this diftincYton applicable to the cafe 
 of thofc who ha/e withdrawn from the Communion 
 of that eflabliihment ?" " In my opinion/' fays Pro- 
 bus, " it is not, unlefs departing from the Commu- 
 nion of a Church were the fame thing as departing 
 from the Corruptions of a Church. But thefe two 
 may not only be di(!ingui(hed in thinking, but they 
 have been ieparated in fact. In the days of Henry 
 VIII. the Church of England was feparated from 
 the communion of the Church of Rome, without 
 being fcparated from the errors and fuperftirions of 
 Foperv. On the other hand, our Saviour and his 
 diiciplcs were members of the Jewifh Church ; and 
 yet they feparated themfelves from its corruptions 
 which were then great and numerous. Degenerate 
 as the times are, we hope there are dill fome in the 
 communion of the Church of Scotland, who delire 
 to keep themfelves from its prevailing evils. How 
 far their conduct is proper, confidering the prefent 
 (late of religion in that Church, is another queftion : 
 But they are aiming at no more than what was at- 
 tained by many whnchVs of Chriit in former davs, 
 that is, a Scceflion from the evils of a Church with- 
 out a Seceifion from the Church itfelf." 
 
 "Perhaps, Eugenio, the perfons you fpeak of 
 meant fome former flate of the Church of Scotland. 
 But it is not the ufe that Candour would make of 
 language, to fpeak in fuch terms as lead one think 
 of the Church of Scotland at prefeni, when fome 
 former (bate of it is meant. Had thefe people faid, 
 The Seceiiion is not from what the church of Scot- 
 land was in her pureft time?, a Critic might podibly 
 have queftioned the propriety of the word Seceiium 
 as here applied, but there would have been no dif- 
 •pute about their meaning. " 
 
 C 
 
«■ ESSAY I, 
 
 Of the Unlawfulnefs of Swearing the Religious 
 Claufe in fame Burgefs Oaths. 
 
 ABSTRACTING from the fault that, many 
 people find with the Claufe in queftion, as 
 being impofed for the purpoie of qualifying perfons 
 for enjoying the privileges of free citizens, the 
 fwearing of it does not feem unlawful to one who, 
 on folid and fcriptural grounds, is fo far fatisfied 
 with the profeffion of the true religion which is made 
 by the Church referred to in the Claufe, that he 
 choofes to be of her communioi . . 
 
 It may be afked, How a perfon may fafely cOtne 
 under fuch a general engagement as that in the reli- 
 gious Claufe, while many things are allowed in the 
 eftablifhed Church that he cannot approve of? 
 
 As to this we may obferve, that it feems agree- 
 able to the word ot God, and to the example of his 
 people irrpaft ages, that one may hold Communion 
 with a church — though in many refpects blameable, 
 and may profefs his adherence to her in the moft 
 folemn manner, provided one finds the following 
 circumftances in her cafe : 
 
 First, If there is no call, in Providence, for a 
 Sece-fiion from her communion. Thofe who fear 
 the Lord are attentive to the courfe of Providence, - 
 Comparing it as well as their heart and way with the 
 word. Thus they often obtain fatisfying light as to 
 the time and manner of fetting about particular du- 
 ties. Though the Old Tcftament ceconomy was, 
 in effect, abolifhed upon the refurreclion of Chrift, 
 yet the apoflles and other believers did not abfolute- 
 ly forfoke the Temple Service, till Providence clear- 
 
Of fame Burgess Oath* 23 
 
 ly dire&ed them to do fo. But when their freedom 
 from the yoke of the ceremonial law came to he fet 
 in the faired light, when the Gofpel was preached to 
 the Gentiles, when the Jews had filled up their fins ', 
 and when wrath had come upon them to the uttermcfl 
 in the deftruclion of their City and Temple, no 
 Chriftian was then ignorant that it was unlawful to 
 aflbciare with the Jews in their form of worfhip. In 
 like manner, when the love of the truth as it is in 
 Jefus, brought Luther and Calvin and others out of 
 the church of Home, the faithful found themfelves 
 fhut up to a feceflion from her, Providence having 
 raifed up and fpirited thefe great men to lead his 
 people out of myftical Babylon. Then was that 
 voice heard from heaven, Rev. xviii. 4. Come out of 
 her my people ', that ye be not partakers of her fins, and 
 that ye receive not of her plagues. Indeed, we are not 
 to regard providences as the rule of our practice, for 
 the word of Chrifl is our only rule ; but Providences 
 are the means or occafions of our attending to the 
 rule ; they often throw light on the rule ; and they 
 afford opportunities of putting the rule in practice. 
 It appears then, that there are Providences — and let 
 thole who like the men of Iflachar, 2 Chron. xii. 32. 
 have und^rjlanding of the times, to know what Ifrad 
 ought to do, obferve when thefe providences take 
 place — Providences, which call us to follow the di- 
 rection of the Lord's word in feparating ourfelves 
 from obftinately corrupt Churches, and after which 
 it is no longer excufeable to hold communion with 
 fuch Churches, or to come under any engagements 
 to them, like that in the religious Claule of fom« 
 Burgefs Oaths. 
 
 Secondly, If there are real evidences that a 
 Church is endeavouring to attain a greater meafure 
 of conformity to the law of Chrift. An obligation 
 of adherence to the (late of religion in a Church that 
 is endeavouring to make progrels in reformation, is, 
 
 C 2 
 
24 ESSAY I. 
 
 in truth, an obligation to drive againd every re- 
 maining corruption in her : Becaufe fo to drive is, 
 in that cafe, only to efpoufe her caufe ; in regard 
 that To far as (he is in a reforming Hate, me is her- 
 felf faithfully driving againfl: all her own remaining 
 corruptions. Thus we find the faints under the Old 
 Tedament, in communion with the Jewiih Church, 
 labouring to better her condition. Thus did our 
 forefathers in Scotland, in the periods of our firft 
 and fecond reformation. But when a Church gives 
 abundant evidence that me hates to be reformed ; 
 when every mean of reclaiming her ferves only to 
 incrcafe her attachment to her idols ; when fhe be* 
 gins to difallow any plain or faithful tedimony again it 
 her backfliding courfe, it becomes, at length, un- 
 lawful to continue in her communion, or to come 
 under any fuch engagement to her as that in the re- 
 ligious Claufe of fome Burgefs Oaths. 
 
 Thirdly, If a Church is not in any dated oppo* 
 fition to a teftimony for truth in another Communi- 
 on. We are not to withdraw ourfelves from the en* 
 joyment of the ordinances of Chrid in that Church 
 where Providence cads our lot, on account of fome 
 — rnay, not on account of many corruptions remain-? 
 ing in her, while we know of no other purer Com- 
 munion that bears tedimony again d thofe corrup- 
 tions. This was the cafe with the faithful members 
 of the Jewifh Church ; who, had they forfaken the 
 divine ordinances adminidered in her, could have 
 enjoyed them no where elfe. This, too, has been 
 the cafe of many in the Protedant Churches. But if 
 it fufTiciently appears that a Church is carrying on a 
 malignant oppofuion to a tedimony againd her cor- 
 ruptions in another and purer Communion, we need 
 not hefnate a moment to pronounce it utterly unlaw- 
 ful to be of her communion, or to come under fuch 
 an engagement to her as that ill the religious Claufe 
 of fome Burgefs Oaths. 
 
Of feme Burgess Oaths. 25 
 
 On the whole, If Providence calls us out of a 
 corrupt Church, that we may not be partakers of 
 her fins ; if flic is found irreclaimable after every 
 proper mean has been ufed for her recovery ; if (lie 
 is fo far gone in corruption as to be a declared ene- 
 my to the caufe of truth in another and purer com- 
 munion ; we ought, in thefe circumftances, to with- 
 draw from her, and to hold the teflimony of Jefus 
 in a feparate communion ; and, in thefe circumftan- 
 ces, we cannot, without fin, take any Oath, like 
 the religious Claufe in queftion, obliging us to join 
 in her profeifion of the true religion : And the fin in 
 this matter, is greatly aggravated, if we have enter- 
 ed into a contrary obligation, like the bond of the 
 AlTociate Prefbytery, to exert ourfelves for the fup* 
 port of a Secejpon Teftimony, 
 
 The difpute about the fenfe of this Claufe, is 
 much againft it. That an Oath may be fworn in 
 truth, in judgment, and in right eoufnefs, its meaning 
 fhould be clear and determinate. An ambiguous 
 Oath has ever a tendency to enfnare, fince it may 
 be interpreted in a fenfe that probably is never once 
 thought of by thofe who take it. Inftead of being 
 for confirmation the end of all ftrife, an ambiguous 
 Oath is the beginning of ftrife. As to the religious 
 Claufe in queftion, even thofe who have written in 
 defence of it, have not been able to fettle its mean- 
 ing with any degree of precifion, fometimes teeming 
 to underftand it of the true religion in the abftracl, 
 fometimes of the true religion as it was fettled at the 
 Revolution, and fometimes only of a renunciation of 
 Popery. 
 
 Who can forbear lamentation, when he reflects on 
 the mournful confequences of the difpute about the 
 religious Claufe of fome Burgefs Oaths ? A goodly 
 number of profeffor?, gathered out of different parts 
 of the land to the banner of truth, made a noble ftand 
 againft the corruptions of the times, till that contro- 
 verfy, like fome envious blaft, rofe and fcattercd 
 
q.6 E S S A Y I. 
 
 them ; while the honours of our Lord's Teftimony 
 feemed, for a time, to lie proftrate in the duft. 
 
 Hisway, however, is in the fea^ and his path in 
 the great waters, and his footfteps are not known. In 
 all cafes, we fhould avoid any expremons that favour 
 of a reflection on God's good Providence. Let us be- 
 lieve that, however the breach may be confidered as a 
 teftimony of the Lord's great difpleafure with this 
 generation, yet he who does all things well, who 
 makes darknefs light before his Church, and crook- 
 ed things ftraight, will over-rule this matter, as he 
 did the cruel jealoufy of Jofeph's brethren, and as 
 he has done many other death-like events in every 
 age, to the Church's unfpeakable advantage : and 
 that his caufe fhall, at length, mine forth with the 
 more confpicuous luftre for having been a while un* 
 der clouds* 
 
![ 27 1 
 
 ESSAY II. 
 
 Of the Secejfwn Teflimony. 
 
 TESTIMONY is a word that frequently oc- 
 curs in the facred writings. Sometimes it fig- 
 nifies the whole word of God, as in Ifa. viii. 20. To 
 the law and to the teftimony : if they /peak not accord- 
 ing to this word, it is becaufe there is no light in them. 
 Sometimes it has a particular reference to God's re- _^ 
 velation^which, indeed, comprehends the whole fcopc 0n 
 and defign of the fcriptures, as in John iii. 33. H* 1/ 
 that receiveth the teftimony ofChri/l hath fet to his feat 9 
 that God is true. This is represented with peculiar 
 glory and folemnity, as the teftimony of the three 
 perfons in the Godhead, 1 John v. 7. There are three 
 that bear record or teftimony in heaven, the Father, 
 the Word, and the Holy Ghoft. Ver. 11. And this is 
 the record, that God hath given to us eternal life, and 
 ibis life is in his Son. Such is God's teftimony or 
 declaration of the truth to men. 
 
 As the faith of the faints correfponds to the word 
 of the gofpel,f fo they have their teftimony corref- 
 ponding to God's. Thus we read of their teftimony, 
 Rev. vi. 9. Ifaw under the altar the fouls of them that 
 were flain for the word of God, and for the teftimony 
 which they held. Rev. xii. 1 r. And they overcame 
 by the blood cf the Lamb, and by the word of their 
 teftimony. Thus the promiui which the Father mad* 
 
 f Which ?s alfo galled, tie faith in Jude j, and Rev. ii. Ij. 
 
*8 E S S A Y IT. 
 
 to Chrift, is accompli (hed, Ifa. lix. ir. My words 
 which I have put in thy mouth, Jhall not depart out of 
 thy mouth, or out of the mouth of thy feed, nor out of 
 the mouth of thy feed's feed, faith the Lord, from hence* 
 forth and for ever. 
 
 In holding this teftimony, all the true followers 
 of Chrift have communion with him. Chrift is 
 the faithful and true Witnefs, Ifa. lv. 4. Behold, I 
 have given him for a Witnefs to the people, for a Leader 
 and Commander to the people. And his people have 
 the fame character, Ifa. xliii. 10. Te are my witneffes^ 
 faith the Lord, and my fervant whem I have chafe rn 
 It is on account of their fellowfhip with Chrift in ad- 
 hering to and declaring this teftimony, that the world 
 hates them, and (hews, on every occafion, an irrc- 
 concileable enmity againft them, Matth. ix. 22. Te 
 fhall be hated of all men for my name's fake ; that is, 
 on account of my teftimony which ye fhall exhibit. 
 Hence this teftimony is called The word of His pati- 
 ence, Rev. iii. 10. as it is an occafion of manifefting 
 the long-fuffering of our Lord himfelf toward the 
 men of the world, while he delays to avenge his 
 quarrel with them for their malignant oppofition to 
 it ; an occafion, too, of trying and exercifing the 
 patience of thofe who through grace are cleaving 
 to it. 
 
 Could men fee the mutual relation that the fe- 
 veral parts of the teftimony of Chrift bear one to an- 
 other ; could they apprehend the full refult of them 
 all : the luftre of the divine wildom, holinefs, truth 
 and mercy therein manifefted, would immediately 
 overpower all their objections, and, if it did not 
 bring them heartily to receive the truth, would 
 put them to fhameful and everlafting filence. In 
 which cafe, it feems to be only for the perfection 
 of wickednefs in hell to make a direct oppofi- 
 tion. For this reafon it has always been the 
 policy of Satan and Lis fervants to Tingle out 
 
Of the Secession Testimony. 29 
 
 fome particular part of Chrift's teftimony, to con- 
 fider that part as unconnected with the reft, and 
 then to employ agamft it all the force which the 
 fophiftry of worldly wifdom or the prejudices of a 
 depraved imagination could fupply. 
 
 When this is the cafe, the part of Chrift's tefti- 
 mony, fo attacked, becomes, in a fpecial manner, 
 the teftimony of his followers : Their character 
 of witneifes requires that they mould then openly 
 avow that part of his teflimony ; fince the proper 
 time for witnefTes to confirm the truth by a pub- 
 lic depofition, is when the ttuth is controverted. 
 This part of Chrift's teflimony is, indeed, The 
 frefent Truth, in which we are to be eftablifhed, 
 1 Pet. i. 12. The prefent Truth has been fome- 
 times one part of the teftimony of Jefus, fome- 
 times another. Againft the Jews in the apof- 
 tles* times, it was the truth of Chrift's divine mif- 
 fion : In the fourth century, it was the Deity of 
 Chrift, and the efficacy of his grace, in oppofition 
 to the errors of Arius and Pelagius : In the fe- 
 venth and eighth centuries, it was the fimplicity 
 and fpirituality of God's worfhip in oppofition to 
 the idolatrous ufe of images : During the height 
 of Antichrift's reign, it was the fupreme authori- 
 ty of the Scriptures as the ony rule of faith 
 and practice in oppofition to unwritten traditions 
 or the commandments of men : Finally, in the 
 laft ac[e when the Church of Scotland reformed 
 from Epifcopacy, it was the Covenanted Union 
 of The lies of the feci, of Britain and Ireland, in the 
 profellion of the doctrine, worihip, discipline and 
 government of the Church, as Chrift has appointed 
 them in his word. A great body of minifters 
 and people through thefe Lands, obtained mercy, 
 at that time, to be faithful in holding this teftimo- 
 ny ; but, alas, what a falling off has there been 
 fmce the year 16^0 ! The people hare flidden back 
 with a perpetual backfliding. Providence, howe- 
 ver, has never fullered this teftimony to be alto- 
 
 D 
 
3 o ESSAY II. 
 
 gether dropt. Some few were always endear 
 vouring in one way or another, to (land forth 
 the alienors of it ; till, at length, it affumed its 
 prefent form of A Seeeilion Teftimony. 
 
 Of the Rise and Progress of the SECESSION 
 TESTIMONY. 
 
 THIS denomination was oecafioned ifr the fol- 
 lowing manner. In the year 1732, Mr Ebe- 
 nezer Erfkine delivered, before the Synod of Perth- 
 and Stirling,, a fermon in which he gave a faith- 
 ful teftimony againft the corruptions that then pre- 
 vailed in the Church of Scotland^ particularly, a- 
 gainft an a£t that the Affembly had paffed the* 
 fame year giving the election of minifters to Pro*-- 
 teflant heritors and elders. The Synod judges 
 him cenfurable for his plain dealing, and ap- 
 points him to be rebuked and admonilhed. Mr. 
 Erfkine, holding what he had delivered in his 
 fermon agreeable to the word of God, and to 
 the fubordinate ftandards of the Church of Scot- 
 land, protefts againft the Synod's procedure, and 
 appeals to the General Affembly. 
 
 The Aftembly confirms the fentence of the 
 Synod, and appoints Mr. Erfkine to be immedi- 
 ately rebuked. Mr. William Wilion, Mr. Alexan- 
 der Moncrief and Mr. James Fifher join Mr. Er- 
 ikinq in protefting againft that cenfure. It i$ 
 without e fie 61: that a Committee deals with thefp 
 four to withdraw their proteft. The Affembly ap- 
 points a CommifTion to proceed in the affair. 
 A Commiftion of tlie Affembly is a kind of oc- 
 cafional court compofed of fo many felecl members 
 ©f the Affembly, with powers delegated from that 
 
Of the Secession Testimony. 31 
 
 fupreme judicature for fome particular purpofe. 
 buch is the court before which the four are or- 
 dered to appear, and to fignify that they are forry 
 for, and retracl their proteit. 
 
 The Commiffion executes the AlTembly's or- 
 ders with great rigour. Difregarding the defen- 
 ces of the four, not fo much as condefcending to 
 hear the reprefentations in their favour from fe- 
 verai Preibyteries and Kirk-fclfrons, that deputed 
 court proceeds to fulpend them from the exercife 
 of their minift ry ; and afterward, the fufpenfion 
 being difregarded, to declare them no longer mi- 
 nifters of the Church of Scotland, abfolving the 
 people of their refpective pariilies from every ob- 
 ligation to them in that chara&er. Upon this, 
 the four give in their proteitations, intimating 
 that they find themfelves under the neceflity of 
 making A Secession from the prevailing party 
 in the eftablilhed Church ; declaring themfelves, 
 at the fame time, zealoully attached to the prin- 
 ciples of the Church of Scotland according to the 
 word of God, and our national covenants. 
 
 The prevailing party, here meant, was made 
 tip of thole who took the lead in church-matters ; 
 and who found means to have always a majority 
 on their fide in church-courts. 
 
 This was the sera of the Seceffion in Scotland. 
 The following were at firft the grievances which 
 the four minifters with their adherents, chiefly 
 infilled on as grounds of it : The acl: of Afiem- 
 bly in 1730 forbidding reafons of diiTent to be 
 marked in the records of that court : The before- 
 mentioned act in 1732 concerning the election of 
 minifters : The fettlement of minilters without the 
 con lent of the people, efpecially as thefe violent 
 fettlements were countenanced and promoted by 
 the courts of judicature : The difcouragements 
 that wefc given by thefe courts to fuch as refu- 
 ted to fubmit to the miniftry of Intruders : T he 
 negligence of thefe courts as to giving any fui ta* 
 
 D 2 
 
' 3 a E S S A Y IL 
 
 ble teflimony againfl erroneous doctrine, or as to 
 ufvng the proper means for hindering the fpread 
 of it : In fine, their excefs of lenity to fuch pro- 
 pagators of error as Mr. Simpfon and Mr. Carnp- 
 bel * ; while they did not fcruplc to pronounce 
 minifters liable to fevere cenfure for terrifying a- 
 gainft any particular wrong (leps they took ; thus, 
 upon the matter, prohibiting them from bearing 
 fo much as a doctrinal teltimony againfl: public 
 evils. 
 
 Thus was the banner of a Secemon Teflimo^ 
 ny fet up ; nor did the four brethren and thofe 
 who efpoufed their caufe, think it confident with 
 
 * Some of Mr Simfon's tenets were, That there is an obfeure 
 revelation of God, fufficieot for (alvatic n, made even to the 
 heathens, who never hear the word of the gofpe) ; That Adam 
 was not properly the covenant head and representative of his pc- 
 flerity ; That there will be no finning in hell after the cay of 
 judgment ; That the terms, nectffary exifler.ee, fupreme Deity, 
 and the only true God may, in fome fenfe, be confidered as the 
 perfonal property of the Father, and, of confluence, as not 
 belonging to the Son and the Holy Ghofr, 
 
 Mr. Campbel held, That the fole motives to virtuous actions 
 are fell-love, intereft and pleafure ; That without revelation, 
 men cannot find out that there is a God ; That the laws of na- 
 ture are, in themfelves, fufficient to direct men to happinefs ; 
 That the apoftles do not feem to have had any notion of Ch rift's 
 divinity at the time of his crucifixion ; That it is enttiufiafm 
 to look for the guidance of the Spirit in the common affairs of 
 life 
 
 Mr. Simeon was only fufperded from teaching and preaching. 
 As Mr. CampbePs tenets (fuch of them as were not quite over- 
 looked) were judged to be only doubtful or too ftronply expref- 
 ied, he was difnvffed from the bar of the General AfTembly 
 without rmy cenfure : and not only fo, but his explanation of 
 the mentioned proportion *bout felf-love, That our delight in 
 the glory of God is the chief and cniy motive of virtuous and 
 religious actions, was adopted as agreeable to the ihndards of 
 the church. 
 
 The difpofition, in a church conrt, to favour the erroneous, 
 will operate, in various ways, to the prejudice of foandneft in 
 the faith. The fame AfTembly in 1720, palled an act condem- 
 ning feveial propofitior.s contained in that evangelical trtatife, 
 The marrow of modern divinity; among which propoliuons 
 were thefe unfpeakably precious truths : That the gofpel is a 
 deed of gi*t and grant of Chrift. to mankiod (inners indefinitely ; 
 That faith is an appropriation of Chrift to one's own felf in par- 
 ticular; That believers are wholly fet free from the cominan- 
 ding power of the law as a covenaat of works. 
 
'Of the Secession Testimony.' 33 
 
 their duty, to let it fall ; notwithstanding all that 
 the Aflembly in 1734 did to repair the mifchiefs 
 of the year before. It repealed, indeed, the two 
 offenfive acts, that in 1734 about excluding rea- 
 sons of difient from a place in the minutes of the 
 aflembly, and that in 1732 giving the right of elec- 
 tion to Proteftant heritors and elders : But then 
 it repealed them on this account merely, that 
 they were not made according to former acts with 
 regard to innovations, and were found hurtful to 
 the Church. It likewife, reflored the four breth- 
 ren to the full exercife of the miniftry in their 
 refpecYive parilhes ; becaufe the fentences againft 
 them had been attended with difagreeable confe- 
 quences : The Aflembly, however, avoided re- 
 mark' ng upon the irregularity or the injultice of 
 thofe fentences. But the four and thole who had 
 joined them, would be fatisfied with nothing lefs 
 than an acknowledgement of thefe and other e- 
 vils they complained of, as contrary to the word 
 of God, and as breaches of our national cove- 
 nants : without that, they did not reckon them- 
 selves warranted to drop their Secellion Tefti- 
 mony. 
 
 Their views of this teftimony were gradually 
 enlarged : They faw more and more clearly, that 
 it was their duty to hold it fail:, and to exhibit 
 it not only in their doctrine ; but alfo in a judi- 
 cial way : And for that purpofe, they formed 
 themfelves into an ecclefiaftical court, called The 
 Associate Presbytery; By the authority of 
 which, An Act, declaration and teftimony, An Act 
 concerning the doctrine of Grace, and other Ju- 
 dicial Deeds tending to fet feveral controverted 
 truths in a fairer light, were given to the pub- 
 lic. • 
 
34 E S S A Y It 
 
 St was the fame TESTIMONY, as to the Matter 
 cf it, which had been Held by many in the Com- 
 munion of the Established Church, before the 
 Crisis in which the SECESSION took place. 
 
 IT was materially the fame teftimony in favour 
 of the reformation attained to in the period 
 between 1638 and 1650, which was kept up in one 
 way or another, from the reftoration of Charles, 
 till Mr. Ebenezer Erikine was arraigned at the 
 bar of the General Aflembly ; and which was, at 
 laft, exhibited in one view, in the Judicial Tefti- 
 mony pubiiihed in 1737. It was evidently the 
 fame teftimony that was held in a Itate of com- 
 munion with the eftablifhed Church of Scotland 
 before the Seceffion ; though, after that event, it 
 *was placed in a fairer light, and probably was 
 better underftood. The witnefles of Chrift would 
 not forfake the communion of that Church, while 
 Hie allowed them, in her judicatures, in her Sy- 
 nods and AiTemblies, to bear a particular tefti- 
 mony, on every proper occafion, againft her public 
 apoftacy from our covenanted 'reformation. Mr. 
 Bhields's large paper given m to the General Af- 
 fembly in 1690; The Trull, a fermon delivered 
 in 1721, before the Synod of Merfe and Tevi- 
 otdale by Mr. Wilfon of Maxtoun ; A Reprefen- 
 tation and Petition addrefled to the General Af- 
 lembly in 1732, fubferibed by upwards of 1500 
 members of the eitabliihed Church, which repre- 
 sentation has been commonly called, The People's 
 Teftimony ; thefe are inftances of the freedom 
 and faitbfulneis which the witneffing Few were 
 
Gf the Sf.cessuo:* Testimony. 35 
 
 enabled tc life in the Communion of that Chureli. 
 Bat when her oppohtion to the teflimony they 
 held, was fo direct, and ib violent as no longer 
 to fuller the exercife of fuch freedom and faith- 
 fulncfs, another way of maintaining their teflimony 
 became neceilary ; the way of beceilion from a 
 Church that obilinately rcfufes to be reclaimed. 
 This necclfity occafioned the Seceilion. 
 
 'The SECESSION TESTIMONY b not only for 
 all the Purity of Religion the Chuach of 
 SCO TL AND has already attained, and a^aln/i 
 all Departures from that Purity ; but alfo for 
 making further Progrefs in Reformation. 
 
 TH E SecelTion Teflimony is, in the fir II 
 place, A C'.nf.ffion of whatever purity the 
 Church has already attained, whether with regard 
 to doctrine, zvorfhip, difcipline, or government ; 
 agreeable to the exhortation in Philip, hi. 16* 
 Ncverthelefs, whereto we have already attained* 
 lei us walk by the fame rule, let us mind the fame 
 thing ; and to that in Rev. ii. 25. That which ye 
 have, hold fafl till I come, A Church ought to 
 hold any profeiTion flic has made of the truths of 
 Chrifl ; for the greater agreement there is be- 
 tween the word and the profelnon of any Church, 
 fhe has the more conformity (while her members 
 are enabled to' walk in a manner becoming that 
 profeihonj to her glorious head. A Church ought 
 carefully to preferve any purity of profelnon to 
 which the Lord has brought her ; finpe it is one 
 principal end of the erecYton of every Chu 
 that flic fhould record the inftances of his kind- 
 ftefs, and utter abundant!) the memory of his great 
 
36 ESSAY IL 
 
 goodnejs : And furely it is no fmall inftance of 
 his kindnefs, that a Church has been brought 
 to a pure profeflion of the truth. 
 
 The Seceffion Teflimony is on the behalf of 
 whatever conformity to the word in doctrine, wor- 
 fhip, difciphne and government, our Fathers at- 
 tained ; and on the behalf of whatever faithfulneis 
 they were enabled to in keeping the Truft com- 
 mitted to them. We are by no means to confine 
 the Teflimony to what is mentioned in the firfl 
 papers that were published by the four brethren, 
 upon their ejection from the eflablifhment. The 
 teflimony given in thefe papers mould be confi- 
 dered as carried on in the Judicial Teflimony, 
 in the Acknowledgement of fins, and other pub- 
 lications of the AfTociate Prefbytery. 
 
 It has been the Load's ufual way (it is agreea- 
 ble, indeed, to the whole courfe of Providence) 
 to bring his people by degrees, to the knowledge 
 of the teitimony that he has ordained them to go 
 forth and maintain. This was remarkably exem- 
 plified in the cafe of Luther, who taught the doc- 
 trine of juflification by faith alone, and teftiried 
 againfl the Romifh Indulgences for fome time, 
 before he came to fee the evil, enormous as it is, 
 of the Papal ufurpation . Providence has wife 
 purpofes to ferve by this method. Luther's mo- 
 deration in the beginning of his oppofition to the 
 errors and corruptions of Popery (a moderation 
 which rofe, in a great meafure, from defect of 
 knowledge) led people to examine his doctrines 
 with candour, and prevented the Pope from exer- 
 ting his whole power toward crufhing the firfl ap- 
 pearances of reformation, till the caufe of truth 
 had acquired, by degrees, that, ftrength, that his 
 impotent attempts againfl it were odious only 
 and ridiculous. It was likewife well ordered 
 for the Seceffion, that the four brethren did not. 
 
Of the Secfrsion Testimony. 37 
 
 in their pleadings with the Affembly, infift. on 
 fomc pieces of reformation for which they after- 
 wards contended ; as it was a circumflance that 
 made the rigour of ecelefiaftical ad mini fl ration 
 excrcifed toward them, appear the more unreafo- 
 nahle and oppreflive. 
 
 The Seceflion Teflimony is frequently, in 
 the publications of the Aifociate Prefbytery, cal- 
 led A Teflimony for the doctrine, worlhip, difci- 
 plirie, and government of the Church of Scot- 
 land : This mult be underftood of all the confor- 
 mity to the word which that Church ever attain- 
 ed ; and has a particular refpect to the period be- 
 tween 1638 and 1650; the period of our cove- 
 nanted reformation in which the Lord fo remar- 
 kably accoinplifiied his promife, / will give them 
 one heart and one way, 
 
 In t the next place, 7/ is a Teflimony againjl all 
 the otpofition that has been made to that reformation ; 
 and againjl every departure from it. Surely it 
 becomes the friends of Chrift to be affected with 
 real ibrrow, when they fee his enemies breaking 
 down the carved work of his houfe, at once 9 with 
 axes and with hammers ; when they fee his truths 
 openly denied, and his ordinances defpifed : And 
 that forrow will fcldom fail to manifefl itfelf in 
 fome teflimony againfl the indignities that arc 
 done to Chrili, and his caufe. 
 
 Such a teflimony is plainly implied in the full 
 and free acknowledgment which the fcripture en- 
 joins us to make of our fins ; not only of our per- 
 gonal fins, but of the fins of the church or nation 
 that we belong to, of the fins not only of the pre- 
 fent, but likewife of former generations, Levit. 
 xxvi. 4c, 4f, 42. If they jhall confefs their iniqui- 
 ty, and the iniquity of their fathers, with their trcj'pafs 
 which they trefpajfed againjl me, and that alfo they 
 have walked contrary to me ; and that I alfo have 
 walked contrary unto the *», and have brought them 
 
 E 
 
38 ESSAY L 
 
 into the land of their enemies : if then their uncircum- 
 cifed heart be humbled \ and they then accept the pu- 
 mfhment of their iniquity : 'Then will 1 renumber, my 
 covenant. 
 
 It is evident from the hiflory of the church and 
 nation of Ifrael, that a focicty continues charge- 
 able with the iniquities, for which it has never 
 been brought to any fuitabie ex' j rcife of repentance 
 and humiliation ; however long the time may be, 
 fmce thofe iniquities were committed. Indeed, 
 neither a fociety nor a particular per Ton is truly 
 and thoroughly convinced of prefent evils without 
 an'humbling remembrance o( the pail : for when 
 "the Holy Spirit convinces men effectually of fin, 
 he (hews them the poifonous nature of paft evils 
 in the prevalence of prefent evils. Thus it is pro- 
 mifed in Jer, xvi. 19. that when the Gentiles, con- 
 vinced of their fin and miiery, mould come to the 
 Lord from the ends of the earth, they would fay, 
 Surely our fathers have inherited lies, vanity, and 
 things wherein is no profit': they would fee the hn 
 of their fathers in their own. Betides, the fame 
 bitter root of a depraved nature is manifcfled, and 
 God is alike difhonoured, whenfoever or by whom- 
 soever fin is committed. In this exercife we are 
 to follow the examples of the faints, Pial. cvi. 6. 
 We have finned with our fathers. Dan. ix. 16. For 
 our fins , and for the iniquities of our fathers, Jeru- 
 falem and thy people are become a reproach to all that 
 are about them. The ninth chapter of Nehemiah 
 is a noble pattern for the public acknowledgment 
 of fins. 
 
 Further, granting what was (hewn in the pre- 
 ceding particular, that it is our duty to bear tefli- 
 mony for whatever conformity to the word of God 
 the church has already attained, then it follows of 
 courfe, that we ought to bear teifimony again ft 
 the departure which is, and has been made from 
 that conformity to the word of God. 
 
Of the Secession Testimony. 39 
 
 Ac rf. early to thefe truths the Seceilion Tcfti- 
 riiony is directed againtt the whole courfe of back- 
 fiidin^ in the church of Scotland from the rife of 
 the public refoiutions toward the end of the year 
 1650 down to the prefent times ; thole refoiutions 
 by which many malignants in principle, and many 
 or immoral practice were brought into places of 
 civil and military trull, contrary to fome commen- 
 dable acls of Parliament for the regulating of the 
 admiffion of perfbns to fuch places in fubferviency 
 to the reformation of religion. The Tefiimony 
 we fpeak of, is agamft o.her evils than thole which 
 were the immediate occafion of its appearance in 
 the form of a Seceffion Tefiimony ; it is no 1 c Is a- 
 gaTnft the negligence of our eccledadical managers 
 in the Revolution Settlement, than againd the re- 
 ftratrit laid upon minifterial freedom in 1733. A 
 WitheTs for Clirin mud be. like the builders in Ne- 
 hemiah's time, who had every man his fword gird- 
 ed by his fide, and [o builded. He is to feck the 
 edification of the church in the way of oppofmg 
 vigorouily whatever is contrary to it. 
 
 In the third place, it is a tefiimony for making 
 prygrkfi in reformation, Every church mould at- 
 tend to the apoflle/s exhortation in Heb. vi. i fc 
 Therefore Uavirig the principles of the dotlrine of 
 Chrift. let us go en Unto p erf eclion. No church is 
 pertec! ; but every church ought to give fatirsfy- 
 ing evidence, thru, neither enflaved by prejudices 
 in favour of old cudoms or opinions, nor yet dif- 
 pofecl to palliate or excufe her prefent corruptions, 
 me is indeed aiming at perfection. As in mod in- 
 dances, the cafe of particular Cfiriftians is parallel 
 to that ot the church, it is remarkably lb in this 
 inftance, according to the apodlc's example, Phil. 
 iii. 1 2. Not as though 1 had already at! dined ; or 
 were already perfeB : but this one thing I do : for* 
 getting tho/e things which are behind, and reaching 
 forth to thofi things which are befre, I prefs toward 
 
 E 2 
 
4o ESSAY II. 
 
 the mark for the prize of the high calling of God in 
 Chrifl Jefus. On the other hand, a church that is 
 well fatisfied with herfelf, pluming herfelf upon the 
 rectitude of her adminiftration, or upon the num- 
 ber and reputation of her members, has good rea- 
 fon to fear that (he is like the church of Laodicea, 
 lukewarm, neither cold nor hot. 
 
 A church may be faid to be advancing in re- 
 formation as far as her attention is fixed iingly u- 
 pon the Lord Jefus as her head, as her refuge and 
 portion, having his word for her rule, his Spirit 
 for her guide, and his glory for her aim ; and 
 therefore renouncing the poor advantages of 
 worldly policy and worldly ihtereft. While the 
 church is in fuch a ftate, fhe will regard the .great- 
 eft names in the world when fet in competition 
 with the name of Chrifl:, as lighter than a draw. 
 For her own name, as far as fhe is enabled to keep 
 the teftimony of Jefus, fhe will never dare to lay 
 it in the balance with His. 
 
 Though the Seceiiion Teftimony contains a 
 folemn approbation of all the real reformation that 
 the church of Scotland attained in the period be- 
 tween 1638 and 1650 ; and profeflcs to adopt that 
 reformation, as far as it fuits with our prefent cir- 
 cumftances : Yet the defign of the Seceiiion Tefti- 
 mony is not to reft in the attainments of our fa- 
 thers ; but to make further progrefs, in the way 
 of having a fingle regard to the word of God. 
 
 That the endeavours of the Aflbciate Prelby- 
 tery and of the AfTociate Synod have not been al- 
 together wanting in that refpect, will be apparent 
 to anyone who carefully confidrrs what they have 
 done to explain the evangelical nature of public 
 covenanting, to illuftrate the duty of the witneffes 
 of Chrift with regard to the civil magiftrate, and 
 -from time to time as occafion required, to enlarge 
 their teftimony in other particulars. 
 
Of the Secession Testimony; 41 
 
 Among the numberlefs evils of our depraved 
 nature, there is, it muft be owned, a capricious 
 fondnefs of novelty, of fomething that we have 
 never fecn nor heard of before, without regard to 
 intrinfic value or to real ufefulnefs ; a ridiculous 
 pailion which has been too often gratified under 
 the fair pretences of impartial inquiry and a fpirk 
 of improvement, and againfl which we have need 
 to he very much on our guard. But we hope this 
 evil may be eafily known from the fobef endea- 
 vours of the church of Chrift to make progrefs in 
 the knowledge and profeiTion of the truth, and to 
 cleave more clofely to the way of the Lord. Her 
 endeavours toward theie ends will always be dil- 
 tlnguifhed in the following refpects. 
 
 First, The church, in that cafe, looks to the 
 word of God as the only fource, whence ihe is to 
 derive all her new informations with regard to truth 
 or duty. New pieces of real reformation, wheth- 
 er it be that of particular Chriftians or that of the 
 church, arc always the effect of greater diligence 
 in fearching the Scriptures. See an example of 
 this in Neb. xiii. 1. On that day they read in the 
 book of Mofes in the audience of the people ; and there- 
 in was found .written, thai ihe Ammonite and the 
 Moabite/hould not come into the congregation of God 
 jor ever. We have the confecjuence of this dif- 
 covery in ver. 3. Now it came to fafs, %vhen thev 
 had heard the Ia 7 i-, that they feparated from Ifra'el 
 all ihe mixed multitude. Thus every propofal of 
 taking a new ftep in reformation mould be either 
 the exprefs words or the neccflary confequcncc of 
 what is fund written ; and being from fuch a 
 fource, it cannot be rejected without an affront to 
 the authority of God interpofed in his word. Jea- 
 lous of the luxuriance of our imaginations ; jea- 
 lous even of our opinions as to what is proper or 
 ufeful in matters of religion, we fiiould be anxiouf- 
 ly careful to keep without wavering to the Scrip- 
 
4* ESSAY IT. 
 
 tares of truth as 'our only rule of truth and of 
 duty., 
 
 Secondly, A church that really is making 
 progrefs in reformation, thankfully acknowledges 
 what meafure of conformity to the word ihc h'as 
 attained, and fmcerely endeavours to hold it fafl j 
 agreeably to the charge that our Lord rives to 
 the church in Philadelphia, Rev. iii, n. Behold I 
 come quickly ; bold faft 'that which: thou haft ; that 
 no man take thy cholvtr. A perfon cannot be find to 
 be mafeing any progrefs In the ftudy of holinefs, 
 who, when he begins to be diligent in the practice 
 of fome duties formerly neglected, grows, at the 
 fame time, negligent as to other duties which he 
 was, once careful to perform : he forgets, in that 
 cafe, to hold faft what he had. The fame cafe 
 may eafily be fuppofed with regard to the church. 
 
 Besides, in all our endeavours after reformati- 
 on, the Scripture calls us to have regard to the 
 examples and attainments of thofe who have gone 
 before us. Thefe examples may even contribute 
 to our information as to what we do not know. 
 Song i. 8. If thou know not, thou f aire Tt among 
 women , go thy way forth by the footftefs of thy feck ; 
 and feed thy kids be fide the ftjepbems tents. The 
 feveral parts of divine truth are uniform, confident", 
 and ferve to recommend each other : they are fo 
 much of a piece that they are called one way ; and 
 with regard to the examples of thofe who have 
 gone before us, they are called the old way\ Jer. 
 vi, J 6. Thus faith the Lord \ /land ye in the ways, 
 and fee, and afk for the old paths, where is the good 
 way, and walk therein, and ye Jh all fnd reft to your 
 puis. Our new advances in reformation mould be 
 lb much of a piece with the examples of the Lord's 
 people in former times, as to be, on the matter, 
 no other than our walking forward ia the fame old 
 path. 
 
Of the Secession Testimony. 43 
 
 On the whole ; the new creature, which is be- 
 gotten of God with the word of truth, wrcitles a- 
 gaiiiR whatever is oppotite to the word : nay, it 
 never was a queftion with any man (o far as he 
 was a new creature, whether on proper occah- 
 cos, hefhould give a fauhful tehimony againd all 
 fin and all error in himicif or in others. It is true 
 indeed, believers are not all enlightened alike: 
 one is better acquainted with ibine parts ; another 
 with other pans of truth and duty. Some have 
 made greater, home Ids proficiency in the know- 
 ledge oi" Chriit. In truth, the mod eminent faints, 
 while here, are deferibed rather as panting after 
 the knowledge of Chriit", than as having actually 
 obtained it. Hear the apoftle Paul declare what 
 was his deiire and his conftant aim, Phil. hi. 10. 
 That I fuay know him, and the power of his refurrec- 
 tion, a nd the fello wfbip of his fuffer ings . T h e w i 1 e It 
 in this rehpecl, acknowledge themfelves to be fools . 
 though ail true Chrifiians have i'o much experimen- 
 tal knowledge of Chrift as makes them look in- 
 ceffamly to the Lord, that he would grant them a 
 more abundant fupply oi the Spirit of wifdom and 
 revelation in the knowledge of Chrift. 
 
 All this is true ; but then it is likewife true, 
 that it is the native difpofition of the new creature 
 to cleave to the whole of God's revealed will, and 
 efpccially to thofe truths and duties, againft which 
 Satan, the world and the flefii make the mod vio- 
 lent oppofuion. Hence we ought to commune 
 with our own hearts, and to examine particularly 
 how we ftand affected to fuch truths and fuch du- 
 ties. People may imagine they cordially receive 
 a great deal of God's word, while they fecretly 
 wifh to be excufed from a ftrict adherence to home 
 part of it, which more evidently (hikes again fl 
 their beloved idols. The heart is very deceitful ; 
 it ufes every artifice to difguife the true caufe of 
 their indifference or oppofuion to fuch parts of 
 
44 E S S A Y II. 
 
 God's word, imputing it to the obfcurity of the 
 word itfelf, to the little importance of fuch a truth 
 or duty, to the circum fiances in which divine Pro- 
 vidence has placed them, to any thing, in fhort, 
 rather than to the enmity of the carnal mind againlt 
 God : a (biking verification of what our Lord fays 
 in John iii. 20. Every one that doth evil hateth the 
 light, neither comeih tc the light, left his deeds be re- 
 proved. It is, therefore, a matter of great deli- 
 cacy and importance in what manner we behave 
 with refpect to thofe points of truth or duty, which 
 meet with peculiar oppofition from Satan, the 
 world and the iiefh ; thofe points which are, in a 
 particular manner, the teftimony of Chrift ; thofe 
 points on which the difpute between him and Be- 
 lial is mod doubtful to the eye of carnal fenfe and 
 reafon ; thofe points which above others, occafion 
 both the old and the new nature to manifeft them- 
 felves ; the one by a propenfity to neglect and op- 
 pofe them ; the other by a propenfity to cleave to 
 them with purpofe of heart. 
 
 Let us encourage ourfelves in the Lord to hold 
 faft the Testimony of Jefus. It is our indifpenfible 
 duty to do fo. This teilimony is a facred truft 
 that the Lord hath committed to us ; a banner 
 which he bath given us to difplay becaufe of the 
 truth. To do fo is practicable. The teftimony of 
 Chrift has been held by multitudes who have gone 
 before us.- The hundred forty and four thou- 
 sand who flood with the Lamb on Mount Sion 
 were a glorious company of witneffes. However 
 weak and unworthy, let us follow them in the 
 ftrength cf the Lord God, making mention of his 
 righteoufnefs, even of his only. From the fnares 
 of the world, from the devices of Satan, and which 
 is the worlt of all, from our depraved nature 
 we have, no doubt, many and formidable difficul- 
 ties to encounter in keeping the word of Chrift's 
 patience. Worldly wifdom is ever fuggefting, 
 
Of the Secession Testimony. 45 
 
 that we arc never to get over them ; and reprefents 
 the witnefles of" Chrift as a number of filly fools or 
 cefperate madmen. On the other hand, the 
 word of God affures us, that thefe mountains are 
 a plain before our Zerubbabel and his followers ; 
 that the faithful witnefles of Chrift mall threfh the 
 mountains and beat them fmall as chaff; and that 
 in all thefe things, they are more than conquerors 
 through him that loved them. The wife men of 
 the world are of opinion, that the poor defpicable 
 handful of Chrifl's witnefles will foon be difperfed, 
 and his teftimony for fuch particular truths fall to 
 the ground. But as we are to believe God rather 
 than man, fo we are to be verily perfuaded, 
 that Chrift and the Spirit are always in the 
 church to maintain that ftandard, and that all the 
 effbhs of earth and hell againft it, fhall ferve only 
 to make it appear more glorious, Mat. xxvii. 20. 
 A6ts v. 32. lfa. lix. 18. In fine, as it is one of 
 the fweetefl comforts to have the teftimony of our 
 confeiences that we deal faithfully in this matter, 
 fo there is not a nobler and more honourable cha- 
 racter under heaven, than that of A Witness 
 for Christ. 
 
 F 
 
[ 46 ] 
 
 E S S A Y III. 
 
 Of the Nature gf Public Covenanting. 
 
 THIS duty is miireprefented in various ways : 
 fome decry it as a yoke of bondage contra- 
 ry to our Chriftian liberty ; others infilt that it is 
 not neceiTary, becaufc we covenant^ on the mat* 
 ter, when we partake of RaptHm and tlie Lord's 
 Supper. Perhaps the following obfervations, if 
 attended to, with a fingle dependence on the Spi- 
 rit of truth, may beofufe to Aviate fuch preju- 
 dices. 
 
 Covenanting has many things in common 
 with other ordinances, that (hew it to be equally 
 agreeable as they, to the nature of the gofpel- 
 difpenfation. There is no duty, which, rightly 
 performed, lies more in the exercife of faith 
 than the duty of covenanting- It is by faith that 
 we lay hold of the new covenant as it ftands fa ft 
 in Chrift. But when we avouch the Lord to be 
 our God in covenanting, we folemnly profefs to 
 lay hold of the covenant of grace, fince he cannot 
 be our God (nor the God of any of fallen man- 
 kind ) otherwife than according to the covenant of 
 grace. How can we engage to obey the law other- 
 wile than as it is the law of Chrift, or as it is made 
 over to us in fuch great and precious promiles as 
 thefe ; I will put my law hi their inward parts ', and 
 write it in their hearts : I will put my fear into thiir 
 hearts^ and they jhall never depart from me 1 So 
 
Of Public Covenanting. 47 
 
 far as perfons arc iuitably excercifed in going a- 
 bout the duty of covenanting, they have a real 
 pcrfuafion that they owe their ail, their ftrength 
 for duty, their fupport and perieverance in it, and 
 the crown of righteoufnefs at the end of their 
 courle, to the grace of our Lord Jefus Chrift. 
 All our purpofes, vows and engagements are only 
 the flail* of a broken rced,or4 which if a manlean, 
 it will go into his hand and pierce it, if they are, 
 at botrom, either more or lefs than a confident 
 trult that the Lord, through his infinite mercy in 
 Chrift, will deal well with us according to his 
 word : one cannot be a true covenanter but as far 
 as he is a true believer. 
 
 In focial covenanting as in our public prayers, 
 in our public praifes, and in our partaking of the 
 Sacraments, there is an open confeflion of our faith. 
 In all thefe duties, we Hand forth and declare, that 
 we are not afhamed of our confidence, nor of the 
 caufe of Chrift. In other duties as in prayer, in 
 receiving Baptifm or the Lord's Supper, as well 
 as in covenanting, we come under obligations to 
 be the Lord's. In each of thefe duties, we are 
 ftriQly bound to abide by his truths and ways : 
 in prayer we call him Our Father, and exprefs our 
 deli re to follow him as dear children. 
 
 In receiving Baptifm and the Lord's Supper, 
 we folemnly profefs that we ly under infinite obli- 
 gations to the Lord, as the God whofe we are and 
 whom we ferve, and who feals to us all the benefits 
 of the new covenant in thofe ordinances. , 
 
 It is obvious, that the circumftance of many 
 . concurring in one action, is common to covenant- 
 ing with other gofpel ordinances. Both when we 
 go about the duty of covenanting, and when we 
 receive the Lord's Supper, we may jultiy fay, We 
 being many, are one body. 
 
 Such are the things that focial covenanting has 
 in common with other public ordinances. 
 
 F z 
 
48 ESSAY III. 
 
 But we are likewife to obfcrve, that covenan- 
 ting as it is pointed out to us in the word, has fo 
 many things peculiar to it, as fhew that, in order 
 to anfvver the rule that the Lord has given us, it is 
 not enough that we covenant, fo far as covenant- 
 ing is implied in our obferving of other divine in- 
 ftitutions. Thefe peculiarities lead us to go about 
 covenanting in a dihYmcl and formal manner, as 
 we obferve falling, the Lord's Supper, or any o- 
 ther ordinance of Chrift. 
 
 By things peculiar to covenanting we do not 
 mean things that are no way implied in other du- 
 ties ; we mean that they have not place in other 
 duties in the fame manner as they have place in co- 
 venanting : fo a perfon may be faid to eat the 
 flefh and drink the blood of the Son of God in 
 reading or hearing the word, in meditating on it; 
 or in prayer ; but in thefe duties they cannot be 
 faid to do fo facramentally as in the Lord's Sup- 
 per, 
 
 In the firft place, there is neceffary in the regu- 
 lar performance of this duty, a formal deed of con- 
 veyance wherein we give ourfclves to the Lord, 
 correfponding to the goipel which is God's deed of 
 gift and grant of- Chrift to finners of mankind. 
 Several circumflances, characterizing a legal deed, 
 are obviou s in the examples of covenanting fet be- 
 fore us in fcripture. One circumftance is a form of 
 words ratified by the confent of all the covenanters, 
 in which they acknowledge the Lord to be their 
 God, and themfclves to be his people, binding 
 themfelves at the fame time, to walk in all the or- 
 dinances and commandments of the Lord blame- 
 lefs. Jofh. xxiv. 18. 'The people faid, We will ferve 
 the Lord , for he is our God. They repeat the 
 fame again and again ver. 21, and 24. It is added 
 in ver- 25. So Jojhua made a covenant v/ith the 
 people that day, and fet them a ft atute and an ordi- 
 nance in Sbechenu That a form of words was ufed 
 
Of Public Covenanting. 49 
 
 is no lefs apparent in other examples of covenan- 
 ting, 2 Chron. xv. 12. 13. & xxx. 31. Neb. x. 
 29, 38, — 33. Nor is it unworthy of notice that 
 this form ot words is called a covenant, or in the o- 
 riginal languages, Berith, and by the Septuagint, 
 a ia©hkh ; for whoever is acquainted with I lc- 
 brew and Greek, will grant that it is natural to un- 
 derftand thefe words of a legal deed or confix 
 tution. 
 
 The Lord is faid to make a covenant with us, 
 when he exhibits and makes over to us the cove- 
 nant of grace, Ifa. lv. 3. 1 will make an everlaftinr 
 wenant with you, even the fure mercies of David. 
 In lik« manner, we are faid to make a covenant 
 him, when we lay hold of the New Covenant 
 according to that exhibition of it, particularly 
 en we do it in the mod folemn and formal mari- 
 ne as in the ordinance under our confidcration. 
 It j in mine heart, faid Hezekiah, to make a cove- 
 nant with the Lord God oflfrad. Hence the mat- 
 ter of thefe deeds or inftruments that are drawn 
 up for public covenanting, mould be no other than 
 an abftractof God's covenant of grace ; including 
 indeed, a declaration that every covenanter hear- 
 tily confents to it. Agreeable to this view of the 
 matter is the promife, Jer. li. 4, 5. U thofe days, 
 and in that time, faith the Lord, the children of Ifrael 
 f Hill come, they and the children of fudab together , 
 going and weemng : they /hail go and feck the Lord 
 their God. They flail afk the way to Zkn with their 
 faces thitherward, jaying, Gome and let us join our- 
 f elves to the Lord in a perpetual covenant that /had 
 not be forgotten ; or the ferpetual covenant, that is, 
 the covenant of grace mentionep! in the thirty 
 third chapter of this book, /hall not be forgotten. 
 In covenanting we join ourfelves to the Lord, as 
 the Borrower by a bill or fome other legal deed, 
 binds hiaifelf to the Lender for the federation of 
 
So ESSAY IIL 
 
 the loan*. Bat it i$ plainly our duty as well as it 
 was that of church members under the Old Tefta- 
 ment to join ourfelves to- the Lord, and to be his" 
 people. Whatever primary reiped this paiTage 
 may have had to the return of the Jewifh captives 
 from Babylon, there is nothing to hinder us from ' 
 applying it to ourfelves. We are by no means to 
 confine the particular application of the promises 
 to thofe who were fait to have the benefit of 
 them. 
 
 In every civilized nation legal deeds are confirm- 
 ed by witneffes and fubferiptions. We have both 
 thefe in our icripture examples of covenanting, 
 Jofh. xxiv. 22. And Jojbua /aid unto the people y 
 ¥e are Witneffes againjl y our fe Ives ^ that ye have cho- 
 fen you the Lord to ferve him. Arid they [aid we are 
 Witneffes. Neh. ix. 38. Becaufe of all this we make 
 a fure covenant and write it, and our princes, leviles 
 and priejls feal unto it. Hence covenanting, or our 
 faying in the mod exprefs and public manner, 
 1 am the Lords, is rcpreiented in Ifa. xliv. 5. as 
 our fubfcrihhig with the hand unto the Lord, and 
 fir naming ourfelves by the name of IfracL Our belt 
 name by nature is that of fmners ; but considered 
 as perfons that fubferibe with the hand unto the 
 Lord, in this folemn ordinance, we have a new 
 name given us, we are hrnamed the Lord's pecu- 
 liar people, fought out, and not forfaken : a great 
 encouragement to perfons joining in fo delightful 
 an exercife. 
 
 In order to obviate fome objections that are 
 commonly offered asrainfl our application of this 
 and fome other texts of the Old Teftament to the 
 practice of covenanting under the New Teftament, 
 two things fhould be attended to. Firft, We are 
 never to depart from the literal fenfe of a text, un- 
 lefs we fee it necelfary to do fo from the context, 
 
 * This is the exa& import of the word in the or'gir?a], which 
 is rendered; Let uj join ourjslves to the Lord. 
 
Of Puelic Covenanting. 51 
 
 from fome other fcripture truth, or m fine, from 
 the nature of the thing. Secondly, Becaufe ie ve- 
 ra! expreffions in a icntence are clearly to be un- 
 der flood figuratively, it will not lollow, excepting 
 in an allegory Inch as Ezekiel's virion, the Reve- 
 lation, or the Song of Solomon, that we mult de- 
 part item the literal meaning o{ any other part or 
 exprcllion in that fentenee. An allegory is a con- 
 tinued figure, and therefore ,it is contrary to the 
 Dature of it, that one part of it fhouid be under- 
 llood figuratively, and another literally. But eve- 
 ry one knows, that for the fake of elegance and e- 
 nergy, figures are frequently employed in the 
 common language of mankind which for the moil 
 part is meant to be underitood literally. Hence 
 no one can reasonably be furprized, that in peruf- 
 ing the writings of the prophets, he fhouid conti- 
 nually meet with pafiages that are to be taken part- 
 ly literally and partly figuratively. An example 
 will make our meaning plain. Zeph. in. 9, 10. 
 1 will turn to the people a pure language? thai ihef 
 viay all call on the name 0} the Lord? to ferie him 
 'with one confent. From beyond the rivers of Ethio- 
 pia, my fu IP Hants, even the daughter of my dijperfed 
 Jhall bring mine ofiering. Mere the cxprefiions pure 
 language and bringing mine offering are to be under- 
 itood figuratively ; yet it does not follow that the 
 exprefiions tofervethe Lord? and to call on his name y 
 are fo to be underftood. The truth is, the prophets 
 commonly defcribe the worihipof God that was to 
 obtain under the newTeftameiu in terms that are ap- 
 plicable tothe forms of worfhip under thcold, whick, 
 we know, were partly moral, partly ceremonial. 
 It is obvious, in that cafe, that the terms which 
 are applicable to what was moral, mud betaken 
 literally ; while thefc that are applicable to what 
 was ceremonial, mutt be taken figuratively; The 
 laft chapter of Ii'uiah and the laft of Zechariah arc 
 illuftrious examples oi this obfervation, 
 
5* ESSAY III. ] 
 
 Applying thefe two things to the above-men- 
 tioned paflage ; though it is true that neither the 
 church nor her members are now called Jacob and 
 Ifrael ; why may not a church-member fay, 1 am 
 the Lord's, as well under the New Teftament as 
 under the Old ? Why may he not fubfcribe with 
 the hand, fignifying that he defires it to fland on 
 record, that he was a witnefs for the caufe of 
 Chrift ? Why may he not give the mod public and 
 folemn aflu ranee that he is notafhamed of the name, 
 the truths and ordinances of Chrift, even as a 
 member of the Jewifh church was notafhamed to 
 call him/elf by the name of Jacob, and to fir name 
 himfelfby the name of Ifrael f 
 
 In the fecond place, Vowing to the Lord our 
 God may be considered as one of the peculiarities 
 of covenanting. Vowing, or devoting ourfeives and 
 all we have to the Lord may be implied in other or- 
 dinances ; but this is called vowing. Our exer- 
 cifes of reading and hearing the word mould never 
 be without prayer ; yet no body confiders prayer 
 as the fame thing with reading and hearing the 
 word. In like manner, though we may be confi- 
 dered as making vows in our Baptifrn or in the 
 communion of the Lord's Supper, we are (till to 
 diftinguifh thefe ordinances from the ordinance of 
 vowing. We read in Scripture of particular vows 
 by which perfons of their own accord, came under 
 obligations with regard to fomething that was o- 
 therwife indifferent. Of this kind were the vow 
 of the Nazaritcs under the Old Teftament, Num. 
 vi. 2, 3, 4, 5, 6. and Paul's vow under the New, 
 A els xv'iii. 1 8. Public covenanting ftill anfwers 
 the fame purpole as thefe vows did. In vowing, 
 fome particular thing was fpecified as a fign or evi- 
 dence of the perfon's devoting himfelf to the Lord : 
 Thus Jacob devoted the tenth of his fubftance to 
 the Lord, avouching him to be his God. In the 
 fame manner, when public covenanting is rightly 
 
0/ Public Covenanting. $3 
 
 gone about, there is always an explicit engage- 
 ment to faithiulnefs in oppofing fome prevailing 
 evil, or in cleaving to fome defpifed truth or du- 
 tv, according to our preient circumftances, as an 
 evidence and public pledge of our fincerity in gi- 
 ving ourfelves to the Lord. Thus in Pial. lxxvi 
 J 1. Vow and pay unto the Lord your God ; let all 
 that be round about him bring prefents unto him 
 that ought to be feared. We may confider the 
 former part of the verfe as refpecling the dedica- 
 tion of ourfelves to the Lord, which was implied 
 in every vow under the old Teftament ; and the 
 latter part as a fign or token of fuch dedication ; 
 which fign or token is varied according to cir- 
 cuniilances *. 
 
 Swearing to the Lord \s undoubtedly a phrafe 
 put for Covenanting in the old Teftament. But 
 that phrafe and Vowing are ufed indifferently for 
 the fame thing in Ifai. xix. 18, 21. 
 
 When Vowing is fpoken of, as in the two 
 lafi: mentioned paifages, without reilriclion to a- 
 ny particular thing, or as of perpetual obligation 
 on all the hearers of the word, it is to be urider- 
 ftood of Covenanting or devoting ourfelves to 
 the Lord ; which may be done either by indivi- 
 duals in the ciofet, or by a number of people 
 jointly and publicly* So we may understand 
 Pial exxxii. 2. How David Jware unto iht Lord; 
 and vo-uued unto the mighty God of Jacob. 
 
 \ This token, pledge, cr whatever other name m?.y be gi- 
 ven it, w<;s o*'.en a rider the o!d Terhtment, an er.^ajcnicRt to 
 forheihinfi! of *n indifferent n.itnre, to fomething which thedi- 
 vine law leaves at the option of per'ens to do or not to do. 
 HenCfe it is fiid in Deut xxiii. zi, But rf ikou /halt fotbear to 
 Votv, itfhallbi no Jin in tbzs. This kind of pledge has been 
 and may be uftd under the ne v c-ltament dilpeofatioj), asm 
 Paul's vow abovern-ri'.ioned ; but it feems more agreeable to 
 the ceremonial nature of the old. I hai the tok< n cr ; 
 we fpeak of, may be alio an engagement to a much ne^ 
 moral duty is clear from the fctiptural precepts and example* 
 of Covenanting j which engagement is, indeed, the moil iai- 
 UbU to the ne,v TclUrocni dlpcnfalic-n. 
 
 ;~ 
 
54 ESSAY HI. 
 
 A third thing that ferves to chara&erife this 
 duty is the formality of an oath, 2 Chron. xv. 
 24, 25. And they [ware unto the Lord with a loud 
 voice* And all Judah rejoiced at the oath. The 
 following paffages deferve particular cofiderati- 
 on. 
 
 Thou Jhalt fwear, The Lord liveth in truth, 
 in judgment, and in righteoufnejs ; and the nations 
 Jhall blefs thcmfclves in him, and in him (hall they 
 glory, Jereni. iv. 2. It is true, the Lord is here 
 ipeaking to Ifrael; but not to Ifrael only. Eve- 
 ry one who acknowledges, that whatfoever was 
 written aforetime ivas written for our learning, 
 will grant that the firft verfe is to us as well as 
 to Ifrael \ and why not the fecond ? Befides, 
 the connection between the former and the lat- 
 ter clanie of the verfe leads us to underdand 
 both as applicable to the Gentiles. It is ufual in 
 fcripture to lay down a rule, and then to add a 
 prophecy or promife with refpect to the obedi- 
 ence that mould be yielded to that rule. See 
 examples in Ifai. xlv. 23, 24. Jerem. iii 14, 15, 
 16, 22. and various other places. The connec- 
 tion, therefore, between the two members of 
 the verfe ; a connection which is alfo hinted by 
 the particle and prefixed to the laft ; intimates, 
 that the nations were to blefs themfelves and glo- 
 ry in Chrifr, profeffing that they did fo with the 
 folemnity of an oath. This rule was complied 
 with in Nehemiah's time ; but the completion of 
 the prophecy belongs to the glory of the new 
 Teftament difpenfation. 
 
 To indulge a reflection on the beauty of this 
 verfe ; it is agreeable to obferve how the prophet 
 having reprefented the matter of Covenanting, 
 fuitably to the circumft ances of the ancient Is- 
 raelites, as an adherence to this truth, The Lord 
 liveth, in oppofition to the practices of the Nati- 
 ons who worihipped dead idols ; is, of a fudden, 
 
Of Public Covenanting." $$ 
 
 rapt into future times, and fees the people of 
 thofe very nations; fees not merely individuals, 
 but whole dates and commonwealths engaging 
 in the duty of Covenanting ; the purport of their 
 oath, agreeably to the fuperior light of the new 
 Teflament difpenfation being to this effect, That 
 they mould blefs themfelves in the Lord Jefus 
 Chi iff., and in him mould they glory. 
 
 In that day, Jhall five cities in the land of Egypt 
 /beak the language of Canaan, and /wear to the 
 Lord of ho/Is. Ifa. xix. 18. Agreeably to what 
 is remarked above concerning the ftyle of the 
 prophets, though it is true, that the language of 
 Canaan, the altar in the midjl of the land, and the 
 doing jacrifice and oblation to the Lord are here to 
 be underftood figuratively, it does not, therefore, 
 follow, that /wearing to the Lord of h oft s is to be 
 fo underftood. It is plain, that feveral other ex- 
 preflions in this paffage, are to be taken literal- 
 ly : Such as, they Jh all cry unto the Lord becaufe 
 of the eppreffors , and he fhall fend a faviour and a 
 great one to deliver them : And the Lord fball be 
 known to the Egyptians, and the Egyiians fhall 
 know the Lord in that day : They fball return to 
 the Lord, and he fhall be intreatcd of them, 
 
 lr is agreed on all hands, that the worfhipof 
 God in his church is here meant, and that the 
 language is fuch as would apply to the worfhip 
 of the old Teflament. But it was never (hewn 
 (hardly indeed ever attempted to be (hewn) that 
 fwearing to God was a ceremonial inftitution 
 which was to ceafe at the death of Chrift. It re- 
 mains, therefore, that we underftand it literally 
 of accompanying a pure profefiion of religion or 
 Speaking the language of Canaan, with the folem- 
 nity of an oath. 
 
 With regard to the accomplishment of this 
 prophecy, we are well allured that Chriftianitv 
 was planted in Egvpt foon after our Lord's af- 
 G 2 
 
$6 ESSAY lit 
 
 cenfion. By the confent of antiquity, Peter 
 and Mark are faid to have laboured in propaga- 
 ting the gofpel there, Hiftory gives us very 
 few particulars concerning the church of Egypt* 
 Here, however, Egypt may be confidered as re- 
 prefenting the Gentile nations in general. Be- 
 •fides, though this prophecy may, in a meaiure, 
 be already fulfiled, probably the mod eminent 
 completion of it is yet to come. 
 
 I have fworn by ?nypelp, the word is gone out of 
 my mouth in rightecupnefs, and flmll not ret urn % 
 that unto me every knee jhall bow, every tongue 
 jhall fwear, Ifa. xl. 23. The univerfal terms, 
 here ufed, may be confidered as refpecting the 
 fubmiflion of men to the Lord Chrift ; their 
 fubmiflion abftra&ly taken, without regard to 
 the quality of it, whether willing or conitrained \ 
 that fubmiflion, in fhort, which is the general 
 and final effecl: afcertained in thefe words, and 
 in refpecl: of which the apoftle applies the paf- 
 fage to the day of judgment when all mall be 
 feen fubje£rxd to Chrift, Kom. xiv, 10, 11. 
 We Jhall ft and before the judgment peat op Chrifl, 
 For it is written, as I live paith the Lord, every 
 knee jhall bow to me, and every tongue (li all conpejs 
 io God. But it is certain, that many paffages of 
 the old Teftament are applied in the new, not 
 according to the full comprehenfion of their 
 meaning, but only according to fome particular 
 part of it. So the faying of Ifaiah, Surely he 
 hath borne our griefs, and carried our for rows, is 
 applied in Matt. viii. 17. to the cures our Lord 
 performed in the days of his flefh ; and that of 
 Zechariah, Tjhey fhall look on him whom they have 
 fierced, is applied in John xx. 37. to the pierc- 
 ing of his fide with a fpear. Neither of thefe 
 texts, furely, can reafonabiy be retrained to 
 the occafion on which they are quoted by the e- 
 vangelifls. Hence we cannot certainly conclude 
 
Of Public Covenantng. 57 
 
 from the ufe the apoflle in the abovementioned 
 place, makes of this pafTage, that it is to be 
 confined to that fubmiflion alone which fhall be 
 given to Chrilt at the lad day. One thing, how- 
 ever, we may Iqam from the apoltle's manner 
 of rendering the words of the prophet ; That 
 the fwearing here meant, is a contention of 
 Chrift's name. But what other fwearing than 
 that in public Covenanting, is fo properly an 
 explicit confeiliori of Chrift's name I 
 
 It appears, then, that thefe phrafes bowing 
 the knee and fwearing to Chrijl, in all the com- 
 prehenlion of their meaning, denote the grateiui 
 homage and willing iubmiilion which the Lord 
 requires in his word. In which fenfe the univer- 
 fal terms refer to believers only ; for who are 
 the perfons of whom it is faid, every tongue /hall 
 fwear ? . They are fuch as comply with the call, 
 Look unto me, and be ye fived, all the ends of the 
 earth. They make a profeHion of their faith 
 with the Solemnity of an oath, each of them 
 faying, Surely in the LORD alone have I 
 righteoufmfs and flrength. In truth, as there 
 are- greater or lefs meafures of faith, fo the 
 profeihon of believers may correfpond, in a 
 greater or lefs degree, to the word of God. A 
 profeflion of faith may be without an oath ; but 
 accompanied with an oath, it is more fuitablc ta 
 the manner in which God exhibits to us the co- 
 venant of grace. Well may we fwear to the 
 Lord for his declarative glory, fmce he fwear* 
 to us for the increafe of our faith and comfort. 
 
 Thus the duty of public Covenanting is cha- 
 raclerifed by a formal deed of conveyance, by 
 vowing, and by fwearing to the Lord. 
 
 Though we come under the ftrongeft obli- 
 gations to be the Lord's in receiving Baptifin and 
 the Lord's Supper ; yet thefe ordinances arc dis- 
 tinguished in their nature from the ordinance o.r 
 
5« ESSAY in. 
 
 Covenanting, vowing or fwearing to the 
 Lord. Baptifm and the Lord's fupper are the 
 public feals which God himfelf, in condefcenfion 
 to our weaknefs, puts to the covenant of grace : 
 on the other hand, the duty we fpeak of is the 
 public feal which according to the precepts and 
 promifes of the word, we ourfelves put to that 
 fure and well ordered covenant. Faith is the feU 
 ting to of our feal that God is true, John iii. 33. 
 Reader, do that in as exprefs and formal a man- 
 ner as the church of chrift ever did, and you do 
 all that we mean by public covenanting. Bap* 
 tifm and the holy fupper are pledges from the 
 Lord himfelf that He is our God and Father in 
 Chrift ; but our covenanting is a public pledge, 
 on our part, that we are his willing people. 
 
 Perhaps fome will fay, we cannot give any 
 greater public aiTurances of our being the Lord's 
 people, than thofe we give in partaking of Bap- 
 tifm and the Lord's lupper. 
 
 But the Lord may require other aiTurances 
 which, though not greater, are of a different 
 kind. If fome generous benefactor promifes to 
 grant us a very great favour, adding only, that 
 he expects we will render him fome piece of fer- 
 vice as an evidence of our gratitude ; if he alfo 
 condefcends to give us fome pledge or token to 
 aflfure us that he will do as he hath faid ; our 
 acceptance, no doubt, of fuch a pledge may juft- 
 ly be conftrued as a declaration that we believe 
 his word, and defire to make the grateful return. 
 But mould he require us to give him before wifc- 
 neffes, fome pledges, on our part, of our finceri- 
 ty in believing his word, and in refolving to 
 make the grateful return ; would honefty, in 
 that cafe, iuffer u$ to refufe fuch pledges ? or 
 would we have the impudence to tell the gener- 
 ous benefactor, that we could lee no reafon for 
 our giving any ether a'Jfurance of fmcerity than 
 
Of Public Covenanting, y* 
 
 our acceptance of the pledge with which he ac- 
 companied his promife ? Now, BaptiiYu and the 
 Lord's Supper correfpond to the pledge on the 
 part or' the generous benefactor ; Covenanting 
 correfponds to the aiTurances which he requires 
 on our part. 
 
 It is indeed very commonly faid, That Bap- 
 tifm and the Lord's Supper are oaths and 
 vows. The three following things feein to be 
 the principal grounds of that opinion. 
 
 i. These ordinances are called Sacraments 
 from the ancient Sacramentum or military oath 
 of the Romans. But befides that we are net to 
 regard terms, like this, of men's devifingany far- 
 ther than they are proper to exprefs the meaning 
 of fcripture ; it is not the only fignifiation of the 
 word Sacramentuvi. According to Varus, it was 
 uied by civilians for the money which each of the 
 parties in a law-fuit laid down in the court : the 
 pledge of the party who gained the caufe was re- 
 liored to him ; that of the other was forfeited to 
 the public treafury. In the writings of the Fa- 
 thers, and in the elded Latin tranilations of the 
 new Teftament the word Sacra?i:cntum is ufedfor 
 fory. There feems to be no impropriety in 
 applying the name in either of thefe two fenfes, 
 to the ordinances of Baptifm and the Lord's Sup- 
 per* " Indeed," fays a judicious reformer, " it 
 £i is abundantly clear that the ancients, when 
 " they gave the name facramenia to thole ordi- 
 w r>ances, had little or no regard to the aeeepta- 
 ei tion of the word in the elaflical writers. They 
 u deviled a fignification of their own fuitable to 
 " the nature of thofc divine inliitutions to which 
 " they applied the term : with them Sacraments 
 " meant no more than facred figns or pledges. 
 " Much the lame liberty has been taken with the 
 iC Latin vror&fides ; which in the purefl: writers 
 w of that language, fignifics ffrithfiilnefs to one's 
 
6o ESSAY III 
 
 * £ promife : however, it is now conftamly ufetf 
 * fc by theological writers for a certain perfwafion 
 €t of the truth. By a fimilar proceis, the Sacra- 
 " mentuni which originally fignified the obligati- 
 M on of the foldier to his commander, was 
 «« brought to fignify the obligation of the com- 
 " mander to the loldier : for the facraments are 
 * c the folemn alturances which the Lord himielf 
 •'gives us, that he will be our God, and that 
 * c we mall be his people." Agreeable to Cal- 
 vin's opinion is the definition, in our Shorter 
 Catechifm> of the general nature of Baptifm and 
 the Lord's Supper : "A Sacrament is a holy ordi- 
 14 nance inftituted by Chrift, wherein byienfible 
 « c figns Chriit and the benefits of the new cove* 
 tC nant are reprefented, fealcd and applied to 
 «* believers." 
 
 2. Another tiling that feems to favour this 
 opinion is, the common practice of parents com- 
 ing under folemn engagements at the Baptifm of 
 their children ; which are called baptifmal en- 
 gagements, though to Baptifm .they do not feem 
 to be otherwiie necefTary than as they evidence 
 the perfon to be a profc fling Chriftian parent 
 whole children have a right to that ordinance* 
 Thefe engagements have their ufe in their own 
 place ; like the law, they are good, if a man 
 ufe them lawfully ; but to confider them as an 
 dfential part of Baptifm h a very great abufe of 
 them. The Lord fays to Abraham concerning 
 Circumcifion ? It Jhall be a token of the covenant 
 hetvjeen me and you ; and the apoftle calls it A 
 feal of the righttmjnefs of the faith \ but never is 
 it called a vow or an oath. Now Baptifm is of 
 the fame nature as the ordinance of Circumci- 
 fion. We are faid to be ba pilled into J c fits 
 Chri/i, into his death and burial \ Rom. \i. 3, 4. 
 that is, our partaking of Chrift, and of the be- 
 nefits refulting from his death and burial are lea- 
 led to our faith in Baptifm. That this is the 
 
Of Public Covenanting. fl; 
 
 true meaning of the abovementioned rxpreflion^ 
 appears, if we coniider that the feope of the apo- 
 ftle in that chapter is to rcprefent the obligations 
 to Goipel-holinels, not thofe of oaths and vows, 
 bat fciiofe artliilg from the principles and privile- 
 ges of our new ftate in Chrilh 
 
 3. Bu r the principal thing that feems to lead 
 p rfofis into the notion, that Baptifm and the 
 'Lord's fupper are oaths and vows, is this, that 
 tlie Urongeit: obligation to new obedience is im- 
 plied I m our participation of thefe ordinances* 
 Our approach m them to the Lord who is glori- 
 ous in holincjSy renders it abfolutely tteceilary 
 that we be careful to fancYify ourfelves. The 
 language df every partaker mould be, " I love 
 ** him who (hews me by thefe pledges and fen- 
 tc ii ! ;ie figns, that he fir ft loved me: and what 
 fc; fhall I render to the Lord for all his bene- 
 " n c s P ' * But (fill our refolutions and engage- 
 ments are to be diftinguifhed from what is pro. 
 periy our act of receiving Baptifm or the Lord's 
 fupper ; though they are, no doubt, implied in 
 that ad, and follow naturally upon it. Nor 
 is any one to look on this as only a nice diftincn- 
 on of little importance ; it is the pernicious er- 
 ror of the greateft perverters of the gofpel, that 
 the partaking of the Lord's Supper is only our 
 /wearing over the elements of bread and wine, 
 that we have a great veneration for the memory 
 ot Jems Chrift as a perfon of ur.fpotted virtue, 
 and that we fnall always be careful to imitate his 
 example. On the contrary, we are to hold it 
 fait as a precious truth. That our partaking in 
 
 3 It is indeed no (null warrant for tfee diBinift observation 
 o L any thii g that has been otferved dlftiflctiy by tbs c ! ,ur.:'i 
 o Chrifi in former li'mefc, That the ma'tc- ot it is implied in 
 jfome o: her tlivic.e ordin^nc s. For example, if in receiving 
 ifni and ii,e Lord's Supper, we 60 rqateriafly the fame 
 thin^ which the Ifra/elites did in their public covenanting ; 
 why (hoald wc fcmp'eto be as diftincl and expl'dt in t!>at 
 matter* ?.s Oh y were : lor they too, had other ordinances in 
 which the duty oi covenanting was in. plied. 
 
 11 
 
6i ESSAY BL 
 
 faith of the Lord's fupper is nothing lefs than th£ 
 real partaking of a crucified Chrifl, When we 
 fet about the obfervance of that folemn ordi- 
 nance, we fhould feek the holy Spirit to work in 
 us a real perfwafion, that as we receive the bread 
 and wine according to Chrift's appointment, fo 
 we receive Chrift himfelf as made of God unto 
 us wifdom, righteoufnefs, fanclifkation and re- 
 demption. In this ordinance the Lord fays, 
 Take ye ; and right communicating lies in our 
 taking according to the Lord's command. Thus 
 though it is neceffary to obferve the harmony 
 and clofe connection among the ordinances of 
 Chrift, it is dangerous to confound one with a- 
 nother : to hold Communicating to be the fame 
 as Covenanting favours much of a Socinian error 
 with regard to the Lord's Supper f , 
 
 Upon the whole, it appears that covenanting 
 has fo much in common with other ordinances 
 of the New Teftament as may ferve to fhew that 
 it is equally fuitable as they to the nature of the 
 gofpel-difpenfation ; while, on the other hand, 
 it has fo much to diftinguilh it from other ordi- 
 nances as may ferve to warrant us in obferving 
 it diftin&iy and formally as we do Baptiftn, the 
 Lord's Supper, fafting and prayer. 
 
 From the preceding obfervations we fee, that 
 it tends to miflead us in examining the warrants 
 for public Covenanting to confider fwearing as 
 the only formality or diftincYion of that duty. 
 For it has other characterifties than fwearing. 
 Giving ourfelves to the Lord, and promifing an 
 honed adherence to God's word, particularly to 
 fuch parts of it as meet with the greateft oppo- 
 fition - 7 thefe two things may be fame how con- 
 
 _f The candid reader will fee that the sbove obfervations 
 
 with regard to Biptifm and the Lord's fupper are not to be 
 
 underftood as determining what is comprehended in thefe 
 
 ©rd nances, but only as refpefting the fornul nature and dii- 
 
 iogulhtngcharafeiftics of them* 
 
Of Public Covenanting^ 63 
 
 tained in other duties ; but it is denied that 
 they characlerife them as they do Covenanting. 
 Thefe two things are eficntial to this duty : but 
 though fwearing and fubfcribing are highly pro- 
 per and warrantable ; we have reafon to believe 
 that Covenanting has often been gone about 
 without them. The church's obfervance of a 
 particular duty is fometimes more fometimes Jefs 
 adequate to the divine rule. It is faid of the 
 paflbver, that before Hezekiah's reign it had 
 not been kept for a long time in [ach fort as it was 
 written. 
 
 Of the Character which Per/on s bear in Pin 
 blic Covenanting. 
 
 SINCE God, and not man, is the great 
 party with whom immediately we have to 
 c)o in the Covenanting of which we treat ; fince 
 it is an avouching of the Lord to be our God ; 
 it feems evident, that it is a religious duty to be 
 obferved by the Church only ; by the Church as 
 a fociety founded on the covenant of gracej. 
 
 % If it is an advantage in reparable from the general nature 
 of fociety, that the members of it may enter into a covenant 
 for the prefer vation or advancement of whatever ii the object 
 of their common intereft and endeavours ; we cannot reasonab- 
 ly fuppofe the Church of Cliriit, the nobleft fociety that was 
 ever formed, to be precluded from that advantage. Were 
 church members to covenant on this principle alone, they 
 wouid be chargeable with no fuperftition ; for in that cafe, 
 they would be only profecuiing the purpofes of the divine 
 command according to which they have been erected into a 
 pfible church or Civitas Do??i:nica ; they would only be ma- 
 king an explicit declaraion of what is implied in the forma- 
 tion of every fociety ; in fine, they would only be putting 
 the fecial covipacl into words, and applying it to a particularcafe. 
 There would be no parallel between fuch covenanters and thofe 
 who ufc the fi£ n vi &9 croft in baptifm, kneel at the Lord's 
 Ii Z 
 
64 ESSAY Iff. 
 
 It is competent to the church only or to her 
 members to go about fpiritual duties ; and fuch 
 are all tbofe duties the immediate end of which 
 is fomething fpiritual. The glory of God Ihouid, 
 no doubt, be the higheft end of all our acti- 
 ons, whether civil or religious. But the end 
 we have mod immediately in view, fubordi- 
 nate to the highed, mud be according to the 
 nature of our actions ; that is, our civil actions 
 mud have fome worldly or political advantage 
 for their object ; and our religious actions mud 
 have the good of our own fouls and of the 
 Church for their object. 
 
 Now what is the immediate end of Covenan- 
 ting ? is it only for the promoting of trade, or 
 manufactures, of agriculture ? is it only for ma- 
 king us wealthy at home, or formidable abroad ? 
 No ; but as Mofes expreiTes it, that we may walk 
 in the Lord's ways, that we may keep his jlatutes, 
 and bis commandments, and his judgments, and hear- 
 ken to his voice ; that we may be engaged to fol- 
 low the Lord fully, and to affift one another in 
 learning the truths and in performing the duties 
 of the word. Though upright Covenanting may 
 be conducive to our temporal happinefs, this 
 like the other ways of wifdom being pleafantnefs 
 and peace ; yet the direct and immediate object 
 of covenanting is the advancement of .our fpiri- 
 tual intereds. 
 
 Thus Covenanting being a duty of a fpiritu- 
 
 table, and keep faints' days. Thefe things are neither com- 
 manded cf God, nor do they neceflarily belong to the general 
 nature of anything that he commands; But when the Lore* 
 enjoins Chrilhans to walk together in the fellowfhip of the ?o- 
 Jpel, the injunction irr.pliet.h, as what nectflarily follows from 
 the nature of fociety, that they ought, occaiicnally, to give 
 ooe^an other ail proper afTu ranees of their ftedfalfc adherence 
 tothetrutnsand ordtnar.crs of Chrih to thofe, efpccia!i"v, 
 which are at prefent the ntoft difregarded j fuch afliirancts, 
 we mean, as are common to fccieties cf every kind ; and fnr*'- 
 ly covenants oaths and fubfcripiipns wuc n.vu peculiar 10 
 atiy kiad of itcieiy, * 
 
Of Pctblic Covenanting. 6$ 
 
 al nature, it is the bufinefs of the church alone, 
 a f pi ritual fociety, to let about it : it is the fnlt 
 and rrtoft ncceiTary thing in the defcription of 
 a covenanter, that he is a church-member. 
 
 This, however, docs not hinder Covenanters 
 from being confidered in their civil relations, or 
 from coming under particular and formal en- 
 gagements to the faithful difcharge of the vari- 
 ous duties they owe to God and their neighbour 
 as good citizens. Hence a family, a city, a 
 nation, or feveral nations, jointly acknowledg- 
 ing themfelves members of the church ot Chrilt., 
 may go about the duty of Covenanting. 
 
 The truth is, church-member (hip does not 
 deflroy civil relations, but confecrates them to 
 the Lord. A perfon may be confidered as huf- 
 band or wife, as mailer or fervant, as parent or 
 child, both in civil fociety and in the church, or 
 as the apoftle expreflcs it, both in the flcjh and in 
 the Lord, Phil. 16. Indeed, the church of Chrilt 
 knows no fuch fuperiority as is the object of 
 worldly ambition, and has no refpect of perfom. 
 Church-members, however different their nun- 
 tion in life, are all confidered as in the fame re- 
 lation to the Lord Jems Cfirid ; a glorious 
 relation before which all the pre-eminence arifing 
 from the diftiri&ions among the men of the 
 world, difappears, like the ftars before the ri- 
 ling fun. In the church of Chrifl the duties of 
 the fervant and the fubject, are no lefs honou- 
 rable than thole of the mailer and the magi- 
 strate ; becaufe here all the honour lies in con- 
 formity to the word of God and a (ingle eye to 
 his glory. 
 
 Civil relations, then, being known and ac- 
 knowledged in the church, it follows that in ob- 
 fervjng any of the ordinances that Chrilt hath 
 given 10 the church, people may be confidered 
 
66 ESSAY III. 
 
 as ftanding in fuch relations to one another, in 
 thofe, for example, of a family, of a kingdom, 
 of a commonwealth. So they may be confider- 
 cd in the duty of gofpel-humiliation for fin, Zee, 
 xii. 1 2. And the Land /ha/I mourn, every family 
 apart. In the fame focial capacity, they may 
 avow themfelves a part of the kingdom of Chriil: 
 in the mod open explicit manner by the duty of 
 public Covenanting : which feems to be the on- 
 ly adequate fenfe of Revel, xi. 15. And the fe- 
 venfb angel founded ; and there were great voices 
 in heaven, faying, The kingdoms of this world are 
 become the kingdoms of our Lord and of his Chrifl. 
 Not merely the individuals of thofe kingdoms, 
 but the kingdpms themfelves, or bodies of peo ? 
 pie confidered collectively, are here faid to be 
 our Lord's. 
 
 Covenanters mujl be confidered as church- 
 members ; but they may be confidered, too, as 
 members of a civil fociety. If we regard the act 
 merely of vowing and fwearing to the Lord of 
 hofts, Covenanters are to be viewed as church- 
 members only ; but if we regard the character 
 or denominations at large, of thofe who fet a- 
 bout this duty, or if we regard the extent of the 
 obligations it brings upon them, then covenan- 
 ters may be viewed as members both of the 
 church and of civil fociety. 
 
 Of the Obligations come under hi Public 
 Covenanting. 
 
 SINCE this duty is of a fpiritual nature 
 the obligations that it brings perfons under, 
 are fpiritual \ and it belongs properly to God 
 
Of Public Covenanting.' 67 
 
 and the church to take notice of men's behavionr 
 with regard to thefe obligations. The neglect 
 of this duty, and the breach of the engagements 
 come under in it, are crimes in the fight of God 
 and of the church ; but they do not fall under 
 the obfervation of the ftate. They are crimes 
 indeed, which thofe to whom Chrift has com- 
 mitted the keys of church-government and difci- 
 pline, are bound to reftrain and chaftife, by ad- 
 monitions, by rebukes, or by excommunicato 
 on : but the corporal punifhments of the Mate 
 cannot properly be applied here ; for here the 
 ftate has no authority. The word of God and 
 prayer are the great weapons that we mould 
 diligently make ufe of to check the oppofition 
 to this duty from fatan, the world and the flefli. 
 We grant, indeed, that the ftate may not on- 
 ly take notice of, and puniih breaches of thefe 
 obligations, when fuch breaches are crimes the 
 cognifance of which belongs to the ftate 5 but it 
 may go a ftep farther : if the oppofition or con- 
 tempt with which perfons treat covenanting, as 
 k is gone about in the church at any particular 
 time, be an undeniable fa ft ; the ftate may 
 make ufe of the fa ft in any cafe where it may 
 ierve as an evidence of a crime the cognifance 
 of which is the province. of the ftate. For ex- 
 ample, if oppofition to the duty of Covenanting 1 
 mould happen to be very generally accompani- 
 ed with difafieftion to the civil government; 
 that oopofition, being an undeniable fact in the 
 cafe of any perfon, might, in that cafe, be ad- 
 mitted as a preemptive evidence of fuch difaf- 
 feftiori ; and in that view, might be taken no- 
 tice of bv the ftate. 
 
68 ESSAY III. 
 
 Of the Extent of theje obligations. 
 
 E have endeavoured to (hew that the 
 people of any nation, having in their 
 collecVive capacity become a part of the church 
 of Chriif, may in the fame capacity, obferve the 
 duty of Covenanting. We add, that wherever 
 this is done, there will be, of neceffity, fome 
 degree of reprefentation ; unlefs we could iup- 
 pofe the individuals of a whole nation to have 
 all, at the fame time, ability, inclination and 
 opportunity for joining in this exercife ; a fup- 
 polition abfurd enough furely. 
 
 There are other cafes in which the church 
 admits of reprefentation. Thus when a mini- 
 fter is called to be the pallor of any particular 
 congregation, it is only a part of the members 
 that give their votes for him : the common or- 
 der of fociety requires that part to be the majo- 
 rity : The conlequence is, that the candidate is 
 declared to be duly elecled ; the aft of thofe indi- 
 viduals who gave their voices for him is conii de- 
 red as the act of the whole congregation ; 
 and accordingly th* whole congregation is un- 
 der the fame obligations to regard him in his 
 mimilerial character as thofe individuals. Let 
 us only iuppoie a nation to be one iaige cor^ue- 
 gation, and the parallel between tins cafe and 
 that of national covenanting appears to be very 
 exaeL 
 
 We have a remarkable inilance of a cove- 
 nant which was binding on a whole nation 
 through fuccefiive generations, having been en- 
 tered into by the repreiVntatives of that nation, 
 
Of, Public Covenanting. 6g 
 
 in the tranfacYion with the Gibeonites wherein 
 Jo.'h-aa and the princes along with him reprelen- 
 ted Ifrael, Joih. ix. 15, 18, 21. The Lord 
 hiinfelf confirmed this league, and punifhed the 
 iiraelites for the breach of it upwards of five 
 hufdred years afterward, 2 Sam. xxi, 1, 2,* 
 
 H 
 
 * Ft may be-affcedj \\o& th€ contrrcT wi:h the Gibeonites was 
 bin Mn,j, notwithftarx! ftg the craft tiny uitd to obtain it, and 
 the Lord s expreir command to deftroy the Amorites, and to 
 nuke no league with them.'' 
 
 We anfwer, II the Gibeonites, in pretending to come from 
 a fyr rountry, meant no injury to the Iiraelites, or if they 
 were willing to m*ke reparation for whatever* difadrantage 
 frnold afife to the Iiraelites from their deceit; it is agreeably 
 to the candojr and fimp'iciiy 0' pure morals to hold rhevaiidi- 
 ty of a contract which w*s unexceptionable in its matter and 
 its end. It is pain, the Gibeom ' s, inflead of doing any inju- 
 ry to the Israelites, had an hondfc intention to frrve them • 
 nil tb< y fooght wa' rheir Jife ; and thtir Ji!e was to beimploy- 
 eJ m the Service or lfiael. 
 
 It is probable, too, that j.fhua went into this contract in 
 purfuance oi ;he divine direction in D.ut. xx. 10, ii. A di« 
 rtcrion which is delivered to general terms without limitation, 
 being indeed a p^rt of t'\e mcfal 'aw which binds us to the ex- 
 crete o^ humanity even in neoeitary wars. In the iffue, the! 
 Lord left confidersble remains of thefe nations in the land* 
 to prove the Israelites, and to hinder them from forget- 
 ting the aftbf WHTj J.iu. iii. i. a. And Solomon (nor does it 
 appear that herein he ooghtto have acled otherwife) did not de- 
 •t.-cv lu<fh devoted ciiie? as rem^iccd in his days, but laid tbem 
 under i.ibu'.c, 1 Kings ix. a HoW then are v.e to under- 
 ftand the awful injuocl.Vn to defiroy Jmefe nations? It re- 
 Ip.c'rr the ptanr.fr in wnicb 'in Llaslites were to treat the cf* 
 ties that ftioulj reject the offers of peace ; It implies too, that 
 they were, id that cafe, to exercife far greater ftventy to- 
 ward the riittiteS, the Arterites, the Canaanttcs, the Periz- 
 fcitefc, and the H vi es, than toward other nations: for 
 w run ever they rn'ghr. fpare of the conquered cities which weie 
 very far off 'fiffw them, rb^y wtre to A^ve alive nothing that 
 breathed of the ei.iei oi ihVle five nations: fee Deut. xx. 
 T,\c otter excifion in ver. 16. Icems tc be oppofed to the re- 
 frrve of the women, children and fpoi! in ver 14. This view 
 of the matter is agftt^b'e to the conduct of Jofhua. The 
 forward, unprovoked attacks of the Canaamtifh na'icns julti. 
 f.cd 4od rendered necclfary tv*ry inftance of feverity that Jo- 
 fhtla pracb fed aganft ifirjn, Jofn. xi. J9, ao. Now hi» con- 
 duel mav i^ftly be regarded as the l-eit cx^laoatbn of it:eoi- 
 vint commaad. 
 
 We wii! rot be furprized at the peiemptory manner in 
 which this command of ceilf Oying the C2Diaaitts is expreiTtd, 
 when we conlider thtf ii is &dt.pitd 10 their fecutiar ta,le «r.U 
 
yd ESSAY 111. 
 
 It will perhaps be obje&ed, that this was on- 
 ly in a civil matter ; and that from the example 
 of civil fuperiors reprefenting the people of lfrael 
 jn this inftance, it will hardly follow, that civil 
 
 cha'ra&er ; for the Lord who knows all things, faw their 
 hearts fo much hardened, and fo fully fet in them to do evil, 
 that no clemency, no offers of peace could have any effct up- 
 on them. 
 
 With regard to the Lord's prohibition of the children of 
 Jfrael from making any covenant with thefe nations, it is to 
 be underftood according to the reafon of it, which is, That 
 inch a covenant would be afnare to them. A reafon which 
 is fometimes contained in the prohibition itfelf, Exod. xxhi. 
 3a. Thou [halt wake-no covenant with them, nor with their 
 Gods. Indeed it is not conceivable, that the Israelites could 
 enter into a covenant or form any clofe connection with an i- 
 dolatrous people without very great danger of being comp- 
 ted both in principle and practice. The Israelites were to fet- 
 tle in the territories of the Amorites ; therefore the Ifraelites 
 could not enter into an aliiarce with the Amorites, unlefs the 
 latter confented to be of the Ifraelitifli commonwealth : but 
 how could fuch grofs idolators be good members of a com- 
 monwealth the whole confutation of which was fabferient 
 to the tree religion, and in which open and avowed idolatry 
 was a capital crime ? 
 
 The league with the Gibeonites, then, does not feem to 
 have been contrary to the fpirit and defign of the mer.tiontd 
 prohibition: for the Gibeonites declared themfelves willing to 
 be fubjeel to the laws of the Ifraelitifh commonwealth, when 
 they faid to Jofhua and the princes, We are yourfervanfs. It 
 is true, Jofhua and the princes were much in the wrong to go 
 fo precipitately into this league, without a/king ccunfel of the 
 Lord. Church- members are likely to have but little comfort 
 even in a lawful" thing, when they neglect to acknowledge the 
 JLord in it. The whole congregation, whether miftaken as to 
 the nature of the league, or offended becaufe the fenfe of the 
 people had not been taken in the affair, murmured againti 
 Jofhua and the princes. The Ifraelitim. chief?, however, 
 fhewed, on this occalion, a noble firmnefs acainft the clam- 
 ours of the populace : they were fteadv to the right, faying, 
 We havefworn unto them by the Lord God of lfrael ; noio 
 therefore^ we may not touch them : duty added the princes 
 who without fearing, ref peeled the people, and endeavoured 
 to give them all reafonable fatisfaction, let them be hewers of 
 wood and drawers of water to all the congregation. Thus 
 the religion of an oath was preferved inviolable^by fparing the 
 refugees, while by their fubjetfion to perpetual fervitude, 
 their falfehood was puniihed, and ihe whole congregation of 
 lfrael appealed. 
 
 The Lord himfelf confirmed the obligation of this oath in 
 two remarkable inftances. One in the encouragement and 
 iuccefs which he gave the Ifraelites againft the five kinps of 
 the Amorites, who had confpired the delfruftion of Cibeon, 
 Join. x. The other in the famine with which in the time of 
 
0/* Public Covenanting"; 7* 
 
 fupcriors may reprcfent their people in a religi- 
 ous covenant ; fuperiors who have no powers 
 lawfully delegated to them, to ad for the people 
 in matters of religion, as they have in civil mat- 
 ters. 
 
 It is anfwerecj, that with regard to the gene- 
 ral nature of an oath, and of the obligations ari- 
 fing from it, there is no imaginable difference 
 between politics and religion. To the members 
 both of church and ftate an oath is for confirma- 
 tion the end of all flrife. While the church and 
 civil fociety have common imperfections, they 
 muft, in many cafes, have common remedies. 
 Thus they are both made up of men who may 
 deceive ; and therefore the obligation of an oath 
 is neceflary in both : they are both made up of 
 men that labour under manifold defects and dis- 
 orders of body and of mind, befides many in- 
 conveniencies and incapacities arifing from other 
 ctrcumftances ; arid therefore reprefentation is 
 
 David, he vifited Ifrael for a (laughter Saul had made of the 
 Gibeonites, a Sam. xxi. 2. 
 
 But perhaps it will be faid, That other caufes of tre fa- 
 mine might beafiigned than breach of covenant : the Gibeon- 
 ites might be innocent, religious people; and Saul might flay 
 them from motives of cruelty and revenge. 
 
 Let us then, confider (he pafTage in the fecond book of Sa- 
 muel ; but let us guard againit adding our own conjectures to 
 the facrcd hiftory. It is obfervable, in the firft place, that 
 this covenant is reprefented as the ds^d of Ifrael. It is not 
 fail that Jomua and the princes, but the children of Ifraet 
 had f -worn unto them. Bui how did it come to be the deed 
 ef Ilracl ? Bccaufe each individual gave his confent tp it ? Ra»- 
 ther becaufe the legal reprefentatives of the People treated 
 with the Gibeonites in the name of the people. In the next 
 place, the conduct of Saul feems to be fet in direct oppofition 
 to the oath which Ifrael had taicen to the Gibeonites. Itmight bs 
 aiked, Since the Gibeonites were a remnant of the Amoritc«f, 
 the people who were utterly to be cut off, whence was the 
 daughter of them fo grievous a crime? NVe have re^fon tp 
 look, for fome aofwer to fuch an obvious difficulty in'tho nar- 
 ration of the poniihment inflicted on Ifrael for that crime. No'- 
 thing is intimated in the narration concerning Sa,ui's motives, 
 or concerning the reKgious character of the Gibeonites. But 
 the oppofition between the oath which was fworn.to the Gi- 
 btoaites and Saul's (laughter of them will ftrilce every reader, 
 The children of Ifrael had fworn Jo ihem, and directly con- 
 trary to thai oath, Saul fought to ftaythHk'* '■ ' '■ - < * 
 
?2 ESSAY III. 
 
 neccflary in both. Hence the circumflances of 
 an oath and of reprefentation in this tranfacYi- 
 on, are compatible to any kind of fociety among 
 the fons of men» 
 
 Though Jofhua and the princes were only 
 civil reprefentatives of the people ; yet fince 
 they might be known and acknowledged by the 
 church as fitch reprefentatives on account of the 
 duties which in that character .they owed to Dod 
 and to the people ; fince we mould coniecrate e- 
 very civil relation to the Lord, and on proper 
 occafions as the word directs, make ufe of it in 
 his fervice ; why would it have been wrong tor 
 Jofhua and the princes to fet about a plain indif- 
 penfible duty of religion, as they made a cove- 
 nant with the Giheonites, in the name of the 
 people ; fuppofmg Ifrael had been called to the 
 immediate performance of fuch a duty ? 
 
 But farther, it is clear that fuch reprefentati- 
 on had place in the examples of Covenanting re- 
 corded in fcripture ; particularly \n the Cove- 
 nanting that Mofes fpeaks of in Deut. xxix. 14, 
 j 5. Neither with you only do I make this covenant 
 and this oath ; but with him that Jlandeth here 
 with us this day before the Lord our God, and al- 
 fowith him thai is not with us this day. No 
 words could have been more proper than thefe 
 to defcribe the reprefentation we mean, and to 
 Ihew that, when the Ifraelites as a nation, enter- 
 ed into a covenant with the Lord their God, e- 
 very Ifraelite was deeply concerned in that co- 
 venant, whether he was, or was not prefent at 
 the tranfaction. 
 
 This reprefentation may be confidered with 
 refpccl: to the prefent generation, and with refpect 
 to pofterity. 
 
 As to the prefent generation of any fociety, it 
 is represented fufficiently in public Covenanting, 
 if there is evidently a majority agreeing to go a- 
 bout it - 9 if the better part is in that majority ; 
 
Cf Public Covenanting 73 
 
 If there are fome of all ranks among the cove- 
 nanters ; as in Nehemiah's time, (ix. 38. and 
 x. 28.) the princes, the prielh, the levites, the 
 porters, the fingers, the ftcthinims fubferibed 
 the covenant 5 in a word, if there is a concur- 
 rence of high and low, of rich and poor, that 
 would be deemed fufticient in other inftances, 
 to conftitute a lawful national decd^ or ibme- 
 thii.ig done by the content of the nation. 
 
 The prefent generation in any fociety being 
 (ufiicitr.tly reprefentcd, the reprefentation is ex- 
 tended to poirerity. The individuals, it is true, 
 of which the fociety is made up, are continually 
 changing ; 10 that if it were to be confidered as 
 the fame fociety, only while thefe remained the 
 fame, it would follow from the births, the deaths, 
 the emigrations, and other accidents which dai- 
 ly occur, that the fociety would be a tranfient 
 thin?, which no contracts would bind for a 
 month, for a week, or fo much as for one day. 
 Put the truth is, while the fucceiTion of mem- 
 bers goes on under the fame denomination, 
 the fociety, with regard to contracts, is in the 
 fame (late as an individual ; that is, it 'continues 
 under the obligation of whatever contracts it has 
 entered into, till they be fulfilled, or till fome 
 circumifance arife equivalent to what would law- 
 fully free an individual from the obligation of 
 his contract. 
 
 How agreeable this is to the common fenfe of 
 mankind will appear, if we confider that it is ne- 
 ver objected to the obligation of any law, or of 
 a treaty with any neighbouring Hate, that fuch 
 a law or treaty was made before an individual of 
 the prefent age had a being. A Britiih ma- 
 gi ft rate would be ridiculous indeed, if he mould 
 offer no other apology for fome glaring violations 
 of the magna charta, which is deemed the great 
 bulwark of Englilh liberty, than this > That there 
 
y4 ESSAY IIL 
 
 has not been a perfon alive for many hundred 
 
 years pafl who was prefent at the making of that 
 
 charter. 
 
 Farther ftill with refpect to the obligations 
 of public covenanting,, it will be ufeful to confi- 
 der not only on whom they are laid ; but the 
 matter alfb, and the ends of them. 
 
 If the matter of thefe obligations were fome- 
 thing in itfelf indifferent, then the continuance 
 of them would be according to the end of them. 
 This may be illuftrated by the cafe of the Recha- 
 bites in Jerem. xxxv. i — -i i. The things that 
 Jonadab commanded his children (to dwell in 
 tents and to abftain from wine) were in them- 
 lelves indifferent ; but the temperance and humi- 
 lity which Jonadab 5 s injunction was intended to 
 promote, were fo fuitable to the fituation of the 
 llechabites, that its obligation continued, in all 
 probability, while they fojourned as Grangers a- 
 mong the Ifraelites. Suppofing with mod of the 
 Commentators, that this Jonadab was the fame 
 whom Jehu invited, in the vanity of his heart, to 
 come and fee his zeal for the Lord, the llecha- 
 bites at the time when Jeremiah offered them wine, 
 had kept their father's command nearly three 
 hundred years. It is obfervable, that this whole 
 affair was of a purely civil nature J, and cannot 
 be fuppofed to have reference to any religious 
 
 t These obfervances of the Rhecabites are not to be con- 
 fidered as belonging to religious wot Clip ; becaufe in the wor- 
 fhip of God nothing is acceptable to him but what he himieif 
 iiatb appointed : in that matter, we are to call no man father. 
 Nor can we think that Jonadab's command proceeded from ca- 
 price, or was without ibme weighty reafon ; for to impofc 
 needlcfs rules about matters of indifference is only to lay a 
 fnare for the confcience. It is, therefore, likely, Jonadab was 
 led to lay down t\u fe regulations for the couduft of his child- 
 ren, from -a prudent regard to their firuation, and for iuch 
 ends as the following: That they might not be tempted to 
 quit the paftoral kind of life which the Kenites of whom they 
 were defcsoded, ufed to lead, i Chron. ii. $5. Jud. i. 16. 
 That t.ley -miglu avoid the envy of the Ifraelites a.ricag whom 
 
Of Public Covenanting. ## 
 
 peculiarity of the old Teftament ; fo that it can- 
 not reafonably be denied that the like initances 
 may have place under the new Teftament, or 
 ' that we, like the Rechabites, may lie under ob- 
 ligations from the commands and covenants of 
 our forefathers. 
 
 But fince the matter of the obligations of 
 which we treat, belongs to the moral law, they 
 will be perpetual ; that is, they will continue to 
 bind the individual till death, and the fociety 
 till its diilblution. The reafon is plain. The 
 obligations of our vows are always from the mo- 
 ral law. They are fo, even when retrained to 
 certain times and circumftances ; a reftraint or 
 limitation which arifes wholly from the indiffe- 
 rent nature of thofe things to which perfons or 
 iocieties bind themfelves. But when thefe 
 are fuch things as the moral law requires, there 
 is evidently no fuch reftraint or limitation. An 
 example may be given. Suppofe a perfon makes 
 a vow that he will drink no wine for the fpnee 
 of ten months ; whence, in that cafe, is the 
 binding force of his vow? It is from the moral 
 law which forbids us to break our vows. And 
 whence is the continuance of it limited ? From 
 the indifferent narure of the thing about which 
 the vow is made ; as one may either drink or 
 not drink wine, he may refrain from it either 
 for a (horter or longer fpace of time, without a- 
 ny breach of the moral law. But fuppofe one 
 makes a vow to love Chrift and his people : 
 in that cafe, there will be no fuch reftraint or li- 
 
 tl v v.'cre Grangers ; for Jethro their great anceftor who, at 
 the invitation of Moles his fon in law,: Num. x. 29- had join- 
 ed himfclf to Urael in the wilderness, was originally of Midi' 
 an : Thu, guarding againtt an over-attachment to the csuu- 
 trv of IfracU they might be ready to go wherever Providence 
 fhould cili.the.n ; In fine, that they might be preferved from 
 the enrcemt-nrs vf luxury which unfit men tor bcarii g the 
 hartifh'ps or tneir iot. Ses a DifTeuation of Wiifi us on this 
 
7 6 ESS A Y III. 
 
 irritation, the matter of the vow as well iitfcc 
 binding force of it being derived wholly from 
 the moral law. 
 
 It is true, the obligations that focieties now 
 enter into, will ceafe with the focieties them- 
 felves : fo that there will be no Inch obligations 
 in a future (late. In the heavenly kingdom, 
 Covenant-obligations, like the command of 
 keeping holy to God one day in [even, honour- 
 ing our civil fuperiors, and forrie other diitics 
 of the moral law, will then be loft in the ftiper* 
 abounding difplays of the divine glory in the 
 face of Jefus Chrift. 
 
 <c But it is very hard/' cries Leviculus, 
 u that we fhould be bound by any covenant, to 
 ** a fet of religious opinions before we examine 
 " them." Are there any truths, Leviculus- 
 which God requires us to believe ? " I hope 
 <c you are not fo uncharitable as to take me for 
 " an infidel : I believe the truths of the bible 
 " like other Chriftians." And are you under 
 an obligation to believe theie truths ? " Yes, 
 " in regard they are the word of God ; but — " 
 I beg you to inform me of one or two things 
 more. Does that obligation remain the iame, 
 whether you be at the pains to enquire into thole 
 truths, or not? " Yes." May perfons of or- 
 dinary capacity, through the JOsord's blefling on 
 their diligent ufe of the appointed means, attain 
 fuch a certain knowledge of thofe truths, as to 
 be able to fpecify them ? " Undoubtedly ; for 
 4C otherwife thefe truths could not properly-be 
 " faid to be revealed to mankind at all ; and 
 " furely He whofe yoke is cafy, will not com* 
 es mand any thing without affording ftrcngth for 
 " the performance of it : But the right of pri- 
 " vate judgment — " Stop a moment,. jLevku- 
 lus ; coniider what you have granted : you are, 
 it feems, under an obligation, independent of 
 
Of Public Covenanting. yy 
 
 all your own inquiry, to believe certain truths 
 which may be fpecified. Pray fuppofe now, 
 thefe truths are actually fpecified, and laid be- 
 fore you by your parents or others. " What 
 " then ?'' Why, then you would have a fet of 
 truths prefented to your view, which you ac- 
 knowledge yourfelf bound to believe, whether 
 you take the pains to enquire into them, or not. 
 Suppofe, again, you fhould be laid under cove- 
 nant obligations to the lame fet of truths J, would 
 thefe, any more than your former obligation, be 
 a bar to impartial inquiry. " Chriftians differ 
 " fo often and fo widely among themfclves as to 
 " what ought or ought not to pafs for truths de- 
 " livered in the fcripturcs, that one cannot help 
 " thinking it muft be a work of the greater! dif- 
 j " ficulty to afcertain thofe truths : hence if I am 
 I ct laid under the obligations of a covenant fpeci- 
 * € fying a number of things as divine truths, I 
 u may, in reality, be only tyed down to fo many 
 " errors.'' It is an ungrounded apprehenfion, 
 Leviculus ; for it is plain, that covenant-obli- 
 
 i Though no addition can be made to the obligation of 
 the divine la v, there may be obligations of another and fub- 
 ordinate khd ; fuch are thofe of gratitude, of dutiful fubjec- 
 rion to our laiviul iuperiors, and thcfe in quertton, of our 
 ca'ns and covenants. It is true, thefe obligations ariie out 
 of the obligation of ihe divine law, and are incluJed in it : for 
 example, the obligations of gratitude belong to the rule of do- 
 i'ig to oi'iets as we wcuid have them do to us ; the obligati- 
 on of obeying our lawful fuperiors belongs to the fifth com- 
 mandment ; That or ailing confidently with our profeilions, 
 to the ninth ; and that o ( our o*th or covenant, to the third. 
 Thus if one i? under all thefe obligations to pray for his neigh- 
 bouts, and to feck their pood ; the fin of neglecting to do &> 
 will be agravated by the j'ddiiional breach of the fifth, ninth 
 and thiri commandments. Hence the falfehood of this 
 proposition, That an o^tb does not lay us under a new ob- 
 iig -lion to any thing which the law of God previoufiy requires 
 or us. The law o' God binds us to declare the truth when we 
 have a call in providence ; but no one will fay, it is, therefore, 
 needlets for a court otjudicatu c to fwear witnefles. The di- 
 »ed contrary to the above meuiioned proportion, is the truth ; 
 wn c-\ i«, That in every cafe wherein we *re under a primary 
 obligation from God's law, we may, as occafions require* 
 come undei the fulaordinate obligation of an Oith. 
 I 
 
7 8 ESSAY III. 
 
 gations to any thing as a divine truth, can have 
 no place, unlefs there is a previous obligation 
 to it from the word of Gcd. 1 he former ne- 
 ver can be larger in their comprebeniicn than 
 the latter. With regard to the difficulty you 
 mention, we have ourielves alone to blame for 
 it : It is not any obfcurity or ambiguity in the 
 bible ; but our own pride, pamon, prejudice, 
 heart-enmity, and our neglecting to look to the 
 Lord the Spirit without whofe illumination we 
 cannot reap the lead faving advantage by fearch- 
 ing the fcriptures ; thefe aie the things which ren- 
 der us unable to determine what particular truths 
 the Lord is, at any time, calling us to profeis, 
 or what duties to prattife ; thefe are the things 
 from which have fprung all the animolkies and 
 divifions of the religious world. It is, however., 
 our unfailing comfort, that fo great is the falva- 
 tion which Chrift hath procured for his people,, 
 and fo effectual the aids of the Holy Spirit who 
 dictated the word, and who remains in the 
 Church unto the end of the world, that the 
 Church, endeavouring fingly to keep the Lord's 
 way, may warrantably leek, and confidently 
 hope to obtain the molt certain and determinate 
 knowledge of whatever truths and duties Provi- 
 dence calls her, in a particular manner, to bold 
 fait and maintain ; and truths and duties, thus 
 known, are of all things the fitted to become 
 the matter of an oath, the obligation of which 
 extends to poflerity. " But is there, indeed^ 
 " no reafon to apprehend, that thefe obligation:; 
 " may hinder people from feekrng thole religi- 
 <c ous principles in the bible which are fpecified 
 "in their covenant?" No more, Lcvicuius, 
 will thefe obligations hinder people from attend- 
 ing to the word, than a profeflion of adherence 
 to the faith and worihip of any particular church, 
 with which we communicate; no more (how- 
 ever man's corrupted nature may abufe thefe cb- 
 
Of Public Covenanting. jq 
 
 ligations as it does every thing) than a mod rea- 
 dy reception of the apoitles' word hindered the 
 Bereans from fear ch trig the fcripiures daily whe- 
 ther thefe things were ft, Acts xvii. 11.; no 
 more, in fine, than one's engagement to do a- 
 ny thing exaclly according to a certain rule, will 
 make him utterly neglect that rule : for indeed 
 it is the very firit obligation that our covenanting 
 lays us under, to fear ch the fcripiurcs ; and our 
 regard to the other obligations will be only in 
 proportion to the regard which we have to this* 
 The truth is, without a diligent and impartial in- 
 quiry after the divine warrant in the fcripture 
 of the truths and duties that are fpecified in our 
 covenanting, we can have no due efteem of fuch 
 truths and duties ; we cannot fee the propriety 
 of our engagement to them ; nor will we cleave 
 to them i'o ftedfaftly and refolutely, as is neceflary 
 for prolecuting the ends cf Covenantir 
 
 Before we quit this part of our fuller, it 
 is neceflary to observe, that the awful threat- 
 nings or the fcripture againft covenant-breaking 
 mew us how facred thefe obligations are m 
 God's account. Such are thefe threatnings : 
 Lev. xx vi. 25. / uill bring a '/word upon you, 
 that (hall avenge the quarrel of my covenant. Hof. 
 viii. 1. Set the trumpet to thy mouth : he foall come 
 as an eagle again fl the houfe of the Lore!, becaufe 
 they hive tranfgreffed my covenant, and trefpa/Ied 
 again/1 my law* Covenant-breaking was the ru- 
 in of Ifrael, 2 Kings xviii. 12. and of Judah, 
 jerem. fcxxiv. 18, 10,20. If God refented lb 
 dreadfully the violation of an oath which the 
 king of judah had taken to Nebuchadnezzar, 
 though it was extorted from him by force, Ezek. 
 
 xvii. 12 21. how much more will he relent 
 
 the violation of an pail) taken to himfclf I It is 
 chiefly on account oftJic perfidy of the Ifraelites 
 that they are fo okzn charged with fplritual a- 
 
 I z 
 
8o ESSAY III. 
 
 dultery, as in Jerem. iii. Ezek. xvi. and xxiii. 
 When we put thefe examples from ourlelves, as 
 if they had no reference to any thing befides the 
 breach of lfrael's covenant ; we are the dupes of 
 that common artifice of the deceitful heart, to 
 fhift the reproofs and calls of the word, on pre- 
 tence that they are not directed to us. 
 
 O ye Churches and nations, that have enter- 
 ed into covenant with the Lord, know for cer- 
 tain, that it will be your fecurity, your honour, 
 your happinefs to keep the facred obligation. 
 You have infinitely more to fear from a breach 
 of your faith with heaven, than from the bold 
 attempts of the mod formidable enemy on earth. 
 But have you already forgotten the Lord's cove- 
 nant? or do you remember only to turn it into 
 ridicule ? You have then almoit filled the mea- 
 fure of your iniquity ; and the time is near for 
 the Lord to make fome finking manifeftation of 
 himfelf, as the God who keepefh covenant for ever. 
 Hear, while he gracioufly calls you back to him- 
 felf; Turn, backflidhg children, faith the Lord, 
 for I am married unto you. But if you harden 
 your necks againft reproof, he fays to you, Be- 
 hold, ye defpifers, and wonder, and perifo. 
 
 Of the Peculiar Ends of this duty. 
 
 WE have already feen that the proper end 
 of Public covenanting, as- being a religi- 
 ous duty, is our fpiritual profit, or the good of 
 our fouls. We may now inquire, what fort of 
 fpiritual profit our Public Covenanting tends to 
 promote, or what are the ends which, in fome 
 meafure, diftinguifh it from the other duties of 
 religion. 
 
 Public Covenanting feems to have the two 
 
Of Public Covenanting, 8i 
 
 following things for the more peculiar, the more 
 direct and immediate ends ot it. 
 
 The fir ft is, "That we may appear ■, in the mofl 
 avowed and determinate manner, as the Lord's peo- 
 ple ; with re/beel to thofe particular points of truth 
 and duty, to which efpecially, the Lord (by permitting 
 at any time, men's violent oppojtiion, or by other 
 providential circumjlanccs) calls us to adhere. If 
 the exigencies of the prince require a vigorous 
 afiiftance, if his life, his crown, or his honour 
 is in any hazard, how proper and neceifary is it 
 for his fubjccls, to give him the mod public allii- 
 rances of their loyalty and affectibn to him, and 
 of their difpofition to ferve him ? In like manner, 
 the Covenanting of which we treat, is a molt 
 iblemn teflimony, that our resolution of cleav- 
 ing to the Lord in fuch a particular truth or du- 
 ty, is fixed, and free from allowed hesitation. 
 Thus the covenanters in Jehoiada's time declar- 
 ed themfelves the Lord's people as adhering to 
 his pure worlhip in oppofition to the worlhip of 
 Baal. Thus too, the Macedonians gave their 
 own /elves to the Lord, tellifying in that folcmn 
 manner, their willingnefs to fupply the neccfli- 
 ties of the poor faints, the duty to which they 
 were then efpecially called. Church-members., 
 in their covenanted adherence 10 particular 
 truths and duties, Hand confpicuous with the 
 Lamb on mount Sion, having bis Father** nam. 
 written in their foreheads. 
 
 The other peculiar end of this ordinance is. 
 To beget and incrcafe mutual confidence among the 
 followers of Chrift, with refpeel to the contribu- 
 ting of their endeavours toward the maintenance 
 cf any particular truth or duty. Each individu- 
 al of an army a£h with greater chearfulnefs a- 
 gamfl: an enemy, when he is affured by the mi- 
 litary oath that his fcllow-foldiers arc voluntarily 
 engaged in the fame caufe. So it is a great en- 
 couragement to a^ honeft heart in ^ontendin^ 
 
h2 ESSAY III. 
 
 againfl particular evils and particular enemies 
 of our Lord's kingdom, to fee fellow-profelTors 
 binding themfelves, by oath, to oppofe the lame 
 evils and enemies. 
 
 Ir is not meant, that tbefe ends are not pro- 
 motcd by the fecial obfervance of other duties ; 
 for they are undoubtedly feme of the principal 
 ends of our public attendance on the word, fa- 
 craments and prayer. Nor is it meant, that 
 th*fe are the only ends of Covenanting : in com- 
 mon with other ordinances, it tends to the edifi- 
 cation of the church, by confirming and eitabli- 
 fhing perfons in the way o^ duty : by increasing 
 their faith, love, repentance and new obedience ; 
 by glorifying the Lord before the world. But 
 Covenanting has a peculiar fitnefs to afcertain 
 our preferit adherence to any particular point of 
 truth or duty, to iricreafe the unanimity of the 
 Lord's people, and their confidence in one ano- 
 ther, with rcipect to the reiblutiqn of ft riving to- 
 gether for that point of truth or duty. So the 
 peculiar ends of the Lord's Supper (whatever o- 
 ther ends, generally f peaking, it may anfwer) 
 are thefe two ; to {hew the Lord's death til! he 
 come, and to confirm our faith in a crpci 
 Chrift as the nourilhment of our fouls. 
 
 These two ends of Public Covenanting are 
 direaiy oppofite to the two great points which 
 the devil is.chiefly intent upon in order to fup* 
 port his kingdom among proierTed Cmrlftians. 
 One of which points is this: When he cannot. 
 bring perfons to be open enemies to the caule 
 and kingdom of the Lord Chriff, to keep them 
 in ignorance as to what the apoftle Peter calls the 
 fre/ent truth ; or, at ieall, to hold them fo wave- 
 vering and irrefolutc with regard to it, that it 
 may "remain doubtful to others, and even to 
 themfelves, whether, in that refpeci, they are, 
 or are not on Chriit*4 fide. Nothing is a grea- 
 ter cye-iorc to fatan than an ordinance, vvh eh 
 
Of Public Covenanting. 83 
 
 tends to put that matter out of queftion, and 
 which, by directing our aims to fome particular 
 part, will, through Clod's Welling, make us 
 ac>, with greater (teadineis and with greater ef- 
 fect, affainfl the whole of Satan's kingdo in. . 
 
 The other great point that Satan labours is 
 to fow difcord among brethren. Brethren 
 d We'll' ing together in unity, delightful as the oint- 
 ment of perfume u fed under the law in the con- 
 fecration of the prie(thood 9 refreming and cauf- 
 ing rpiritual fruitfulnefs, like the defecriding 
 dews, is a kind of heaven upon earth, and exr- 
 cites, in a peculiar manner, the refentment of 
 hell. When the Lord gives his people one heart 
 and one way according to his promife ; when 
 they can fiinply confide in one another ; in fhort, 
 when they haVe much of a fpirit of Public Cove- 
 nanting, which is, in other words, a fpirit of u- 
 nanimity ; then their oppofition to Satan's king- 
 dom is molt effectual. 
 
 Such being the peculiar ends of Public Co- 
 venanting, wiry fhould we wonder that the ma- 
 lice of fatan and his inftruments operates, with 
 remarkable keennefs, againft this ordinance I 
 
 Of the occasion of Public Cavenavtiiig* 
 
 1^ II I S is no dated duty, Kkc the obfer- 
 ;ion of the f«bbath, or like morning 
 and evening worfhip in the clofet or the family ; 
 it is an occafional duty, like fading. Hence it 
 is necefiary to inquire, at what time, or on what 
 l lions we ought, in this maimer, to give oar 
 own iclves to the Lord. 
 
 The proper time for the practice of an neeafi- 
 onal duly is thie : When Proyi c-uin» 
 
8 4 ESSAY HI. 
 
 fiances, to which the Scriptural grounds and rea- 
 fons of the duty are applicable, open the way 
 for the performance of it. Thus ,f the Lord be- 
 flows a remarkable mercy upon any perlon or 
 people, the way is then opened for the exercfe 
 of occafionai thanksgiving upon the fcripturai 
 proundofit, that is, our obligation to give Sui- 
 table evidences of our gratitude for the Lord s 
 
 kindnefs. ' , 
 
 The Providential circumflances which give 
 occafion to the performance of fuch dunes, ad- 
 mit of an endlefs variety : but the grounds and 
 reafons of them are fixed and determined by the 
 word of God. Hence it is that widely Merer* 
 circumflances may warantably occafion the per- 
 formance of the fame duty : the abufe of prose- 
 rin', and the ravages of war or of the plague, 
 may, with equal reafon, be the occafions of na- 
 tional or family failing. Hence, too, it is not 
 neceffary to warrant us in imitating a Icnptural 
 example of an occafional duty, that our provi- 
 dential circumflances fhould be preafely the 
 fame as thofe mentioned in the example: it is 
 enough, if it appears from our Providential cir- 
 cumlfances, that we have the fame grounds and 
 reafons for performing the duty, which they had 
 whole performance of it is in Scripture recorded 
 with approbation. 
 
 Every one will allow the truth of thefe obser- 
 vations as applied to public fcrftmg ; and why 
 ihould we not allow the truth of tneni as applied 
 to public Covenanting? Are not faftmg am 
 Covenanting very nearly connefted? Jo not 
 engagements to be the Lord's, and to obey his 
 commands, engagements either more or lels ex- 
 plicit, follow neceiWily upon Sincere comemon 
 of, and godly forrow for fin? If the latter pro- 
 ceeds UDon evangelical princip.es,_ fo will the 
 former. We may as well enter into our en- 
 gagements jointly and n .blidy. as make our 
 
0/ Public Covenanting^ 8$ 
 
 C&nfeffion in that manner. If our acknowledg- 
 ment thai we have done iniquity , is open and ex- 
 plicit, our engagement, that we will do iniquity 
 no more ^ ought to be equally To. Now, we never 
 imaging, that it is unwarrantable to imitate a 
 Scriptural example of public rafting, when we 
 have manifold grounds for it, on this account 
 merely, that we arc not precifely in the fame 
 outward circumflances as thofe mentioned in 
 fuch a part of the facred hiifory. In this cafe, 
 it is always allowed, that when Providential cir- 
 cumfiauees, however different in themfelves, 
 fugged the fame reafons for falling, the call to 
 that exercife, is the fame. 
 
 Suppose it mould be enquired, whether 
 we ought, at prefent, to imitate the example of 
 Public failing in Ezra ix. ? In. order to deter-* 
 mine the quellion, not only would we have to 
 confidcr, whether, like the people of Ifrael, the 
 prleiTs and Levites at that time, we are guil- 
 of connecting ourfelvesf by marriage with the 
 profane pair of the world ? It would be necelY- 
 ry to examine farther, whether we have caufe 
 to acknowledge with Ezra, That our iniquities 
 are incrc^ftd otiet our heads, and our tre/pafs is 
 grown up lotto the heavens f This would fureiy 
 be enough to warrant our imitation of Ezra's 
 fait, even iuppofing we could not find any thing 
 in our cafe, like the cireumftance of the Iiraelites 
 intermarrying with the heathens around them. 
 
 In like m:.rmer, if we would know, whether, 
 in our prefent circumftances, we ought to imi- 
 tate the example of public Covenanting record- 
 ed in the book of Nehemiah 5 the queilion 
 would not be, wherher, like the Jews at thac 
 time, we are juft conie out of a flate of captivi- 
 ty, and are Hill under the dominion of an hea- 
 then prince ? But the point neceflary to be 
 known, would be this : whether our circuitf- 
 K 
 
86 E S S A YHI. 
 
 fiances furnifh us with the fame reafons for co- 
 venanting which the circumftances of the Jews 
 then furnifhed them with ? whether our fins, 
 the tokens of God's difpleafure on account of 
 them, our hazard, in any inftance, of backflid- 
 ing from the way of the Lord ; whether thefc 
 and other things plead as much for public Co- 
 venanting in our cafe, as they pleaded for it in 
 the cafe of the church in the days of Nehemiah ? 
 Fa rther, if we never deem ourfelves to have 
 an opportunity of imitating a fcriptural example 
 of any religious duty, till our circumftances in 
 Providence, coincide with all the circumftances 
 in that example, we may live to the age of Me- 
 thufaleh, without ever having fuch an opportu- 
 nity. Nay, there is one circumftance that, un- 
 der the Mofaic ceconomy, attended the public 
 obfervance of occafional duties, which is never 
 to occur again : the circumftance was, that one 
 vifible immediate communion in the ordinances 
 of God's worfhip, appeared then to comprehend 
 the whole church of Chrift upon earth. But 
 how abfurd is it to fuppofe that we are enjoined 
 to imitate examples, which we never can have 
 an opportunity of imitating ! or that our obedi- 
 ence to one of theplaineft precepts of the word, 
 fuch as this, Vow and pay unto the Lord your 
 God, fhould be confined to fuch imitation ! 
 To avoid the abfurdity, it feems neceffary to ad- 
 mit the following obfervation : That Providen- 
 tial circumftances are connected with the prac- 
 tice of public Covenanting, or of any other oc- 
 cafional duty, in thefe refpects only ; as opening 
 the way for it, as fuggefting motives to it, or as 
 making the ends of it neceffary for the help of 
 church-members in the path of duty. 
 
 On the other hand, it is abfurd and fuperftiti- 
 ous to regard Providential circumftances as, of 
 themfelves and for their own lakes, warranting 
 
Of Public Covenanting Sy 
 
 the performance of any duty. Such a capricious 
 connection between the events of Scripture-hif- 
 tory and certain religious duties, gave rife to 
 Chriftmafs, to Lent, to Eafter, and to many o- 
 ther uninftituted observances by which profeffed 
 Chriftians have deviated from the fimplicity of 
 New Teftament worfhip. They gratified their 
 tafte for novelties in religion by annexing, as in 
 the inftances now mentioned, certain duties to 
 certain times, places and other circumftances : 
 at rirft, they took both the circumftances and 
 the duties out of the Bible ; only the connection 
 was appointed by themfelves : afterward, they 
 proceeded farther ; they added new duties and 
 new circumftances of their own invention. 
 Thus fuperftition was carried by degrees to that 
 enormous height * at which we find it in the 
 church of Rome. But we do not mean to dwell 
 on this remark, though it is no great digreflion 
 from the fubjecl of our prefent inquiry. 
 
 It may be farther obferved, that neither the 
 precepts nor the promifes of the word concern- 
 ing public Covenanting, mention any particular 
 fet of providential circumftances as marking the 
 feafon of this duty, Pfal. lxxvi. 1 1. Vow and pay 
 unto the Lord your God. Rom. xii. i. / bejecch 
 you by the mercies of God, that ye prefent your ho* 
 dies a living facrifice, holy and acceptable to God 
 'which is your reafonable fervice. Ifai. xix. 1 8. 
 In that day, Jh all five cities in the land of Egypt 9 
 fpeak the language of Canaan, and fwear to the Lord 
 cfholls. verfe 21. They Jhail vow a vow unto the 
 Lord, and Jh all perform it. 
 
 With regard to the laft of thefe pafTages, it 
 is obfervable that the feafon of Covenanting is 
 pointed out by the exprefiion in that day ; by 
 which (as will eafily appear from the confidera- 
 tion of the whole paflage, in which altars, facri- 
 fiecs and oblations to the Lord, which under the 
 * K 
 
88 ESSAY III. 
 
 Mofaic difpenfafion, were allowed to be at Jeru* 
 falem only, are foretold to be in Egypt J is un- 
 doubtedly meant the day of the New Teftameik* 
 difpenfation, intimating that the frequency and 
 the evangelical manner of public Covenanting, 
 were, among other things, to be the diftingui- 
 Ihing giory of the New Teftamcnt-difpenfation. ^ 
 Again, in the following comfortable pftmufr, 
 the exercife of Covenanting is connected, not 
 with any outward circumftances which fail under 
 the obiervatlon of the carnal eye, but with a 
 rich effufion of the Holy Ghoft, whom the 
 world neither fees nor knows, Ifai. xliv. 3, 5. 
 / will pour waters upon the thirfty ; and floods u- 
 pon the dry ground. And then One jhall fay, I 
 am the Lord's ; and he (for fo we may read the 
 words) Jhall call himfelf by the name of Jacob, and 
 he fhall fubferibe with the hand, and fir name him- 
 felf by the name of JfraeL Thus the general con^ 
 currence of church-members in the duty of Gol- 
 pel-humiliation, is connected with the gift of the 
 Spirit in that remarkable promife, Zech. xiu 
 10. 1 will pour upon the hcufe of David, and upon 
 ihe inhabitants of Jerufalem, the Spirit of grace 
 <and of fupp Heat ions, and they fhall look upon me 
 %uhom they have pierced, and they fhall mourn for 
 him. We fhould learn from thefe promifes, 
 (which, bleiTed be God ! have often been re- 
 markably verified in the experience of his 
 people) to fet forward in the duties of Gofpel- 
 humiliation and Covenanting in the faith of the 
 Holy. Spirit being poured out upon us : for it is 
 the Lord's ufual manner of dealing with his peo- 
 ple agreeably to the order of the new Covenant, 
 to give the Holy Spirit in his remarkably ftreng- 
 thening, enlightening and comforting influen- 
 ces, neither while they carlefsiy neglecl their du- 
 ty ; nor yet, in any refpect or in any degree, 
 (as the legal pride of the heart will fuggeft) on 
 
Of Public Covenanting. $g 
 
 account of the performance of their duty; but 
 rather while they are honefily endeavouring to 
 go forward in it. Hence the prophet Ifaiah fays, 
 "Jhou mfetefi bim that rejoiceth> and wcrketh righ- 
 tecu/he/s, thoje that remember thee in thy ivays. 
 Hence, too, the Holy Ohoft is laid to be given 
 to them that aft him, Luke xi. 13. and to them 
 that obey him. Acts v. 32. Thus the Lord ho- 
 nours his own initiations and his own way ; not 
 indeed, for our fakes, but for his own name's 
 Jake. 
 
 Perhaps it will be faid, if it be our duty to 
 eiTay covenanting, whenever our Providential 
 circumftances afford motives and incitements to 
 jt, why was it fo feldom pracYifed by the Ifrael- 
 ites ? One fhoii!d think, the prevalence of ini- 
 quity, the danger of fed ucYion from the path of 
 duty, and alarming evidences of the Lord's dis- 
 pleafure (had thefe been deemed fufficient rea- 
 sons far Covenanting) would have led the church 
 of lira el to covenant in the days of the Judges 
 as well as in the days of Jolhua ; in the reign of 
 Jehofhaphat as well as in that of Afa. 
 
 In aniwer to this it may, in the iirfl place, be 
 obferved, that we cannot reafoilably fuppofe 
 that all the inftances of the Covenanting of the 
 Jewifli church, are exprefly mentioned in the 
 iiiftory of the Old Teftament ; a hiftory which 
 is very fuccihft ; recording rather the revoluti- 
 ons of the church than the feries of her tranfac- 
 tions. There is, however, hardly any other oc- 
 casional duty of which we have more frequent 
 examples, than of Covenanting. One may pro- 
 duce out of the Old Teftament as many exam- 
 ples of public Covenanting as of public occafion- 
 al Falling or Thankfgiving. We have no ac- 
 count of any public Covenanting in David's time; 
 and yet we cannot prove that there was none, 
 or that he does not refer to it when he fays,_ / 
 
9 o ESSAY III. 
 
 have /worn, and I will perform it, that I will 
 keep thy righteous judgments. 
 
 When the examples of any duty in Scripture 
 are obvioufly fufficient for our direction with re- 
 gard to the grounds, the reafons, and the man- 
 ner of performing that duty, it is but a poor ex- 
 cufe for the neglect of it, that it is not exempli- 
 fied fo often or in fuch places of the bible as we 
 think proper. 
 
 But farther in anfwer to the objection, we 
 grant, that in times of prevailing corruption 
 and apoflacy from the Lord ; nay, even when 
 the church of Ifrael was considerably reformed, 
 this and other particular duties might be greatly 
 neglected: as we know, Jehofhaphat, Hezekisdi, 
 and other good kings, though they did much 
 toward the reformation of Ifrael, fuffered the 
 high places to remain untouched. When the 
 Lord reproves his profefling people for their ob- 
 ftinacy in departing from him, the reproof im- 
 plies their neglect of this duty; becaufe their 
 public Covenanting was no other than an expli- 
 cit avowal of their refolution to return to the 
 Lord ; a refolution which could hardly be deem- 
 ed upright and fincere, while they refufed to 
 make fuch an open avowal of it. 
 
 If it be afked, why the neglect of Covenant- 
 ing is never exprefly mentioned among the other 
 fins of the Ifraelites ? We anfwer, That as Co- 
 venanting was not fo much one particular duty, 
 as the proper appointed means of returning to 
 the Lord in the obfervance of all the duties in- 
 cumbent on them ; fo the neglect of Covenant- 
 ing was not lb much one particular fin as an ob- 
 ftinate perfifling to depart from the Lord in all 
 their fins. Hence we may very well underdand 
 the neglect of Covenanting to be meant by fuch 
 general expreflions as thefe ; forfaking the Lord> 
 rebelling againjl him y refufing to hearken to his 
 nmce. 
 
Of Public Covenanting gt 
 
 If it fliould be iaid, that Covenanting may be 
 proper, when the body of the nation is willing, 
 as the body of lfrael were, to concur in it: but 
 how are a few perfons of a Chriitian country, 
 warranted to diftinguifli themfelves from their 
 fellow-chriftians by public Covenanting ? The 
 anfwer is obvious from the foregoing obfervati- 
 ons. The reafons for the duty of Covenanting, 
 as they may be gathered from the difpenfations 
 of Providence compared with the directions of 
 the word, may not only warrant, but urge us 
 to eflay the performance of the duty, however 
 great the multitudes that defpife it. Thefe rca- 
 ions are our warrant and our call to it ; and not 
 merely the coincidence between our circumftan- 
 ces and thofe of the examples in Scripture. 
 
 In the abovementioned paflage of lfai. xix. it 
 is foretold, That five cities of the land of Egypt 
 fhall not be afhamed of the Angularity of [wear- 
 ing to the Lord of hofts* In antient Egypt there 
 were, according to Herodotus, no lefs than 
 twenty thoufand cities. Undoubtedly five cities 
 were but a fmall part of fo large and flourifliing 
 a kingdom. It is plain, that the few who feel 
 their obligation from God's authority to the 
 practice of this duty, are by no means to forbear 
 it, becaufe the many refufe to concur in it. We 
 are as little to follow a multitude in omitting to 
 do good as in doing evil. 
 
 Those who join in Public Covenanting fliould, 
 no doubt, be unanimous among themfelves, like 
 the Jewiih Covenanters in Nehem. x. in mew- 
 ing a fuitable zeal for reformation, fuch unani- 
 mity being no more than the import of their co- 
 venanting. But fuppofing many others to be a- 
 gainft the principal ends ot it, thofe who fincere- 
 ly feek the advancement of thefe ends ought, 
 by no means, to omit it on that account. 
 
 Bu r what if thofe who refufe to join with us 
 in public Covenanting, are, in other refpecls, 
 
9* ESSAY III. 
 
 more faithful and a&ive in reformation than our* 
 felves ? Why then, in thefe refpecls, let us 
 prefer them to ourfelves j let us love and efteem 
 them ; let us encourage them ; let us imitate 
 them. But allowing them to be equal to the a» 
 poftle Paul in the labours of love and zeal for 
 the caufe of Chrift, it is at our utmoft peril, if 
 we follow them in matters of religion, any far* 
 ther than they follow Chrift In theie matters 
 it mould be our iingle aim to have the approba- 
 tion of Chrill : but it cannot be (hewn, that He 
 will admit our great refpeel for the piety and the 
 different opinions of eminent men, as a fufficient 
 excufe for our omiiTion of a duty which his word 
 calls us to obferve, as in other refpe&s fuitable 
 to our Providential circumftances : and it be- 
 hoves us to have our reafons for omitting, as 
 well as our reafons for practifing an occasional 
 duty from no lefs authority than that or the law 
 and the ieftimony : in both we have much need 
 to ceafefrom our own wifdom. 
 
 A Person who, in finglenefs oi heart, is 
 feeking of the Lord a right way> may find very 
 fcriptural motives and incitements to this duty 
 in thofe very confiderations by which many- 
 would excufe themfelves from taking any trou- 
 ble about it. Such a one will fay : " This duty 
 *\ is oppofed by the civil" magiftrate, by the 
 " greater part of the nation, and even by fome of 
 6C thofe who, I hope, are, in the main, fearers 
 *' of the Lord. But this, lam well perfuaded, ' 
 «' is an ordinance of the Lord Chrift ; and the 
 * c more numerous and the more refpeclable they 
 «' are who oppofe it, I defire, through g>ace, to 
 « c be the more ftedfafl in cleaving to it, and the 
 <x more ready to embrace any opportunity of put- 
 *'• ting it in practice. I ought to rejoice at fuch 
 " an occafion of teftifying my love to the Lord 
 %t Jefus, and of fhewing, that my regard to the 
 " honour of his name, which is fo deeply con- 
 
Of Public Covenaktino 93 
 
 <f cerned in each of his inflitutions, prevails over 
 "every inferior confederation." 
 
 But fanner, it may be objected, that if two 
 parties, equally active in reformation, and equal- 
 ly tenacious of their refpecYive peculiar tenets, 
 mould both let about public Covenanting, each 
 party would take its own tenets into its cove- 
 nant, and confequently the covenant of the 
 one party would be contradictory to that of the 
 other : thus by their covenanting, inftead of 
 helpingi they would hinder the endeavours of 
 one another toward reformation. 
 
 We anfwer, if neither the peculiar tenets of 
 the one party, nor thofe of the other, are truths 
 of God's word, then they mould not be infifted 
 on as matters of great importance : an oflentati- 
 ous profeliion of them is a grievous fin, difho- 
 nouring God, and hindering the peace of the 
 church. But thofe of both parties who defire to 
 drop fuch matters of doubtful deputation, ought 
 not, for the bigotry of the reft, to be hindered 
 from joining themfelves to the Lord, and to one 
 another, in focial covenanting* 
 
 But fo far as the diitinguifhmg principles of 
 of either party are truths of God's word, they 
 are to be held fa ft ; and let the reputation of 
 fuch as oppofe them be, otherwife, ever fo great 
 or ever fo unqueftionable ; yet in refpecr. of 
 their oppofition to thefe truths, and fo far as 
 they carry it, they mew themfelves to be real e- 
 nemies of reformation *; fpecious perhaps, but 
 JL* 
 
 * We are not to give tip an important truth, becaufe thofii 
 who deny it, are engaged in the fame caufe with us in fefpeel 
 of many othtr important truths. Independents join with us 
 in teilifying againft the impolition of ceremonies in the church 
 of England ; the church of England, in tettifying againft the 
 Papifts; and the Papifts themfelves, in teftifying againft De- 
 lfts and Ariafis. Indeed, we have rather a Dearer connexion 
 with the fitft than with the fecond , and a connexion incompa- 
 rably nearer with the fecond than with the third, acccrdipg 
 
94 ESSAY III. 
 
 io much the more enfnaring. Church-members 
 may engage by iolemn covenant, to contend for 
 any particular truth of God's word, with io much 
 the more propriety, that it is called one of their 
 peculiar tenets, that is, a tenet which is almoft 
 univejfaily negle&ed and oppofed ; becaufe it is 
 more efpecialiy when that is the cafe with any 
 divine truth, that we are called on to avow and 
 to promote our joint adherence to it by our pub- 
 lie Covenanting. 
 
 All that we do or can engage to in Cove- 
 nanting is an adherence to the truths and duties 
 of God's word. Hence the covenanting of one 
 ibciety of proreiling Chriflians, fo far as it is righl 
 or attended with any real obligation, muft be 
 perfectly agreeable to the covenanting of other 
 Societies . 
 
 In matters of facr, an honeft man will not de- 
 liberately affert any thing but what lie could 
 iwear to, if fuch confirmation were r.ecefiary : 
 much lels fhculd we profefs any thing as a part 
 of the true religion, unlefs we receive it fo 
 heartily and fincerely as a truth or duty of God's 
 word, that, on a propei call, we could without 
 hefitation, confirm that profeilion by the folem- 
 itity of an oath. 
 
 Contradictory profcffions defeat their own 
 ends no lefs than contradictory covenants defeat 
 theirs. Indeed, there do not feem to be any 
 confequenees of the latter which do not. in fome 
 degree, attend the former: a truth which is ob- 
 vious enough, when one confiders that public 
 Covenanting is only a very loletnn and explicit 
 manner of declaring our Chiiiiian proicilion. 
 
 ,\ 
 to the oieafure of truth which they hold in common with us. 
 But whatever is the degree ef our connexion wish them, we 
 are not, <_n that account, to drop our tcftiinony agnail Ja- 
 dependency, Epifcopacy c* Popuy. 
 
 *'fo$h 
 
Of Public Covenanting 95 
 
 All we contend for on this bead, may be 
 fummed up in thefe three particulars. 
 
 First, It feems plain from the preceding ob- 
 fervations, that whenever the proper grounds 
 and reaions of Covenanting are applicable to our 
 circumitances in Providence, we have, then, a 
 fuffkient call to the practice of this duty. 
 
 Secondly, Though we can hardly fuppofe 
 the church, while on earth, to be any confide- 
 rable time without ibtue call to this duty j; yet 
 there are particular feafons in which, from Provi- 
 dential circumftances, the call appears to be 
 more urgent than at other times ; for it inuft be 
 itill more urgent, as our fins, our temptations, 
 and the figns of the Lord's difpleafure with us> 
 increafe and grow more alarming. 
 
 Thirdly, As we are never to be deterred 
 from any thing which we clearly perceive to be 
 our duty by the fear cf what may follow upon 
 it, fo with regard to the confequences of fuch a 
 refolute adherence to the path of duty, it mould 
 be our only care to make the word of God in 
 eppofnion to the dictates of carnal fenfe and rea- 
 fen, the ground and meafure of our expectations 
 Carnal fenfe and reafon are continually fuggef- 
 ti ng, that a ftricl: and explicit cleaving to the 
 L 2 
 
 1 Hence It is that feveral of the circumstances which ha^e 
 been fpiciffcd 2s marking the fca'on of public Covenanting, are 
 ci remittances inseparable from the earthly condition of the 
 church pfChrift. Such are the two following : Fir/l, Retur- 
 ning to the Lor .1 after much backfliding from him ; but furely 
 that is the church's exerciCe in her beft times; and her duty 
 in the worth Siccndly % Being in manifeft danger from ene- 
 mies ; but when was the true church, or when will Hie be 
 without fuch danp.er ? Never tiil (lie have no more occaflon 
 to watch or to fight. The truth is, it will be hard to imagine 
 a fruation of the church militant in which focia! covenanting 
 would be altogether unwarrantable; and yet there are un- 
 doubtedly times in which the church dilcernl the Lora's call 
 to this duty more clearly and with left diiagreenient ctmoug 
 her members than at other times. 
 
9 6 ESSAY III. 
 
 truths of God will ruin the peace of the church. 
 On the contrary, faith holds it the only way to 
 to preferve the church's unity ; becauie it is the 
 truth dwelling in the faints that makes them love 
 one another with a pure heart fervently* See to 
 this purpofe the fir ft two verfes of the fecond e- 
 piftle of John. Hence the more fully, coutlant- 
 ]y, powerfully, and evidently the truth dwells in 
 church-members, fo much the more will they 
 love one another. Hence it is that the manifef- 
 tation of the truth dwelling in believers by their 
 profeffion and their practice, are the great means 
 of encouraging and ftrengthening one another 
 in the Chriftian courfe : their practice and pro- 
 feffion ought,^on that account, to be fingle and 
 explicit ; the ambiguity or doubtfulnefs oi either 
 in any cafe, being a hindrance to edification. 
 Let the ends we propofe in covenanting and our 
 profpect of attaining them be according to this 
 principle ; and we will not be apt to let flip au 
 opportunity, when Providence affords it, of join- 
 ing with our fellow church-members in fo profi- 
 table an exercife. 
 
 Of tlpe history of Public Cove?ia?iting. 
 
 BY the hiftory of Covenanting we do not 
 mean only n feries of inftances wherein the 
 members of particular churches formally lifted 
 up their hands and fwore allegiance to the Lord 
 Chrift. We confider it as vaftly more compre- 
 henfive. It includes, in the flrft place, all the 
 jnftances of church-members declaring, as Pro- 
 vidence offered occafions, their adherence to 
 ibme particular truths and duties of religion. 
 When they were not afhamed in the prefence of 
 their enemies to avow the relation they flood in 
 to the Lord as their God, and their fixed refolu- 
 
Of Public Covenanting. 97 
 
 tion to fcrve him ; when they acknowledged 
 their own fins, and engaged particularly to the 
 contrary duties ; or when, upon fome particular 
 evidences of the Lord's displeafure with them, 
 they entered into a mutual agreement to return 
 to the Lord ; in all thefe cafes, we conlider 
 church-members as real covenanters. 
 
 In the next place, It includes every inftance 
 of church-members explicitly declaring their ad- 
 herence to particular revelations of the covenant 
 of grace, or to any particular truth or duty 
 contained in thofe revelations. We confide r c- 
 very explicit profeflion of faith in the promifes 
 of that covenant} whether thefe promifes were 
 firfl made known to Adam and Eve, to Noah, 
 or the prophets, as really and to all intents the 
 very covenanting for which we plead : and in 
 the fame light, we . may regard the refolutions 
 they exprelfed, of obeying the particular divine 
 commands which accompanied thofe promifes. 
 
 Irt fine, the hiftory of Public Covenanting 
 fhews us how the church's profeflion of confi- 
 dence in the Lord and of obedience to him, 
 came, by degrees, to be more exprefs and for- 
 mal. As in dictating the holy fcriptures, God 
 made ufe of the language of men ; and in the 
 different ages in which the feveral parts of the 
 fcriptures were given to the church, he (till 
 made me of that language which was moft ge- 
 nerally underftood in the places where the 
 church then fubfdted : hence the Old Teitament 
 was written in Hebrew, and the New in Greek. 
 In like manner, the forms which the Lord di- 
 rected his people to ufe in Covenanting, were 
 fuch as mankind had already begun to employ 
 in civil tranfacYions : it was when oaths and fub-. 
 fcriptions became the ufual confirmations of 
 public deeds, that the church was warranted to 
 make ufe of them in focial covenanting. As du- 
 
98 ESSAY III. 
 
 ring the long period of time between Mofes who 
 began, and the apoftle John who clofed the can- 
 non of fcripture, the improvements of human 
 fociety were gradually advancing ; fo the Lord 
 condefcended not only to render them fubfervi- 
 ent to the inftrucYion of the church in the meta- 
 phors, fimilies and parables of the word ; but 
 likewife to preferve a ftrikjng refemblance of 
 many of them in thofe ordinances which he ap- 
 pointed for the church's edification. But this 
 will never warrant any to introduce the ufages 
 of worldly kingdoms or commonwealths into the 
 church of Chriit, of their own accord. We are 
 not to be bold and prefumptuous, becaufe our 
 Lord is condescending. It is his authority alone 
 that lays us under an obligation to obferve all the 
 ordinances that ought, at any time, to have 
 place in the church; the refemblance of them 
 to human affairs ferves only to make the obliga- 
 tion more eafy and more fuitable to our nature 
 and fituation. 
 
 Public Covenanting has always a particular 
 and immediate reference to the prefent ftate of 
 religion : indeed, for church-members to join in 
 covenanting, what is it other than to avow in 
 the molt folemn and the moil determinate man- 
 ner, whatever conformity to the Lord's will and 
 word the church has already attained ? Hence 
 the hiftory of this duty in the different periods of 
 the church cannot be underftood without attend- 
 ing to the ftate of religion in thofe periods. 
 
 The truth of the following obfervation will 
 be illuftrared in the hiftory of Covenanting : 
 that pofitive institutions are obferved in the 
 greateft purity and perfedlion on the appointment 
 of them : the after obfervation is more likely 
 to be defective than the firft. We have reaibn 
 to think, that the ordinance of the Paffover was 
 hardly ever kept with [q exact an attention to 
 
Of Public Covenanting gg 
 
 ?\\ the circumftances mentioned in the words of 
 inftitutiou, as in that night wherein the deftroycr 
 
 of the firtt-born went through the land of Egypt. 
 The cafe is quite the reverie with refpeet to what 
 Ave call moral duties, or thole which we arc.ne- 
 celTarily led to inter from the nature and perfec- 
 tions of God, from our relation to Him as our 
 God and Redeemer, and from our relation to 
 one another in him. Such duties, while the 
 church is in an infant Rate, while her knowledge 
 and other attainments are fmall, will be fount! 
 to be but imperfectly underftood, and of courfe 
 imperfectly and indiftinctly practifed. But as 
 the church advances toward maturity, grows in 
 grace, and knows more of the Lord and or her 
 relation to him ; her knowledge of moral duties 
 enlarges and becomes more diftinct, and her 
 practice of thofe duties more adequate to the 
 rule. Thus w r ith regard to public Covenanting, 
 how various the degrees of diftincrnefs and of 
 conformity to the rule in the manner of going 
 about it, from the time of Enos when men began 
 to call upon the name of the Lord to the fealing of 
 the covenant in the days of Nehemiah I 
 
 Of the churcVs Proffjion from Adam to 
 Abraham. 
 
 TH E church of Chrid was at firft built up- 
 on the revelation of the covenant or grate 
 in [liat illuftrious promife, Gen. ii. 15. / will 
 put enmity between thee and the woman^ between 
 thy feed and her. feed : it f hall bruife thy head, 
 and thou [halt bruife its heel. The hiitory of the 
 church, in this period, cbnfifts *of a very few 
 particulars. There feem to have been hardly a- 
 uy other focieties for the Rated worfhlp of God, 
 than families 5 the father or head oi each family 
 
100 
 
 ESSAY 1IL 
 
 being the pried of it. Hence we may eafity 
 conceive their manner of worfhipping the Lord 
 to have been very fimple : nor can we reafonab- 
 ly expect to find church-members at this early 
 time, obferving any religious duty of a public 
 nature, with all the diitinclnefs and formality 
 which attended the obfervance of it afterward. 
 
 We may be fure, however, that the church 
 held fafl the word of grace that the Lord had gi- 
 ven her, and that me profefTed her faith with 
 fuch formality as the meafure of revelation fhe 
 was favoured with, and the circumftances other' 
 lot rendered neceffary, Abel adhered to the 
 truth of the promife concerning the feed of the 
 woman ; and gave fuch explicit teftimonies, 
 fuch open aifurances of that adherence in oppo- 
 fition to the unbelief, pride, envy and hypocri- 
 fy of Cain, that Cain was filled with rage, and 
 killed his brother. The teftimony of the church 
 was then what it is now, and what it always 
 will be, a torment to the feed of the ferpent. 
 But what afiurances did Abel give Cain of his 
 adherence to the promife ? We read of one on-* 
 ly ; but that was fuch as may be deemed equU 
 valent to ah the formalities of Public Covenan- 
 ting in the more advanced flate of ecclefiaflical 
 and of civil fociety ; Abel brought of the firft lings 
 of his flock and of the fat thereof : And the Lord 
 had re/peel unto Abel and to his offering. Thus 
 that faithful martyr teftified his adherence to the 
 truth. As for writings, oaths and lubfcriptions, 
 they could as little have beeu underllood, before 
 thefe or other legal fecurities were in ufe r as a 
 lnaguage which never had been heard. 
 
 We have a defcriptive hint concerning the 
 flate of the church at the birth of Enos upwards 
 of one hundred years after the death of Abel. 
 Then, it is faid, began men to call on the name of 
 the Lord, Some, indeed, have rendered the 
 
Of Public Covenanting* ioi 
 
 text, Then began men to curfc the name of the 
 Lord. But this interpretation is far from being 
 fo natural, fmce the name of the Lord had been 
 profaned by Cain and his impious pofterity long 
 before : On the contrary, the account in the 
 fame paflage, of Seth and Enos, who as witnef- 
 fes for the truth, were in oppofition to the Ca- 
 inites, leads us naturally to confidcr the expref- 
 fion as having a refpect to the worfhip of God. 
 So that this text points out a remarkable sera of 
 reformation in the church. Probably feveral fa- 
 milies then agreed to call on the Lord / or to 
 Call themfelves by a name that fcrved to denote 
 their holy profeflion, and to diftinguifh them 
 from the profane race of Cain : fuch a name 
 we have in Gen. vi. i. where the dependents 
 of Seth, who then made up the vifible church, 
 are called, Ihe fons of God. The latter explica- 
 tion is from the marginal reading of our tranfla- 
 tion, then began men to call themfelves by the 
 name of ihe Lord. 
 
 The remarkably gracious revelation that No* 
 ah was favoured with immediately after the 
 flood, was fuch as could not fuitably be received 
 without explicit engagements to be the Lord's. 
 Then it was that the Lord firft gave the name 
 Covenant to the declaration of his faving grace 
 and kindnefs toward finners of mankind; a 
 name indeed full of correlation, iweetly intima- 
 ting the Lord's condeicenfion, love and faithful- 
 ness. This covenant confifls of absolutely free 
 promues; it fs not fufpended on any conditions 
 whatever to be performed by us ; the gradual 
 accomplishment and the final refult of this co- 
 venant are no lefs than the revelation of it, from 
 the fovereign authority, grace and faith fulnefs 
 of God. Hence we mufl beware of fuppohng 
 that God's covenant, like men's covenants with 
 one another, owes its effect to the compliance 
 oi the parties to whom it is propofed. if 
 
 M 
 
toa ESSAY ill. 
 
 the faith of God's elect is necefiary in order to 
 our enjoying of the benefits of the new cove- 
 nant ; the reafon is, that faith is among the firft 
 of thefe benefits according to the order in 
 which divine wisdom fees fit to communicate 
 them , for that noble grace is no lefs made over 
 and fecured to us in the promifes of the cove- 
 nant than the benefits which follow it. On this 
 ©ccafion, the Lord appointed his bow in the cloud 
 to be a fign of his covenant. It feenis to be 
 partly on account of this appointment that the 
 Lord here calls his gracious conftitution a cove- 
 nant : for every covenant among men is accom- 
 panied with fome fign, memorial, feal or pledge. 
 The Lord's promife would naturally be confide- 
 red as a covenant, when a vifible fign was an- 
 nexed to it. This is the token of the covenant : 
 as if the Lord had faid, As furely as you be- 
 hold the rainbow, fo furely will I fulfil every 
 promife 1 have made. 
 
 It is true, that temporal benefits only are 
 here exprefly mentioned ; and the rainbow is 
 the fign of a temporal benefit. But it was the 
 general nature of the Old Teftament difpenfati- 
 on to make ufe of earthly things for fhadowing 
 forth heavenly and fpirituai things, Heb. x. i. 
 As the Lord, in his providential bounty, grants 
 to man freely the ufe of the brute creatures, 
 fecurity againft the return of the deluge, the a- 
 greeable viciffitude of the feafons, of day and 
 night ; fo in his kindnefs toward us through Je- 
 fus Chrift, he gives us all the feving benefits of 
 the new covenant. All mankind partake of 
 thefe outward favours ; but it is the peculiar 
 happinefs of thofe who by faith fet to their feat 
 ahat God's covenant is true, that they confider 
 &ele temporal benefits as promifed bleffings of 
 God's covenant, as fhadows and tokens of fome- 
 thing better, and in a word, as certainly con. 
 nedted (we mean as they have place in the co. 
 
0/* Public Covenanting 103 
 
 venant of grace, not as they are difpenfed in 
 common Providence) with all the bleflings of 
 grace and glory. Ifai. liv. 9, 10. may be re. 
 garded as the very beft comment on the Lord's 
 covenant with Noah : For this is as the waters 
 of Noah unto me : for as I have fwprn 9 that the 
 waters of Noah fhould no more go over the earth ; 
 fo have I fworn that I would not be wroth with 
 thee, nor rebuke thee, "Ike mountains fhall depart ', 
 and the hills JhaU be removed ; but my kindnefs 
 Jhall not depart from thee, neither fhall the covenant 
 of my peace be removed, faith the Lord that hath 
 mercy on thee. This way of confidering the 
 works of creation and providence renders the 
 Chriftian's contemplation of them both delight- 
 ful and improving, ferving to exercife faith as 
 well as the natural underflanding. 
 
 This everlafting covenant (that covenant the 
 only proper condition of which is the blood of 
 Chrift, Heb. xiii, 20.) is, indeed, faid to be be* 
 tween God and every living creature of all fie fh that 
 is upon the earth* Thefe univerfal expreffions 
 are ufed to fignify, that all the creatures, rati- 
 onal and irrational, are included in the covenant 
 with refpeft to their fubferviency to the great fpi- 
 ritual defigns of it: though many of them, confi- 
 dered in any other refpect, may properly be faid 
 to have neither lot nor part in that matter. 
 There feerns to be likewife a reference to the 
 extent of the gofpel difpenfation, which was to 
 become greater and greater till it mould extend 
 as far as the goodnefs of Providence in giving 
 rain and fruitful fe a fons, filling men's hearts with 
 food and gladnefs. In this refpect Ifaiah fays (xl. 
 5.) The glory of the Lord fo a 11 be revealed, and all 
 flefh fhall fee it together. 
 
 The way in which Noah entered into this 
 covenant was the fame as that in which we enter 
 into the covenant of grace ftiii ; it was by faith 
 in the facrifice of Chrift. Had it not been for 
 
 M 
 
104 ESSAY III. 
 
 that facrifice, the Lord would never have faid to 
 Jtfoah, (what he now fays, indeed, to every (in- 
 ner that hears the gofpel) J will make with you 
 en everlafting covenant. That Noah exercifed 
 faith in the facrifice pf Chrift appears from his 
 burnt offerings ; in confequence of which it is 
 faid, the Lord fuelled afweet favour ', or a favour 
 cfrefl. In what? in Noah's burnt offerings? 
 Rather in the facrifice of Chrift typified by thefe 
 burnt offerings, Ephef. v. 2. He gave him felf for 
 us an offering and a facrifice of a fweet [melting fa- 
 vour. Smelling, in this manner, a favour of 
 teft, the Lord revealed himfelf as eftablifhing 
 his covenant with Noah, and with his feed after 
 him. 
 
 Along with fo gracious a revelation of the 
 everlafling covenant f , the Lord gave Noah a va- 
 riety of precepts \ precepts which feem to be fta-* 
 fed in direct oppofition to the rapine, violence 
 and impurity which prevailed among mankind 
 before the flood. When God's law has been 
 remarkably tranfgrefled in any particular man- 
 tier, he would have our obedience to his law 
 confpicuous in oppofition chiefly, to that manner 
 of tranfgrefling it. 
 
 Though the Holy Ghoft has not given us a- 
 ny particular account of the way in which the 
 feveral members of Noah's family expreffed their 
 adherence to that revelation which the Lord had 
 given them ; yet as this revelation plainly called 
 for a fuitable profeffion of their faith and obedi- 
 ence, fo we have no reafon to doubt tha Noah 
 who was njufl man and p erf eel in his generation, 
 would require them to make that profeffion with 
 
 f f This epithet is given to the Covenant of grace in vari- 
 ous other places, as in aSam. xxiii. 3. Ifa. Iv. 3. Jerem.- 
 xxxij. 40 Heb. xiii. ao. This covenant is everlafting in op- 
 pofition to the covenant of works ; the reprefenting head of 
 which, the firtt Adam, being in honour, continued not; but 
 the laft Adam the head of this coveoant, continues a quicken- 
 ing Spirit for ever. It is The everlasting covenant; 
 there is no other cQVCDfcJtt for our eternal laivation, 
 
Of Public Covenanting ro$ 
 
 fuch formality and folemnity as might ferve to 
 imprefs their 'minds with a juift fenfe of their ob- 
 ligations to the Lord who had fo graciouily re- 
 vealed himfelf in his covenant with Noah. 
 
 Of the Church's Profcfflou from Abraham 
 to Mofts, 
 
 IN courfe of time, mankind being again 
 greatly corrupted, the pure profeffion of the 
 truth, as taught by Noah, was almoft univejTal- 
 Jy forfaken. Hitherto the church had been feat- 
 ured here and there among mankind : her mem- 
 bers were connected with one another by wor- 
 ihipping the fame God, and by walking accord- 
 ing to the fame rule ; but not formally as yet, 
 by any other outward ties than fuch as are ne- 
 ceflary in civil life, in families, or in a neigh- 
 bouring fituation. But now the Lord having 
 determined to reftore the purity of his truths 
 and inftitutions, faw fit in gracious fovereignty, 
 to call Abraham out of Ur of the Chaldees, in 
 order that he might fix his church as a vifible 
 fociety, feparated from the reft of the world, in 
 the family of that patriarch, upon the ground 
 of a new revelation of the covenant of grace, 
 a revelation clearer ftill and more particular than 
 that which had been made to Noah. 
 
 The church of God, from its beginning, was 
 a fociety of the fame nature as it is at this day ; 
 it was always made up of perfons called out of 
 the world, not according to their works, but ac- 
 cording to the fovereign purpofe and free grace 
 of God. The family out of which Abraham 
 was taken was no better, no lefs grofly idola- 
 trous, than the reft of that degenerate world 
 out of which he was called, Jofh. xxiv. 2. And 
 Joflma fend unto all the people \ Thus faith the 
 Lord God of Ifrael, your fathers dwell on the other 
 
log ESSAY IIL 
 
 fide of the food in oldtime* even Terah the father of 
 Nahor: and they ferved other gods. "Whatever 
 may be found in the fabulous legends of the 
 Jewiih writers, or among the conjectures favou- 
 rable to human pride, of our modern advocates 
 for Arminian free v. ill, the fcripture fays not a 
 fyllablc of the virtue or integrity of Abraham 
 before his calling j nay, from this pafTage we are 
 led to think he was, like the reft of his father's 
 houfe, a grofs idolator ; for it is plainly the 
 fcope of the paffage to fhew that the Lord's 
 choice of the lfraelites was not from a regard to 
 any deferving qualifications that he found in 
 them or m their fathers when he called them to 
 be his peculiar people, but purely from his 
 grace and fovereign good-pleafure. 
 
 When the Lord called Abraham out of his 
 country, and from his kindred, he revealed to 
 him his covenant, in which an infinitely nobler 
 inheritance was made over to him than any he 
 had left. In this revelation of the covenant of 
 grace, three remarkable things were fecured to 
 Abraham. In the firft place, His own perfonaj 
 intereft in the Lord as his God : As when the 
 Lord fays, luillblefs thee ; and thou fhalt be a 
 blejffing. Fear not, Abram, I am thy Jhield and 
 exceeding great reward. In the fecond place, It 
 was fecured to him, that the feed of the woman 
 who was to bruife the head of the ferpent, 
 Ihould defcend from him according to the flefh : 
 In thy feed/hall all the families of the earth be blef> 
 fed. Thirdly, The fpiritual privileges of his po- 
 fterity were fecured : It was promifed, that in 
 his family exclufively almoft of all others, the 
 Lord would preferve his church till the Saviour 
 ihould come ; that the Lord would give to thofe 
 of his dependents among whom he mould pre- 
 ferve the true religion, the land of Canaan, 
 where they were to dwell alone, and were not 
 to be reckoned among the nations* I will ejlablijh 
 
OJ Public Covenanting. 107 
 
 my covenant between me and thee, and thy feed af« 
 ier thee, in their generations, for an everlafting co- 
 venant ; to be a God unto thee, and to thy feed af- 
 ter thee. And I will give unto thee, and to thy 
 feed after thee, the land wherein jthou art a fir an. 
 ger, all the land of Canaan for an everlafting pof- 
 Jeff on ; and I will be their Cod. 
 
 This covenant, like Noah's, was confirmed 
 by a fign or feal, Gen. xvii. n. Ye fkall cir~ 
 cumcife the jlefh of your forefkin, and it Jhall be a 
 token of the covenant between me and you. Rom. 
 iv. ii. Abraham received the fign of circumcifion 
 a feal of the right eoufnefs of the faith which he 
 had being yet uncircumcifed. T his feal was of 
 fuch a nature, that while the Lord's grant of it 
 to Abraham and his children, was a pledge and 
 afTurance of the promifed bleilings of the cove- 
 nant, their participation of it was an evidence of 
 their faith and obedience ; for it was not mere- 
 ly, like the rainbow, a fign to be contemplated, 
 but an appointment to be obferved. This- is my 
 covenant, which ye (hall keep between me and you y 
 and thy feed after thee : Every mane hi Id among you 
 fball be circumcifed. By this new circumftance 
 which did not attend any former revelation of 
 the covenant, it feems to have been the Lord's 
 gracious defign to teach the Israelites in a fenfi- 
 ble and ftriking manner, that he wanted every 
 one of his profemng people to intermeddle in 
 the covenant, taking the Lord for his God in 
 particular ; and that they were to fet about eve- 
 ry piece of obedience to the divine law, as they 
 were to obferve circumcifion, in the way of lay- 
 ing hold of God's Covenant. We have the 
 fame circumftance ferving the fame ends in the 
 facraments of the new Teftament. 
 
 This covenant of promife was the great char- 
 ter of the church from Abraham to the coming 
 of Chrtft. The revelations of the covenant pf 
 grace which were afterward made to lfaac, to 
 
log ESS A Y 111. 
 
 Jacob, to Mofes, to David and the other pro- 
 phets who fpoke in the name of the Lord, had 
 conflantly.a reference to this revelation made to 
 Abraham. Hence the covenant of grace is of- 
 ten mentioned as the truth which the Lord fpake 
 to Abraham and to his feed* Hence the apo- 
 file calls it in Gal. hi. 14* the bleffing of Abra- 
 ham. ; in ver. 1 6. the prompts that were made 
 to Abraham and to his feed ; in ver. 1 7. the co- 
 venant which was confirmed by God in Chrijl ; 
 and frequently is it called The Promlfi $ by way 
 of eminence, ver. 19, 22, 29. Acls Yu 39. In 
 fhort, this revelation of God's eVerlafuftg cove- 
 nant to Abraham was the ground on which the 
 church of Ifrael was built ; and the tenure by 
 * which flie held all her peculiar priveleges. 
 
 While the Lord was thus revealing himfelf , 
 to Abraham as his own God, as God almighty, 
 or alfufficient to fupply his needs, he enjoined 
 him, at the fame time, to exprefs his gratitude 
 in a courfe of new obedience^ Gen. xvii. i„ 
 Walk before me, and be thou perfect. The Lord 
 who knows the heart, reprefents what Abraham 
 ought, as what Abraham would be enabled, tci 
 do with refpect to the initruciion of his family, 
 Gen. xviii. 19. For I know him 9 that he will 
 command his children and his houshold after him, 
 and they, f hall keep the way of the Lord to do juf- 
 tice and judgment ; that the Lord may bring 11- 
 pon Abraham that which he hath fpoken of hinu 
 
 As to Abraham's profefiion of faith in this 
 revelation of the everlafting covenant, and of 
 his obedience to thefe precepts, we have, at 
 leaft, feveral inftruc~t ; ve hints. In Gen. xii. 8. 
 it is faid, that he built an altar to the Lord be- 
 tween Bethel and Ai, and called upon the name of 
 the Lord y openly profeffing, no doubt J", that he 
 
 X It is universally allowed, fays Dr. Owen in Theolog. lib. 
 4. cap* 1. that under the general defcription of oiling on the 
 name ot tbe Lord, the whole of his external worih.ip, not ex- 
 cepting ever* facrifices, is comprehended, 
 
Of Public Covenanting." 109 
 
 was not afhamed of his confidence in the word 
 of the Lord. 
 
 Abraham's very folemn addrefs to the king 
 of Sodom concerning the divifion of the fpoils 
 they had taken, undoubtedly contained in it a 
 declaration of his adherence to the Lord as his 
 own God in virtue of the everlafting covenant, 
 Gen. xiv. 22. And Abram /aid to the king of So- 
 donu I have lift up mine band unto the Lord, the 
 mojl high God, the poffcffor of heaven and earth, 
 that I will not take from thee a thread, even to a 
 fJjce~Iafchet. Two things are obvious, and feem 
 to be intended by the Holy Ghoft in recording 
 this declaration of Abraham. One is, that the 
 patriarch deicibes the divine Being to whom he 
 fwore, in the fame terms as Melchizedec had ufe 
 in b idling him ; Bleffed be Abram of the mojl high 
 God, pcfj'efjor of heaven and earth. The fame 
 terms repeated in the fame pafTage, lead us to 
 think that Melchifedec and Abram had the fame 
 object in view. But it was undoubtedly the 
 God who made the covenant with Abram, God 
 in Chrift, in whofe name that memorable blef- 
 fing was pronouaced. The other thing is, that 
 this oath appears to have been of the nature of 
 a vow. It was not to the king of Sodom that 
 Abram lifted up his hand, but to the Lord: A- 
 bram, in order to fhew that what he had done 
 in his late achievement againft the kings, did 
 not proceed from any felfifh or interefted views, 
 but from a fingle regard to the glory of his God, 
 had pledged himfelf to the Lord, that he would 
 not touch the fpoils. The king of Sodom was 
 fo far from being the party to whom the oath 
 was made, that it is not faid, he was fo much 
 as a witnel^ of it. 
 
 We have a very plain and explicit profeffion 
 of Abraham's faith in his inftrucYions to the eld- 
 eft fervant of his houfhold with refpect to the 
 affair of taking a wife to his fon Ifaac : The 
 N 
 
no ESSAY III. 
 
 Lord God of heaven who took me from my father's 
 houfe, and from the land of my kindred ', and who 
 [poke unto me, and who fware unto me, faying, 
 Unto thy feed will 1 give this land, he /hall fend 
 his angel before thee. This declaration plainly 
 implies that he gloried in his covenant-relation 
 to the Lord, as a fatisfying fecurity for all the 
 bleffings of grace and providence f. 
 
 We may confider the frgns or memorials 
 which the patriarchs left behind them wherever 
 they journeyed, memorials of the Lord's kind- 
 nefs to them, and of their obligations to him ; 
 as fo many profeilions or teftimonies of their 
 faith and obedience. Of this kind were thefe ; 
 the grove that Abraham planted in Beerfheba, 
 and the altar that he built in the land of Mori- 
 ah ; the pillar that Jacob ere&ed at Bethel ; 
 the name Peniel which he gave to one place, 
 and Mahanaim the name which he gave to ano- 
 ther. In thefe times of fimplicity, ftones were 
 fet up, altars and heaps were made, trees were 
 planted, names were given to places, in order 
 to perpetuate the memory of particular actions 
 or events : thefe were the firfl public records ; 
 thefe the hidories of the patriarchal age. 
 
 •j- To the above obfervaiions concerning Abraham we may^ 
 add, that it is not a lingular opinion to confider that p«tria»ch 
 as a covenanter. Mr. Pemble may be admitted as an unex- 
 ceptionable fample of our o!d Protectant divines "After 
 " that men," fays that judicious writer in his ueanfe of Ju(K- 
 fication, " had now almost forgot God's promife and their 
 "own duty, and idolatry had crept in; o thefe families wherein 
 " by fucceiFion the church cf God had continued, God calls 
 '• forth Abraham from smongtt his idolatrous kindied, and 
 •* with him renews that former promife in foim of a league 
 •'and covenant, confirmed by word and folenm ceremonies. 
 •* God on one fide, promifing to be the God of Abraham and 
 "of his feed ; Abraham, for his pa;t ; believing the pro.mife, 
 " and accepting the condition of obedience,*' or coming under 
 engagements, *' to walk before God in uprightnefs." The 
 word Condition is ufed here and by many writers, not in a 
 proper ftnfe, but only to fignify the indtlpenfibie neoeifity 0/ 
 obedience according to the order of the new covenant. 
 
Of Public Covenanting. tit 
 
 The revelation of the covenant of promife, 
 which the Lord made to Abraham, was after- 
 ward renewed to Iiaac, Gen. xxvi. 24. and to 
 Jacob, Gen. xxviii. 12, 13, 14, 15. Each of 
 thefe new revelations had an exprefs reference 
 to former revelations, particularly to Abraham's 
 covenant. 
 
 It was immediately after a new revelation of 
 the covenant of grace that Jacob made his re- 
 markable vow : Jacob vowed a vdw 9 faying 
 
 fince God will be with nte % and will keep me in this 
 way that tgo$ and will give me bread to eat, and 
 raiment to put qn\ fince I Jhall come again to my 
 
 father's boufe in peace ; and //nee the Lord will 
 be my God : therefore, ibis (lone which I have fet 
 up for a pillar Jhall be God's boufe: and of all which 
 thou /halt give me, I will finely give the tenth unto 
 thee. Here we have a profeflion of faith in the 
 Lord's promife, and grounded on the promife, 
 a refolution of doing fomething to evidence his 
 grateful fenfe of the divine grace and mercy ; 
 and both thefe under the folemn form of a vow. 
 This example is very inftrucYive : it . mews us, 
 that in vowing to the Lord, it is not enough 
 that we come under a general obligation to be- 
 lieve the Lord's revelation of the new covenant, 
 and to perfevere in a courfe of new obedience ; 
 we mould likewifc come under fuch particular 
 obligations according to circutnftances, as may 
 evidence the fincerity of our general profeflion 
 jo follow the Lord. Jacob here fpecifies feveral 
 tilings; as nrft, his confidence in the favour ot 
 Providence with regard to the fuccefs of his 
 journey : Secondly, his confecration ol the (tone 
 he had fet up for a pillar, to be God's houfe ; 
 Thirdly, his promife to give the Lord the tenth 
 of all he fliould pofTefs. 
 
 Jacob fhewed his zeal for the pure profeflion 
 of the true religion in the exhortation he deli- 
 N 2 
 
ni ESSAY 111. 
 
 vered to his family, when he was about to go 
 up to Bethel : Then Jacob faid unto his houfhold, 
 and to all that were with him, Put away the 
 Jf range gods that are among you, and be clean, 
 and change your garments. And let us arife, and 
 go up to Bethel ; and I will make there an altar 
 unto God, who anfwered me in the day of my dif- 
 trefs, and was with me in the way that I went. 
 
 In this exhortation, the godly patriarch's 
 aim, is evidently to prevail on his family to 
 cleave more refolutely to the Lord, to his wor- 
 fhip and fervice, and to avow fuch adherence 
 more explicitly, than they had ever done ue- 
 fore. 
 
 The fuccefs that attended Jacob's cxhorta. 
 tion was remarkable : They gave unto Jacob all 
 the flrange Gods which were in their hand, and 
 all their ear-rings which were in their ears : 
 and Jacob hid them under the cak which was by 
 Shechem. What the members of Jacob's family 
 did on this occafion, gave an evidence of their 
 diipofition to follow the Lord ; an evidence 
 which, confidering their clrcumftances, was e- 
 qually fatisfying as oaths and formal declarations 
 would be, in other circumftances. 
 
 The blefiings that Jacob pronounced upon 
 his children, foretelling not only their outward 
 lot, but how the true religion mould be prefer- 
 ved among them, till the coming of Shiloh, may 
 be confidered as belonging to the church's pro- 
 feffion in that age, and would, no doubt, be 
 accordingly held faft by every true church- 
 member. The ieftimony of Jefus is the fpirit 
 of prophecy. Prophecy, indeed, feemed to cha- 
 ra&erife the Old Teftament difpenfation \ as the 
 fulfilment of prophecy chara&erifes the new. 
 
 To the examples we have given in this peri- 
 od, we may add that of Job. He was probably 
 contemporary with lfaac and Jacob : it is aim oft 
 
Of Public Covenanting.' n3 
 
 certain, that he lived before the written law, 
 and before the Lord's limitation of his vifible 
 church to the people of Ifrael, fince in the 
 whole book of Job, there is not a fingle refe- 
 rence or allufion either to that law or to that 
 peculiar people. It is clear, that this eminent 
 perfon was far from thinking it improper to 
 bind himfelf by folemn oath to the performance 
 of particular duties. He does fo, or narrates that 
 he had done fo, as a teftimony to his friends 
 of his integrity, and as a mean of confirming 
 himfelf in the ways of wifdom, crnp. xxvii. 
 2, 3, 4. As God liveih, who hath taken away 
 my judgment 9 and the Almighty who hath vexed 
 my fold ; ad the while my breath is in ??ie, and the 
 fpirit is in my nofirils ; my lips fhall not [peak 
 wiekednefs, nor my tongue utter deceit. Chap. 
 xxx. 1. / made a covenant with mine eyes ; why 
 then fhould I think upon a maid? 
 
 Of the Revelation which the Lord gave 
 to the Church by Mofcs. 
 
 THE church's profeflion was placed in a flill 
 fairer light by the miniftry of Mofes. Of 
 a fudden (he was raifed from the loweft and ba- 
 feft condition of Egyptian llavery to a degree of 
 beauty and glory {he had never attained before. 
 So wonderful was the divine interpolation by 
 which the children of Ifrael were brought out 
 of the houfe of bondage, and their church-Mate 
 rendered more confpicuous, that it is often 
 mentioned as one of the moil glorious manifcf- 
 tations of Jehovah's arm, and may well be 
 confidered as a proper emblem of the Lord's 
 kindnefs in bringing us out of a (late of nature 
 into a (late of grace. 
 
U ESSAY III. 
 
 The Lord declares that it was upon the foot- 
 ing of the covenant of grace, as it had been re- 
 vealed to Abraham, to Ifaac, and to Jacob, 
 that he did fuch wonderful things for his peo- 
 ple, Exodus ii. 24. God heard their groaning, 
 and God remembered his covenant with Abraham, 
 with Ifaac, and with Jacob. And iii. 16. Say 
 unto the elders of Ijrael, (this is the divine com- 
 miflion to Mofes) <lhe Lord God of your fathers, 
 the God of Abraham, of Ifaac, and of Jacob ap- 
 peared unto me. Hence it is apparent, that the 
 legation of Moles was indeed, an adminidration 
 of the covenant of grace. 
 
 It is true, this legation is often called The 
 giving of the law, John i. 17. Gal. iii. 17. and 
 iv. 24/ The reafon of this is, neither that 
 there were no precepts delivered to the church 
 before Mofes, nor yet that the promifes of the 
 ntw covenant were neglected by Mofes : for it 
 is evident, that in the patriarchal age, the 
 church was inftructed in the law of God as the 
 rule of duty ; and we meet with many great and 
 precious promifes, many abdra&s of the ever- 
 lading covenant, in the writings of Mofes : But 
 the true reafon is, that the exhibition of the 
 law ferves to characterife the Mofaic revelation, 
 being the larger and more confpicuous part of 
 it : nay, fo much did the law prevail in the 
 outward form or appearance of this difpenfatian, 
 that the whole covenant of pro mile was deline- 
 ated in a fyiiem of ceremonial inditutions, and 
 the figures and (hadows of good things to come 
 were enjoined on the liraelites as rules of prac- 
 tice. Thus God's revelation of the new cove- 
 nant to Abraham is called The giving of the pro- 
 mife ; not that there were no promifes given to 
 the church before Abraham ; or that the divine 
 revelation to Abraham confided of promifes only 
 without any precepts \ but becaufe the promtfe 
 
0/ Public Covenanting. 1T5 
 
 was more largely and more clearly revealed to 
 him than it ever had been before, 
 
 How the Law given by Mofcs is to be con- 
 fidcred. 
 
 TH E Lord's revelation of the law by the 
 hand of Mofes is, in fcripture, plainly re- 
 prefented to us in thefe two lights. 
 
 I. It was a revelation of the law as a covenant 
 of works, or a condition of life, demonftrative 
 of the majefty, authority and holinefs of the 
 moil high God. Hence the apoftle fays, the 
 covenant from the mount Sinai gendereth to bon- 
 daze. Hrnce the tremenduous circumflances 
 that attended the promulgation of the law, 
 Exod. xix. 16, — 20. and xx. 18. This was 
 not an ulelefs pomp ; the defign of it was to 
 convince the Ifraelites of their abfolute need of 
 the promife, and of a mediator between God 
 and them. From the day that the Lord had 
 fent Mofes to the children of Ifrael, he had (lilt 
 been dealing with them upon the ground of his 
 gracious promife to Abraham, to Ifaac, and to 
 Jacob, and he wanted the Ifraelites to deal with 
 him upon the fame ground. At the beginning, 
 indeed, of this tranfaclion, forgetful of the 
 plague of their own hearts, and much under the 
 dominion of legal pride, they teemed prefump- 
 tuoufly ready, without regarding the promife, 
 to deal with God as a lawgiver only, engaging 
 to obey all his commands, Exod. xix. 7, 3, 
 And Mofes came and called for the elders of the pe 9^ 
 pie, and laid before their faces all thefe words 
 which the Lord commanded him. And ail the 
 feople an fiver ed together, and faid, AH that the 
 
n6 ESSAY III, 
 
 Lord hath fpoken we will do. But the Lord ha- 
 ving given them an awful and magnificent dif- 
 play of his glorious majefty and holinefs, they 
 or fuch at lead, as were brought to fall in with 
 the gracious defign of that amazing transaction, 
 found themfelves under a neceility of fleeing to 
 the free promife in which their fathers hoped, 
 and to a mediator between God and them ; for, 
 fays the apoftle, Heb. xii. 19. When they heard 
 the voice of words ', they intreated that the word 
 Jhoidd not be fpoken to them any more : they faw, 
 that it was impolTible for them to deal with God 
 immediately as a lawgiver : hence they intreat- 
 ed Mofes to interpofe between God and them, 
 Exod. xx. 19. And they faid unto Mofes, Speak 
 thou with us and we will hear : But let not God 
 /peak with us left we die. The Lord, indeed, 
 commanded the Israelites to receive the law ; 
 but by no means as a covenant of works, or a 
 condition of life ; for to receive it in that view 
 would have been to act as if the promife made 
 to Abraham had been annulled and invain ; 
 while by fuch receiving of the law is meant the 
 confidering of our perfonal obedience to it as 
 a condition the performance of which is necelTa- 
 ry to enfure the enjoyment of blelTings from the 
 Lord : but if the lfraelites had confidered their 
 obedience to the law in this light, they would, 
 on the matter, have denied, that the promife 
 made to Abraham was a fufTicient fecurity for 
 thefe blelTings ; or, in other words, they would 
 have held the promife to be difannulled. The 
 truth is, the Lord gave them a revelation of 
 himfelf, according to the covenant of works, as 
 a confuming fire ; that, like the cherubim and 
 flaming fword that turned every way, it might 
 be a mean of dilTuading them from every at- 
 tempt to feek falvation in the way of that co- 
 venant. The law, then, was fo far from dis- 
 annulling the promife that had been made to A- 
 
Of Public Covenanting. 117 
 
 hraham 430 years before, that it was given in fuch 
 a manner as to be a powerful incitement to the 
 faith of that unchangeable promife. The thun- 
 ders, the Rghtcnings, the blacknefs and darknefs 
 and tempeit, and all the difplay that was given on 
 tliis occaiion, or Jehovah as glorious in holinefs, 
 and of terrible majefty, might have ferved to (hew 
 the Ifraclrtes, that though they were now to re- 
 ceive a more complete fyftem of laws * than their 
 fathers poffeffed, yet they were to put as little trufl 
 in their own obedience for their j unification and 
 acceptance with God, as their fathers did ; and that 
 they, like their fathers, were (till to have accefs 
 to the Lord and to receive every bleiTing at his 
 hand, on the bugle ground of his merciful, free: 
 and abfoiute promife. 
 
 3. It was a revelation of the rule according to. 
 which the Iiraelites were to walk, and by which 
 they were to evidence themfeives to be the Lord's 
 peculiar people. The difplay of the divine majef- 
 ty and authority, which was intended to drive them 
 from the law as a covenant of works, or as it was 
 inconfifttnt witn*the promife made to Abraham, 
 ferved at the fame time, to bind them to an uni- 
 versal obedience to the law as a rule of life, agree- 
 able to that free and gracious promife ; a promife 
 which every believing Ifraelite regarded as a iuf- 
 ficient fecurity not only for his pardon and accep- 
 tance with God, but likewife for whatever was 
 neeeffary to the acceptable performance of duty* 
 While the believing Ifraelite faw the rule of his 
 conduct in the law, he faw his own conformity to 
 that rule, (more or lefs clearly indeed, according 
 to the meafure of his faith) abundantly fecured in 
 the promife ; and that conformity to the rule (till 
 proved, in the iflue, to be Ready or wavering, ac- 
 
 • Vain man is prone to think that he needs no more to qualify 
 him for the performance of duty than to be informed of it ; tho' 
 that information lias frequently no Other eflfe.3 than to irritate and 
 
 inflame his corruptions. 
 
 o 
 
n8 ESSAY III. 
 
 cording to bis faith in the promife : bccaufe faith 
 is the appointed way in which we experience the 
 benefit of the promiie. 
 
 Of the Nature of the various Precepts given by 
 Mofes. 
 
 VARIOUS laws had formerly been given to 
 Adam, to Noah, to Abraham, and had been 
 handed down by oral tradition from generation to 
 generation. But now the Lord's will as to the 
 right manner of worfhipping and ferving him, being 
 revealed anew, that it might be no more fubjecl: 
 to the uncertainty of oral tradition, was commit- 
 ted to writing. So ample was this written word, 
 including all the revelations of the covenant of 
 grace which the Lord had given to the patriarchs, 
 that the church had no need of any new inftitu- 
 tion, or of any new docTxine*, till Shiloh came, 
 the great prophet whom the Lord was to raife up 
 like unto Mofes. 
 
 Of the laws given by Mofes to the children of 
 Ifrael, fome regarded only the relation between 
 God and them as individuals ; while others, be- 
 fides that, regarded likewife their relation to one 
 another in fociety. Their relation to one another 
 in fociety was of two kinds. The firft was pecu- 
 liar to themfelves, as the church of the living God, 
 feparated from the reft of the world to preferve the 
 pure profeflion of religion. The laws, regulating 
 the conduct of the Israelites in this relation, were 
 all thofe with refpect to the public worfhip, the 
 difcipline and the government of the church. 
 Some of thefe being fhadows of good things to 
 come, and a kind of emblematical predictions of 
 the Lord Chrift, were abolilhed upon the fulfil- 
 
 i 
 
0/ Public Covenanting, 119 
 
 ment of them in him : Others are of perpetual 
 obligation, the grounds and the ends of them be- 
 ing perpetual. The former are called ceremoni- 
 al laws, the latter moral. 
 
 The fecond kind of relation to one another, 
 was common to the Ifraelites with the reft of 
 mankind, that of civil fociety. The laws regula- 
 ting the conduct of the Ifraelites in this relation, 
 are ufually called The Judicial laws. Some of 
 thefe had fuch refpec"fc to the peculiar circumftan- 
 ces of the Ifraelitifh commonwealth, that they 
 can hardly be applied with propriety, in the go- 
 vernment! of any other ftate : Such are the laws 
 with refpect to the divifion of the lands, with re- 
 ipecT: to the fucceflion to inheritances, and various 
 others. But fome of them, plainly founded on 
 the principles of equity, are of univerfal obligati- 
 on in civil fociety : fuch are the laws of retaliation 
 in judging between man and man, of punifhing 
 murder with death, of offering peace on reafona- 
 ble terms before we make war on any nation. 
 The fpirit of fome of their laws is binding upon o- 
 ther nations, though not the form. Thus it is 
 not necellary, that every country mould have ten 
 cities of refuge ; but it is neceffary, that the cri- 
 minal laws of every country mould diftinguifh be 
 tween man-flaughter and murder. 
 
 As all the laws of Mofes, fo in particular thefe 
 political inftitutions were delivered to Ifrael not 
 immediately confidered as a civil fociety, but to If- 
 rael confidered as the church of the living and true 
 God. The whole of that revelation of the Lord's 
 will of which thefe political inftitutions are a part, 
 was given to the church, to that people to whom 
 the Lord fays, (what he could never be confidered 
 as faying to any people viewed merely as a ci- 
 vil fociety) / am the Lord thy God. It is to tbr 
 church alone that the Lord reveals himfelf in lo 
 gracious a manner. The truth is, thefe political 
 
 O 2 
 
no ESSAY III. 
 
 inflitutlons were to fhew how the Ifrnelites, or 
 church- members under the Mofaic difpenfation, 
 were to behave in civil iociety, a fituation com- 
 mon to them with f,he red of mankind ; and to 
 fhew what constitution and order in their common- 
 wealth would be fubfervient to the good of the 
 church, and to the fan&ification of church-mem- 
 bers, alluring them at the fame time, that his par- 
 ticular providence would be always prefent to them, 
 and would often work miracles to promote that 
 fubferviency. 
 
 Of the fewi/h State. 
 
 THE children of Ifrael refiding in the land of 
 Egypt, were members of the Egyptian 
 flate. They were not called, in that fituation, to 
 attempt altering the conftitution and taws of the 
 flate, in order to ferve the church : their duty was 
 only to abfiain from every thing inconfiflent with 
 the character of church-members, while they 
 were to make confcience of obedience to the law- 
 ful commands of Pharaoh -and fubordinate rulers. 
 But when the Lord brought them out of the houfe 
 of bondage, and formed them into an independent 
 flate, it is reaionable to expect that the conftituti- 
 on and laws of that (fate would be fubordinated to 
 the good of the church. 
 
 The laws of the Jewiih flate afford, iq this re- 
 fpecl, an example for our imitation. If ever it 
 falls to the fhare of church-members to frame rhe 
 laws of a flate, they undoubtedly ought fo to frame 
 thefe laws as to promote, in every reafonable and 
 peaceable way, the true interefl, that is, the pu- 
 rity of the church. Such legiflators would be wor- 
 kers together with God, who manages the whole 
 
Of Public Covenanting. 121 
 
 kingdom of providence in fubfcrviency to the chur- 
 ch's good. 
 
 This fobferVicncy. being ihjoincd by their laws, 
 appeared afterward in the following circumftances : 
 in the fubjects of the commonwealth being, for 
 the moil parr, church members, dependents of Ja- 
 cob ; in the name of IlVacl being common to the 
 church and the commonwealth ; m the active part 
 that their civil magiftrates took in the reformation 
 of the church. 
 
 But notwithstanding this fubferviency, we are 
 by no n*eans to confider the Jewifli Elate as partak- 
 ing of the nature of the church ; but rather as one 
 of the kingdoms'of this world, as our Lord plainly 
 intimated when he (aid, My kingdom is not of this 
 World, in aniwer to the accuiation, that lie had 
 pretended to be king of the Jews, John xviii. 35, 
 36. Chrnt came to change the difpehfatioh of the 
 church, but by no means, (as the carnal Jew;; 
 might imagine in their fond expectations of a Mef- 
 fiah attended with worldly pomp and grandeur) 
 to change the forms of civil government. 
 
 AS all the church-members to whom the politi- 
 cal inftitutions of Mofes were immediately deliver- 
 ed, belonged to the Jewiih commonwealth, fo wo 
 need not wonder to find tfcefe inftitutions peculiar- 
 ly fuited to the fituation of that common we;;' 
 But as they are an important part of .that revelati- 
 on which the Lord has given not to the Jews 
 ly, but to his whole church fcattered over the face 
 or the ear-h, and which by means of the church is 
 exhibited to all mankind, they are binding by di- 
 vine authority upon every (late, fo far as they are 
 fuitable to its constitution ; fo far as they rife ne- 
 ceiTarily out of the general principles of equity ; fo 
 far as they may be requihte to iecure that which 
 ought to be the great and important end of ail the 
 reitraints that men duffer from laws and forms of 
 government, the enjoyment of the i\vee;s of liber- 
 
122 
 
 ESSAY III. 
 
 ty ; and, I dare not forbear adding, fo far as they 
 are fubfervient to the good of the church, accord- 
 ing to the difpenfation of grace and of providence, 
 whatever it may be, that fhe is under. 
 
 To fuppoie that the Lord was to the Hebrew 
 commonwealth inflead of a vifible chief magi- 
 ftrate, feems to be at variance with facl : for af- 
 ter Mofes, by the advice of Jethro, had fettled the 
 mode of civil government among the Ifraelites, 
 they never were without magiftrates both fupreme 
 and fubordinate. It is remarkable that the coun- 
 fel of Jethro, upon which the civil conftitution of 
 lfrael was formed, was not communicated as an 
 immediate revelation from God, but as the native 
 dictates of that common fenfe of juftice and of or- 
 der which is the foundation of all the civil govern- 
 ment in the world. 
 
 It is 'true, when the men of lfrael defired Gi- 
 deon to take upon him the government of their 
 (late, offering to make it hereditary in his family, 
 he generoufly refilled the offer, faying, The Lord 
 Jhall rule over you, Judg. viii. 22, 23. Intimating 
 that they were to.be ruled, not by the will of one 
 man, but by the laws which they had received 
 from God himfelf ; nor was their government to 
 be adminiflered by one man, but in the manner 
 of a republic, by their judges and elders, with the 
 confent of the people. Confidered as a church, the 
 Lord ruled over them ; and Gideon would not 
 have thera acknowledge any other monarch. In 
 like manner, when the Ifraelites defired a king in 
 the days of Samuel, the Lord faid to the prophet, 
 They have not rejecled thee ; but they have rejecled 
 me, that IJhould not reign over them. They may be 
 faid to hr.ve rejected the Lord that he mould not 
 reign over them, if, having loft fight of the fpiri- 
 tual glory and beauty of the Lord's kingly autho- 
 rity over them as his church, they ceaied to de- 
 light in it, affecting rather the worldly gran- 
 deur of the nations around them, that were govern* 
 
Of Public Covenanting. 123 
 
 ed by kings. They may he faid to have rejected 
 the Lord on this occafion, if they neglected to ac- 
 knowledge him, or to afk counfel of him in taking 
 fo important a ftep as that of changing the mode of 
 their civil government. In this refpect, the Lord 
 fays, fpeaking of this very matter, Hofea viii. 6. 
 They have fet up kings, but not by me : they have 
 made princes, and 1 knew it not. They may be laid 
 to have rejected the Lord's kingly authority over 
 them, if they were either wanting in the refpect 
 that was due to Samuel as a civil judge, or deaf 
 to the meflages that he brought them from the 
 Lord as a prophet. Something of this kind feems 
 to be implied in the Lord's faying that they had not 
 rejected Samuel only. 
 
 We may take notice of a fact which ftrongly 
 implies that the Hebrew ftate as to its intrinfic na- 
 ture, whatever extraordinary circumftances attend- 
 ed the adminiftration of it, was a mere worldly fo- 
 ciety formed and conducted upon the maxims of 
 human policy. The fact is, that the reafons the 
 elders of Ifrael gave to Samuel for the resolution 
 they had taken of fetting up the monarchical form 
 of government, were no immediate revelations from 
 heaven, but confiderations of ordinary prudence. 
 — 1 Samuel viii. 5. They faid unto him, Be- 
 hold, thou art old, and thy fons walk not in thy ways • 
 now make us a king like all the nations \ Confiderv 
 ing that the queftion here, was not merely con- 
 cerning a ftep in the public adminiftration, but it 
 was concerning a change in the internal conftituti- 
 on of the government : considering that the elders 
 repreienting the children of Ifrael, being gather- 
 ed together, exercifed a right of deliberating, and 
 making a refolution on that queftion ; confider- 
 ing, in fine, that the Ifraelites do not feem to have 
 been wrong in taking upon them to exercile fuch 
 a right, as it is reafonable to think the Lord allow- 
 ed it in granting their defire } though he blamed 
 
124 ESSAY III. 
 
 them for their motives or their manner of e>;ercif- 
 lag that right ; for thefe reafons, we are led by 
 this example, to regard the Hebrew common- 
 wealth as of the fame internal nature, proceeding 
 upon the fame political principles, as other civil 
 focieties. 
 
 We need not be furprized, that in the hiilory 
 of the Israelites, we have a train of fuch extraor- 
 dinary interpofitions oi Providence in the conduct 
 of their civil affairs, as we have no example of in 
 arty authentic hiitories of other nations. They 
 had a eircumftance in their cafe which never was 
 in the cafe of any nation fmce the refurrection of 
 Ghriit, and never will be till" his fecond coming ; 
 the members of the jewifh commonwealth, from 
 Mofes to the coming of Chrifl, made up very near- 
 ly the whole vifible church of God upon earth. 
 The prefervation of the true religion was the great 
 end for which this commonwealth was erected. 
 Though that ought to be one principal end of the 
 erection of every commonwealth wherever the true 
 religion is known, yet fince the jewiih common- 
 wealth was diiiinguifhed, in that refptct, from all 
 the contemporary dates and kingdoms in the 
 world, w r e need not wonder to find it the diftin- 
 gisiihed c^re cf providence. 
 
 Once more, lei us confider the civil confuta- 
 tion of Ifrael as one of thole temporal benefits, 
 which the Lord had freely promised to his church 
 long before that conftitution exiited, and which 
 he beftowed upon \church-members according to 
 his word. We cannot reafonably fuppoie that 
 this eircumftance would alter the nature of Inch a 
 temporal benefit, more than the nature of a fruit. 
 ful foil ; that it would turn either the one or the 
 other into a fpiritual • bleifing ; or make it quite 
 a different thing in the land of Ifrael from what it 
 was in any other country. Surely a civil conili- 
 tution is a temporal benefit, whether in Judea, in 
 Greece, or in Italy. We acknowledge, indeed, 
 
Of Public Covenanting. 125 
 
 that this circumftance, namely, that the civil con* 
 ftiturion of UVael was a promifed blefiing of the 
 covenant which the Lord made with Abraham, 
 had two remarkable effects. The firft is, fre- 
 quent intcrpofitions of Heaven for the defence 
 or the improvement of that conftitution ; as in 
 the Lord's defignation of fome of their kings, in 
 his deftruclion of their enemies, in the counfel that 
 he gave them with refpect to perplexed and intri- 
 cate cafes. But indeed the care of that fpeciai 
 providence that watched continually over the 
 church of Ifrael and over each of her members, 
 was no lefs about other temporal benefits than a- 
 bout their civil government. The fruitfulnefs of 
 their lands, for example, depended on the former 
 and the latter rain : they were fuccefsful or other- 
 wife in their undertakings, they were afflicted or 
 comforted in their outward lot, according to the 
 regard they had to the Lord and his law. Though 
 God's dealing with his church in this manner, 
 feems to have character ifed, in fome meafure, the 
 old Teftament difpenfation ; yet it was not pecu- 
 liar to that difpenfation : the promife of the good 
 things of this life, is often repeated in the new 
 Teftament : Matt. v. 5. Bleffed are the meek, for 
 they /hall inherit the earth. Eph. vi. 2, 3. Hon- 
 our thy father and thy ?nolher, that it may be well 
 with thee ; and that thou mayefl live long on tha 
 earth. 1 Ccr. iii. 22* Things prefent or things ta 
 come; all are yours. 1 Tim. iv 8 Godlinefs is pro- 
 fitable to all things, having the promife of the life 
 that now is, and of that which is to come. 1 Pet. iii. 
 1 o. He that will live long, and fee good days, let 
 him refrain his tongue from evil, and his lips that 
 they /peak no guile. Though we are by no means 
 to judge of the Lord's love or hatred by any thing 
 that is feen ; yet we have reafon from fcripture and 
 experience to atTert that the Lord, as well under 
 the new as under the old Teftament, takes occafi- 
 on, in the courfe of his adorable providence, to 
 
 P 
 
126 ESSAY III. * 
 
 fhew (lis pleafure in his people's aims at obedience, 
 and his anger for prcfumptuous breaches of his 
 law, Amos iii. 2, lou only have I known of all the 
 families of the earth ; therefore I will punijb you for 
 your iniquities* 1 Cor. xi. 30. For this caufe (for 
 partaking of the Lord's fupper unworthily) many 
 are weak and fickly among you, and many fleep. Not 
 that the Lord deals with his people according to 
 the rules of merit and demerit ; but he carries on 
 his moral government of the world, by thus, in 
 fome meafure, marking the difference between 
 right and wrong: by this method too, he teaches 
 his people the exceeding hatefulneis of fin, and 
 how much they owe to Chrift their Saviour, upon 
 whom was the chaftifement of their peace ; he 
 teaches them that wifdom's ways are pleafantnefs 
 and peace, and leads them to pray with Jabez, 
 Keep me from evil that it may not grieve me. 
 
 The fecond effe.ft arifing from the civil con- 
 stitution of the Ifraelites being among the temporal 
 benefits made over to them by promife, is, That 
 the .church was warranted to confider it as a type 
 or fftadow of fomething better. to come. Thus 
 Jerufalem on earth typified the jerufalem which 
 is above : and feveral perfons who made a figure 
 in the date, were types of Chrift, fuch.as Samlon, 
 David, Solomon, Zerubbabel, and others. But 
 this was a particular con fi deration of the ftate, for 
 the ufe of the church only ; which did not in the 
 leaft affed the internal nature of the ftate. For 
 example, David' was a type of Chrift in reipea of 
 his government of the Ifraelites. Yet this did not 
 hinder his government from being in itfelf of the 
 fame political nature as that of ^ther kings. In a 
 word, whenever we fpeak of the Jewifh (fate being 
 typical, we do not fpeak of its internal nature, 
 but only of a certain light in which it was appoin- 
 ted to be confidered by the church for her edi- 
 fication. 
 
jDf Public Covenanting. 127 
 
 In order to clear the Jewifli law againft idolators 
 from the charge of intolerance, it has been laid, 
 that the government of tbe Jewilh ftate was the 
 peculiar, immediate government of God, and 
 (which no mere man may do) he enforced his 
 laws by whatever penalties he pleafed. But, be- 
 fides that the notion of God's immediate govern- 
 ment of the Jewilh ftate confidered abltraclly from 
 the church, appears to be utterly ungrounded, this 
 account of the matter is very unfatisfying in other 
 refpccls. Intolerance is a breach of the moral 
 law, being contrary to the cleared dictates of juf- 
 tice and humanity ; and therefore mult be perpe- 
 tually evil ; equally fo under the old as under the 
 new Teftament difpenfation : fo that it is not con- 
 ceivable that the Lord would give a place to any 
 thing really intolerant among the laws of the jew- 
 ilh ftate. It mould be likewife obferved, that the 
 crime, in queftion, is no lefs than an open avow- 
 ed breach of the firft commandment of the moral 
 law, a commandment of the fame obligation at all 
 times, and on all perfons ; and that the reasons 
 affigned in this law for (toning the idolator, are all 
 of a moral nature, equally fuitable to all nations 
 and to all ages. Deut. xiii. 10. And thou fault 
 Jlone him with ftones that he die ; becaufe he hath 
 fought to thrujl thee away from the Lord thy God, 
 whieh brought thee out of the land of Fgypi, from the 
 houfe of bondage. And all Jfraelfball hear, and fear, 
 and Jhall do no more any fuch wiekednefs as is among 
 you. The whole law, as was obferved before, was 
 given to the church of Ifrael, and therefore when 
 the Lord is directing her members how to behave 
 in the (late, he (till denominates himlclf the Lord 
 their God, who had done wonders of mercy for 
 them. Thus it is common in the new Tcftament 
 to exhort and encourage perfons to the duties of 
 civil life from the ccnfideration of their obligations 
 to God in Chrift. Servants are to obey their mat- 
 ters according to the flefh, as thofe who have to 
 
 F 2 
 
i28 ESSAY III. 
 
 *erve the Lord Chrift, Col. iii. 22, 23, 24. Con" 
 fider the reafons of this law in fuch an evangelical 
 light, and the force of them is not diminifhed, but 
 greatly increafed under the new Teftament dif- 
 penfation. Or confider them as applicable only 
 to the flate of the Ifraelites : in this view the im- 
 port of them is, that the good providence of God 
 had laid them under unfpeakable obligations ; ha- 
 ving delivered them from ilavery, formed them 
 into a commonwealth, and countenanced them in 
 all their journeys : therefore they were by no 
 means to allow any to feduce the members of the 
 commonwealth from the acknowledgment of the 
 true God. Surely gratitude to Providence is e- 
 qually due from all ftates and kingdoms at all 
 times. 
 
 Perhaps it would he better to deny that any 
 real intolerance or perfecution is favoured by this 
 law. It is intolerance or perfecution to hinder a 
 perfon from living quietly, becaufe he is known 
 to entertain fome opinion different from thefe ge- 
 nerally received in the country ; even though his 
 noflrum has no tendency to difturb the peace of 
 fociety. But the evil condemned by this law is 
 not, in general, opinions different from thefe re- 
 ceived among the Jews ; it is idolatry, a pra&ice 
 which implies a denial of God even according to 
 the notions of his attributes and providence which 
 men have from the light of nature. A grofs ido- 
 lator would deprive civil fociety of almofl all the 
 advantages that it receives from the belief of God. 
 Farther, the criminal, in this cafe, is defcribed 
 not only as having idolatrous opinions, but as doing 
 all he can to propagate them,perfuading thofe whom 
 he converfes with, not only to receive fuch opini- 
 ons, but to put them openly in practice. Befides, 
 the Ifraelites were diftinguiihed, in refpect of ido- 
 latry, from all the nations around them ; fo that 
 an idolator or one who faid, Let us go after other 
 gods, might ferve as a defcriptive name of an cne- 
 
0/ Public Covenanting, 129 
 
 my to the Ifraelitifli commonwealth. If we regard 
 the execution of this law, the only perfons we read 
 of being put to death for idolatry, were guilty of 
 other crimes ; and an impartial enquiry into their 
 character and conduct would (hew them to have been 
 equally enemies to the church and the date of If- 
 rael ; fuch were queen Athaliah and Baal's pried s. 
 We cannot argue from this law againft idolatry, 
 that there was no toleration among the lfraelites, 
 more than we could argue from the penal fta- 
 tutes againft Popery before the late repeal of them, 
 that there was no toleration in Britain ; though 
 it is an undeniable fact, that there never was an 
 age or country in which a greater freedom of reli- 
 gious opinions has been enjoyed than in Britain 
 fince the glorious revolution. We do not read of 
 any being forced to conform to the ceremonial in- 
 ftitutions of the Jewifh church. Strangers were 
 permitted to live among the lfraelites, and they 
 were commanded to be kind to flrangers ; there 
 is not a fyllable about compelling fuch guefts to 
 conform to the religious profeflion of the Jews. 
 Jofhua and the princes entered into a league with 
 the Gibeonites, without once requiring the Gibeo- 
 nites to conform to their church. As to the pe- 
 nalty of cutting off, under which many of the ce- 
 remonial inditutions are enjoined, the bed inter- 
 preters underdand it of church-cenfure. Upon the 
 whole, we cannot conceive that the lfraelites, the 
 molt enlightened people then on the face of the 
 earth, were againft toleration, or that they did not 
 know that the church was a voluntary fociety, and 
 that perfons could never become church-members 
 otherwife than by free and deliberate choice. As 
 it is undoubtedly the will of God that the king- 
 doms of men fhould be fubfervient to the church 
 of Chrift ; the toleration we mean is a toleration 
 confident with the diligent endeavours of the 
 ftate to difcourage errors in religion, aud to pro- 
 mote the truths of Cbrift, by all means compatible 
 
n * ESSAY III. 
 
 with the Security and liberty of every, honeft mem- 
 ber of civil fociety on the one hand, and on the o- 
 tber with the free and independent nature of the 
 church as a kingdom not of this world. That per- 
 fection is none of thefe means is too obvious to 
 need any proof. 
 
 Of the Jcw'iJId Church. 
 
 SUCH was the commonwealth of Ifrael. Let 
 us now turn our attention on the church to 
 which the whole Mofaic revelation was made, to 
 which the Lord declared, / am the Lord thy God, 
 and the members of which, agreeably to that de- 
 claration, avouched the Lord to be their God. 
 
 The church of Chrifl under the Mofaic cecono- 
 my, as far as (he was conformable to the pattern 
 ihewn in the mount, was indeed a fpiritual and hea- 
 venly fociety. Though fhe was lefs perfect, from, 
 her carnal ordinances and her worldly fan&uary, 
 than the new Teflament church, yet fhe was of 
 the fame fpiritual and heavenly nature. The church 
 had always a refpect to Chrifl alone as her head, 
 to his word as her only rule, and to a future llate 
 of glory as her perfection. The government of 
 the church is the true Theocracy. Befides a God 
 in Chrift, Zion never had, and never will have a 
 fovereign in whom her children are to. be joyful, 
 Pfal. cxlix. 2. The language of the church under 
 every difpenfation is that of the fpoufe, Cauje me 
 to hear thy voice ; until the doy break, and the Sha- 
 dows flee away ; turn, ?ny beloved, and be thou like 
 a roe or a young hart upon the mountains of Bether. 
 
 Gentle as the government is of the church's 
 head and lawgiver, he is a mod abfolute monarch ; 
 and it is infinitely proper that he fhould be fo 3 hnce 
 
Of Public Covenanting. 151 
 
 in him are hid all the treafures of wifdom and 
 knowledge : he has varied his manner of govern- 
 ing the church as his infinite wifdom hath ieen fit. 
 He orders it fo, that his church grows to maturi- 
 ty by degrees, and he varies his mode of admini- 
 ftration according to the feveral ftages of that 
 growth. The patriarchal age was the infancy of 
 the church ; under the Mofaic difpenfation, though 
 fhe was confulerably grown, yet ihe was (till in 
 childhood under tutors and governors ; but under 
 the new Teflament, compared to what ihe was un- 
 der former difpenfations, Ihe is arrived at ma- 
 turity. The fpi ritual nature of the church, and 
 the alone fovereignty of Chrift over her, though 
 not fo confpicuous in fome of thefe periods as in o- 
 thers of them, were in reality always the fame. 
 
 From thefe obfervations it is apparent, that the 
 church oflfrael.was diftindt from the ftate. The 
 church was grounded upon the Lord's revelation 
 of the covenant of grace ; the Hate, upon thofe 
 principles of juftice and humanity which are, in a 
 great meafure, the foundation of all the civil focie- 
 ties among mankind. The former was of a fpiri- 
 tual, the latter of a worldly nature. The end of 
 the one is heavenly, that of the other, earthly hap- 
 pinefs. As church-members, the lfraelites never 
 owed fubjection to any as their king be fides the 
 Lord Chrift ; but as members of the ftate, they 
 owed fubjection, in all lawful commands, to a fuc- 
 ceiTion of civil magift rates, who were fometimes 
 good fometimes evil, at one period profefling the 
 true religion, at another heathens and propagators 
 of abominable idolatry. The adminiftration of 
 the ftate was placed in the hands of kings, of jud- 
 ges, or the heads of tribes ; the adminiftration of 
 the church in the hands of prophets, priefts, Le- 
 vites and fcribes. The judicatories of the ftate 
 were different from thofe of the church, Deutefi 
 xvii. 3, 9. 1/ there ufifi a matter too hard for th:e 
 in judgment \ then /halt then arifc, and get the: 
 
I3« ESSAY III. 
 
 into the place which the Lord thy God Jhall choofe : 
 and thou Jhalt come unto the priefls the Levites, that 
 is, to the ecclefiaftical judicature, and unto the 
 judge, or civil magiftrate, who Jhall be in thofe 
 days and enquire ; and they Jhall jhew thee the fen- 
 fence of judgment. Much light is given to this paf- 
 fage by another in 2 Chron. xix. 8, 11. Moreo- 
 ver, in Jerufalem did Jehofhaphat fet of the Levites 
 and of the priefls, and of the chief of the fathers of 
 Ifrael, for the judgment of the Lord and for contro- 
 iwrfies. It feems to be meant here, that the judg- 
 ment of the Lord fhculd belong to the Levites and 
 the priefls ; but that controverfies between man 
 and man (hould be decided by fuch as were of the 
 chief of the fathers. This is agreeable to the roy- 
 al inftrucYions, ver. 11. And behold, Jmaziah the 
 chief priefl is over you in all matters of the Lord ; 
 and Zebadiah the fon of lfhmael, the ruler of the 
 houfe of ' Judah for all the kings matters. The mat- 
 ters of the Lord, the head of the church, may 
 ■well fignify matters of religion ; the matters of the 
 king, the head of the ftate, may well fignify af- 
 fairs relating to civil life. The regulations of the 
 ftate, as we have feen, were different from the 
 ordinances of the church. Among the latter was 
 national covenanting *. 
 
 * The foregoing obfervations are cfFered on the nature of the 
 church and the ftate of Ifrael, becaule much of the cavilling in 
 the controverfial writings againft the duty of Puhlic Covenant- 
 ing proceeds uponftrange mifrepiefentarions of that church and 
 o' that ftate ; becaufe right views ot thele are very conducive 
 toward a profitable readingof the old Tettament ; and becaule of 
 late it feems to have grown fafhionable to reprefent the church 
 and ftate of Ifrael in fuch a light as to render almoft all the ap« 
 proved examples of both the one and the other improper for our 
 imitation, and confequently to deprive us of the benefit of a 
 great part of the old Teftament. 
 
 At the fame time, it muft be owned, that fuch an enquiry 
 does not feera neceffary in order to eftablifh the morality ot Co- 
 venanting. An adverfary to this duty gains nothing by declaim- 
 ing about the typical ftate and the mere earthly ceremonial church 
 of Ifrael ; unlefs he can go fo far as to aiTert, That the one was 
 fo thoroughly typical, and the other fo thoroughly ceremonial, 
 that all they did and all they were commanded to do was nothing 
 but mere type and ceremony, which we have nothing to do with. 
 
Of "Public Covenanting. 133 
 
 Of the Engagement to tiuties which the chil- 
 dren of l/rael ehtercd into at Sinai. 
 
 WE haveii considered the revelation which 
 the Lord gave to Ifracl by the hand of 
 Mofes ; a revelation that contained a repetition 
 of the promife made to Abraham, together with 
 a compleat fyilem o\ laws regulating the conduct 
 of that peculiar people both in the church and in 
 the flate. We are now to take notice of the man- 
 ner in which they cxpreffed their fub million and 
 adherence to that ic'vciation ; which manner is 
 called their covenanting with the Lord, or their 
 avouching of him to be their God. 
 
 The awful and rigorous inanifeftation cf the 
 law as a covenant of works, convinced the trem- 
 bling Ifraeliies, that it was not for them 'to deal 
 with God abiblutely as a lawgiver, Deut. v, i {) 
 25, 2(5, 27. And ye fu 'd \ Bf 'hold the Lord our ( 
 hath /hewed us his glory and his gn. 
 have heard bis voice out of the miaft of the fine : we 
 have feen this day that G-d doth talk with man; and 
 be liveth. Now therefore why fbculd we die f /or 
 this great fire will con fane us. If we hear the voice 
 cf the Lord our God any ?uorc, then we /hall die. 
 For who ii there c/all/lc/h ihat hath heard the voice 
 cf the living God fpcaking out of the midfl of the fire, 
 as we have, and lived? (A cenfeinon this, that 
 they were utterly unable to deal with God for 
 themfelves, much like that of David, Enter not in- 
 to judgment with thy fervant ; for in thy fight /hail 
 no jlejh living be ju/lfcd.) Go thou near, added 
 the people, and hear all that the Lord cur God/hall 
 fay ; and fpeak thou unto us all that the Lord our 
 God /hall /peak unto thee ; and we will hear and do* 
 
 6 
 
134 ESSAY III. 
 
 In thele words, befides a renunnciation of the co- 
 venant of works, we may obferve, that the Ifrael- 
 ites avow their intereft in God according to the 
 promife, ftill calling him, in the language of faith, 
 THE LORD OUR GOD; that'they defire a 
 Mediator to deal with God on their behalf; and 
 in the way of taking the Lord for their God, they 
 promife, (not indeed with that legal pride and foo- 
 lim forwardnefs which attended their former en- 
 gagement, E.xod. xix. 8. but with fuch modefty 
 and caution as manifefted an humbling fenfe of 
 their own weaknefs and fmfulnefs, they promife) 
 to. yield a willing obedience, faying, We will hear 
 and do. The obedience they engage to is the o- 
 bedience of faith : they were in the firft place, to 
 hear, that is, to believe ; for fo the word is ufed 
 in Ifai. lv. 3. Hear, and your foul f/iail live. Gal. 
 iii. 2. Received ye the fpirit by the' works of the la'w 9 
 or by the hearing of 'faith j. Thus the engagement 
 of the Ifraelites correfponded to God's declaration 
 of the ten commandments ; the latter beginning 
 with a revelation of the Lord as their God and Re- . 
 deemer, the former with a believing acceptance of 
 that revelation. 
 
 The Lord teft.fles his approbation of the peo- 
 ple's engagement, Deut. v. 28. And the Lord 
 heard the voice of your words, when ye fpake unto 
 me; and i$e Lord f aid tint me, I have heard the 
 voice of the uords of this people, which they have 
 fpoken unto thee : they have weit faid all that they 
 have fpoken? that is, in fleeing to the promife of 
 the covenant of grace, in defiling a mediator, and 
 engaging to receive the law at his mouth. thai 
 there were fuch an heart in them ! We need not 
 doubt that the Lord Xt ill takes notice, in a graci- 
 ous manner, of our efTays toward the performance 
 of the duty of covenanting. Applying to this fub- 
 
 t See Mr. Bcflon's Doles en the JMarrcw of modern divinity, 
 chap. a. feet. a. 
 
Of Public Covenanting, 135 
 
 ject, what the apoftle fays of prayer, I John v. 
 14. This is the confidence that we have in him, that 
 if we enter into covenant with the Lord as our 
 God in Chrtft, according to his will, he heareth us 9 
 and accepts of the weakeft, if honed', endeavours. 
 Who are tlvy now, that know and acknow- 
 ledge the Lord to be their God ? Who are they 
 .that deal with God through a Mediator? Who 
 are they that avow their obedience to the law, as 
 in the hand of a Mediator ? Whole character do 
 all thefe things mark ? The character of the lfra- 
 elites in the church, or in the (late ? In the 
 church undoubtedly. 
 
 Hear how the Lord himfelf reprefents this co- 
 venant between himfelf and lfraej. Speaking to 
 Ifrael, he fays, Thou haft avouched the Lord this 
 day to be thy God, and to walk in his ways, and to 
 keep his ftatutes, and his commandments, and judg- 
 ments, and to hearken to his voice. And the Lsrd 
 hath avouched thee this day to be his peculiar people , 
 as he hatb promt fed thee, and that thou Jhouldfl keep 
 all his commandments. 
 
 This was a covenant of gratitude and thankful- 
 nefs. It was by no means the import of it, that 
 the children of ifrael confented to yield obedience 
 to the law of Mofes as the condition upon which 
 they were to inherit the land of Canaan. A cove- 
 nant of that import, would have been a covenant 
 of works by which the reward would have been 
 reckoned not of grace, but of debt : a covenant 
 of that legal import, would have made the free 
 and abfolute promife to Abraham, of no e fleet. 
 But, fays the apoftle, the covenant that was confirm* 
 ed before of God in Chrifl, the law which was four 
 huyidred and thirty years after, cannot disannul, 
 that it Jhou(d make the promife of no cfjecl. The 
 promife of the land of Canaan to the llraelites and 
 the promife of eternallife, are alike in this reTpect; 
 that both are abfolutelv free and unconditional, 
 
 O2 
 
13.6 E. S S A Y III. 
 
 Gen. xv. 18. The Lord made a covenant with d- 
 bram, fayirg r Unto thy feed^iuill I give thix land 
 No condition is mentioned to be performed either 
 by Abram, or by his iced. The Ifraelites , were 
 to come to the enjoyment of the land of Car.a.an 
 by the fame means, by which a poor (inner comes 
 to the enjoyment of eternal life, that is, by believe 
 lieving the prornife of God in ChrifL or accepting 
 heartily of his free gift.' Hence the unbelief or 
 many of the Ifraelites hindered them from feeing 
 the good land, Heb. hi. I 9. We fee that they could 
 mot enter in hecaufe of unbelief. 
 
 With refpecf. then, to the land of Canaan, 
 what may we fuppofe to have been the e^ercife of 
 a believing Ifraelite in the covenanting at Horcb ? 
 He would, in the firfl place, believe, on the 
 fingle ground of the divine prornife, that the Lord 
 would not fail to put his people in pofTeflion of the 
 good land \ and then be would fay, Since the 
 Lortl is my God, a promifing and promife-perfov- 
 ming God, I profefs my faith in him, and avow 
 my defire and refolution, in the ft: rcngth of his 
 prornife, to exprefs my gratitude and thankfulnefs 
 to my God and Redeemer by a chearful obedience 
 to all his commands. Such is the import of the 
 exercife of which Mofes Paid to the Ifraelites, Te 
 have avouched the Lord to be your God 7 to walk in his 
 ways. 
 
 Nor is it any real objection to this view of I f r a - 
 el's covenanting, that the outward difpenfations of 
 Providence toward them., were according to the 
 regard, they had to their covenant with the. Lord ; 
 that they were to eat the good of the land, if they 
 were willing and obedient; and that, if they were 
 otherwife, the Lord would fend a fword to a- 
 venge the quarrel of his covenant. We are, by 
 no means, to think, becauie the Lord chaftifes 
 his people for their difobedience by depriving them 
 of worldly, or even of fpirkuai comforts, that 
 

 
 Of Public Covenanting, 137 
 
 their obedience is the condition or tenure on 
 which they enjoy thefe comforts. The fuppnfui. 
 on is contrary to the nature of the cvejrUfti 
 covenant; by which believers receive all the blei- 
 fings 0$ time and eternity, as the gift of free and 
 fftyereign grace : nor can aaiy work they do, or 
 any quality they ppffejs, add in the lead degree 
 to the right which the great and precious promi- 
 frs of the covenant, give them to thole bleiii.*. 
 This was the cafe under the Old Tcitament no 
 lefts thavi under the New. Mofes allures us that 
 ir was fo with regard to the grant of the land of" Ca- 
 naan to the liVacTttes, Deut, ix. 3. NoJ for thy 
 righteoufnefs, nor for the uM\>himfi of thine heart, 
 do/: thou go in lofojfefs the land: but for the iviek- 
 .ednefs oj ' ih.'fe nations the lord thy god doth 
 drive them out from before thee ; and that he may 
 perform the ztord which the Lord fware unto thy fa- 
 thers, Abraham, I/aae, and Jacob.- The Lord dealt 
 with the people of thefe nations as moral agenu 
 according. to the demerit of their crimes; but 
 dealt with the liraelites as church-members accor- 
 ding to the gracious promifes of the everlafting 
 covenant. 
 
 With regard, indeed, to the time and the 
 manner in which he is to befiosv the fpi ritual or 
 K- noral bleflings he hath promifed, we muft ac- 
 knowledge that he hath, refer ved them- in his own 
 hand. One thing, however, is clearj that the e- 
 ftablimed ordh,& of the covenant for the acconi* 
 plifhment of the prornifea is fuch as tends mofl e- 
 ndnently, to fhew forth the glory of God's wifdom, 
 power, holinefs, mercy and faitbfulnefs. Hence 
 that beautiful order requires, that fpiritual com- 
 forts;, not excluding thole of our out-ward lot, 
 fhduld attend a diligent courfe of obedience, and 
 that the witholding of fuch comforts mould cor- 
 rect, the children of God for their iniquity. The 
 promife of the covenant in Ffal/n Ixxxix. 30. 31, 
 32. belongs to the new as well as to the old dif- 
 
f$S ESSAY III. 
 
 penfation : If his children for fake my law, and walk 
 not in my judgments ; if they break not my flatutes, 
 and keep not my commandments ; then will I viftt 
 their tranfgrejfions with the rod, and their iniquity 
 withflripes. This order is vifible to an attentive 
 obferver in the Lord's dealings toward every bo- 
 dy of profeffing Chriftians. Several of the pro- 
 mises and the threatenings in the epiftles to the fe- 
 ven churches of Afia as plainly refpecled their 
 outward church-ftate, as ever any promifes or a- 
 ny threatenings, did that of Ifrael. Indeed it 
 muft be acknowledged, that in the Lord's provi- 
 dential conduct toward particular churches, clouds 
 and darknefs are often 1 'round about him. But un- 
 der what difpenfation did he fail to exercife the 
 faith and patience of his people by fuch providen- 
 tial condutt? It has freqently been the language 
 of the church, both under the old and new tene- 
 ment, Verily* thou art a God that hideft thy/elf 
 Cod of Ifrael the Saviour. 
 
 Though the circumftance of the Ifraelites lif- 
 ting up their hands and formally {wearing is not 
 mentioned in the account of this tranfadlion, yet 
 their Covenanting is called their entering into the 
 Lord's oath* Deut. xxix. 12. Accordingly they 
 afterward ufed that form in tne renewing- of their 
 covenant. 
 
 We only obferve farther with refpecl to this 
 tranfaclion, that it makes an asra in the hiftory of 
 the church of Ifrael, not lefs remarkable than that 
 of the giving of the promife to Abraham. As the 
 latter was the Magna Charta, the great charter of 
 all their privileges ; fo the former was always af- 
 terward the Jus et Norma, the ftandard and exam- 
 pie of all their profeffions of faith and obedience. 
 
0/ Public Covenanting. 139 
 
 How the Israelites renewed their Covenant. 
 
 SO great was the ftubbornnefs of the Ifrael- 
 ites, and fo frequent the reiapfes of that peo. 
 pie into idolatry, that their hidory is a continued 
 difplay of man's depraved nature. Here we may 
 fee, as in a glafs, that the bed outward means 
 and the pured difpenlation of ordinances are, in 
 themfelves, utterly inefficient to make us turn 
 or cleave to the Lord ; and that we, every mo- 
 ment, (land in abfolute need of his grace and Spi- 
 rit to uphold us. Here, too, we often fee him 
 interpoiing in amazing fovereignty, to Hop a 
 courfe of backfliding among his people, and to 
 make them return to himfelf in the mod explicit 
 manner, according to his command, Deut. vi. 13. 
 Thou /halt fear the Lord thy God, and fer-ve him, 
 and /halt [wear by his name. Chap. x. 20. Thou 
 Jbah fear the Lord thy God : him /halt thou ferve, 
 and to him /halt thou cleave, and fwear by his name. 
 We need not fcruple to underdand this [wearing 
 of a public declaration, upon oath, of their adhe- 
 rence to the Lord, fince the connection and the 
 manifeff. intention of thefe precepts, lead us to 
 fuch an interpretation ; fince the phrafe is ufed to 
 denote a character of his profeiling people, by 
 which they were diitinguifhed from the red of the 
 
 world, Zeph. 1/4, 5. I will cut off them thai 
 
 fwear by the Lord, and that fwear by Malchar.i, 
 that is, both profedors and profane : and, especi- 
 ally, fince the meaning of the precept is del'mea:- 
 ed in the approved example of the Old Teftarhent 
 church. 
 
 When Mofes delivered that perfwafive repetiti- 
 on of the law which we have in the book of Deu- 
 teronomy, the Ifraelites entered anew into their 
 
l4 o -ESSAY HI.' 
 
 covenant with the Lord, Chap. xxix. i. Thefe 
 are the words of the rovenant which the Lfrd com- 
 manded Mofes to make with the children of Ifrael in 
 the land of Moab, befide the covenant which he 
 made with them in Horeb. This example of the 
 Ifraelites renewing their covenant in obedience to 
 the Lord's immediate command, was for the imi- 
 tation of the church till the end of time; that 
 command being a divine warrant for the exercife 
 of renewing covenant with the Lord ; a divine 
 warrant, not only to the Ifraelites, but to the 
 church of Chrift in after-times ; fince the duty, as 
 hath been fhewn, is of Rich a nature, that it is e- 
 qually competent to the church under the old Tef- 
 tament and under the New. It was, no doubt, 
 peculiarly proper for the Ifraelites to fet about the 
 renovation of their covenant at this time. It was 
 a fuitable con cits Ron to the miriidry of Mofes. It 
 was a fuitable preparation for their entrance into 
 the promifed land. 
 
 Thesc two eminent chiefs of IfraeT, he who 
 brought them out of Egypt, and he who brought 
 them into Canaan, chiefs whofe ruling pafiion, 
 next to the love of God, w r as the love of their 
 people, were both defircus, before they left the 
 earthly houfe of- this tabernacle, to fee thofe over 
 whom they had exercifed fo much fatherly care, 
 renew their covenant with the Lord ; expecling, 
 no doubt, among other precious fruits which, 
 through the Lord's bleding, would attend this ex.- 
 ercife, that it would be a mean of e'iablifhing the- 
 the Ifraelites in the way of the Lord. 
 
 Grown old, and ready to drop, like a fhock of 
 corn, Jofhua gathered ail the tribes of Ifrael to 
 Shechem, and called for the* elders Qt Ifrael, and 
 and for their judges, and for their officers ', and 
 they prefented themfelves before God, Jofh. xxiv. 
 Gn that day, it is faid, JoJJjua made a covenant 
 with the people, and 'fet them an ordinance in She- 
 
Of Public Covenanting; H i 
 
 chem* Be fides what we took notice of before in 
 this tranfaction, the two following things are re- 
 markable. The firft is, an accommodation of 
 their engagement to prefent circumftances. In 
 their covenanting at Sinai, they acknowledged the 
 Lord who brought them out of the land of Egypt 
 and out of the houfc of bondage ; but row they 
 acknowledge him as the Lord who drave out from 
 before them all the people, even the Amorites who 
 dwelt in the land. The other thing is, that they 
 were in great danger of mifcarrying in the duty, 
 from fell-confidence, and from ignorance of the 
 plague of their own heart. Hence Jofhua /aid 
 unto the people, 7 'e cannot ferve the Lord; he is a 
 holy Gcd : he is a jealous God \ he will not forgive 
 your t ran fgrejjion, nor your fins , We fhould never 
 fet about the performance of any duty without a 
 heart- aftecYmg remembrance of God's infinite ho- 
 lincfs and of his infinite indignation againfl: fin ; a 
 remembrance tending, through the efficacy of the 
 Holy Ghoit, to produce a frame of mind equally 
 oppofite to the deceit of the heart harbouring or 
 difguifing lome beloved idol, and to the legality 
 of the heart difpofing us to lean on our own righ- 
 teoufnefs or on our own ftrength. That many of 
 the Ifraelites then attained fuch a fuitable frame of 
 mind, is highly probable from the happy confe- 
 cuences of this tranfacTicn : for it is written, Ifra- 
 rael ferved the Lord all the days of Jofhua, and all 
 the days of the elders that overlived J cfhua, ond thai 
 had known all the works of the Lord, which he had 
 dine for Jjrael 
 
ESSAY III. 
 
 How the Ifraelites renewed their covenant 
 under their Kings. 
 
 THE whole Jewifh commonwealth was formed 
 with the greateft fubferviency to the good of 
 the church. Their kings, their judges, the heads 
 of their tribes were obliged by their connection 
 with the church, to regard her welfare in the ad- 
 miniftration of the (late. David and feveral others 
 were very ufeful to the church in two refpecls ; 
 the one peculiar to the Old Teftament difpenfati- 
 on, the other may have place under the new alfo. 
 First, Some of their kings and judges were 
 ufeful in a way peculiar to the time oftheOld Tefta- 
 ment ; in regard that they were not only uragi- 
 ftrates in the ftate ; but they were in the church, 
 prophets, infpired writers, and types of Chrift ; 
 fuch were Mofes, Samuel,' David. Hence it is 
 of importance to diftinguim what is recorded of 
 them in the one character, from what is recorded 
 of them in the other. When Samuel anointed 
 David to be king of lfrael, he acted not as a poli- 
 tical ruler, but as a prophet having an extraordi- 
 nary cominiffion from the head of the church for 
 that purpofe. The covenant of royalty was made 
 with David not as a civil magifirate merely, but 
 as a church-member and one of the moil eminent 
 types of Chrift *. 
 
 * Perhaps it may be queftioned, whether all the kings of If 
 rael were, pioperly, types of Chrift. The princes, indeed, of 
 David's line wtre types of Chritt in refpec) of the covenant of 
 rovalty : but how does it appear thsr this circumftance had any 
 efic<a toward either the increaie or diminution of the kingly 
 power ? We beg leave to repeat a truth which feems to have 
 been little attended to ; whJch is, That the circumftance of per- 
 fons, places or things being types of Chrift, neither arofe from, 
 nor affecltd the intrinfic nature of fuch perfons, places or 
 things j it was only a certain confideration of them for the 
 
Of Public Covenanting, 143 
 
 Secondly, Several of their kings and judges 
 were ufeful to che church in a way in which all 
 magiftrates who have an opportunity of being 
 themfelves church-members, ought to be uieful to 
 her. Thus David aiiilted at bringing the ark from 
 Kiriath-jearim ; Solomon built the temple ; Heze- 
 kiah and Jofiah ftirred up the people to reformati- 
 on, and appointed the paflover to be kept. Wc 
 add (what is the fubjeft of the following obferva- 
 tions) that feveral of them ufed their influence and 
 authority in exciting their fubjects to renew their 
 covenant with the Lord. 
 
 Lzr us confider how the church of Ifrael went 
 about this duty in the reign cf Ala, 2 Chron. xv. 
 The people were ftirred up and encouraged to it 
 by a meltage from the Lord. And the Spirit of God 
 came upon Azariah the [on of Ode J, And he went 
 out to meet Afa, and fetid unto him, Hear ye me, Afa 
 and all Judah and Benjamin, the Lord is with you, 
 while ye be with him; and if ye feek him, he will 
 be found of you; bin if ye for fake him, he will for- 
 fake you. Nozufor a long fenfon Ifrael hath been 
 without the it ue God, and without a teaching priefl, 
 and without taw. But when they in their trouble did 
 turn unto the Lord God of Ifrael, and fought him, he 
 was found of them. Be ye Jlrong, therefore, and let 
 not not your hands be weak ; for your work Jhall be 
 rewarded. In compliance with fo leafonable an 
 exhortation, various pieces of reformation were 
 begun and carried on. When Afa heard thefe 
 words, and the prophecy of Oded the prophet, he 
 took courage, and put away the abominable idols out 
 of all the land of Judah and Benjamin, and out of 
 the cities which he had taken from Mount Ephraim, 
 P 2 
 
 ufe cf the church, without which it had no ex4lence- Hence 
 coniulenng the J.-wiili ftale abftra&tyt one may fay, There were 
 do types or' Ghnft in it at ail. Tne typicit consideration of 
 vhe k-njs was equally different fro-n »hs civil co[.fidcraaon of 
 l».em, as the certnicnial w*s from the j dichl law. 
 
144 E S S A Y III. 
 
 and renewed the altar of the Lord that -was before 
 the porch of the Lord. And he gathered all J'udah 
 end Benjamin, and the Jir angers wit/? them out of E- 
 phraim and Manaffeh, and out of Simeon. The in* 
 fluence which Aia here ufed in making the people 
 concur in the work of God, was not a mere exer- 
 tion of his civil authority which did not extend to 
 the Grangers out of Ephraim and ManafTeh, and 
 out of Simeon ; rt feems to have been much more 
 the influence of his example and exhortations. 
 Hence their concurrence is defcribed as jn the 
 higheft degree, voluntary and cheerful : So they 
 gathered t hem/elves together at jerufalem. And they 
 offered unto the Lord in that day, of the J'poil which 
 they had brought, feven hundred oxen and ftven 
 thoufand jheep. They fet about Covennanting as 
 a mean of confirming and eftablifhing the degree 
 of reformation they had attained, and as a mean 
 of advancing and carrying it forward : Ihey entered 
 into a covenant to feek the Lord God of their fathers ; 
 relying on the promifes made to their fathers, and 
 recognifing the engagements cf their fathers ; in 
 both which refpecls he might be called the Cod 
 of their fathers ; for as the Lord had {hewn by his 
 promife that he was not afhamed to be called their 
 God; fo in their covenant of duty they were not 
 afhamed to avouch openly, that the Lord was 
 their God. 
 
 We may obferve an accommodation of their en- 
 gagements to the circumftances of the church at 
 that time. The ten tribes had fallen into idolatry 
 in worshipping the calves that Jeroboam had fet 
 up at Dan and Bethel ; and therefore the follow- 
 ers of the true God profefs their ftedfafi adherence 
 to his law concerning the punifhrnent of idolators 
 in the thirteenth chapter of Deuteronomy ; enga- 
 ging, that whofoever would not feek the Lord God of 
 Jfrael, Jbould be -put to deaths whether fmall or 
 great, whether man or woman. They did not 
 think it enough to covenant, that they would ob- 
 
Of Public Covenanting^ 145 
 
 ferve the law of Mofes in general ; but they poin- 
 ted out that precept, which was then molt remar- 
 kably tranfgrefled, as a precept to which in a par- 
 ticular manner, they vowed adherence. The 
 manner in which the Israelites were led forward to 
 covenanting, and the happy effects of it, mould 
 powerfully recommend the duty to our ferious re- 
 gard : They fkvare unto the Lord with a loud voice, 
 and withjboutihgy and with trumpets, and with cor- 
 nets. And all Judah rejoiced at the oath ; for they 
 had /worn with all their heart, and fought him 
 with the whole defire ; and he was found of them : 
 And the Lord gave them reft round about. On the 
 whole, it is plain that the feveral circumftances 
 we have taken notice of in this piece of facred his- 
 tory ; fuch as, cc/mplying with the calls of word 
 and providence; beginning reformation; enga- 
 ging to carry it on when begun ; avowing an ad- 
 herence to particular precepts of God's law in op- 
 pofition to particular prevailing evils ; binding 
 themfelves by oath to be the Lord's ; performing 
 religious duties cheerfully and with the whole 
 heart ; all thefe are for our imitation, being plain- 
 ly of a moral nature, and as compatible with the 
 New as with the Old Teflament diipenfation. 
 
 The next inftance that occurs, of the Ifraelites 
 renewing their covenant with the Lord, was at 
 the coronation of Jehoafh the fon of Ahaziah. 
 2 Kings xi. 17. And Jeh'/iada made a covenant be- 
 tztcen the Lord and the king and the people : between 
 the king and the people. And all the people of the 
 land went into the houfe of Baal, and brake it 
 down ; his altars and bis images brake they in pieces 
 throughly, and flew Mattan the priefl of Baal be- 
 fore the altar : and the priefl appointed officers over 
 the houfe of the Lord, 
 
 A good church-member will always be a good 
 citizen. Hence our meafures for the better fecu- 
 rity of our property and political freedom will not 
 
146 ESSAY III. 
 
 not the lefs but the more effe&ual for being at- 
 tended with fuitable endeavours for the re- 
 formation of the church. Jehoida, as became 
 a true lover of his country, had been very inflru- 
 mental in bringing about that happy revolution 
 by which the people were delivered from the ty- 
 ranny of Athaliah. And as became an ofnce-bea- 
 rer in the houfe of God, he fet about the reforma- 
 tion of the church, encouraging the people to re- 
 new their covenant with the Lord. Jehoiada, in 
 the firfl place, made a covenant between the Lord 
 the head of the church on the one fide, and the 
 king with the people, one the other. It is plain, 
 that the king and the people were in this tranfacti- 
 on, confidered as church-members : for they co^ 
 venanted to be the Lord's people, that .is, the 
 Lord's peculiar treafure, a kingdom of prie/ls, an ho- 
 ly nation : There never was, nor ever fhall be 
 a fociety to which thefe characters belong, unlefs 
 it is one founded on the covenant of grace : But 
 the fociety that (lands alone upon this foundation 
 is the church. Hence it was only in virtue of the 
 priefthood, and of that minifterial authority which 
 the Lord grants to fome for the edification of the 
 church, that Jehoiada could adminiiler this cove* 
 nant. 
 
 Besides this religious covenant, a political one 
 between the fovereign and the fubjecl is diftinclly 
 mentioned : a circumttance which intimates that 
 the former was not regarded in a political, but in 
 a fpiritual light. 
 
 The havoc which the people made of Baal's 
 trumpery, and the {laughter or his priefts, mew 
 us what particular public evil their covenant with 
 the Lord had been expreily levelled again!!. 
 
 Sometimes, when divine providence is bring- 
 ing a people, at once, both to a purer profeflion 
 of the true religion, and to the enjoyment of civil 
 liberty, an individual, like Mr Calvin of Geneva* 
 
Of Public Cvenanting. 147 
 
 or like the great Guftavus, the deliverer of Swe- 
 den, is honoured with great authority and with 
 great ufefulnefs both in the church and in the 
 fhite. As a patriot, jehoiada rids his country of 
 a tyrant, gives the crown to the rightful heir, and 
 and adminifters an oath obliging both king and 
 fubjecl to the duties, they mutually owe oneano- 
 . thcr. As a prieit, he carries on the reformation 
 oi the church, flirs up her Members to renew 
 their covenant with the Lord, and appoints offi- 
 cers over the houfe of the Lord. However, it 
 wa> feldom, only indeed on hidden emergencies 
 or in very difficult fituritions, that a pried had oc- 
 caiion to act in a political capacity. It does not 
 appear, that it was lawful for any of the tribe of 
 Levi, uhich the Lord had feparated to bear the ark 
 of the covenant of the Lord, to ft and before the Lord 
 to mini fit r unto him, and to blefs in his name, more 
 than it is lawful for minifters of the Gofpel, under 
 the New Teftament difpenfation, to entangle 
 themfelves unneceffarily in the affairs of this life, 
 or to bear any ordinary dated office or employment 
 of a political nature. 
 
 Wf, have another inftance of covenanting irt 
 Hezekiah's time. 2 Chron. xxix. 4 15. He 
 
 brought in the priefts, and the Levites, and gathered 
 them together into the eafi fireet, and /aid unto them, 
 Hear me, ye Levites, fanclify now yourfelves, and 
 fanclify the houfe of the Lord God of your fathers , 
 and carry forth the filihinefs out of the holy place. 
 For our fathers have trefpaffed, and done that which 
 was evil in the eves of the Lord our God, and have 
 
 ferfaken him. Wherefore the wrath of the Lord 
 
 was upon Judah and Jerufalem, and he hath deli- 
 vered them to trouble. ■ Now it is in mine heart 
 
 to make a covenant with the Lord God of Jffael % 
 
 that his fierce wrath may turn away from us. My 
 
 fons, be not now negligent : for the Lord hath cbo- 
 
 fen you to fiand before him, io fcrve him, and that 
 
t 4 S ESSAY III. 
 
 you Jhould minifter to him and burn incenfc. Then 
 the Levites arofe and they gathered their bre- 
 thren^ and fanclified themfelves, and came according 
 to the commandment of the king by the word of the 
 Lord, to cleanfe the houfe of the Lord 
 
 While Hezekiah is exhorting the priefls and 
 Levites to fet about the reformation of the church, 
 he declares that, for his part, it was in his heart 
 to make a covenant with the Lord God of IfraeL 
 The active part that Hezekiah and Jofiah took in 
 carrying on covenanting work, leads us to en- 
 quire, what is meant by the kings of Judah ap- 
 pointing, or caufing particular ordinances of the 
 church to be obferved. 
 
 Probably it will throw much light on the fub- 
 ject, to obferve, that thefe kings acted not mere- 
 ly as political rulers, but likewife as church-mem- 
 bers, and fome of them as under the immediate 
 influence' of the Spirit of prophecy. 
 
 As church-members, they might ftir up the of- 
 fice-bearers of the church by an holy example, by 
 admonitions, by reproofs. What fhould hinder 
 Hezekiah confidered as a church member of emi- 
 nent gifts and graces, from addrefling the priefts 
 and Levites in thefe words, My fons, be not noto 
 negligent, for the Lord hath chofen you f What 
 jhould hinder him, in the fame honourable cha- 
 racter, from declaring, that, for his part, it was 
 now in his heart, that he mould no longer neglect 
 the duty of public covenanting, but along with a- 
 ny that chofe to join with him, fhould fet about 
 it without xny delay ? In this character, too, Je- 
 hofhaphat, fearing a threatened calamity, and fet- 
 ting himfelf to feek the Lord, might ftir up fellow 
 church-members to fading and humiliation, poin- 
 ting out the calls of word and providence to that 
 cxercife. 
 
 As bearing, in fome inftances, the extraordi- 
 nary character of prophets, they ulight deliver to 
 
Of Public Covenanting. 149 
 
 the church an immediate meflage from God, and 
 enjoin what they delivered by divine authority. 
 Solomon, undoubtedly, acted as a prophet in his 
 dedication of the temple. Nor have we anu^ea- 
 fon to doubt that it was under the infallible "gui- 
 dance of infpi ration, that Jchofhaphat poured forth 
 
 that remarkable prayer, 2 Chron. xx. 6, 13. 
 
 Hezekiah, too, feems to have fpokcn here to the 
 priefts and Levites, as he was moved by the Holy 
 Ghojh Hence this commandment of the king is faid 
 to be by the words of the Lord. Now, the ftate, 
 as fuch, has nothing to do with this character : it 
 belongs to the church, 1 Corinth, xii. 28. God 
 fetfome in the church — prophets. 
 
 Farther, the kingly authority was in Judah 
 (what indeed it ought to be in every nation under 
 heaven, where the Lord hath erected a vifible 
 church for himfelf) fubfervient to the good of the 
 church, as far as two diflincl, independent pow- 
 ers in friendly alliance, may, confidently with 
 their independence, be fubfervient to one ano- 
 ther*: hence the kingly authority in Judah might 
 do much to forward the duty of covenanting. The 
 
 * It is nor meant, that every civil power fliould, like the firft 
 Christian emperor of Rome, heap worldly riches and honours u- 
 pen ecclefiafticil officers ; or that the clergy, as in Pop fh conn- 
 tries, mould be exempted from the jurifds&ion of civil courts of 
 judicature, or trom bearing equally with their fellow- fubjecls 
 the burdens of the civil government : and leaft of all is it meant, 
 that the magiftra'e mould yield to them, or allow them to pof- 
 fefs, any power or authority whatfeever over the bodies, the 
 liberty cr the property of men. But we hold it to be the duty 
 of the magistrate to labour, all he can, to promote the purity 
 of gofpei ordinances, and fecure to church-members the undif- 
 turbed and peaceable enjoyment o^ them. If the fpiritual nature 
 of the church were duly attended to, one fliould think, there 
 might be a more Sincere and permanent amity, and a more con- 
 Hint intercourfe of friendly offices between the church and a par- 
 ticular ftate, than ever can haje place between two independent 
 civil powers ; becauie the fame individuals may, at the fame 
 time, be good members both ot the church and of the ftate ; 
 and beeaufe while the church, paying no regard to worldly 
 wealth, power a«d preferment, keeps up the character of a tru- 
 ly fpiritual fociety, there can be no tivallhip between her and a 
 civil ftate. 
 
 p 
 
150 E S SAY III, \ 
 
 king might hTue proclamations, in which, as ' a 
 church-member follicitous for the reformation of 
 religion, he might communicate his fentiments 
 and counfel on that fubjecl, to fellow church- 
 members. It feems difficult to prove that there 
 was any thing more than this, in Jehofhaphat's 
 proclamation of a fad. By the giving or the with- 
 holding of fuch favours as are not due to any in- 
 dividuals on the fingle confideration of their being 
 members of the ftate, by that influence which the 
 iplendor of royalty has over mankind, and which 
 makes the example or inftruclions of a king be u- 
 niverfally regarded, he may, humanly fpeaking, 
 do more than other church-members, to engage 
 his people in the pra&ice of any particular duty 
 fuch as Covenanting. This, and not the applica- 
 tion of outward force and violence, feems to be 
 meant by Jofiah's cauftng all that were prefent in 
 Jerufale?n and Benjamin, to Jland to the covenant. 
 As it is, in the nature of things, one of the grof- 
 fefl abfurdities to fpeak of forcing persons to be 
 ehurch-members, it was never lawful, either un- 
 der the Old or under the New Teftament, to en- 
 join public Covenanting, an ordinance of the 
 church, under civil penalties. 
 
 With regard to this inftance of Covenanting, 
 we may obferve that Hezekiah wanted the Ifraei- 
 kes to fet about it in the way of acknowledging, 
 
 It muff be acknowledged indeed, that confidering, on the ons 
 hand, the exorbitant iricioachmeuts of the Romilh church on the 
 civil powers of Europe; and confidering, on the other hand, 
 that our old reformers, who held the magiftrate to be Cujlos u 
 Iriafque tabula quod attinet ad externum, the guardian, with 
 reipecx to external order, of the iiril as v»eU as of the fecond t*- 
 bie of the law, feem to have fornetimes allowed the Proteitant 
 princes too much power of modelling the discipline and govern- 
 ment of the church at nleafure; cnfhefe accounts, it is necelTary 
 that church and ftate fhould be conftantly watching againft the 
 incroachaieuts of each on the other ; and that, in all their pro- 
 ceedings with regaid to one another, they fliouM be careful to 
 Veep within the fphere of duty marked out for them feveralty 
 in the word* 
 
Of Public Covenanting. 150 
 
 not only their own fin, but likewife the fin of their 
 fathers, Our fathers have trefpaffed. The people 
 of God ought to do fo, in opposition to the men of 
 the world, who, inftead of making any fuch ac- 
 knowledgment, think themfelves authorized by 
 cuftom and prescription, to do whatever their 
 fathers were wont to do, and to hand down to 
 pollerity as well the vices as the virtues which 
 they have received from their predeceflbrs. 
 
 Farther, Hezekiah meant that this Covenan- 
 ting ihould have a reference to what was then the 
 prefent htuation of the Ifraelites. They were un- 
 der particular tokens of the divine difpleafure: 
 Therefore, fays Hezekiah, it is in my heart to make 
 a covenant with the Lord Cod of jfrael, that his 
 fierce wrath may turn away from us. In the words 
 with the Lord God of Ifrael, he intimates that he 
 meant to recognife his own and his people's cove- 
 nant-relation to the Lord. No exercife could be 
 more proper amidft the awful figns of God's 
 wrath. 
 
 The laft of the kings of Judah in whofe reign 
 the Lord's covenant is recorded to have been io- 
 lemnly renewed, is Jofiah, 2 Kings xxiii. And the 
 king fent, and they gathered unto him all the elders 
 of Judah and of Jcrufalem. And the king went 
 up into the houfe of the Lord, and all the men of Ju- 
 dah and all the inhabitants of Jcrufalem with him 9 
 and the priefts and prophets, and all the people both 
 f mall and great : and he read in their ears all the 
 words of the booh of the covenant which was found in 
 the houfe of the Lord. And the king flood by a pil- 
 lar, and made a covenant before the Lord, to walk 
 after the Lord, and to keep his commandments and 
 his teftimonies and hisjlatutes, to perform the words 
 of this covenant, that were written in this book, and 
 and all the people flood to the covenant. 2 Chron. 
 xxxiv. Then the king fent f and gathered together all 
 the elders of Judah, and Jerufalcm. And the king 
 
 ^ 
 
i 5 2 ESSAY III. 
 
 went up into the houfe of the Lord, and all the men 
 of Judah amd the inhabitants of Jerufalem, and the 
 friejhy and the Leviies, and all the people both [mall 
 and great : and he read in their ears all the words 
 cf the book of the covenant which was found in the 
 houfe of the Lord. And the king flood in his place, 
 and made a covenant before the Lord, to walk after 
 the Lord, and to keep his commandments and his fla- 
 iutes with all his heart and with all his foul, 
 to perform the words of the covenant which are writ- 
 ten in this book. And he caufed all that were 
 frefent in Jerufalem and Benjamin to fland. 
 And the inhabitants cf Jerufalem did accor- 
 ding to the covenant of God, the God of their fa- 
 thers. 
 
 At this time, the call to the duty of covenant- 
 ing was very urgent. The grounds of the Lord's 
 controverfy With the land had been greatly increa- 
 sed by the wickednefs of the preceding reign. 
 The Lord had put it into the heart of Jofiah to at- 
 tempt a national reformation. Several Providen- 
 tial circumftances concurred to favour his defign: 
 fuch as, Hilkiah's rinding a copy of the law of the 
 Lord; the king's alarming apprehenfions from the 
 perufal of it ; the mefTage of Huldah the prophe- 
 tefs from the Lord to Jofiah. When the fet time 
 for the revival of true religion is come, it is in- 
 ftructive to obferve how a variety of occurrences, 
 and the defigns of men whofe views are the far- 
 theft imaginable from any fuch thing, confpire to 
 haften that revival. Here is much of God to be 
 feen. 
 
 On this occafion, the young prince is all acti- 
 vity. Having affembled the people, he ufes the 
 fame means to awaken them to a fenfe of their fin 
 and danger, whereby he had himfelf been awake- 
 ned : he reads the law of the Lord to them. And 
 then (landing confpicuous amidfl: the congregation, 
 he is the fir ft to enter into covenant with the 
 
Of Public Covenanting. 153 
 
 Lord, inviting his people to come into the fame 
 facred engagement. 
 
 Whatever influence the king ufed, we mud 
 not conclude, that the people were compelled by 
 civil pains, to enter into the covenant. We have 
 no reafon to doubt, that Jofiah well underftood 
 that Covenanting was a mere farce, and by no 
 means the duty which the Lord requires, unlefs 
 it was altogether voluntary. 
 
 Josiah was, indeed, young and unexperienced: 
 he knew and loved the Lord ; and the ardour of 
 his zeal might carry him farther than a phlegmatic 
 cafuift, coolly pondering the matter in his clofet, 
 would sllow to be prudent. On the other hand, 
 we juftly fufpeel, that the bulk of the people 
 went into the covenant to gratify their king and 
 in compliance with the times. Wherefore they 
 are charged with grofs hypocrify in this matter, 
 Jerem. iii. 10. Yet for all this her treacherous fif 
 ter Judab hath not turned unto me with the whole 
 heart, but f eigne dly, faith the Lord. On this ac- 
 count, it is not faid of the covenanters in Jofiah's 
 time, as of thofe in the time of Afa, that they en- 
 tered into the covenant with all their heart and with 
 all their fouL And probably for the fame reafon, 
 it is faid of the former, but not of the latter, that 
 the king caufed them to (land ; and that he made 
 themjerve the Lord their Gvd. 
 
 These words, To walk after the Lord, and to 
 keep his commandments, and his tejlimonies and his 
 flatutes with all the heart and with all the foul, to 
 perform the words of the covenant which are written 
 in this book, feem to have been a part of the in- 
 ftrument, or form of the oath into which the 
 people entered ; as we have them both in the 
 book of kings and in the book of chronichs 
 without any other variation than this; that the 
 words, with all the heart and with all the foul, rre 
 mentioned in the one as the words of the kirg, 
 
I S 4 ESSAY III. 
 
 and in the other as the words of the people along 
 with him. 
 
 The univerfality of the obedience here promi- 
 fed, is intimated in the various terms, command* 
 tjients, tefiimonies, Jlatittes : the fincerity of the de- 
 dication that they here make of themfelves, is de- 
 clared in the expreffions, with all the heart arid 
 with all the foul. Thus we fee, this covenant was 
 framed in dired oppofition to the evafions of hy- 
 pocrify which then prevailed among the Israelites. 
 
 The covenant that the church entered into at 
 this time, w§ not abfolutely a new covenant : 
 it was the covenant of the God of their fathers ; it 
 was therefore a renovation of .'he Lord's covenant. 
 
 Our Lord takes care to preferve the purity of 
 his ordinances, even when, comparatively, little 
 divine efficacy feems to attend them, and few 
 reap fpiritual and faving profit by them *. That 
 was probably much the cafe with the covenanting 
 in Jofiah's time. Upon the death of that amiable 
 prince, the bloffoms of public reformation foon 
 disappeared, and hardly any good fruits of their 
 covenanting were to be found. Like the dog re- 
 turning to his vomit, they returned to the old 
 courfe of finning, and perfifted obftinately in it ; 
 till the hercenefs of the Lord's anger brought on 
 the ruin of their city and their temple, and the 
 captivity of their nation for feventy years. 
 
 * A consideration both alarming and comfortable; alar- 
 ming, when we confider how many abu r e ordinances othe of- 
 tering of their pride, ot their legality and fecurity : but com or- 
 table, when we reflect, that the benefit of icch purity is not con» 
 fined to the prefent time, but extends to pofterity, and is very 
 iifem! to the church in the obfei vation of the fame ordinances 
 in ail after ages. 
 
Of Public Cvenanting. 155 
 
 Of the Public Covenanting in the time of 
 E-zra and Nebemiafa 
 
 DURING the Babylonifh captivity, the Lord 
 continued to take rare of the Ifraelites as his 
 church. He foftened the rigour of their exile by 
 his word and Spirit, by the miniftry of the pro- 
 phets, and by the hopes ot a return to their native 
 country. He dealt well with them according to 
 his word; Thou /halt go 1o Babylon, there /halt then 
 be delivered : there the Lord Jhall redeem thee from 
 the hand of thine enemies. 
 
 Bkfore the captivity, the hopes of the refor- 
 mation of the Ifraelites were utterly lolt ; in re- 
 gard that their obltinate apoftacy from the Lord 
 was {o great and fo general ; and in regard that 
 the faithful few could not have a church commu- 
 nion feparated from that of a corrupt majority, 
 the adminiiiration of their public ordinances being 
 appropriated, by a pofitive command of God, to 
 one place 9 an ^ to the priefthood of one family. 
 But after the captivity, the fame people, purified 
 in the furnace of affliction, were encouraged by 
 their prophets, particularly by Haggai and Zecha- 
 riah, to let about a public reformation : Accord- 
 ingly, the princes, the priefts, all ranks of men 
 concurring cheerfully in the good work, the con- 
 formity of the church to the divine ruie was, in 
 this period, carried much farther than it had been 
 even under the bed of their kings. 
 
 We cannot forbear taking notice of an m- 
 flance that (hews how far thefig reformers were 
 freed from a flavifh regard to cuftom ; an attach- 
 ment, which is commonly a great bar to refor- 
 mation. The inftance is recorded in Nehem. 13, 
 j 4, 15. They found it written in the law which the 
 Lord had commanded by Mofes, that the children of 
 
i 59 ESSAY III. 
 
 Ifrael fhould dwell in booths in the feaft of the feventh 
 month, or of tabernacles. Now that appointment 
 had been overlooked from the days of Jofhuah 
 the fon of Nun to that day* But the reformers 
 in Nehemiah's time, convinced that it was their 
 duty to fupply the defects, as well as to perferve 
 the attainments of their fathers, found themfelves 
 fhut up to conform their practice to God's word a- 
 lone, and to keep the feaft of tabernacles in 
 booths. As this was a public evidence of their 
 fingle regard to the authority and honour of God, 
 fo it was accompanied with much comfort : for 
 there was very great gladnefs. 
 
 Hence we may learn, that we fhould not be dif- 
 couraged from the practice of public Covenanting, 
 becaufe it has been much neglected, and few ex- 
 amples of it occur in the hiftory of ,the church 
 fince the coming of Chrift. Here we fee the Ifra- 
 elites going forward in the performance of a duty 
 for which they had not. the fhadow of a precedent 
 for nearly a thoufand years back. We fhould 
 readily embrace an opportunity of this kind to 
 fhew the finglenefs of our regard to the rule of 
 God's word. 
 
 But to come to our purpofe, we mail proceed to 
 confider the examples of Covenanting in this me- 
 morable period of reformation. 
 
 The firft pafTage we take notice of, is in Ezra 
 x. i, 3, 4, 5. And Shecaniah the fon of Jehiel, 
 one of the fons of Elarn anfwered and J aid unto Ezra, 
 We have trefpajfed again]} our God, and have taken 
 firange wives of the people of the land ; yet nozv 
 there is hope in Ifrael concerning this thing, Now 
 therefore let us make a covenant with our God, to 
 put away all the wives, and fuch as are born of them 
 according to the counfel of my Lord, and of thofe that 
 tremble at the commandment of our God, and let it be 
 done according to layj. Arife : for the matter belong" 
 eth to thee - ? we alfo will he with thee : be vf good cm* 
 
0/ Public Covenanting, 157 
 
 rage, and do it. Then arofe Ezra, and made the, 
 
 chief priefts, the Levites, and aU tfrael to pivear, 
 
 they would dj according tg this iqerd : and they 
 fivare. 
 
 Public Covenanting, we have laid, is always 
 to be gone about with an exprefs reference to 
 foine particular point of truth or duty, of fin or 
 error, concerning which our prefent circumfian- 
 ces call us to bear tcftiraony; fo the covenanting 
 here, is pointed againlt the unlawful marriages of 
 the Ifraelites with the people of the land, and 
 mingling the holy ktd with itrangers. If people 
 are heartily refolved on the extirpation of any par- 
 ticular evil, they will not be backward to jcia in 
 covenanting againlt it. We have reafon to fear 
 that much oi the oppofition which perfons make to 
 this ordinance, proceeds from the deceitfulnefs of 
 the heart, which flill retains, perhaps unnoticed, 
 a fecret , hankering after fome evil or another, of 
 which, in covenanting, they would have to make 
 a folernn renunciation. 
 
 Church-members ought to embrace the op- 
 portunities that offer, of itirring up and encourag- 
 ing the officers of the church to the duties of their 
 flation. The Colloilians are exhorted to fay to 
 Archippus, Take heed to the ininiftry which thou baft 
 received of the Lord, that thou fulfil it. Shecaniah 
 here, fets us an example of this duty. Shecaniah 
 was a chief of the fathers, Ezra viii. 3. an emi- 
 nent member of the commonwealth, and as we 
 may conclude from what is here recorded of him, 
 a mod valuable member of the church. Having 
 fhewn Ezra that the proper cqurfe in their fituati- 
 on was, to make a covenant with the Eord as 
 their God, he adds that Ezra ought to exert kim- 
 felf in that mauer, as the management of it, be- 
 longed, in a fpecial manner, to him : for Cove- 
 nanting being an ordinance of the church, it lay 
 upon him as an office-bearer of the church, a 
 
 R 
 
158 ESSAY 111. 
 
 pried and fcribe, to point out to the people the 
 prefent call to that duty, to give them an oppor- 
 tunity of joining in it, and to prende in the admi- 
 niftration of it. 
 
 It is agreeable to obferve how church and (late 
 concurred, at this time, in carrying on the work 
 of God. They made a procla?nation throughout Ju- 
 dah and Jerusalem, unto all the children of the cap- 
 tivity^ that they Jhould gather themfelves together 
 unto Jerufalem ; and that whofoever would not come 
 within three days, according to the counfel of the 
 princes and the elders, all his fubflance Jhould be for- 
 feited, and himfelf feparated from the congregation of 
 thofe that had been carried away. As the regulati- 
 on of marriages was a part of the civil police, fo 
 it was proper enough for the princes and elders to 
 command the attendance of the people at Jerufa- 
 lem, in order to an inquiry, who had, or had not 
 taken flrange wives. Nor can their right of an- 
 nexing the penalty of the confiscation of goods to 
 fo reasonable a command, be disputed. The civil 
 penalty, according to the obvious meaning of the 
 words, was not intended againft refufmg to fwear 
 the covenant, but againft wilful abfence from the 
 affembly of the people at Jerufalem. 
 
 Besides, it was plainly the duty of ecclefiaftical 
 office-bearers to excommunicate all open enemies 
 and defpifers of the reformation, which was now 
 begun ; and all might juftly be accounted fuch 
 who difregarded the command of the princes and 
 ciders. Hence the proclamation bore, that who- 
 foever did not come within three days, according 
 to the counfel of the princes and the elders, was 
 to incur not only the forfeiture of his goods, but 
 likewife excommunication. It was the fame crime 
 that was to be punifhed as prejudicial to the ftate, 
 and cenfured as a fcandal to the church. 
 
 The next paffage is in Nehem. ix. 38. and x, 
 3, 38, — 3U And betaufe of all this, we make a fine 
 
Of Public Covenanting. 159 
 
 covenant, and write it ; and our princes, Levites 
 and priefls ftal unto it. Now thofe that /baled were 
 Nebemiab, &c. And the refl of the people, the 
 priefls, the porters, the fingers, the Nethinims, and 
 all they that had feparatcd themfelves from the people 
 of the lands unto the law of God, their uives, 
 their /ons and their daughters, every one hav- 
 ing knowledge, and having under/landing : They clave 
 to their brethren, their ?iobles, and entered into a 
 cur/e and into an oath, to walk in God's Jaw, which 
 was given by Mofcs the /ervant of God, and to ob- 
 /erve and do all tbe commandments of the Lord our 
 God, and his judgments and his flatutes : *and that 
 we would not give cur daughters unto the people of 
 the land, nor take their daughters for our /ons. And 
 if the people of the land bring ware or any vidua Is 
 on the fabbath day to /ell, we would not buy of them 
 on the fabbath day, or on the holy day : and that 
 we would leave the /eventh year, and the exaclion 
 cf every debt. 
 
 A Remembrance of the cdvenant at Sinai 
 feems to be implied in the mention here made 
 of the Lord's law as given by Mofes ; an exprefli- 
 on which could hardly fail of bringing to their 
 mind the confent of their fathers to that law ; and 
 the obligation which that confent brought upon 
 their pofterity. 
 
 It is probable, too, that they were not unmind- 
 ful of the engagements, which, by the counfei of 
 Ezra, they had entered into about ten or twelve 
 years before. Indeed, fome reference to it feems 
 to be intimated in their promife, that they would 
 not give their daughters to the people of the land, nor 
 take the daughters of t hope people to their /ons. 
 
 They covenanted not only agaiafl: prefent, but 
 alfo againft former evils. You aik, how they did 
 fo ? They acknowledged the fins of their fathers, 
 they exprefled their forrow for them, they promi- 
 fed, thro* grace, to forfake them. Becau/e of all 
 
i6o ESSAY III. 
 
 this, fay they, on account of all the particular e- 
 vils and circumftances we have mentioned, we 
 make a fure covenant, and write it. 
 
 Farther, they engaged, in the mod: explicit 
 manner, to thofe duties which were peculiarly fui- 
 table to their circumftarces at that time. Hence 
 they entered into an oath that they would not mar- 
 ry with the people of the land ; that they would 
 not buy on the fabbath, the wares or victuals which 
 the people of the land might bring to them on that 
 holy day ; that they would leave the feyenth year 
 and the exaction of every debt. Why are thefe 
 things fpecified ? Are they greater evils in them- 
 felves than other tranfgreilions of God's law which 
 are not mentioned here? By no means \ but they 
 were evils which prevailed at that time ; evils into 
 which the * children of Ifrael had already fallen, 
 and were in danger of relapfmg. It appears in- 
 deed, from all the preceding iratances of Cove- 
 nanting, that there is hardly any thing that fo uni- 
 formly charade rifes it, as an exprefs reference to 
 fome truth or duty, in adhering to which we are 
 likely from our prefent circumftances, to meet 
 with the greateft cppofition. 
 
 The leading men of the State having fubferib- 
 ed the covenant, the people followed their exam- 
 ple; they clave to their brethren ; an exp^eilion 
 which intimates the particular tendency of this du- 
 ty to unite church-members in the matter about 
 which they covenant. For it is only in the vvay 
 or giving them one heart and one way according to 
 the promife.. Jerem. xxxii. 39 that the Lord e- 
 ver brings them to yield themfelves to him in co- 
 venanting. 
 
 Before we leave this pafTage, v/e fhould ob- 
 ferve, who were admitted into this covenant : we 
 fay, admitted into it ; for we have no ground to 
 believe that any were forced into it. In the firft 
 place, they were perfons of all the different ranks 
 
Of Public Covenanting. 161 
 
 in fociety j princes, priefts, Levites, porters, Nc- 
 thinims. Hence the people of Ifrael may be faid 
 to have been properly reprefented in this tranfac- 
 tion. In the fecond place, they were perfons that 
 made a credible profeflion as church-members. 
 T hey were Fuch as had fpar cited then f elves from 
 the people of the land unto the law of God ; every one 
 having knowledge and having under Jlanding. Wc 
 know not a jufter account than this, of the quali- 
 fications neceffdry in church-members. 
 
 Of the If which ive ought to make of the 
 Old Tef anient. 
 
 SO M E will afk, To what purpofe is the fur- 
 vey we have taken of the various inftances of 
 Covenanting under the old Teftament ? Has not 
 the old Teitament or Covenant given place to the 
 new** Has not Chrift plainly declared in the new 
 Teftament what ordinances he will have his church 
 obferve ? Why then look fo much into the old, 
 for the warrants of a duty of the new Teftament- 
 church ? 
 
 To all declamation of this kind, which we are 
 daily hearing from the enemies of covenanting, 
 we offer the following reply. 
 
 The old Teftament is a neceffary part of tjiat 
 written word which we are commanded to iearcii, 
 and which makes us wife unto falvation, being profi- 
 table for doclrine^ for reproof, for correction and in- 
 ftruclion in righleousnefs. No one, therefore, is to 
 be blamed for having regard to the Old Teflam 
 as the rule of their duty. 
 
 It is true, many things that were practised by 
 tht antient Ifraclites, are now no more incumbent 
 on church-members. Yet even thefc things are 
 (till to be attended to, and received as the word 
 
ESSAY III. 162 
 
 of God. We ought to acquiefce in the connexi- 
 on which the Lord appointed between the circum- 
 stances of the church under the Old Teftament 
 and the obfervation of the ceremonial law, as well 
 as in the connection between our own circumstan- 
 ces and our partaking of Baptifm and the Lord's 
 fupper. The fubmiflion of the heart to God's au- 
 thority in his law is one thing ; the expreffing of 
 that fubmiinon in our outward actions, is another 
 thing. The former ought to be conftant and in- 
 variable, extending alfo to the whole of God's 
 law, Pfal. cxix. 128. I ejleem all thy precepts con- 
 cerning all things to be right. The latter is of ne- 
 ceflity occafional and partial, as circumftances 
 require and opportunities occur. We are to re- 
 verence the Lord's authority as it was interpofed 
 in the ceremonial inftitutions, though we have no 
 occafion, like the antient Jews, to put them in 
 practice. Befides, our faith and love, our efteetn 
 and veneration fhould be exercifed with refpect 
 to whatever the Lord reveals, of his conduct 
 toward the church, the one body of which every 
 Chriftian is a member. We ought to obferve 
 with holy admiration, how the building of mercy 
 began, and how it gradually advanced. Some re- 
 gulations were obierved in the firft ftages of the 
 building, which afterward became unneceflary ; 
 but the greater and more important part of them 
 is continued from the beginning to the end. The 
 whole is eminently the work of infinite mercy, pow- 
 er, wifdom and faithfulnefs, Pfal. lxxxix. 2 Mer- 
 cy Jhall be built up for ever : thy faithfulnefs Jhalt 
 thou efiablifh in the very heavens. If we have a 
 higher ft ation in that building, than the old Tefta- 
 ment faints had, we are by no means to defpife 
 their inferior ftation : to which indeed, according 
 to the appointed order of the building, we owe 
 the fuperior advantages of our own fituation. To 
 that purpofe is the apoftle's caveat, Horn. xi. 18. 
 Boafl not againjl the branches : but if thou boaff 9 
 
Of Public Covenanting. 163 
 
 thou bear eft not the root, but the root thee. Nor 
 fhould it be here forgotten, that, as we obferved 
 before, many of the laws of Mofes are Hill obliga- 
 tory upon us as to their fpirit and ultimate defign, 
 though not as to their form. The fame holds true 
 of Old Teftament examples. So that whatfoever 
 was written afore-time, was written for our learn- 
 ing, that we, through faith and patience of the fcrip- 
 tares, might have hope. 
 
 But the authority of the Old Teftament binds 
 us to regard not only the fpirit, but likewife the 
 letter and form of many of its precepts and exam- 
 ples. It will hardly be difputed, that whatever 
 was the duty of antient Ifrael, is fo far flill the 
 duty ofChriftians as it had no neceflary relation to 
 the peculiarities of their church or of their {fate, 
 or as it may be praftifed by any church or (late 
 without impropriety or inconfiftency with the ad- 
 vantages of the new Teftament dispenfation. And 
 then we are, by no means, to depart from the let- 
 ter or form of any precept of God's law, if he 
 has not himfelf given us any intimation that we 
 may depart from it. Hence if the form of a duty 
 is the fame in the new Teftament as in the old, 
 we may conclude, that the form as well as the fpi- 
 rit of it, is obligatory upon us. Hence, too, if a 
 duty, with refpect to the fpirit of it, is plainly en- 
 joined in the new Teftament, without any change, 
 either expreffed or implied, of the form or man- 
 ner in which it was practised under the Old Tef- 
 tament, we may fafely conclude, that with regard 
 to fuch a duty, we are not allowed to deviate from 
 the form prescribed by the divine authority of 
 the old Teftament. 
 
 But fome appear to be of opinion that the pre- 
 cepts and examples of of the Old Teftament re- 
 peated or referred to in the New, derive their au- 
 thority and obligation upon us from that repetition 
 or that reference. 
 
i 9 4 ESSAY III. 
 
 So far is this opinion from being true that, 
 in fome refpe&s, the authority of the new Tefta- 
 ment reds upon the authority of the old, as its 
 foundation : not that the new is lefs immediately 
 from God than the old ; their origin and intrinfic 
 excellence are equally divine : but with regard to 
 order and connection, the one is to the other, as 
 the higher parts of a building are to the lower. 
 The new Teftament continually eflablifhes the au- 
 thority of the old, and builds upon it. The hifto- 
 ry of the new Teftament anfwers to the prophecies 
 of the old. As to the doctrines of the new Tef- 
 tament, our Lord and his apoftles conftantly re- 
 ferred their hearers to the old, affirming that they 
 faid no other things than what Mofes and the prophets 
 had faid before. Our Saviour and his apoftlcs 
 propofed many examples to the imitation of their 
 hearers, as obligatory upon them by the authority 
 alone of the old Teftament. So our Lord de- 
 fended the conduct of his disciples in plucking 
 and eating the ears of corn on the fabbath, from 
 the example of David, Matt. xii. 3, 4, 5* So 
 the apoftles encourage us to faith, to patience and 
 prayer from the examples of Abraham, of Job 
 and Elias, Rom. iv. Jam. v. 11, 17, 18. The 
 phrafe 7/ is written, which commonly in the new 
 Teftament denotes divine authority, is applied to 
 the hiftory of the old, Gal. iv. 22. Indeed hard- 
 ly any thing would appear more unreafonable to an 
 impartial reader of the new Teftament than to fup- 
 pofe, that, when the penmen of it repeated a precept 
 or referred to an example of the old Teftament, they 
 meant to give fometriing a divine authority and 
 obligation, which, otherwife, it would not have 
 had. , * 
 
 For a great part of the firfb century, the old 
 Teftament was all the written word that Chrifti- 
 ans were in pofTeflion of; and yet they were enjoin- 
 ed to take heed to that word, and commended ior 
 fearchingthe fcriptures daily-, 1 Pet. i, 19. Acts 
 
Of Public Covenanting, 165 
 
 xvii. 1 1. The Bereans 'were more noble than thofe of 
 TbeJJalonica. But in what refpe£t were they noble? 
 in fetting afide the authority of the old Telia- 
 inent ? Quite the reverfe ; it confided in manifes- 
 ting fo high a regard to the authority of the old 
 Teftament, that they would not receive even the 
 doctrine of the apoftles, without examining, whe- 
 ther it was, or was not, agreeable to that divine 
 record. It is plain, therefore, that the fir ft: Chrif- 
 tians fubjecled their hearts and consciences to the 
 ojd Teftament as much as ever the Jews did. And 
 why fhould not we do the fame ? Were church - 
 members loofed from their obligation to fubmit to 
 the authority of the old Teftament as foon as all 
 the books of the new Teftament were publifhed ? 
 By no means. The obligation was conftituted by 
 God himfelf, and none but he could loofe them 
 from it ; and that he never did. Nay, they were 
 more obliged than ever to read and ftudy the old 
 Teftament, when the Lord, in the new, had. 
 drawn, afide the vail, and had placed the great 
 things of his law in the mod glorious point of 
 view. 
 
 The authority, therefore, of the old Teftament 
 being, in itfclf, fuperiour to objection, we ara 
 bound to obey the precepts and to imitate the ex- 
 amples of it, even fuch of them as we cannot find 
 expreily repeated in the new Teftament. So we 
 are obliged by the authority of the old Teftament, 
 to abftain from marrying within the prohibited 
 degrees of confanguinity ; to fwear to 4he truth 
 when we are called before a lawful maofiftrate ; to 
 fpare the life ot one chargeable with accidental 
 manilaughter ; to have the fcal of the covenant 
 adminiftered to our children : and yet not one of 
 thefe precepts is to be found expreily repeated in, 
 the New Teftament. In the fame manner, the 
 hiftory of the old Teftament comprehending a pe- 
 riod of nearly lour thoufand years, contains a vaft 
 variety of characters and fituations unnoticed ift 
 
 S 
 
1 66 ESSAY III. 
 
 the new Teftament, which are highly proper for 
 our imitation. We are not more bound to imi- 
 tate the patience of Job which is mentioned, than, 
 the victorious chaftity of jofeph and the faithful 
 friendship between David and Jonathan, which are 
 not mentioned, in the new Teftament. 
 
 Besides, with refpecl to thoie fituations which 
 are comfnon to both the old and new Teflaments, 
 the duty of the church in fome of them is much 
 more fully exemplified in the old. The new Tef- 
 tament, indeed, gives us fome account of the pub- 
 lic proceedings of the churches planted by the a- 
 poftles, of thofe in Jerufalem, in Antioch, in *E- 
 phefus : but thefe accounts are very {hort ; it h 
 plain, they were never intended to be the only 
 ftandard of the duty of God's people in a vihble 
 church-ftate to the exclufion of the various tifeful 
 examples of their duty in that capacity which the 
 more copious, particular and long-continued hif- 
 tory of the eld Teftament fupplies. In the new 
 Teftament, we have hardly any more than a view 
 of a particular church during the ftay of an apoiile 
 in it, which was fometimes but one day, and fel- 
 dom longer than a few weeks ; but in the old, we 
 ice the church of Ifracl palling through a great va- 
 riety of conditions, fometimes in profpenty fome-. 
 times in adverfity j fomeiimes excited to reforma- 
 tion, fometimes feduced to idolatry by the civil 
 ma^iftrate or by her own office-bearers ; lometimcs 
 lively and zealous in the observation of divine or- 
 dinances,, and fometimes grown lukewarm, carnal 
 and fecure. Hence we need not be afar prjg ed to 
 find fome duties incumbent on cliiflH^reinbtr^ 
 in their joint capacity, more clearly exemplified m 
 the old Teftament than in the new ; ilnce in that 
 long fucceilion of circumftances and fituations 
 which are recorded of the Jewiih church, we can- 
 not, in reafon, fuppoie but that there muft have 
 been occafions for the regular performance of what- 
 foevev the Lord requires of a people in their church- 
 
Of Public Covenanting. 167 
 
 capacity : But fo extenfive an exemplication of 
 Inch duties is not to be expected in the period of 
 about thirty years after our Saviour's aicenfion ; 
 the period to which the history of the rrew Tefta- 
 ment is confined. 
 
 On the whole, nothing is more abfurd than at- 
 tempting to raife our elteem of one part of revela- 
 tion at the expenfe of another. A believing fub- 
 miiTion of heart is due to all that God fays. It is 
 undeniable, that we have more of the great and 
 precious promifes of the everlafling covenant, and 
 more precepts and examples with refpecl to the du- 
 ties of civil and of facred fociety, in the old, than 
 we have in the new Teltament. The new Teita- 
 ment conftantly in all its hiilories, in its rules and 
 exhortations, in its doctrines and reafonings con- 
 firms the authority of the old: So that if a duty 
 is plainly injoined in the old Teftament, and is 
 not altered or annulled in the new, we need not 
 fcruple to go forward in the practice of fuch a du- 
 ty upon the authority alone of the former. 
 
 Of the charaFter{[iics of the New 'Tef.air 
 
 Difpenfation. 
 < 
 
 [EW Teflament difpenfation l" cries one: 
 " ay, our divines are very fhy of ufing the 
 " fcripture exprefiion on this fubjccl. It is called 
 4C in fcripture the new covenant ; as much dihYinct 
 <e indeed, from the old as heaven and earrh. Do 
 " our divines think they exprefs the thing better 
 *< than the Spirit of God, who knew bed the fit- 
 c; tefl words ? 
 
 There is no occaHon for f:ch an outcry a- 
 gainit our divines, if they mean no more by the 
 difpenfation of the covenant of grace, than what is 
 frequently meant in fcripture by the word covenant. 
 All that our divines intend is, A manner of decla- 
 
 S 2 
 
i68 ESSAY III. 
 
 ring or exhibiting the covenant of grace. Indeed 
 the word which we render covenant, is fornetimes 
 ufed to fignify that fecret eternal transaction a- 
 mong the perfons of the Godhead which is called 
 the council of peace ; as in Pfal. lxxxix. 3. / have 
 wade a covenant with my chofen. Luke xxii 29. / 
 appoint, or covenant, to you as my father hath ap- 
 pointed, or covenanted \ to me, a kingdom. That ap- 
 pointment of the Father mud be underdood of 
 of the covenant between him and the Son from e- 
 ternity ; for all God's appointments are eternal. 
 So the word may be taken in Hebr. xiii. 20. The 
 blood of the covenant. Such pafiages are fufficient to 
 judify our divines in terming the counfel of the 
 three perfons of the Godhead with regard to trie 
 falvation of Tinners, a covenant of grace. At the 
 fame time, it mud be acknowledged that both the 
 Greek word rendered covenant and the Hebrew 
 correfponding to it, are much more frequently to 
 be taken for a revelation of the covenant of grace. 
 So we are to underdand the Lord's covenant with 
 Abraham, with Ifaac, and with Jacob ; fo we are 
 to underftand the words in the inditution of the 
 Lord's Supper, This is the cup of the new Teji anient 
 
 in my blood. So in Heb ix 15, 20. the word 
 
 is condantly to be underflood of a tejlamentary 
 deed, that is, a declaration of our Lord's will con- 
 cerning our deliverance from fin, confirmed by 
 his death. Now, that is all our divines mean by 
 a difpenfation of the covenant of grace. 
 
 It is plain, therefore, that the word covenant, 
 whenit isufrd in fcrlptxue with refpecl to God's ap- 
 pointed way q\ faving doners, has two fignificati- 
 ons: Firft, it fignjfies the council of peace, which 
 was among the perfons of the Godhead from eter- 
 nity : Secondly, the revelation of that council of 
 peace to the church at fund ry times and in divers 
 manners. 
 
 Our livines have expreiTed the lad of thefe 
 fen es by the phrafe Difpenfation of the covenant of 
 
Of Public Covenanting. 169 
 
 grace ; both becaufe it is evidently agreeable to 
 the meaning of the Spirit of God ; and becaufe the 
 Englifh word covenant has not fuch a variety of 
 acceptations as the original word. Our tranfla- 
 tors, for that reafon, have rendered the Greek 
 fubftantive noun fometimes covenant , fometimes 
 iejlament) and the verb of the lame derivation, ja- 
 pointing. 
 
 It is commonly obferved, that, in fcripture, 
 
 a thing is often laid to be or take place when it is 
 only manifefted : So God is faid to dwell between 
 the cherubims, that is, he continually rnanifeft$ 
 himfelf there. So when it is faid in John vii. 38. 
 The Spirit was not yet, it means that the manifesta- 
 tion or abundant out-pouring of the Spirit was not 
 yet. Nor is this manner of exprefiion without 
 reafon, fince the manifeftation of a thing gives it 
 a kind of being with refpecl; to thofe to whom it is 
 manifefted. We have reafon to believe the Holy 
 Ghoft never ufes this manner of expreilion but 
 with peculiar propriety. In the epiftle to the Heb- 
 rews, for example, it was highly proper for the A- 
 poftle to ufe the word covenant for the revelation of 
 the covenant in Chri/f, becaufe the Jews again (c 
 whom the apoftle is there difpating, took up with 
 the fliadows in oppofition to the fubftance 5 they 
 were not only enemies to the new Teftament-re- 
 yelation of the covenant of grace ; but in the le- 
 gal pride of their zeal for antiquatecj ceremonies 
 they (lie wed much enmity to the fpiritual nature 
 and gracious defign of that covenant i tie If. 
 
 Adventuring, therefore, to follow our di- 
 vines in the ufe of the phrafe new Tejl anient dtfpen- 
 fation, we have now to confider the chara&efiftics 
 of this difpenfation ; in order to know whether 
 thofe characteriftics be inconfi.lent with that Pub- 
 lic Covenaniing which we have ken the church 
 under the Old Teftament, praclifiug fo often to 
 her fpiritual profit. 
 
 In the firft place, it is the diftinguifhing glory 
 cf the new Teftament difpenfation, that it reveals 
 
i 7 o ESSAY 111. 
 
 the Saviour as already come. Faith's plea under 
 the old Teftament was, Thou ivi It perform the truth 
 to Jacobs and the mercy to Abraham, which thou 
 haji /worn unto our fathers from the days of old. 
 But under the new Teftament, faith's plea is, 
 Thou haji rat fed up an horn of falvation, and perform 
 yned the me icy promt fed to the fathers. 
 
 At the coning of our Lord Jefus Chrift, the 
 church obtained a nearer and fuller view of the 
 covenant of grace. She faw the condition of it 
 fulfiled in his obedience unto the death : She faw 
 the promifes of it all yea and amen in him : She 
 faw him as her great prophet, taking off the vail 
 that had been Spread over fpiritual things, and 
 cauftng her to behold them with open face : She 
 faw him as her king meek and having falvation ; ex- 
 alted to give repentance and the forgivenefs of fins, 
 r J he new Teftament is called the mimjJration of 
 righteousnefs that excels in glory, The beginning of 
 the epiftle to the Hebrews is never to be. omitted 
 on this fubjecl : God who at fundry times arid in di- 
 vers manners /pake unto the fathers, hath in thefe laft 
 days fpoken unto us by his Son. Surely it was necef- 
 fary that the fuperiour excellence of the new Tef- 
 tament revelation mould be fome way fuitable to 
 fo glorious an event as that of the Son of God ap- 
 pearing in our nature and dwelling among us. 
 That, excellence, however, was not m the matter, 
 but in the manner of the revelation : the doctrines, 
 the precious promifes and the moral precepts that 
 God hath fpoken to us by his Son, are the very 
 fame which he- had fpoken before by the prophets, 
 at fundry times and in divers manners. 
 
 Among thofe various manners in which God 
 iiiihucled his church under the Old Teftament, 
 vere, the appointment of facrihxes, the Levitical 
 priefthood, circumcihon, typical perfons and plai- 
 ces, external purifications, and all the other ob- 
 servances of the ceremonial law. Thefe were fha- 
 
Of Public Covenanting* }ji 
 
 clows of good things to come ; they only figniiied 
 that Chrift had not as yet put aw.iy fin by the fa~ 
 criifce of htmfelf. Now, it is evident, that Chri(t 
 being already come, fuch inftitutions would, of 
 them reive, wax old and unprofitable. They 
 were like a herald who has no more to do alter 
 the arrival of the perfoliate whole approach he 
 proclaimed. They were like the pictures of plants 
 and flowers, which the ftudent of Botany makes 
 ufe of, till he procure fpecimens of the plants and 
 flowers themfelves. 
 
 As to the (late, the new Teftament required 
 no alterations, excepting in a few inftances ; 
 fuch as, the dillinctions among the tribes, the law 
 with regard to the cities of refuge, the prohibiting 
 of intercourfe with lepers or others that were ce- 
 remonially unclean: Regulations, which, under 
 the Old Teftament, ferved as a fence to the cere- 
 monial law as it was diftinguhhed from the moral ; 
 and prevented the claming of the church with the 
 Rate. To prevent that ought dill to be* carefully 
 itudied, wherever the fame people are members 
 of the church and of the irate. But the ceremo- 
 nial inftitutions having obtained their end in the 
 death of Chriit, there is no more occafion for the 
 fence of them. As to the intriniic nature of 
 <Jvil government, and the immediate end of itj 
 which is, the gooi of civil fociety, the New Tef- 
 lament made no alterations. 
 
 It is evident, then, that covenanting does not 
 come under the defcription either oi the ceremoni- 
 al or ot the judicial law. It is not a ceremonial 
 mftitutibn ; becaufe it has nothing in its nature, 
 that neceilarily refers to. the coming of Chriii as a 
 future event : avouching the Lord to be our God 
 by fulemu oaih fays not whether Chrift is, o 
 not come. Nor does it belong to the judicial law. 
 Nobody, it is prefu'ued, will maintain, that it is 
 now unlawful ior the members of a political body 
 - ntev into an ajtociation for. the preservation or 
 
i 7 i ESSAY III. 
 
 their c;vil and religious liberties, and to confirm it 
 by oaths and fubfcriptions: the public covenanting, 
 under the Old Teftament, if we could confider it in 
 a political view merely, would have been the fame, 
 in effect, with fuch an arTociation. On this fuppofi- 
 tion, public Covenanting mud have belonged, not 
 to that part of the judicial law which refpected the 
 peculiar circumftances of the Jews, but to that 
 part of it which is remaining in force. But the 
 truth is, it could not belong to the Judicial law ; 
 becaufe, as has been fliewn, it was always an or- 
 dinance of the church. 
 
 Farther, as the New Teftament has taken a* 
 way the occafion of the church's obfervation of 
 the ceremonial law, fo it has introduced fome po- 
 fitive inftitutions of its own; fuch as baptifm, the 
 Lord's fupper, and we may add, the change of the 
 fabbath from the feventh to the firft day of the 
 week. Pofitive inftitutions are ufeful for prefer- 
 ving lively impreflions on the minds of church - 
 members, of the Divine authority of their 
 King and Head; and therefore a few are appoint- 
 ed in the New Teftament : and but a few, be- 
 caufe fimplicity and fpirituality were to characte- 
 rife the. worfhip of the New Teftament. In this 
 fenfe, it is acknowledged, Covenanting is by no 
 means, an ordinance of the New Teftament; be- 
 caufe it is of a moral nature, *and equally bind- 
 ing under every difpenfation 
 
 With regard to moral duties, the New Tefta- 
 ment corrects the grofs miftakes concerning them, 
 which, in our Saviour's time, prevailed among 
 church-members; it gives further inftruclions as 
 to the occafions and fpiritual manner of perform- 
 ing many of them : and the illuftrious difplay that 
 it makes, of the everlafting covenant in Chrift 
 crucified, fets the motives and encouragements to 
 the practice of them in the ftrongeft light. The 
 privileges of our new ftate ia Clirift are continu- 
 
Of Public Covenanting. 173 
 
 ally fet forth in all their glory and fulnefs in order 
 to engage us to the ftudy of holinefs. Hence Co- 
 venanting, like other moral duties, is now to be 
 gone about in the way of avowing thofe privileges, 
 and proceeding upon them, rather more explicit- 
 ly than was ufual under the Old Teftament. 
 
 Another glorious characteristic of the New 
 Teftament difpenfation is the unlimited extenfion 
 of the kingdom of Chrift among the Gentiles. 
 Chrift*s vifible kingdom was no longer confined 
 to lfrael according to the rleih : no longer a natio- 
 nal, it now became a catholic church. Nations 
 might (till be received into the church ; and might 
 ftill, under that denomination, be acknowledged- 
 ged as belonging to her ; But then as me allows 
 no refpect of perfons, me allows as little of nati- 
 ons. In the New Teftament church, Jew and 
 Greek, circumcifion and uncircumcifion, Barba- 
 » .rian, Scythian, bond and free, are all on the level. 
 in •■his church, the honourable diftincYions, the 
 pow^r. the authority of civil focieties have no 
 
 Cpla<^ . for though chuch-memhers ought to be in 
 all d) 1 ful f ibjection to thefe, they mud not ac- 
 kr.cvvldJge them as belonging to the church; as 
 either limiting enlarging, or any way affecting 
 the peculiar duties or the peculiar privileges of 
 he church. To be thus fpiritual and independent 
 was, Indeed, the property of the church, even un- 
 der thj Old Teftament ; but the New fet this pro- 
 perty in a fairer and more confpicuous point of 
 view: ?.ad what had been the privilege of one nation 
 w,is then extended to many. So that though the 
 church of Chrift cannot now be defcribed as mere- 
 ly a national church ; yet many national churches 
 may belong to her, and may acknowledge that 
 they do fo, in as o^en, explicit and folemn a man- 
 ner, as ever ancient lfrael did : which acknow- 
 ledgement is, in truth, the national Covenanting 
 we contend for. 
 
 T 
 
i 7 4 ESSAY III. 
 
 Thus the coming of Chrift, with regard to the 
 effects it produced on the church, was like forne 
 remarkable incident in the history of a (late, which 
 brings about fo great a revolution, that, though 
 materially the civil conltitution remains the fame, 
 almoft every part of the adminidration takes on a 
 new appearance, and the general courle oi: govern- 
 ment bears obvioufly another character. 
 
 That Public Covenanting is fill the duty of 
 the Church, appears from the moral nature 
 of ity and from particular precepts of the 
 New TeJlamenL 
 
 E hope, it will be granted, that our obli- 
 gations to any. thing, it they are deduci- 
 b!e from the nature of God, and from the relati- 
 ons we bear to him and to one another, continue, 
 while thofe relations continue. When we confider 
 that God is infinitely excellent, that we owe our 
 all to his gocdriefs, and that we never can fuMici- 
 ently acknowledge our obligations to him ; furely, 
 it will not then appear unrealizable to bind our- 
 selves to his fervice by what the univerfal fenfe of 
 mankind holds to be, in all cafes civil and iacred, 
 the ftrongeft of ties; that is, by the religion of an 
 oath. On this fubjecf. let us hear Arfiati repre- 
 senting the fentiments of Epictetus. " God and 
 ' your guardian angel,' fays the moral philoiopher, 
 * c are always prefect to obferve your behaviour : 
 " But think you they need tight for that purpose ? 
 " Indeed, they do not need it. To this all iee- 
 " ing God you fhould fwear allegiance as the fql- 
 c; diers do to Cefar. The foldiers who receive 
 " their wages from Cefar, fwear that tliey will ne- 
 " ver prefer any thing to his intereft. And will 
 * c you not fwear to God whofe bounty is incom- 
 " parably greater than .Cefar's ? or having Tworn 
 
Of Public Covenanting. 175 
 
 " will you not keep your oath ? But what (liould 
 " you ivvear ? Undoubtedly this : that you will 
 c: never be difobedient to him, nor find fault with 
 i: any of his difpenfations, nor behave improperly 
 " under them ; in fine, that you will always be 
 " ready to do and fuller whatever is neccflVuy." 
 Such were the noble fentiments of -a poor heatlu.n. 
 
 As we have much weakn -Is both of a natural 
 and of a moral kind ; we have occafioti continu- 
 ally for one another's help: and in particular ca- 
 fes, if we expect the help of others, we naturaily 
 dekre to be fully afTured of it. The defire is rea. 
 ibnable ; for without fuch aflurance, we cannot 
 properly avail ourfelves of their help, nor acl in 
 concert with them. Hence according to that rule 
 cfr our conduct in fociety, Do to others ivhatfoe^er 
 ye would have them do to you, thofe who mutually 
 expect afliftance from one another, ought to give 
 and receive aflurances of that afliftance ; aflu ran- 
 ees proportioned in degree, to the importance of 
 the matter wherein afliftance is required. If it be 
 a matter of the utmoft importance, fuch as the 
 glory of God ar.d our own falvation are concernftl 
 in; then a very great aiTurahce, even that of a lb- 
 lemn oath, is highly proper. Such an aflurance 
 is Public Covenanting. It is realbnable, that we 
 i\vear allegiance to the moft high God, the Pof- 
 fcflbr of heaven and earth: not that He needo a- 
 ny fuch profeilion ; but that we may fuitably tef- 
 tify to others the homage that we owe him. Our 
 call to do fo will be the greater, if much rebellion 
 and contempt of his law appear among thofe a- 
 mund us. Now, fwearing in this manner, is all 
 we mean by our public Covenanting. 
 
 It has be^n objected to the morality of Cove- 
 nanting, " That men are not led, as they general- 
 " ly are with refpect to moral duties, to agree in 
 " the approbation of it ; many christians of diffe- 
 " rent denominations utterly rejefling it." 
 T 2, 
 
176 ESSAY III. 
 
 All men have, indeed, a general fenfe of right 
 and wrong : but as our ignorance of God's law is 
 a branch of the corruption of our nature, that 
 fenfe of right and wrong is very infufficient 
 cnt for our direction in many inftances of moral 
 duty* Hence the apoftle fays in Rom. vii. 7. / 
 had not known fin for I had not known lu/l, except 
 the law had /aid) Thou fb alt not covet. The atroci- 
 ous wickednefs of the Gentile world proceeded 
 from their ignorance of God and of pure morality, 
 Ephef. iv. 18, 19. Becaufe the innate fenfe of 
 right and wrong informs us of many moral duties, 
 it does not follow, that it informs us of all. No 
 moral duty is clearer than this, that we ought to 
 believe whatever God reveals; and yet how few 
 profeffed Chriftians feel any uneafmefs from the 
 moral fenfe for not believing what themfelves ac- 
 knowledge to be the word of God. As our natu- 
 ral fenfe of right and wrong is very defective, fo 
 it is very weak and eafiiy perverted. How can 
 we otherwife account for the (hocking barbarities 
 that fo generally prevailed in the heathen world ; 
 fuch as felling children for flaves, expofmg them 
 to wild beads, murdering their enemies in cold 
 blood, and human facrifkes ? Many grofs immo- 
 ralities are mentioned by the polite authors of 
 Greece and R.ome as what were commonly prac- 
 ticed by their countrymen without reproach. Con- 
 fcience has been {frangtlv perverted even in good 
 men. We Jiave no reafan to think that the Patri- 
 archs felt any remorfc for the crime of Poligamy. 
 That men in their prcfent flate of depravation 
 have a natural fenfe of all moral duties, is an af- 
 fertion altogether unworthy of any one who ac- 
 knowledges that he needs the fcriptures to be a 
 light to his feet and a lamp to his path. It is an un- 
 doubted fad. that, in manifold indances, men are 
 infenhble of moral obligation ; efpecially with re- 
 gard to fins of omiffion againfl the firft table of 
 the moral law : for example, the omiffion of fe- 
 
0/ Public Covenanting. 177 
 
 cret prayer, of family-worfhip, of perfonal fading. 
 After all, it may be afked, Whether a natu- 
 ral fenle of the duty of covenanting does not lead 
 the generality of Chriftians to confider feveral o- 
 ther duties, fuch as receiving the facraments, as 
 equivalent to it ? And the confeiences of thofe 
 who, after having been fully acquainted with what 
 has been offered in fupport of covenanting, have 
 yet defpifed and rejected it, can belt tellj, whether 
 they have not found it a very hard talk to evade 
 the evidence attending it, and to ftifle the convic- 
 tions that rofe naturally in their minds, of its di- 
 vine warrant and perpetual obligation. 
 
 We may lay it down as an eftablifhed maxim, 
 that it is not the uncertain opinion of any denomi- 
 nation of men, whether Papifts or Proteftants, 
 whether Calvinifts or Arminians, whether Prefby- 
 terians or Epifcopalians ; but right reafon and the 
 word of God, that are the true tefts by which we 
 may try and know, whether any thing is a moral 
 duty, or not. To give divine worfhip to" a 
 very exalted creature ; to worfhip God in ways 
 not appointed in his word ; to play at games of 
 chance ; to refufe obedience to the lawful com- 
 mands of fuch a government as ours in Britain ; 
 to rejecl the obfervation of the Sabbath as a day 
 which is no lefs holy to the Lord under the New 
 Teftament, than it was under Old ; to counte- 
 nance the intertainments of the ft age ; in fine, to 
 propagate error under a mjjtaken apprehenfion of 
 its being truth : thefe and many ether things, 
 defended by different denominations of Chrifti- 
 ans, are juftly confidercd by others as contrary 
 to the moral law, and matter of deep humiliation 
 before the Lord. So that public Covenanting is 
 far from being the only moral duty which is contro- 
 verted among profeffed Chriftians. When there 
 is little of the practice of God's law, and much in- 
 difference to that found doctrine which is accord- 
 ing to godlinefr, it is well known that fpecuUtivfc 
 
x 7 S ESSAY III. 
 
 errors with regard to almoft all the branches of mo- 
 rality will, in courfe, very foon prevail. Sinful 
 practices put people upon devifmg finful opinions 
 to defend them. 
 
 Bot it is not only from the nature of the thing, 
 that our obligation to public Covenanting is appa- 
 rent. However clearly any thing may feem to be 
 founded in reafon, and however ftrongly we may 
 be bound to it in that refpecl ; yet in our applica- 
 tion and appropriation of fuch a thing to the ufe 
 of the church, the authority of Chrift, as the 
 church's only head, king and lawgiver, is chiefly 
 to be regarded and acknowledged. Thus we are 
 to perform the duties of natural religion, we are 
 to pray and fing praife, becaufe the Lord Chrift 
 hath appointed us. It is only as far as any obfer- 
 vance is authorised by his word of appointment, 
 that we have ground to look for his gracious pre- 
 sence and his efficacious bldling to attend it. We 
 have feen that the authority of Chrift bound the 
 church under the Old Tenement to the practice 
 of Covenanting: for then as well as now, Chrift 
 was the leader and lawgiver of the church, Exod. 
 xxiii. 20, 2 1. We hope it is evident, too, that 
 Covenanting was by no means abrogated, like the 
 ihadows of the ceremonial law, at the death of 
 Chrift. But that is not all. Our Lord has been 
 plea fed to repeat the command in his new Teila- 
 ment, 
 
 To this purpofeis Matt. v. 33. Te have hear ,7, 
 thai it hath been faid by them of old time, ^ihoujhali 
 perform unto the Lord thine caths. It is evident 
 with refpeel to this and other precepts of the old 
 Teflament repeated in our Lord's lermon on the 
 nu nut, that he not only explains them in order to 
 vindicate them from the corrupt glofies of the 
 Pharifees ; but enjoins them anew upon his peo- 
 ple: So that we cannot reafonably doubt that this 
 commandment belongs to the law of ChriiT as gi- 
 ven to the New Teitamenr church. Our Lord 
 
Of Public Coven anting 179 
 
 feems not here to repeat the words of any particu- 
 lar text of the Old Tcftameifi ; but rather to give 
 the fenie of feveral texts, fuch as Exod. xx. 7. 
 Thou jhalt not take the name of the Lord thy GoA in- 
 vain ; for the Lord will not hold him guiltjefs that 
 taketb.hu name invain. Deut. x. it. 1 ban Jhalt 
 fear the Lord thy God: him Jhalt thou ferve, and to 
 him ft) alt thou cleave, and fwear by hii name. Deut. 
 xxiii. 21. When thou Jhalt vow a vow unto the 
 Lord) thou [halt not flack to pay it. Hence we may 
 gather that mure is meant by this command* than 
 merely that what we fwear by the Lord is binding 
 on as : it means, too, that we mould fwear to him ; 
 fo much being plainly implied in performing oaths 
 to the Lord ; fo much being exprefly required in 
 the parallel texts of the old Tehament. 
 
 Our obligation to covenanting is plainly implied 
 in feveral commands and exhortations of the new 
 Teftament. In covenanting, we pte/cnt our bodies 
 a living faenfice to God, holy and acceptable, which 
 is our rcafonable fervice, according to Rom. xii. 1, 
 2. Surely there is no duty fo adequate to the im- 
 port o{ prefenting ourfelves a livingfacrifice to God, 
 even with refpecl to our bodies, not in fecret only, 
 but before the world, as public covenanting ; 
 which not only in common with other duties, but 
 with regard to its diftinguifhing characteristic, is 
 tie giving of our own [elves to the Lord ; and the a- 
 vouching of him to be our God. Again, we are 
 called to Jland fajl hi the faith ; to ft and [aft in one 
 fpiriti u 'ith one mind* ft riving together J or the faith 
 of the go/pel y to hold fad the projejj. ur faith 
 
 without 'wavering, \ Corinth, xvi. 13. Phil. i. 27. 
 Ileb. x. 23. There exiortations havhig l^cm 
 primarily directed to feveral churches ii col- 
 
 lective capacity, are to b?^omplied with not only 
 in a pcrional, but in a fpcial way. Thefe exhor- 
 tations bind us to the ufe of all fuch means com- 
 patible with our circ'dmftances, as have ever been 
 found profitable to the church of God for promot- 
 
i8o ESSAY III. 
 
 ing her ftedfaftnefs in the faith. Thefe exhortati- 
 ons oblige us not only to be, but to appear fted- 
 faft in the faith ; oblige us to give every proper 
 afiurance both to fellow-church-members and to 
 the world, that we are unanimoufly f o ; oblige 
 us, in fine, to be as open and explicit in declaring 
 our engagements to ftedfaftnefs as the church ever 
 was in any former period ; the general nature of 
 engagements being the fame in every period ; 
 and the duty of openly declaring ourfelves for the 
 Lord Chrift alone, and of binding ourfelves to him 
 in the moft folemn manner, being no lefs reafonable 
 and necefiary under the New Teftament than under 
 the Old. Thcfe and the like paifages of the New 
 Teftament being confidered in this manner, afford 
 arguments for Covenanting which its adversaries, 
 will never be able to invalidate ; encouragements 
 to the practice of it which its friends can never 
 fufficiently improve. 
 
 Of Examples of Covenanting in the New 
 Te/?ament. 
 
 OU R Lord has not contented himfelf, like 
 mod of thofe who have taken upon them 
 to give laws to the dates and kingdoms of this 
 world, with publifhing a dry collection of precepts 
 accompanied only with fevere threatenings againft 
 the difobedient. He propofes his laws in the mod 
 winning and perfuafive manner. To engage o in- 
 attention, he ufes all the variety, all the plainnefs, 
 all the force and elevation, which human language 
 and human nature can admit of. But why does 
 our Lord fo much more than other lawgivers, to 
 render his laws eafy and agreeable to his fubje&s ? 
 Has he lefs authority than other lawgivers ? No, 
 but infinitely more: He is the blejfed and only poten* 
 tate. His authority is, at once, the moft rightc- 
 
0/ Public Covenanting. iSt 
 
 ous and the mod abfolute. Various, however, and 
 important are the ends of that rational and condc- 
 fcending manner in which the Lord Chrift makes bis 
 laws known to mankind. One is obvious: That 
 the obedience and fubjeclion of his people may pro- 
 ceed from an inward principle of love ; becaufe alt 
 the external obedience and fubje&ion, proceeding 
 from ilavilh principles ; fuch obedience and fubje&i- 
 on as men who know not the heart rnuft often be fa- 
 tisfied with ; are utterly rejected in the kingdom of 
 Chrift. Now the various ways in which our Lord 
 addrefTes us in his word, bis precept upon precept, his 
 line upuii line, here a little and there a little, are the 
 moft proper means, through the Spirit, of begeting 
 and incrcafing the principle of love which is at the 
 bottom of all acceptable obedience to his laws. 
 
 Onl-. of thofe divers manners in which the Lord's 
 word (hews wonderful condefcenfion to our weak- 
 nefs, is inftru&ion by examples. Knowing our frames, 
 he has adapted his word to one of the moft power- 
 ful principles of our conftitution, the principle of 
 imitation. When we fee others going before us in 
 any dutv, we think the difficulty and the danger 
 grow leis : Thofc who lead the way fecm to invite 
 us to follow 'them : Of courfe, we wiih to be like or 
 equal to them. Beftdes, the new nature has a pe- 
 culiar luitablenefs, as indeed to every part of the 
 written word, fo particularly to the examples of it 
 Believers are dill members of the fame myitical bo- 
 dy of Chrift as the faints recorded in Icripture ; they 
 have the lame head, the fame Spirit, the fame faith, 
 the fame inheritance. No wonder, then, that the 
 examples of Abraham, of David, of Peter and of 
 Paul are dill dear to believers, and congenial to their 
 heart. 
 
 There is great reafun to think, that examples 
 are to be found in God's word contained in the 
 fcriptures of the Old and New Teftament, of all the 
 duiics that the divine law requires either of indivi- 
 
 U 
 
tU E S, S A Y III. 
 
 duals or of focieties ; The more comprehenfive du- 
 ties indeed, fuch as fortitude in refilling temptation, 
 zeal for the glory of God, concern for the welfare ofc 
 the church, are more fully and expreily exemplified: 
 but other duties which are included in and eafily.de- 
 duced from thefe are, fome of them, not fo ex- 
 prefly exemplified. Such is the duty of refufing to 
 endanger the lofs of one's life in a duel, for no o- 
 ther reafon than the folly of another who wants to 
 run that hazard. We cannot fay, there is an ex- 
 ample of fuch refufal in the whole Bible ; but then 
 the implication of it in multitudes of examples that 
 fhew the value we ought to put upon our own life, 
 and that of others, makes the duty as clear as an ex- 
 prefs example of it would do. 
 
 We have fhewn that Public Covenanting was a- 
 bundantly exemplified under the Old Teftament. 
 We fliall now offer fome obfervations on the exam- 
 ples of the New Teftament. 
 
 To begin with the example of Chrift ; we obferve, 
 that though he magnified the law by a divinely glo- 
 rious obedience on all occafions ; yet it is no, way 
 neceffary, nay, from the endlefs variety of circum- 
 (lances which daily occur, it is v abfurd to fuppofe, 
 that he was in every particular fituation wherein a- 
 ny of his followers may be. It is often their duty to 
 aft as civil magiftrates, or as members of a court of 
 judicature ; characters that our Lord never afiumed. 
 So he had no call to the duty of public covenanting; 
 a duty which is competent to a vifible church alone. 
 Though our Lord teflified againft the corruptions of 
 the jewifli church, yet as he continued to attend 
 regularly on her ordinances, he never did any thing 
 that interfered with her public adminiff rations. Hence 
 if the Jewifli church had then returned to the Lord 
 in the way of covenanting, as every one muff, allow 
 they might warrantably have done, our Saviour, 
 "though he could not have covenanted like church 
 members, who as having been perfonally chargeable 
 
O/PuBLic Covenanting. 183 
 
 with fin, were returning to the Lord, would at leafr/" 
 have countenanced them in the exercife. 
 
 It may be afked, how we are to regard the exam- 
 ple of Chrift, in circumitances or fituations wherein 
 we know not that he ever acted ? 
 
 In the firft place, we may always imitate him in 
 his regard to the whole will of God. In the fecond 
 place, we fhould confider whether we may not ob- 
 serve, in the life of Chrift:, fome exemplification of 
 a duty like what is incumbent upon us, of the fame 
 kind, or equivalent to it. We do not read that he 
 ever gave money to the poor ; but he gave hearing 
 to the deaf, fight to the blind, ialvation to the re- 
 ferable captives of fin and Satan. We do not find 
 that he engaged in a particular worldly calling ; but 
 we are certain, that he never ceafed to promote the 
 welfare of fociety ; for he always went about doing 
 good. In the fame manner, though he never joined 
 with the church irt public covenanting, we fee him 
 in every circumftance of his life, bearing a public 
 and particular teftimony to the truth. Though a 
 fimple affirmation from him whole name is- the 
 truth, was enough to command the afTcnt of every 
 reasonable creature ; yet he often accompanied what 
 he affirmed with the mod folemn afleverations.' Of 
 that kind was his frequent repetition of the word, 
 Verily. When the high prieft adjured -him to tell, 
 whether he was the Chrift the Son of God ; he an- 
 fwered in the mod pointed manner, 1 am, or thou 
 hast said. The folemn affurance that he gives us, 
 in Matth. v. 18. is little, if at all, inferior to an oath : 
 Verily I fay unto you, till heaven and earth pafs, one 
 jot or tittle foall in no wife pafs till all be fulfilled. The 
 good confefllon that he witnefled before Pontius Pi- 
 late was of the fame public, particularizing, and af- 
 certaining nature as our covenanting, John xviii. 37, 
 
 Nor fhould it be forgotten here that our Lord co- 
 venanted with his eternal Father. The love tvl iii -U 
 he manifefted in his fulfilment of that covenant v. 
 U z 
 
j§4 ESSAY III. 
 
 propofed to our imitation, and fo in fome meafure 
 may his covenanting itfclf; efpecially, as he compares 
 the Father's tranfacYmg with him to his tranfa&ing 
 with us, -Luke xxii. 29. He covenanted to obey ag 
 a bond fervant, that we might covenant to regard 
 him, and to follow him as dear children. The truth 
 is, our covenanting derives its name, its nature, and 
 all its ufefulnefs from its conformity to that everlall- 
 ing covenant. 
 
 The hiftory of the New Teftament is concife. 
 Continued only to about the thirtieth year after our 
 Lord's afcenfion, it informs us, how fuccefsfully the 
 apoftles preached the gofpel ; how the hand of the 
 Lord was with them when they had no lefs, but, for 
 the molt part, far greater outward difficulties to ftrug- 
 gle with than any of their fucceiTors have ; and how 
 the power of the Lord was revealed in the planting of 
 the firft churches among the Gentiles. But we have 
 not a regular hiftory of any one of thofe churches 
 for any confiderable courfe of time. A few felecl: 
 particulars only of their proceedings which infinite 
 wifdom faw neceffary to complete the rule of our 
 faith and practice, are left on record. Why mould 
 we wonder that public covenanting is not found a- 
 mong fuch particulars, fince the precepts and ex- 
 amples on this head in the Old Teftament, were 
 clear, were full, were eafy to be applied to the ufe 
 of the New Teftament church ? 
 
 We have, however, a remarkable hint concern- 
 ing the covenanting of the Macedonians which muft 
 not be overlooked. It is in the eighth chapter of the 
 fecond epiftJe to the Corinthians, where the apoftle 
 having fpoken of the liberal contribution of the Ma- 
 cedonians for the relief of their poor brethren in Ju- 
 de* f adds, And this they did not as we hoped, but 
 firft gave their own/elves to the Lord, and to us by I tie 
 will of God. 
 
 Thb opinion of a late ingenious writer on cove- 
 nanting* that there is an Ellipfis in the latter part of 
 
Of Public Covenanting. 18$ 
 
 the verfe, fee 11 s reafonable. In the fourth verfe, 
 the Macedonians are faid to have ufed much impor- 
 tunity with Paul and his fwilow-labourers to accept 
 of what they had Contributed toward the afliftancc of 
 their poor brethren ; to receive the gift, and take «• 
 pon them the fellowjhip of the miniflring to the faints. 
 The verfe under confideration ihews in what man- 
 ner they proceeded to deliver their contribution to 
 the apoftles. It is obferved, that they firfl gave their 
 cwnfelves to the Lord ; and then followed their giv- 
 ing to the apoftles : what was given to the apoftles, 
 as we cannot reasonably fuppofe it to be any thing 
 elfe than their contribution for the poor faints, is 
 caiily iupplied from the former verfe. This way of 
 underitanding the paffage is the more reafonable, 
 that we cannot fuppofe the Macedonians would, in 
 the mod natural fenfe of the words, give themfelves 
 to the apojlles, who were not lords of their faith but 
 helpers of their joy : nor do we read in any other 
 place of churches giving thenifelves to the apoftles. 
 
 It is a remarkable circumftance, that the Macedo- 
 nians, on this occafion, did more than the apoftle and 
 his brethren expected. This cannot be underftood 
 of their profeflion of Chriftianity, becaufe they had 
 made that fome time before ; nor of their participati- 
 on of the facraments, becaufe that was common in 
 all the churches ; nor of the abundance of their li- 
 berality, which the apoftle celebrates in verfe fecond, 
 and from which the aft of giving their ownfelves to 
 the Lord is plainly diftinguifhed ; nor, laftly, of (heir 
 frame and difpofuion of mind in contributing to the 
 help of their brethren, becaufe it is mentioned as a 
 particular aftion equally diftintt, and equally open to 
 obfervation as that of their contributing toward the re- 
 lief of the poor faints ; for they firfl: gave their own- 
 felves to the Lord, and then their contribution to the 
 apoftles. 
 
 It is obfervable, too, that the phrafe, They gave 
 tbeir ownfelves to the L»rd 9 cotrefponds cxaftly to 
 
J*6 E S S AY III. 
 
 the various periphrafes by which the duty of cove- 
 nanting is expreffed in the Old Teftament ; fuch as 
 avouching the Lord to be our God % joining our/elves to 
 the Lord, making a covenant that we jhall be the Lord's 
 feople, and faying we are the Lord's. Though we 
 are, no doubt, to yield ourfelves to the Lord in every 
 <duty, yet we do not recollect, that there is a duty 
 focfides covenanting, to the performance of which, 
 the above mentioned expreflions or any equivalent to 
 them, are fo conftantly and uniformly applied. 
 
 But how comes it about, may fome fay, that we 
 never find the apoftle giving the Corinthians any di- 
 rections with regard to covenanting ? 
 
 We anfwer, that the apoftolic approbation was a 
 fufficient intimation of the duty of the Corinthians. 
 Betides with regard to the warrant and the manner 
 of covenanting, the Corinthians had the fame autho- 
 rity and directions of the Old Teftament which the 
 Macedonians had had : for as there were manifold 
 duties enjoined in the Old Teftament, which Chrif- 
 tians had no ground to confider as abrogated by the 
 New Teftament ; fo thofe who fearched the fcrip- 
 tures diligently, and fought the aid of the Spirit of 
 truth, might let forward in the practice of fuch du- 
 ties without any new recommendation of them. 
 
 It appears to have been a circumftance that did 
 much to render the conduct of the Macedonians in 
 this matter beyond expectation praife-worthy, that 
 they were led from an attentive regard to the writ- 
 ten word as thtir only rule, to give themfelves to the 
 Lord, without waiting for any oral recommendation 
 of the duty from the apoflles. In this, no doubt 
 Paul rejoiced, as a nuvfe does to fee the unexpected 
 but fuccefsful attempt of her child to walk alone. 
 
 We need not afk, why the apoftle does not infift 
 upon covenanting as upon the duty of contributing 
 to the relief of poor faints ; fince it is plainly the 
 principal dcfign.of the ap'oftle in this place to inforce 
 
Of Public Covenanting. 1 3/ 
 
 the j>r.acYice of the latter as what the prefent difpen- 
 fations of providence were calling for ; whereas it is 
 but tranfiently or by the way that he takes notice 01 
 the former. How often do the infpired writers ex- 
 patiate and enlarge on fome duties becaufe of their 
 fuitablenefs to a particular occalion ; not that other 
 duties which they only mention, are of lei's obligati- 
 on ; but in order to imprefs us in a lively manner 
 with the importance and neceility of attending to the , 
 prefent calls of providence ? 
 
 Of the Period between the Clofe of the Canmn 
 of Scripture and the Reformation from Po- 
 pery. 
 
 THE examples we have hitherto treated of, ta- 
 ken from the Old and New Teftament, arc 
 obligatory in themfelves as a neceflary part of the on- 
 ly rule of our faith and practice.' Thefe we are now 
 to produce have no fuch authority. They are ex* 
 ample? that we are bound to imitate as far as they 
 are agreeable to the word of God ; no farther.. 
 They are to be recognifed, becaufe it is necelTary to 
 hold fad what the church has already attained ; be- 
 caufe, too, it fhould encourage church members ta 
 the practice of any duty, when they learn that in the 
 cafe of thofe who have gone before them, it has met 
 with many remarkable tokens of Heaven's regard and 
 acceptance. 
 
 Even in the firft century many abominable errors, 
 fuch as the blafphemies of Ebion and of Cerinthus 
 againfl the divinity of Chrift, fprung up and trou- 
 bled the church. It is generally allowed, that the 
 apoftle John had thefe blafphemies in his eye, whea 
 he wrote his gofpel : and is it not reafonable to fup- 
 pofe that the Chriftians at that time, would give one 
 another explicit afTurances that they were to abide 
 by the teftimony of John, and that they were of one 
 
i88 ESSAY HI. 
 
 mind and of one judgment, particularly as to the 
 Godhead and eternal Sonfhip of Chrift ? Though we 
 cannot find that they obferved all the formalities of 
 covenanting which the church has warrantably ufed 
 at other times, yet fo far as their open declaration* 
 and apologies ferved to afcertain their joint agree- 
 ment with refped to any matter of profeffion or of 
 practice, fo far in reality were they covenanters. 
 
 We may take notice of a well known paflage in 
 the 97th of the ioth book of Pliny's Epiftles. He 
 writes the Emperor Trajan concerning thofe who 
 lad been prevailed on to renounce Chriftianity, that 
 even fuch conftantly averred, that all their crime 
 was, that they ufually met on an appointed day be- 
 fore the dawn, that they fung an hymn to Chrift as 
 to God, that they bound themfelves by oath, not as 
 the heathens alledged, to any thing that was wick- 
 ed, but to abftain from theft, from robbery, from 
 adultery, from violating their promife, and frora un- 
 iaithfulnefs to their truft.* Pliny writes this, not 
 as a report, but as the confeiTion of the Chriftians 
 themfelves ; a circumftance which leads us to con- 
 fider it as a literal account of fads. 
 
 The Creeds and Confeffiontf of the antient chur- 
 ches may be called folemn covenants, in regard they 
 cxpreffed the confent or agreement of the true church 
 in certain articles of belief, or in certain rules of prac- 
 tice; articles and rules which were pointed in the mod 
 direct manner, againft particular errors and particular 
 evil practices. When the antient Chriftians publicly 
 gave their aflfent, as we have reafon to believe they 
 did frequently, to thofe Creeds and Confeflions, their 
 doing fo, was in reality public covenanting. J 
 
 * Stque facr anient non infcelus aliquod obflringere>fed ne/ur/a, 
 nela&rwtnia, nejidem jailer ent t ne depqfitum appellati abnegarent. 
 
 X "'• It was a commendable cuftom," fays Witfiui, " of the 
 " Chriftian church to require of every grown perfon a pcblic de- 
 secration of his faith, before his admilfion to bapiifrn. After- 
 " ward, the crv-tdren of Chriftians were ufually prefenttd before the 
 V hiifco? or pallor, in order :o make the fame declaration. Foe ?* 
 
Of Public Covenanting. i££ 
 
 So early as the beginning of the fecond century, 
 what is commonly called the Creed of the apofties 
 (hectufe it is a fummary of the apofties, doclrine) 
 appears to have been nude ufe of, as a teft for dif- 
 tinguifhing the lovers of true Chriftianity from he- 
 rctkks. 
 
 In covenanting it is not enough that we enter in- 
 to fuch bonds as the church has gone into in former 
 periods : it is ntceifary that we form a new bond 
 foiled to our prcient circumilances. So the anticnt 
 churches framed new creeds and confeflions as new 
 herefies role. The truth of our Saviour's deity was 
 plainly averted in the apoftle's Creed in &efe wtfrds, 
 . ve in Jcfus Chrifi his (the eternal Father's) on* 
 Is Son, cur Lord. But Paulus Samofatenus and o- 
 ti.e.s attempted to overturn the fcriptural doclrine of 
 the Deity of Chriit by new opinions about the con- 
 ftitutiou of his ptrfon, confounding the properties of 
 the two natures. This occafioned the drawing up of 
 the Creed which bears the following title: A -deter- 
 mination of the bijliops affembled in the Synod at Anticch 
 concerning the incarnation of the word of God, Sou of 
 
 A. 
 
 ' tl f-y wer« incapable at the tirrc of their ftaptifrn, betnp: then ia 
 ,( ;he : r infancy, of giving the church that folemu a' d public t eft; - 
 " monv o? jheii adherence to rcr faith, ic was judged nerc/Iarv that 
 " ?.? hi'.* as they had paiTed the p-riod of childhood, they mould 
 •' be brought ey the parties before the bifhpp who might examine 
 " them according to. the catechifm or fotm of found v.ords then in 
 M ufe. HtVice rhe church of Rome derived her pretended facramenr 
 V of coof rotation. The brethren of B-hemia, too, imitated tits 
 
 '. ■ uftorn : Among thern, the parent* prelVritej) their chil- 
 '* ditn at twelve years oi agfj *o the pallor of the church, that t: fc 
 " ch»ldrr« might make a public pt oftffnai of ti-r'r faith, and that it 
 
 •^h* appear wjiethci ihe paienrs had peiloimed rt.eir engage- 
 " ments wl . \ tl v had come under m the haptifm of ;h*ir children. 
 " A fjnii'ar practice ob-aifls in the church t E gfan<&. It i; mdeeH 
 44 a pity but it wore hkewife cuitom.;.ry in our, own churches, to 
 44 make thofe whom We admit to the facred communion, profels 
 '* tht Lorn in she mod explicit manner bcoie the whole church : 
 44 Thofe who refiife, crt this or the other vain pretence, to ro*tee 
 41 iuch a pi vcr> before the eldetfh^p or privately to the 
 
 "" pallor, wouici do well to remember what our Lord hasde/ttri 
 44 againft fucfc «s aie <tmamod of his word." Exercitat. Dc fide 
 Sah-ifica, 
 
J9 o ESSAY III. 
 
 the Father ; and that Synod's determination with regard 
 to Paulus Samofatenus* The Creed itfelf begins in 
 this manner : " We acknowledge our Lord Jefus 
 u Chrift who according to the Spirit was begotten 
 " of the Father before time, but according to the 
 ** flefh was born of the virgin in the laft days ; be- 
 " ing one perfon confiding of the heavenly divinity 
 " and of human flefh." After a variety of confe- 
 derations ferving to diftinguifh between the two na- 
 tures in the perfon of Chrift, the conclufion is to the 
 following purpofe : " By the above diftincYions and 
 " explications we do not mean any divifion of that 
 " one undivided perfon ; but only to fhew that there 
 " is no confufion of the diftinguifliing properties of 
 cc of the flefh and of the eternal word ; at the fame 
 " time that we hold what regards the undivided uni- 
 * c on of the two natures." 
 
 Toward the beginning of the fourth century, 
 Anus made a new attack upon the fcriptural docVme 
 of the trinity. He indeed allowed the Son to be in 
 fome fenfe God : but then he denied that he was co- 
 effential or co-eternal with the Father. It was his 
 great maxim, w -voti, on mm nv. The church was not 
 contented, upon this occafion, with the affertion of 
 our Saviour's Deity in former creeds. Something 
 pointed againft the novelties of the Arian tierefy was 
 requifite. Hence the council of Nice in Bythinia, 
 <:onfifting of members fent from all parts of the Chrif- 
 tian world, agreed (^though neither the bifhop of 
 Rome nor his legate were there to procure fuch a- 
 greement) upon a new creed, condemning the er- 
 rors of Arius, and afferting the contrary truths. 
 " We believe," fays that venerable council, " in one 
 <c God Father Almighty, Maker of all things vifible 
 46 and invifible: And in one Lord Jefus Chrift, 
 5r the Son of God, the only begotten of the Father, 
 " that is, of the fubftance of the Father, God of 
 " God 3 light of light, true God of true God 9 be- 
 
Of Public Covenanting. 191 
 
 " gotten, not made ; of the fame fubftance with the 
 " Father ; by whom all things were made, both in 
 " heaven and on earth ; who for us men and for 
 u our falvation defcended, was incarnate, became 
 " man, fuffered, rofe on the third day, went up in- 
 " to the heavens, and is to come to judge the living 
 " and the dead. And we believe in the Holy Ghoft. 
 " But as to thofe who fay, that there was a time 
 iC when the Son of God did not exift, that he was 
 " not before his birth, that he was made of nothing, 
 " that he is of another fubftance or effence than the 
 w Father, or that he is created, or that he is fubject 
 " to modification or change ; the catholic and apof- 
 * c tolic church holds them accurfed." 
 
 Some of the artifices that are ufed in our own 
 times, to prejudice people againft the forms that have 
 been found neceffary in going about covenanting, 
 are only a repetition of the artifices which fome of 
 the morefubtle and refined Arians employed to draw 
 the unwary from the doctrine of the Nicene Creed. 
 The credit of fo fcriptural a teftimony to the truth, 
 being much eftablifhed by a council held in the 
 year 359 at Ariminum in Italy, the Arians find- 
 ing it impracticable to let it afide altogether, had 
 recourfe to another expedient. They tried to ren- 
 der fuch terms in the Creed as were pointed the 
 moft directly againft the Arian opinions odious 
 and deteftable to the people. Valens and Urfacius, 
 two leaders of the party, pretended an uncommon 
 zeal for the peace and unity of the church : " Ay," 
 faid they, " the peace and unity of the church might 
 cc eafily be reftored, were it not for two or three 
 " hard words," fuch as, effence, confubflanttal, and 
 fubfiftence. " Thefe fame hard words," continued 
 the artful haranguers, " do much harm, as they are 
 " an occafion of ftumbling to the weak and ignor- 
 " ant who cannot underftand them : and why mould 
 H we think it neceffary to retain them, fince they are 
 
1 92 ESSAY" HI. 
 
 <£ not to be found in the Bible? Let us hold the 
 H do&rine of the Bible; and let us drop the obnoxi- 
 *f ous terms." * By fo fpecious pretences they fub- 
 verted the faith of many-. 
 
 About twenty' years after the Council at Armin- 
 iim, another was held at Constantinople. The im- 
 mediate occaiion of it was the herely which Mace- 
 donius bifhop of Conftjntinople had newly broached 
 denying the deity of the Holy Ghofr. This council 
 framed a new Confeilion of the church's faith as a 
 proper way of repelling the new attack that was now 
 made upon it. The nrft part of that ConfefTiou or 
 Creed is a repetition of the Nicene ; a cihmmilance 
 that fhewed how careful the Council was to hold fall 
 what the church had attained. The latter part again, 
 is a fciiptural afiertion or the truth pointed exprtily 
 againft the error of Macedonius. " We believe/' 
 fays the Council in the name of the church, " in the 
 ^ i Holy Ghoft, the Lord, the quickner, who p:o- 
 *' ceedeth from the Father, who is worihipped and 
 * c glorified with the Father and the Son, who ipoke 
 " by the prophets.'* 
 
 Various other Creeds might be produced ; par- 
 ticularly, that of Athanafius, which is a fuller exhibi- 
 tion of the church's faith in oppoiition to the above 
 mentioned and various other errors: but what We have 
 faid may ferve to fliew how analogous they were to 
 the form of words tiled in covenanting. 
 
 How far the fubfcriptions to the Emperor Zeno's 
 Henoticon or cpitlle recommending unity J, refern- 
 bled public covenanting, the reader may judge from 
 the following account pt it. This epiftle was publish- 
 ed in the year 470, when the church was much dif- 
 traded by the errors of Nedorius, on the one hand, 
 who held the two natures of Chrid to be two perfons, 
 
 * Forbefii Inftruft. Hifti lib. i Cap. 2. § 7. 
 
 X See a Copy of the Epiftle taksn from Eragrius, Forbcfii Lift* 
 Hutor. Lib. iii. Cap. 10, 
 
Of Public Covenanting. fey 
 
 and of Eutyches, on the other, who, confounding the 
 perpertics of the two natures, held them to be one;. 
 The Emperor in this epiftle confirms fsverai of the 
 Creeds and Confeilions of the church, and condemns 
 the contrary errors. Toward the clofe he exprefTes 
 himfelf to this effect : <: Senfible that neither the or ? 
 «* thodox churches any where, nor the godly priefts, 
 " fet over them, nor our empire have received or 
 " do receive any creed or article of faith, in the way 
 f* of relinquifhing the holy doctrine we have men- 
 *' tioned concerning the trinity and the perfon of 
 " Chrift ; we have declared ourfelves one with the 
 " orthodox churches as to that doctrine. We have 
 " written thefe things, not that we mean to bring 
 " any thing new into tue faith of the church, but 
 " that we may give you full affurance of our adhe* 
 <: rence to found doctrine." Here the Emperor pro- 
 fefles hirnfelf a church-member, declaring himfelf one 
 •with the holy bifhops and people to whom he addreffes 
 his epiftle. He fpeciftes particular truths which he 
 approves, and: particular errors which he condemns. 
 He gives his fellow-church members the fulleft af- 
 furance of his attachment to -found doctrine. The 
 orthodox generally fubferibed this epiftle. What 
 meant that fubfeription ? Surely, that the fubferiber 
 gave his fellow church-members the like afturances, 
 as the Emperor had done, of his unfeigned ftedfaft- 
 nefs in the faith, and of his oppofition to the men- 
 tioned errors. The analogy of fucft fubfeription to 
 public covenanting is worthy of obfervation. 
 
 Some, objections might be made to this epiftle, 
 and perhaps more to the character and view&^f Zeno. 
 Considered however as an crFort to unite Chriftians 
 in the defence of the truth, the epiftle is highly com- 
 mendable. An eminent writer of ecclefiaftical hif- 
 tory, indeed, charges the Emperor with favouring 
 the Eutychian herefy. But in this epiftle, though 
 the Council of Chalcedon is not named, the con- 
 founding of the two natures in t^ perfon of Chrift 
 
J94 E S S A Y III. 
 
 Is as expfefiy condemned as the dividing of them : 
 Eutyches is branded as a heretic no lefs than Nefto- 
 rius. 
 
 In the fixth and following centuries the Papal ty- 
 ranny was advancing to its height. Hence the church 
 of Chrift, with refpect to the purity both of her faith 
 and her practice, was brought into retirement and 
 obfcurity. The church, as fhe is reprefented in the 
 1 2th chapter of the Revelation, began to fojourn in 
 the wildernefs. Yet in this period, dark and difmal 
 as it continued till the dawn of the reformation, we have 
 feveral inftances of the Lord raifing up eminent men 
 to bear teftimony to the truth ; Chalemagne, for ex- 
 ample, toward the clofe of the eighth century, who 
 wrote fo well againft the idolatrous ufe of images j 
 and Berengarius who made fo vigorous a ftand a- 
 gainft the doctrine of tranfubftantiation. We fee 
 noble examples of meeknefs, of patience, of humi- 
 lity, of felf-denial, of unfhaken fortitude and perfe- 
 vering faithfulnefs in maintaining the caufe of Chrift, 
 of the efficacy of divine truth, and of the conftrain- 
 ing influence of the love of Chrift, in what is hand- 
 ed down to us concerning the Wickliffites and Lol- 
 lards in England, and concerning the Huflites, the 
 brethren and fillers (as they were called) in Bohemia. 
 But we can hardly expect to find any diftincl and 
 formal examples of public covenanting, (a duty 
 almofl impracticable, but in an organized and re- 
 gular ftate of the church) among the Waldenfes, 
 the Wickliffites, or the brethren of Bohemia, who 
 feared continually every day becaufe of the opprejfor who 
 was ready to deflroy. While the church was in a 
 poor-captive condition at Babylon, fhe could not well 
 either fing the fongs of Zion, or go about public 
 covenanting* 
 
 Of 
 
Of Public Covenanting 195 
 
 Of feveral of the Reformed Churches. 
 
 WHOEVER confiders the ftate of Europe at 
 the beginning of the fixteenth century j how 
 deeply men were funk in ignorance and fuperftition; 
 how firmly the Papal dominion was eftablifhed; how 
 it had found means to fpread its roots through all 
 the temporal and eternal concerns of mankind; how 
 artfully the Popifli religion fuited itfelf to the tafte of 
 depraved human nature ; whoever duly confiders 
 thefe and other circumftances, will readily acknow- 
 ledge, that the reformation from Popery was nearly 
 as difficult as the reformation from Paganifm had 
 been; and that Erafmus, humanly fpeaking, had fome 
 reafon to fay, that Luther undertook what the apof- 
 tles themfelves would hardly have undertaken. But 
 it was the Lord's doing, and it was wondrous in our 
 eyes* 
 
 As the firft reformers had many difficulties to o- 
 vercome, as they had crafty and powerful enemies 
 on every fide, it was neceffary for them to act as one 
 body, and to ufe the proper means of preferving 
 their union, and of ascertaining it in fuch a manner 
 as would beget fincere confidence among themfelves. 
 It was one of the moft obvious of thefe means to en- 
 ter into a league or covenant. Accordingly the 
 Smalcaldic league was concluded foon after Luther 
 had fhaken off the yoke of papal authority, and de- 
 clared his full and final feparation from Antichrift. 
 The occafion of that folemn engagement was as fol- 
 lows. 
 
 The Emperor Charles the fifth, a prince of un- 
 bounded ambition, fet himfelf to check the pro- 
 grefs of reformation, and to hinder the fpreading of 
 that pure doctrine, which now feemed a novelty by 
 
196 ESSAY III. 
 
 reafon of the long continued cuftom and prefcrip- 
 tion whicli the groiTcit corruptions had obtained. 
 The Emperor's refentment againi! Luther did not 
 proceed from any great regard he had for the Pope : 
 againfl: whom in the year 1527, he carried his vic- 
 torious arms to the city of Rome irielf: Rome was 
 taken, was plundered ; the pope and his cardinals 
 being forced to fuffer all the contumely and ill uiage 
 that military infolence is accuftomed to etfercife. * 
 Charles indeed oppofed the proceedings of Luther, 
 only becaufe he was afraid that the religious facti- 
 ons at home would hinder him from the profecution 
 of his great defigns of conqueft, and of empire a- 
 broad. 
 
 In a diet or meeting of the Germanic: princes held 
 at Worms in the year 152?, after Luther had been 
 teafed in vain to retract the doctrine he had propa- 
 gated in his writings; no other argument having been 
 n fed for his conviction, even according to the ac- 
 count of Maimbourg the Jefuit, than this ; that 
 his doctrine had been condemned by Councils, 
 particularly, by that of Comtance ; the Emperor 
 caufed an edict to be read to the diet, in which he 
 exprefled his refolution to fupport the religion which 
 he had received from the- emperors and the kings 
 his predeceffors> and which a poor apoftate monk f 
 was endeavouring to overturn : he then declared Lu- 
 ther a fchifmatickand a heretic whom it was unlaw- 
 ful to receive or protect.' 
 
 Though a diet held at Spires about five years af- 
 ter, averawed on the one hand, by the growing 
 
 * Maimbourg in the fecond book of his hiftory of Luth^r^nifm, 
 &ives a very pathetic account of this facie of Rome. An emblem, 
 we hope, of the nnal ruin that full awaits the mother of harlots and 
 abominauons of the earth. 
 
 f Un miferable Moine apoftat. The kings and great men of the 
 world have always been offended at. the crois of Chrift. Herpd 
 and Charles the iifih were of the fame mind. The one fet the 
 rhafter, the cthe* the fmaut at nought, Maimbourg Hift, Da. 
 Luth^ranifiae, 
 
O/PuBMc Covenanting. i<w 
 
 ^Irenjrth of the reformers, and afraid on the other, 
 of the Turkiih arms now threatening the empire, 
 fecmed to allow every one the free exercife of religi- 
 on, till a general or at lea ft a national council fhould 
 be called to determine the differences about religi- 
 on : yet the diet at the fame place in the year 1529, 
 made a new decree confirming the above mentioned 
 .edicl of Worms ; ordaining that the princes, while 
 they waited the calling of a general council, fhould 
 endeavour the re eltabliihment of the ancient relic-i- 
 on, wherever the new had obtained ; that the Mafs 
 fhould not be abolished, nor the Catholicks (for fo 
 the Pa pi its call themfelves) hindered from the free 
 exercife of their religion ; that none of thofe Catho- 
 licks fhould be allowed to proitfs Luther's religion • 
 that the Sacramentarians (fo the followers of Zuing- 
 lius and Carolftad were called) mould be banimed 
 the empire ; and in fine, that minifters mould no 
 where be allowed to preach the gofpel, otherwife 
 than according to the received opinions of the church 
 of Rome. John the. Elector of Saxony, George 
 marquis of Brandenburg, the two dukes of Lunen- 
 burg, the landgrave of Heffe, the prince of Anhalt 
 and the deputies from fourteen cities of the Empire 
 protefted aga'mft the determination of the diet as 
 being intended to put an entire flop to the reforma- 
 tion.^, From this time the reformers, on account of 
 that folemn proteflation, were called Protest ants. 
 In the following year, a diet of the empire was 
 held at Augfburg, in which the Protefiant princes 
 laid before the Emperor a confeffion of their faith, 
 which Melanchton is faid to have drawn tip in the 
 fofteit terms. This reprefentation of the reformed 
 religion is commonly known by the name of the 
 Augfburg Confeffion. The Proreftants however, 
 gained nothing. The diet was concluded with a de- 
 cree, that the Catholic or Popifh religion alone ihould 
 be excrciied all over the empire : forbidding ail ranks 
 
 Y 
 
i 9 8 ESSAY III. 
 
 ofperfons, under fevere penalties, to change any 
 thing, in the doclrine, in the ufages and ceremonies 
 of the church, till it fhould be other wife ordained by 
 a council. 
 
 The Proteftants alarmed by a fuch decree, were 
 apprehenfive that the Emperor, and his brother Fer- 
 dinand, and the reft of the Popiih princes who had 
 been prefent at the diet, would unite their arms to 
 crnfh the reformation. On that account, the protef- 
 ftant princes aflembled at Smalcald in the territory of 
 the Landgrave of Hefle, in order to deliberate on the 
 meafures which their fituation required. It was here 
 that they entered unanimoufly into a folemn league 
 that they would exert themfelves to the utmoft in the 
 defence of one another againft all that fhould trou- 
 ble them in the exercife of their Evangelical religion. 
 They folieited the cities of the empire which had em- 
 braced the reformed religion to come into their co- 
 venant ; and the mod part of the cities came into it. 
 
 Should it be faid, that the Smalcaldic league 
 was merely of a political nature, and therefore, not 
 an example of the covenanting for which we, plead : 
 we anfwer, that there were at leaft two things in it, 
 which may lead us to confider it as a religious cove- 
 nant. One is, that thofe who joined in this league 
 plainly declared their agreement in feveral particular 
 points of truth and duty, as being the teftimony of 
 Chrift in their day. This is plain from their unani- 
 mous approbation of the Augfburg Confeffion, from 
 the details of religious grievances which they laid 
 before feveral diets of the Empire, and from their en- 
 gagement to defend the Evangelical religion as op- 
 pofed to the corruptions of Popery. The other thing 
 is, that they declared their adherence to thofe points 
 as what they were warranted and required to hold 
 by the authority of God's word. This appeared not 
 only from the tenor of the league, but from all their 
 petitions and remonftrances to Charles or to the 
 council of the Empire, and from their anfwers to the 
 
Of Public Covenanting^ 199 
 
 declarations of the Pope's legate; in which they 
 conftantly appealed to the fcripture as the only ftan- 
 dard by which they could ever confent to have their 
 tenets tried and examined. We cannot conclude 
 this league to have been merely political, becaufe it 
 may be viewed as a prudential meafure neceflary- for' 
 their political fafety ; in regard that it is often our 
 true intereit even in this world to cleave to the Lord 
 in the way of duty ; nor is it neceffary to view it as 
 merely political, becaufe thofe who joined in it, en- 
 gaged to ufe external means of preferving themfelves- 
 and their dates ; fince the ufe of fuch means, as a 
 duty of God's word, might be engaged to in any re- 
 ligious exercife. Though this league was profeffedly 
 gone into from a regard to God's authority, with a 
 tingle eye to his glory, for the prefervation and ad- 
 vancement of the Evangelical religion, to fuppofe 
 that nothing more was meant than to forward poli- 
 tical views, and to promote a worldly intereft, is a 
 reproach which one would never expect to hear from 
 any who have a fincere regard for the character of 
 thofe reformers. 
 
 Our Reformers from Popery took every oppor- 
 tunity of fhewing how fenfible they were of the pro- 
 priety of entering into bonds for fecuring mutual 
 confidence both in the profeffion of the truth, and in 
 their oppclition to the common enemy. Hence the 
 concordate which Bucer and Melanchton drew up 
 with a view to fettle the differences between Luther 
 and Oecolampadius concerning the facrament. Hence, 
 too, the following tranfacYion between Calvin and the 
 church of Zurich. It had been reported that Calvin's 
 doctrine with refpecl to the Lord's Supper, differed 
 from what was taught by the ministers of that church. 
 Calvin, dehring to leave no room for iufpicion on that 
 head, goes to Zurich and converfes on the fubje&.with 
 the minifters there. The refultof their converfation 
 was a formula or confeffion of faith drawn up by Calvin 
 and Buliinger, one of the minifters of Zurich \ which 
 
 Y 2 
 
sco ESSAY lit 
 
 confeflion was approved afterward by the churches 
 of Switzerland, and of Rhetia. * " By this bond," 
 fays Melchior Adams in his life of Bullinger, " not 
 " only thefe churches were united mare clofcly ; but 
 " many good men even in other places were the more 
 " eftablifhed in the profeffion of the truth." 
 
 Besides, the necelTity of fuch religious bonds is 
 acknowledged in the cuftom whichhas prevailed uni- 
 verfally among the Proteftant churches, of requiring 
 their members to fubfcribe their feverai coriiefiioris 
 of faith. Some have complained of this cuftom as 
 incroaching on the right of private judgment. But 
 it has been fufficiently vindicated on the fame princi- 
 ple on which we plead for public covenanting ; winch 
 principle is, that fome fuch method of afcertaining 
 our religious perfuafion to one another, is absolutely 
 neceffary to an union of our endeavours in fupport of 
 any particular points of truth or duty. 
 
 A Church declares her public judgment in 'her 
 Confeffions and Covenants. And for a perfon to be- 
 come a member of that church is to profeiV an agree- 
 ment between his private judgment, an t her public 
 judgment : So far then as there is" fuch agreement, 
 he is to be accounted a member of that church ; no 
 farther. Hence it appears that we no more offend a- 
 gainft private judgment, in fubferihing the confeffiens 
 and covenants, than in being avowed members of 
 the reformed churches. 
 
 The feven United Provinces have fhewn their 
 fenfe of the advantages of public covenanting. They 
 entered into a-folemn confederacy in defence of their 
 liberty and of the Proteftant religion againft Philip 
 II. and Supported that confederacy with a vigour, a 
 perfeverance and fuccefs, which will be remembered 
 for ever, as an encouragement to a generous people, 
 in flruggling for thofe rights and privileges, which 
 
 * Rttctta *hc country of the Crifoas en the Alps, near the Hyr- 
 jpinian krrdi. 
 
0/ Public Covenanting. 201 
 
 being the gift of heaven, are never to be furrendered 
 to any prince, or pope, or prelate. 
 
 Afterward, when the provinces were very much 
 diffracted by the controverfy with the Arminians, 
 and nearly involved in the horrors of a civil war, 
 the Synod or Dort was held. Divines were invited 
 10 that ailembly, not only from the United Provin- 
 ces, but alfo from Britain, from the Paiatinate, from 
 Brandenburg, from Hefie, from Embden, and feve- 
 ral other places. Various were the advantages which 
 rofe from the Synod of Dort. The Calvinift doc- 
 trine in oppofition to the Arminians, was clearly af- 
 certained : the> union of the adherents to that evan- 
 gelical doctrine, was greatly promoted, not only in 
 the feven provinces, but in every Protectant country. 
 In thefe provinces, particularly, the Calvinifb; being 
 ftrengthened and encouraged, their adverfaries found 
 tbemfelves unable to carry on their defigns againft 
 tbern, and civil difcord began to fubfide. The ihifts 
 and artifices by which the Arminians ufedto difguife 
 their tenets being now fully laid open by the Synod, 
 and thole who defended its decifions, many of the 
 Arminians became votaries of Soeinianifm, and all 
 of them were feen verging to that blafphemous ex- 
 treme. So beneficial is the unanimous, and unequi- 
 vocal appearance of church-members on the fide of 
 truth and duty. 
 
 The Proteftants in France, too, found it neceflary 
 to enter intcfuch engagements. In the former part 
 of the laft century, which was the time of their great- 
 eft purity and faithfulnefs, the oath of union was. 
 fwom and fubferibed by all the deputies of the re- 
 formed churches of France afiembled in the Nation- 
 al Synod at Privas, in Vivaretz. " We have, "fay 
 they, " in the name of all our churches, and for their 
 •' their good, and for the fervice of their Majefties, 
 *' iworn and protelted, and we do fwear and proteft, 
 " (promifmg alfo our utmofl endeavour that thefe 
 " very felf fame protections ihall be ratified in and 
 
20Z 
 
 ESSAY in. 
 
 *f by all our provinces) to remain infeparably united 
 *■• and conjoined in that ConfefTion of Faith of the 
 cc reformed churches of this kingdom read in this 
 <c Synod, approved and ratified by every one of us, 
 £C fwearing not only in our own name, but alfo in the 
 *? refpeclive names of all the churches of our pro- 
 */ vinces which have deputed us unto the Synod, 
 ** that we will live and die in it. As alfo we proteft, 
 M in our own and their names, to keep inviolably 
 cc that ecclefiaftical difcipline eftabliflied in the re- 
 « c formed churches of this kingdom, and to fee its 
 « c cannons obferved for the better ^government of 
 " thefe our churches, and the reformation of Jife 
 " and manners : acknowledging that it is molt a- 
 cc greeable to God's holy word, whofe authority is 
 " fupreme."* 
 
 Indeed, there are none of the Proteflant church- 
 es, that have not entered into oaths and covenants, 
 either more or lefs explicit, to cleave to the Lord in 
 the profeflion of the reformed religion. 
 
 Of the rife and progrefs of Public Covenanting 
 in Scotland* 
 
 fin HE influence of the ambitious and bigoted 
 I houfe of Lorrain, was a chief obftacle to the 
 reformation in Scotland. After the death of James 
 the fifth, his Queen Dowager, who was of that Po- 
 pifh family, having got the adminidration of the go- 
 vernment into her hands, was at length brought 
 wholly under the direction of her French relations, 
 and was led by their counfels into a feries of mea- 
 sures as contrary to civil liberty and public faith as to 
 the true religion. Hence our reformers had to con- 
 tend for their political rights,. as well as for the gof- 
 pel and the pure worfhip of God : Hence both the 
 
 * Qwick's Synodicon, Afls of the Synod of Privs, Chap. in. 
 
0/ Public Covenanting. 203 
 
 good of the nation and of the church are evidently 
 meant in the various covenants which we are going 
 to mention. 
 
 It was in the year 1557, that the friends of the 
 reformation, among whom were feveral of high rank, 
 firft entered into a common bond. In this bond they 
 " promife to apply themfelves to forward and efta- 
 " blifh the moft blefled word of God and his con- 
 u grcgation ; to have faithful minifters to minifter 
 " Chrift's gofpel and facraments to his people. Un- 
 " to the holy word," fay they, " and congregation 
 " we do join us ; and fo do forfake and renounce 
 " the congregation of Satan, with all the fuperftiti- 
 " ous abominations and idolatry thereof." 
 
 From this time the Proteftants went under the 
 name of the Congregation. 
 
 A memorable incident in 1559, haftened on the 
 Reformation. Much people in Perth having em- 
 braced the reformed religion, were defirous of be- 
 ing better inftru&ed in it by the faithful preachers o£ 
 1 he word. One day as the people were juft come 
 from hearing the famous Mr. John Knox, who 
 had been fetting before them the heinoufnefs of Po- 
 pifli idolatry, a priell, in contempt of fuch doctrine, 
 invited them to witnefs the celebration of the Mafs. 
 A boy obferving the pried cried out ; " Shall wc 
 " fuffer the practice of that idolatry which the word 
 " of God fo plainly condemns ? The enraged prieft 
 {truck the boy. The former having ib much forgot- 
 ten the dignity of his character, the latter feem- 
 ed at liberty to difregard it, and threw a (tone at 
 him. Mean time, the refentment of the people who 
 were looking on, was railed to the higheft pitch by 
 the impudence of the Popifh idolator. They flew to 
 pull down his altar, and to lay all its gaudy orna- 
 ments in the duft. After that, they proceeded to 
 deftroy other monuments of idolatry. 
 
 Suppose thefe buildings to have had as much ele- 
 gant defign and mafterly execution as the noblcft e~ 
 
204 ESSAY III. 
 
 difices of antient Grece : Suppofe too, that the peo« 
 pie had fo much knowledge of architecture, and cor- 
 rectnefs of tafle as would have beenneceffary to make 
 them fet a juft value on fuch works ; yet after all, 
 confidering that they had been the haunts of lewd- 
 nefs, of the groffeft fuperflition and idolatry ; con- 
 fidering that their pomp and fplondor had been ufed 
 as a mean of diverting the poor people's attention 
 from the firaplicity of God's word; of leading them 
 to take up with outward mew inftead of fpiritu- 
 al worfliip ; and confequently, of detaining them in 
 that ignorance by which their fouls were ruined ; 
 confidering thefe circumftances, we need not wonder 
 at the zeal of our forefathers to deftroy the ftruc- 
 tures which they now faw had been fubfervient to 
 fuch mifchievous purpofes, however valuable they 
 might have been as works of art. c< Men's confei- 
 " ences," fays Mr. Knox, " were fo beaten with the 
 ".word, that they had no refpect to their own par- 
 * c ticular profit, but only to abolifh idolatry, the pia- 
 cc ces and monuments -thereof." 
 
 The Queen regent, pretended thegreatefl refent- 
 ment for the lofs of fo many fine buildings ; but ; n 
 reality was grieved that her fchemes, or rather thole 
 of the houfe of Lorrain, were likely to be ruined by 
 the rapid progrefs of the reformation. 
 
 She vowed revenge ; and fent againff. Perth 
 Monfieur D'Oyfel with fome troops which had lately 
 come over from France. That commander having ap- 
 proached within a few miles of the town, had intel- 
 ligence of fuch numbers coming in daily to the af- 
 fiftance of the inhabitants, that he thought it was by- 
 no means advifeable to make an attack. A treaty 
 was fet on foot. The Queen regent, as the fituation 
 of her affairs .required, gave her promife, that the 
 people mould not be molefled for what they had done 
 in deftroying the religious houfes ; that they fliould 
 be allowed the free exercife of their religion ; and 
 that fhe fliould withdraw the French foldiers mime-- 
 
Of Public Covenanting. 205 
 
 diately. But the Lords of the Congregation fufpec- 
 ting thefe promifes, and fearing the dangers they 
 were Itil) ex poled to, entered into a fecond covenant 
 at Perth, the kft day of May, in the year 1559 ; and 
 bound themfelves anew " to endeavour the putting 
 " away of all things that difhonour God's name ; 
 ." and that they will not fpare labours, goods, fub- 
 " fiances, and lives, in maintaining the liberty of 
 " the whole congregation and every member of it." 
 The fears of the Queen regent's infincerity were 
 but too well grounded. As foon as (lie had entered 
 the town, her Frenchmen difcharged their mufquets ; 
 the fon of Patrick Murray, a zealous member of the 
 congregation, was killed. When the Queen heard 
 of his death, (he made a reply, which does no great 
 honour to her feelings : " It is a pity it was not the 
 " father ; but fuch is the will of fortune."* Con- 
 trary to the article of treaty about withdrawing her 
 troops, me left in the town a number of mercenaries 
 to re-eftablifh. the Romifii fuperftkion, and to over- 
 awe the reformers. When it was reprefented to her, 
 that this was a breach of the treaty, (he replied that 
 the article on that head related to French Foldiers on- 
 ly. But the Proteftants infilling, that thofe were 
 to be reckoned French foldiers who were in French 
 pay, (he told them plainly, that the performance of 
 promifes was not to be exa&ed of princes with too 
 much rigour : That no faith was to be kept with 
 heretics: " Nay," added our Catholic heroine, " had 
 " I as fair a pretext for the deed, 1 would not leave 
 ct an individual of the heretical tribe, either his for- 
 " tune or his life." Her conduct proved too well 
 her adherence to thefe maxims. 
 
 Z 
 
 * According to Mr. Knox, a little before her death, the French 
 troops having killed a Dumber of the Scots and Englifh in a (Vrmiih 
 at the liege or Leith, took the dead holies and with the ftuptd wan- 
 tonnefs of cruelty, laid them enr, as public ipeftack*, upon the 
 walls. M Charming fight," faid <1k Queen regent as flie tcheld 
 them, " were all the Held? between Edloburgji anJ Lath covered 
 " with the lame tapeih'7 ! r> 
 
2o6 E S S A Y III. 
 
 Some time afterwards, at St. Andrews (lie made a 
 truce with the Lords of the congregation which was 
 to continue for eight days ; in which time (he was 
 to draw her foldiers to the other fide of the, Forth ; 
 and to fend Commiffioners to St. Andrew's, in or- 
 der to treat with the Congregation concerning a 
 peace. She withdrew the foldiers ; but fent no Com- 
 miffioners. 
 
 After various changes in the Queen regent's af- 
 fairs, at lad on the 24th day July, ihe thought pro- 
 per to agree with the Lords of the congregation, 
 that as, on the one hancl, the Proteftants fhould have 
 the free exercife of their religion, and no military 
 force fhould be kept at Edinburgh ; io^ on the other 
 hand, the Papifts mould not be molefted on account 
 of religion \ the priefts fhould be allowed to receive 
 their dues, as ufual, from the people ; and no one 
 fhould attempt pulling down any more churches, 
 monaftries, or- other buildings coniecrated to the 
 purpofes of the Popifh religion. 
 
 As the Lords of the congregation had ftill nothing 
 to expect, but' that the Queen regent w r ou!d feize the 
 firft opportunity that offered itfelf, to deilroy them 
 and their adherents; fo they entered into a new 
 bond fuitable to their circumftances, for mutual de- 
 fence, and for the maintainance of the true religion. 
 In this they engage, that none of them mould 
 correfpond with the Queen Dowager, either by let- 
 ters or by word of mouth, without the knowledge 
 and confent of the reft ; and that as foon as a letter 
 ihould come from her to any one of them, he mould 
 not delay to acquaint them all with it : a neceflary 
 engagement on account of the underhand methods 
 that were taken to feparate them from one another. 
 This bond was fubferibed at Stirling on the firft day 
 of Auguft, in the year 1559. 
 
 The Queen regent, fometimes on one pretence, 
 fometimes on another, continued to harafs the con- 
 gregation^ Having fortified J*citb, {he diftreffed 
 
Of Public Covenanting." 207 
 
 the wh*te country round by her French foldiers, 
 who never ceafed making excurfions and plundering 
 wherever they came. The Proteftants called in the 
 Englifh to their afMance. The Frenchmen were 
 befieged in Leith by the confederate army of the 
 Scots and Englifh amounting to about 8000. Mr. 
 Knox hints that the French were 4000. 
 
 While the fiege was carried on with various fuc- 
 cels, the nobility, the barons, and gentlemen profefling 
 Chrift Jefus in Scotland, and feveral others that join- 
 ed with them for expelling the French, entered into 
 another covenant for reformation, called the laft 
 bond, at Leith. In this bond they promile, as for- 
 merly, to fet forward, all they can, the reformation 
 of religion, to haften the expulfion of the French 
 whom they call ftrangers and oppreflbrs of their liber- 
 ty ; to regard the common caufe as the caufe of e- 
 very one of them in particular ; and the caufe of e- 
 very one, being lawful and honeft, as the caufe of 
 them all in general. \ This bond was fubferibed on 
 the 27th of April in the year 1560. 
 
 The nation continued to groan under Popifh ty- 
 ranny, and under the eppreffion of a foreign military 
 force, till the death of the Queen regent ; which 
 happened in the 9th day of June in the year 1560. 
 
 After the death of the Queen regent, all parties, 
 Englifh, Scots, and French, were defirous of put- 
 ting an end to the war. Accordingly, a peace was 
 concluded foon after ; and the French and Englifh 
 armies quitted Scotland. The parliament was im- 
 mediately affembled to enquire into the (late of the 
 nation, and to take the necetfary meafures both 
 with refpect to religion, and with refpeel to the fe- 
 
 Z 2 
 
 J A fentiment tthich (hews that our Reformers had the jufteft 
 views of the nature and perfection of fociety, and of the obligations 
 arifing from it. The words here ufed, are perhaps the be ft defini- 
 tion, any where to be met with, of that focial liberty which ought 
 .to be fo dur to every ftate and to every church. 
 
ao8.- ESSAY III. 
 
 curity of their civil rights. A fuller parliament per- 
 haps never met in Scotland. The fubje&s to be- 
 canvaffed on this occafion, and the objects to be fe- 
 cured were in the higheft degree interefting to all 
 ranks of men ; and therefore no wonder, that hard- 
 ly a baron who had the lead claim to a feat, was ab- 
 fent. 
 
 The attention of the parliament was called to the 
 confederation of relig/on by a petition from the Pro- 
 teftants. The petition being confidercd, the parlia- 
 ment appointed the minifters and the barons to draw 
 up articles of the doctrine, which they refolved to 
 maintain, and which they wifhed the parliament 
 to eftablifh. That the minifters and barons cheer- 
 fully executed; and within four days laid before 
 the parliament, the fum of Chriftian doctrine, com- 
 monly called, the Scots Confeflion of Faith. It 
 was immediately approved and ratified. Two acl:s 
 were likewife pailed in favour of the reformed reli- 
 gion ; the one forbidding the celebration of the 
 Mafs ; the other abolifhing the Pope's authority in 
 Scotland. Some objected to the validity of what was 
 done by this parliament ; becaufe the Queen was not 
 prefent, nor any one to reprefent her, but in vain ; 
 for the readinefs of the people to receive its acts, 
 fhewed that it had the general confent of the na- 
 tion ) which might well fupply the place of the 
 Queen's approbation in her abfence. It is prepofte- 
 rous to confine the generous efforts of a people to- 
 ward eflablifhing a fyftem of liberty, to thofe rules 
 and forms which are applicable only to a fettled ftate 
 of fociety. 
 
 Thus was the Proteflant religion eftablifhed in 
 Scotland, when Mary, upon the death of her huf- 
 band, Francis II. came to the throne. In the be- 
 ginning of her reign moderation feemed to prevail 
 in her adminiftration : and though (he continued to 
 have thePopifh worfhip in her own chappel, flie for- 
 bore perfecuting the profeffors of the reformed reli- 
 
Of Public Covenanting. 209 
 
 gion, nor did fhe hinder them from avowing openly 
 their endeavours to propagate the truth. But in 1569 
 (he began to alter her conduct ; and guided by the 
 houfe of Guife, (he was thought to have defigned a 
 miJchief to the Proteftant Intereft ; when holy provi- 
 dence w r hich over-rules the wickednefs of .men to the 
 good of his people, ordered it fo that the aflaflination 
 of Mary's favourite Rizio, the murder of Darnly 
 whom fhe had advanced to (hare the royalty with her 
 only eighteen months before, and her infamous mar- 
 riage a very fhort time after to the Earl of Bothwell, 
 the fuppofed murderer of. her hufband, falling out, 
 occafioned the lofs of all her influence and authori- 
 ty, and put it out of her power to hurt the church 
 of God. 
 
 Afterward Mary, while a prifoner in the cattle 
 of Lochleven, was forced to fubferibe a deed, re- 
 figning her crown and kingdom to her fon, and com- 
 mitting the adminiftration during his minority, to 
 the Earl of Murray. Encouraged by the example 
 and authority of the good regent, as the Earl was 
 generally called, the reformation was carried on 
 without interruption. The church had her allem- 
 blies every year ; order and government were efta* 
 blifhed agreeable to the (implicity of the New Tef- 
 tament ; the minifters of the word (hewed a becom- 
 ing firmnefs and freedom in bearing teftimony for 
 the truth, and in reproving (in. In a word, (bed- 
 ding light and comfort among her friends, and ter- 
 ror among her enemies, (he began to to look forth 
 fair as the moon^ clear as the fun, and terrible as an 
 army with banners. 
 
 In the year 1 680 and i68r, the greater part of 
 the nation aud thofe of the higheft rank having em- 
 braced the reformed religion, the way was prepared 
 for national covenanting. It cannot be denied that 
 a father may bring his family, as Jonadab did the 
 Rechabites, under obligations to any thing lawful, 
 that is, which is confident with their duty, and with 
 
at* ESS A Y III, 
 
 the liberty and welfare of fociety. This obligation 
 on the Rechabites from Jonadab's command, was 
 jiot owing to the peculiar difpenfation of religion un- 
 der the Old Teftament ; for, dwelling in tents and 
 abftinence from wine, were things of a purely civil 
 nature, and had no reference to the then ftate of 
 the church. But why mould we infift; fince we are 
 daily witneffes of parents bringing obligations upon 
 their children in the ordinance of baptifm ; obliga- 
 tions, too, which are materially the fame with thofe 
 of the covenants and confeflions of the Proteftant 
 churches f Why, then, may not the greater and bet- 
 ter part of a nation do with regard to the whole, 
 what every Chriftian parent is allowed to do with 
 regard to his children ? 
 
 Popular difcontents mould feldombe quite, over- 
 looked by thofe in authority ; both becaufe they are 
 generally founded in truth, and becaufe the meafures 
 that may be neceffary for the removal of them, often 
 prove in other refpecls, the mod beneficial. James 
 who was now about fixteen years of age had taken 
 a fondnefs for a young nobleman whom he had cre- 
 ated Earl of Lennox : but the nobleman was a Pa- 
 pift. In order to fatisfy the people who could not 
 bear to fee the king lavifh his favours upon an ene- 
 my of the reformed religion, Lennox made a public 
 and folemn recantation of Popery in one of the chur- 
 ches of Edinburgh. But the jealoufies of the people 
 were revived by a prevailing report that the Pope 
 had granted difpenfations to his votaries to fay or 
 fubfcribe any thing, however, heretical ; provided 
 they were (till attached in their hearts to the Papal 
 intereft. James understanding that, ordered one of 
 his preachers to compofe a fhort Confeflion of Faith 
 in oppofition to Popery, and particularly, to the a- 
 bove mentioned difpenfations. Then was the Na- 
 tional Covenant written ; and foon after publicly 
 fworn and fubfcribed by the king, and by his court 
 and council. Eager to imitate the royal example, 
 
Of Public Covenanting q.\\ 
 
 and obedient to the dire&ion of the Aflembly in 
 1581, all ranks of people flocked to the taking of 
 the Covenant. 
 
 This national covenanting was peculiarly rea- 
 sonable ; as, at that time, the moil confiderable of 
 the Popifli powers were generally known to have en- 
 tered into a league for the extirpation of the Protec- 
 tant religion. 
 
 James had a ftrong averfion for Prefbyterian go- 
 vernment as being altogether unfavourable to the 
 great object of his purfuit, abfolute power ; for ex- 
 perience tells us that prefbytery and civil liberty mud 
 always go hand in hand. Hence he laboured to 
 bring into the church a fet of bifhops, whom he might 
 confider as his own creatures and obfequious depen- 
 dents. Though the reformation was retarded by 
 this circumftance; yet the aflembly in the year 1592, 
 having agreed upon the plan of church government 
 by Kirk-leflions, Prefbyteries, Synods and Gene- 
 ral Aflemblies, obtained the eftabiifhment of it by an 
 act of Parliament. Indeed the church continued to 
 make fome progrefs in reformation, till toward the 
 end of the year 1596. In this period we have two 
 instances more of Scotland giving herfelf to the Lord 
 in folemn covenanting. 
 
 The Lord having delivered our land with an out- 
 flretched arm from a Spanifh Armada and other 
 threatening dangers, our fathers exprefled their gra- 
 titude to him who was their Saviour in the time of 
 trouble, by renewing the National Covenant in 1590, 
 fubferibing along with it a general bond for the pre- 
 fcrvation of the Proteftant religion and of the King's 
 Majefty. 
 
 A rumour in 1596, of great war-like preparations 
 which Philip of Spain was faid to be making, filled 
 the nation with apprehenfions of an invafion. At the 
 fame time, the partial regard that James (hewed to 
 fome Papiits of the greatdt rank and influence, led 
 
ai2 ESSAY III. 
 
 many to fear the defigns of the Popifh party at home. 
 The Affembly therefore having taken the (late of the 
 kingdom into consideration, appointed a day of pub- 
 lic failing: it proved a day much to be remembered 
 for a plentiful out-pouring of the Holy Spirit, lead*. 
 ing minifiers, nobles, and burgerles to lament after 
 the Lord, to acknowledge with many tears the 
 breach of former engagements, and to enter anew 
 into their folemn covenant with the Lord. This 
 covenanting was conducted by the church alone 
 without any mandate of king or of parliament. 
 
 Bur after this, the fcene began to be changed. 
 James's king-craft, his flattery, and his tampering 
 with the confciences of men prevailed to turn many 
 afide from a ftricl: adherence to the purity of our 
 Lord's inftitutions. 
 
 As on the one hand, a tame fubmiflion to a fingle 
 inftance of ufurpation, however frnall it may feem, 
 will only ferve to allure an ambitious prince to at- 
 tempt farther ufurpations ; fo on the other hand, 
 when minifters or other church members fall into 
 that fnare which the fear of man bringeth, it is of- 
 ten long before they recover themfelves out of it. 
 Long indeed, and lamentable was the following train 
 of incroachments on that freedom that Chrift has 
 given to his church, and on the fimplicity and fpiri- 
 tuality of that divine worfhip which he has appoint- 
 ed in his word. . 
 
 James's firft attempt was to reflrain the freedom 
 of minifters in teflifying publicly againft his own fin- 
 ful practices : an intimation that he refolved from 
 that time to fuffer ho controul in the purfuit of his 
 fchemes from the reproofs of God's word. Toward 
 the olofe of the year 1596, he required the minifters 
 (threatening them with the lofs of their itipends, if 
 they refilled) to fubferibe a bond acknowledging 
 him the fovereign judge of treafonable or feditious 
 expreflions in their fermons. Though many had the 
 
Of Public Covenanting. 213 
 
 faithfulnefs to refill the temptation, yet there were 
 riot a few who complied. 
 
 In the next place, he found means to have packed 
 affemhlics, in which all was carried according to his 
 own heart. In one of thefe he got it ordained, that 
 rninifters fhould not meet for the exercife of church 
 government and difcipline without his confent. 
 
 Again, he held out a very taking bait : he pre- 
 tended it was a great lofs to the church that (he had 
 Ho mimfter to rcprefent her in parliament ; to oiler 
 her petitions, and to fee that no meafure fhould be 
 taken to her prejudice. The propofa! for having 
 fome rninifters chofen for that purpofe was qnicklv 
 pafled into a law, and approved of by one of JafaeVi 
 own aftemblies. To the clergymen who by this law 
 fate and voted in parliament, the king afterward 
 gave, the title of Bifhops. 
 
 He laboured togivethem the power, too. A little 
 aUer his accefiion to the throne of England, they 
 were made conftant Modcn tors in Synods and Prcf- 
 ■bvteries : but they became formidable indeed, when 
 the two Arch-bifhops of Gfofgow and St. Andrew's 
 were each of them, with fome nobles and gentlemen, 
 authoriicd to hold a court of high ccm million, ari 
 to excommunicate fine, and imprifon all whofe re- 
 ligious principles or manners were offenfive ro them, 
 Fpiicopacy having tried all its trimming foothing arcs 
 in vain, now began to (hake the dreadful dart of per- 
 fection. 
 
 At length James carried his point fo far, that his 
 ov - abfolute power in the church, and, which was 
 entirely filbfevvierit to it, the pr-=.?er ol the bifhops 
 were- fecured both by acTts of parliament and by the 
 oaths which mimfters were required to take at their 
 ordination. 
 
 Farther ftiil : he attempted to introduce a num- 
 ber of fuperlVu-ious ccrcmonif s 3 undei the colour of 
 
 A a 
 
214 ESSAY III. 
 
 an Affembly's appointment: The Affembly we mean, 
 was at Perth in 1618 ; the members being moftly the 
 King's creatures, 'and Spotifwood Arch-bifiiop of 
 Glafgow the Moderator. Such was the meeting where- 
 in were patted the famous five articles with regard 
 to kneeling at the Lord's Supper, private communi- 
 cating, private baptifm, confirmation of children, 
 and the obfervation of holy days. Trrefc articles 
 were afterwards ratified by an ad of parliament. 
 
 Thus far had James advanced in the fcheme of 
 eftablifhing Epifcopacy and arbitrary government in 
 Scotland ; when Charles fucceeding to the crown, 
 entered fully into his father's views, and profecuted 
 them with all the enthufiafm of a fuperftitious bigot. 
 
 By the time that Charles attended the throne, the 
 pretence of introducing innovations by the confent 
 of General AfTcmblies was grown quite obfolete and 
 thread-bare. All men faw that the king modelled 
 thefe aflemblies, and directed their proceedings in a 
 manner contrary to the rights and the liberty of the 
 church : fo that their acts were difregarded as of no 
 force nor authority. # Charles therefore found it an 
 ufelefs expedient 5 and full of the grandeur and uni- 
 verfal efficacy of his prerogative, be deemed it un- 
 neceflary. 
 
 The following inftance of his behaviour toward 
 the parliament of Scotland deferves our notice. 
 While he was in Scotland in the year 1633, having 
 called the parliament, he brought in two bills ; one 
 declaring his Ma)efty*s Sovereign authority over all 
 cftates, perfons, and caufes whatfoever ; and that 
 the power of prefcribing an habit to church-men- 
 fhould refide iruhim and his fucceflbrs for ever : the 
 other for the confirmation of all the acts and ftatutes 
 that had been made before with regard to the church. 
 
 * That many Prefbyteries, as well as particular minifters, ex- 
 j*refly difowned the authority and conftitution of the feveral pre- 
 tended Aflemblies inthii period, is (ufticiently deraonftrated in Mr, 
 V/iLCbn's Defence, chapter iit* § 3. 
 
Of Public Covenanting* 215 
 
 The members declared that fo far as the firft of the 
 bills refpeclcd his Majefty's prerogative, they agreed 
 to it ; but they diflented from what was added about 
 the apparel of church- men } as tkey apprehended it 
 might open the way for introducirfg the furplice. 
 But Charles would admit of no diftin&ions. " I mull: 
 " have your yes," faid he, u or your no to the 
 " whole bill." The queftioa being put, he marked 
 the votes wkh his own hand. The clerk having 
 counted them, declared that it was carried in the af- 
 firmative. " That we deny," cried fome of the 
 members. His Majefty then interpofed, faying ; 
 " The clerk's declaration fhall (land, unlefs one of 
 " you will come to the bar, and at the peril of his 
 M life, accufe me of falfifying the record of parlia- 
 " ment." The truth is, it was carried in the nega- 
 tive, thirteen lords and the majority of the commons 
 voting againft it. Charles's treatment of the parlia- 
 ment would perhaps have paffed unnoticed in the 
 dark ages of ignorance and fuperftition ; but by this 
 time men had acquired too enlarged ideas of their 
 natural rights and liberties, to fuffer any flagrant vi- 
 olation ot them without refentment. 
 
 Afterward, he began to impofe what he thought 
 proper upon the church without troubling himfelf a- 
 bout the confent of parliament. 
 
 He firft fent down to Scotland a book of canons, 
 commanding all arch-bifhops, bifhops, and others 
 exercifing ecclefiaflical jurifdic~lion, to fee them punc- 
 tually obferved. Thefe canons were defigned to o- 
 verturn altogether the Prefbyterian conftitution, and 
 to form the church of Scotland entirely upon the 
 model of the Englim church. 
 
 The next poipt he laboured was to bring the 
 churcfi of Scotland to make ufe of a public liturgy 
 or book of common prayer ; the fame as that ufed in 
 England with a very few alterations. This roufed 
 the people effectually. While the accuftomed forms 
 A a 2 
 
216 ESSAY III. 
 
 of worfhip were ufed in their public arlemblies every 
 Lord's day, the bulk of them were not fo fenfible 
 of the deviations from the Prefbyterian order and 
 from the liberty of the church in courts of judica- 
 ture which they feldom have occafion to witnefs. 
 But the cafe was altered indeed, when inftead or that 
 fi.mple manner of worfhip by which they had been e- 
 diried, they were every .Sunday (for fo the Sabbath 
 was called in the Liturgy) to have the. fame dull un- 
 varied repetition of morning and evening prayer, of 
 litanies, collects, lefl'ons, confeflions, -abfolutions, 
 refponfes, amens, creeds, and pater nofters. The 
 clergy, therefore, no fooner offered to make ufe of 
 the King's Book of Common Prayer, than the po- 
 pulace took the alarm ; all was uproar and confufion. 
 The difepntents which foine how of other had been 
 fmothered for about forty years pail, now broke 
 forth all of a fudden into an irrefiftible flame. 
 
 This tumult of ihe common people, which the bet- 
 ter fort of the Prefbyterjans much difapproved of, * 
 was followed by a mm and perfeveririg but regular 
 and deliberate oppofition to the court-measures. A 
 great many of the fnft rank joined in petitioning his 
 Majefty for a redrefs of grievances ; particularly, that 
 he would not infill upon the ufe of the fervicebook in 
 Scotland, till he received farther information of the 
 matter. This humble fupplication was anfwered in 
 the beginning of the year 1638 by Charles's procla- 
 mation > wherein he takes it upon hjmfelf to vindi- 
 cate the imppfing of the liturgy, and difcharges the 
 meetings of the nobility and gentry, Tinder the pain 
 of treafon. After fuch a proclamation it was found 
 neceifary to take more decifive meafures for carrying 
 on the intended work of reformation. The noble- 
 men, the gentry, the burge{fes, the miniflers met 
 in feverai rooms. \ They refplved upon renew- 
 
 * V Thefe unhappy and ungodly violences," fays Principal Bai» 
 Jie in one of his letters, " hurt our good caufe." 
 
 t Thcfc w%re called tables. 
 
Of Public CovENANtiNo. 217 
 
 ing the National Covenant. Without delay a writ- ; 
 ing was made out for that purpofe. The Writing 
 confided of three parts. The firfr. was a copy of the 
 national covenant : the next was a lift of the various 
 a£ts of parliament in favour of the reformation : the 
 third/was an accommodation of the covenant to the pre- 
 fent circumftances, containing a difapprobation of the 
 government of the church by diocefan bimops, and 
 an engagement againft the pradice of the ceremonies 
 which the court was now feeking to introduce into the 
 worfhip of God. Such was the covenant fo generally 
 fworn and fubferibed by all ranks in 1638. The 
 fubfeription was begun in February, and fpread in a 
 very fhort time ail over the kingdom. The people 
 fworc the covenant in mod parifhes with remarkable 
 emotions, with many prayers and tears, all profef- 
 fmg repentance and godly forrow for their fins, ek 
 pecially for their breach of covenant with the Lord, 
 in fuffering the purity of his ordinances to be taim> 
 ed by prelatica! innovations. 
 
 Those who were witneiTes of this covenanting, 
 teftified, that " the defire it wrought in the hearts 
 <c of his people approved it to be a fpecial mean of 
 *?. God's appointment for reclaiming the nation to 
 " himfelf. 
 
 Here civil pains did nothing. The minifters wlu 
 adminiftred the covenant ufed no other arguments to 
 perfuade perfons to take it, than fuch as were drawn 
 from God*? words. Nay, fo far were the minifters 
 from defiling to force any into their covenant, that 
 they refufed to admit fome to that privilege. J 
 
 The general truth, that it is lawful to bind our- 
 felves by oath to maintain our profefTion of religion 
 
 t See Bailie's Letters, Vcl. id, Page €6. Speaking of the feb- 
 fenption of the Covenant at Glafgow, be fays, ' Ali amanfc us in- 
 •' dine to lubfcrib*. — With many figh a and tear by all that people 
 *• the oath wus made. — The Forlythes have fubfenbed, and almott 
 11 ail who refuied before. Some they wili pot hive theitf hands/' 
 
ai8 ESS AY III. 
 
 as agreeable to the word of God, feems to have been 
 allowed by all parties at that time. Hence the writ- 
 ings of that period in defence of the covenant appear 
 always to take this principle for granted ; and are 
 for the mod part taken up in vindicating the things 
 engaged to in the covenant. 
 
 Hence too, the King on his part, propofed that 
 the people (hould fubferibe the National Covenant 
 •with a bond exprefling their loyalty to him. This 
 fubfeription was generally refufed ; fome, hovrever, 
 by the marquis of Hamiltoun, were prevailed on to 
 fublcribe. 
 
 The defign of the King's covenant, as they called 
 it, was to fecure the office of diocefan bifhops in 
 Scotland j for, faid the marquis, it mud now be un- 
 der flood as it was by thofe who took it in 1 58 1 , 
 when Epifcopacy was ki the church. But yet the 
 greater part even of thofe who yielded to his folicita- 
 tations, denied that they confidered themfelves as 
 under any obligation from the National Covenant to 
 favour Epifcopacy. So vain was Charles's attempt 
 to force the National Covenant into the fervice of 
 bis Bilhops. 
 
 In November 1638, met the famous affembly at 
 Glafgow, the marquis of Hamiltoun being prefent as 
 the king's commifiioner. That affembly abolifhed 
 the office of diocefan bifhops, and the articles of 
 Perth ; annulled all the affemblies that had been held 
 fince James's acceffion to, the throne of England; re- 
 ftored and improved the plan of order and difcipline 
 which had been agreed upon in the time of John 
 Knox ; and overturned at once the whole fabric of 
 Epifcopal hierarchy, and of ceremonies which both 
 James and Charles had laboured fo long and fo zeal- 
 oufly to build. 
 
 This affembly gave a memorable teftimony to 
 the freedom and independency of the church by 
 continuing to fit, after the Commiffioner in the 
 
Of Public Covenanting. i\g 
 
 King's n me had declared it difolved; a circumftancc 
 which, however many doubts and apprehenfions it 
 occafioned to ibme at that time, will reflect honour 
 on the honefty and faithfulnefs of the members to 
 the lateft pofterity. 
 
 When the aflembly's humble fupplication was 
 read to his Majefty, he anfwercd ; <c They havebro- 
 " ken my head ; and now they offer to put on ray 
 " cowl." 
 
 Soon after he exacted from the Scotfmen at court 
 an oath, renouncing the Affembly and the Covenant; 
 an oath in which* they likewife promifed the King all 
 the afliftance in their power againfl; their countrymen. 
 And then he erected his royal ftandard at York, to 
 which all the nobles and gentry of England were 
 commanded to repair in order to oppofe the Scots* 
 who were falfly reprefented as about to invade Eng- 
 land. The Covenanters were now declared rebels, 
 and nothing but war was thought proper for them. 
 
 In the profecution of the war, Charles was-' very 
 tmfuccefsful ; his mercenary troops were lukewarm in 
 his caufe; the people of England, now beginning to 
 be animated with the opening profpects of civil and 
 religious liberty, were, many of them, ready to take 
 part with the Scots. They all murmured at a war 
 undertaken without money to carry it on, and with- 
 out the confent of Parliament. 
 
 On the contrary, the army of the Covenanters 
 was wonderfully encouraged, believing that they 
 were engaged in the Lord's caufe, and that his hand 
 was with them. And with them it remarkably was, 
 for the Lord is near to ail them that call upon him. 
 In the hiftory of mankind there is hardly to be found 
 an example of foldiers being fo diligent in the pure 
 won'hip of God as the armed Covenanters were on 
 this occafion. One who had the lead real tafte for 
 the exercifes of religion would have been refreshed 
 to have heard morning and evening in the tents 
 
320 ESSAY III. 
 
 through the camp, the delightful found of fome ring- 
 ing Pfalms, fome praying, and fome reading the 
 Scriptures. True religion is no enemy, like enthu- 
 fiafm or fuperftition, to prudent counfet or undaunt- 
 ed valour. The Covenanters ufed all the proper 
 means of defence with vigour and fuccefs : Large 
 fums of money were raifed; futficient quantities of 
 arms were provided ; men were regularly inlifted 
 and difciplined ; the chief command was given to 
 General Lefly, a man of unqueftioned abitiiy in mi- 
 litary affairs ; while the inferior officers were, many 
 of them, fuch as had acquired experience and repu- 
 tation under the great Guftavus Adolphus of Swe- 
 den. In fhort, the Covenanters were fo firmly u- 
 nited, and took their meafures fo juftly, that Charles* 
 after having in vain attempted by a fair pretence of 
 peace to deceive them into a fecurity that might have 
 rendered them an eafy prey to his defigns, found it 
 neceifary at lad, to treat with them in earned. 
 This treaty was begun at Rippon in the year 1 640, 
 juft after the Scots had taken Newcaflle. He had 
 often declared the Covenanters rebels and traitors ; 
 but now he thought fit to acknowledge them before 
 the Parliament of England (for he had now called a 
 parliament) to be his good fubjects, to whom he had 
 lent his great feal, and with whom he wifhed to have 
 a perfect agreement. The truth is, the members of 
 that auguft afiemhJy, inclined many of them to fa- 
 vour the caufe of the Scots from the beginning ; but 
 now, quite charmed with their brave refiftence, could 
 not forbear murmuring even before the king himfelf, 
 at the leaft reproachful word uttered againft the 
 Scots. A prefage of the Union into which they and 
 the Parliament of England fcon after entered ; an 
 union in the caufe of rejigion end liberty. 
 
 In the fumr^er of 1641, the king having found 
 the Englifh Parliament fo refractory, made a vi- 
 fit to Scotland. Having refoived, if pollible, to 
 win upon the affections of the Scots^ he was now be- 
 
Of Public Covenanting. iit 
 
 come all goodnefs, and gave them whatever they 
 a iked. He approved their proceedings in oppoi- 
 ing the Book of Canons, the Liturgy, and the five 
 articles of Perth. The bond againft innovations and 
 all the ads of the Scots Parliament in favour of our 
 covenanted reformation now received the royal ai- 
 fent : which gave them all the legal confirmation 
 which they were capable of receiving. 
 
 ■ ..., ■; ! ■■■ 
 
 Ohfcrvafions on the National Covenanting in 
 Scotland. 
 
 LIBERIUS reprefents the Covenanters as " a 
 " tumultuous combination inflamed with bi- 
 *f gotry for religious trifles, and without any reafon- 
 " able object." With regard to the approbrious 
 name of tumultuous combination, the hiftory of the 
 Covenanters will enable the reader to judge how un- 
 juftly it is here applied. The popular infurreclions 
 are out of the queftion, fmce the Covenanters them- 
 felves never offered to juflify them cither tx> the king 
 or to their fellow fubjecls ; though they may fome- 
 times have obferved, that Providence over-ruled 
 fuch infurreCtions (as- it frequently ov*r-rules the 
 greateft diforders) to the mod valuable purpofes* 
 To call a fet of men of whom the leading part 
 was highly diftinguifhed in rank, in education, in 
 the love of religion and of thtk* country,' a tumultu- 
 ous combination, while it is not fhewn that they act - 
 Yd contrary to the principles of equity ; to call fuch a 
 Jet of patriots by fo reproachful an appellation, from 
 the circumflance meerly of their being in oppofition 
 jo the king, is a bafc partiality which none will ex- 
 cufe but thofewhofe ignorance of the rights of man- 
 kind fits then) to receive the fkwiih doctrines of paf« 
 (wt obedience and r;on-refiftaoce. 
 
 B b 
 
Mi ESSAY III. 
 
 As to the reafonablenefs and importance of their 
 object, if Liberius reckons nothing a folid or fubftan- 
 tial poffeffion but fine houfes, well-cultivated lands, 
 or fome other kinds of external wealth ; if he knows 
 no fatisfa&ion befides corporeal gratifications ; if he 
 cannot difcern a reality in any thing beyond the 
 fephereof his five fenfes ; if Liberius is fuch a brute 
 in human fhape, * it mud be owned that the matters 
 our fathers contended for with refpecVto religion, ne- 
 ver can appear to him other than mere trifles, un- 
 worthy the leaft attention. But fome there are who 
 know with the higheft degree of certainty, that all their 
 true happinefs lies in communion with that God who 
 made and who redeemed them, who fupports the life 
 of their bodies and of their fouls. They are certain, 
 that God's word and ordinances are the means of 
 that communion ; juft as our food and raiment are 
 the means of preferving the life and health of our bo- 
 dies. Hence nothing is more reafonable than for 
 fuch perfons to contend earneflly for the purity of 
 God's word and ordinances as the only appointed out- 
 ward means, in this life, of attaining communion 
 with God. Chriftians know that it is the life and 
 confolation of their fouls to behold the glory of God 
 in the face of Jefus Chrift. But God's word and 
 ordinances arc the glafs through which they behold 
 that glory ; and can we wonder at their zeal for the 
 purity of the glafs which is the. medium of fuch de- 
 ferable contemplation ? or can we blame them for 
 refufing to have itfulliedwiththe dirt of human inven- 
 tions ? Farther, thofe who are fpirituai (w* mean 
 fuch as have the Spirit of Chrift, for others are none 
 of Chrift's) difcern a fpirituai beauty and glory in 
 the genuine inftitutions of Chrift, entirely different 
 from the beauty and glory of the moft ingenious de- 
 vices of men : The latter are adapted to the carnal 
 eye of the natural man who cannot fo much as ap- 
 prehend the former j for he receiveth not the thingt 
 
 * Pfal. xlix. x j. He it like the htfifts that perijb> 
 
Of Public Covenanting. 123 
 
 if the Spirit of God, they are foalifhnefs to him. neither 
 can he know them. Hence the manifeft tendency of 
 human devices in religious worflnp to turn away the 
 attention and affections from God's ordinances. Be- 
 fides, the honour of our Lord's name is deeply con- 
 cerned in the manner in which we worfhip him. To 
 pretend worfhipping him by means which he has not 
 appointed, is to offer him an indignity which the mod 
 pious intentions will never excufe. But there are 
 ibme to whom the honour of Chrift as the king and 
 head of his church is dear above all things. In fine, 
 our fore fathers well knew that one deviation from 
 the rule of God's word leads to another, and that to 
 a third, and fo onward to a total apoftacy like that 
 of the Romifh church. If you admit one thing into 
 the worfhip or government-ofthe church, which is not 
 mentioned in the word of God, another thing will 
 foon occur that claims a place on the foot of tradi- 
 tion, of ancient cuftom, of fuppofed ufe and orna- 
 ment. Hence' it was a godly jealoufy of our fathers 
 that led them fo vigorously to oppofe the tirft appear- 
 ances of unfcriptural rites and ceremonies of religion 
 breaking in among them. If Liberius and his ad- 
 mirers reply, that this is the language of fanatics ; 
 we may afk, what mould we fay to a fet of blind men 
 who disbelieving the teitimony of others concerning 
 the beauty of colours, fhould agree together for their 
 mutual comfort to call people that fee fanatics ? 
 
 That our anceftors regarded the duty of public 
 covenanting as an ordinance of the church is evident 
 with refpeel: to the National Covenant, from the im- 
 mediate end of it, the reformation of religion; from the 1 
 manner in which our divines wrote in defence ok it ? 
 ftill reprefenting it as a covenant with God and not 
 with man only ; from its adminiftration by minifters 
 on the Lord's day, or on days of folemn humiliation $ 
 and efpecially from the matter of it ; in which we 
 may take notice of the following particulars. - 
 B b 2 
 
414. ESSAY IIL 
 
 In the beginning of it we have thefe remarkable 
 words uSonglyexpreflive of the profeffion that our 
 fathers made of receiving the truth as it is in Jefus 
 with faith and love : " We believe with our hearts, 
 <c confefs with our mouths, fubferibe with our hands, 
 44 and conftantly affirm before God and the whole 
 * c world, that this only is the true Cbriflian faith and 
 Ci religion, pieafmg God and bringing falva^ion to 
 * 5 man, which now is by the mercy of God, reveal- 
 ci ed to the world by the preaching of the bleifed 
 €; evangel ; — -to which we willingly agree in our con- 
 " fciences in all pomes as to God's undoubted truth 
 *' and verity grounded only upon his written word." . 
 In the next place, our anceftcrs go on to fpecify 
 the Popifl* errors which they folemnly renounced. 
 In the prefent age the common people do not under- 
 hand many of the terms here ufed. But we are to 
 confider that church-members had occafion at that 
 time to be much better verfed in the Popifh contro- 
 verfy, than they are now. It was only a few years 
 before that they had themfejves 'been pracTifmg the 
 evils here abjured. Beftdes, they had been accuf- 
 tomed to hear their miniffers .laying open and refut- 
 ing the errors of Popery almoft every Lord's day. 
 The confeftions of faith too, and the religious trea- 
 tifes written at that time were, for the mod part, ta- 
 ken up in expofing the abominations of Popery. E- 
 ven in our own times , profeffors can give fome ac- 
 count of the manifold fectaries which at prefent in- 
 fed the church. .And may we not fuppofe our fore- 
 fathers (while yet far from that indiiference to the 
 concerns of religion which hath feized on this genera- 
 tion) to have been much better acquainted with that 
 which was almoft the only fpecies of falfe religion a- 
 gainft which- they had then to contend ? 
 
 Some think it ftrange that our forefathers fhould 
 have mentioned the decrees made at Trent in a bond 
 which, the .common people were to fubferibe. But 
 it fhould be remembered that the Council of Treat 
 
Of Public Covenaktihs. <x%$ 
 
 was then a reigning fubjeft of converfation, and as 
 much in people's mouths as the Congrefs. in Ameri* 
 ca is now. We have reafon to believe the Protec- 
 tant mmifters would give their people all the informa- 
 tion about that council which was necefjary for main- 
 taining a teftimony againft itt They would mew them 
 that whatever the Popiih party might pretend, or 
 whatever fome of the well-meaning bifhops that at- 
 tended it might look for, the real defign of that 
 council was for the ruin of the Proteftant caufe, and 
 for the confirmation of the errors "and abominations 
 of Antichrift. Such a teftimony was abfolutely nc- 
 ceffary at that time, in regard that the Papifts were 
 continually boafting of their pretended general-coun- 
 cil, comparing it with the mod venerable councils 
 of antiquity ; infilling that its decree ought to be 
 held as binding upon all Chriftians ; and .charging 
 the Proteftants with inexcufable obftinacy,. becauie 
 they would not fubmjt to thofe decrees. It was 
 therefore, at that time a neceifary branch of the 
 teftimony of Proteftants, to abjure the authority of 
 the Council of Trent. 
 
 Farther, That our anceftors meant that perfons 
 fhould take the National Covenant as church-mem- 
 bers, is clear from the evangelical character which 
 the Covenanters bear. They are perlons <c whole 
 ^ God is the Lord ; they are not moved with any 
 " worldly refpeel, but are perfwaded only in their 
 " conference ; through the knowledge and love ' of 
 u God's true religion imprinted in their hearts by 
 " the Holy Spirit." It is only in the character tff 
 believers, or of thofe who partake of Chrift and all 
 his faving benefits, that we can give ourfelves to the 
 Lord in a covenant of duties : and furcly it well 
 becomes believers and partakers of Chrilt to ufe 
 thefe words. At that time, there were no difputes 
 among Proteftants about the nature of faith. They 
 unanimouily held, in oppofition to the general doubt- 
 fome faith of the Papifts a that it is an application of 
 
%t& ESSAY III. 
 
 Chrift and his benefits to ourfelves in particular ; a- 
 jnong which benefits is the imprinting of the knowledge 
 and love of the true religion by the Holy Spirit., It is 
 true, carnal men could not confidently fwear the 
 National Covenant : nor can they confidently pray 
 or receive the facraments : for thefe and indeed every 
 ordinance of the church of Chrifl muft be obferved 
 in the way of depending on Chrifl as the Lord our 
 righteoufnefs and ftrength ; a dependence to which 
 natural men are abfolutc ftrangers. The truth is, 
 if we are to reprobate a religious duty, only becaufe 
 a deceived heart will be fo abfurd as to draw falfe 
 concludons about the date' of perfons before God 
 from the profeffion that they neceffarily make in fuch 
 a duty, what would follow? For the beautiful fyftem 
 cf Chriftian duties and ordinances we would be pre- 
 fented with an univerfal blank. 
 
 The Covenanters promife to abide by this profef- 
 fion all the days of their lives, as they would not en- 
 danger " both foul and body in the day of God's 
 " fearful judgment." Some fuch imprecation is 
 exprefTed or implied in all oaths. It is highly pro- 
 per here, not that Covenanters were to entertain a 
 flavifh fear of hell ; but becaufe the ground they 
 here profefs to (land upon is the only ground of our 
 falvat/ion ; becaufe they might affure themfelves that 
 the Lord would enable them according to his word 
 to perform their vows ; and laftly, becaufe it expref- 
 fes the defire and refolution to walk in the Lord's 
 way, with which honeft Covenanters ought to be a- 
 nimated. 
 
 Hi/lory 
 
Of Public Covenanting, %%f. 
 
 Hijlory of the Solemn League and Covenant of 
 the three Nations. 
 
 THE manner of carrying on the reformation in 
 England was very different from what it was 
 in Scotland. In Scotland we have feen it advancing 
 from the people to the prince ; in England it pro- 
 ceeded or feemed to proceed in a contrary direction, 
 from the prince to the people : a circumftance from 
 which many important confequences followed. In 
 England the reformation increafed the king's prero- 
 gative ; in Scotland the reformation limited the pre- 
 rogative. In England, a$ the reformed churrh re- 
 ceived her model in a great meafure from the king ; 
 fo the external adminiftration of her government was 
 left almoft wholly in his hands : but the church of 
 Scotland abfolutely refufed to acknowledge the will 
 of any mortal, however exalted in rank, either with 
 regard to her conftitution, or with regard to the acj- 
 miniftration of her government. Scotland profecut- 
 ing more fully the fpirit of the reformation, admitted 
 nothing in religion, but upon the authority of God's 
 word alone. England, (topping fhort in the middle 
 of her career, chofe a religion conformable to anci- 
 ent cuftoms, to the opinions of the fathers, and to 
 the dictates of an earthly head. Hence the furplice, 
 the ceremonies, the liturgy and the hierarchy : in 
 all thefe the church of England favours rank of Po- 
 pery. 
 
 From the beginning of the reformation there were 
 many godly perfons who complained of thefe things 
 as greatly fymbolizing with Antichrift, and as lead- 
 ing the people away from that fimple and fpiritual 
 wcrlhip that God has appointed in his word. It is 
 
*a* ESSAY III. 
 
 well known how much the pious and faithful Bimop 
 Hooper was againft wearing the Surplice, calling 
 it the, Pope's Livery. 
 
 Queen Elisabeth, though celebrated as pro- 
 teclrefs of the reformed religion, ufed all her policy 
 to increafe the power of the crown in matters of reli- 
 gion. When princes want a religion that may prove 
 fubfervient jo their worldly grandeur, they always 
 find the religion of the Bible too plain and fun pie for 
 their purpofe.' Hence Elizabeth infilled fo rigorouf- 
 Jy on the obfervance of a few ceremonies and glaring- 
 ornaments that were contrived to captivate the fenfes 
 and imagination. Her fucGeffors James and Charles 
 infilled no lefs rigoroufly. 
 
 Elisabeth's injunclions and perfecutwfc feemed 
 to lefTen the number of the non-conformifts : but 
 thofe of James and his fon only increafed it. How 
 did this come about? The talents of the two princes 
 for government were perhaps inferior to thofe of 
 the Queen a But that was not all : As the know* 
 ledge of religion and liberty was daily gaining ground 
 among the people, they grew more and more impa- 
 tient of any arbitrary exercife of the royal preroga- 
 tive, either with refpeft to religion or with refpecl to 
 their civil rights. They would no more be treated 
 like children 5 they rofe to a more manly. and vigor- 
 ous ufe of their understanding. They began to 
 bring every thing, even the mandates of the mo- 
 narch, to the tefl of reafon and of the fcripture?. 
 They fhewe4 themfelves to be men and to be Chrii- 
 tians by choofing to obey God rather than man. 
 At that time they did not embrace the truths of reli- 
 gion, as matters of fpeculation merely ; but fo much 
 did they receive the Jove of thofe truths, that they were 
 ready to do and fufferevery thing for preferving the 
 purity of them. Hence very foon after the meeting 
 of the laft parliament of Charles I. commonly called the 
 Long Parliament, the general voice of the people of 
 England appeared to be for the removal of Epifcopa- 
 
Of Public Covenanting. tig 
 
 cy and unfcriptural ceremonies, root and branch ; >. 
 fact which cannot be denied when one confiders what 
 petitions to that purpofe fubferibed by fo many thou- 
 fands were prefented to the parliament ; bow popu- 
 lar the long parliament was in all its proceedings a- 
 gainfl: Epifcopacy ; and what a poor figure they made 
 who followed the fortunes of the king, and who 
 compofed his pretended parliament at Oxford ; a poor 
 figure indeed, compared to the legal reprefentatives 
 of the nation feconded as they were, by the joint efforts 
 of their conftitu-ents. Charles mud have been odi- 
 ous to the generality of his Proteftant fubje&s, be- 
 fore he could have been forced into a meafure fo 
 highly difgufting to them, as that of calling in the 
 Iriih Pa pills to his help, a fhort time after that dread- 
 ful mafTacre, and while their hands were (till reek- 
 ing with proteffant blood. 
 
 The war between the king and the parliament fills 
 fome of the meft interefling pages of hiftory : the one 
 contending for arbitrary power in civil government, 
 and alio for Epifcopacy and ceremonies in the church; 
 the other for freedom from every femblance of dc^ 
 potifm in the (fate, and from every human impofi- 
 tion in matters of religion. The fuccefs of this, as 
 of moil other wars, was various. In the year 1643, 
 the affairs of the parliament appeared to be verging 
 toward ruin, when the refolution was taken offend- 
 ing commiiiioners to invite the Scots to efpoufe their 
 caufe. Thefe commiiTioncrs * arrived at Leith on 
 the feventh day of Auguft. Having appeared be- 
 fore the General AfTembly which was then waiting 
 to receive them, they prefented a declaration of both 
 houfes of parliament, (hewing the parliament's care 
 of reforming religion ; their denre of having fome 
 members of the affembly to afiift their divines who 
 
 C c 
 
 * Thtir names were Sir William Armin, Sir Henry Vane, Mr. 
 HatcHer and Air. Diiriey ; With two lajoiitcrs, Mr. Marihal and 
 Mr. Nye, 
 
§j<8 'ESSAY III. 
 
 were new fitting at Weftrninfter ; and in fine, their 
 extreme need of help in their prefent deplorable con- 
 dition. 
 
 Some time before, the Scots had fent commiffion- 
 crs to the king at Oxford to offer their mediation 
 between him and the parliament ; but the offer was 
 rejected, and the peribns of their commiffioners 
 treated by thofe about him with all manner of con- 
 tumely. Afterward he wrote to the Eftates of Scot- 
 land difcharging them to meddle in the affairs of 
 England. Nothing could be more impolitic than 
 the king's harfli and arbitrary treatment of the Scots 
 at this time. It loft him their affections entirely, 
 and determined them to accept the invitation of the 
 Englifh Parliament. 
 
 Hence it was that the before-mentioned commif- 
 fioners from England, met with the kindeft recepti- 
 on both from the ailembly and from the eftates. 
 Some indeed Were (till for holding a middle courfe 
 between the king and the Englifh Parliament. But 
 the reafoning of the eloquent Lord Warriftoun pla- 
 ced the vanity of that opinion in fo ftrong a light 
 that it was very foon relinquished ; and harmony in 
 the refolution of aflifting the Englifh Parliament en- 
 rued. But ftill the mode or manner of their union 
 with the parliament was a fubject of debate. The 
 Englifh CommifTioners propofed at £rft a civil league 
 only : but the Affembly and the Eftates ihfifted on 
 having a religious covenant. The Englim Commif- 
 fioners at length agreed to the latter ; only they la- 
 boured to keep the door open in England to Inde- 
 pendency ; a referve which no confederation could 
 bring the Scots fo approve. At laft, two or three 
 in private agreed with the Englifh CommifTioners u- 
 pon a draught of that which was afterward called, 
 " The Solemn League and Covenant." This prov- 
 ed fatisfying to all. The three committees from the 
 Eftates, from the General Affembly, and from the 
 Parliament of England, gave an aflent to it, than 
 
Of Public Covenanting. 231 
 
 which nothing could be more unanimous. When it 
 came before the aifembly one can hardly imagine a. 
 more affecting icene than it was to fee the uars of 
 pity and of joy that were ihed by fo many grave, 
 wife and aged men on that occafion. Perfous who 
 had a real concern for the glory of Chrilt, were 
 tranfported with the profpecl of , the three kingdoms 
 (where civil difcord had raged for many years, and 
 where horrid war was continuing to mark her pro- 
 grefs with ruin and with blood) uniting at fuch a 
 time in the Lord Chrilt as their common head, and 
 declaring themfelves his willing fubjects. Language 
 is unable to exprefs the gladnefs that arifes in the 
 heart of the Chriiiian on feeing the enlargement of our 
 Lord's kingdom ; a gladnefs far greater than that of 
 worldly men when their corn and their wine are in- 
 creafed. All the Prefbyteries, the Univerfities and 
 Parifhes through Scotland were appointed to have a 
 copy of this Covenant to be fubferibed by their mem- 
 bers : an appointment which w r as obferved very uni- 
 verfally ; the Covenant being taken in this and the 
 following year, every where through the nation. 
 
 With no left readinefs and alacrity was the Cove- 
 nant received at London. The divines at Weft min- 
 der, the Lords and Commons aflembled in Parlia- 
 ment approved of it as foon as it was laid before 
 them ; and in a few weeks after, folemnly fwore 
 and fubferibed it with great joy and many tears. 
 The Parliament having ordained the Covenant to be 
 {worn by all ranks through England, multitudes took 
 it, rejoicing at the oath of God. The lioufe of Com- 
 mons ordered the Solemn League and Covenant to 
 be read publicly iH every church and congregation 
 on every day of humiliation which was then once in 
 the month. By the fame authority every congrega- 
 tion was obliged to have a copy of the Covenant 
 printed on a fair letter, hung up in a proper place 
 within the church. Many of thefe copies remained 
 till the Refloration. In {hort it feems to be one of 
 C c 2 
 
ip ESSAY III. 
 
 the cleared fa&s of hiftory, that in England the bet- 
 ter fort and the generality of all ranks went into the 
 Solemn League and Covenant. 
 
 About the fame time, it was fworn by the gene- 
 rality of thofe in Ireland who took part with the Eng- 
 Jifh Parliament ; which we have reafon to think, 
 were the greater part of the Proteftants : for the 
 countenance the king had giving to the Irifh Papifts, 
 his accepting of three hundred thoufand pounds and 
 other affiftance from thofe bloody men, had alienat- 
 ed the hearts of the Proteftaius from his caufe and 
 party. 
 
 It was not long that the reformation prevailed in 
 England. The Weftminfler Aflembly indeed, fram- 
 ed an excellent Confeffion of Faith and Larger and 
 Shorter Catechifms. But the affairs of the nation 
 were in fuch confufion, that nothing could be firmly 
 eftablifhed. Prefbyterian church order was introduced; 
 but the parliament that pro;ecled and that nourifhed 
 it, were foon overpowered by the independent and 
 feclarian party ; who, having beheaded their So- 
 vereign, cruihed it before it had time to take 
 root. For nearly ten years after, while Cromwell's 
 arms were renowned and refpec~led abroad, all was 
 ufurpation and diforder, especially in religion, at 
 home. Cromwel having ufurped the fupreme au- 
 thority in the flate ; his example and his unbounded 
 toleration having ltflened men's refpec~l for public 
 office in general, the land was filled with preachers 
 without any regular call, and with prophets who ran 
 unfent. Thefe popular haranguers whofe qualifica- 
 tions were impudence unreflrained by any degree of 
 modefiy, and wild imagination undirected by any de- 
 gree of judgment, who knew neither what they /aid, 
 nor whereof they affirmed, broached a vaft number of 
 new opinions more abfurd and more monftrous than 
 the herefy of the Gnoftics, or any other that ever dis- 
 turbed the Chriftian church, 
 
Of Public Covenanting. i^ 
 
 While Seftarianifm was thus overfpreading Eng- 
 land, the Scots renewed again the Solemn League 
 and Covenant, as a mean of preferring them from 
 the evils of the times. They renewed it in the way 
 of acknowledging the breaches of it, and folemnly 
 engaging to the duties oppofite to thofe breaches. 
 They did fo in ahnofr. all the congregations or Scot- 
 land in December, 1648, with fuch a folemnity, and 
 with fuch a mixture of joy and forrow as became peo- 
 ple entering into covenant with the Lord. Ihey 
 did fo according to an aft of the commiflion of the 
 General Aflembly for renewing the Solemn League 
 and Covenant : which aft of the commiflion was un- 
 animoufly and heartily approved in a fubfequcntaftof 
 the Committee of the Eftates of Parliament ; a beau- 
 tiful order conftantly cbferved in the reformation of 
 Scotland, the refoluricns of the church going before, 
 and the approbation of the (late following. There is 
 nothing in either of thefe afts like a difpofition to 
 force people into the covenant ; not a fyllable about 
 fining or fubjefting the refufers. of the covenant to 
 any fort of bodily punifhment. On the contrary, 
 the aft of the commiflion cautions minifters againl-t 
 admitting to the renovation or fubfeription of the co- 
 venant, fuch perfons as were excluded by fome di- 
 reftions the commiflion had given op thai head. 
 
 In January following, the covenant was renewed 
 by the Parliament of Scotland. The General Af- 
 fembly that met in July, 1649, ratified all the Com- 
 miflion had done in directing the manner of renew- 
 ing the covenant. 
 
 The National Covenant and the Solemn League 
 were both fworti by Charles II. when the Scots ad- 
 mitted him to the throne of his anceflors. One Mr. 
 Douglas preached before the folemn tranfaftion at 
 Scoon : he fhewed with great plainnefs and faithfui- 
 nefs the danger of breaking the Covenant ; alluring 
 the young king that the miferies of his family had 
 
2 3 4 E S 3 A Y III. 
 
 been all procured by his grandfather's breach of that 
 (oleum engagement. 
 
 Thus the covenanting of our fathers received all 
 the confirmation that the higheft authority of the na- 
 tion could give it, as well as all the legal obligation 
 which could arife from the general confent of a free 
 people. 
 
 About this time, many of the Irifh Proteftants 
 renewed the Solemn League and Covenant. The 
 Prefbytery of Bangor in the year 1 649 declared that 
 they and others had renewed the covenant. A re- 
 prefentation which was read in the feveral congrega- 
 tions of Irifh Prefbyterians, againfl the proceedings 
 of the fe&arian party with Charles I. avows the Sor- 
 iemn League as their Covenant. In the year 1662* 
 no lefs than fifty nine minifters, zealous covenan- 
 ters in the Synod of Bellimenoch, refufed to conform 
 to Epifcopacy ; a flaking proof that the number of 
 Irifh Covenanters had been very confiderable. * 
 
 Before we conclude our account of this period, 
 we would offer a remark which as it is founded in 
 the mod undeniable fads, fo it ferves greatly to re- 
 commend the practice of public covenanting. It is 
 this ; that the zeal of our fathers fof the Covenants 
 National and Solemn League was joined with a pro- 
 portional concern for the purity' of all the other in- 
 ilitutions of Chrifl ; for flriclnefs of morals \ for 
 
 * See Cox's Hiftorv, Vol. II. page 177, i8q, &c The Chrifti- 
 an loyalty of the Prelim-. rans, particularly in Uifter fince their 
 Settlement by King James. h&% of AfTembly page 151, 190, 193, 
 314, ai7» Sec the racts collected from thefe authorities by Mr, 
 Brown in his Letters on Toleration and the obligation of our Co- 
 venants, page 139, 14Q, 141, 143. Yet it mull be owned, that 
 whatever took place among the inhabitants of particular Counties, 
 as in Uifter where the preaching of the gofpel by Mr. Liviogfton, 
 Mr. Blair and others, was very fuce-efsful ; yet as to the Infli in 
 general, the greater part of them, being ftill either Papifts or Epif- 
 copals, were enemies to the work of God. So that the Aflbciate 
 Synod had reafon to fay, in the Paragraph relating to Ireland added 
 to the Acknowledgment of Sins, " The Covenanted Reformation 
 " got very little footing and entertainment' in that Und, but the 
 6( truth and purity of gofpel ordinances were generally neglected." 
 
Of Public Covenanting. 235 
 
 true liberty civil and religious ; in (hort, for all that 
 is amiable or praile worthy among mankind. This 
 concern was manifefted in the commendable acts of 
 the General AvTembly and of the Parliament ; in the 
 due execution of the laws for the fuppreflion of vice 
 and for the encouragement of virtue and religion ; 
 and in the godly and unblemilhed lives of the mod: 
 zealous and ltedfaft covenanters. And no wonder 
 that it was fo, fmce in all this they did no more 
 than endeavour toprofecute the ends of our folemn 
 covenants ; the noblelt ends that a reafonable crea- 
 ture can have in view. Nay, the truth of this re- 
 mark derives confirmation even from the reproach- 
 ful epithets their encniies have commonly thought 
 proper to give them : They have been called Puri- 
 tans, becaufe they profefled to regard the pure word 
 of God as their only rule ; Fanatics for the fervency 
 and frequency of their devotions ; gloomy and mo- 
 rofe for the feverity of their morals ; and in fine, hy- 
 pocrites, that while their enemies could fee nothing 
 to- blame in their outward deportment, they might 
 give full fcope to fancy in fuppofmg them guilty in 
 iecret of whatever crimes they pleafed. 
 
 After the year 1648, the difputes ran high about ' 
 the ad million of perfons to places of public trull, who 
 were known to be difafTected to our covenanted re- 
 formation. Even many excellent men were for the 
 admiffion of them'; being upprehenfive that the exclu- 
 fion of all fuch would divide their countrymen from 
 one another ; would deprive them of the iervice of 
 fome whofe abilities they could not be well without ; 
 and in fhort would fo weaken them that they would 
 be unable to fupport the oppofition they were main* 
 taining againft the fechiries : Plaufible re^ouin'g in- 
 deed, bat then it favoured r.ot the thing: cj God, but 
 the things that are of men. How often has the great 
 enemy of the church made vAc of worldly policy and 
 the fear of man to fpoil the iairefl: beginnings of refor- 
 mation I Let hiflory tcil the fatal fucctfs of the ftr?.- 
 tagein. 
 
236 ESSAY IIL 
 
 Sinful meafures, though dire&ed by the mod 
 confummate political wifdom that we can fuppofe ca- 
 pable of fuggefting them, however conducive fome- 
 times they may appear to the intereft of civil fociety, 
 are always contrary both in themfelves and in their 
 confequences, to the welfare of the church of Chrift. 
 Thofe who were averfe from our covenanted refor- 
 mation being once admitted to have a mare in the 
 management of public affairs, gathered ftrength in- 
 fenfibly, and became in a few years the prevailing 
 party. Hence it was, that when Charles II. began 
 to overturn the whole covenanted reformation, and 
 and to fet up Epifcopacy again, he found little or no 
 oppofition from thole who took the lead in public af- 
 fairs. When the motion was propofed in the Par- 
 liament of Scotland in 1661, for annulling all the 
 parliaments which had given any civil fan&ion to the 
 General Affembly at Glafgow in 1638 or any after 
 affembly, or which had ratified the Solemn League 
 and Covenant and Prefbyterian church-government; 
 when this motion was made and carried, there were 
 fcarcely forty members that appeared againft it. 
 
 The Solemn League and Covenant being declar- 
 ed unlawful, what cruelties were exercifed in the 
 courfe of this and the following reigns to make the 
 people renounce their engagements to be the Lord's, 
 nobody is ignorant. The generality complied, in 
 one refpect or another, with the impofitions of go- 
 vernment. A few, however, continued to keep the 
 teftimony of Jelusj and they loved ?20i their lives unto 
 the death* 
 
 Though our martyrs of this period may in a ge- 
 neral way be laid to have fullered for Chrift's alone 
 headfhip over the church, and for her independency 
 on the kingdoms of this world ; yet the obligation 
 of our covenants (in which thefe were included) was 
 the leading point for which they fuffered. It was 
 this principally that enraged their perfecutors againft 
 feeai : On this they inhfted much in all their tefti- 
 
Of Public Covenanting. 237 
 
 monies ; dill reprefenting the other things they men- 
 tioned as what the whole nation was bound to by fo- 
 lemn covenant. The persecution proceeded upon 
 the act of parliament declaring the covenants in them- 
 i'elves unlawful oaths ;. by which acl the taking as 
 well as the irapofing of the covenants is made trea- 
 fonable as " being againft the fundamental laws and 
 " liberties of the kingdoms." Hence people were 
 not perfecuted, at lead not unto death, or according 
 to law, for being Prefbyterians merely, but for be- 
 ing Covenanters. 
 
 Obfervatlons on the taking of the Solemn League 
 and Covenant. 
 
 THE characters of thofe who were actors in the 
 covenanting of the laft century have been much 
 reproached in order to difprove the lawfulnefs and 
 obligation of our Covenants. Henry Vane it is faid, 
 and the reft of the Englifii commiflioners had no o- 
 ther intention in agreeing to the propofal of a co- 
 venant for the reformation of religion than to flat- 
 ter a religious people whofe friendfhip was then be- 
 come neceifary to the Englifh Parliament. 
 
 This objection might be fufficiently anfwered by 
 obferving, that however we may judge of the cha- 
 racters of particular perfons by the views and mo- 
 tives (fo far as we know them) with which they per- 
 form any duty , the nature of the duty itfelf muff be 
 d ; .fcovered by other means. A wicked man will 
 fometimes do an action which is materially good and 
 commendable. Here we judge the matter of the ac- 
 tion to be good J in oppofition to the general charac- 
 
 D d 
 
 \ M Works done by unregenerate men may, for the matter of 
 •■ them, be things which God commands, and of good ufe both to 
 u themlelvej and others. "— Weftmiutfer Cpnf. Chap, xxvi- Seel. 7* 
 
238 ESSAY III. 
 
 ter of the man who does' it, on account of ks confor- 
 mity to the law of Go4, the only rule of duty. In 
 like mamrer', we are to examine how far the co- 
 venanting of our anceftors was conformable to the 
 word of God ; how far it was a public acknowledg- 
 ment of the Lord as our God j" how far it was an 
 engagement to cleave to his truths and ways ; how 
 far, in fine, it tended to the glory of God and the 
 good of the church : lb far and no farther ought we 
 io approve of it ; fo far fhould we coniider our (elves 
 as having covenanted in the loins of our fathers ; fo 
 far in the account of Gcd's word, the vow of our 
 fathers is ours, and we are as much bound as they 
 were, to pay that vow to the Lord, If our fathers 
 went about public covenanting as a religious duty in 
 a manner agreeable to the word of God, it is abfurd 
 in that cafe, to fuppofe that the political views of any 
 that joined in it, would change its whole nature and 
 render it a merely political traufaclion. After all, 
 it is not remembered that there is any prooi of the 
 charge implied in the objection, to hinder us from 
 eonfidering it a3 a bafe afperfion on the memory of 
 our anceftors. 
 
 . That the Scots were more ready to affifl the Eng- 
 Fifli, when they faw them engaged in the fame co- 
 venant of religion and reformation with themielves, 
 is true ; But it does not follow that the covenanting 
 of the Engliih was " a mere political itratagem," 
 - We cannot always judge with any degree of certain- 
 ty of the nature or moral quality of actions from the 
 occafions or confequences of them. Suppofe a very 
 wicked perfon, having occafion for the irieiidmip of 
 a good man, forfakes his vices and engages in a vir- 
 tuous courfe of life; from the circumftance alone of 
 his needing at fuch a time the friendfhip of the good 
 man, we could not certainly conclude all his refor- 
 mation to be mere pretence. 
 
 Why fhould we blame either the Englifh or the 
 Scots for what they #d in this matter ? What did 
 
O/.Pubuc Covenanting. 239 
 
 the Scots do to deferve our cenfurc ? Why, when 
 the Englifh delired their afliflance, they put the 
 Englifh in mind of their obligations to the God of 
 heaven, and advifed them to perform a fcriptural 
 duty ; a duty which was peculiarly calculated to 
 promote zeal aud unanimity in the caufe wherein 
 they were then engaged. And what did the Eng- 
 lifh Parliament do to deferve our cenfure ? They did 
 what was plainly their duty : they complied with the 
 Chriiiian admonitions of the Scots ; a compliance 
 which far from being blameable, was worthy of great 
 commendation ; for a fociety as well as an individu- 
 al that hearkeneth unto con?) fl \ is -wife, Pro v. xii. 15. 
 We may farther obferve, that in fubordination to 
 the glory of God and the good of the church, it 
 was by no means unlawful in framing fuch a league 
 to have regard to the political welfare of both nati- 
 ons. The fcripture propolis our temporal welfare 
 as an encouragement to religious duties, Deut. xii. 
 6, 7. Matth. v. 5. James v\ 14, — 18. I Be*, hi. 10, 
 1 i. 1 Cor. xi. 30. Our temporal welfare then may- 
 well be a fubordinate motive to the practice of a re-' 
 IjgiouiS duty : and our anceftors were by no means- 
 blameable for having an eye in their covenanting to- 
 the preservation of their civil rights and liberrics. 
 Indeed, this duty had a tendency, from the very na- 
 ture of it, to better the political Hate of thefe nati- 
 ons. They were much divided : The covenant was 
 for uniting them to one another in the Lord. They 
 were much weakened by civil broils and other cala? 
 mities : tin: immediate defign of the covenant was to 
 (Lengthen them by reftoring mutual confidence, by 
 exciting all ranks to the duties of their refpe&Jve 
 nations, by recogniling that relation to the Lord as 
 their God which is the glory and'the (Length of any 
 nation. 
 
 In the prefc nt age, we think ourfelves vaflly more 
 htened than cur fathers. But posterity may be, 
 D d i 
 
240 ESSAY III. 
 
 of a contrary opinion. Our fathers contended ear- 
 neftly for the rights of the church, and the royal 
 prerogatives of Jefus againfl the incroachments of 
 princes and of prelates : but the prefent generation 
 feems to have practically given up fome of the mod 
 efiential rights of the church, either in compliance 
 with the civil magiftrate, or in conformity to the 
 fafhionable opinions that make the fyftem of out- 
 ward order, government and difcipline which Chrift 
 hath prescribed unto the church, a mere thing of 
 wax, varying continually to worldly intereft, to af- 
 piring ambition, to popular humour. We have rea- 
 fon to fear, that when the Lord comes to build up 
 2-ion and appear in his glory, our boafted fuperiour 
 lights as to the nature of Chrift's kingdom will be 
 found to have been, in a great meafure, darknefs ; 
 and the mod part of the prefent generation will be 
 difcovered to have been deftitute of the real practi- 
 cal knowledge of the glory, the excellency and pu- 
 rity of the church of Chrift : while the zeal and faith - 
 fulnefs of our worthy anceftors, cleared from every 
 malicious afperfion and mifreprefentation, (hall mine 
 forth with diftinguifhed luftre to the utter confufion 
 of Zion's enemies, but to. the abundant confolation 
 cf her children. 
 
 It has been faid, that the Lord gave teftimony to 
 the- public covenanting of our anceitors by remark- 
 able effufions of the Holy Spirit. In order to obvi- 
 ate fome objections that have been made to fo com- 
 fortable an evidence in favour of public covenanting, 
 we mould take notice of the following circumftances. 
 
 Fit ft ! , In 1648, the Lord's people were led to fet a- 
 bout public covenanting by a memorable outpouring 
 of the Spirit of grace and fupplicatio'n ; which was 
 continued and increafed in that folemn work, agree- 
 ably to Ifa. xliv. 3, 4, 5. where covenanting is pro- 
 mifed as a confequence of the Spirit being given. 
 Much leaven of corruption may remain in church- 
 members amidft the largeft communications of the 
 
Of Public Covenanting. 241 
 
 the Spirit with which the militant church is favour- 
 ed ; but never did the Spirit introduce any of that 
 leaven, or countenance the introduction of it. Se- 
 condly, The fan&ifkation of the Lord's people was 
 very fenfibly advanced in and by their pi I I /c« 
 
 naming. We mud diflinguifh between thofe c- 
 rnains of fin and error which may be in thofe who 
 .lence the f ork of the Spirit, and thofe 
 
 divine truths and ordinances which are the proper 
 
 rneahs of beg g and parrying on the i 1 zing work. 
 
 San£Ufiqation was never promoted by the Popifli ce- 
 remonies retained in the church of England, nor by 
 the carnal fancies about confubflantiation held by 
 the Lutheran churches ; though, no doubt, many 
 faints have been, and we hope Hill arc in thofe com- 
 munions. But the Lord's gracious prefence was 
 eminently with his people in the very act of public 
 covenanting, bringinging them to. godly forrow for 
 fin, rilling their hearts with love to Chrift and to 
 one another in him : and thofe who were witnefles of 
 it teftified, that ft the defire of true knowledge 
 " wrought by it in the hearts of the people approved 
 " it to be a fpecial mean appointed by God for re- 
 M claiming the nation to himfelf." It is well known 
 that it was w 7 htn gofpel-ordinances in general, were, 
 fignally accompanied with the demonftration of the 
 Spirit and with power, that church-members were, 
 led forward to join in public covenanting. The more 
 zealous that Chriftians were for^ covenanting they 
 were generally the more lively and fpiritual in other 
 duties. But the reverie of all that, is true with re- 
 gard to will-worfhip and the commandments of men ; 
 which are lies, vanity, and things wherein is no pro- 
 fit. Thirdly, That 'efTufion of the Spirit which our 
 fathers experienced when they were enabled to give 
 themfelves to the Lord in a covenant of duty^ had 
 permanent effects on the hearts and lives of church- 
 members. Multitudes of thefe Covenanters to the 
 day of their death continued thanking the Lord for 
 
s 4 * ESSAY III. 
 
 his ktndnefs in that ordinance, and having a conver- 
 sation every way becoming the gofpel of Chrift. 
 Nay, the Lord was pleafed very foon to put his own 
 work to the trial, by the furious perfecution which 
 he permitted foon after to break forth, and to rage 
 for about the fpace of twenty-eight years. Then was 
 the fine gold of a teftimony for the duty of cove- 
 nanting tried and brought to the light : a teftimony 
 which the witnefles held in fo rational and fcriptu- 
 ral manner that their adverfaries with all their ma* 
 lice, were unable to gainfay or refill it : and the 
 witnefles fcaled it with their blood. Thus what the 
 Lord wrought for our fathers by the outpouring of 
 the Spirit which attended covenanting-work, was 
 altogether unlike the impreilions of Enthufiafin, which 
 are wont to pafs away like a land flood. Fourthly, 
 In confequence of the effufion of the Spirit that we 
 fpeak of, the Lord's people had very clear views of 
 the fcripture warrants for covenanting ; fo clear that 
 rather than deny it, they chofe to part with all they 
 had, and even with life itfelf. It is hard to fuppoie 
 that fincere Chriitians could ever pretend to fee clear- 
 ly any mere invention or commandment of men to 
 be (what our fathers profeffed they clearly faw pub- 
 lic co/enanting to be) an ordinance which God hath 
 exprefly appointed in his word. It is true, charity 
 obliges us to look upon many who have written in 
 defence of the unfcriptural ceremonies ufed in the 
 church of England, as rood men and eminently ufe- 
 ful in their day. Yet it deierves our cbnfidcration', 
 that the beft and mod judicious of thofe writers, fuch 
 as Dr. Stillingfleet, have conhdered them as in 
 themfelves matters of indifference, tho* venerable for 
 their antiquity. Nay fome Prefbyterian divines have 
 abundantly confuted the Epifcopalians by collecting 
 paflages from their own eminent writers. But the mi- 
 nifters and other church-members of the la(t age 
 who obtained mercy of the Lord to be faithful, 
 cur martyrs particularly, were of one mind, of one 
 judgment, of one full affurance with regard to the 
 
Of Public Covenanting. 243 
 
 warrantabienefs and perpetual obligation of our co- 
 venants, as grounded on the word of God. " I do 
 " judge" faid Mr. Rutherford a little before hie 
 death, " and in my confcience believe, that no pow- 
 * er on earth can abfolve and liberate the people of 
 " God from the bonds and facred ties of the oath of 
 « God." « I do bear witnefs," faid Mr. James 
 Guthry in his lad tedimony, «• to the National Co- 
 ft venant of Scotland, and to the Solemn League and 
 4< Covenant of the three nations : thefefacred folemn 
 "oaths of God, I believe, can be loofcd or difpea- 
 u fed with by no perfon or party or power upon 
 " earth ; but are {till binding upon thefe kingdoms, 
 ** and will be hereafter for ever, and are ratified and 
 " fealed by the converfion of many a thoufand fouls, 
 " fince our entering thereinto." So likewife faid 
 all our martyrs. 
 
 It is objected, that our forefathers were as much 
 for the ufe of civil penalties in matters of religion as 
 for the duty of covenanting. 
 
 That they did not fufficiently guard againft 
 all appearance of fuch ufe of civil penalties is grant- 
 ed ; but that they held it as explicitly and unanim- 
 oufly as the duty of covenanting, is utterly denied. 
 No one wrote or fpoke more againil the Independent 
 notions (which, to be fure, were very loofe and in- 
 digefted notions) of toleration than Mr. Rutherford % 
 and yet hear how Mr. Rutherford laments, inftead 
 ©f defending, the ufe of civil penalties in matters of 
 religion : *« Our work in public," fays, he, u was 
 " too much in fequeltration of Eftates, in fining and 
 " imprilbning, more than in a companionate mourn- 
 <c fulnefs of Jpirit toward thofe whom we faw oppofe 
 " the work of God.' 7 * The proceedings which occa- 
 
 * See his Teftimony fubjolnecl to his Letters. Mr. Wilfoc, in 
 his Defence, doubts whether tin* p^per be Mr. Rutherford 3 ; as 
 it did not come cut till 17^ ; ar.d was neither fumed b>* Mr. Rh- 
 ther'ord, nor atteiled by ar.y of his acquaintance : yet that very 
 candid and judicious writer feerrr to aprno?eo f whr.t is here faid &« 
 ru>intioR at (650 and tbe foliiwn ". years, — -Mr. Wiifon's Dzkioc 
 of the Reformation, Chap, #wbe& 5 
 
*44 ESSAY lit. 
 
 fioned this complaint were after the year 1649, when 
 the reformation was going to decay. We do not 
 remember to have met with a fyllable in any of the 
 teftimonies of our martyrs in favour of the opinion, 
 that a religious profeffion is to be inforced by civil 
 penalties. We are certain that it is never laid down, 
 like the obligations of our covenants, as a diftinct 
 head for which any of them fuffered. It is, there- 
 fore, a vile reproach that fhall be wiped away by 
 him who will effectually flop the mouth of thofe that 
 fpeak lies, to reprefent the teftimony of our worthy 
 forefathers as no lefs for the ufe of civil pains in mat- 
 ters of religion, than for the obligation of our cove- 
 nants. They were filent of the former ; but for the 
 latter they witrteffed uniformly even unto death. 
 
 We are to diftinguifh between the teftimony of 
 our martyrs and the reafoning they ufed in fupport 
 of it : a diftinclion that is made ufe of in every caufe 
 that comes before a court of juftice. Their teftimo- 
 ny confifted in the precious truths of God's word ; 
 but their reafonings belonged to their imperfect man- 
 ner of defending thofe truths. They had clear, fpi- 
 ritual, fcriptural views of the feveral heads of their 
 teftimony : But we dare not fay, that all their apo- 
 logies were free of miftakes ; fome of the reafons, 
 for example, which they afligned for calling off the 
 magiflrates authority we may allow, if taken fingly 
 and alone, to have been inefficient. They were 
 men of like paflions as ourfelves ; and we are to re- 
 gard fome o£ their reafonings as rather dictated by 
 their feelings than by their fettled judgment. But 
 out of weaknefs they were made ftrong : they were 
 enabled to confirm the obligation of our covenants, 
 and all the other heads of their teftimony by fuch a 
 ■Mrength of argument as none of their adversaries 
 have been able to invalidate. 
 
 Nor are we to deem lightly of the teftimony of 
 martyrs. So far as the grounds and manner of their 
 buffering are conformable to the precepts, prophe* 
 
Of Public Covenanting. , 245 
 
 cies and examples of the word, their martyrdom is 
 an evidence in favour of the doctrine for which they 
 fufFer. When we fee men remarkable for their uni- 
 form regard to all the truths, laws and ordinances 
 of Chrift as they are laid down in his word ; when 
 we fee them evidencing, on all occafions, the great- 
 eft averfion to every appearance of making their 
 own will, the will of others, or any thing indeed be- 
 fides the fcriptures of truth the rule of their conduct 
 and religious profefllon ; when we fee manifold con- 
 fident, fcriptural evidences that they have the fpecial 
 fupports of the Spirit of God under their fufferings ; 
 we cannot perfuade ourfelves that heaven would bring 
 about all this, only to put a feal to falfehood ; or 
 while the general tenor of their conduct and profef- 
 fion is uniformly agreeable to the word, that the mat- 
 ter which is a principal object of their confideration, 
 and of their inceflant prayers, and on account of 
 which they are led under the good hand of God to 
 lay down their lives, fhould, alone, be contrary to 
 the word ; and that this fhould be the cafe, not merely 
 ©f one or two individuals whom we may fuppofe to 
 have been of a temper peculiarly fufccptible of en- 
 thfiafticai impreffions, but that it mould be the cafe 
 of multitudes of various difpofitions and turns of 
 mind, multitudes who having been fober and regular 
 in their lives, were remarkable for compofure and hrm- 
 nefs of mind, and for fobriety in all their words and 
 behaviour amidfl the ftudied provocations of their 
 enemies, and when meeting death in its mod (hock- 
 ing forms. Thefe things are fo confpicuous in the 
 hiftory of the witneffes for our covenanted reforma- 
 tion as muff for ever diffinguim and fet them above 
 a comparifon with the molt celebrated Popifh zealot 
 or Quakerifh enthufiaft. 
 
 We do not mean to confider the example or fuf- 
 ferings of our martyrs as the ground of our belief, 
 that public covenanting is God's ordinance j the 
 
 E c 
 
246 ESSAY 111. 
 
 word of God is the only ground of our belief. We 
 only mean to (hew that this is exactly like the o- 
 ther truths and inflitutions of Chrifb in the effects it 
 has upon thofe who receive the love of it. It is an 
 argument from analogy. 
 
 It is a common objection to the obligation of our 
 covenants, that they were enjoined under civil pe- 
 nalties. But befides that it is a Proteltant principle 
 in oppofition to Jefuitical equivocation, to hold the 
 obligation of an oath, even when perfons are com- 
 pelled to take it, if it be otherwife lawful and proper; 
 befides that a circumllance of this kind, cannot rea- 
 fonably be fuppofed fufficient to take away the vali- 
 dity of a divine ordinance ; though we grant that 
 probably there was too much reafon for Mr. Ruther- 
 ford's lamentation which we have mentioned, and 
 that fometimes civil penalties were too much employ- 
 ed in prefling people to take the covenants ; yet a 
 tolerable degree of candour in pern fi rig the hiftory 
 of our anceftors would lead us to excufe, or at lealt 
 to extenuate their fault, when it appears that the ge- 
 nerality of the refufers of the covenants were their 
 profefTed enemies both in church and fhte : we do 
 not find that any refufed the National Covenant who 
 were hearty frjends to the reformed religion ; of the 
 Solemn League either, except thofe who laboured 
 all they could, to difappoint the generous efforts of 
 the Long Parliament in favour of liberty and of re- 
 formation. 
 
 Though the Parliament of England enjoined the 
 taking of the Solemn League and Covenant tinder 
 civil penalties, it does nor iollow that the covenant 
 was not taken voluntarily ; becaufg were we to adr' 
 mit fuch a eonfequence, there could be no voluntary 
 or willing obedience to any law human or divine. 
 Befides we know that a fpirit of zeal for religion was 
 the ruling character of thofe times ; fo that we have 
 reafon to think people were generally perfuaded to take 
 the covenant, rather by the argument? which the mi- 
 
Of Public Covenanting. 247: 
 
 nifters of the gofpel (who adminiftered that folemn 
 oath) held forth from the word of God, than by a- 
 ny threatening of confifcation in the act of parliament. 
 A farther evidence of this is, that we hear of no 
 meafures being taken for putting the penalty in exe-i* 
 cution. Add to all thefe circumflances, the many ac- 
 counts we have of particular perfons, parifhes and 
 large affemblies willingly and chearfully going into 
 the covenant. 
 
 It is objected, that the difputes between the Pref- 
 byterians and the Independents both in the Long 
 Parliament and in the Weftminfler Aliembly mewed 
 the former to be enemies of toleration. Now it was 
 the Prefbyterians that fet on foot and carried on the 
 fubfcription of the covenant. 
 
 We anfwer, that if we duly confidered the tolera- 
 tion which the Independents pleaded for, we would 
 be thankful that the Prefbyterians did not give into 
 it. The Independent was a pofitive toleration ; a to- 
 leration which is no lefs contrary than perfecution it- 
 fclf to the liberal principle on which we plead for a 
 negative, that is, the only reafonable toleration. The 
 principle we mean is this ; that it does not belong to 
 the civil magiltrate to judge authoritatively in mat- 
 ters of religion. No doubt, he ought to encourage 
 what he takes to be the true religion ; nay, his au- 
 thority may be employed to ratify the fpiritual judg- 
 ments, fo far as he approves them, of that church 
 -which he reckons the true one : Such ratification 
 may be confidered as binding upon all that are wil- 
 ling members of that church, while they continue fo. 
 But fuch ratification fhould have no more effect, with 
 regard to others, than to hinder them from giving 
 the church or her members any molcflation in 00* 
 Serving the fpiritual judgments that are fo ratified. 
 Such is the rational foundation on which negative 
 toleration (lands. On the contrary, the indepen- 
 dent authoritative toleration fuppofes that the magi- 
 E e 2 
 
248 ESSAY in. 
 
 ftrate, having eftablifhed one religion as the true, is 
 to take cognifance of other religions ; and having de- 
 termined them to be falfe and wrong, is however, 
 to tolerate, or rather to countenance them under 
 the very confideration of their being falfe and wrong 
 religions. .According to the Independent fcheme 
 of toleration, therefore, the civil rulers as fuch, 
 are to judge in matters of religion, and to oblige 
 all their fubjects, and not only thofe of one commu- 
 nion, to acquiefce in their judgment ; which judg- 
 ment and obligation are both of them contrary to the 
 above mentioned principle. 
 
 While we thus condemn the loofe notions of the 
 Independents, we dare not fay that our Prefbyterian 
 divines (leered always clear of narrow and intolerant 
 principles. However, were the matter fearched to 
 the bottom, we hope that making proper allow- 
 ances for too ftrong expreflions which it is difficult 
 to avoid in controverfy ; and for the variety of ci- 
 vil and religious concernments which were fo much 
 blended together in the caufe they were engaged in 
 againft the abettors of Charles's arbitrary mcafures, 
 they will be found to have been, at the bottom, as 
 much enemies to perfecution as any of our own times. 
 
 So much for the objections againfl our cove- 
 nants taken from the character and ruling prin- 
 ciples of our anceftors. We would now offer a 
 few obfervations that may obviate fome exceptions 
 which are commonly taken to the articles of the So- 
 lemn League and Covenant. It has been objected 
 concerning the whole matter of this covenant, that it 
 is fo various and intricate that the bulk of the com- 
 mon people who entered into it, could not be fup- 
 pofed to underfland it. 
 
 Bur it is evident that an oath is not to be blamed, 
 becaufe perfons may fwear it rafhly and ignorantly. 
 Full well is an oath accommodated to the under- 
 Handings of thofe who are defired to enter into it, 
 if the terms have fo much precifion as not to be am- 
 
 
0/ Public Covenanting, 249 
 
 biguous ; and fo much cleamefs that any perfon of 
 ordinary capacity, in the due ufe of the means he has 
 accefs to, may come at the meaning of them. But 
 the terms of the Solemn League and Covenant are 
 neither hard nor ambiguous. The hardeft are the 
 names of the ecclefiaftical officers in the Epifcopal 
 communion : and, why will ibme fay, are we obliged 
 to acquaint ourfelves with all the branches of Prela- 
 cy ? We (liould be acquainted with public evils, fo 
 far as the knowledge of them is neceffary for the 
 keeping of ourfelves unfpotted from them, that we 
 may not be partakers of them; as is neceffary in or- 
 der to the exercife of gofpel mourning and humilia- 
 ation for them as grounds of God's controverfy with 
 the land ; as is neceffary in order to our teftifying a- 
 gainft them for the glory of God, and for the bene- 
 fit of our fellow men. On thefe accounts, a great 
 part of God's word is taken up in pointing out pub- 
 lic evils. On thefe accounts, we fhould ftudy to 
 underfland the terms alluded to in the Solemn League 
 and Covenant. 
 
 Whoever is in the leaft acquainted with the hif- 
 tory of this period, knows that the public attention 
 was then much engaged by the various branches of 
 Prelacy : So that it is reafonable to fuppofe the fe- 
 verai orders of the Epifcopal hierarchy and other 
 things relating to that controverfy were better un- 
 derftood among the people jhan they are now. 
 
 But is it actually true' that I do not fo underfland 
 the things mentioned in an oath as to be able tofwear 
 it falfcly, till I have confidered thefe things in all the 
 lights wherein they can be confidered, till 1 am able to 
 explain each of them fully, and to fclve all the doubts 
 and difficulties that may be raifed about them ? For 
 example, fuppofing I had a call in providence to af- 
 fure the public by an oath of my loyalty to the Bri- 
 tifh government, and fuppofing the words Britifb 
 Government to be in the form of the oath, would it 
 be unlawful for mc to fwear it, till I comprehended 
 
*5» t E S S A Y III. 
 
 fully the nature and maxims of that government ; 
 till I underftood how exactly the three branches of 
 the Legiflature were balanced together ; how privi- 
 lege and prerogative went hand in hand ; and in fine 
 bow eafily every objection might be ani\vered againft 
 die commonly received opinion, that it is the belt 
 conftituted government in the known world ? Sup- 
 pofe I were called to fwear that I remember I was in 
 ray ufual (late of health at inch a particular time ; 
 would it be wrong for me to take an oath to that 
 purpofe with the word health in it ; unlefs I could 
 give an account of all the parts externa^and internal 
 of my corporeal frame ; unlefs 1 could tell of the fo- 
 lids and of the fluids; of the veins, arteries, nerves, 
 niufcles, tendons, glands ; of the motion of the 
 heart and of the lungs ; of the chyle, the blood, and 
 fome myfterious thing they call the animal fpirits ; 
 and in fhort, unlefs the word health fuggeftedto me all 
 the ideas which it ever fuggefled to a Sydenham or 
 a Boerhave ? If this is the cafe, I may turn Quaker 
 when I pleafe with regard to oaths ; for it is impofr 
 fible that ever in this world an oath can be devifed 
 that is not far beyond the reach of my underilanding. 
 Such is the egregious trifrling which fome have tried 
 to pafs upon the world for fober folid reafoning a- 
 gainft our covenants. The truth is, one underdands 
 the things mentioned in an oath fufficiently for the 
 purpofe of fwearing that oath, if his knowledge of 
 them anfwer the intention of the adminiflrator. One 
 may take an oath of loyalty to the Britiih govern- 
 ment, though he knows no more of* the Eritiih go- 
 vernment than that he lives fecurely under it, enjoy- 
 ing his liberty and his property. In like manner, one 
 may take an oath renouncing Popery, Prelacy and 
 Arminianifm ; if he only knows a few of the tenets 
 to which thofe names are commonly appropriated, 
 and is convinced in his confcience that the tenets are 
 contrary to the word of God. The divine truths op- 
 pofne to Popery, Prelacy and Anninianifm are fuc.h 
 
Of Public Covenanting. 15* 
 
 as every Chriftian ought to be acquainted with as 
 contained in the holy fcriptures : and furcly it re* 
 quires very little hiltorical knowledge to convince 
 him that there is fomething contrary to thofe truths 
 in the religious opinions that go under the above- 
 mentioned name** The truth is a good and honeft 
 heart (that is the new heart which God hath pro- 
 tnifed) is unlpeakahty more neceffary lor the right 
 performance of this duty, than much or what paf- 
 fes among men for knowledge and penetration. 
 
 Some have objected to the obligations in the So- 
 lemn League with regard to the ftate : The Cove- 
 nanters, for example, engaged to prelerve the rights 
 and privileges of parliament ; while, fay they, thefe 
 rights and privileges were not fufiiciently ascertained-, 
 
 So fay fome of our modern hiftorians who, it 
 feems, with a]l their parade of learning and improve- 
 ment can trace the civil liberty of Britons no farther 
 back than the Long Parliament : thus representing 
 that parliament as the author of the greatefr. of po- 
 litical bleflmgs (beyond their intention furely ; for 
 otherwise they call the vilef! reproaches upon that 
 parliament) whereas we have reafon to believe that 
 a moderate acquaintance with the records of our na- 
 tive country would convince us that the Long Parlia- 
 ment only endeavoured to correct abufes, to clear 
 away the ru(t which the conititution had gathered in 
 length of time, and to fettle the ancient liberty of 
 the people on a firm foundation. Farther, feveral 
 of the rights of parliament, fuch as that of granting 
 the people's money, were then considered as clearly 
 afcenamed. After all, this may be taken, in a ge- 
 neral fenfe, as an engagement to maintain the rights 
 of the iubject againft the iucroachmenrs of the crown ; 
 *an engagement no way unbecoming the Chriftian ; 
 iince the love of liberty is the love of human happi- 
 nefs, and wherever it has fiouriihed, has beeu leen 
 to lead every a&ivc and fecial virtue in its train. 
 
2$2 ESSAY III. 
 
 It is true, the people of Britain entered into the So- 
 lemn League and covenant at a time when they were 
 ftruggling for their civil rights and privileges : they 
 looked upon public covenanting as a fuitable mean 
 of promoting unanimity in the common caufe. In 
 like manner, any providence or any fituation may 
 be a mean or occafion of flirring up a perfon or peo- 
 ple to any other religious duty, or fpiritual exercife 
 which that providence or that fituation may call for. 
 Hence it is that fo much of the Covenant relates to 
 the date of the body politic. But that circumftance 
 does nothing to make it a mere political conftitution. 
 We may lawfully take our fecular concerns into pray- 
 er or any other religious duty without leflening the 
 fpirituality of the exercife. The Holy Ghoft enjoins 
 us to do fo ; Acknowledge the Lord in all thy ways. 
 Surely as we may pray to be enabled, fo we may 
 come under engagements, to be faithful to the Lord, 
 and to one another in him in our civil as well as in 
 our religious tranfacYions. The Chriftian character 
 fhould be kept up in the market as well as in the 
 church, in the parliament as well as in the affembly 
 of divines. He is as far from behaving like a Chriftian 
 who barters the liberties of a nation for places and 
 penfions, as he who leeks the advancement of Po- 
 pery or of Arianifm. 
 
 In the fixth article of the Solemn League and Co- 
 venant our anceftors " engage to endeavour the dif- 
 " covery of all fuch as were incendiaries, malig- 
 " nants, or evil inflruments, by hindering the refor- 
 * c mation of religion, dividing the king from his 
 cc people, or one of the kingdoms from another, or 
 " making any faclion or parties among the people 
 * c contrary to the League and Covenant." This has 
 been complained of as contrary to the right of privaie 
 judgment. 
 
 The general defign of the article feems to be in- 
 cluded in the duty which tae apoftle exhorts us to in 
 Koro. xvi. 17. Now 3 J bejeech you brethren, mark 
 
Of Public Covenanting. 253 
 
 them who cmife divifims and offences , contrary to the 
 doclrine which ye have learned ; and avoid them. It 
 is undoubtedly our duty to difcover the real charac- 
 ter and defigns, as far as we know them, of every 
 enemy either to the church or the (late. Such dif- 
 covery is always necefiary for the welfare, and fome- 
 times for preferving the very being of focietv. It is 
 necefiary that every member of a fociety and his ac- 
 tions, as far as they affecl the public interefl, mould 
 appear in their true colours and without any difguife, 
 to the end that che fociety may know its friends from 
 its foes : And that is what our anceftors, in this ar- 
 ticle, promifed their endeavours to bring about. 
 
 It is added, as the end offuch difcovery, that in- 
 cendiaries, malignants, and evil inftruments, behav- 
 ing in the manner before-mentioned, " might be 
 " brought to trial, and receive condign punimment, 
 " as the degree of their offences (hall require or de- 
 " ferve." Since the crimes here mentioned, fuch 
 as dividing the king from his people, or one king- 
 dom from another, were punimable by the laws of 
 the land, the obvious meaning of this is, that Cove- 
 nanters by making fuch difcovery were to promote 
 the due execution of the laws ; a motive that ought 
 to have great weight with every one, whether he is 
 confidered as a member of the church or of the (fate. 
 No fociety can exift without laws; and the ufefulnefs 
 of laws depends upon the execution of them. 
 
 It feems indeed to be the intention of this article, 
 that the real enemies to that reformation in church 
 and ftate of which covenanters bound themfelves to 
 feek the advancement, might be difcovered ; that 
 individuals who came under the defcription offuch 
 enemies mould be taken notice of; that the ci- 
 vil powers mould forbear (hewing them any particu- 
 lar favour or countenance ; and that if their enmity 
 broke forth into the commiflion of crimes punimable 
 by law, they (liould be punilhed accordingly. But 
 
 F f 
 
*£fi ESSAY III. 
 
 how does this infringe the right of private judgment ? 
 Surely the right of private judgment is not a right to 
 lay plots for defeating a people's virtuous endeavours 
 to promote religion and the public welfare. 
 
 After all, when we contend for the lawfulnefs 
 of our covenants, and for the obligation of them on 
 pofterity, we do not mean that the form of words our 
 anceftors made ufe of, is above all exception, or ab- 
 folutely without a fault ; for that would be to put it 
 on a level with the infpired writings. The point we 
 aimed at is made good, if it appears from the form 
 of words in queftion, that our anceftors practifed the 
 duty of covenanting agreeably to the rule of the word, 
 that they avouched the Lord to be their God, and en- 
 gaged to walk in his ways and to keep his command- 
 ments ; if it appears that they made fome advan- 
 ces in reformation, and that they bound themfelves 
 and their pofterity to hold faft what they had attain- 
 ed, and to carry on the good work which was be- 
 gun : things which we hope are abundantly clear 
 from the furvey we have taken of our covenanting 
 periods. We do not confider the Covenants, Creeds, 
 and Confeftions of the church as any other than the 
 imperfect, though honcft and faithful endeavours of 
 church members who have led the way to us in keep- 
 ing the word of Chrift's patience. If it is the ma« 
 nifeft fcope and tendency of any article of a cove- 
 nant, of a creed, or of a confeflion to hold fall: fome- 
 thing of truth and duty in oppofition to the malig- 
 nity of fin and error, we are, by no means, to drop 
 fuch an article for the fake merely of inadvertent ex- 
 preflions, 
 
 £htas aut incuria fudit, 
 Aut humana parum cavit natura* 
 On the whole, whether we confider the matter of 
 our covenants, the manner in which our anceftors 
 entered into them, or the concurrence of all ranks 
 in the transaction, we can find no folid reafon to 
 doubt of their obligation upon us. Nor ought we to 
 overlook the evidences in the courfc of providence 
 
Of Public Covenanting. 255 
 
 that the Lord has a controverfy with thefe lands for 
 their breach of covenant with him. Befides all that 
 minifters and others have been lead to teftify on that 
 head, we have been reproved by famine, particularly a 
 little after the revolution ; by remarkable burnings in 
 Edinburgh and London where our covenants had been 
 publicly burnt; by wars not only abroad, but alfo at 
 homein the two rebellions in favour of a popifli Pretend- 
 er; and, which ought to alarm us more than all thefe, 
 by the dreadful progrefs of fpiritual judgments. The af- 
 pect of providence is growing every day more gloomy : 
 Our Colonies have deferted us ; our other allies are 
 about to do the fame. Alas, we are juflly forfaken 
 by our friends, becaufe we have forfaken the Lord 
 and his covenant. Amidfl all thefe things, the ge- 
 neration is growing more carelefs and fecure. A 
 fenfe of God and of duty is wearing off men's minds. 
 As we have eaft off the obligations of our covenants, 
 fo we are lofing by degrees even the advantages a- 
 rifing to civil fociety from religious obligation in ge- 
 neral : charters, in which the public faith of the na- 
 tion is pledged, have been too little regarded ; oaths, 
 particularly thofe to the ftate, are looked upon as 
 mere forms, and in fome cafes the breach of them 
 has been apologized for as confident with virtue and 
 with honour ; men having got almoft entirely free 
 from the reftraintsof confcience and regard to a future 
 (late;, are growing blind even to their prefent inter- 
 eft, and feem to be hurrying fad away to perfonal 
 and political deilrueYion in the impetuous current of 
 luxury and diilipation. And if the land at laft be- 
 come defolate, the following pafTage of fcripture will 
 be exactly applicable to our cafe : Deut. xxviii. 34, 
 $5. All the nations Jhallfay, Wherefore hath the Lord 
 done this unto this land? What meantth the heal of this 
 great anger f Then men /hall fay, Becaufe they have 
 forfaken the covenant of the Lord God of their fathers* 
 which he made with them when he brought them forth 
 cut of the land of Egypt, 
 
 F f 2 
 
2s6 ESSAY III, 
 
 Of the Public Covenanting in the Seceffion. 
 
 THE eftablimed church of Scotland having ne- 
 glected feveral opportunities of fetting about 
 this necefiary duty, are going on to this day in a 
 courfe of backfliding and corruption. Thofe in the 
 Seceffion aiming at the revival of religion, endeavour- 
 ed to guard againft that neglect ; and remembering 
 how much the Lord had blefTed and countenanced 
 the practice of public covenanting for furthering 
 the reformation in the days of our fathers, refolved 
 to (late themfelves as witnelles for Chrift in the way 
 of giving themfelves publicly to him in that duty. 
 Accordingly the AfTociate Prefbytery agreed upon a 
 bond and an acknowledgment of fins ; having botfi 
 ©f them a particular reference to the fins and errors 
 of our own times. The Prefbytery found it their 
 duty to call and befeech all forts of perfons through 
 the land, and particularly thofe in communion with 
 them, to turn from fin to the Lord, and with their 
 whole heart, to renew their covenant engagements 
 to the mofl High God. 
 
 The minifters of the Seceflion led the. way in this 
 work. In December 1743, the four brethren who 
 were fir ft thruft out of the Eftablifhrnent, with ele- 
 ven others, publicly fwore and fubferibed the bond 
 at Stirling before a numerous congregation. In 
 March following, five more entered into that folemn 
 engagement at Falkirk. The example of the mini- 
 fters was followed by the people in two or three con- 
 gregations foon after. But the breach among the 
 members of the AfTociate Synod occafioned fome in- 
 terruption of the good work. After that fevere trial, 
 fuch as held fan: the Seceffion teflimony have been 
 
Of Public Covenanting. 257 
 
 gradually coming into the bond for the renovation of 
 our covenants. 
 
 This renovation confifts chiefly in the three fol- 
 lowing things ; in acknowledging the obligation of 
 our covenants, in confdling the breaches of them, 
 and in a particular application of our covenants to 
 the prefent circumftances. 
 
 In the firft place, we acknowledge the obligation 
 of our Covenants National and Solemn League ; a- 
 grecably to thefe words in the before-mentioned 
 bond : " In regard we are taught by the word of 
 " God, and bound by our Covenants National and 
 " Solemn League." We have already taken notice 
 that fuch an acknowledgment of the continuing obli- 
 gation of the covenant which the lfraelites entered 
 into at Sinai, is evident in the after inftances of their 
 covenanting. One principal end of our public cove- 
 nanting, which is to hold faft what the church has 
 attained, requires this acknowledgment. BefiJes, 
 the refpecr, that our covenanting has to that of our 
 fathers is neceffary as ah acknowledgment and ap- 
 probation of the refpect which their covenanting had 
 to us. Nor indeed, while the renewing of our cove- 
 nants is difregarded, can there be any adequate or 
 fuitable approbation of them, efpecially by thofe who 
 profefs to teftify againft the corruptions of the times 
 and to fet forward in reformation. Our anceftors 
 made fuch a profefiion in the way of public cove- 
 nanting. Surely then to mew the fincerity of the 
 commendations we beftow upon their covenanting, 
 we ihould make the fame profeilion in the fame way. 
 Befides, when our anceftors brought their children 
 under fuch obligations to be the Lord's people, they 
 meant that their children mould likewife willingly 
 and chearfuliy take the fame obligations upon theni- 
 felvesi. 
 
 Secondly, When we join in the bond for the 
 lenovation of our covenants, we contefs the breach- 
 es of thofe facred engagements j breaches of them 
 
<t s Z ESSAY III. 
 
 not only in the prefent but in the former generations. 
 This is implied in the following words of the bond : 
 " By the Lord's grace we (hail, according to our fe- 
 ** veral ftations, places and callings, contend and 
 * 6 and teftify againft all contrary evils, errors and cor- 
 " ruptions ; particularly, Popery, Prelacy, Deifm, 
 " Arianifm, Arminianifm, and every error fubver- 
 cc five of the doctrine of grace ; as alfo, Independen- 
 <6 cy, Latitudinarian tenets, and the other e/ils natn- 
 <c ed in the above confefiion of fins." 
 
 We have already fpoken of confefling our own 
 and the iniquities of our fathers : a duty which can- 
 not be denied by any one who believes what was 
 written afore time to have been written for our learning. 
 But whoever truly confeffes thofe iniquities, forrow- 
 ing for them in a godly manner', will not be backward 
 to refolve and engage, through grace, to forfalce 
 them. When the poor finner fees the lothfomenefs 
 of his idols, he fays of courfe, What have I to do a- 
 tiy more with idols? Thus having endeavoured to 
 make an honefl: confeffton of our own and the iniqui- 
 ties of our fathers, we proceed in the bond, to de- 
 clare our refolution and engagement, through grace 
 to forfake thofe iniquities. And who that knows 
 what the fcriptural exercife is of acknowledging fin, 
 and of turning from it, will blame any fet of people 
 for binding themfelves to forfake the evils they have 
 confeffed ? 
 
 But with regard to the fins of our fathers, it is 
 pretended, that we have not fo much certainty of 
 them as is neceflary in order either to a fukable con- 
 fefiion of them, or a fuitable engagement aguiuit 
 them. 
 
 We may anfwer by obferving that we have mani- 
 fold examples in fcriptureof the faints proceeding u- 
 pon human teilimony as to matters of fadfc, in the per- 
 formance of religious duties. Plal. xliv. i, 2, 3. Pfal. 
 
 lxxviii. 3, 8. We read in 2 Sam. xv. 31. that 
 
 one told David \ faying Ac hi t 'op b d is among the confpira- 
 
Of Public Covenanting. in- 
 
 ters. David had nothing for the truth of this fad 
 but human teftimony, Was David then to be hin- 
 dered from praying about the treachery of a friend, 
 bccaufe he was not yet an eye-witnefs of it ? Let his 
 conduct fay how he would have relifhed fuch an opi- 
 nion. It follows in the fame verfe, And David faid 9 
 Lord, I pray thee, turn the counfel of Achitophelinio 
 foolijhnefs. 
 
 The Britifli people are for ever bound to thank the 
 Lord for their deliverance from heathen darknefs 
 and from popifh idolatry, for the defeat of the Spa- 
 nish Armada, for the happy difcovery of the gun- 
 powder plot, for the revolution, and for many other 
 merciful interpofitions of a wonder working provi- 
 dence. We hope no one will fay, that we may ne- 
 glect the duty of thankfgiving for thefe things, on 
 this pretence merely,- that we have no other way of 
 coming at the knowledge of them than by human 
 teftimony. And yet the knowledge of the mercies, 
 for which we give thanks is equally neceffary as the 
 knowledge of the fins which .we confefs. So whert 
 an IfraelitiOi parent informed his children, according 
 to the divine command, how the Lord brought their 
 fathers out of Egypt, Exod. xii. 26, 27- and how 
 miraculoully he opened a way for them through the 
 Jordan, Jofhua iv. 6, 7. it was evidently the duty of 
 the children to give fo much credit to their parents, 
 teftimony as was neceffary in order to the religious 
 cxercifes that correfponded with that naration. 
 
 It is objected, that the example of the Ifraelites 
 in this matter, is not parallel to the point in hand, 
 becaufe the facts they commemorated were fuch as 
 had been engroffed into the infpired volumes. 
 
 We anfwer, Surely the duty of remembering pad 
 inftances of the Lord's kindnefs is the fame to us, as 
 it was to the Ifraelites ; and confidering the fuperior 
 advantages, of the New Teflament difpenfation, the 
 motives and incitements to fuch a grateful remem- 
 brance are no left, but much greater to us than they 
 
2 4 o ESSAY III. 
 
 wrere to them. With regard to the circumftance of 
 the facts commemorated being a part of the infpired 
 hiftory, it is not mentioned in the paflages referred 
 to, as neceffary to the acceptable obfervance of this 
 duty. Nay, in Jofh. iv. 6, 7. the Ifraelites are com- 
 manded to make ufe of the twelve flones which were 
 fet up as a memorial of their paflage through the Jor- 
 dan, and which were the hiftories of thofe times ; 
 hiftories no more infallible than our own. Be- 
 sides, we are not to be hindered from imitating the 
 Ifraelites in their thankful remembrance of the Lord's 
 mercies, becaufe in their cafe it was attended with 
 the extraordinary circumftance of thofe mercies be- 
 ing recorded by infpiration. Surely we may imitate 
 Daniel's confeflion and prayer for the deliverance of 
 his people, though his exercife, too, was attended 
 with the extraordinary circumftance of the prophecy 
 limiting the continuance of the Babylonifh captivity to 
 feventy years. Indeed almoft all the examples in the 
 Bible have circumftances of this kind. In fine, as 
 ■was (hewn with refpect to the occafions of covenant- 
 ing, it is by no means neceflary to our imitation of a 
 fcripture-example, that our circumftances and thofe 
 of that example be precifely the fame. But to re- 
 turn to our fubjeft ; 
 
 Our praying for Chriftian brethren at a diftance, 
 and communicating to their neceflities, necefTarily 
 proceed upon human teftimony. Indeed without 
 proceeding upon it, there can be little, if any, vifi- 
 ble church fellowfhip. A propenfity to receive the 
 teftimony of one another is a neceflary part of our 
 conftitution which is not rooted out by the fancYifka- 
 tion of the Spirit, but only directed to the glory of 
 God and to our own good. The God of peace fanc- 
 tifles us wholly in our fpirit, and foul and body. 
 This propenfity, then, may be fubfervient to the du- 
 ties of religion. 
 
 And furely if the church may proceed in religious 
 duties «pon human teftimony at ail, fhe may upon 
 
Of Public Covenanting. 2 5t 
 
 the fads enumerated in the acknowledgment of fins. 
 Let us confider what tort of fads they are- Arc 
 they fads of a private nature, to be found only in 
 fome private memoirs ? Far otherwife ; they are 
 ajl of the moll public nature ; generally known a- 
 mong all ranks of people at the time they happened ; 
 (landing uncontradicted in the hiftories of our public 
 affairs \ attefted, many of them, by ads of the civil 
 legiflature or of church judicatures ; and feveral of 
 them remembeted by many yet in life. It is now a- 
 bout forty years fince the relation of thefe fads in 
 the Judicial Teftimony and the Acknowledgment of 
 Sins has been lying open to the fulled examination, 
 and to this day thofe who have (hewn the greateft 
 inclination to detract from the reputation of thofe 
 papers, have not been able to detect a fingle falfe- 
 hood in them. 
 
 Various are the attacks that have been made u- 
 pon the Acknowledgment of fins. Some have carp- 
 ped at the manner in which feveral of the facts are 
 therein reprefented ; though the amount of all their 
 criticifms, if duly confidered, will be found to be no 
 no more than this ; that they confidered the facts in 
 another light, an,d put another conftrudion upon 
 them, than the framers of the Acknowledgment of 
 Sins had done. 
 
 Others again, have alledged, that it is not ea(Uy 
 underftood, and that the common people in the Se~ 
 cefiion are fworn againft evils of which they are ig- 
 norant. Perfons are, no doubt, liable to ignorance^ 
 unbelief and treachery of heart in covenanting as well 
 as in other duties. But if mir.ifters are careful to ob- 
 ferve the charge which the Lord as really gives them 
 as he gave it to the prophet Kzekiel, xxi, 2. Son of 
 man, caufe Jerufakm to knew her abominations : and 
 xx- 4. Son of man, caufe them to .know the abominations 
 of their fathers : and if the people are actually in ear- 
 nciUo underftand the Acknowledgment of Sins j if 
 
z62> ESSAY III. 
 
 they are dilligent in the ufe of means, not trufting to 
 their own understanding, but relying with the whole 
 heart on the guidance and direction of the enlighten- 
 ing Spirit, there will be as few ignorant Covenanters 
 as ignorant communicants. We can only add, that 
 thofe who in their writings have fo feverely reflected 
 on the Bond and the Acknowledgment of Sins as de- 
 ficient in perfpicuity or precifion, (for that feems to 
 be the meaning of their declamation about people's 
 fwearing to what they do not underftand) ought to 
 have fpecified the obfcure and ambiguous paffages. 
 The bulk of this generation feems to be of a very 
 contrary opinion : It is their great offence that the 
 Bond and the Acknowledgment of Sins are too plain, 
 too pointed, and too particular* 
 
 Some parts of the Acknowledgment of Sins have 
 been grievoufly mifreprefented. An example (hall 
 be given. One paflage of it has been faid to main- 
 tain that what is commonly called Cambujlang Work 
 was all a delufion and the work of the devil. But 
 no fuch aflertion is to be found in the Acknowledg- 
 ment of fins. Indeed fo far as that work led thofe 
 people to lay flrefs upon bodily commotions, fwoon- 
 ings, convulfions, fudden terrors and joys, and ima- 
 ginary ideas of Chrift as man, taking thefe things 
 for marks of converfion ; fo far may we juflly deem 
 Satan transforming himfelf into an angel of light to 
 have been the principal agent in that work ; efpecial- 
 ly confidering their lax and unfcriptural notions about 
 the government and difcipline of the church, and a- 
 bout the duty of witnefftng for the caufe and royal 
 prerogatives of our Lord ; notions which Whitefkld 
 the great promoter of that work gloried in, and by 
 which his adherents were diftinguiihed. 
 
 But the Affociate Prefbytery never meant to de- 
 termine the fact ; whether the truths of God's word 
 then delivered at Cambuflang or elfewhere, were 
 or were not effectual to the conviction and converfion 
 of finners. The word of God is not bound, whether it 
 
Of Public Covenanting* 163 
 
 may have come from the lips of Whitefield a Me* 
 thodift haranguer, or of * Flechier eloquent popifti 
 pricft. 
 
 Thirdly, In the renewing of our covenants, 
 there is neceffarily a particular application of them to 
 eur own circumftances. As it would be the grofieft 
 abfurdity to fuppofe that the covenants of our fathers 
 bind us to regulate our conduct or our teftimony 
 for the truth according to their circumftances and 
 not according to our own ; fo our bond, being an 
 explanation of what our covenants oblige us to at 
 prefent, is with obvious propriety adopted to our 
 own circumftances. 
 
 Thus while we folemnly declare our confent to 
 the obligations that were laid upon us in the loins of 
 our fathers, we likewife for our own part, avouch 
 the Lord to be our God, engaging to do the duties 
 of our own fituation, of our feveral places and cal- 
 lings. It is not enough that we approve of the cove- 
 nanting of our forefathers : the Lord requires us ac- 
 cording to the calls of providence, no lefs than he 
 required them, to enter into covenant with him ; to 
 vow and pay to him. 
 
 Some have complained of the a cl of the Afibciate 
 Prefbytery by which oppofers, contemners, and fligh- 
 ters of covenanting are debarred from fealing ordi- 
 nances in the Seceflion. The principle of this act is 
 this : That no perfon ought to be admitted to the fel- 
 lowfhip of a particular church, who adheres obfti- 
 nately to fome opinion or practice inconfiftent with 
 the obfervation of any thing which that church, as 
 fuch, knows and acknowledges to be an ordinance 
 of Chrift. This principle we propofe to confider and 
 vindicate more fully afterward. At prefent, we on- 
 ly obferve that without holding this principle, one 
 
 G g a 
 
 * In the Sermons of Monfieur Flechicr, we have not only many 
 beautiful models of eloquence, but feyeiai perlirunt jlluftrations of 
 divine truths. 
 
*64 ESSAY fit; 
 
 cannot conceive how the immediate end of church* 
 fellowlhip, which is to be helpful to one another ia 
 obferving whatfoever Chrift hath commanded us, 
 can be gained; fince, without holding this principle, 
 cur fellowfhip may be as much with thofe that hin- 
 der as with thofe that further our obfervatian of his 
 ordinances. 
 
 The occafion of covenanting is the fame Rill as 
 when it was begun by the Affociate Prefbytery, 
 Which occafion is this : That while the bulk of the 
 three nations have openly caft off the covenant which 
 cur fathers entered into with the Lord, a few in a 
 flate of Secefhon from the eftabhfhed churches, bear- 
 ing the character of witneffes for Chrift, have de-r 
 clared, with the folemnity of a public path, their ad- 
 herence to that covenant, or deed of conveyance of 
 themfelves and their pofterity to the Lord. The 
 opportunity is continued for others to declare their 
 adherence to the covenant in the fame way. Ac- 
 cordingly from year to year fome are offering them- 
 felves for that purpofe, and appearing under the ban* 
 ner of a fworn and fubferibed tefiimony againft the 
 breaches of our covenants, and againft the prevail- 
 ing neglect and contempt of public covenanting. 
 
 Still there is no outward appearance of its he- 
 coming national.. Few in number, poor and defpif- 
 cd are the people that have as yet engaged in it. The 
 body of thefe lands difregard their endeavours. But 
 \t is a comfortable token for good that the Lord does 
 not mean to give up his claim to the ides of the fea, 
 that he is putting it into the hearts pf considerable^ 
 numbers to recognife ana* maintain that claim. This 
 is one of the moft comfortable figns of our times: 
 And if the Iwd give them one heart and one way, 
 and en,able them to honefty in adhering to the word 
 of their teftimony, we may have good hope through 
 grace, that they (hall overcome by the blood of the 
 JLamb ; and that they {halt be the means of beginning 
 
O/PiiBUC Covenanting, i6$ 
 
 * revival of our covenanted reformation which will 
 increal.e till it overfpread the land ; which will ex- 
 ceed the former in purity, in fpirituality and in the 
 plentiful cftufion of the Holy Gnoft ; and which will 
 fend the favour of Chrifl: and the glories of his king- 
 dom over ali the inhabited world. Tlbus the Lord 
 Jhall caufe than that come of 'Jacob to take root : Jfraet 
 Jhall bltijfom and bud, and fill the face of the -world 
 lyith fruit. 
 
[ 266 ] 
 
 imnmiriMMii 
 
 ESSAY IV. 
 
 Of the State of the Church of Scotland imm$* 
 d'mtely after the Revolution. 
 
 MANY and various were the advantages arifing 
 to Britain, from that wonderful interpofition 
 of Providence by which the Prince of Orange was 
 raifed to the throne : Liberty was eftablifhed on a 
 firmer bafis : We were feeured againfl the introduc- 
 tion of Popery: Scotland, in particular, was relieved 
 from the yoke of Epifcopacy, and faw that beautiful 
 order, in fome meafure, reftored, which Chrift has 
 appointed in his church. There was, then, a preci- 
 ous opportunity of returning to the Lord * but it was 
 mournfully neglected. Ppth church and ftate were 
 in a great trefpafs. 
 
 With regard to the ftate, it was wrong that the 
 Prince of Orange was admitted to the throne with- 
 out being required to give any proper evidences of 
 his adherence to our covenanted reformation ; or to 
 make the fupport of it a condition of his government : 
 for though this was not neceffary to conititute fuch a 
 relation between him and the Britifii people, nsTen- 
 dered him a chief magiftrate intitled to their obedi- 
 ence in things lawful; J that relation, being in itfelf, 
 
 % Church *members are not to refbfe a dutiful fubjeclion to ma- 
 giftrates, or to neglect praying for them, becaufe they are not fuch 
 as they would themfelves have chofen. The Lord's people are for 
 the moft part poor, afflicted pilgr ms., and have feldomany consider- 
 able (bare in the modelling of governments, or in the adminiftration 
 of them : Hence they have commonly no more to expect from them 
 than the prefervation of their outward p:ace. Agreeably to this, 
 the apoftle enjoins us to pray for kings and all in authority tbat'we 
 may lead qui si and peaceable lives under them in all godlinefs and 
 honcj/j. 
 
Of the Revolution Settlement. i6j 
 
 juftly held valid, whenever it is conftituted with any 
 iuitable regard to the confent of the people, or to the 
 immediate end of magiftracy, the welfare of civil fo- 
 ciety; yet it was a great evil, that thefe nations. ne- 
 glected to acknowledge the Lord in this matter, pay- 
 ing little attention to his glory or to the good of his 
 church ; fo that the Lord might fay of us, They have 
 fet up kings, but not by me, they have made princes, but 
 I knew it not* 
 
 It was a neglect not only of religion, btrt of the 
 common rights of juftice and humanity ; that there 
 was no public inquiry with refpeel to the innocent 
 blood that had been (lied on religious accounts, nor 
 any punifhment inflicted for the (bedding of it. The- 
 witnefles of Chrift were indeed relieved from the 
 horrors of perfecution ; but their oppreffors, and fome 
 who had imbrued their hands in the blood of their 
 brethren, were fufFered to live undifturbed, and fe- 
 veral of them advanced to places of truft and dignity. 
 
 But not to infift on thefe things, we proceed to 
 confider the evils in the eflablifhment of religion. 
 
 In the firft place, The State difcovefed an abfolute 
 difregard of all that was done on the behalf of our 
 covenanted reformation in the period between 1638 
 and 1650. Our rulers took no particular notice of 
 the laws then made with refpeel; to religion. Nay, 
 the acts refciflbry (by which the parliaments of that 
 period and all they did, were annulled) are {till in 
 force among the laws of Scotland. It h tn*e, Pref- 
 bytery was eftablifhed. But that might be done 
 without regard to the above-mentioned period ; fince 
 Prefbytery had been ratified by government long be- 
 fore in the year 1592, (a ratification which is indeed 
 referred to in the act of fettlement) and fince it was 
 eftablifhed not as a part of the covenanted uniformity 
 of the three nations, but only as mod agreeable to 
 the inclinations of the people in Scotland, they hav- 
 ing reformed from Popery by Prefbytery. It is plain, 
 that they did not mean to fhew any regard to Prei- 
 
*tf&. ESSAY IV* 
 
 bytery as oppofite to Prelacy, or in other words, 
 as it was eftablifhed in the fecond reformation ; but 
 only as oppofite to Popery, that is, as it was efta- 
 bfiihed itt'the firft reformation. It is true, the ruU 
 crs likewife ratified the Gonfefiion of Faith ; but this 
 they did without taking notice of any former ratifi- 
 cation of it : they only called it, The public and a- 
 wmdConfeffion of the church : «f meaning no more," 
 as a judicious writer obferves, " than the confeffion 
 « of the church diffufive of Prefbyterians, Cbme out 
 cc of the furnace of porfecution, who were then be- 
 « c ginning to recover, and be acknowledged in a na* 
 «' tional church-fiate." Remarkable is the difference 
 between the ad of the Scots Parliament approving the 
 Confeffion ol Faith in 1649, and thead that parliament 
 approving it in 1690. The former ratifies it as having 
 beenbefore approved by an ad of the General Affembly, 
 and as prefented to them by the comm'uTioners of that 
 affembly : But the latter ordains it to be the confef- 
 iion of the church of Scotland without any regard to 
 her preceding ads or her prefent application. The for- 
 mer ratifies not only the Confefiion and Catechifms, 
 but alfo the ads of Affembly approving them as a 
 part of the covenanted uniformity in the three king- 
 doms ; whereas the latter ratifies the Confefiion of 
 Faith only. 
 
 It may farther be obferved, that we have no rea- 
 fon to confider particulars not expreffed by the legif- 
 laturc, as belonging to the legal fettlement of reli- 
 gion, on the footing, merely, of fuch general decla* 
 .-rations as the following : " That their Majefties with 
 " advice and confent of three eftates, revive, ratify, 
 * ( and perpetually confirm all laws, (latiites and ads 
 " of parliament madeagainft Popery and Papifts, and 
 £l for the maintainance of the true reformed Protef- 
 " tant religion, and for the true church of Chrift 
 " within this kingdom.'' General claufes of this 
 kind in the introdudion to an ad of parliament are 
 not intended to add any particulars to thofe mention- 
 
Of the Revolution Settlement. z6g 
 ed in the act itfclf ; for that would fuppofe that the 
 framcrs of the ad had purpofely made it vague and 
 indeterminate: Such claufes are only meant to re- 
 commend the law or ad in which they are ufed from 
 the general nature and tendency of it. Thus in the 
 prefent cafe, the legtflature reprefents the legal fettle- 
 inent of religion at the Revolution as a ratification of 
 all former laws in favour of the Proteftant religion 
 and the kingdom of Chrift : but how far it is fo, we 
 are dill to judge from the particulars that are fpeci- 
 fied in the act of fettlement itfclf. 
 
 The parliament of Scotland at the Revolution, did 
 nothing to vindicate the parliaments held in the pe- 
 riod between 1640 and 1649, from the unjuft afper- 
 fions which had been, and (till continued to be cad 
 upon them ; but on the contrary Concurred with the 
 other branches of the legiflaturein the eftablifhment of 
 Epifcopacy in England and Ireland ; an eftablifhment 
 as directly contrary to our covenanted reformation as 
 any of the proceedings of Charles II. This eftablifh- 
 ment was confirmed by the incorporating union. The 
 Scotiifh Parliament's fettlement of religion at the re- 
 volution, and its union with England may explain 
 each other : for as we are not, without an evident 
 neceftity ; and by no means on account of fame ge- 
 neral- expreftifiis in the preamble of an act, to con- 
 fider the parliament as contradi&ing itfclr ; fo we 
 may venture to affirm, that no more in the fettlement 
 of religion at the revolution than in the incorporat- 
 ing union with England, did the Parliament of Scot- 
 land mean to vindicate the parliamentary proceedings 
 in the above-mentioned period or to revive our co- 
 venanted uniformity and reformation. 
 
 But for proof ^ this point, we need not infill: u^ 
 pon the meaning or a particular a& of parliament : 
 Whatever approbation our rulers fince the revoluti- 
 on, have given to our reformation from Popery in 
 the period between 1560, and 1596; whatever ab- 
 hor rence thev have expreffed ot the pcriccutions in 
 
 H h 
 
270 ESSAY IV. 
 
 the reigns of the two brothers, as contrary to hu- 
 manity and civil liberty j we have no fufficient reafon 
 to believe that the fenfe of the legiilature concerning 
 the national proceedings in our covenanting period, 
 has been any other fince the revolution, than it was 
 when the ads reciflbry were pafied. Are not thofe 
 national proceedings conftantly traduced as the pro- 
 ceedings of rebellion and fanaticifm ? Have not our 
 governours, fince the revolution as well as before it, 
 countenanced fuch a reprefentation of them ? Do not 
 the proceedings of parliament and the general prac- 
 tice of our courts of judicature fince the revolution, 
 fhew that the legiilature ftill confiders the parliaments 
 held between 1648 and 1649 w * tn a ^ tncir a ^ s » as 
 null and void ? No member of parliament, either lord 
 or common, is ever heard pleading upon any thing 
 then tranfaded as an unexceptionable precedent. No 
 court of juflice will ground a fingle decifion upon 
 a parliamentary deed of that period. The acts of 
 Charles II. however oppofite, ibme of them, to the 
 principles of the revolution, are in full force and in 
 daily ufc, while the ads of our covenanting times, 
 fo perfectly agreeable to thofe principles, are expun- 
 ged and forgotten. Befides, it was plainly againft 
 our covenanting period, that the oaths of allegiance 
 and fidelity vere impofed inftead and in exclufion of 
 all other oaths and declarations of allegiance, not 
 excepting thofe religious covenants by which we lie 
 under the moft folemn obligations to be fubjed to 
 lawful authority.* If we confider the negled of this 
 period in a political light, we have reafon to lament 
 that our fathers dtd not profit, as they might have 
 profited, by the endeavours of fome of the mod up- 
 right and enlightened patriots that ever adorned our 
 country, to fecure to themfelves and pofterity the 
 enjoyment of civil liberty. But considered in a re- 
 ligious light, the evil was unfpeakably worfe. It was 
 
 of 
 raenc 
 
 * Sec the laft article of the Claim pf Rights, and the fecond A& 
 the Erft feliion of King William and (£ueen Mary's firit parlU-- 
 
Of the Revolution Settlement. 371 
 
 the blacked ingratitude to the Lord, that we were no 
 way concerned to remember the years of the right 
 hand of the Mod High : Surely this forgetfulnefs is 
 one principal ground of the Lord's controverfy with 
 thefe lands; furely it is wrong to palliate or excufe it. 
 
 Secondly, The State then difcovered a difpofiti- 
 on to encroach upon the liberty and independency 
 of the church. The barons and commiflioners from 
 the royal burghs, aflembled in parliament, determin- 
 ed, by their own fole authority, what religious fyf- 
 tem the church was to receive as her public and a- 
 vowed confeflion of faith : they fixed on the Weft- 
 minder Confeflion of Faith without recurring to any 
 former deeds of the church; particularly without re- 
 ferring to the act of aflembly in 1647 : an important 
 aft as it guards againft any conclusions that might 
 be drawn from the fecond article of the thirty-firft 
 chapter of that Confeflion, to the prejudice of the 
 church's intrinfic power. The acl: reflrains what is 
 there faid of the magidrate's right of calling fynods 
 and aflemblies to the cafe of kirks not fettled or confti- 
 tuted in point of government. Hence on the head of 
 the magiflrate's power of calling church-courts, the 
 confeflion of faith ratified by the parliament at the 
 Revolution was a different confeffion from that which 
 the church of Scotland had received in her pureft 
 times ; it* was lefs explicite on the above-mentioned 
 article and more liable to mifconftrucYion. Thus the 
 State arrogated toitfelf a power of judging what it was 
 proper for the church to receive as articles of belief. 
 
 It was another indance of the magidrates difpofi- 
 tion to encroach on the province of the church, that 
 he interpofed his authority to procure admiflion 
 into the church for thofe who, before the revolution, 
 had been of the Epiicopal perfuafion. His Majefly 
 ordered, "that neither the aflembly nor any com- 
 * c million, nor any church meeting fhould meddle in 
 " any procefs or bufinefs with refpect to the'purgvng 
 H h 2 
 
27* ESSAY IV. 
 
 " out of the Epifcopal minifters." This was a plain 
 infringement of the church's liberty as to the-exercife 
 of her difcipline. 
 
 Besides, by the act in 1592, according to which 
 Prefbytery was fettled at the Revolution, the king or 
 his cqmmiflioner, being prefent at the general af- 
 femblies of the church, is to appoint the time and 
 place of their meeting : nay, the act feems to give 
 the king or his commiflioher the fole power in this 
 matter, not fo much as hinting the concurrence of 
 the aflembly itfelf : " Providing," fays the act, 
 " that the king's majefty or his comtminoner be pre- 
 " fern at ilk general aflembly before the diflolving 
 ** thereof, nominate and appoint time and place when 
 
 and where the next general aflembly fhall be hold- 
 
 < en." 
 
 Thus the church is deprived of an important part 
 of that liberty wherewith Chrifl has made her free, 
 with regard to the meeting of his courts in his name. 
 It is obvious, that this unlimited power of fixing the 
 time and place for the meetings of the General Af- 
 lembly, might be fo exercifed as to deprive the 
 church of nearly all the advantages anting from 
 that court. And it is well known how this power 
 was exercifed after the Revolution, particularly in 
 diflolving the aflembly in 1692, and in adjourning 
 its meetings from that time, till 1694. So the form 
 of the commiflion granted every year to the noble- 
 man who reprefents his majefty at the aflembly is 
 faid tb run in this manner ; ** feeing by our decree 
 " an aflembly is met at fuch a time. This mud found 
 hardily in the ears of thofe who have been accuflomed 
 to ccnfider fynods and aflemblies as courts of Chrifl 
 the alone head of the church, and as not fubject to 
 any other than the decrees cf Chrifl. 
 
 Other evidences might be produced of this dif- 
 j>ofition, in the civil power, to encroach on the liber- 
 ty of the church; (landing evidences, many of them, 
 which every one has occaflon to witnefs, For ex- 
 
Of the Revolution Settlement, 273 
 
 ample, acts have been patted obliging minifters, oa 
 pain ot ecciefiaftical cenfures, of fufpenfion and de* 
 privation, to take certain oaths, fuch as thofe of ab- 
 juration and allegiance; or perhaps to read, on the 
 Lord's day, certain papers, fuch as that concerning 
 the death of Captain John Porteous. To the fame 
 purpofe, we might take notice of the public falls and 
 thankfgivings appointed from time to time, by the 
 iole authority of the civil magiftrate. 
 
 Thus our State is chargeable with thefe two evils : 
 with the utter neglecl of the reformation attained to 
 by our fathers ; and with manifefting a difpofition to 
 encroach on the liberty of the church. The State 
 has been either quite inattentive to the concerns of 
 religion, Jer. ii. 33. Can a maid forget her ornaments, 
 or a bride her attire f Tet my people have forgotten me 
 days zuithout number : Or inftead of ordering political 
 affairs in fubferviency tp the purity of the church, 
 the State has moulded the church according to poli- 
 tical interefl: and the popular inclination, Amos iv. 4, 
 5. Come to Bethel, and tranfgrefs ; at Gilgal multiply 
 tranfgreffion ; and bring your facrijices every morning, 
 and your tithes after three years. And offer a facrifce 
 of thank/giving with leaven, and proclaim and puhlijh 
 the free offerings : for this Hketh you, ye children of 
 Ijrael, faith the Lord God. 
 
 Whatever we may fay of the kindnefs of Pro- 
 vidence at the Revolution ; however much regard we 
 mull exprels for thofe eminently godly minifters 
 whofe lives and labours then edified the church ; yet 
 when we confider the proceedings of the church in 
 her courts of judicature, we muft acknowledge the 
 truth of the following observations, 
 
 1. The church made no fuitable remonflrances 
 againft the evils of the civil rulers ; but fubmittcd 
 to their impofitions. Happy to find outward circum- 
 ftances now fo much changed for the better, profef- 
 fors thought it improper and unfeaibnable to find 
 fault with the arrangements made by the civil autho- 
 
*74 ESSAY IV. 
 
 rity. When the fears and alarms we have been long 
 harrafled with, are over, we are too apt to giveour- 
 ourfelves to unwatchfulnefs and indolent repofe. 
 As foon as the church of Scotland was relieved 
 from oppreifion at the Revolution, fhe feems to 
 have fallen infenfibly into a great degree of that 
 fin of Ifrael which the prophet reproves, Micah vi. 
 1 6\ The ftatutes of Omri are kept, and all the works 
 ef the houfe of Ahab, and ye walk in their coun* 
 fels. The people of this generation have little or 
 no impreflion of the heinoufnefs of public evils, 
 or of compliances with the wicked ordinances of 
 magiftrates ; but the Lord fhews us the ruin that 
 follows uponfuch compliances in the following words : 
 That I Jhould make thee a defolation^ and the inhabi- 
 tants thereof an hiffing. 
 
 2. The church took no due care to vindicate our 
 covenanted reformation from the indignities that had 
 been done to it in the great apoftacy of the two 
 preceding reigns. There was no particular acknow- 
 ledgment, by the church-judicatures, of the feveral 
 fteps by which our fathers declined from that re- 
 formation ; no exprefs or fuitable condemnation of 
 thofe enfnaring bonds, oaths and declarations, which 
 had been framed in the preceding reigns for annul- 
 ling our folemn covenants ; and which had occafion- 
 ed great fufferings to the witneffes of Jefus : nor any 
 particular act parted by the General AfTembly for the 
 neceflary purpofe of vindicating the alone headfhip of 
 Chrift over the church, and the church's intrinfic 
 power ; truths which had been fo recently trampled 
 on with heaven-daring contempt. Far from inflict- 
 ing due cenfure on any for being concerned in the 
 grievous apoftacy from our covenanted reformation, 
 the judicatures did not fcruple to receive into com- 
 munion the indulged minifters, and even fome who 
 had been of the Epifcopal denominatic-.i : the in- 
 dulged ministers, who had meanly fuhmitted to 
 
Of the Revolution Settlement. 275 
 
 preach under fuch limitations, both with refpecl to 
 the matter and manner of their preaching, as a ty- 
 rannical and malignant prince thought proper to im- 
 pofe. Thus, at the Revolution, the church of Scot- 
 land was, by no means, duly concerned to make an 
 impartial inquiry into the grounds of the Lord's con- 
 troverfy, not to purge out the old leaven ; things fo 
 neceffary to be done that without them there never 
 was, nor ever will be any thorough reformation. 
 
 3. The church neglected, at the Revolution, to 
 take proper fteps toward the revival of national cove- 
 nanting. Confidering to what an uncommon height 
 all ranks of men had carried their perfidy toward the 
 Moft High, it was unlqueftionably the duty of the 
 church to acknowledge the breach of her covenant 
 with the Lord, and to avow her return to him as ex- 
 plicitely and folemnly as (he had ever done. But 
 the judicatures did not fo much as pafs any particular 
 act for the purpofe of averting the obligation of our 
 covenants on thefe lands; or even the morality of what 
 our fathers had done in entering into fuch engage- 
 ments. The pafling of fuch an ad might have pre-, 
 pared the way for national covenanting. Surely it 
 was wrong to treat with fo much neglect the pub- 
 lic covenant-relation to the Lord, into which, thro* 
 his good hand upon our godly progenitors, he had 
 graciouily brought the illes of the lea. 
 
 4. Testimonies againfl thefe neglects were much 
 difregarded. The above-mentioned paper of Mr. 
 Shields was read in a committee, which, having pafled 
 a fevere cenfure upon it, refufed to lay it before the 
 aflembly. Other petitions and reprefentations were 
 treated in the fame manner. Various inftances of the 
 like tyrannical treatment of petitioners, by the com- 
 mittees and com millions of the General Aflembly, 
 have occurred fince that time; particularly in the 
 years 1731 and 1732. From thefe well known tran- 
 sactions it may eafily be inferred : That in the (fate 
 of the church of Scotland after the revolution, there 
 
iy6 ESSAY IV. 
 
 was a grievous departure from our covenanted re- 
 formation, fince the facts on which thefe teftimbnies 
 proceeded, (facts which could not be denied even 
 while recent) were fo many inftances of fuch depar- 
 ture : And that the (late of the church of Scotland 
 after the revolution was that of a backfliding, not of 
 la reforming church. We do not fpeak of particular 
 members, or particular parts ; but of the whole bo- 
 dy of the church ; of her judicatures, cfpecially the 
 fupreme. We do not fpeak of particular acts of af- 
 fernbly, (for feveral of thefe, pafled (ince the revo- 
 lution, have been very commendable) but of the dif- 
 pofition manifefted in the general courfe of judicial 
 proceedings, toward that purity and agreeablenefs to 
 the word which the church had attained in what is 
 called our covenanting period. 
 
 Thus the church aggravated the errors of her con- 
 duel, by difregarding the teftimonies that were giv- 
 en againft thole errors. This greatly heightened th£ 
 Lord's controverfy with the land, Hofea xi. 7. My 
 people are bent to backfliding from me : though they cal- 
 led them to the Mojl High, none at all would exalt him. 
 
 Ou the whole, it feems very plain, that both 
 church and (late were, at this time, chargeable with 
 neglecting our covenanted reformation. It was in 
 direct oppofition to it, that the ftate impofed, and 
 the church accepted, an Eraflian fettlement' of reli- 
 gion. And though they removed fome real evils, 
 and did feveral things really commendable ; yet thofe 
 evils were not removed as contrary,* nor thefe good 
 things done as agreeable, to our covenanted refor- 
 mation. All that the Lord's right hand wrought for 
 us in the above-mentioned period, and the obligati- 
 ons of our folemn covenants were either defpiled, or 
 forgotten, or at leaft, no way fultably regarded by 
 church and itate. 
 
 We may be ready to apologize for cur fore-fa- 
 thers at the revolution, considering them as men 
 liable to the ordinary weakness of our nature. £ud- 
 
Of the Revolution Settlement. 277 
 den and furprifing events, like the revolution, com. 
 monly fill the human mind with fuch a confufion of 
 hopes, tears and anxieties as render it incapable, lor 
 a lime, ot calm reafoning and deliberation 
 
 Indked we have no reafon to think, that, in their 
 fuuation, we ourfclves would have acted more faith- 
 fully than they did : And were we drawing the cha- 
 racter of any individual who had a fhare in thefe wrong 
 managements at the Revolution, charity would lead 
 us to admit every excufe or alleviation with which 
 the circumftances of the cafe, or the general tenor 
 of his principles and behaviour mould furnifh us. 
 But we are fpeaking of public meafures, not of pri- 
 vate characters: We are inquiring, whether the pro- 
 ceedings of church and date were right or wrong. 
 Here it behoves us to guard againft palliating ahy 
 thing really flnful, as ever we would avoid the curie 
 pronounced againft thofe who call evil good, and 
 good evil: We mud bring the proceedings in quei- 
 tion to the teft of the word, and try, whether church 
 and (late improved the opportunity providence had 
 given them, as they ought ? whether they endeavour- 
 ed to hold fail whatever conformity to the word had 
 been already attained in thefe lands ? whether they 
 were duly concerned to wipe off all the reproaches 
 that had been cad on Zion's king, on his caufc and 
 interefl ? Whether their meafures were fuch as evi- 
 denced a fincere" defire to makeprogrefs fti reforma- 
 tion ? Whether, in fine, they chearfully complied 
 with the Lord's call to return to him ? or whether 
 they treated it with neglect and oppofition ? 
 
 Wk have infilled the more largely on the manner 
 of fettling religion at th-: Revolution, as the evils ot 
 it may juftly be accounted the root of all thole cor- 
 ruptions which are now grown to fuch a height in 
 church of Scotland. It is only the Eraflianifni 
 and worldly policy which prevailed in the Revolution 
 Settlement, that have ever \\nce been op< rating with. 
 increafing (Irength, in tn nages, in the civil magi- 
 
 i i 
 
278 ESSAY IV. 
 
 ftrate's abfolute and authoritative appointment of faft 
 days, and in other inftances of incroachment on the 
 church's freedom and independence. Then were 
 admitted into the church a fet of corrupt, time-ferving 
 office bearers who had accepted of indulgences and 
 beenguilty of bafe compliances with the open apofta- 
 cy in the two preceding reigns : The fucceffors of 
 whom, increafing ever fince, have now become the 
 ruling party, or rather, (as, in the communion of 
 the eftablifhment, there is no regular oppofition to 
 them on the principles of our covenanted reforma- 
 tion) their leaven has now leavened the whole lump. 
 That enmity againft a faithful teftimony for the truth, 
 (which immediately after the Revolution was mani- 
 iefted by the judicatures difregarding petitions arid 
 reprefentations) grew ftronger by degrees, till it came 
 to fuch a pitch that minifters were no longer allow- 
 ed to have protefts marked in the records of the Af- 
 iembly, but were profecuted in a vexatious manner, 
 for teftifying in their doctrine againft the public 
 corruptions; and at laft when they would not fub- 
 mit to be cenfured for what they judged their du- 
 ty, they were fufpended and caft out of communi- 
 on. In fine, the revolution church having admitted 
 to her communion a great many perfons of the mod: 
 jarring principles, formed a body of very heteroge- 
 neous parts, and had evidently in her conftitution 
 the feeds of all the feceflions and divifions that have 
 fmce taken place among her members. 
 
 Thus, we have reafon to fay of thofc who profefs 
 to bear teftimony againft the prefent corruptions of 
 the eftablifhed church of Scotland, while they approve 
 the manner of its eftabliftnnent at the Revolution ; 
 that they condemn in the effect the fame thing which 
 they jultify in the caufe : They are too much like thole 
 of whom the prophet complains, Lam. ii. 14. Thy 
 prophets have feen vain andfooliJJ? things for thee ; and 
 they have not difcovered thine iniquity, to turn azvay 
 thy captivity ; but have feen for tbsefalfe burdens and 
 caufes of banfhment. 
 
C 2 79 1 
 
 ESSAY V. 
 
 Of the Church"? Toleration of any thing finfuh 
 
 T 1 HE term Church is frequently to be underftood 
 , as comprehending all that are called out of the 
 world lying in wickednefs to the fellowftiip of Chrift ; 
 all that are faved and fet apart to the fervice of God, 
 Eph. v. 25, 26. Chrift loved the church and gave him- 
 felf for it : that he might f and if y and clean fe it with 
 the wafhing of water by the word, that he might pre- 
 fent it to himfelf a glorious church. Hence it is called 
 the fpoufe of Chrift, his fpiritual temple, his body. 
 This church, being made up of his friends only, 
 manifefts or makes herfelf vifible by obferving his 
 commands, John xv. 14. Te are my friends ', if ye do 
 what/oever I command you. 
 
 Indeed, the real enemies of Chrift may pay him 
 an external homage, and appear to be church-mem- 
 bers : neverthelefs, the true end and defign of fuch 
 homage as prefcribed by Chrift, is to diftinguifh his 
 real friends from his real enemies ; and thole only are 
 true church-members whofe external homage cor- 
 refponds to that end and defign; others are liars and 
 impoftors, Rom. x. 6. They are not all Ifrael which 
 are of Ifrael : neither becaufe they are the feed of Abra- 
 ham^ are they children^ 1 John ii. 19. They went out 
 from us ; but they were mi of us. Traitors may wear 
 the badges of loyal fubjecls ; but thefe badges were 
 never defigned for traitors f. 
 I i 2 
 
 \ A church ought, no doubt, to prcceed upon vifiMe evidences 
 in judging particular perfons to be duly qualified church member* ; 
 and in confequence of fuch a judgment, thev mull be reckoned 
 church-members with icfpccl to alJ ibe purpofts of ex«eru<«i fociuy 
 
2 So E S S A Y V. 
 
 The enemies of Chrift can no more be reckoned 
 true church-members for being among them, than 
 tares can be reckoned wheat for growing together with 
 it, Matth. xiii. 24, — 30. A number of the enemies 
 of Chrift agreeing together for ibme carnal ends to 
 make afair profeftion of his name, might, from that 
 profeffion, bear the denomination of his church ; but 
 in truth they would only be a P>nagogue cf Sara-:. 
 Rev. ii. 9. I know the blafphemy oj them who fay they 
 are Jews, and are not, but are the fynagogue of Satan. 
 
 Society, however, as an inftance of obedience 
 to the commands of Chrift, is one principal way of 
 rendering our church-memberfhip vifible, Heb. x. 
 25. Not for faking the affcmbling of yourfelves together, 
 as the manner of fome is. 2 TheiT. v. n. Wherefore 
 comfort yourfelves together and edify one another, even 
 as alfo ye do. Ac~ls ii. 42. They continued fledfaflly 
 in the apoftles doctrine and ' fellowfbip, and in breaking 
 of bread, and in prayer. It is a fociety in fpi ritual 
 cxercifes and in fpiritual privileges, thai is here 
 meant. 
 
 But we are very much limited in the enjoyment 
 of fociety : it cannot have place but in proportion 
 as nearnefs of fituation, acquaintance, fimilarity of 
 principles and views, give occafion to focial inter- 
 But it »s plain, that the ordinances and proceedings of a cbnrcb a- 
 greeable to the word and warranted Ly the authority of an inviiible 
 king and head, have an immediate refpetf 'o an inviiible kmgl- pi 
 in the ! e^ns of men, for the erection ot h in thofe who are to be 
 church* members j and tor the advancement of 41 in i-ofe who are 
 fuch already: So that in the cafecf mere nominal ChrdrUns, the.'e 
 ordinances and proceedings may juffiy be. laid to want what is pru- 
 pe?Iy their object m church member. H; nee the abfbrdtty of any 
 aflbciation of men imagining (hat. when by carnal policy they in- 
 creafe their numbers, they are therefore contributing to the in- 
 creafe of the church of Chrift : Hence, too, the importance of the 
 fcriptural ordinances a r .d the fcriptural procer.cl'nqs o* a chu-ch of 
 Chrift to vital and practical religion ; all fuch ordinances and pro- 
 ceedings Bavins an immediate rrfpeel to, and an appointed influence 
 upon, the invifiblc kingdom of God in the heart : Pinal) y» hence no 
 fociety can politivelv ai ow the contempt of fych ordinances or pr< - 
 ceedngs without irjury to practical religion. Vyhatsoe*fr*is con- 
 trary to thofe ordinances and proceeding*, being cc.v.r^ry to iOulld 
 doctrine, is like wile fo to the power efgadlinefi. 
 
0/' Church-Communion. 2&i 
 
 courfe. Hence as it is impoflible for all the members 
 of the church of Chrift, fcattered over the whole 
 world, to hold fellowfhip immediately and habitual- 
 ly with one another in a vifible church-date ; it is 
 neccifary that they form themfelves into various dif- 
 tinel focieties for the worftnp of God and for their 
 mutual edification. Thefe focieties are called Church- 
 es, Acts xv. 41. He went through Syria and CUicia 
 confirming the churches. Rom. xvi. 16. The churches of 
 Chti/l falute you. Such were the churches of Co- 
 rinth, of Ephefus, of GaUtia, of Theffalonica, of 
 Philippi and of ColofTe. 
 
 Ir is abundantly clear, that every church, in this 
 fenfe of the term, mould be conftituted according to 
 the pattern which Chrifl hath given us in his word. 
 She (hould confider herfelf as in the fame relation to 
 Chrift with his church or myfticalbody at large, and 
 as under the fame obligations to endeavour after con- 
 formity to him in all things. Hence the apollle 
 Paul fo often fpeaks to particular churches in terms 
 that are properly applicable to the church invifible : 
 Feed, fays he to the Ephefian elders, the church of 
 God which he hath pur chafed with his own blood. I am 
 confident, fays he to the Philippians, of this very thing, 
 that he who hath begun a good work in you will perform 
 it until the day of J e/ us Chrifl. The more exa&ly a 
 particular church is conformed to the pattern of the 
 word, her members have the better opportunity of 
 evidencing by their fellowfhip with her, that they in- 
 deed belong to Chriit's myftical body. This is an 
 end fo important, that where it is not in fome degree 
 anfwered, the proper defign of a vifible church is 
 utterly loft. 
 
 The quefticn which we now propofe to confider 
 is this : Whether a church of the kind juft now- 
 mentioned, may tolerate in her members the prac- 
 tice or profefTion of any thing (lie herlelf acknow- 
 ledges to be finlul ? Any thing, we fay, whether, 
 comparatively confidered, it is of greater or of. lefs 
 
*82 E S S A Y V. 
 
 importance ; whether it has been or is dill contro- 
 verted among Chriftians : if it be really finful and 
 acknowledged by a church to be fo; it is with regard 
 to that church, what is here meant by any thing fin- 
 ful, as being oppofite to fome of the truths and du- 
 ties known and profefled by that church ; for the 
 attainments of other churches are out of the queftion. 
 
 When a church condemns any thing judicially, 
 fhe is juftly confidered as holding it to be finful ; 
 finful either in itfelf, or on acount of fome offenfive 
 circumftances attending it. We have a remarkable 
 inftance of this kind in the Ads of the apoilles, fif- 
 teenth chapter. As the proceedings of the fynod at 
 Jerufalem are an excellent pattern for the imitation 
 of all future fynods ; fo, in what is faid of the ob- 
 ligation of their decrees upon the churches, we have 
 proper inftru&ion as to the regard that is due to the 
 fynodical decifions that are confonant to the mind of 
 the Holy Ghofl fpeaking in the fcriptures. Tbefe 
 decrees are called a burden laid upon the church, 
 Atts xv. 28. For it feemed good to the Holy Ghoji and 
 to us, to lay upon you no greater burden than thofe nem 
 ceffary things. We cannot fuppofe a perfon would 
 have been admitted a member of the church of An- 
 tioch, who mould have refufed to take upon him the 
 common burden of the church, Befides no perfon 
 in that church could reject thofe decrees without be- 
 ing in fome degree liable to the charge, which the 
 fynod brought againft the Judaizing teachers, of 
 troubling the church and fubver 'ting fouls \ 
 
 It is not our prefent defign to determine the de- 
 gree of cenfure to be patted upon perfon s who are 
 chargeable with what . is meant in the queftion by 
 any thing finful. That fubject may be confidered 
 afterward. We may only obferve, that a church 
 may juftly be confidered as tolerating what fhe her- 
 felf owns to be finful, if perfons openly chargeable 
 with it, and wjio give no evidences of being ferry 
 for it or of defiring to forfakc it, are habitually ad- 
 mitted to the moft facred pledges of her communion. 
 
Of Church-Communion. 283 
 
 It is a dictate of fcripture and of reafon, that the 
 difcipline of a church ought to correfpond with her 
 dodrine. If (lie allows in her terms of communion 
 the fame thing which, in her public inftructions, me 
 acknowledges to be finful ; what does (he but de- 
 flroy in one way what fhe builds in another ? Hence 
 if a church ought, according to the Lord's exprefs 
 injunction, to teach her members to obferve all things 
 wbatfoever Cbrift hath commanded us ; fhe ought 
 likewife, to make the obfervance of all thole things 
 as far as the vifible church-ftate will permit, the ge- 
 neral term of her communion ; and confequently The 
 ought not to tolerate in her members any thing in 
 particular that fhe acknowledges to be contrary to 
 Chrift's command, or, in other words, to be finful. 
 Thus, as the practice of a church member ought to be 
 according to his knowledge, fo the difcipline of a 
 church ought to be according to her doctrine. 
 
 It is inconfiftent with that watchful care which 
 the church ought to exercife over her members, to 
 fufler fin upon any of them, or pofitively to tolerate 
 any evil in them, whether with refpect to principle 
 or practice. The duty of the church to each of her 
 members is, in this particular, the fame as that of 
 one individual to another, Lev. xix. 16. Thou /halt 
 not hate thy brother in thy heart : thou Jhalt in any 
 ivife rebuke thy brother, and not fujferfin upon him. 
 
 The toleration, in queftion, is inconfiftent with 
 the c*ood order of any fociety ; and therefore is con- 
 trary to the general rule, Let all things be done decent- 
 ly and in order. Suppofe a particular practice is de- 
 termined by any fociety to be wrong and utterly in- 
 confident with the defign of its erection ; to admit 
 perfons into fuch a fociety, while thev are openly 
 chargeable with that very practice, would be the de- 
 ft ruction of policy and good order, Now, when a 
 church declares any thing to be finful, fhe declares 
 it to be, on the matter, inconfiftent with the great 
 purpofc fhe was defigned for, with her teftimony a- 
 
*84 E S S A Y V. 
 
 gain ft the enemies of Chrift, with that univerfal ho- 
 linefs which is her honourable and heavenly charac- 
 terise, Ezek. xliii, 12, This is the law of the houfe ; 
 upon the top of the mountain, the whole limit thereof 
 round about Jh all bemofl holy. Behold, this is the law 
 of the houfe. It is therefore utterly againft the law, 
 the appointed order of the houfe, for any church to 
 allow her members in what (lie herfelf acknowledges 
 to be finful. 
 
 This toleration is likewise contrary to the remark- 
 able analogy between the cafe of the vifible church 
 and that of the particular believer. The believer is 
 one who hales every falfe way : however weak or 
 defective, he mud not, even for a moment, give 
 pofitive allowance to any fin. Nothing, indeed, is 
 more plainly or more necefTarily implied in the cha- 
 racter of a believer than this ; that he maintains a 
 conftant oppofition to whatever he accounts finful, 
 and belonging to the old man or the kingdom ot 
 Satan. And though the oppofition may fometimes 
 be fainr, or feem greatly overpowered, yet it is out 
 of character for the Chriftian to drop it altogether, 
 even in a fingle inftance. It is no lefs unbecoming 
 a church of Chrift, fo far to give up her oppofition 
 to any thing me acknowledges to be finful, as to al- 
 low it openly and expreily in her members. The 
 public character of the church in all in her proceed- 
 ings, ought to be, at once, a counterpart, an c7v- 
 ample, and a help to the real Chriftian. Every par- 
 ticular church, conftituted agreeably to the word> 
 confifts of fuch as are, or at leaft acknowledge they 
 ought to be, faints or members of Chrift's myftical 
 body : and therefore though fome other things may 
 belong to the defcription of a church than what be- 
 longs to that of the Chriftian ; yet we ihould not 
 have any thing to fay of the former conlraditlory. to 
 what we fay of the latter. But that would be the 
 cafe, were we to aiferr that a church may tolerate in 
 her members^ what no Chriftian can allow in his 
 - practice. 
 
Of Church-Communion. i&r 
 
 The toleration we fpeak of, is inconfiftent with 
 the due maintenance of a tcftimony for truth: which 
 appears whether we n nfider whom this toleration 
 admits tochurch-communion, or the truths and duties 
 which are thereby difregarded. For, if a church ad- 
 mits to her communion one perfon who obftinately 
 rejects fomething which ihe herfelf acknowledges to 
 be a truth or a duty of God's word, (he cannot 
 confidently refufe admittance in the fame way to 
 ten, to twenty, to a hundred, to a thouland, or a- 
 ny number that may apply to her for that purpofe. 
 Hence that whole church may foon come to be made 
 up of thofe who obflinately reject fuch a truth or du- 
 ty ; and who inftead of holding, trample upon a tcf- 
 timony for it. And then, if we confider the intimate 
 connection among the truths and duties of Chriftiani- 
 ty, not only as bearing the (lamp of the fame autho- 
 rity, but as they are mutually fupported by and de- 
 pendent on each other ; it will appear, that, if a 
 church allows her members in a pofitive rejection 
 of any thing that (he herfelf acknowledges to be a 
 truth or a duty of God's word, ihe will foon extend 
 her allowance, and her members their rejection to o- 
 ther truths and duties : becaufe the fame reafon that 
 was deemed fufficient for fuch a toleration in the cafe 
 of one truth or duty, will be found alio fufficient in 
 the cafe of others. Befides, if reafons drawn from 
 the external circumftances of the church, or from 
 the characters of particular perfons are allowed to o- 
 verbalance the authority of Chrift in one inftance, 
 they will foon be allowed to do fo in more. Thus, 
 through the powerful tendency of depraved nature 
 to backfliding, a relaxation of difcipline, or a church':; 
 fuffering her members to neglect, any tiling which 
 Cbrift hath committed to her truft, being once wil- 
 fuly and deliberately begun, will, in the ordinary 
 courfe of things, continue on the increafe , till her 
 laxnefs arrive at fuch a pitch that me (hall not re- 
 tain the leaft appearance of faithiulpefs to her trull 
 in any refpect whatsoever. 
 
 K k 
 
i*S ESSAY V. 
 
 In deed, feeing church-members have no joint parti- 
 cipation or" their fpiritual privileges, nor joint cxer- 
 cife of religious duties, or, in'\)ther words, they do 
 not walk as church-members at all, but in fo far as 
 they are of one heart and one way: it is plain that 
 they bear no fu'rtable teflimony in their united capa- 
 city againft any thing finful, but in fo far as they are 
 unanimous in their oppofition to it as fuch. Hence 
 the apoftle gives that folemn caveat againft diverfity 
 of judgment among church-members, i Cor. i. 10. 
 / be fee ch you brethren, by the name of our Lord Jefus 
 Chrifl, that ye all /peak the fame thing, and that there 
 be no divifans among you ; but that ye be perfe&ly join- 
 ed together in the fame mind and in the jams judgment. 
 For a church to admit to her communion perfons 
 who avowedly approve and praclife what (he herfelf 
 condemns as finful, is to invite the very thing which 
 the apoftle here folemniy charges hev to guard a- 
 gainft. 
 
 Farther, This toleration is contrary ta all fuch, 
 texts of fcripture as warrant fepa ration from corrupt 
 churches and disorderly walkers, 2 Cor. vi. 17. 
 Wherefore come out from among them, and be ye fcparats 
 faith the Lord, and touch not the unclean thing .- and / 
 will receive you, a Theflf. iii. 6. Now we command 
 you, brethren, in the name of our Lord Jefus Chrijl, 
 that ye withdraw yourfehss from every brother that 
 walketh diforderly. If we ought not to continue our 
 fellowfbip with perfons that walk diforderly, we 
 ought much lefs to receive fuch into- our feHov.fhip. 
 Surely it is as neceHary to endeavour to keep infec- 
 tion out of the houfe ; as to leave it after it is infec- 
 ted. But the toleration in queftion fays, that en- 
 deavour is needlefs. Befrdes, the duty of a church 
 and of particular perfpns in this matter is reciprocal : 
 for it is no Ids incumbent on a church to withdraw 
 from corrupt perfons, than for perfons to withdraw 
 from a corrupt church. 
 
 Object, i. " Would you then have a church re> 
 * quire perfection in her members/*' 
 
Of Church-Communion. 2% 
 
 Answ. It is only meant, that (he mould not to- 
 lerate or fuffer fin upon them. As her paftors mud 
 not Jhun U declare the whole counfel of God ; fo (he 
 inuft not fhun to teftify againft and cenfure whatever 
 is oppoiite to that counfel. Indeed her members arc 
 far from being perfect : they are fpiritually difeafed, 
 like others ; only while others remain infenfible of 
 their miferable condition, they profefs to be convin- 
 ced of it, and to want a cure. Hence the church, if 
 (he ads the part of a wife and good phyfician, and 
 aims at a thorough cure, will endeavour to examine 
 every fymptom, and to fpare no part of the diforder ; 
 She will not be guided by fair but deceitful appear- 
 ances, or by the inclinations of her patients, but hy 
 the grand, infallible difpenfatory of heaven, the 
 Bible. 
 
 Object. 2. " It is enough, if a church oblige 
 u her members to the eflential truths and duties of 
 " Chriftianity ; (lie need not be fo (trie! with regard 
 " to circumftantials." 
 
 Answ. Surely, the very circumftantials of Chrif- 
 tianity, like the filings of gold, are precious ; they 
 mould not be thrown away, but carefully gathered 
 up and preferved. And pray, how may the circumr 
 (lantial truths of the Bible be known from the ei- 
 fential ? 
 
 " The circumftantial are fuch as we may be ig- 
 " nor ant of, or deny, without endangering our iai- 
 " vation." 
 
 Obvious enough indeed ! but the queftion (till 
 recurs, how may thefe be diftinguifhed from others? 
 
 This anfvver is not only unfatisfaclory, but it is 
 jrjhvaring, as it feems to infmuate that the evil of er- 
 ror lies only in the danger to which it expoies our 
 fouls, and not til its oppofition to the authority of 
 God fpeaking in the word : and thus the idol of de- 
 praved nature, Self, under the refined pretext oi 
 concern for our cverlafling falvation, is made the 
 K k z 
 
^8S ESSAY V. 
 
 rule and reafon of our faith in divine truth : for, u- 
 pon this fuppofition, the evil of reje&ing divine 
 truth is deemed lcfs or greater according as felf is 
 endangered by the rejection f. But it is unworthy 
 of reaibnable creatures, who mould do all for the 
 glory of God, to make felf their end and aim. Self 
 is a very doubtful rule ; felf, we mean, as a princi- 
 ple of man's corrupted nature. It is peculiarly doubt- 
 ful in the prefent cafe ; as we are far from being 
 competent judges of the comparative importance of 
 divine truths ; and as one principal danger is here 
 entirely overlooked, that of making God a liar. 
 
 The truth is, we mould eftimate the danger of 
 any error rather by the degree of evidence which, in 
 the cafe of that error, is rejected or defpifed, than by 
 our notions about the fuperior value and importance 
 of one truth compared to another, John iii. 19. This 
 is the condemnation, that light is come into the world, 
 and men loved darknefs rather than light, becaufe their 
 deeds are evil: Compared with verfe 23. No man 
 receiveth his teftimony. Our danger lies not merely 
 in rejecting fuch truths as we think of great impor- 
 tance to our falvation ; but in our loving darknefs 
 rather than light ; which light is God's teftimony. 
 It is not faid our condemnation is, loving errors more 
 than fome of the mod important truths revealed in 
 the word ; but the expreflion is general ; our con- 
 demnation is the not receiving of God's teftimony ; 
 the whole of which is reprefented to us under the no- 
 tion of light in oppofition to darknefs. Hence it is 
 plain, that our rejection of any one truth belonging 
 to what is here called, the light that is come into the 
 ivorld, or to the divine teftimony in the word, is lo 
 
 f A concern for our falvation, fubordioate to the glory of God, 
 is our indifpenfible duty ; but, feparated from a finale regard to 
 the glory of God, it is an abomination. We are to receive the 
 word, in the firft place, on account of its divine authority, or as the 
 nvordofGod; we are to receive it, in the fecond place, that we 
 ■may he Javed : The primary ground and reafon of faith is, not that 
 fuch truths arc connected with our falvation, but that they bear the 
 fhmp of thus faith the Lord, 
 
Of Chu&ch-Commumion. 289 
 
 dangerous that it may be our condemnation. It is, 
 indeed, undeniable, that, in religion, there are truths 
 of more importance than others : but as there is no 
 rule laid down in the word for fixing precifely the 
 degrees of their importance, it feems to be the only 
 certain as well as fcriptural way of eftimating the e- 
 vil of error, to confider the degree of light and evi- 
 dence (including both external and internal evidence, 
 both outward inftru&ion and inward conviction) to 
 which the error (lands oppofed*. 
 
 On this principle, it is, indeed, (till evident, that 
 there is greater guilt, for the moft part, in the de- 
 nial of the more important truths of Chriftianity, on 
 account of the greater degree of light and evidence 
 wiih which they are attended. At the fame time, 
 fuppofmg there are two points of divine truth which, 
 confidered in themfelves, appear to be, one of great- 
 er, the other of lefs importance : the evil of denying 
 the latter in fome circumftances, may be more ag- 
 gravated than that of denying the former in other 
 circumftances. 
 
 Thus the errors of thofe Judaizing teachers who 
 were for bringing the Chriftians at Antioch under 
 the yoke of circumcifion, feem to have been far 
 more blameable, than the miftaken apprehenfi- 
 ons of the difciples, while they followed Chrifi in 
 the days of his flefh, with refpedl to the nature and 
 neceflity of his death and refurrection ; though it is 
 plain, that the truth about the death and refurrecli- 
 
 * The following pafiage of an eminent writer in the Deiftica! con- 
 troveriy is very opposite to theloofe manner in which many fpealt 
 q\ what they call the circumjiantials of Cbrillianity : '* As it is 
 *' one of the peculiar weaknefTes of human nature, when, upoo 
 " a comparifon of two things, one is found of greater importance 
 " than the other, to confider this other as of fcarce any impor- 
 " tance at a!] : it is highly necefTary that we remind ourfelves, how 
 " great prefumption it is, to make light of any inftitution of divine 
 •'appointment; that our obligations to obey all God's commands 
 " whatever, are abfolute and independable ; and that coriimands 
 " merely pofitive, admitted to be trom him, lav us under a moral 
 u obligation to obey them: mor&J in the ftrifteit ar.4 moit pioper 
 "fenfe." Butlti's Analogy. 
 
*9* ESSAY V. 
 
 on of Chrift, is, in many refpe&s, of more impor- 
 tance than the truth about the freedom of Chriftians 
 from the yoke of circumcifibn. But here was the 
 difference : the difciples were weak and ignorant ; 
 but they did not let themfelves againft: the truth, like 
 the Judaizing teachers, to the troubling of the 
 church and the fubverting of fouls. 
 
 Object. 3. " It feems better for the church to 
 * c leave many things indifferent : it is enough that 
 • c her members walk honeftly according to the light 
 46 of their confeience." 
 
 Answ. The church ought to leave a thing indif- 
 ferent, if the law of God leaves it fo. Nor ought 
 fhe to declare a thing (in or duty, for any other rea- 
 fon whatfoever, than this ; becaufe either the thing 
 itfelf, or the neceffary confequences of it, are plain- 
 ly commanded or plainly forbidden by the law of 
 Chrift; for the bufinefs of the church is not to make 
 laws, but to publifh thofe of Chrift 
 
 With refpeel to perfons acting according to the 
 light of their confeiences, it is, at beft, only one 
 part of holinefs, namely, fincerity : and however ex- 
 cellent it is, other parts of holinefs are alfo neceffary; 
 fuch as, an humbling fenfe of our (infulnefs and mi- 
 fery, the faving knowledge of God in Chrift, reli- 
 ance on the Spirit of grace, watchfulaefs, fpiritual 
 ftrength and ftedfaftnefs, livelinefs and activity in the 
 way of the Lord. Thus, though fincerity is effential- 
 ly neceffary in church-members, they ought to have 
 other qualifications than fincerity. 
 
 It is true, conscience is God's deputy in the foul, 
 declaring in his name one thing to be duty, and ano- 
 ther to be fin : toothing with its approbation, if we 
 comply with the former ; and denouncing venge- 
 ance and fiery indignation, if we commit the latter. 
 For a perfon to a£t contrary to the dictates of confer- 
 ence, is to rebel againft and contemn the authority 
 of God ; whofe voice the perfon either hears or thinks 
 he hears in the remonftrances of conference. But 
 
Of Church-Communion. 291 
 
 this, like the other faculties and operations of the 
 foul, is now corrupted ; and though it (till fpeaks in 
 the name of God, and (hews much of the law not 
 yet blotted out of the heart \ yet it is, in many iiu 
 {lances, weak, miftaken or defiled. 1 Cor. viii. y m 
 llcwbeit) there is not in every man that knowledge , or 
 a well conformed confeience, jor fome with confeience 
 af the idol unto this hour eat it as a thing offered unto 
 an idol, that is, they confider their doing fo as ren- 
 dering them partakers of idolatry, and yet they do 
 not abflain from it ; and their confeience being weak is 
 defiled. As the whole man is defiled with fin, the 
 conference is fo in particular, Tit. i. 15. To them that 
 are defiled and unbelieving is nothing pure, but even, 
 their mind and confeience are defiled. Here it \s 
 plain the defilement of them that believe nvt 9 and of 
 their mind is fin ; and we have no reafon to put any 
 other interpretation upon the epithet defied as here 
 applied to the confeience, than what we put upon it 
 as applied to them that believe not and to their mind. 
 Bat what is it for the confeience to be defiled with 
 fin ? Is it to accufe of fin and condemn on account 
 of it ? No, for that is only its duty : But furely the 
 confeience is defiled, when it calls evil good, arid 
 good evil. 
 
 There is not any thing, indeed, in which the 
 great degree of man's corruption more fignally ap- 
 pears than m this ; that the. confeience itfelf is drawn 
 over to the fide of wickednefs. Hence our Lord 
 fays, Matth. vi. 23. If the light which is in thee be 
 darknefs, how great is that darknefs f 
 
 Sure no one wilJ deny that confeience is li- 
 able to error, if he confiders, that it is no other than 
 the mind of man as esercifed in judging of fin and 
 duty, and viewing the confequences of right and 
 wrong condijcl. A frrrall acquaintance with icripturc 
 and with human nature will be fuiEcient to convince 
 us that men are continually forming falfe judgments, 
 or* thole tubjecXf. 
 
^92 E S S A Y V. 
 
 But to fpeak more dire&ly to the objection, the 
 rule it infinuates for the admiflion of perfons to the 
 communion of a church may well be rejected for this 
 reafon ; that it is impracticable. A church may know 
 in fome meafure, the agreement between a perfdn's 
 profeffion and his outward practice ; becaufe both the 
 one and the other may, alike, be fubje&ed to her 
 examination. But in order to know whether thefe 
 be agreeable to the perfon's conscience, the church 
 mud find means to bring that fecret principle, with- 
 out the help of either words or a&ions, under a judi- 
 cial review. But can fhe indeed enter the perfon's 
 mind, obferve the moral lights as they rife, mark 
 each conviction wrought by the word and Spirit of 
 God, and hear the warnings of confeience before 
 they are put into words ? We can perceive the agree- 
 ment or difagreement between two extremes only in 
 fo far as we know the extremes themfelves. But 
 here the church has not the leafl knowledge of the 
 one, that is, the perfon's confeience ; otherwife than 
 as it is uniformly manifefted by the other, that is, 
 the perfon's converfation. 
 
 Object. 4. u It feems warrantable from the xiv. 
 " chapter of the epiftle to the Romans, for a church 
 " to receive perfons that differ from her in fome of 
 f* their opinions and practices." 
 
 Answ. It is very unlikely, that Paul who (hewed 
 on all occafions fuch a concern to preferve the peace 
 and purity of the church ; who fo earneftly exhort- 
 ed the ThefTaloniaus to withdraw from every brother 
 that walketh disorderly; who warned the Ephefian 
 ciders to beware of ravenous wolves that would creep 
 in among them, not [paring the flock ; who wifhed to 
 have them cut off that troubled the church of the Ga- 
 latians ; who withftood Peter to the face when he 
 took part with thofe Judaizing teachers that were 
 fuch enemies to the liberty wherewith Chrilt hath 
 made us free ; we fay, it is very unlikely that this 
 faithful and zealous apoftte would direct the church 
 of Chrifi at Rome to receive into her bofc;n fuch as 
 
Of Church Communion. 293 
 
 were open and avowed defpifcrs of any thing that fhe 
 berfelf acknowledged to be a command of Chrifr. 
 Hear what a folemn charge he gives to this very church : 
 I Ik fee ch you, brethren, mark thenr who caufe dhifions 
 and offences contrary to the dotlrine which ye have 
 learned; and avoid them. But who are they whom 
 a church niuft confider as the caufers of fuch divi- 
 fions and offences ? Thofe, undoubtedly, who in the 
 eyes of that church, openly and obfhnately defpife 
 any commandment of the Lord. .Surely, then, the 
 apoflle would never advifc the Romans to receive 
 fuch into their communion. 
 
 The cafe concerning which the apoflle here gives 
 directions, was fhortly this: Some perfon- who had 
 been probably either of Jewiih extraction or profe- 
 lytes, having profeffed their faith in Chriff, continu- 
 ed dill to obferve many of the ufages of the ceremo- 
 nial law$ they abfkined from certain forts of meat; 
 they kep^ certain days, fuch as, thofe of Pentecoft 
 and of the Paffover. Thefe perfons had expreffed 
 their defire of being admitted into the affociation of 
 Chriftians at Rome. They were ignorant indeed, 
 but they wanted to grow in grace and in the faving 
 knowledge of our Lord Jefus Chrifl : they indeed 
 £1: ill thought it their duly to obferve fome parts of 
 the ceremonial law ; but they were, by no means, e- 
 nemies to Chriftian liberty ; they fought an oppor- 
 tunity of being farther inftructed in ir. The apoftle 
 directs the Romans to receive thefe perfons into their 
 communion; and (hews how refpectfully and ehari* 
 tably church-members ought to behave toward them, 
 and they again, toward ftllow-church-members. It 
 is obvious, that thefe perfons, meek humble, teach- 
 able, defirous of getting free from their prejudices 
 in refpect of which they were rather weak than wick- 
 ed, were directly the reverfe of thofe Judaizing 
 teachers, troublers of the church and fubverters of 
 fouls, againft whom the apoflle cautions the Philip- 
 pi an s in thefe words : Beware cf evil workers, be- 
 ware of dots, beware of the cencifxn, 
 
 L 1 
 
s 9 4 E S S A Y V. 
 
 It is ncceftary to enquire more particularly, what 
 thofe things were, the practice of which in thefe 
 weak and unexperienced church-members was to be 
 borne with. Thofe ufages may be confidcred in two 
 lights : 
 
 First, They were things that God exprefly com- 
 manded under the Old Teftament. The perfon of 
 whom the apoflle is here fpeaking, was convinced of 
 this ; but he was not fo much enlightened in the 
 knowledge of the New*difpenfation as to fee that 
 thefe things were already abrogated. We need not 
 wonder that this was the cafe with private church - 
 members, when even the apoflle Peter was fo much 
 Humbled at fome of the privileges of the New-dif- 
 penfation, Ads x. 14. Gal. ii. u. How great was 
 the difference between the regard thefe Chriftians 
 had for the ufages which, bore the (lamp of divine 
 authority, and that fuperftitious attachment to cer- 
 tain modes of religious worfhip, for which no other 
 warrant can even be pretended than the invention 
 and authority of men ? Hence the apoflle fays in 
 . verfe 6th of this chapter, He that regardeth the day, 
 regardetb it to the Lord, that is, he is influenced by 
 the divine authority of the Old Teftament precept 
 enjoining the obfervation of fuch a day : and on the 
 other hand, He that regardeth not the day, to the 
 Lord doth he net regard it, that is, he like wife is in- 
 fluenced by the divine authority of the New Tefta- 
 ment revealing our freedom from the burden of ce- 
 remonial obfervances. To the fame purpofe the a- 
 poftle adds, He that eateth. eateth to the Lord, and 
 givcth God thanks ; and he that eateth not, to the Lord 
 he eateth not, and he giveth God thanks. The import 
 of this thankfgiving is, that the one as well as the 
 other aimed at the glory of God in what he did. 
 But (ure it is only fo far as a perfon is fvvayed by a 
 regard to God's authority that he can be faid to aim 
 at his glory in what he doe? ; efpecrully fo to aim at 
 it as to be worthy of the apoftolic approbation. But 
 
Of Church-Communion. 295 
 
 it may be afked, how it came about tbat the fame 
 principle of regard to God's authority could lead 
 fome to do, and others not to do, the fame things ? 
 This was owing to a peculiar circumftance of that 
 period : the Lord faw meet that the ceremonial, 
 which was his own law, mould die gradually and be 
 buried honourably ; and that his people fhould get, 
 by degrees, from under the yoke of the Old Tefta- 
 ment, to enjoy the glorious liberty of the New, 
 Hence the apoflle rcprefents the old difpenfation, 
 not as removed at once by an inftantaneous introduc- 
 tion of the new, but as decaying, waxing old and rea- 
 dy to vanijh away. The Lord was pleafed to bear 
 with the weaknefs of his people in their attachment 
 to fome of the ancient ceremonies ; while they were 
 not fo fully intruded in the reafons of the abroga- 
 tion of them as he defigned they fhould be afterward 
 by the epiftle to the Hebrews and other books of the 
 New Tefiament not then publiihed ; while the ob- 
 servation of the Old Teftament worfhip was not ren- 
 dered impracticable by the deflrucYion of Jerufalem 
 and the temple ; and while they did not feek j uni- 
 fication by a Scrupulous adherence to the law of 
 Mofes, putting it in the place of Chrilt and his righ- 
 teoufnefs. Thus the Lord did not condemn them -, 
 and what are we, that we fhould cenfure them with 
 fcverity ? The fynod of the apoftles and elders of which 
 we read in Acts xv. inftead of condemning them, 
 made a decree for preventing the Gentile converts 
 from giving them offence. Should it dill be urged, 
 that if it was right to obferve thefe ceremonies, then 
 the omuTion of them mull have been finful : We an- 
 fwer, that though thefe ufagts may be confidered as 
 having been enjoined by divine authority ; they alio 
 admit, as they were obferved by fome Chriflians at 
 this time, of another confidcration : viz. 
 
 Secondly, That they were of an indifferent na- 
 ture ; that is, they were things which Chriftians 
 were neither cxprcfly commanded, nor expreuy for- 
 
 L 1 2 
 
49 6 E S S A Y V. 
 
 bidden ; things which they were or were not, to 
 praclife according to the meafure of their light, and 
 of their acquaintance with the nature and privileges 
 of the New Teftament difpenfation. The obferva- 
 tion of the ceremonial law, even under the Mofaic 
 ceconomy, depended upon the circumftances of time 
 and place : circumcifion was difcontinued the for- 
 ty years that the children of Ifrael fojourned in the 
 wildernefs : JSJo facrirlces were offered during the 
 feventy years of the Babylonifh captivity. Thus 
 compared to the fuperior and perpetual obligation of 
 the moral law, the obligation of the ceremonial, 
 even when in its higheft vigour, may be faid to have 
 been only occafional, circumftantial, and fubject to 
 change. Immediately after the death and refurrec- 
 tion cf Chrift, it became indifferent; that is, the 
 church could no longer require her members to ob- 
 ferve it, except in fo far as it was neceffary for the 
 exercife of charity toward weak brethren. Still, 
 however, the Lord would have it honoured as his 
 own law ; nor might any one cad it off till he was 
 fo much enlightened in the knowledge of the New 
 Teftament difpenfation, as to fee the Lord's warrant 
 for doing fo. To be fo much enlightened was far 
 from being, at this time, the general attainment of 
 church-members, efpecially of thofe who had been 
 accuftomed to the ufe of the ceremonial law, it be- 
 ing the Lord's ufual way to carry on his work by de- 
 grees. Hence he did not permit the church at once 
 to declare the obfervance of the ancient inftitutions 
 unlawful, left very many, not being duly enlighten- 
 ed in the knowledge of the nevv-difpenfation, mould 
 have been tempted to trample upon the authority of 
 God, by their ignorant manner of calling off thofe 
 inftitutions. The church, therefore, was in the 
 right to leave many of them indifferent. Hence the 
 apofile fays, To him that ejieemeth any thing to he un- 
 clean, to him it is unclean. The kingdom of God is not 
 meat and drink, but tightioufnefs and peace and joy in 
 the Holy Ghofl. For he that in theft things fervetb 
 
Of Church Communion. ^7 
 
 Chrifl, is acceptable to God and approved of men. Had 
 the ufages the apoftle here fpeaks of, been contrary 
 to any command of God, furely perfons could not 
 be faid to have ferved Chrift in them ; and inftead 
 of being acceptable to God, and approved of men, 
 they would have been defpifers of the divine autho- 
 rity, and in the fight of men tranfgreffors of the law. 
 The indifferent nature of thefe ufages appears, too, 
 from the reaibn which the apoftle afligns for prohi- 
 biting church -members from the open contempt and 
 disregard of them ; which is, that fuch contempt 
 and difregard would offend weaker fellow-church- 
 members. All things indeed are pure ; but it is evil 
 for that man who eateth with offence. It is good neither 
 to eat fie fh, nor to drink wine, nor any thing whereby 
 thy brother flumbleth, or is offended, or is made iveak. 
 We cannot better define an indifferent thing than by 
 faying, That it is a thing which becomes wrong 
 whenever it becomes offenfive. We cannot fay that 
 of any thing which God hath exprefly commanded or 
 forbidden. 
 
 What we have faid may help us to underftand fe- 
 veral exhortations in this chapter. Him that is weak 
 receive, but not- to doubtful difputations. This does 
 not fay, that we mould not defend the truth by dif- 
 puting againft error : God's bleffing has often made 
 difputation ufeful to his people : It is recommended 
 to us by the example of Stephen, of Paul, and of 
 our Lord Jefus himfelf. But the difputation againft 
 which the apoftle here warns the Romans, was doubt- 
 ful ; it was difputation which neceffarily began and 
 ended in doubt ; as neither lie who condemned his 
 brother for regarding the ceremonial ufage?, nor he 
 who condemned his brother for the neglect of them, 
 had any plain declaration of God's word on his fide* 
 Befides, difputation at an unfeafonable time, and in 
 an unfuitable manner, tends to difcourage and of- 
 fend weak church-members, and to fill them ftill 
 more with doubt and perplexity. Again, the apoftle 
 lays, Let every one be fully per juaded tn his cun mind. 
 
* 9 8 ESSAY V. 
 
 This does not mean that a perfon mould be very con- 
 Ment and obftinate in his opinion, whatever it is. 
 That is only felf conceit ; it is what the Lord ftri&Iy 
 prohibits even with refpect to things that feem to be 
 in themfelves indifferent, Deut. xii. 8. Ye jhall not 
 do after all the things that ive do here this day, every 
 one whatfcever is right in his own eyes. A perfon who 
 does whaifoever is right in his own eyes y or in modern 
 language, according to his conscience, is but a poor 
 character in the Bible. But the intent of this ex- 
 hortation, is, that our confeiences ought to be well 
 informed of the mind and will of God as to whatever 
 we do ; and particularly, that a due refpect mould 
 be paid to the authority of God in regarding or not 
 regarding the ufages of the ceremonial law. The 
 apoftle explains his meaning by his own example in 
 verfe 14. I know ^ and I am perfuaded by the Lord 
 Jefusy that there is nothing unclean of itfclf. Farther, 
 the apoftle fays, Who art thou that judge jl another f 
 To his own mafler he Jiandeih or falleth. We muft 
 flat underftand this as a warrant to overlook the con- 
 duel of our brother or to neglect reproving him for 
 his offenfive behaviour. It was the language of 
 Cain, Am I my brother's keeper f We muft not only 
 teach, but alio admonifh and reprove one another. 
 We mufl not with-hold what the Pfalmifl calls a kind' 
 nefs 9 and precious ointment that Jhall not break the head. 
 This caveat, therefore, muft be underftood as level* 
 led againft that evil which our Lord condemns, Mat. 
 vii. 1. Judge not, left ye be judged ; againft either 
 thinking or fpeaking uncharitably of the perfon or 
 flate of our brother, ?fpecially on account of a di- 
 veriity of opinion and practice as to indifferent things. 
 Once more the apoftle fays, Haft thou faith f have 
 it to thyfelf. It does not follow from this, that we 
 ihould not make a profefiion of our faith for the edi- 
 fying of the church ; which would be contrary to the 
 exhortation in verfe 19. Follow the things wherewith 
 one may edify another ; and in Heb. x. 13. Let as 
 bold f aft the profejfton of our faith without wavering. 
 
Of Church-Communion. 195J 
 
 The apoftle's meaning is this : if a church-member 
 has (Irong faith, he may enjoy the comfort of it be- 
 fore God, and bring forth the genuine fruits of it in 
 holinefs of heart and life ; but he fliould not infult 
 over his weak brethren, nor do any thing that ma/ 
 prove often five or (tumbling to them. 
 
 We have dwelt the longer on this chapter, not 
 only becaufe it is often quoted on the fubject o£ 
 church-communion, and often perverted ; but alio 
 becaufe it is a paflage of fcripture that is peculiarly 
 uleful for the direction of the church with regard to 
 the receiving of fuch perfons and the eftimation of 
 fuch things as the apoflle here fpeaks of. Things 
 that the church, in her reprefentative or collective ca- 
 pacity, has never determined and cannot clearly de- 
 termine from fcripture to be fin or duty, may juftly 
 be confidered in the fame light as the meats and days 
 here mentioned : and as to the matter of admiflion 
 to the fellowship of a particular church, fuch things, 
 whatever individuals may think of them, are (till to 
 be held indifferent: that is, neither the oiniflion 
 iior the performance of them fhould be any bar to 
 church-communion. Befides even with refpect to 
 fuch things as the church has determined to be fin 
 or duty, perfons mould not be utterly rejected for 
 their ignorance of fome cf them, provided they arc 
 fuch perfons as the weak in the faith toward whom, 
 the apoftle exhort the Romans to behave with fo 
 much tendernefs and charity. Among thofe who 
 apply for admiilion to the fellowship of any church, 
 {lie ought certainly to make a difference between the 
 weak and the wicked ; between the teachable ar.d the 
 obffinate ; between the ignorant and thofe x>\\o con- 
 tradict and blafphemc ; between thofe who love the 
 light and lament their want of if, and thole v. he 
 hate it becaufe their deeds are evil. 
 
 OcjKcr. 5, " Every church ought to imitate 
 u Chrift her head : he holds communion with his 
 " people nctwkhftandir.g much remaining cof! 
 
30® E S S A Y V. 
 
 " on : Who would partake of his fellowfhip, were 
 " he to exclude from it all that are chargeable with 
 " any thing he has declared to be finful ?" 
 
 Answ. We own, the communion of the faints 
 with Chrift, and their communion with a particular 
 church may be compared together, in fuch refpeSs 
 as the following : Thofe who have communion with 
 Chrift are fuch as make it the ftudy and bufinefs of 
 their lives, to keep his commands, i John ii. 3. Here- 
 by do we know that we know him, or have union and 
 fellowfhip with him, if we keep his commandments. 
 So it is only thofe whom a church judgeth to 
 be fuch that lhe ought to admit to her fellowfhip. 
 He chaftifes his people when they wander from his 
 way, by various rods ; particularly, by depriving them 
 of the comfortable fenfe of their communion with 
 him, Pfal. Ixxxix. 30, 32. If his children forfake my 
 law, and walk not in my judgments, — then will I vifit 
 their tranfgrejfion with the rod, and their iniquity with 
 flripes; In like manner, a church ought to cenfure 
 her members when fhe fees them go affray. 
 
 But flill it does not necelfarily follow that whoever 
 has real communion with Chrift muft havelikewife ac- 
 tual communion with a particular church ; for in fonic 
 refpects there is no comparifon between the one and 
 the other. The communion of Chrift and that of a 
 particular church cannot be compared in refped of 
 neceflity. The latter is indeed or>e of the appointed 
 means of our fan&ification ; but the former belongs to 
 the very eflence of our fancYifkation. A perfon may 
 be fanctified by tlje fellowfhip he has with Chrift in his 
 word and in prayer, though he fhould never have an 
 opportunity of joining himfelf to any particular 
 church. It is necefiary for Chrift to hold real com- 
 munion with his people at all times, in their word 
 as well as in their beft cafes. Thus hepreferves their 
 fouls in life, even when the overflowing of fome cor- 
 ruption renders them rather hurtful than edifying to 
 fellow church-members. He takes care ol them e- 
 
Of Church-Communion. iqi 
 
 ven while in the hands of their enemies ; reftraining 
 thefe enemies, and over-ruling all their deceit and 
 violence to his own glory. Such was his gracious 
 prefence with the ark while in the hands of the Pbi- 
 liftines, that inftead of destroying it, they were ob- 
 liged to do it honour. Thus Chrift was with Peter 
 to fupport his faith, even when Satan was permitted 
 to lift him as wheat. Farther, the communion of 
 the faints with Chrift and their communion with a 
 particular church cannot be compared with one an- 
 other in refpect of the evidence on which they pro- 
 ceed. Chrift, as he knows what is in man, deals im- 
 mediately with the hearts of his people ; but the 
 church can only deal with their outward protefiion 
 and their outward practice. As he difcerns the 
 naughtinefs of a church-member under the faireft 
 external appearances ; fo, too, the reality of grace, 
 even where the church can fee nothing but evil ; and 
 fuch evil as appears to render him unfit for her com- 
 *.nunion. It is plain, therefore, that, in fome re- 
 fpects, we cannot draw a ftrict parallel between a 
 perfon's invifible communion with Chrift and his 
 vifible communion with a particular church. In- 
 deed the communion of poor finners with Chrift is 
 a myftery of incomparable grace and fovereignty. 
 When a particular church receives a perfon into her 
 communion, it is with this view ; that fuch a perfon 
 may be ufeful to her as well as that fhe may be io to 
 him. But in our communion with Chrift, he alone 
 is profitable to us, not we to him ; if we are enabled 
 to make him any returns of fervice and of gratitude, 
 he is hitnfclf the author and the finifher of them. He 
 works all our works in us. We dare not hold com- 
 munion with disorderly biethren, becaufe being e- 
 ' vil already, we grow worl'e by evil communications : 
 But Chrift may well invite thetp to communion with 
 him; becaufe he is able to render them meet for it; 
 be fandifies them wholly. 
 
 Since a church's pofitive alj^ttance of any thing 
 in the practice or proftllion of her members which 
 
 Xvl ill 
 
302 
 
 ESSAY V, 
 
 is acknowledged by herfelf to be finful, appears con- 
 trary to the ends that are common to the church 
 with other focieties ; and Mill more fo to thofe that 
 are peculiar to herfelf: it may be ufeful to obferve 
 the progrefs and the effects of fuch toleration in va- 
 rious churches. 
 
 The mod. flagrant inftance of it is in the church 
 of Rome. After the fourth century, as her corrup- 
 tions increafed, that courfe of public humiliation, 
 which, as it was at firft pracYifed in the church, was 
 only defigned to evidence the repentance of public 
 offenders, came at length to be confidered as a pro- 
 per commutation for offences and for crimes. When 
 the pretenfions and abufes of clerical power were car- 
 ried to a great height, then the church pretended 
 that it belonged to her alone to regulate thofe com- 
 mutations. In confequence of that, the Pope and 
 his council decreed various alterations with refpecl 
 to them ; as, that money fhould be accepted in- 
 ftead of thofe humiliating appearances formerly in 
 ufe ; In order to give weight and authority to fuch 
 abfolutions, they reprefented them as the fame, or 
 inseparably connected with thofe of heaven : having 
 gone thus far, it was not difficult to go a ftep far- 
 ther ; they offered not only pardon for the paft, 
 but indulgence for future crimes : And that they 
 might not feem to have undertaken what was be- 
 yond the compafs of their power, they pretended to 
 have difcovered a treafure of merit in the church ; 
 a treafure confiding of the works of fupererrogation 
 performed by innumerable reputed faints, together 
 with the infinite merits of Chrift. Then was a cer- 
 tain price put upon every crime ; and a member of 
 the church of Rome, on paying a fum of money, 
 had all the allowance his fpiritual guides could give 
 him, to perfift in the practice of the greateft villanies. 
 !No wonder that fo enormous an abufe was among 
 the firft things that occafioned that concurrence of 
 wonderful events which diftinguifhed the ssra of the 
 Reformation, 
 
Of Church-Communion. 303 
 
 Nor have the reformed churches themfelves been 
 duly careful to keep clear of this evil. Thus if we take 
 a view of the church of England ; what with the in- 
 confiftency between her fuperflitious modes of wor- 
 fhip and her teftimony againft: the church of Rome ; 
 what with the cuftom of adminiftring the Lord's 
 Supper in order to qualify perfons for civil offices ; 
 what with her dependance on the ftate, and her ob- 
 fequious compliances with it ; what, in fine, with, 
 her total negleQ: of church difcipline, (the penalties 
 impofed on offenders by the bifhop's courts being 
 rather a perfecution of the members of civil fociety 
 than the exercife of fpiritual difcipline on church- 
 members as fuch) the church of England is deeply 
 chargeable with this evil. 
 
 The church of England and the church of Scot- 
 land have public articles and confeflions of faith 
 direclly pointed againft the tenets that go under the 
 names of Arianifm, Socinianifm and Arminianifm : 
 but where is the perfon who is now kept from their 
 communion on account of thofe dangerous errors ? 
 
 The opinions laid before the affembly for the 
 judgment of that court, in the proceffes .of MefTrs. 
 Simibn and Campbel, are plainly contrary to the ac- 
 knowledged principles of the church of Scotland ; 
 and yet how thofe offenders were fcreened from due 
 cenfure, is well known. Nothing can be more con- 
 trary to her eftabliihed order and rules of difcipline, 
 than for a clergyman to be intruded into the mini- 
 ftry of a reclaiming congregation : And yet how ma- 
 ny fuch clergymen are in her communion ? 
 
 It is lamented by the ferious part of thofe who 
 are flill in the communion of the church of Scotland 
 as well as by others, that, in admitting perfons to 
 her fealing ordinances, there is daily lefs attention 
 paid even to fuch things as are allowed by Chrifli- 
 ans in general to be finful and immoral. 
 
 Nor are thofe who profefs to have withdrawn 
 M m 2 
 
•©4 E 5 S A Y V. 
 
 from the eftablifhment in Scotland on account of its 
 corruptions, free from blame in this matter. 
 
 For example; thofe who call themfclves, The 
 Prefbytery of Relief \ becaiife they are J aid to relieve 
 the Chriflian people from the opprejji*: execution of the 
 law of patronages, declare, by their profeilion of the 
 prefbyterian religion, that whatever is contrary to 
 it, particularly Epifcopacy and Independency, is to be 
 held finful : and yet, by a determination of their cler- 
 gy*, they invite fuch as are openly chargeable with 
 thofe evils, to participate in the molt facred pledges 
 of their communion. 
 
 With refpect to another fet of dififenters from the 
 Eftablifhment, their practice in oppofition to their 
 brethren ; fuch as their neglecting to fet about pub- 
 lic covenanting at prefent, their juftihcation of the 
 religious claufe in fome burgefs oaths, their cen- 
 furing various paflages in the Judicial Acl: and Tef- 
 timony ; is, at lead, plainly an allowance of what is 
 determined to be finful in public deeds which, by 
 their own confeiTion, they themfelves have paffed ; 
 deeds which they have never yet thought proper to 
 repeal ; and therefore deeds, under the authority 
 and obligation of which they are (landing to this 
 dayf. 
 
 * See a copy of this determination in pages 30, 31, 3a. of a late 
 valuable publication, entitled, The Relief Scheme confidei ed. 
 
 f The public deeds here meant, are thefe : The A<5r, decla- 
 ration and teftimony, pubUhed in 1737 ; The Act of the Affociate 
 Prefbytery for renewing our folemn covenants in a way and man- 
 ner agreeable to our li uation ani circumflances in this period, paf- 
 fed in 1743 ; and the act of the AfTociate Synod aga'nft (wearing ihe 
 religious claufe in fome Burgefs Oathr, paffed rn 1746. The Bre- 
 thren of whom we here fpeak, pretend to find errors and tnifakes 
 in the firft of thefe afts • They d^em *he fecond, io contradiction, 
 to its title, unfeafonable and difagreeahle to our prefent circurn- 
 Jiances : The manner, they lay, in which the Synod pafled the 
 third was rafh and unfair : Some of them are traduced as having 
 the worft cffsils ; as railing doubts in the minds of many per Tons ; 
 and as encouraging a fpirit of pride % of falf- conceit and animofity. 
 One mould think that any act juftly liable to thefe charges ought, 
 in reaion, to be repealed; ana yet, however amazingly prepotfer- 
 ©us it may feem, fome of thefe very charges have been off-red as 
 an apology for not repealing one of the ads abovcuienticocd. 
 
Of Church-Communion. 305 
 
 With refpeft to another body of difTenters who 
 refufe to acknowledge the prefent civil government 
 in Britain, we may obferve, That their principles 
 on this head, confidered as in oppofition to the prin- 
 ciples of thofe who are endeavouring as well as they, 
 to teftify againft every thing in the civil conftitution 
 or adminiftration that is really evil, or contrary to 
 our covenanted reformation, mud imply a difappro- 
 bation of all the public jultice and all the preferva- 
 tion of peace and good order we have by means of the 
 civil magiftrate: principles which are not only unwar- 
 rantable; but which never can be carried into practice, 
 unlefs we either take arms againft civil fociety, or 
 forfake it. This is an initance of a church declaring 
 iomething to be finful in which (lie mull: either in- 
 dulge her members, or oblige them, as the apoftle 
 fays in another cafe, to go out of the world* This 
 indulgence is dangerous as having a tendency to the 
 relaxation of difcipline : and fo much the more, that 
 occafions daily occur, fuch as the paying of taxes and 
 the fummoning of perfons to appear before civil 
 courts of judicature; which can hardly fail to be at- 
 tended with fuch compliances as, according to thole 
 principles, are doubtful at leaft, if not evidently 
 finful. 
 
 t'poN the whole, when a church oppofes the truth 
 as maintained by another church ; when me ceafes 
 to endeavour after more conformity to the word of 
 God ; when Ihe is fatisfied with her attainments and 
 values herfelf upon them ; we have reafon to con- 
 clude (lie is in a backfliding ftate ; a ftate which is 
 not only -characterized, but in a great meafure con- 
 itituted by this unlcriptural toleration 
 
[ 3°6 ] 
 
 ESSAY VI. 
 
 Of the Conjltfution of the Affociate Synod. 
 
 ON this head, we would only offer fome anfwer to 
 the two following queftions: The firftis, Whe- 
 ther that body of minifters and elders which met in 
 Mr. Gib's houfe the next morning after the breach, 
 (of which we have given fome account) had a right 
 to acT; as a court of Chrifl ? The other is, Whether 
 the denomination of the Aifociate Synod belonged to 
 that body ? 
 
 With regard to the firft we may obferve, that if 
 feveral perfons regularly called and ordained to the 
 office of the holy miniftry meet together in order to 
 cxercife the authority which Chrifl: hath given them 
 for the edification of the church, taking their warrant 
 and encouragement from his word, Matth. xviii. 20. 
 When two or three are gathered together in my name, 
 there am I in the midfl of them ; if the general fcope 
 or tenor of their proceedings be fuch as gives fome 
 good evidence that they are fincerely aiming at the 
 glory of Chrift, and the advancement of the church's 
 peace and purity ; if they are not in any ftated oppo- 
 fition to the truth or teftimony of Jefus as held by 
 another fociety, (for we mull: not fet up altars by 
 God's altars, nor weaken the hands of thofe who 
 are truly bearing witnefs for Chrift) if thefe things 
 arc found in any body of ecclefiaftical office-bearers, 
 what mould hinder us from accounting it a court of 
 Chrift ? 
 
 As for the above-mentioned minifters, it was ne- 
 ver heard that even their enemies objected to the va- 
 
Of the Associate Synod. 307 
 
 lidity of their call and ordination to the facred office. 
 And whatever may have been wrong in particular 
 indances, the general tendency of their proceedings 
 to the revival of our covenanted reformation fcems 
 very evident. To demonftrate this, we might enter 
 into a detail of their tranfaclions ; but that does not 
 feeni neceffary, the character here given to their 
 proceedings being fuch as thole who are the lead ac- 
 quainted with them, will hardly offer to deny ; a 
 character indeed that will not much recommend them 
 to the falhionable part of this generation. They 
 have publifhed feveral ads on behalf of the purity of 
 prefbytcrian difcipline and government ; on the be- 
 half of public covenanting as a moral duty, and pro- 
 per to be fet about at prefent : and charity, which 
 thinketh no evil, will acknowledge that, whatever 
 errors fome may fuppofe them chargeable with, they 
 have endeavoured, in the general tenor of their con- 
 duct, to preferve an entire confiflency with thofe acts. 
 And, alas ! what is the greated attainment of either 
 focieties or individuals in the prefent (late of imper- 
 fection, but endeavouring to do well ? The mod fuc- 
 cefsful are thofe who are mod taken up in acknow- 
 ledging and lamenting their midakes and failings, 
 looking, at the fame time, that they may be fet 
 right by the word and Spirit of Chrid. 
 
 After all, if they were dating themfelves in op- 
 pofition to any point of the tedimony of Chrid as 
 held by thofe of another profeflion, it would be much 
 againd them ; it would go a great way to dedroy 
 their pretenfions to the authority of a court of Chrid. 
 The pured church may walk contrary to the trurh 
 in particular inflances : but the cafe here fuppofed is 
 the fpced oppofkion of a corrupted to a pure profef- 
 fion : and we own that Chrid will never give the 
 damp of his authority to that oppofition ; and that 
 where it becomes the characteridick of a fociety to 
 fuch a degree, as to have the ruling influence in its 
 proceedings ; that fociety, fo far as this is the cafe, 
 may judly be confidered as dsftitute of the authori- 
 
3 o8 ESSAY VI. 
 
 ty of the Lord Chrifl, who fays, He that gathertlh 
 not with me^ fcattereth : It is obvious, that he will 
 never lend his authority for the purpofe of fcatterihg, 
 or oppofmg his caufe and teftimony. 
 
 This charge, however, of being in a dated oppo- 
 sition to any part of the prefent truth or teftimony of 
 Chrifl:, has very feldom been brought againfl the 
 judicatures of the Secefiion. Some, indeed, have 
 infinuated the charge. How well they have fupported 
 it by attempting to find faults and hiftorical miftakes 
 in the judicial teftimony and other deeds of the afTo* 
 ciate prefbytery and the aiTociatq fynod, rauft be de- 
 termined by candid examination. Thofe, however, 
 who have any difcernment of the neceflity of the Se- 
 ceffion-teftimony as levelled againfl the various fteps 
 of defection, fince the year 164.9, from our cove- 
 nanted reformation, cannot well refufe to acknow- 
 ledge the AfTociate Synod as a court of Chrifl: : for, 
 admitting that the Seceffion-teftimony is according to 
 the word ; admitting that the conftitution of the fy- 
 nod is not againfl any point of that teftimony, held 
 by fome other fociety ; but is in defence of the whole 
 in oppofnion to many enemies of it ; one mould 
 think there is no reafon to doubt of the fynod being 
 a court of Chrifl, having a right to act authoritative- 
 ly in his name : for it is undoubtedly a court of Chrifl: 
 the conftitution of which is grounded upon an adhe- 
 rence to the teftimony of Chrifl'. 
 
 It now remains that we enquire whether that body 
 of Seceders which, for the fake of diftincTion, we 
 have already called the AfTociate Synod, or the de- 
 fenders of the religious claufe of fome Burgefs Oaths, 
 have the better right to that title ? 
 
 It will eafily be allowed, that a court, or indeed 
 any fociety may retain its title, as long as, generally 
 fpeaking, it holds the principles and purfues the ends, 
 which gave occafton to the tide. Bodies of men, 
 have, indeed, often continued to go under the fain* 
 names after the original principles and ends of their 
 
Of the Associate Synod. 309 
 
 affociation were loft. Thus though the Roman fe- 
 nate, (meaning a free and independent branch of the 
 legifiature) was no more after the ufurpation of J a- 
 lius Czefar, yet the title continued to be given to an 
 ailembly which was only the echo of the Emperor's will 
 andpleafure. ThusGreatBritainmayhaveaparliament 
 and yet want, what every true Briton underftands by 
 that word, a guardian of the rights and liberties of 
 the people. In this way, defigning and ambitious 
 men put fuch titles on their projects and undertak- 
 ings, as are belt calculated to deceive the unthinking 
 populace into a favourable opinion of thefe projects 
 and undertakings, and to divert the attention from 
 their real nature and tendency. It is a common ar- 
 tifice, and yet almofl every day we fee it, in fome de- 
 gree, fuccefsful. The fcripture (which indeed fup- 
 plies armour againfl every evil) warns us againft this 
 abufe of language, telling us of fome who fay they 
 are Jews and are not, but are the fynagegue of Satan, 
 Hence when we enquire after the arfbeiate fynod, 
 let us guard againft taking up with the name where 
 the principles and the ends of its inftitution are for- 
 iaken. Surely the diftinguiihing principles of its in- 
 ftitution, in due fubordination to the fcriptures of 
 truth, were no other than thofe exprefied in the Ju- 
 dicial Teftimony and fworn to in the bond for the re- 
 novation of our covenants : and the great end of its 
 inltitution was the maintenance and prefervation of 
 thole principles. 
 
 Now, there are two bodies of ecclefiaftical office- 
 bearers, each of which calls itfelf, The /Xflbciate Sy- 
 nod. To which of them does the title juftly be- 
 long*? To that body which has made a violent op- 
 pofnion to fome important parts of the Judicial Tef- 
 timony, and which difapproves of engaging in the 
 above- mentioned bond ; or to that which is never 
 blamed [or any thing fo much as for abiding by the 
 
 N n 
 
3 t© ESSAY VI. 
 
 teftimony and the bond, even to * fault ? It feems 
 to be abundantly clear, which of thefe two bodies is 
 the Afibciate Synod, on the fuppofition that we are 
 to feek it where the the Secefiion Teftimony, as it 
 was Hated by the Afibciate Preibytery, directs us. 
 This is, at length, rather a matter of fad than a 
 matter of reafoning. 
 
 With regard to the accidents which took place at 
 the breach, let us for a moment, fuppofe the word: 
 let us fuppofe that the members of the fynod took 
 fome irregular fteps ; that they broke through feme 
 common forms : are we to conclude that, on ac- 
 count of a tranfient act not quite agreeable to ordi- 
 nary forms, their conftitution was overturned, tho' 
 they were, as much as ever, holding faff the tefti- 
 mony on which their conftitution was founded P Few 
 focieties would exift dunng the courfe of a Tingle 
 year, were they to be dillbived by every act that is- 
 irregular. The truth is, the members of fynod had 
 a right from the Lord Jefus the great head of the 
 church, a right prior and fuperior to all thofe forms 
 which human prudence bas devifed for preferring 
 decency and order ; a right which no accident could 
 deprive them of; to come together as providence 
 gave opportunity, to form themfeives into a court of 
 Chrift, and in that capacity, to exhibit and maintain 
 the teftimony they had folemnly efpoufed. 
 
 When we examine into the propriety of .their 
 conduct, we ihould confider that nothing is more 
 abfurd than to confound the conftitution of the fynod 
 with any particular place of meeting, or with any 
 particular number of members ; or to fuppofe that 
 the conftitution of the fynod is affected by ai.y acci- 
 dent or violence which might occafion an alteration 
 in thefe refpects. The conftitution of the fynod may 
 be prefcrved, in any place where it is convenient to 
 meet, by two or three or any greater number : and 
 if their meeting. is broke up by any unexpected ac- 
 cident, they may feize the firil opportunity of com- 
 
Of the- Associate Synod. «n 
 
 ing together again, and proceed to act as a court of 
 Chrift, for the edification of the church without e- 
 ver once fuppofing that their conftitution was infrin- 
 ged. The reafon is, that the members of a preiby- 
 tery, fynod, or any other court of Chrift, derive 
 their warrant and authority to meet, not from their 
 former meetings, but immediately from his word ; 
 his word which refpc&s each of their meetings alike, 
 and independently of any connection with the reft j 
 for he ftill lays to his fervants on every fuch occaft- 
 on, Where two or three are gathered together in ?ny 
 name, there am I in the mid/2 of them. 
 
 Considering the fynod's conftitution in this light, 
 can we realbnably fuppofe that it was any way inju- 
 red, becaufe it removed from a place where the free- 
 dom of its procedings was violently controuled ; or 
 becaufe it confifted of twenty-three members only, 
 who zealoufly oppofed a queftion, the affirmative of 
 which, though it overturned their conftitution as a 
 witneffing court of judgment, was carried againft 
 them by twenty ? It is true, thefe twenty consider- 
 ed themfelves as the majority ; in order to make up 
 which majority, they annexed to their number, con- 
 trary to all the rules of procedure in courts of judi- 
 cature, fuch as were filent on the queftion. But fup- 
 pofing (as the twenty-three members who met in Mr, 
 Gib's hpufe believed) that the advocates for the 
 lawfulnefs of the religious ciaufe of fome burgefs 
 oaths, by their obftinatc adherence to the affirmative 
 of the above-mentioned queftion, had forfaken the 
 conftitution of the AlTociate Synod, (a conftitution 
 which confifted entirely in an adherence to a tefti- 
 mony for our covenanted reformation); furelyi 
 that cafe, it was neceflary for thefe twenty-three 
 members, if they were heartily concerned to pre- 
 serve the fynod's conftitution inviolate, to leave a 
 place where thole who had forfaken that teftimony, 
 were a {Turning an uncontrouled fuperiority. They 
 were evidencing the moft genuine regard for the con- 
 N n 2 
 
3 ii E S S A Y VI. 
 
 ftitution of the Synod, when they forfook thofe who 
 had forfaken that conftitution. 
 
 On the whole, fince the fynod held the fame tef- 
 timony, and contended for the fame covenanted 
 work of reformation after as before the breach, its 
 conftitution appears to have fuffered no alteration 
 from what happened on that mournful occafion. 
 
[ 3*3 3 
 
 ESSAY VII. 
 
 Of the Churcfjs power to inflicl Cenfures. 
 
 SOCIETY cannot well fubfift without goverru 
 ment : nor will the ends of government be at- 
 tained if it has not the power, both of bellowing 
 privileges and of inflicting punifhments. The church, 
 being a foci^ty inflituted by the Lord Chrift, cannot 
 once be fuppofed to be without government, or any 
 of the requisites of government. The glory of his 
 wifdcm and of his goodnefs, makes the fuppofition 
 abfurd. Accordingly governments are mentioned 
 among the benefits that the Lord beftowed upon the 
 church, i Cor. xii. 28. God hath fet fome in the 
 church ', fir ft apoftles, fccondarily prophets, thirdly, 
 teachers, after that miracles^ then gifts of healing, 
 helps, governments, diverfities of tongues. Some of 
 thefe particulars indeed, were extraordinary, and 
 continued only for a time in the church ; but no bo- 
 dy will confider governments which are common to 
 focieties of every kind, as belonging to this clafs. 
 We cannot fuppofe that the apoille means civil ma- 
 giftracy, fince thefe governments, as is plainly the 
 cafe with the other things here mentioned, are im- 
 mediately given to the church by her great head, as 
 tokens of peculiar favour , whereas magiftracy h a 
 common privilege which providence grants to man- 
 kind at large. The names and exhortations that are 
 given to miniflers and to church-members are fuch as 
 plainly intimate the relaiion between thofe who go- 
 vern and thofe who are lubjecl to government, Acls 
 xx. 28. Take heed unto your [elves, and to all the feck 
 
3 T4 ESSAY VII. 
 
 over which the Holy Gho/l hath made you overfeers, to 
 feed the church of God, which he hath pur chafed with 
 his own Mood, i ThefT v. 12. We befeech you brethren, 
 to know them who labour among you, and are over yoti 
 in the Lord and admonifh you. Heb. xiii. 6. Remember 
 them who have the rule over you, who have fpoken to you 
 the word of God. Ver. 17. Obey them that have the rule 
 rule over you, and fubmit your J elves, for they watch 
 for your fouls, as they that mufi give account : that they 
 may do it with joy, and not with grief The greek word 
 tranflated thoje that have the rule over you, is a name, 
 fays Beza, very remote from the claims of ambition, 
 while it fecures very great authority to faithful mi- 
 nifters. Pontius Pilate's higheft title was a word 
 that comes from the fame verb. The term is em- 
 ployed by Stephen, in Acls vii. 10. to defcribe Jo- 
 feph as next in authority to the king of Egypt. Nay 
 the fame word is uled in Matth. ii. 6. to denote our 
 Lord's fupreme authority over his people. We mud 
 allow then, that there is a right of governing veiled 
 in the pallors of the church ; a power or authority 
 which the Lord hath given them for edification, 
 and not for deilru&ion. This is meant by the 
 keys with which the apoftles, and in them all the 
 lucceeding minifters of the word, were entrufted. 
 In faying to Peter, Matth. xvi. 19. And I will give 
 thee the keys of the kingdom of heaven, our Lord (hews 
 him how much the grace of God would be 111a- 
 nifefted in his cafe. The Father had revealed Chrift 
 to him in a faving manner : by which revela- 
 tion he was enabled to make a faithful confeiiion 
 of Chrift as the Son of the living God. And on this 
 confeilion, or rather on Chrilt who is called a re J;f 
 1 Cor. x. 4. as exhibited in this confefuon, was the 
 church to be lb built that the gates of hell were ne- 
 ver to prevail again it her. Peter was likewife to be 
 honoured with the full power of an apoftle of the 
 Lamb, But we have no reafon to fuppofe, with the 
 church of Rome, that the keys here mentioned were 
 given to Peter excluiively of vhc red of the *\p6flles. 
 
Of Ecclesiastical Censures. 315 
 
 There is no appearance afterward, of Peter being 
 pofteft of any other office-powers than his fellow- 
 apoltles. Nay, precilely the fame e. plication of the 
 keys which is here addrcfled to Peter is addreffed to 
 all the apoftles equally, in Matth. xviii. 18. Verily, / 
 fay unto you, what/oever ye Jhall bind on earth f ball b: 
 bound in heaven, and whatsoever yefhall hofe on earth, 
 Jhall be loafed in heaven. So much, by the way, con- 
 cerning the popilh blafphemy which would make 
 Peter the rock on which the church is built, in direct 
 oppofition to the determination of the Holy Ghoft, 
 1 Cor. iii. 1 1. Other foundation can no man lav than 
 that is laid, which is Jefus Chrifl ; and which would 
 give Peter a lordly dominion over his brethren in di- 
 rect contrariety to the exprefs charge which our 
 Lord gave the difciples, Luke xxii. 25, 26. And he 
 [aid unto them, The kings of the Gentiles exercife lord- 
 ft.vp over them : and they that exereife authority upon 
 them are called benefactors. 
 
 We have flill farther evidence that the keys in 
 queflion include a right to govern. Thefe keys were 
 primarily given by the Father to Chrifl: as mediator 
 and head of the church ; from whom the office-bear- 
 ers of the church have them to be inftrumentally or 
 minifterially exercifed for her benefit. Now, the 
 keys that were committed to Chrifl were thofc of go- 
 vernment, as appears from Ifa. xxii. 22. And the key 
 of David will I lay upon his jhoulders : (equivalent to 
 the expreflion Ifa. ix. 6. The government Jhall be upm 
 his fhouldtr). So he Jhall open, and none ffjall fbut ; 
 and he fh all fbut and none jhall open : compared with 
 Rev. i. 18. I am he that liveth, and was dead ; and 
 behold, I am alive for evermore, amen ; and have the 
 keys of bell and of death. Thefe keys are among the 
 gifts which the exalted Redeemer received tor men, 
 even for the rebellious, that God the Lord might 
 dwell among them, Pied. Ixviii. 18. and which he 
 gives to the church for her edification, Eph. iv. 7, 
 q, 1 1. Jkuce he lays to ills diicipljs uitvr his refur- 
 
3i6 ESSAY VII. 
 
 recYion, John xx. 21. 23. As my Father hath fent me, 
 even fo fend I you ; As if he had faid, The keys 
 which I received from the Father as his honorary 
 fervant, I commit to you, who are in like manner, 
 my fervants, as I am the Father's. 
 
 These keys are to be exercifed by the pallors and 
 rulers of the church meeting together in ChrihVs 
 name, or by what the apoftle calls a prefbytery or el- 
 derihip, 1 Tim. iv. 14. Neglecl not the gift that is in 
 thee, which was given thee by prophecy, with the lay- 
 ing on of the hands of 'the prefbytery. It may be ad- 
 mitted as a maxim, that we mould fet about every 
 duty as well in a focial as in an individual capacity, 
 unlefs (as in perfonal felf-examinationj there is fome- 
 thing in the nature of the duty which makes it im- 
 practicable for a fociety as fuch to perform it. But 
 no body will fay that there is any thing in the nature 
 of the keys of government which Chrift. has commit- 
 ted to the office-bearers of his houfe, that forbids 
 the focial exercife of them : Reafon and the hiftory 
 of mankind recommend it, declaring that in the 
 multitude of counfellors there is fafety : the fcrip- 
 tures warrant it. In Matth. xviii. 15, — 18, the ju- 
 dicative power before which the cafe of an offence 
 between two brethren is directed to be laid, is called 
 the church, »' i%*\wix j* a word that has no meaning at 
 all, if it does not fignify a fociety greater or lefs y a 
 
 * This name was borrowed from the Greeks, as being defcrip* 
 tive of the followers of Chrift, who zrzcalled out of the world ly- 
 ing in wickednefs ; as ferving to diltinguifh them from the Jews 
 who chofe to be called the Synagogue \ and, in fine, as being very 
 familiar to the Gentiles who were to compote the greateft part of 
 God's people. Betides there is fomething popular and engaging in 
 this appellation ; becaufe it was ufed among the Greeks to denote 
 • multitude of people affemhled, regularly indeed, and according 
 to law, but contifting of citizens of various ranks and liruations in 
 life, not excluding the loweft. Hence it was an appellation high- 
 ly proper for the church of Chriif. ; of which the apoftle fays in I 
 Corinth, i. 26. Ye fee your calling, brethren, how that not many 
 nvije men ajter ihefiefh, not many ?mghty y not many noble are cal- 
 led. As to the authority of the ecclefia: or affemblies of the people 
 in the ancient Greek Republics, it jvas very great ; the lavvs were 
 made, magiitrates ele&ed, peace and war refoiyed en, by the fuf- 
 irage of thole aiTemblks. 
 
Of ECCLESTASTICAL CENSURES. 317 
 
 word that, the critics agree, is ufed in the bed 
 Greek writers for an affembly that has the power of 
 judging and determining caufes ; a word that, in this 
 pallage, (lands conne&ed with inch circum (lances as 
 
 naturally lead us to undcrftand it of fotne lawful ju- 
 dicature : for why is it fo exprefly required that 
 what paries between the two parties, fliould be efta- 
 blimed in the mouth of, at Icait, two or three witnef- 
 fes, but that there may be fufficicnt evidence for the 
 church to proceed upon, according to the rule of ju- 
 dicial procedure in Numb. xxxv. 30. and Deut. xviii. 
 6. ? It fcems to be abundantly clear, who arc meant 
 by the church, from the 1 8th verfe. If any fhould 
 objecl to our Lord's injunction, that perhaps the fen- 
 tence of the church would be as much difregard- 
 ed as the remonftrances of the offended brother 
 had been : Our Lord anfwers, Whoever the offen* 
 der may be, it is at his peril, if he difregards the 
 fentence of the church. For, adds he, Verily I fay 
 unto you, to you whom I mean by the church, to you 
 my apoitles, and in general to you, faithful office- 
 bearers of my houfe unto the end of the world, 
 Whatfocver ye /hall bind on earth jhall be bound in he a- 
 ven, and whatfoever ye jhall loofe on earth, Jhall be 
 loofed in heaven. Nor need you be difcouraged from 
 the exercife of the difcipline and government that I 
 have ordained, by the fmallnefs of your number; 
 for Again, I fay unto you, that if two of you (the lealt 
 number that can be (aid to pafs a judicial deed) (hall 
 agree on earth as touching any thing they Jhall afk, it 
 jhall be done for them of my Father. By the church, 
 then, we are here to underftand a number of eccle- 
 fiaftkal office-bearers come together, and agreeing 
 to exercife the keys of government and difcipline 
 which the Lord hath committed to them. The el- 
 derihip is called the church, M either becauie a prin- 
 <- cipal part is put for the whole, the elders diftin- 
 " guiihed from the people being here called the 
 * c church, in like manner as the | eopte diftinguiflied 
 
 O 
 
3i8 ESSAY VII. 
 
 " from the elders are called the church, in Aels xx. 
 "28. or becaufe in every matter or importance ; 
 " their determinations are accompanied with the 
 ** knowledge and confent of the church f ." Acts xv 
 22. Then it plea fed the apoflles and elders with the. 
 whale church. 
 
 Thus in the rule here laid down for our proce- 
 dure againft an offending brother, it is plainly inti- 
 mated that the office-bearers, whom the Lord Chrift 
 has appointed in his houfe, ought to exercife the 
 government committed to them, in a joint capacity. 
 Conformable to this rule is the example of the a poli- 
 ties, and other minifters of the word contemporary 
 with the apoftles. It belongs to the government of 
 the church to fend forth paftors and teachers y and to 
 aflign them particular provinces that their labours 
 and their talents may be properly deftributed for the 
 inoft extenfive benefit to the church of Chrift. We 
 have an example of the joint exercife of this branch 
 of church-government in Acb xiii. 1, 2, 3. Now, 
 there were in the church that was at Antkch, certain pro- 
 phets and teachers, both Barnabas and Simeon who was 
 called Niger, and Lucius of Cyrene, and Manaen (who 
 was brought up with Herod the ietrarch) and SauL 
 Now, as they were miniflring to the Lord andfafting, the 
 Holy Ghoji /aid. Separate me Barnabas and Saul for 
 the work to which I have called them. Then having 
 fa fled and prayed, and laid their hands on them, they 
 fent them away. Here is a joint exercife of the 
 powers which our Lord had granted to Simeon, 
 Lucius and Manaen in fending away Barnabas and 
 Saul, or, as the word ***&«*? imports, in ioofmg them 
 from any engagements they were under to make a 
 longer (lay at Antioch ; a pattern for the church's 
 imitation to the end of the world. It is true, this 
 was done in compliance with an immediate intima- 
 tion of the mind of the Holy Ghofl. The extraor- 
 dinary manner of this intimation was fuitable to the 
 
 f Gilkfpie's Aaron's rod blofFomiag, page 406. 
 
 
Of Ecclesiastical Censures. 31Q 
 
 ilate of the new-teftament church before the model 
 or her conftitution as delineated in the word, was 
 complcated. But the intimation itfelf corrdponds to 
 that guidance which a court of Chrift, in every hVp 
 or its procedure, ought (till to look for from his word 
 and Spirit. The Lord could eafily have removed 
 Barnabas and Saul from Antioch as he did Philip 
 from the Ethiopian Eunuch, or in fome other way, 
 by an immediate interpofition of his providence ; 
 but he rather chofe to order the matter fo as to give 
 the church an example of the joint exercife of 
 miniflerial authority ; miniflerial authority, for the 
 impofition of hands which was ufed in fending thetu 
 away was an ufual token of fuch authority, 1 Tim- 
 iv. 14. and v. 22. 2 Tim. i. 6. 
 
 We have a remarkable example of the keys which 
 our Lord committed to the office-bearers of his 
 church in the fifteenth chapter of the Acts. ' Certain 
 teachers from Jerufalem, taught the brethren at An- 
 tioch, that except they were circumcifed after the 
 manner of Moles, they could not be faved. This te- 
 net having occafioned much difputation, it was de- 
 termined that Barnabas and Paul with fome others 
 ihould go up to Jerufalem to the apoftles about this 
 matter. They arrived at Jerufalem. The apof- 
 tles and elders came together to enquire into the af- 
 fair. The caufe is opened : The members of the al- 
 fembly reafon upon it ; they compare word and pro- 
 vidence, as the courts of Chrift, while they act in 
 character, do (fill : they come to a determination ; 
 which, for its judicial authority, is called a decree of 
 the apoftles and elders which were at Jerufalem, and 
 a ntcejjary burden laid upon the churches ; which, for 
 its importance, put an end to a doctrinal controver- 
 fy, directed the practice of church- member', and, 
 upon the matter, cenfured the Judaizing teachers, 
 as troublcn of the church and fubverters of fouls. 
 
 O 2 
 
« a £ S S A, Y VII. 
 
 The apoftle, writing to the Corinthians, gives us 
 a very clear warrant for the pint exercife of thofe 
 powers of binding and loofing which Chrifl has com- 
 mitted as an important truft to the office bearers of 
 the church. He {hews us how the church of Co- 
 rinth was to fet about excommunicating the inceftu- 
 ous perfon, in i Cor. v. 3, 4, 5. For I verily as ab* 
 fent in the body but prefent in fpirit, have judged al- 
 ready as though I were prefent concerning him that hath 
 done this deed ; In the name of our Lord J ejus Chrifl) 
 to deliver fuch an one to Satan for the defirutlion of the 
 jflefh that the spirit may be faved in the day of the Lord 
 Jfefus; With this we may compare the apoftje's di- 
 rection for the abfolution of the criminal upon his 
 repentance, in 1 Cor. ii. 5, 6, 7, 8. But if any have 
 ccLufed grief, he hath net grieved me, but in part : that 
 I may not overcharge you all. Sufficient to fuch a man 
 is this punijhment, which was inflicled of many. So 
 that eontrariwife, ye ought rather to forgive him, and 
 comfort him, left perhaps fuch a one jhould be fw allow- 
 ed up with overmuch for row. Wherefore I befeech you, 
 thai you would confirm your love toward him. On this 
 cafe we would make the two following obfervations. 
 The firft is, That the apoftle here injoins the 
 church of Corinth to do fomething in an autho- 
 ritative manner for the purging out of the old leaven. 
 The fentence (that fuch an one Jhould be delivered 0* 
 *ver to Satan, whatever may be the meaning of it) 
 is very decifive and ftrongly implies a power and 
 authority in thofe who parted it, over the perfon who 
 was the object of it. And then that fpiritual autho- 
 rity which belongs to church courts was no lefs ap- 
 parent in the manner in which the awful fentence was 
 to be pafTed ; it was to be palled in the name and by 
 the power of the Lord Jefus Chrft. Befides, the ab- 
 folution or removal of cenfure which the apoftle di- 
 rected the Corinthians to grant the perfon upon his 
 repentance, was an authoritative abfolution. / be- 
 feech you, fays he, to confirm your love toward him. 
 
Of Ecclesiastical Censures. 311 
 
 The Greek word here tranflated to confirm\, fignifies 
 to ratify by public authority, to declare ibmething 
 as a judicial deed. Thus the church or Corinth was 
 now called upon to exert that authority which the 
 Lord had given her. 
 
 The fecond obfervation is, That there was, itt 
 this cafe, a joint exercife of that authority. The 
 fentence of excommunication was to be pronoun- 
 ced when the people were gathered together , by thoie, 
 no doubt, to whom our Lord confided the powers 
 of binding and loofing, that is, by the office-bearers 
 of the church appointed in his word. The apofllc 
 fays, the punifbment or cenfure was inflicled of many, 
 or (it fhould rather be read) of the many, of the pref- 
 bytery, or company of elders in whole hands the go- 
 vernment was placed. Thus a fpiritual authority was 
 exercifed in this cafe 5 exercifed not by one, but by 
 the many. 
 
 Of the ?iature of Church Cenfitres. 
 
 WE have feen that Chrifl: has appointed a go- 
 vernment in his church and in whofe hand 
 he has placed that government. We are now to 
 ipeak of a very important branch of it \ namely cen- 
 iures, or ecclefiaftical punifhments. 
 
 Since the entrance of fin, every fociety as well as 
 every individual is liable to difordcr: nor is the 
 church exempted from the common lot. Nay, con- 
 iidering that the church bears the image of Chrifl, 
 and that Satan, the world and the flefh are engageti 
 in perpetual war againlt it; confidering that the tares 
 and the wheat grow up together in it, and its profef- 
 fed members are often in reality of the world, lying 
 in wickednefs ; confidering, too, chat the church is 
 
 . t The rrrb xu f ou come*^ r rom xvp«w authority, a:,d is uftd by good 
 im;crs to fignif y ike ratifying ct public deti * 
 
$z% ESSAY VII. 
 
 yet in a ftate of childhood and weaknefs ; when we 
 think of thefe things, we will not wonder that there 
 are diforders in the church. Hence the neceflity of 
 cenfures as a remedy againft thefe diforders. What 
 cannot be cured muft be cut off. The old leaven 
 muft be purged out ; for a little leaven leaveneth the 
 whole lump. This holy difcipline is one way in 
 which the church is to evidence her love to Chrift, 
 to his truths and raufe, and in which (he is to main- 
 tain her teflimony againft the contrary evils. How 
 feverely is the church of Pergamos reproved for her 
 negligence in this particular? Rev. ii. 12, 14, 16. 
 *Tq the angel of the church in Pergamos, write thefe 
 things faith he who hath the jharp [word with two ed~ 
 ges.—*-But I have a few things againft thee, becaufe 
 thou haft there them that hold the doclrinepf Balaam. — 
 Repent or elfe 1 will come unto thee quickly, and will 
 fight againft them with the fword of my wrath. 
 
 The cenfures of the church muft be fpiritual : for 
 her weapons are not carnal but mighty through God. 
 They do not produce their effccl: by bodily pain, but 
 by perfuafion.— -Hence it is a maxim with regard to 
 church cenfures that they mould never be corporal 
 punilhments : to be whipt, or to be fined in a fum of 
 money are, by no means what the church as a fpi- 
 ritual fociety ought to feek — credible evidences of 
 gofpel repentance. SubmifTjon to cenfures is not ex- 
 piatory but evidential ; we mean, church-mem- 
 bers are by no means, like the papifts with their 
 penances, to look upon their undergoing the reproofs 
 and corrections of the church as any ranfom or atone- 
 ment for their fins ; but as manifefting their faith in 
 the great atonement of our Lord Jefus Chrift, an 
 attonement to which nothing can be added for all 
 the fins of all true church-members as we'll as mani- 
 fefting a godly forrow for fin, and a fincere purpofe 
 through grace of new obedience. 
 
 These cenfures are not inflicted by the authority 
 of men, of kings or emperors, but by the authority 
 
Of Ecclesiastical Censures. 323 
 
 of him who, unfeen by a blinded world, is the great 
 head of the church, ruling in her, and taking parti- 
 cular notice how his laws and inftitutions are obferv- 
 ed. The only rule according to which tbefe cenfures 
 are to be adminilfered, is the word. Minifters and 
 elders, as far as they obtain mercy to be faithful, are 
 fwayed in every procefs of cenfure, by a fingle re- 
 gard to the law and the teitimony, guarding againfr. 
 the influence of pride, pailion, prejudice, and world- 
 ly policy : for thefe are quite uniuitable to the na- 
 ture of that kingdom which is not of this world. It 
 is only the contormity of cenfures to the word that 
 can encourage us to aik or expect the blciling of 
 Chvift on them ; the word from which they derive all 
 their life and efficacy, they being, in fact, no other 
 than a particular application of the word as the rod 
 of ChrHt's ftrength in the hand of the church. As 
 the general grounds of cenfure are moral and the 
 fame under both the old and the new-Tcft ament dif- 
 penfations, fo the cenfures themfelves are the fame. 
 When our Lord erected the new-Teftament-church, 
 he did not inftituta any new cenfures \ but when the 
 love of Chrilt was placed more fully in the view of 
 his people by his actual humiliation and obedience 
 unto death, even the death of the crofs, fo that he 
 had occafion to give them the old precept to love one 
 another under the engaging form of a new-com- 
 mandment ; then he law it proper to give them in- 
 ftructions fultable to that new commandment, with 
 refpect to their behaviour toward their brethren in 
 the important article of church cenfure. Hence the 
 obfervance of the rule that cur Lord lays down in 
 Matth. xviii. for our dealing with an offending bro- 
 ther, is the only way, in the fuppoled cafe, of ex- 
 piring affectionate regard and genuine friendship. 
 Mow ihall we account for men's oppolition to a pre- 
 cept evidently dictated by the molt amiable genero- 
 iny, otherwife than by fuppofing that as they are lit- 
 tle in the practice, fo they have loft the knowledge 
 
324 ESSAY VII. 
 
 ef real friendfhip, and that they are naturally hateful 
 and hating one another f But the believer whofe heart 
 the Lord has purified by faith, is enabled to the faith- 
 ful difcharge of this as well as of every other duty, 
 i Pet. i. 22, Seeing ye have purified your fouls in obeying 
 the truth through the Spirit, unto unfeigned love of 
 the brethren ; fo that ye love one another with a pure 
 heart fervently. 
 
 Of the Cenfures previous to Excommunicatiofu 
 
 THE degrees of church cenfure are fuch as thefe ; 
 Admonition"*, rebuke, fufpenfion and excom- 
 munication. The firfl of thefe fuppofes that the per- 
 fon has been overtaken in a fault, or is in danger of 
 being fo, without implying any charge of either pad 
 or prefent obftinacy; for admonition is not adequate 
 cenfure where obftinacy is in the cafe. There is 
 more frequent accafion for admonition both private 
 and prefbyterial than for any other cenfure ; and it 
 is mentioned as a part of the ordinary work of church 
 rulers, I Theff v. 1 2. We befeech you, brethren-, to 
 know them which labour among you, and are over you 
 in the Lord, and admonijh you. 
 
 With regard to rebuke, it implies a degree of 
 obftinacy in the perfon rebuked, as it fuppofes ad- 
 monition, do&rinally at lead, has been ufed in his 
 cafe, without effect, 1 Tim. v. 20. Them that Jin, \ 
 
 • Mr. Gillefpie objects to the propriety of calling even Prefby- 
 terial Admonition a cenfure. He fays it is only ■• a degree toward 
 "cenfure. Admonition,'] acids he, " does not exclude from any 
 " church privilege : nor is it a binding, fince it does not require a 
 " a fubfequent loofing." It is true, admonition when fallen in 
 with, ends the procefs ; but that is equally the cafe with rebuke. 
 There feems to be no impropriety in calling (for it is only about 
 a name that we have any reafon to differ from that acute and fcrip- 
 tural writer.) admonition a cenfure, fo far as it implies a charge 
 ©ffomething faulty in the perfon atimonifhed. Aaron's rod blof- 
 foming, page 478» 
 
 + Sinning in fcripture is often put for making a conftant practice 
 of fm, or perilling obffcaatdy in it, as in J jc-ho iii. 6. Joha yiii- 34. 
 
Of Ecclesiastical Censures* 325 
 
 that is, who go on in fin notwithstanding the admo- 
 nitions that have been given them, rebuke before all. 
 
 Suspension from fealing ordinances implies a 
 greater degree of ©bftinacy. Sufpenfion fuppofes 
 that the pcrfon's obftinacy is or has been carried fo 
 far that the church fees caufe to debar him for a time 
 from her lblemn ordinances, not having as yet fuf- 
 ficient evidence of his reformation to judge him dif- 
 pofed or fit to enjoy the fcllowfhip of the faints. 
 
 We have this cenfure exemplified under the Old 
 Teftament in the inftance of keeping perfons from 
 holy ordinances on account of ceremonial pollution. 
 Thus the unclean were kept back from making any of- 
 fering in the temple in Jehoiada's time, 2 Chron. xxiii. 
 1 9. And he fet porters at the gates of the houfc of the 
 Lard, that none which was unclean in any thing fhould 
 enter in. If the breach of a ceremonial law thus pre- 
 cluded them from partaking of a holy ordinance ; how 
 much more would a breach of the moral law do fo ? 
 The Lord feverely reproves the priefls for their ne- 
 glirfft of this cenlure by which a difference is made 
 between the holy and the profane, Ezek. xxii. 25. 
 Her ptiefls have violated my law, and have profaned 
 my holy things : they have put no difference between the 
 holy and profane ; neither have they fhewed difference 
 between the unclean and the clean, and have hid then- 
 eyes from my Sabbaths, and I a ?n profaned among them, 
 
 Christ has given folemn ordinances to the new- 
 teitament-church, the profana:ion of which is to be 
 guarded againft as carefully as Was that of the ordi- 
 nances under the old ttitament. Such ordinances 
 are baptifm and the Lord's fuppcr. The ternib upon 
 which perfons are to be admitted to baptifm for trhem- 
 felves and children, are faith and repentance, AtU 
 ii. 28. Then Peter faid unto their, repent and be bap- 
 tized every one of you in the name of jfefus Chrijl, for 
 the remiffion of fins. Chap. \\\\. ;.■(.., 57. '-[be eunuch 
 faid, fee, htn is water ; what dcih hinder me to be 
 
 r p 
 
326 ESSAY VII. 
 
 baptized? And Philip faid, if thou believefl with all 
 thine hearty thou mayeft. 
 
 With regard to the Lord's Supper, none are 
 warranted to partake of it without examining them- 
 felves ; and therefore it mud be profaned, if perfons 
 are admitted who appear to be utterly void either of 
 capacity or of difpouYion to fet about that exer- 
 ciie, i Cor. xii, 28. But let a man examine him 
 felf, and SO let him eat of that bread, and drink of 
 that cup. For he that eateth and drinketh unworthi- 
 ly, eateth and drinkeih damnation to himfelf, not dif 
 cerning the Lord's body. Hence the grofly ignorant, 
 or thofc who are known to refufe to let go fome 
 grievous fin, or fome grievous error, cannot, in the 
 judgment of charity, be deemed, (though we may 
 think well of their (late) in a proper frame for an 
 impartial felf-examination, nor of confequence, for 
 partaking of the Lord's fupper. For the office-bear- 
 ers of the church to neglecl keeping back the igno- 
 rant and the diforderly from the facraments, is to for- 
 get our Lord's prohibition, Matth. vii. 6 Give not 
 that which is holy unto dogs, neither cafl ye your pearls 
 before fwine ; and the apoftle's folemn charge, 2 
 ThefT. iii. 6. Now we command you, brethren, in the 
 name of the Lord Jefus Chrifl, that ye withdraw your- 
 felves from every brother that walketh diforderly, and 
 not after the tradition which he received of us. By 
 fuch neglect they expofe themfelves to the danger 
 the apoltle warns them of, 1 Tim, v. 2. Be not par- 
 taker of other men's fins, keep thy felf pure ; compared 
 with 2 John ii. For he that biddeth him God fpeed is 
 partaker of his evil deeds : Surely, for an office-bear- 
 er of the church to admit peribns to fealing ordi- 
 nances, while he fees them engaged in any finful 
 courfe, is to bid them God fpeed. 
 
 Wf have only one thing more to obferve with re- 
 gard to fufpenfion, which is, that when the grounds 
 upon which a perfon is kept back from fealing ordi- 
 nances, are difputed $ and having been brought be- 
 
Of Ecclesiastical Censures. 327 
 
 fore a prefbyterial court, are by that court, deemed 
 fufficient, the fufpenfion of the peribn is then judi- 
 cially declared, which declaring has been called the 
 lefs excommunication. 
 
 Of Ex -communication. 
 
 WE are now to confider excommunication 
 properly fo called ; the higheft cenfure that 
 the church infli&s. It differs from fufpenfion as ex- 
 clusion from fome of the privileges of the (late dif- 
 fers from banifhment: For the excommunicated per- 
 ibn is confidered as call out of the church, as a 
 heathen man and a publican, as externally at leaft, in 
 the power of Satan, the prince of this world. A 
 church-member is one called out of the w T or!d, that 
 is, out of Satan's territories. But many that are fo 
 called, go on frowardly in the way of their own heart : 
 when this frowardnefs breaks out into an explicit 
 and obilinate rebellion againft the laws of Chrifl's 
 kingdom, it becomes necelTary for the church to 
 fend the rebellious perfon back to the world to expe- 
 rience fomething of the tyranny of his old mailer, 
 and fomething of the mifery of his wretched fub- 
 jecls ; that when the perfon is come to himfelf, he 
 may, like the prodigal, be fenfible of his folly, and 
 may be brought to return in the way of acknowled- 
 ging his iniquity, faying, Father^ I have finned a- 
 gainfl heaven and before thee, and am no more worthy 
 to be called thy Son. 
 
 Of the nfe of this Cenfure under the Old Tcf 
 t anient. 
 
 'HE Church had the ordinance of excommuni- 
 cation under the Old Ycftament. 
 P p 2 
 
328 ESSAY VII. 
 
 This appears to be fometimcs meant by the cutting 
 off from the people or congregation of Ifrael, which we 
 read of fo frequently in the law of Mofes. This cut- 
 ting off was a public deed, that the whole congrega.- 
 tion of Ifrael might be inftrucled and adrnonifhcd, 
 Levit. xvii. 4, 5. where after an offender is ap- 
 pointed to be cut off, the intention of this punilh- 
 ment is expreffed in thefe words ; To the end that the 
 children of Ifrael may bring their fact -if ices which they 
 offer in the* open fields, even that they may bring them 
 ttnto the Lord, unto the door of the tabernacle of the 
 congregation, unto the priefl, and offer them for peace 
 offerings unto the Lord. 
 
 This expreffion is fometimes ufed to fignify the 
 depofmg of one from the priefthood, 1 Sam. ii. 33. 
 And the man of thine, I f hall not cut off from mine al- 
 tar : Sometimes divorcement, fo in Deut. xxiv. 1. 
 a^bill of divorce is called Sepher Chetithuth, a book 
 or writ of cutting off. There feetns to be a real 
 diftincYion between cutting off from the people or con- 
 gregation of Ifrael, and cutting off from the land as 
 in Zeph. i. 3. where it muff be undcrflood of cutting 
 off by death. 
 
 Many of the laws inforced by this penalty are of 
 a religious nature, laws the execution of which be- 
 longed to the church ; fuch as that againft forbear- 
 ing to keep the paffover, Numb. ix. 13. and that a- 
 gainft any one partaking of the peace-offering while 
 he was under the ceremonial uncleannefs, Lev. viii. 
 9.0, %u Now though cutting off, When annexed to 
 laws the breach of which was punifhable by the Hate 
 might iignify natural death, or perhaps banifhment ; 
 yet we cannot underftand it fo, when it is annexed to 
 laws the breach of which was punifhable by the 
 church alone, becaufe it is not competent to the 
 church, a fpi ritual fociety, to take away one's natural 
 life, or to deprive one of his natural rights. 
 
 Farther, what was the confequence of this cut- 
 ting off? to fuppofe that the Ifraelites were to be put 
 
Of Ecclesiastical Censures.' 329 
 
 to death for every offence for which they were threat- 
 ened with cutting off would multiply their capital crimes 
 beyond all the bounds of credibility : to fuppofe the 
 law of Mofes made every perfon liable to death, 
 who happened to compound ointment or perfume 
 like thole of the tabernacle, or to tafte the fat or the 
 blood, or to neglect the fprinkling of the water of 
 reparation after having touched any thing that the 
 ceremonial inflitutions called unclean; to fuppofe the 
 laws of Mofes made thefe and the like things capital 
 crimes ; would be to fuppofe them, like thole of 
 Draco, written in blood. But there is no reafon for 
 fuch a fuppofuiom We have not a fingle inflance, 
 in the hiitory of the Old Teft ament, of death being 
 inflicted on any of thefe accounts. Befides, it is ob- 
 fervable that according to Lcvit. vii. 21. he who 
 touched an unclean thing, and fo prefumed to eat of 
 the flefh of the facrifice of the peace offerings, was 
 liable (without any exemption on account of the 
 circumllance of ignorance) to be cut off from his 
 people. And in the 2d and 3d verfes of the 5th chap- 
 ter, a perfon is fuppofed in like manner to have tou- 
 ched an unclean thing ; but it is hidden from him : 
 Now, if we only fuppofe (which is probable enough) 
 that the perfon, while his defilement is hidden from 
 him, eats of the peace-offering, the latter cafe will 
 plainly coincide with the former. But we have au 
 expiatory offering prefcribed for the latter cafe, ver 
 6, 7, 8, 9, 10. Hence cutting off appears to have 
 been a cenfure of the church ; fince in this inflance 
 at lead, it was to be prevented by an expiatory 
 offering, an ordinance of the church : for no fuch or- 
 dinance can be fuppofed to (top the courfe of juflice 
 in the flare ; though it may well be fuppofed to pie- 
 vent an ecclefiaftical cenfure. 
 
 We fhould likewife confider that this cutting off 
 is oftener than once alluded to in the New Teftament, 
 where freeing the church from unprofitable members 
 
33 o ESSAY VII. 
 
 is treated of. In i Cor. v. where the apoftle fpeaks 
 of carting out the inceftuous perfon, it is evident he 
 had the inftitution of the paflbver in his eye. He 
 calls Chrift our paflbver who is facrificed fofr us. He 
 alludes to the ftridt charge that was given the Ifrael- 
 ites, that when they were keeping the paflbver, there 
 fhould be no leaven found in their houfes, when he 
 fays, Purge out the old leaven, that ye may be a new 
 lump. In like manner, when he fays, Put away from 
 among yourfelves that wicked perfon, he. feems to al- 
 lude to the penalty annexed to the prohibition of 
 leaven : Exod. xiu i^. Whofoever eateth leavened 
 bread from thefirfl day until the feventh day, that foul 
 /hall be cut off from IfraeL Befides, in Gal. v. 12. 
 (where it is evident from the connection that freeing 
 the church from hurtful members is meant) the apoftle, 
 adopting the language of the Old Teftament, expref- 
 fes his defire to have fome Judaizing teachers that 
 troubled the church cut off. 
 
 But further, to fhew that the Old Teflament 
 church had this ordinance of excommunication, we 
 may take notice of the remarkable example of it in 
 Ezra. x. 8. They made a proclamation that whofoever 
 would not come to Jerufalem within three days, accord- 
 ing to the counfel of the princes and of the elders, all 
 his fubjiance fhould be forfeited, and himfelf feparatcd 
 from the congregation of thofe that had been carried a- 
 way. In this proclamation the wilful neglect of com- 
 ing up to Jerufalem for the purpofes intimated in the 
 preceding verfes of the chapter, is ccnfidered as an 
 injury both to the church and to the ftate. For the . 
 injury to the latter, their goods were to be confifcat- 
 ed^ for the injury to the former themfelves were to 
 be excommunicated, or feparated from the congre- 
 gation of thofe that had been carried away. We 
 need not be furprized to obferve the proceedings of 
 the Jewifh church and of the Jewiih ftate, concur 
 and fecond one another, fince it is obvious that, 
 wherever as in Ifrael, church and ftate have the 
 

 Of Ecclesiastical Censures 331 
 
 fame individuals for their members, fuch concur- 
 rence may (and mutt) frequently happen without 
 prejudicing the independency and diltinction 01 the 
 one from the other. 
 
 The Jews were often biamed for mifapplying this 
 cenfure. Now, when a thing is, in any inftance, 
 
 faid to be abufed, the lawful ufe of it is eitablilhcd 
 by that affertion j for when the ufe of a thing is not 
 admitted, we do not fay, it is abufed, but we lay, it 
 ought not to be. The following indances, then, of 
 the unjuft exercife of excomunication clearly inti- 
 mate that there was a lawful ufe of it in the Jewifh 
 church, Ifa. Ixvi. 5. Hear the word of the Lor J, ye 
 that tremble at his word, your brethren that hated you, 
 that cajl you out for my name's fake, faid, Let the Lord 
 be glorified : but he jhall appear to your joy, and they 
 jhall be ajhamed. That achurch-cenfure is meant by 
 the calling out here appears, firft, from the appella- 
 tion of brethren which is given to thofe who inflicted 
 the cenfure; the common appellation of church mem- 
 bers ; Pfal. lxxxiii. 1. Matth. xxiiii. 8. The rulers 
 of the church are to confider themfelves as brethren 
 to their fellow-church-members ; and never more fo, 
 than when they go about the higheft acts of that au- 
 thority which our Lord JefusChrilt has vetted in them. 
 There is no fuch worldly fuperiority as has place in 
 civil fociety, to be aflumed by any in the admini- 
 ftration of the ordinances of Chrift. As to any au- 
 thority given to office-bearers in fuch matters, it is 
 to be regarded only as the authority of Chrift adim- 
 nidring the government of his church by their in- 
 ftrumentality according to his word. And fecondly. 
 This calling out muft be underflood of a church 
 cenfure, becaufethe profeffed, immediate end ot it is 
 wholly religious : Ihey cafl you out for my n ■ 
 fake, and Jaid, Let the Lord be glorified. Thus the 
 cafting out here meant feems to be excommunication. 
 The excommunication of the blind man, John ix. is 
 cxpreflcd by the fame phrafc : Tbey eajl him tut, 
 
332 E S S A Y VIL 
 
 That was done in confequence of a decree of the 
 aflembly of the Pharifees, that whofoever fhould confefs 
 Jefus to be Chriji Jhould be put out of the fynagouge : 
 a "cenfure which was undoubtedly ecclefiaftical as it 
 confided in exclufion from a worihipping aflembly. 
 Thus we fee that excommunication, or cafting out of 
 the fynagogue, while our Lord tabernacled on earth, 
 was commonly praclifed in the Jewifh church. Sure- 
 ly had it been a mere human invention, the faith- 
 ful and true Witnefs could never have fufiered it to 
 pafs unnoticed or unreproved. 
 
 As our Lord's difciples, who had been always 
 members of the Jewifh church, would, no doubt, 
 beaccuftomed to have an awful fenfe of the condi- 
 tion of perfons under excommunication ; fo we may 
 reafonably fuppofe that nothing would be more (hock- 
 ing to them than to be threatened with that cenfure : 
 This, however, they were to meet with in the courfe 
 wherein they were engaged, of witnefling for Chrift. 
 That this peculiarly heavy trial might not come on 
 them unawares, our Lord takes care to warn them 
 of it, John xvi. 1,2. Thefe things have I fpoken unto 
 you that you Jhould not be offended. They /hall put you 
 cut of the fynagogues ; that is, they (hall excommu- 
 nicate you. Luke vi. 22. Blejfed are ye, when men 
 fljall hate, and when they fhali feparate you from their 
 company^ and Jhall reproach yeu, and caft out your 
 name as evil for the Son of man's fake. The import 
 of the Greek word rendered they Jhall be feparate, 
 fays Beza, is, they J ball caft you out of the fynagogues : 
 They mail feparate you, like the leper, from their 
 congregation. 
 
Of Ecclesiastical Censures. 
 
 Of the itfc of this Cenfurt under the New Tcf- 
 lament. 
 
 UNDER, the New Teftamenl, this cenfure, as 
 we hinted before, continues the lame; our 
 Lord only directs the ule and application of it,' agree- 
 ably to the new difpenfation, in Matth. xviii. 15, 16, 
 17. moreover ', if thy brother jhall trefpafs a^anvt tbee $ 
 V& ana t:!l him his fault between thee and him alone : 
 if he (ball hear thee y thou ha/i gained thy brother. But 
 if he will not hear thee, then take with thee one or two 
 more, that in the mouth of two or three witness every 
 word may be ejlablilhed. And if he pad neglect to ■ 
 them, tell it unto the church : But if he neghft to hear 
 the church, let him be unto thee an heathen man and a 
 
 tiulican. 
 
 * 
 
 W6 have already endeavoured to (hew that the 
 church here means a company of eccleiiaitical office- 
 bearers acting in a judicative capacity. Wc would 
 now only offer two obfervations on the pailage. 
 
 The firft is, That the fault or tfefpafs h*re men- 
 tioned, is to be underftood of any thing which may 
 juftly offend the confeience of a iellow-church-mem- 
 bcr,' and which, consequently, may be a ground of 
 church cenfure. The fault is not here coniidcred 
 merely as prejudicial ro the perfotl or outward cflate 
 of a brother ; for private faults of this kind, when 
 neither a good confeience, nor the interen 4 ol the 
 church arc concerned, mould rather be paffed ovci fn 
 fVicnce than told to the church. Befides, were it 
 merely a fault of this kind, all ihat a brother c 
 aim at or obtain by dealing with the offender, would 
 
 the reparation of his lofs : 'i nus he might 
 iiey or an acceflion ro his ■ But the < 
 
 Lord would have us aim at, is the gaining ot our 
 
334 ESSAY VII. 
 
 brother, the winning of his foul f . It is apparent, 
 therefore, that this fault is fuch a one as affects the 
 confcience ; it may be a fault that no way hurts the 
 perfort or intereft of the offended brother. A church- 
 member is offended, in the language of the New 
 Teftament, who obferves any thing finful in the con- 
 duel: of a fellow-church-member, Rom. xvi. 21. It 
 is good neither to eat flefh, nor to drink wine, nor any 
 thing whereby thy brother Jlumbleth, or is offended, or 
 is made weak. 2 Cor. vi. 3. Giving no offence m any 
 thing, that the minijlry be not blamed, 
 • The fecond obfervation is, That the cenfure im- 
 plied in the words, He fhall be unto thee an heathen 
 man and a publican, is the highefl church cenfure. 
 
 We have already endeavoured to mew that there 
 is an exertion of judicial authority in this cafe. Now 
 we want only to know what is here pointed out as the 
 effect of that exertion in thefe words, Let him be un- 
 to thee as a heathen man and a publican. Under the 
 term heathen the Jews comprehended all who did not 
 belong to their church and commonwealth ; or who 
 were without, as the apoftle fpeaks, 1 Cor. v. 12. 
 He gives us a remarkable defcription of the heathen 
 in Eph. ii. 12. At that time ye were without Chri/l> 
 being aliens from the commonwealth of Ifrael, and gran- 
 gers from the covenants of promife, having no hope, and 
 without God in the world. Surely, if this is the cha- 
 racter of a heathen, we need not fay any thing fur- 
 ther to fhew that the church inflicts the higheft cen- 
 fure on a perfon, when fhe accounts him a heathen. 
 As to the publican, it was a character held in the 
 greateft deteftation among the Jews, both from their 
 impatience of the Roman yoke, which the Publicans 
 as they collected the taxes, made them daily feel ; 
 and likewife becaufe the bulk of thofe who engaged 
 in fuch an odious employment, were infamous in 
 
 \ The z?al of true fnendfhip, which we ought to evidence for 
 the recovery of a brother that is overtaken in a fault isftrongly ex- 
 prtflcd in the original word here ufed, which fignifies not merely 
 to ull him his fault, but to ufetyery argument to convince him ot it. 
 
0/* Ecclesiastical Censures. 335 
 
 their morals : Hence, in the evangelifts, they arc 
 conftantly ranked with the vileft of mankind : a 
 Pharifee, it feems, could hardly mention a Public? n 
 without hinting that he was a great finner, Matth. 
 ix. 1 1. And when the Phari/ees [aw it, they [aid unto 
 his difeiples, why eateth your mafler with Publicans and 
 Jinners? Surely the church cannot inflict a higher 
 cenfure than this, which puts a perfon on a level not 
 only with the heathen, but with thofe who are worfe 
 than the heathen j who are vifibly loft to all propriety 
 of conduct. 
 
 Our Lord is here directing the behaviour of 
 each particular church-member toward an offending 
 brother ; for it is his ufual way to bring his word 
 home to the cafes and confeiences of particular per- 
 fons. The duty of the Newteftament-church in the 
 cafe of one refufing to hear it, was clear even from 
 the practice under the Old Teftament ; but particu- 
 lar perfons are apt to evade the obligation of duties, 
 while they are only confidered with refpect to the 
 church in general. It is on this account that Chrift 
 does not fay, let him be unto the church, but let him 
 be unto thee. It is plain however, that the church is 
 included : In the fir ft place, becaufe the reafon of 
 the offending brother being accounted a heathen 
 and a publican, that is, neglecting to hear the 
 church, is much ftronger and more immediate with 
 regard to the church itfelf, than with regard to any 
 of its members. If an offending brother is to be a 
 heathen and a publican to a church-member, becaufe 
 he will not hear the church ; much more fhould he 
 be fo to the church itfelf. In the fecond place, be- 
 caufe one cannot juffly efteem a fellow-church-mem- 
 ber a heathen, unlefs he is actually cafi out ; that is 
 vifibly deprived of the privileges of the church of 
 Chrift. But thofe only are fo deprived whom the 
 church efteems heathens and publicans. 
 
 We may now go on to confider the charge which 
 the apoftle gives the Corinthians with regard to the 
 
336 E S S A Y VII. 
 
 inceftuous perfon, i Cor. v. 5. to deliver fuch a one 
 io Satan for the deftruftion of theflejh, that the Spi- 
 rit may be faved in the day of the Lord. Interpreters; 
 have underftood this paffage either of a miracle, or ot 
 the higheft church cenfure. That the latter is meant, 
 and not the former, appears from thefe confederations. 
 Our Lord's rule in Matth. xviii. for proceeding a- 
 gainft an offender, as far as it regards the public pro- 
 cedure of the church, is applicable to this cafe : So 
 that to deliver one to Satan is to account him a hea- 
 then and a publican. Why, fays Beza, mould we 
 go to Chryfoflom, when we may learn from Chriit 
 himfelf what it is for the church to deliver an obiti- 
 nate offender to Satan ? 
 
 Let us confider the circumftanees of this deliver- 
 ing to Satan. The Corinthians are directed to fet a- 
 bout it in the apoftle's abfence, Ver. 3. For 1 verily 
 us abfentin body, but prefent in (pint, have judged al- 
 ready^ &c. But the apoftles were always prefent 
 when they wrought miracles; for they wrought none 
 by proxy, as the apoltle, fuppofing that he was to 
 have wrought one, muit have done in this cafe : 
 for the cenfure was to be inflicted by the "Corin- 
 thians, and not. by the apoftle. He, indeed, under 
 the immediate direction of the Spirit, determined 
 what was the duty of the Corinthians in this matter. 
 He does not fay that he would himfelf purge out the 
 eld leaven ; but he exhorts the Corinthians to purge 
 it out ; particularly by putting away that wicked per- 
 fon. When the Corinthians were gathered together, 
 this cenfure was to be inflicted cf many, ver. a and 
 2 Cor. ii. 6. We have already endeavoured to (hew 
 that the elders of the church of Corinth, acted joint- 
 ly, on this occafion. But there was no reafon for 
 fuch a concurrence of many with the apoftle, had 
 he been propofing to work a miracle. 
 
 The fame thing is meant by delivering the perfon 
 to Satan as by taking him away, in ver. 2. as by 
 purging out the old leaven in ver. 7, as by putting 
 
Of Ecclesiastical Censures. 
 
 away the wicked per ion in ver. i ; r Surely the 
 church can do thei'e things without a mira 
 
 To what end did the apoftles work miraclci 
 the confirmation of their doctrine and cxtraordii 
 divine million. But the immediate end of the pcr- 
 fon here being delivered to Satan was /or tbi 
 jtruLlion of the /kjb, of that depraved nature, that 
 old man which the apoflle fpeaks of crucifying and 
 putting to death, that the fpirit y the poor foul united 
 to the fecond Adam, and become a new creature, 
 may be laved in the day of the Lord. The imme- 
 diate end of the apoftles, miracles — which was to con- 
 firm the facts they witneffed, concerning the life, 
 death, refurrecYion and afcenfion of the Lord Jelni, 
 and likewife to confirm their own extraordinary mif- 
 fion, — was peculiar to the period of the fnfl propaga- 
 tion ot thofe facts, and of the continuance of that 
 million. But the end of this cenfure is the falvation 
 of the foul, the common end of all thofe ordinary 
 means and ordinances which Chrift has appointed the 
 church to obferve till he come again. Where the 
 end aimed at by any means is ordinary, we mould not 
 without neceflity, fuppofe the means themfelves to 
 be extraordinary, or miraculous. Hence it appears 
 that this delivering to Satan is not miraculous but 
 ordinary, and to be practiied by the church as i 
 fion requires, fmce the end of it is common to all the 
 ordinary means and ordinances of the church. 
 
 We have another pafTage where fo great a cvnfur- 
 is reprefented in the fame terms, as having I 
 for an end fuited to all times and circumflances i 
 church, i Tim. i. 20. I have delivered Hymeneus and 
 Alexander to Satan, that they may learn not to 
 pheme. It is always the church's com 
 members who have fallen into error, may I 
 to blafpheme. 
 
 Some have taken the deflrucUon of ti 
 fome grievous bodily torture Inch 
 upon Job. But befidci that the \ 
 
 i 
 
3& ESSAY VII. 
 
 never can be reflrained to mean fuch torture only; 
 it is iofeparably connected with the falvation of the 
 Spirit in the day of the Lord Jefus ; which cannot be 
 faid of any bodily affliction, as it may, of what the 
 apoftle calls the crucifixion of the old man. In fine, 
 fince the Holy Ghofl: forefaw that cafes like this, in 
 which the cenfure of delivering to Satan was directed 
 to be inflicted, would frequently occur in the Chrif- 
 tian church, and the effect intended by it, which 
 was the calling out of a dangerous member, would 
 often be indifpenfably necefiary ; it is highly impro- 
 bable, on the one hand, that he would order a mi- 
 racle to be wrought for a purpofe which might have 
 been as well effected by an ordinary mean ; and on 
 the other, we have good reafon to believe that, in 
 this remarkable inftance, he meant to fet a fair ex- 
 ample for the church of Chrilt to follow in fimilar 
 cafes. 
 
 We (hall only take notice of another paflfage of 
 fcripture. It is in Gal. v. n. I would that they were 
 even cut off who trouble you. Here the apoftle has in 
 hi? eye thofe Judaizing teachers who had fo far drawn 
 away the Galatians from the doctrine of juftification 
 by faith in Chrifl to a legal regard for. the ceremo- 
 nial inftitutions, that the apoftle upbraids them in 
 thefe very fevere terms, foolijh Galatians, who hath 
 bewitched you that you fbould not obey the truth, before 
 whofe eyes Jefus Chrifl hath been evidently Jet forth 
 crucified among you f 
 
 J would that they were cut off. To be excommu- 
 nicated was, in the language of the fynagogue, to 
 be cut off. 
 
 It is obfervable, indeed, that the apoftle does not 
 directly enjoin the Galatians to cut them off; he on- 
 ly exprefTes his defire that it were done. But this 
 manner of exprefiion no way takes off from the obli- 
 gation the Galatians were under to fet about cenfur- 
 ingtbrefe troublers : it only implies that fomething 
 hindered them from fetting about it at that time. 
 
Of Ecclesiastical Censures. 339 
 
 But whence did fuch hindrance arife ? Was it from 
 the number of the offenders, or from the nature of 
 what was laid to their charge ? There is no appear- 
 ance that the hindrance was from cither of thefc 
 caufes : if it had been from either of them, we cannot 
 fee how the apoftle could have entertained fuch a 
 defire. The truth is, the Galatian church had been 
 fo far bewitched by the arts of thefc corrupt teach- 
 ers, that fhe was now almoft utterly difabled from 
 exercifing againft them thefe powers that Chrift had 
 given her: fhe had not herfelf, as yet, got free from 
 that herefy, on account of which thefe corrupt teach- 
 ers were to be excommunicated. 
 
 Having thus reviewed fome of the warrants for 
 excommunication, we may now endeavour to give 
 fome fcriptural anfwer to the following queflions. 
 
 Quest. What are the immediate grounds on 
 which the femence of excommunieation proceeds? 
 Answ. They are fuch as. thefe : 
 
 1. Something commonly known to be in the prin- 
 ciple or practice of a church-member, which is in- 
 confiftent with his character as a church-member. 
 Excommunication evidently fuppofes that inconfift- 
 ency, becaufe it declares that the perfon, continuing 
 in his prefent courfe, cannot now be confidered as 
 bearing the character of a church-member. The in- 
 confiftent principle or practice mult be commonly 
 known ; becaufe excommunication being a public 
 deed, the ground of it mould be public, 1 Tin*, i. 
 19, 20. Holding faith and a good conference ; which 
 fome having pat away, concerning faith have made Ihip- 
 wreck : Of whom is Hymeneus and Alexander : whom 
 I have delivered unto Satan, that they may learn not to 
 blafphome. 1 Cor. v. 1. It is reported commonly that 
 there is fornication among you, and fuch fornication as is 
 not fo much as named among the Gentiles, that one (bould 
 have bis father's wife, 
 
 2. An evil of an infectious nature, that troubles 
 and corrupts other church-members ; for the incura- 
 
34o ESSAY VII. 
 
 bly diftcrnpered part of the body mult be cut off, to 
 the end that the reft of it may be preferved found. 
 2 Tim. ii. 1 6, 17, 18. They will increafc unto more 
 and more ungodlinefs : and their word will eat as doth 
 a canker : of whom is Hymeneus and Phi let us, who 
 concerning the truth have erred, faying the refurredion 
 is paft already ; and overthrow the faith offome. — 
 Compared with 1 Tim. i. 20. Gal. v. 12. / would 
 they were even cut off who trouble you 1 Cor. v. 1. 
 Tour glorying is not good : know ye not that a little lea* 
 <uen> leaveneth the whole lump. 
 
 3. An evil which, if fpared, mud prove ruining 
 or at leaft: extremely hazardous to the perfon on 
 whom the cenfure is ihfli&ejL The church ought 
 to go about excommunication in pity to the offender. 
 Gentle methods ought, no doubt, to be tried in the 
 firft place, and the iflue of them expected with pati- 
 ence and long-fullering. But when it fufficiently 
 appears that gentle methods fail of fuccefs, fevere 
 ones mult not be neglected ; the latter as well as 
 the former bearing the {lamp of divine authority, 
 and defigned for the recovery of backfliding church- 
 members. It is plain that the end of the whole pro- 
 cefs in Matth. xviii. 15, 16, 17, 18. is the gaining 
 of the offender ; which fuppofes that he was in great 
 clanger from his obllinacy in the offence. In like 
 manner, excommunication was to be inflicted on the 
 inceftuous perfon, 1 Cor. v. 5. For the deftruclim of 
 theflefh, that the fpirit might be. five J in the day of the 
 Lord ; which implied that his falvation appeared to 
 be in hazard through the prevailing of the fiefh. — 
 The cafe of fome perfons maybe fo dangerous, as to 
 
 ' require fuch violence to be ufed for their prcfervati- 
 on as the church ufes in excommunication, Jude 23. 
 And others fave with Jear 9 pulling them out of the 
 
 fire. 
 
 4. The aggravation of all thefe circumflances by 
 ©bfiinacy. Obllinacy is undoubtedly the moil im- 
 mediate and rational ground of excommunication, as 
 
Of Ecclesiastical Censures. 34! 
 
 the neceffary effeft of it is, that neither the church 
 can be or' any ufe to the perfon, nor the perfon to the 
 church : and indeed what other is excommunication, 
 them a folernn judicial declaration, that the performs 
 behaviour has brought matters to fo lad an extremi- 
 ty ? for of what ufe can the church be to him, when 
 he will nor hear it ? and of what ufe can he be to the 
 church, while he is difpofed rather to weaken than to 
 help it ? In fhort, by obftinacy the perfon, as it 
 were, excommunicates himfelf, as by rebellion one 
 throws himfelf out of the civil focie:y again if. which 
 he takes arms. So that, in this cafe, the church's 
 higheft cenfure is only a judicial declaration of the 
 heinous guilt and dangerous 'confequence of what 
 the perfon himfelf does, Matth. xviii. 27. But if be 
 neglecl to hear the church, let him be unto thee as an 
 heathen man and a publican, Titus iii. 10. A man 
 that is an heretick, after the jirjl and fecond admoniti- 
 on, rcjtcl. 
 
 In fine, fince excommunication, wherever it is 
 juflly inflicted, fuppofes the offence which is the oc- 
 cafion of it, to be in the extreme ; for nothing but 
 neceffity can juftify the ufe of the laft remedy. — 
 Hence there will hardly occur an inftancc of lawful 
 excommunication which does not proceed upon all 
 the above-mentioned grounds ; upon one or two 
 of them chiefly and more exprelly ; upon the reft 
 implicitly at leaft, and by evident confequence. — 
 Only it may be obferved, that as what was at firil ;i 
 fm all offence may, through continued obflinacy, be- 
 come, at laft, a very proper ground of excommuni- 
 cation; fo even great offences can hardly be confi- 
 dered as a ground of the highefl cenfure without ob- 
 flinacy f ; for how is it reafonable to excommunicate 
 
 % The following quotation from fome aufwers to the q-:eftion9 
 propofed by the kin^ to the General Arumblv in 1597. Which ^n • 
 (Vers Mr.Galderwood cails jlidici< us, may W< II be c nil 
 ereeabie to the priorities of the cfcurch or Scotland i ' • 1 form- 
 ing period: •■ There c«n b? no greater caufc o» excommooictt'on 
 •vthao a fir cud, contumacious bttut, that v-lt not h r i 
 **m his kirk ; and no c.ime ir.currethth c .■ tfbre of cxc< mmu 
 lion without contuj»acy." Caiderwooi's piftorfr, p. 3**. 
 
 11 r 
 
342 ESSAY VII. 
 
 a perfon who already gives proper evidence that he 
 hears the church, and that he has learned not to blaf- 
 pheme f If the limb bids fair to be heale !, a humane 
 phyiician will not think of amputation. We may 
 grant however, that a crime may be fo atrocious in its 
 nature, and fo rapid in its infection, that the honour 
 of Chriit and the fafety of the church may require, 
 that excommunication mould be immediately inflict- 
 ed upon the conviction of the offender, even before 
 the church can have fufficient evidence, whether the 
 perfon is or is not obflinate after conviction. The 
 ufefulnefs of excommunication, like that of the noble 
 act of Phinehas, may lie much in its infliction being 
 without any delay. Such was the Summary excommu- 
 nication under which the Corinthians were directed to 
 lay the incettuous perfon. The leaven was ready to 
 leaven the whole lump : it was therefore neceiTary 
 that the remedy fhould be immediately applied. 
 
 Qu est, 2. If a perfon of whofe (late we have form- 
 ed a judgment of charity, is juflly excommunicated ; 
 are we bound to reverfe that judgment of charity in 
 confequence of his excommunication ? 
 
 Answ. We are not in every cafe. 
 
 i. Becaufe we know from fcripture, that the Lord 
 fometimes permits, for holy and wile ends, the 
 power of fin to break forth openly in the conduct of 
 fomc of his own people : that he chaftifes them 
 for one fin by fuffering them to fall into another ; 
 as in confeqhence of denying Chrid, Pefer was left 
 to curfe and fvvear : and, laftly, that the fpiritual eyes 
 of the Lord's people being holden fo that they cannot 
 fee, they may be very obflinate in a fmful courfe ; 
 as David was in his purpofe of numbering the people 
 in oppofition to the remonftrances of Joab ; nor does 
 the fcripture determine this obftinacy to a longer or 
 fhorter time. Suppofe David had been excommuni- 
 cated fas on fuppofition of ohfcinacv he juftly might) 
 for his tranfgrefiion in the matter of Uriah, we can- 
 not fuppofe that fuch as were intimately acquainted 
 with Lira in the days of his youth, wacn he tended 
 
Of Ecclesiastical Censsures. 343 
 
 his father's flock ; when, as is generally thought, he 
 penned the 119th pfalrn ; when he flew the lion ami 
 the bear, and conquered the giant of Gath ; would 
 have been obliged, in coniequence of his excommu- 
 nication, to look upon themfelves as utterly deceived by 
 all the reguhr and uniform evidences of religion that 
 they had feen about him. 
 
 2. Excommunication and the judgment of cha- 
 rity proceed upon widely different grounds. The 
 ground of excommunication is a charge of one or 
 more offences obftinately peififted in ; a charge 
 which is confined to thefe offences, abftracYing from 
 all other parts of the perfon's character or conduct. 
 The perfon, according to our Lord's rule in Matth. 
 xviii is to be excommunicated for neglecting to hear 
 the admonitions of the church with regard to the 
 trefpafs committed againft his brother mentioned in 
 ver. 15. There is not a fyllable about the offender 
 in any other refpe&. The fame observation holds 
 with reg>ard to the cafe of the inceftuous perfon, of 
 Hymeueus and Alexander. Indeed, it is contrary to 
 all the rules of judicial procedure, to condemn a 
 - other refpect, than that of the crime 
 tried. 
 Bu r as to the judgment of charity, it has the ful- 
 led range : it does not proceed upon two or three 
 ; / ; but upon whatever knowledge we have 
 
 in 
 
 of the :>erfon, of his regard to both tables of the 
 law, in the general courfe of his life. The judgment 
 of charity is formed upon an univerfal furvey, as 
 far as our knowledge extends, of the perfon's behavi- 
 our in public and in private, with refpeft to God, his 
 neighbour, and himfelf. 
 
 The church, in a procefs of cenfure, confulers the 
 fault that the perfon is accufed of, with relatton to 
 the difpofition of mind that he diicovers, either to 
 iuftify or condemn it. But it is far othcrwile with 
 charity ; it confiders the fault with refpecl to the ge- 
 ncral tenor of the perfon's conducl j and when it I 
 
 U r 2 
 
344 ESSAY VII. 
 
 a prevailing regard to the law of God in the latter, 
 it freely forgives the former \ for charity covereth a 
 multitude of fins. 
 
 The judgment of the church, then, in pafling 
 the fentence of excommunication, is not inconfiflent 
 with the judgment of charity ; but they have differ- 
 ent objects. 
 
 Th£ former is a judgment concerning the deme- 
 rit of a fault : of a fault confidered, as the church 
 confiders every fault, in connection with the difpofi- 
 tion of mind that the perion difcovers toward it : this 
 judgment is like the fentence of a civil judge, deter- 
 mining the punilhment due to any particular crime, 
 according to law. 
 
 The latter, again, is a judgment concerning the 
 general character and behaviour of a perfon; im- 
 porting that they are commendable on the whole, 
 and becoming the gofpel ; a judgment this, which 
 is far from fuppofmg that the perfon may not be 
 chargeable with faults which may occafion church- 
 cenfure. The judgment of charity is like the gene- 
 ral efteem and affectionate regard that one may re- 
 tain, upon good grounds, for a friend, even when 
 he mud own that that friend has been jullly con- 
 demned, in a particular inftance, by the laws or his 
 country. 
 
 On the whole, it feems evident, that excommu- 
 nication does not neceffarily overthrow our judg- 
 ment of charity. And tho' the church, regarding fing- 
 ]y the perfon's obftinate perfifting in a trefpafs, may 
 juftly pronounce him, in refpect of fuch obftinacy, a 
 heathen man and a publican ; though we are bound 
 to evidence our approbation of fuch a fentence as ac- 
 companied with the authority of the Lord Chrift, by 
 behaving toward the perfon agreeably to it, giving 
 him no countenance in his contumacy ; laftly, though 
 all this may occafion the deduction of fome grains of 
 that evidence in his favour on which our judgment 
 of charity was founded ; yet when we take an en- 
 larged view of his life and character, we may fee a 
 
0/ Ecclesiastical Censures, 345 
 
 fufficient degree of evidence remaining in his favour, 
 to warrant our looking upon him, in our private 
 judgment, as a Chriilian indeed, as having the root 
 of the matter in him; however with refpect to the af- 1 
 fair in which he is become obnoxious to the cen- 
 fure of the church, we mud acknowledge tbat he has 
 gone affray like a loft flieep. But the Lord will feek 
 and find thofe that are his own ; though, it mult 
 be acknowledged, that the time, the occafions, and, 
 in a great meafure, the way of their recovery, are 
 to us impenetrable fecrets. 
 
 Quest. How far may church members deal with 
 with an excommunicated for his recovery ? 
 
 Answ. It is true, church-members are not to have 
 any fuch dealings with him as may be conftrued into 
 a countenancing of his obftinacy : They are to be 
 particularly careful in this refpecl ; that they may not 
 be partakers of other mens fin?, 1 Cor. v. 11. But 
 now 1 have written unto you, not to keep company, if a- 
 ny man that is called a brother be a fornicator, or covet' 
 ous, or an idolator, or a railer, or a drunkard, or an. 
 extortioner ; with fuch an one, no not to cat. 2 ThefT, 
 iit. 14. And if any man obey not cur word by this epif- 
 tle, note thai man, and have no company with him, that 
 he may beajhamed. What follows in the lad mention- 
 ed place will ferve to direct our conduct toward the 
 excommunicated ; yet count him not as an enemy ; but 
 admonifh him as a brother. We fhould ufc every ar- 
 gument to deter him from perfifting in his obftinacy ; 
 and to invite him back to the communion of the 
 church, and to the enjoyment of her privileges. We 
 fhould give every proper evidence, as opportunity 
 offers, that we love his perfon, while we hate his 
 vices. If we ought to pray for perlons in bodily 
 affliction, much more ought we to pray for one la- 
 bouring under a violent fpiritual difeafe : and if we 
 fhould feek and hope that God will glorify himielf by 
 working deliverance in the one cafe; much more 
 fhould we feek and hope that he will do fo in the 
 other. 
 
^ 4 6 ESSAY VII. 
 
 Quest. Is an excommunicated to be looked upon 
 as without the vifible church ? 
 
 Answ. It is a plain fa 61, that he is caft out of the 
 particular" church or aiTociation of which he was a 
 member : and if the fentence is juft, he fhould be 
 excluded from all other Chriftian aflbciations : and 
 befides, though every fin perfifted in, expofes a man 
 to the greateft hazard ; that does fo efpecially, 
 in which the perfon goes on in oppofition to the fo- 
 lemn and judicial warnings of the church of Chrift. 
 The fentence being ratified in heaven, the perfon 
 bar> nothing to expeel: in a courfe of rebellion again ft 
 it, but manifold tokens of God's anger. But. if, by 
 being without the vifible church, is meant that, be- 
 caufe a perfon in refpect of a particular inftance of 
 contumacy, is to be deemed a heathen man and a 
 publican, we mult therefore ceafe to regard him in 
 the general character of a Chriftian ; we muft give up 
 a!! hopes of his falvation, (which, to be fure, is no 
 where to be obtained but in the church ot Chrift) ; 
 we muft no more entertain a judgment of charity 
 concerning him ; we confefs that, in this fenfe, it is 
 by no means necefTary to confider an excommunicat- 
 ed as without the church : nay, fuch a view of his 
 cafe, however warrantable it may appear from his 
 perverfion of this ordinance, is quite contrary to 
 the gracious nature and falutary defign of it, as it 
 was appointed by Chrift. 
 
 Quest. Should a church proceed to excommuni- 
 cate offenders, even though their number,, their cha- 
 racter, or the nature of the oflence be fuch; that, hu- 
 manly fpeaking, fo high a cenfure would have no a- 
 greeable eenfequences ? 
 
 Answ. It is true, a particular church, as we have 
 obferveJ in the cafe of the Galatians, may not always \ 
 have that degree of purity, faithfulnefs and vigour 
 which is nccefTary for the adequate application of the 
 cenfures : (he cannot, in this matter, go beyond her 
 rneafure ; that is, her exactnefs in the^ infliction of 
 cenfures muft, in the nature of the thing, hold pro- 
 
Of Ecclesiastical Censures. 347 
 
 portion to the degree of her ^knowledge and profefTi- 
 on. The truth is, the caution »our Lord directs 
 church-members to obferve in reproving one ano- 
 ther, mould likewife be observed by every particular 
 church in cenfuring her members, Mat. vii. 5. Firfi 
 cqft out the beam out of thine own eye > and then /halt thou 
 fee clearly to caft the mote out of thy bt other's eye. This 
 weaknefs of a particular church, this defect of puri- 
 ty, or of unanimity teems to be what fome pious and 
 eminent writers have had in their eye, when they 
 fpeak againft proceeding to the higher Cenfurea ;i- 
 gainft the offences of a multitude j as tending rather 
 to deft ruction than to edification. Thus the Galau- 
 ans were fo deeply infected with the erroneous doc- 
 trine of the judaizing te-achers, that the apollle does 
 not command them to be immediately cut off or ex- 
 communicated. 
 
 On the other hand, fo far as the faithful in any 
 church are unanimous and refolute to hold thetefti- 
 mony of Chrift ; they are warranted to withftand all 
 that oppofe them, as Paul did Peter on a particular 
 occauon, to the face ; they may admonifh, reprove, 
 rebuke, and according to the oppofition they meet 
 with, having no refpect of perfons, on account ei- 
 ther of their number, or their high reputation, they 
 may proceed to greater degrees of cenfure. Fore- 
 very tongue that rifcth againft Zion, in judgment Jbe 
 jhall condemn. 
 
 Of the HI ft Dry of Excommunication. 
 
 UCII is the wickednefs of many, and the v 
 \^y nefs of all, that no church could ever fubfift 
 long without a reformation : now, it is one ot the 
 firft and moft neCeflary fteps of reformation to 
 out obftinate offenders. We have a very 1 
 ample of it in the e;rci!on of Cain. The Lor I i 
 
348 ESSAY VIL 
 
 him ; J fugitive and a vagabond Jh alt thou be on the 
 earth : that is, fmce thou haft given (6 manifeft an 
 evidence of thy unbelief, hypocrify and rebellion a- 
 gainft my authority in the murder of thy brother; 
 thou (halt no more affociate with my people, nor 
 partake of the privileges of their facred communion. 
 After Cain was cad out, or, as the fcripture expreffes 
 it, had gone out from the pre fence of the Lord, the 
 church of God was preferved in the family of Seth ; 
 whofe defcendants on account of their pure profeflion 
 of the truth, and in oppofition to the curfed Cainites, 
 are called fons of God ; till, in the time of Noah, pro- 
 feflbrs mingling with the profane, all flejh, at length 
 corrupted their way, and provoked the Lord to bring 
 on the univerfal deluge. Only Noah and his fami- 
 ly, and in it the church of God were faved from de- 
 flrucYion. Small as the number then was of church- 
 members, it was not long before fcandal broke out a- 
 mong them. The impiety of Ham difcovered itfelf in 
 his undutiful conduct toward his father, Gen. ix. 22. 
 It was a crime againft the cleared dictates of reafonand 
 the light of nature, being contrary to the reverence of 
 children for their parents, which is the foundation of 
 all the good order and juft fubordination that has place 
 in fociety. It therefore behoved Noah to curfe Ham 
 or to call him out of the family or church of God. 
 Canaan, indeed, is mentioned as the immediate ob- 
 ject of the curfe, either becaufe being Ham's young- 
 eft fon, he was the delight of his father ; or becaufe 
 he was a witnefs and approver of his father's crime; 
 or becaufe he was to be the firft of Ham's family 
 who fhould depart from the church and the pure 
 worfhip of God ; or becaufe it would comfort and 
 encourage the Israelites, when they underftood that 
 the war they had to carry on againii the Can?.anites 
 in order to their pofTeflion and enjoyment of the pro- 
 mifed land, was with a people who were long before 
 devoted to fervitude and to deftrucYion. In pronoun- 
 cing this curfe,Noah may be confidcred in two lights: 
 In the firft place, he was a prophet. Hence he for- 
 
Of Ecclesiastical fttfwsuRw. 
 told (Mt Canaan (hould be a 
 his brethren. Inthis 
 
 Canaan, in the fecund place, as he w s the I 
 he was the priefi of his family, and at t: 
 bverfedr or the whole church of God upon earth, 
 
 ?as a preacher ol 
 (acrifices in the name of his family. On ac< 
 of this character, we may confirier r ! ( a - 
 
 naan as an infliction of cenfure upon his father. Ham 
 could not be cuffed in his family and po jih- 
 
 out being excommunicated from the chur 
 fuch a curie being dire&ly contrarj to i 
 which refpe&s all churdh-nn 
 
 minately; the promife which is to their children as 
 well as to themlclves. 
 
 The law ot Mofes is plain with refpeft to excom. 
 munication, as it directed the Ifraelites to feparate 
 from their congregation fuch as were ceremonially 
 or morally unclean. Thus the leper was to dwell a- 
 lone ; his habitation was to be without the camp. 
 When the law pronounces any perfon unclean or 
 guilty, or one that (hall bear his iniquity, it is to Ik: 
 underilood as a direction concerning Ins e 
 from the congregation of the Lord, eith< r fi ra long- 
 er or a fhorter time. We have already enquired . 
 tile import of cutting oil* confide red as an cecleiialli- 
 cal cenfure. 
 
 The firft degree ol excommunication among the 
 Jews was called Niddui or I. paration from tt. 
 ; iv of the church, liy tin- c mure the perfon 
 forbidden to approach within four cul its of his m 
 e(t relations. He continued 
 thirty days : and if he did not g'.ve proper evi 
 of repentance in that time, i. 
 
 days, and fomrtimes, though feldom, to •• If 
 
 it did no: n after a ' r - 
 
 d, a heavier cenfure v. . 
 
 mention twenty 
 grouH 
 
350 ESSAY Vtl. 
 
 ing : Defpifing a Rabbin, a mafter, or a teacher e- 
 ven after his death ; calling one's neighbour a (lave; 
 felling one's land to a Chriftian or a Gentile ; bear- 
 ing witnefs againft an Ifraelite in a Chriftian court ; 
 making the blind fall. This cenfure correfponded 
 to the fufpenfion in ufe among Prefbyterians, by 
 which offenders are kept back from the Lord's table. 
 
 The fecond degree of excommunication was cal- 
 led Cherem, by which the perfon was cad out of the 
 fynagogue with curfes and comminations, taken from 
 Deut. xxviii. and other places of fcripture. A per- 
 fon fo excommunicated, was in the language of the 
 New Teftament, one excluded from the fynagogue : 
 It is true, he was allowed to attend the public means 
 of inftrucYion in the temple ; but then it was in fuch 
 a way as declared his ftate of feparation from the reft 
 of the worfhipping aflembly. Thus when others en- 
 tered into the temple by a gate on the right hand, 
 the excommunicated entered by a gate on the left. 
 His fellow-church members were prohibited from all 
 intercourfe with him in common life. This excom- 
 munication could not be inflicted but by an aflembly 
 confiding, at leaft, of ten men. This correfponds to 
 the greater excommunication of Prefbyterians ; and 
 how far it is warranted by fcripture has been already 
 fhewn. 
 
 Tn e third and Iaft degree of excommunication 
 was called Sbammatba. Some derive the word from 
 Shammah to exclude or feparate : and therefore it 
 is fometimes ufed to denote the firft degree of ex- 
 communication. Others derive it from Shatmna the 
 Lord and Atha he hath come ; that is, (putting the 
 preterite for the future) he will moft certainly come: 
 This is equivalent to the word ufed in i Cor. xvi. 22. 
 If any man love not the Lord Jefus Chrift, let him be 
 Anathema Maranatha. A Syriack word compounded 
 of Maran the Lord and Atha he hath come. The 
 excom munication of Alexander the copper- fmithfeems 
 to have been of this kind \ 2 Tim. iv. 14. and that 
 
Of Ecclesiastical Censures. 351 
 
 of the city of Meroz, Judg. v. 23. Indeed, it does 
 not feem to be fo properly a church-cenfure as an ex- 
 traordinary denunciation of the divine vengeance a- 
 gainft fuch as are altogether given up of God. It 
 was like a fentence of perpetual banifhment, as it cut 
 off all hopes from the excommunicated of ever being 
 reftored to the communion of the church, ft is con- 
 trary in this refpeft to the nature of the ordinances 
 which Chriif. hath appointed for the ordinary ufe of 
 his church : which ordinances, however fatal they 
 may prove to his enemies who rebel againft, and a- 
 bufe them, yet as to their primary and proper inten- 
 tion, are all gracious and falutary. 
 
 The godly difcipline of the primitive church 
 the reftoration of which ^ fays the Englifh liturgy, is 
 much to be wljhed) feems to have been exercifed with 
 a confiderable degree of purity during the firft and 
 fecond century. About the middle of the fecond cen- 
 tury, a controverfy arofe between the eaftern and the 
 weftern churches about the time of obferving Eaftcr: 
 The churches of the eaft were for obferving it with 
 the Jews on the fourteenth day of the moon ; thofe 
 of the weft, on the day of our Lord's refurreclion. 
 A vain and foolifh controverfy, as the ancient hifto- 
 rian Socrates juftly obferves, fince there is no com- 
 mand of God for obferving Eafter at all. Victor the 
 bifhop of Rome, entered fo warmly into the conteft, 
 that, in zeal for the weftern practice, he precipitately 
 excommunicated Polycrates and the Afiatic churches. 
 This was done in the year 195. Many were ofte id- 
 ed at the raflinefs of the Roman bifhop, particularly 
 Irenseus bifhop of Lyons who reproved him feverely 
 for it. The papifts, however, endeavour to defend 
 the conduct of Victor; and confider this excommu- 
 nication as an evidence that he was head of the Afia- 
 tic churches, and confequently that he was their uni- 
 verfal bifhop. But protcftaut writers juftly deny the 
 confequence : For in that age it was not always by (1 1- 
 periors that perfons were excommunicated \ it \va» 
 
352 ESSAY VII. 
 
 often by equals, and by fuch as claimed no fupefiori- 
 ty over the excommunicated. Thus Cyprian excom- 
 municated Novatian the Roman Preibyter ; John 
 Patriarch of Antioch excommunicated Pope Libcrius. 
 Nay, there are not wanting inftances of perfons be- 
 ing excommunicated by their inferiors : thus in the 
 year 513, Severns bifhop of Anticch was excommu- 
 nicated and depofed by two bifhops who were fubor- 
 dinate to him, Gofmas of Epiphany and bevefiafi of 
 Arethufa. And indeed why may not the church of 
 Chrift employ this cenfure againlt any one who by 
 his errors and offences openly endeavours to hurt he*, 
 whether his rank in life be higher or lower ? ourcly 
 her difcipline ihould be exerciicd without refpect or 
 perfons. 
 
 Excommunication, fays a hiflorlan writing of 
 the fecond century, was now no other than a iepa ra- 
 tion or cafting out of communion ; without any fuch 
 damnation, or fuch curfes with the extinguifhing of 
 candles or the ringing of bells, as are now in ufe with 
 the church of Rome. This like all the other ordi- 
 nances of Chri(t, is liable to many abufes and cor- 
 ruptions. 
 
 In the fird place, It is often mifapplied ; as it was 
 by thofe who are fpoken of in 11a. lxvi. 5. Hear the 
 •word of the Lord, ye who tremble at his word: Jour 
 brethren who hated you, that cajl you oat far my name's 
 faks> /aid, Let the Lord be glorified: but he jhall ap- 
 pear to your joy y and they Jhall be afbamed. So it was 
 by the JPharifees, John ix. 22. The Jews had agreed 
 that, if any man did confefs that he was Chrijl; he 
 Jbould be -put out of the fyriag&gue. It is indeed the 
 manner of corrupt churches, to harden themielves in 
 their evil courfe, and to endeavour to difcourage the 
 faithful witneffes by the abufe of etclciia!tical cenfures. 
 Im the fecond place, The power of excommunica- 
 tion has often been exercifed with a rigour altogether 
 contrary to the gracious nature and dciign of that 
 fpiritual difcipline which Chr'dt hath appointed in his 
 
0/ Ecclesiastical Censures. 353 
 
 word; This abufe of excommunication naturally at- 
 tends the misapplication of it. For as there is nothing 
 in the ordinance itfelf to gratify the cruel and per- 
 fecting Spirit of injuftice; lb, for that end, it has been 
 often found necefTary to add to it, or fubftitute in the 
 room ot it, fome hard penances, dire anathemas, 
 fines, outlawries, imprifanmcnts, aud other Severi- 
 ties of the hke nature. Befides, when Chriftianity 
 became talhionable, and the church was filled with 
 worldly men, ecclehaftical officers themfelves being 
 now become worldly, began to diftruft the efficacy 
 of thole mild and Spiritual cenfures appointed by our 
 Lord Jefus Chrift, (cenfures which indeed are Suita- 
 ble to, and have their proper eflecl on believers and 
 Spiritual men only) and they found Something more 
 fevere and terror-finking neceflary to reftrain the 
 promiscuous multitude which had then got into the 
 churches. 
 
 The fathers even of the third century carried their 
 fe verity very Sar. When a perfon was excommuni- 
 cated they appointed him to continue in that Hate 
 Sometimes for three, fometimes for Seven years, and 
 Sometimes for life. Thofe who relapfed a Second 
 time into the Same crime were call out, never to be 
 readmitted. Such were the fir ft fruits ot men's car- 
 nal wiSdom pretending to improve upon the militu- 
 tions of Chrift. 
 
 How the bifhop of Rome, aiming at univetfal 
 monarchy over the church, abufed excommunicati- 
 on, employing it as an initrument oS tyranny againft 
 all who oppoled his ufurpations ; overturning tlic or- 
 der of civil fociety by differing the relation between 
 magistrates and their Subjects ; laying whole king- 
 doms under interdicts; and pading Sentence upon 
 individuals, and fometimes upon whole j 
 men, determining their eternal ftate (thus incroach- 
 xng on the incommunicable prerogative of the judge 
 of all the earth) is well known to every one \ 
 a view of the hiftory of Europe from the Sixth t 
 end of the fixteenth century. 
 
354 ESSAY VII. 
 
 The manner of excommunication in the church 
 of England favours more of the Popifh than of the 
 Proteftant religion. As foon as an Englifh bifhop 
 certifies an excommuuication, a writ is ifTued from 
 the chancery directing the fheriff to take the body of 
 the perfon excommunicated, and imprifon him till he 
 has made fatisfaction to the church. In confequence 
 of this fentence the perfon becomes an out-law ; he 
 is difabled from fueing any one in an action at law, 
 from being a wimefs,- and from every other judicial 
 acl. Such a procedure fuits well with a church which 
 is a creature of the ftate ; but is utterly reprobated 
 in the kingdom which is not of this world. # 
 
 The caufe or occafion of excommuuication in the 
 Proteftant churches has not only been fuch crimes as 
 are contrary to the light of nature ; but alfo fuch of- 
 fences obftinately perfifted in, as were plainly fub- 
 verfive of the truth and teftimony of Chrift held 
 by thofe churches. Thus in 1580, when the 
 church of Scotland was contending againft the u- 
 furpations of Epifcopacy, the General Afiembly or- 
 dained the bifhops to defift from preaching, from the 
 adminiftration of the facraments, and from every other 
 part of the paftorai office ; till they fhould receive 
 admiffion anew from the General Affembly : and if 
 they fhould be found difobedient to this act, the fen- 
 tence of excommunication was after due admonition 
 to be executed againft them f. Thus in 1586, Mr. 
 Patrick Adamfon was excommunicated for ufurping 
 the function of a bifhop againft the ordinance of the 
 kirk and to the flander of the miniftry ; for difplay- 
 ing a banner againft the whole good order and go- 
 vernment of the kirk ; and efpecially for his notori- 
 ous impugning the fettled order of the General Af- 
 fembiies and Prefbyteries grounded upon the word \. 
 
 f Cdlderwood's hiftory, page 90. 
 
 % Item, page aoo. It is true, this fentence was reverfed Coon 
 after : but that was owing, as Mr. Caiderwood fpeaks, to the fear 
 and flattery of a court working upon weak and inconfider ale mini' 
 jlsrs, page ssz. 
 
Of Ecclesiastical Censures. 355 
 
 Thus had the Judaizing teachers at Antioch whom 
 the Synod of Jerufalem, branded as troublers of the 
 church and fubverters of fouls, made an obftinate op- 
 pofition to the charitable compromife between the 
 Jewifli and Gentile converts; might not that vene- 
 rable court have cut them off, as the apoftle Paul 
 wimed to be done in the cafe of thofe that troubled 
 the churches of Galatia ? 
 
 Few events with refpect to religion for many years 
 pad, have been fo much the fubject of controverfy, 
 of reproach and of commendation, as the cenfures 
 which were paffed above thirty years ago, on fomc 
 minifters of the Scceilion for their obftinate attach- 
 ment to the religious claufe in fome burgefs oaths. 
 
 We fhall conclude this effay with remarks on two 
 forts of objections to that excommunication. 
 
 Fir/I, Some object to it in the following ft rain : 
 " It is contrary to the Spirit of Chriftianity to deal 
 " much in excommunications. The Burgher mini- 
 " fters had done nothing to deferve fo heavy a cen- 
 " fure : All the crime they could be charged with, 
 <• was, That they miftook the meaning of an oath. 
 " They were eminent minifters and holy men : it was 
 *' therefore a horrid profanation to deliver them up 
 cc to the devil. As thefe cenfures were cruel and un- 
 " juft, fo they were without effect : Thefe minifters 
 «' preached ; they lived and d\cd as well as if no fuch 
 " cenfures had ever been paffed." 
 
 It is obvious, that this common-place declama- 
 tion is directly contrary to what wc have already 
 advanced as the doctrine of the fcriptures with 're- 
 fpect to excommunication. From which we may de- 
 duce this truth : " That in every cafe in which a 
 " church is in a capacity to exercife the power of dif- 
 " cipline committed to her by Chrift, and in which 
 " (lie has the grounds to proceed upon, laid down 
 Ci in fcripture for excommunication, fhe may war* 
 *• rantably pafs that cenfure without refpect of perfons 
 66 and without fear of ccnfequcnces." We have en- 
 
35<S ESSAY VII. 
 
 deavoured to mew that excommunication is altogether 
 fuitable to the mild fpirit of Chriftianity ; that the 
 AfTociate Synod, having preferved its conflitution 
 inviolate, had a right to exercife its judicial authority 
 in the infliction of cenfures, as well as in other in- 
 flances; and that, in the circumftances or the Secefiion 
 from the church of Scotland, it is a very aggravated 
 offence to take or to juftify the taking of the religi- 
 ous claufe in fome Bu#gefs Oaths. 
 
 In the fecond place, Others argue againft the ex- 
 communication of the brethren in a, very different 
 drain: " We are convinced, fay they, of. the im- 
 * c Iawfulnefs of fwearing the religious claufe in knnc 
 <c Burgefs Oaths : We are fatisfred as to the confti- 
 " tution of the Aflbciate Synod : We have no doubt 
 " as to the authority of that court to exercife the dif- 
 ct cipline of the church. But dill we cannot fee the 
 * c propriety or expediency of proceeding fo quickly, 
 " as was done, to lay the brethren under the greater 
 4e excommunication. We fear there was too much 
 « c paffion arid alienation of heart on both fides for a 
 Ci proper ufe of thofe means, fuch as joint prayer and 
 •' mutual conference, which are previouily necef- 
 cc fary in order to that awful cenfure. Befides the 
 •' neglect of thofe previous means with which w.e 
 <s fear both parties were in fome degree chargeable, 
 •' we apprehend that the convulfed Mate of the church 
 * c at that time, required lenity, and rendered it un- 
 <c feafonable to come to extremity." 
 
 People ought to be at liberty to exprefs their o- 
 pinions (provided they do fo with candour) on parti- 
 cular fteps of ecclefiaftical adminiflration ; the fteps, 
 we mean, which cannot be confidered as belonging 
 to the fyftem of principles which is denominated, 
 The Sece/fion Tejl'nnony ; which are not reckoned a- 
 mong the terms of communion ; and which are of 
 that fort of public meafures, that a fociety mull allow 
 adiverfity of opinion concerning them, otherwife ei- 
 ther fincerity or focial union would be at an end : 
 Hence though we cannot give .a decifive anfwer to 
 
Of Ecclesiastical Censures ^7 
 
 thefe objections, we may oiler an obfervation or two 
 on the lubjecl. 
 
 In the firft place, It deferves our confederation, 
 ftippofing the ds of any fentence or excommu- 
 
 nication to be fufficient according to ihe word o£God, 
 I'.cw [ar the validity of that fentence is affe&ed by the 
 manner in which it is palled. Were every degree of 
 pailion, prejudice, or other unfui table difpofition that 
 church officets are liable to, or discover in the 
 cxercife oi" fpiritual difciplirie, to render it null and 
 void ; there would be no lawful exerciie of it at all. 
 it is no certain proof that a petfon is in un error, that 
 he delivers his opinion in a paili mate and difagree- 
 able manner. Though his manner is wrong, his 
 matter may be right. There is no jult rcafoning 
 from the one to the other. Thus we may grant there 
 was much wrong in the manner of proceeding againil 
 the brethren, and yet maintain that the fentence is 
 valid and obligatory upon them. 
 
 In the fecond place. If we afk, When is excom- 
 munication expedient ? It will be anfwered, when it 
 tends to edification and not to deftruclion ; but the 
 queftion Hill recurs, when is it for edification ? Is it 
 when it increases the number of vifible church-mem- 
 bers ? No, lor in our times, the faithful exercife and 
 wholelbme feventy of church-difciphne never fails to 
 diminifh their number. Is it when it is evidently 
 ncceffary for the promoting of holiriefs and of peace 
 •among church-members ? But this can be determin- 
 ed no otherwife than by examining hew far it feives 
 to promote the ftedfaftnefs and purity of the church 
 in her profaTion of the truth as it is in JefnJ ; for 
 that is the true fcriptural way -of edify'i: _ .^em- 
 
 bers in peace and holinefs : The feed i C rifl keep 
 the commandments of God in the way cf having ihe tef- 
 timony of J e fits ^ Rev. xii. 17. 
 
 \V e need not fay any thing here concerning the 
 importance of the grounds upon which the excom- 
 munication proceeded. We have only to obferve, 
 
 T t 
 
358 ESSAY VII. 
 
 that if thcfe grounds were of real importance, the 
 more trivial they were in the eyes of the world, and 
 even in the eyes of many church-members, the ex- 
 communication was the more neceffary : the reafon 
 is, that it is one principal end of excommunication to 
 imprefs church-members with a fuitable fenfe of the 
 particular evil which is the caufe of it f, 
 
 f The ground oF this cenfure was the fame with that on which 
 the AfTociate Synod had maintained its conftitution at the breach, 
 and afferted its right to exercife the government and difcipline of 
 the church. How can we fuppoTe that the fame ground was fuffici- 
 cnt to warrant the exercife of church difcipline in general, but in- 
 fufficient to warrant the exercife or it in a particular inftance ? We 
 fpeakof the ground of the excommunication, abft rafting from the 
 manner of proceeding upon that ground. 
 
 It is faid, that the brethren defired conference with feme mem- 
 bers of the AfTociate Synod, as a mean of healing the breach that 
 had taken place. But before we can juftly blame thofe members 
 for not complying, we fliould examine what fort of conference was 
 required : whether it was a conference about falling from the teili- 
 mony which had been given againft fome Burgefs Oaths ; or about 
 giving up the the lawfuinefs of the conftitution of the AfTociate Sy- 
 nod. A free people mould not once allow themfelves to hear a pro- 
 pofal which appears to call their liberty in queftion ; much lefs are 
 Chffftians to fuffer themfelves to be tampered with to for fake the 
 Lord,'s way in which they walk at liberty. The minifters, there- 
 fore, did right in rejecting the propofed queftion, if it was to pro- 
 ceed upon an allowance of the religious claufe of lome Burgefs Oaths 
 or upon the nullity of the AfTociate Synod : But if it was to proceed 
 npon neither of thefe ; but was merely in order to bring about a 
 better underftanding between the parties j the propofai mould have 
 been accepted. 
 
 
[ 359 ] 
 
 essay vnr 
 
 Of the Religious Cbaraclcr of the Times. 
 
 THE principal religious characters of the prefent 
 age feem to be, the fafhionable Deift, the Tem- 
 porizer, the felfilh Devotee, the Waverer, and the 
 ferious but deiponding Chriftian. 
 
 I. The Dei/Is. , They own the being of God, 
 but deny the divine authority of the fcriptures, or 
 that the Bible teaches the only way in which a finner 
 can be faved. The caufes of the plentiful growth 
 of Deifts, feem to be the following. 
 
 i. Ignorance, Such as reject Chriftianity with- 
 out having read the Bible with attention, or without 
 having attained any diftinct knowledge of its doc- 
 trines ; fuch as think no credit is due to the bible 
 becaufe fome of the facts have been reprefet.tod as 
 contradictory to one another, or fet in a ridiculous 
 light ; fuch as have fatisf.ed themfelves with confider- 
 ing thefe parts only which appeared the mofl liable to 
 exception without ever having taken, or fcrioully 
 endeavoured to take, a connected view of the whole: 
 all thefe are Deifts from ignorance. 
 
 2. Pride. Thofe who, accounting their own 
 Jeafon and virtue fufficient to direct their fteps and 
 fecure their happinefs, fee no need of a revelation 
 for thefe purpofes ; who reject revelation becaufe it 
 is not communicated to as many as they think pro- 
 
360 ESSAY VIII. 
 
 per, becaufe the ancient heathens or modern Indians 
 are ignorant of it ; who will not yield their aiTent to 
 the doctrines of it, becaufe they are doctrines which 
 Teafon could never difcover, and when difcovered, 
 which it never can account for ; who, in fine, reject 
 the bible, becaufe it expofes the weaknefs and de- 
 pravity of human nature : all thefe are Deifts from 
 pride. 
 
 3. Vicious habits and difpofitions in general. 
 Thole who think fome other plan of morality more 
 conducive to the happinefs of man than that which 
 is laid down in the fcripturcs ; who imagine the fpi- 
 ritual exercifes and enjoyments recommended by ihe 
 bible, are vain or unattainable ; who fancy, there is 
 no need of any other guide in morals than their own 
 tafte, or feelings ; who would rather have the fcrip- 
 tures falfe than their own depraved inclinations mor- 
 tified ; who condemn the bible, becaufe the bible 
 condemns them : all thefe areDeifb, for the fake of 
 their vicious habits and difpofitions. 
 
 To thefe caufes of infidelity, befides, what is the 
 root of them all, the natural enmity of man's heart 
 Sgainft the purity of the fcriptures, we may add, the 
 works of fome elegant writers, and the example of 
 the greater part of thofe who pique themfclves on 
 tne fuperiority of their tafte, their politenels, or their 
 high rank. We do not think that infidelity in itfelf, 
 is favourable to genius or to good tafte ; for it is 
 truth alone that gives vigour to the one or liability to 
 the other. Senfible of this, fuch writers on the (ide 
 of infidelity as are any way remarkable for thefe qua- 
 lities, have always taken care, in the fir if place, to 
 acquire a reputation by illuftrating fome ufeful truths, 
 which are indeed perfectly agreeable to Chriftianity ; 
 but which they have attempted, by oblique reflecti- 
 ons or by fatyrical hints, to contrafl with fome part 
 of Chriftianity. 
 
 It is another caufe of the prevalence of Deifm in 
 the prefent age 3 that many who are called Chriftians, 
 
Of the Religious Character of the Times . 361 
 
 do not receive the truths and ordinances of the bible 
 as from God : they confider them as harmlefs things 
 belonging to the religion of their country ; but they 
 cannot fee it any way necefiary to adhere very ftriclly 
 to them, or to engage in the zealous defence of them. 
 They do not mean, for their part, to fujfer for the 
 caufe of Chrifl. It is enough for them to hold a kind 
 of fyllem of natural religion, which they have framed 
 for themfelves. Accordingly they are left to amufc 
 themfelves with their miferable fchemes of religion, 
 while God, in his righteous judgment, fufTers them 
 to become more and more blind to the evidences of 
 Chriilianity. 
 
 The general prevalence, and the open avowal of 
 Peifm prefage the approach of our national ruin. 
 The Sadducees, as one juftly obferves, never became 
 very numerous among the Jews, till a little before 
 their final deftru&ion. 
 
 IT was a fine fummer morning, when Lorenzo 
 took a turn with his friend Lselius in fome gardens, 
 which had been laid out with the greateft tafte, and 
 which, in this feafon, afforded the higheft regale of 
 beauty and fragrance to the fenfes. They walked 
 until they came to an eminence where they had a full 
 profpe& of Lorenzo's eftate ; on which he began to 
 congratulate himielf and entertain his friend with an 
 account of the improvements he had made, the pro- 
 fits he had reaped or expected to reap, and the re- 
 fined pleafures which, he laid, he tailed : " Thefe, 
 " thefe are folid enjoyments : thefe are elegant fails- 
 " faftions." LjeIius, thinking he was too much 
 tranfported with fuch tranfitory things, and that he 
 was too much like the covetous wretch who faid to 
 himfelf, Soul, take thine eafc, thou baft goods la 
 for many years,, could not forbear interrupting h 
 verie, and fuggeliing a plain, but faithful and friend- 
 ly admonition in the following maimer. 
 
3 62 ESSAY VIII. 
 
 L^lius. You feem then, Lorenzo, to place your 
 happinefs in the gaieties of life, and in the folid en- 
 joyment, as you term it, of a plentiful fortune ; yet 
 in the moments of reflection, you muft think how 
 uncertain this happinefs is ; how quickly it may be 
 interrupted, by the fpleen, by ficknefs, by a thou- 
 fand accidents ; and, when you die, how unavoid- 
 ably it muft be ravilhed from you for ever. 
 
 Lorenzo. My conduct has ever been fuch, that 
 I have nothing to reproach rnyfelf with : it has been 
 my greateft pleafure to do good to my fellow-crea- 
 tures. 
 
 L^EL. Have you, indeed, taken an impartial view 
 of your pad life ? On the drifted: enquiry, have you 
 found that you nev^r entertained a thought, nor 
 fpoke a word, nor did an action difhonourable to 
 God, or contrary to his law ? If you arc guilty in a 
 fingle inftance, God may juftly be difpleafed with 
 you for that inftance. This being the cafe, if you 
 do not confider it, you mew a diiregard and con- 
 tempt of the injured honour of that Infinite Be- 
 ing, on whom you depend for every breath you 
 draw, and who is able to punifh you in fuch a man- 
 ner and in fuch a degree as is far beyond all your 
 prefent conceptions. 
 
 Lor. The fupreme being is daily loading me with 
 his favours : he gives me all thing-, richly to enjoy : 
 as he is now, fo will he prove in a future ftate, my 
 friend. 
 
 L^EL. Nothing is more effential to our idea of God 
 than this ; That he is one who delights in virtue or 
 in righteoufnds. Hence his favour is annexed to 
 virtue, and his hatred to vice : which hatred muft 
 be according to the degree of its object. But how 
 common is it to fee the man of diflinguifhed wicked- 
 nefs arrayed in fcarlet, and faring fumptuouily every 
 day ; while he who is virtuous, or at lead far lefs 
 vicious, is clothed in rags and opprefTed with pover. 
 ty : a convincing proof, that it is, by no means, in* 
 
Of the Religious Character of the Times. 36-, 
 
 proportion to the abundance and variety of a performs 
 outward enjoyments, that he {hares in the favour of 
 God. The fupreme Difpofer of human affairs is of- 
 ten feen to indulge a great degree of profperity to 
 thofe very ftates which he has doomed to a fudden 
 aud fignal deftruclion : witnefs Carthage, Tyre, Ba- 
 bylon. Hiftory affords examples without number. 
 In like manner, a perfon may be all his days in afflu- 
 ent circumftances, and yet not be certain but that, 
 in a future fcene, he may appear to have been all a* 
 long an object of God's difpleafure. Even in the or- 
 dinary courle of providence, we cannot certainly 
 conclude from our profperity to day, that we (hall 
 be profperous to-morrow : far lefs can we infer from 
 the kindnefs of providence in this life, taat we (halt 
 not be miferable in the life to come. 
 
 Lor. It feems moft reafonable to conceive of God 
 as a mild and benevolent Being, who wants his crea- 
 tures to be happy : fure then he does not obferve all 
 °ur faults with extreme feverity. 
 
 Ljel. Let us try to confider the matter impartial- 
 ly. You will grant that God has appointed laws to 
 the moral as well as to the natural world. A law 
 fuiting a reafonable creature muft have rewards and 
 punifnments annexed to it. Now the fame good- 
 nefs of God that prefcribed thefe laws, that delights 
 in the obedience given to them, that defires in ratio- 
 nal creatures the petfecYion and the happinefs with 
 which that obedience is conneaed ; even that very 
 
 dnefs muft fee to the execution of thefe laws; 
 
 mult be averfe from viewing the difobedience of 
 
 thefe creatures ; and muft, at leaft, withhold eve- 
 
 y mark of favour from the difobedient. Confider, 
 
 'orenzo, that his favour is our lite, and to expcri- 
 
 r] 
 
 Loren— 
 
 ence the lofs of it, muft be as death. Betides, 
 we fee a great deal of mifery aftually taking place 
 among mankind. It is Snconfiftent with all that we 
 underhand of God's wifdom and power, to fuppofc 
 that this or any other thing takes place againtt his 
 will. Whatever mifery, therefore, we ouriclvcs or 
 
364 ESSAY VIII. 
 
 oar fellow-creatures endure, we may be certain, 
 that neither the appointment nor the infli&ion of it 
 is inconfiftent with the goodnefs of God. 
 
 Lor. The miferies of the prefent life are only for 
 the chaflifement and correction of mankind* 
 
 Ljel. Be it fo ; yet the fad (hews one thing in- 
 conteftibiy, i* e. That there are reafoos which may 
 make it agreeable to the goodnefs of God, to inflict 
 punifhment : you have mentioned one of thefe rea- 
 sons : but for any thing we know, there may be o- 
 thers of equal or of greater importance : others 
 which, for any thing nature can lay ( with certainty, 
 may render it neceflary that we fhould be punifhed 
 at lad in a manner of which we have no example in 
 the prefent (late. 
 
 Lor. Your reafoning is rather too metaphyseal. 
 
 L.ffiLi It is an argument of the depravity of human 
 nature, and of our indifpenfible need of a divine re- 
 velation, that men arefo much indifpofed to give any 
 ferious or fuitable attention to fubjecls which a fn 'I 
 refle&icn may convince them, are, at lead, very 
 likely to prove of everlafting conlequence. Indeed, 
 they might attain to certainty in matters of religion, 
 by a far lefs degree of diligence and application of 
 mind than what they often beftow on philofophical 
 trifling and ingenious amufernent. 
 
 Lor. The modes of religion are various : the fub- 
 ftar-ce of it is the fame in all ages and in all countries. 
 I am of the fame opinion with the poet : 
 
 For modes of faith let gracelcfs zealots fight ; 
 
 His can't be wrong whofe life is in the right, 
 
 LiEL. But when may one's life be juflly faid to be 
 in the right ? 
 
 Lor. When he does to others as he would be done 
 by ; when he afiifts or inftru&s them ; when he ac- 
 knowledges and corrects the faults himfclf may have 
 fallen into. 
 
Of the Religious Character of the Tunes. 365 
 LiEL. But is it no part of a good life to have a 
 chief regard to God who gave us our being and all 
 our enjoyments ? The benefits that men receive from 
 one another lav them under obligations to do good 
 to one another. But what are all thefe obligations 
 compared to thofe we are under to him who is the 
 God of our life and the length of our days. Trull me, 
 Lorenzo, unbiaffed reafon will pronounce your hie 
 entirely in the wrong, unlets you are habitually re- 
 membering God ; unlefs you fear and love him ; un- 
 lefs you feek the knowledge of his will, walk accor- 
 ding to it, and do all you can to make others elteem 
 him. Hence we fee the truth of what the poet lays 
 concerning a perfon's faith, - 
 
 His can't be wrong whofe life is in the right ; 
 taking one's life here to fignify out inward difpofiu- 
 011 as well as our outward behaviour ; our regard to 
 God as well as to man : for if one's lite, fo under- 
 flood, is in the right, it mult not proceed from 
 a wrong, but from a right faith ; that is, from juft 
 views of God as well as a proper concern for our 
 neighbour's welfare ; views, by the way, which we 
 have not heard that any of mankind ever obtained 
 other wife than by that revelation which we have in 
 the fcriptures. Bef.des, when we .peak o what is 
 acceptable to God, our fecret principles and motives 
 Unpenetrable to our fellow-creatures, are vallly more 
 
 be attended to than our overt adions : the firl 
 v,ng to be enquired, is, whether we are afloat d 
 
 Se love of God, by a willing fubmdhon of heart 
 to his authority, by a tingle regard to his glory and 
 then, Whether our hearts are free from hatred, en 
 vv vaift-gtory, or any other inordinate afiedum to- 
 ward ourV.ghbour / Whether we love our . 
 
 1 f r r n A fake ? If we are deficient in tbcl 
 £? :^l^ci P leso f aa r! uisa r o rj: m 
 
 Imagination for us to think our hie right bctore God, 
 who jenreheth the heart. 
 
 ks to your obfervition, that the difi «£•* 
 
 Triton are, in Kbfance all the Same , how tar 
 
 D U u 
 
3 66 ESSAY VIII. 
 
 the various forms of fuperftition in dilTerent ages and 
 countries may be refolved into the fame general prin- 
 ciples, might be a fubject of curious and not unprofi- 
 table enquiry : but without any elaborate difquifiti- 
 on, it is plain that Chriftianity is eiTentially different 
 from all other religions, and even from natural reli* 
 gion itfelf. 
 
 Lor. You furprize me, Laslius ; — Chriftianity 
 feems, indeed, to be more refined and free from fu- 
 perftition than the religion of the ancient Greeks and 
 Romans, or that of the Mahometans ; but, by the 
 confeiTion of many eminent writers on the fide of 
 Chriftianity, it is only an improvement on natural 
 religion. 
 
 Lml. Chriftianity is not contradictory to pure The- 
 ifm or natural religion, as it certainly is to idolatry 
 and fuperftition. But Chriftianity difcovers much 
 concerning God and concerning the way of falvation 
 from fin, which is far beyond the fphere of what is 
 commonly called natural religion. That religion ne- 
 ver taught any thing like the doctrine of God mani- 
 fefting himfelf, and communicating his favours to 
 poor finners by a Mediator, who is himfelf the Moft 
 High God. To a mere moral phiiofopher nothing 
 can appear more abfurd than this proportion ; That 
 God is in Chrift reconciling the world to hi?njelf, not 
 imputing their trefpaffes to them. Neither Socrates, 
 nor Plato, nor Ariftotle was known to uie fuch lan- 
 guage. The phiiofopher would * ivc but an obfeure 
 notion of God reconciling the world ta him /'elf: he 
 might conjecture that it was a ftrange, out-of-the- 
 way expreffion for reclaiming mankind from vice. But 
 when he came to read, not imputing their trefpaffes to 
 them y he would be apt to afk, whether it were not 
 downright nonfenfe ? For to whom mould a perjbn's 
 own trefpallcs be imputed but to himfelf? Atieft, 
 he muft look upon it as a paradoxical, harfh and im- 
 proper phrafeology for a very plain idea, thatof/>#r- 
 doningftn^ or forbearing to punijh il ; though ftill he 
 would think paNlonivg the worki but a very poor way 
 
Oftfo Religious Character of the timet. 367 
 ©f reclaiming it. Above all, the very full words of 
 the Sentence, God is in Chri/l, would ablolutely puz- 
 zle and confound him. He would not be able to 
 conceive how God can be in Cfarift; or how God, 
 by being in Chrift, reconciles the world to himfclf. 
 Indeed, Lorenzo, the duties that are mod common- 
 ly inculcated in the new Tcftatnent aic utterly unin- 
 telligible on the fuppofition that they are, in lub- 
 flance, no other than what we are informed of by na- 
 tural religion ; fuch as thefe ; rutting en Chrifl, re- 
 ceiving him, walking in hint, praying in the Spirit, put- 
 ting off the old man, eating the flejb and drinking the 
 blood of the uon of God. Were Chriftianity mate- 
 rially the fame with natural religion, men might at- 
 tain a iufficient knowledge of it by the diligent ufc of 
 their natural faculties without any fpecial or fuperna- 
 tural illumination. But this is contrary to the fcrip- 
 ture itfelf, 1 Cor. xi. 14. The natural man receive tit 
 ?iot the things cf the Spirit of God, they are foolifbnejk 
 to him, neither can he know them, becaufe they are fpi- 
 ritually difcerned. Mat. xiii. 11. It is given to you, 
 faid Chrift to his difciples, to know the myjlcries of the 
 kingdom of heaven, but to them it is not given* Mat* 
 xvi. 17. Jefus anfwered and faid unto him, B 1 
 art thou Simon Bar-jona, for flejb and blood (an ex- 
 preflion denoting whatever naturally and ciientially 
 belongs to man) hath net revealed it to thee, but my 
 Father who is in heaven. 
 
 Farthre, Lorenzo, Chriftianity affords a vaflly 
 more glorious difplay of the divine perfections than 
 the religion of nature. That religion lays, God is fo 
 juft that he will give every one his due. But, lays 
 Chriftianity, He is fo juft, that rather than let the 
 fms of thole whom he had determined to i. . 
 with impunity, he chofe to make his own Son lull ' r 
 for their fins'; for it pic a fed the Lord to brmfc him, 
 to put him to grief, and to make his foul an cj/tn,. 
 fin. The religion of nature fays, God is fo true, 
 "that he never will deceive his creatures : but Liu ml 
 
 U u 2 
 
3 6S ESSAY VIII. 
 
 anity declares, that God is fo true and faithful, that 
 rather than one jot or tittle of his word fhould fail, 
 he would not fpare the Son of his love, but made 
 him fin and a curfe though he knew no fin, that the 
 fcriptures might be fulfilled. In the fame manner, 
 we might go on to fhew how much fuperior the tef- 
 timony of revelation is to that of nature with refpect 
 to the other perfections of the divine nature. 
 
 Lor. You fpeak fo myftically chat I cannot under- 
 fland you. 
 
 Ljel. I endeavour to be plain. Take heed, Lo- 
 renzo, left, while you feem not to underftand reve- 
 lation, you be, in reality defpifing it. You are at 
 lead a Theift ; you believe a God : Confider that 
 3 7 ou cannot fhew a greater contempt of him than by 
 rejecting the only revelation he has given to mankind. 
 
 Lor. I have heard of a great many fyftems of re- 
 ligion ; each of which, according to its votaries, 
 came down from heaven ; while iome find their ac- 
 count in propagating pious frauds. 
 
 Ljel, Do you mean the fyftems of the ancient 
 philofophers ? They afcribed their pretended wif- 
 dom, not to the kindnefs of heaven, but to their 
 own induftry and penetration. So well did they fuc- 
 ceed in expofing the vanity and abfurdity of one an- 
 other's fyftems, that the p^rufal of all their writings 
 would only ferve to convince us that they were all 
 in the wrong. Befides, there was never a philofo- 
 phical fyftem fo much adapted to the capacities and 
 fituations of the bulk of mankind, as in any age or 
 country to become the popular belief. Do you mean 
 the fyftems of the Bonzes in China or of the Magi 
 in Perfia ? Thefe claim no other original than the 
 authority of Fohi or Zoroafter : nor do we learn 
 that Zoroafter or of Fohi pretended to be favoured 
 with any divine revelations : they enjoined their 
 obfervances on their followers in their own names 
 only. Or do you mean the fyftem of Mahomet ? 
 Confider the life of Mahomet : Confider his man- 
 
yOfihe Religious Character of the Times. 369 
 
 ner of propagating his religion : review the tri- 
 vial conceits, the inconfiftencies, and the palpable 
 ialfehoods or his Koran ; and then fay, Whether 
 Mahometanifm will bear a companion with the reli- 
 gion of the Bible. Betides, by acknowledging the 
 authority of our JESUS as a prophet, Mahomet 
 has forever overthrown his own. Or farther, with 
 ibme wits of modern days, would you prefer the tra- 
 ditions of the untutored Indians, who expect at their 
 death to be wafted to certain green iilands where 
 they lliall fit under the ihady trees and drink wine 
 out of the fkulls of their enemies ; and as they have 
 no idea of rational fociety, their dogs (hall bear them 
 company ? — But why ihould we inliit ? know you a 
 compofition that bears fuch evident marks or a di- 
 vine original as the (captures ? Or while it (peaks 
 in the name of the only living and true God who 
 created heaven and earth, carries fuch conviction 
 of its truth to the conference ? 
 
 False religions become ridiculous, but Chrifti- 
 anity becomes more venerable by the progreft of 
 true knowledge. Every fcience attelts the fupeiior 
 excellence of the Bible. For example, geography 
 gives its teiiimony to the accuracy ot fcripture nar- 
 ration by (hewing how exactly it correlponds to the 
 true fituation of places : Ancient hiftory, where it 
 is not plainly fabulous or inconfiflent with itfclf, a- 
 grees with that of the Old and New Teftament ; 
 while modern hiftory verifies what is there foretold. 
 Natural philofophy (hews how juitly the fyftem ot the 
 univerfe or the productions of the earth are alluded 
 to or defcribed in fcripture. In fine, true criticifm 
 points out the propriety, the majeftic iimplicity, the 
 native elegance, and pathetic energy of the infpired 
 writings f. 
 
 + The claflical writers of antient Greece and Rome, as might be 
 ex pitted from the time in which they lived and from the fotjeAl ut 
 which they treat, mention manv oi the US.% recorded :n fcripUire, 
 
 and throw light upon manv palfages of i: by the view thev p.ve us 
 or ihc poliucal (late of nations, oi aaueat liDfiuagef, cuttomi aod 
 
s7 © ESSAY VIII. 
 
 With regard to perfons finding their account in 
 promoting particular fyftems of religion, it may be 
 fufficient to obferve that it was not Chriftianity itfelf, 
 but the abufes and corruptions of it that ever ferved 
 thepurpofcs of avarice and ambition. Read the Bi- 
 ble, and you cannot fail to fee how unjuft it is to 
 blame Chriftianity for the pride* for the afpiring or 
 interefted views of too many priefts and prelates. 
 
 Lor. I am perplexed with the different readings 
 of the Old and New Teftament ; with the different 
 opinions as to the degree of infpiration under which 
 the facred penmen wrote ; and with the different in- 
 terpretations of many pafTages. 
 
 Ljel. The fpots in the fun's bright orb hinder him 
 not from communicating light and heat to the world ; 
 Nor will the variations of different copies of the fcrip- 
 tures hinder them from being profitable for doctrine, 
 for reproof, for correction and inftruction in righte- 
 oufnefs. None of the leading and diftinguihVmg 
 truths of Chriftianity depend upon a word, but are 
 fully difplayed and frequently repeated through the 
 whole Bible : fo that we can be at no lofs to find 
 them in the mod incorrect copies and in the word 
 trandations. No body queftions whether Homer's 
 genius and knowledge of human nature appear in rhe 
 Iliad and the OdeiTey ; or Virgil's judgment and de- 
 licacy of tafte in the Georgics and the Eneid ; though 
 the variations in the reading of thofe poems are in- 
 comparably greater and more numerous than the va- 
 riations in the reading of the fcriptures. And Hi all 
 we fuppofe that a few blunders of a tranferiber of the 
 Old and New Teftament may hinder us from dif- 
 cerning the authority, holineis, wifdom, power and 
 mercy of God fo peculiarly difplayed in the facred 
 pages ? Surely, the character of God is more uni- 
 formly and (trongly marked in his word, than the 
 
 manners. It is, therefore, a remarkable difpcnf<tirn of Providence 
 thai fo many oi their productions \\hvq been preutved, rind in al- 
 ?Boft every civilized country, arc accounted iiie lU&datds oi ufle 
 a»d of elegant corapolition. 
 
Of the Religious Character of the Times, -^yg 
 
 characters of Homer and of Virgil in their poems. 
 Indeed, there is no companion ; for the manner of 
 exurcilion or of arrangement is almoil all thai cha- 
 radcriles the poets ; whereas God's word is charac- 
 tcrifed by the great and glorious things that it reveals. 
 Farther, the lame wifdocp and goodneis of God that 
 beftowedthis revelation on mankind, we may aiVurc 
 ourfclves, will take care, by a fpecial providence, | > 
 preferve it in fuch purity as is ncceflary to make it 
 anlwer the end for which it was bellowed. Iiencc 
 we have good realon to believe, noi only that the va- 
 rious readings are lew and moftly immaterial ; but 
 likewile that, in every indance, the true reading is 
 prelerved fomewhere, and may be found out by a\ 
 careful collation of copies, by attending to the fcope 
 and connection, by obferving the analogy ot" faith, 
 and by the ufe of other means. 
 
 As to the degree in which the penmen of fcrip- 
 ture were infpked, it is fufficient for us to believe 
 that the matter which they fpoke and wrote, as they 
 were moved by the Holy Glioft, was only what was 
 neceifary to conftitute the perfect rule of the church's 
 faith and practice; and that they expreffed that mat- 
 ter, under the fame infallible guidance, by the fitted 
 words which the language they wrote in could fupply 
 them with. How far the Holy Spirit made ule of 
 the particular natural genuiulcs of the penmen in 
 thofe divine compofitions is rather a matter of curi- 
 ofity than of importance or edification. 
 
 Why are you (tumbled at the mifmterprev.tion of 
 the fcriptures ? The works of creation and the wavs 
 of providence are often mitinterpreted as well as the 
 fcriptures ; fo that this, like too many of the objec- 
 tions of D : i ai , will (crve the caul.- m as 
 well. Turn away your attention From ; f inter- 
 pretations of the fcriptures to the fcrij 
 jelve.s : there you may find fuch plai . as he 
 that run- may read and under!! aid. 
 in can i • in this wh ; i of 
 
27i ESSAY VIII.' 
 
 knowledge, you will by degrees obtain more and 
 more fatisfaciion as to the meaning of paffages that 
 nre more obfcure. Then inflead of being (tumbled 
 at the various interpretations of authors, you will be 
 enabled to make a proper ufe of them. 
 
 Lor. It is not improbable, but that God may be 
 delighted with the various manners 61 worfiiipping 
 him which divide the world. 
 
 IjIel. The love of variety is ownig to the imper- 
 fection of our nature. Wanting fatisfacYion in our 
 felves, we look for it in other things : miffing it in 
 one of thefe things, we feek it in another : difap- 
 pointed in our expectation from that, we have re- 
 courfe to a third, and fo on without end. Carried 
 to excefs, this paflion is exceedingly hurtful : it is a 
 levity of temper which unfits one for any ufeful em- 
 ployment or any laudable purfuit : a paflion, fure- 
 ly, never to be afcribed to the fupreme Being who 
 is neceflarily happy in the contemplation of his own 
 perfections. 
 
 As we know not what is acceptable to God, un- 
 lefs he teach us ; as both the manner and matter of 
 our worfhip fhould exprefs our regard to his fupreme 
 authority ; fo it is mod reafonable to believe that he 
 hath himfelf appointed the manner in which he is to 
 be worfhipped. If this be the cafe, then worfiiipping 
 God in any other way than he has appointed, in- 
 ftead of doing him acceptable fervice, mufl: be a 
 tranfgreflion of his law ; and a tranfgreflion fo much 
 the more aggravated that it is committed under the 
 pretext of paying him homage. And (hall we con- 
 fider the fupreme Being as delighted with the variety 
 of ways in which his creatures trample on his law 
 and commit rebellion ? 
 
 Lor. Our religion is for the mod part no other 
 thing than the prejudice of education. 
 
 LiEL. What then ? Do you mean that it is a fuf- 
 ficient reafon for dropping our religion, that we have 
 been taught it in our infancy ? This can be no re • 
 
Of the Religious Character of the Times. 37 > 
 fon againfl Chriftianity, or indeed, againft any tiling 
 at all, being a circumftance compatible alike with 
 truth and with falfehood. The word prejudice may 
 be applied to any opinion whether true or falfe which 
 we are led to entertain without rational conviction. 
 The real errors in which we are educated arc always 
 prejudices as long as we adhere to them ; becaufe 
 we rehnqmfli them as ibon as we begin to reafon right 
 about them. On the other hand, even the truths in 
 which we are educated may be called prejudices while 
 we are ignorant of the rcafons of them ; but they be- 
 come our genuine principles when thofe reafons arc 
 difcerned. Properly fpeaking, prejudices refped the 
 manner in which peribns alfent to proportions, not 
 the proportions themfelves. 
 
 Lor. I am confounded whenever I turn my 
 thoughts to the fubject of religion : 1 am apt to fay 
 with Cato, that — Shadows, clouds, and darkneis 
 reft upon it. 
 
 L^:l. The reafon why mod people find fo little 
 fatisfaCtion in their enquiries concerning religion is 
 that they let about them with levity of mind. Reli- 
 gion will never do for an amufement : It is a vadly 
 more agreeable recreation to play at nine-pins, than to 
 read our modern theories and natural hiltories of re- 
 ligion. If ever you would have any folid, fancying 
 views of religion, you mud look upon yourfelf as a 
 popr and miferable creature; you muft have a felt 
 conviction that none of the creatures, neither the ne- 
 ceifaries nor the conveniences of life, nor your pcr- 
 fonal qualities, nor your friends and relations can 
 help and relieve you ; but God Almighty can : he 
 can eafily make himfelf known to you as your re- 
 fuge and your portion. The great, the tremendous 
 queilion is, Whether he will do lb or not ? The fcrijT* 
 tures alone, (I declare it without the lealr. hciitarion) 
 in proportion as you difeern more clearly the in- 
 ternal evidence of their divine authority ; a:. J as 
 you become more Acquainted with the great tilings of 
 
 X x 
 
374 ESSAY VIII. 
 
 God's law ; the feriptures will give you an anfwer 
 more and more fatisfying, clear and comfortable. 
 
 Consider yourfelf as in the fight and prefence of 
 God who knows the heart, and who is in a little to 
 be your judge ; and then afk your own heart the im- 
 portant queflion, whether you have diligently peru- 
 fed the feriptures ; and having fairly examined the 
 external and efpecially the internal evidence of their 
 divine authority ; whether you are fatisfied in your 
 confeience that there is nothing at all in it ? Afk your 
 own heart, whether you are abfolutely fure that the 
 account given in fcripture, of the entrance of fin a- 
 mong mankind, of the prefent deplorable (late of 
 human nature, and of the manifeftation of God's ho- 
 linefs and mercy in the falvation of finners by a di- 
 vine Redeemer, be all a cunningly devifed fable ? 
 
 Observe the prefent ftate of the world; fearch 
 antient and modern hiftory, and fee whether the 
 characters of men and the courfe of providence be 
 not a continued fulfilment of the feriptures. Com- 
 pare, efpecially, the hiftory of the church with the 
 defcription of her lot in the Bible. Confider whether 
 the fame Almighty hand that made and that pre- 
 ferves the world, be not manifeft in the erection, in 
 the propagation, in the defence, and in the various 
 deliverances of the church. 
 
 Seriously confider the teflimony of many thou- 
 fands (which could not be refufed in any civil mat- 
 ter) concerning their experience of God manifefting 
 himfelf to them and holding communion with them 
 according to and by means of the feriptures. You 
 cannot reafonably call them difhoneft, without direct 
 and pofuive evidence in oppofition to their teftimo- 
 ,ny : but fuch evidence it is impoflible to produce. 
 It would be rafh and abfurd in the extreme to fay 
 they were only pcrfons of a weak or disordered judg- 
 ment. Befides, they had the bed opportunity of 
 judging, whether living in the faith of the feriptures, 
 or living yi unbelief be the bed and the moll com- 
 
Of the Religious CnkKkcrzKoftbe Timet . 375 
 
 fortable kind of life ; becaufe they had tried both ; 
 which no infidel ever did. 
 
 It is common with infidels to confider religion on- 
 ly with refpeft to the enjoyment of the prefent life, 
 and to like or diflike it as it appears to fait or to be 
 inconfiftent with temporal profpe&s and pleafures. 
 On the contrary, when you fet about enquiring what 
 religion you fhall embrace, I would have you anni- 
 hilate the prefent life, which in this enquiry can only 
 ferve to prejudice or pervert your judgment; and 
 confider yourfelf as on the point of being called be- 
 fore God's awful tribunal j on the point of entering 
 into an eternal and unchangeable date. It is true, 
 godlinefs is for our prefent comfort ; but in order to ' 
 our knowledge of this, it is firft necelTary to know 
 that it has the promife of the life which is to come. 
 
 Make trial of Chriftianity. You are often pro- 
 posing your doubts and difficulties to your fellow 
 creatures: you mould rather be employed in ieeking 
 to know God your maker who glveth fongs in the night : 
 he aloue can give you a fatisfaclory folution of thole 
 doubts and difficulties ; and therefore if you fincerc- 
 ly want it, apply to him for it : and try to come to 
 hTm as the fcripture directs, making mention of 
 Chrift'S name. Say to him that you have heard that 
 he has devifed a method of glorifying all the perfec- 
 tions of his nature by (hewing mercy to fuch finners 
 as you are, by pardoning and faving them through 
 a Mediator ; Cry to him that he woujd make you 
 underftand this wonderful method; and that he 
 would mine in your heart to give you the light of the 
 knowledge of the glory of God in the face of Jelus 
 Chrift. Try immediately to truft in this Saviour ac- 
 cording to the knowledge you have of him, and that 
 knowledge will increaie. 
 
 It The Temporizers. They are always of that re- 
 ligious perfwafion which is the molt agreeable to their 
 . conncftions, which they have been educated in, or 
 
 X x 2 
 
i 7 6 ESSAY VII. 
 
 which is fafhionable in the age or country whereia 
 they live. They are chiefly of three forts. 
 
 i. The flothful or difTipated temporizers. Per- 
 sons who, from the love ofeafe, are averle to all en- 
 quiries concerning religion ; whofe time is fo much 
 engrofled by bufinefs or amufements that they have 
 pone left for thinking deliberately of religious con- 
 cerns ; who find the duties of religion inconfiftent 
 with their favourite purfuit* or their favourite plea* 
 fures ; who inftead of aiming at or defiring perfec- 
 tion in holinefs, would have only fo much of it as is 
 absolutely neceflary to evidence them to be in a (late 
 of grace ; who, in their choice of a religious profef- 
 fion, are fure to fix on that which is likely to be the 
 leaft attended with trouble or inconveniency ; all 
 thefe are temporizers from indolence and diflipation. 
 Being Jlothful, they are not followers of them wh9 
 through faith and patience inherit the promt fes. 
 
 2. The covetous and and afpiring temporizers. 
 Perfons who are apprehenfive that a Ariel: adherence 
 to the ways of religion would be utterly inconfiftent 
 with their views of rifing in the world ; who make 
 bajie to be rich, and find religion would be an obftacle 
 in their way ; who having formed a plan for making a 
 fortune or for obtaining preferment, refolve to heed 
 nothing that would divert them from the profecution 
 of it; who ftudy to appear either lukewarm or zeal- 
 ous aboul the matters of God, as lukewarmnefs or 
 zeal bids faired to recommend them to the wealthy 
 and the great ; all thefe are temporizers from inter- 
 efted and ambitious views. Of this fort was Demas, 
 who forfook Paul, having loved the frefent world. 
 
 3. The cowardly temporizers. Perfons who would 
 not, for a world, be reckoned either more or lefs 
 religious than their neighbours ; who are as much 
 afraid of being accounted ftricl: proiefibrs as of being 
 accounted abandoned profligates ; who have not the 
 reiclution to abide by a religious profeffion, unltfs 
 the world countenance them in it \ who dread the 
 
Of the Religious Character of the times. 377 
 
 wrath of man more than the wrath of God, and love 
 the praife of man more than the praife of God ; who 
 inceflantly frighten themfclves and others with ter- 
 rible reprefentations of the lofles and hardmips they 
 are likely ro fufter in adhering to the caufe of Chrift 
 and a good conscience ; who talk a great deal about 
 prudence as the firft of human virtues, by which they 
 mean the art of keeping well with the world ; and a 
 great deal abput moderation, by which they mean a 
 difpofuion to forbear being pointed or explicit in a 
 religious profeflion before its avowed enemies ; in 
 fine, who have fome conviction of the truth, but 
 fupprefs that conviction fo far as to neglect endea- 
 vouring to glorify God by an open profeflion of it : 
 all thefe are Temporizers from thixfear of man which 
 bringeth a fnare. Such was Nicodemus who came to 
 our Saviour by night, 
 
 Timothy had been a fafliionable Temporizer, 
 He poflefled many valuable talents ; but it was 
 chiefly his complaifance and the art he had of accom- 
 modating himfelf to the humour of the great, which 
 induced a man of quality to appoint him governour 
 to his eldeft fon. Timothy had been a confiderable 
 time in that fituation, when he was brought under 
 deep impreflions of his fin and danger. His concern 
 for the great falvation made him indifferent to Tiis 
 former worldly purfuits. The fenfe he had of the 
 exceeding finfulnefs of Jin, conftrained him to reprove 
 it, even when the reproof was contrary to the maxims 
 of worldly prudence. The Spirit of God had fhewn 
 him the vanity of man's wifdom as to matters of re- 
 ligion in fo ftrong a light, that now he could not bear 
 human devices in the worfhip of God : On that ac- 
 count, he thought proper to withdraw from the 
 church of England ; and excufed himfelf from attend- 
 ing his pupil, as ufual, on the Sabbath. In confe- 
 quence of fuch a revolution in his fentiments and 
 conduct, he declined gradually in the favour of his 
 patron $ who at laft, took an opportunity to tell him, 
 
378 ESSAY VIII. 
 
 That as he intended to fend his fon to a boarding 
 fchool, he had no farther occafion for his fervice ; 
 but Ihould be happy to fee him at his houfe as often 
 
 as — . A day or two after, Timothy met with 
 
 Lyfander an old acquaintance : who having been ac- 
 quainted with what had happened, accofled him in 
 this manner. 
 
 Lys. So, it feems, you have been turned out of 
 your place for refufing to conform to the church of 
 England. It was a meer whim, Timothy. You 
 might have been as good a Chriftian among the E- 
 pifcopalians as among the Prefbyterians. The pru- 
 dent part of the world will call you a fool ; and men 
 of moderation and liberality of fentiment, a fanatic. 
 
 Tim. I had withdrawn from the church of Eng- 
 land for reafons which I was convinced were clearly 
 contained in the fcriptures of truth : and I am (till 
 under the fame convicYion. How then, confidently 
 with a due regard to the fcriptures as the word of 
 God, can I return to the communion of the church 
 of England ? 
 
 Lys. I hope, I efteem the fcriptures as much as 
 any man : but I would not contend fo much for cir- 
 cumftantials as for judgment, mercy and faith, which 
 our Saviour calls the weightier matters of the law, 
 
 Tim. The paffage itfelf you refer to affords a 
 convincing argument for a facred and inviolable re- 
 gard to what you call circumjlantials as well as to the 
 weightier matters : for our Lord adds, Thefe ought 
 ye' to have done, and not to leave the other undone. 
 From which it appears, that our Lord did not find 
 fault with the Pharifees for their exactnefs in cbferv- 
 ing the cerernonial law, but for the want of a due re- 
 gard to God's authority in obferving it ; which they 
 evidenced by their neglect of the molt important du- 
 ties of morality. 
 
 Why, Lyfander, did you turn off your fteward 
 Fungofus ? Was he difhoneft ? 
 Lys. No. 
 
Of the Religious Charact er of the Ttmtu *~ 9 
 
 Tim. Did he ufe h& fcllow-fervants ill ? 
 
 Lys. No.' 
 
 Tim. Did he grow inattentive to his bufinefs ? 
 
 Lys. No ; but he would never follow my directi- 
 ons in any thing. It is true, the fellow was very in- 
 genious, and executed his own plans dextroufly ; but 
 I could never make him execute mine. Indeed he 
 had fuch a fpirit of contradiction as no merit in other 
 refpects could render fufferable. 
 
 Tim. Are we poor infignifkant mortals apt to be 
 in fuch anger with our interiors, when they happen 
 to crofs bur inclination ? And fhall not the Lord of 
 heaven and earth be much more difpleafed, if in any 
 inftance, we difregard his will revealed to us in the 
 fotiptures? But we are guilty of fuch difregard when- 
 ever we pretend to worfhip him by other means than 
 what he has appointed in his word. In vain, fays 
 our Lord, do ye worjbip me, teaching for dcclrines the 
 commandments of men. Vain worfhip is a profanation 
 of God's name : Vain worfhip brings the curfe inflead 
 of the blefling on its obfervers. 
 
 Lys. You know our Saviour himfelf was in com- 
 munion with the eflablifhed church of the Jews, and 
 ufed to join in their public worihip. Perhaps the li- 
 turgy which the Jews then made ufe of was as ex- 
 ceptionable as the Englifh liturgy. We are fure the 
 Jews were, at that time, exceedingly corrupt. 
 
 Tim. We have no account in the New Teftament 
 of any public liturgy among the Jews. As to the 
 Talmud and other compofitions of the Jewifh Rab- 
 bins, however ufeful they may be for preferving fomc 
 of their national cuftoms or opinions, little redv. is 
 otherwife due to them with refpecl: to hiftorical fads. 
 
 As our Lord fet us a perfect example of every du- 
 ty, lo particularly of a faithful teftimony againit the 
 evils of our times. With what wholefomc feverity 
 did he expofe the reigning vices of the Pharifces . 
 their pride, their hypocrify, their COYCtouihcft and 
 
3 8o E S S A Y VIII. 
 
 extortion ? He never negle&ed an opportunity of 
 tendering fuitable reproof : When he was at meat in 
 the houfe of a Pharifee, he faithfully reproved his 
 entertainer for his pride and felf conceit, Luke vii. 
 36, ■ 47. When he was in the family of Lazarus 
 which had fo diftinguifhed a (hare of his afFecYion, 
 we find him dealing plainly with Martha as to the 
 excefs of her care and anxiety about the things of the 
 world, Luke x. 41. When Peter, from a miftaken 
 tendernefs, exprefled himfelf againft the fufferings of 
 his beloved Lord, he received this terrible rebuke, 
 Get thee behind me, Satan ; thou faiiourejl not the 
 things that are of God, but the things that are of men f . 
 
 Wb are fure our Lord would never countenance 
 in his practice thofe evils againft which he cried fo 
 loudly in his doctrine. He was holy, harmlefs, un- 
 defiled and feparated from /inner s. He never pracYifed 
 any of their unwritten traditions : he and his follow- 
 ers openly diftinguifhed themfelves from all the fecte 
 into which the Jews were divided at that time. If 
 we find him often in the fynagogues or in the temple, 
 it was becaufe thefe were places of public concourfe 
 where he had an opportunity to preach the gofpel to 
 the people. Another reaibn for his attendance in 
 the temple was, that he might perform fuch parts of 
 Old Teftament-fervice as were appropriated to that 
 holy place. 
 
 Lys. Our Saviour inftead of approving a feceflion 
 from the fcribes and Pharifees, exhorted the difci- 
 ples to hear their inftru&ions, Matth. xxiii. 3. 
 
 Tim. Our Lord could never be inconfiftent with 
 himfelf. But in Matth. xvi. he charges his difciples 
 to beware of the doclrine of the Pharifeees. In Matth, 
 
 f This is perhaps the fev«reft reproof our Lord ever adminittred 
 to airy of his faithful followers. And whence was his feverityon this 
 ©ccafion ? Was it becaufe his heart was fo much fet upon finifhing 
 the work that was neceffary for the fdlvation of finners that nothing 
 was fo oifenfi7e to him as the teaft oppofition to it ? An evidence of 
 the greaujtfc of Chrift's love to poor finaers. A caveat againft 
 aabeiicL 
 
Of the Religions Character of the Times. 381 
 
 xv. "he calls them blind, leaders of the blind. He fays, 
 they would not fuffkr tbofe that were entering into the 
 kingdom of heaven, to go in. They made their profelytes 
 two/ old more the children of hdl than themjelves. It 
 feeim plain, therefore, that our Lord conndered 
 them as laife teachers whofe inflruclions caufed to err 
 from the words of knowledge. This paifage mult there- 
 fore be lo underftood as to confift with a tcitimony 
 again ft the corrupt doctrine as well as againit the 
 corrupt practices of the Scribes and Pharifces. But 
 the people are here exhorted to obferve and do what- 
 foever the Scribes and Phiarifces enjoined as publish- 
 ers and interpreters of the divine law, and, particu- 
 larly, as members of the Sanhcdrin or the council of 
 feventy ; who might well be faid to fit in Mofesfeat, 
 fince according to God's immediate direction, they 
 were originally ordained by Moles to (hare with hint 
 the burden of judging the caufes of lfrael. In this 
 view, our Lord tells his hearers, that the inftructions 
 which the Scribes and Pharifces delivered agreeable 
 to the word of God and to the original defign of their 
 office, mould be carefully attended to, nor Ihould 
 offence be taken at any of them for the contrary 
 practices of the Scribes and Pharifces. 
 
 Lys. You are too rigid: you muft make allow- 
 ances for the weaknefs and the variety of men's un- 
 dcrftandings and tempers. 
 
 Tim. In thofe inltances where a perfon or a church 
 has not, as yet, attained to the knowledge ol the 
 truth, or is only ignorant or mifinformed, or is fin- 
 cerely ftruggling againit. fome evil not yet overcome ; 
 in fuch cafes we ought to entertain fentiments ot 
 charity and forbearance : we are indeed to teftify 
 plainly and particularly againit every real evil ; but 
 in the above mentioned cafes, we are to encourage 
 rather than condemn the church and the individual ; 
 we are to encourage them to proceed in reformation. 
 Qn the other hand, when there appears much con- 
 tempt of the truth, with the aggravation of apolhcy 
 
 Yy 
 
382 ESSAY VIII. 
 
 from it, and of obftinacy and enmity again ft it, a 
 fharper manner of reproof becomes necCffary ; we 
 muff withftand fuch oppofers to the face ; we muft 
 withdraw ourfelves from them ; fuch tongues as thus 
 rife up againft Zion, Jbe muft condemn. 
 
 Christians can tell, as matter of experience, 
 that there is not any thing more ufually accompani- 
 ed with the fenfible hiding of the Lord's face and 
 with his (harp rebukes, than the wilful neglect of op- 
 portunities of reproving fin, or of teftitying againit 
 error : and no wonder ; fmce it is fo peculiarly nau- 
 feous to Chrift for church-members to be of fuch a 
 lukewarm temper, neither cold nor hot, as to be in- 
 different to the indignities that are dore to him : 
 it makes him threaten to fpue them out of his mouth. 
 
 Ly s. It feems to be the part of a wife man to com- 
 ply with the humour of the times in fome things, 
 that he may procure attention to his inflru&ions in 
 other things of more importance. So did Socrates 
 and Plato, and Pythagoras, who conformed to the 
 eftablifhed worfhip of their country, though, it is 
 probable, they were fenfible of its abfurdities. Even 
 the apofile Paul became alt things to all men. 
 
 Tim. The falie prudence or policy of the world 
 may fuggeff, That we may do evil that good may 
 come ; That the end may fanctify. or atjeait excise 
 uulawful means. But the bible, by which ChrifUans 
 are to regulate their conducl, knoftrs no fetch' max- 
 ims. Chriltians are exprefiy forbidden to follow a 
 multitude to do any evil. It is at their peril if they 
 deny Chrift's name in any reipece, or on any ac- 
 count. 
 
 The reprefentation you have given of fome cele- 
 brated philofophers is little to their advantage, 1 hey 
 were, it feems, poor cowardly wretches, who durft 
 not utteF a fyllable againft what they knew to be a 
 fyftem of the groifeft lies that were ever impofed up- 
 on the credulity of mankind : for fuch, if they had 
 any knowledge of the true God, rftuft have been 
 
Of the Religious Character*?/ the Times . 383 
 their views of the religion of their country. They 
 were as cruel as cowardly ; otherwife how could 
 they have remained filent fpeftators of the delufions 
 which they faw mankind under, with regard to 
 points of fo much confequence to their happinefa 
 as the being of God and the right manner of 
 worfhipping him. Sure, one honeit man that Cttj 
 deavours to make an upright ftand for truth in op- 
 pofuion to the tide of fafhion and vulgar prejudice, 
 deferves far better of fociety, than a thouiand fusil 
 pufillanimcus philofophers. 
 
 A witness of Chrift, however, mould guard a- 
 gainft giving any unneceiTary offence ; he may (ludy 
 to be agreeable without being unfaithful : Be cour* 
 teous, is a divine command, as well as be jledfaft in 
 the faith. We are to fhew out of a good converfati- 
 en our works in meeknefs cfwi/dom. There are cer- 
 tain prepofieilions in favour of particular indiilerent 
 cuftoms of a country ; and certain innocent peculia- 
 rities of temper and demeanour, which it would be 
 a morofe peevifhnefs rather than any neceflary zeal 
 for the truth to infift on people's relinquilhing. It 
 was in fuch refpe&s as thefe, that Paul became all 
 things to all men ; but as to any point in which the 
 caufe of Chrift or of his truth was really concerned, 
 never man was more (teady or more determined than 
 was this apoflle. 
 
 Yes, Lyfander, let us deteft the character of him 
 who deliberately feds the truth; who, at the call of 
 intercft or of worldly favour, tramples on conlciencc 
 and the honour of God. On the other hand, let u« 
 contemplate as a pattern for our imitation, i<: 
 character as that of the fcraph Abdiel in Milton: 
 Among the fait hie fs, faith/ id only he: 
 Among innumerable falfe, unmovd, 
 Vnihaken, unfedue'd, untcni/yd, 
 His loyalty he kept, his lore, his zeal. 
 Nor number, nor example , with him wrought . 
 To fwerve from truth, or change his conftant mind 
 Though Jingle* 
 
 Y v 2 
 
384 ESSAY VIII. 
 
 Let us follow them who have been faithful unto death. 
 Let us follow Chrift efpecially ; whofe ardent zeal 
 for the houfe of God did eat him up; who fet his face 
 like a flint to accomplifh our falvation in his obedience 
 unto death, even the death of the crofs. How hard are 
 our heart that can refift the influence of fuch an ex- 
 ample, and of love that pafftth knowledge ! 
 
 III. The Sefijh Devotees. A perfon of this cha- 
 racter pretends to be fo much taken up with heart- 
 religion that he has no leifure for attending to exter- 
 nal or pofitive inftitutions. He thinks all queftions 
 about the outward order and government of the 
 church quite needlefs. With him it is a matter of 
 mere indifference what profeflion a perfon makes, 
 provided his heart be right, which, in his opinion, 
 is equally the cafe with devout Chriftians of all de- 
 nominations. 
 
 Some of this character are very talkative about 
 religion : others are againft uttering a fyllable on 
 that fubject ; for, fay they, when we fhew our reli- 
 gious knowledge, we feed our vanity. But they all 
 agree in defpifing what they call outward forms. 
 
 Among the caufes or occafions of this devotion- 
 al extravagance, we may reckon the following : 
 
 1. The offence that fome have taken at the abu- 
 fes of the outward forms of religion. Whjen they faw 
 men cover their fchemes of ambition with the pre- 
 text of zeal for the external ordinances of religion, they 
 were tempted to confider thefe ordinances as always 
 connected with evil defigns. Having feen them made 
 fubfervient to the purpofes of vice, they no longer 
 thought they could be fo to thofe of virtue and true 
 piety. 
 
 2, The want of proper views of God's authority 
 in thofe ordinances ; and of the connection between 
 the due obfervance of them and our partaking of 
 fpirifual bleffings. No one that ever attained fuch 
 views of thofe inftitutions, can altogether lofe his e- 
 
Of the Religious Character of the times. 38 
 
 fteem of them. But it is no wonder to fee one dif- 
 regard them, who never fought more in attending on 
 them, than merely to amufe himfelf with the exter- 
 nal part or what is exhibited to the carnal eye. Be- 
 fides, in our day, when iniquity abounds, ordinances 
 are little accompanied with vifible effects ; a provi- 
 dential difpenfation whe.eby men harden thenilclvcs 
 in the disregard of them. 
 
 3. Considering the innate corruption of human 
 nature, we cannot help afcribing this ftrange devo- 
 tional contempt of God's ordinances, to pride, Pcr- 
 fons muft have a very high notion of their attainments 
 in religion, when they think they can do well enough 
 without thofe outward helps which are fo neceffary 
 to other Chriftlans. To be fure, they mud be foar- 
 ing (in their own conceit) to wonderful heights in 
 the divine life, when they pretend to be devout in 
 fome other way than by ufing the ordinary means 
 of God's appointment. Indeed, fome of them have 
 carried their extravagant pretenfions fo high, that 
 they have actually boafted of being already perfect. 
 If it be afked, Where are thefe Devotees to be 
 found ? Perhaps among the Quakers, or the follow- 
 ers of Madam Guion?| We anfwer, not among them 
 only. Are there not many called Prcfbyterians, and 
 other Proteftants, who, in place of contending lor 
 the purity of the external inftitutions of Chrift, re- 
 gard ateftimony againfl the corruptions of them with 
 the coldeft indifference ? Do they not defend 
 that indifference by alledging that fuch a teltimony is 
 of little importance to the religion of the heart ? 
 And yet is it not plain, that if thefe ordinances them- 
 i'elves are of importance to practical godlinefs, a tef- 
 timony on their behalf mud be fo too ? Since on the 
 one hand, it is only while we endeavour to obferve 
 the inftitutions of Chrift according to his word, that 
 we can warrantably expect his blelling on them : and 
 
 % She gave rife to Qjietifm in France. She pr« Cut 
 
 Voluire, the tranquility of the foul, tae annihilation ol *i 
 
 cciies, and icwara wofhip. 
 
386 ESSAY VIII. 
 
 fmcc, on the other hand, Satan and man's depraved 
 nature are ever at work to corrupt thofe inftitutions; 
 it is plain, that the due obfervance of them and our 
 profiting by them, mud be very clofely connected 
 with a teitimony on their behalf. We heartily ap- 
 prove of the fentiments which devout people of this 
 defcription exprefs with refpect to the difficulty and 
 importance of heart-religion : we only mean that 
 they are guilty of inconfiftency and of abufe, when 
 they fet thefe fentiments in oppofuion to the profeilion 
 of the truth, and an open adherence to the caule of 
 Chrift. 
 
 VERUS having been enlightened to difcern the fpi- 
 ritual beauty of ourLord's inftitutions, defired to ad- 
 here clofely even to fuch of them as were the moft 
 generally neglected or defpifed. One day returning 
 from a confiderabie journey which he had taken in 
 order to have an opportunity of joining in public wor- 
 ihip with fome people who he underiiood were telti- 
 fying againit various corruptions of divine ordinan- 
 ces, he happened to meet with Simplicius. Simpli- 
 cius had religion at heart : but he could not, he faid, 
 enter into the views of his friend with refpeet to the 
 importance of circumftantials. I am afraid, continu- 
 ed he, you are too anxious about your teftimony, 
 your outward forms, and the purity of your profei- 
 lion. Thefe things divert your attention, Verus, 
 from the exercifes^of the heart. 
 
 Verus. Does a merchant's exactnefs in executing 
 the commiilions of his correfpondems abroad, argue 
 inattention to his bufinefs at home ? 
 
 Sim. Quite the reverfe : for thefe correfpondems 
 make him fuch returns as enable him to deal to a far 
 greater extent than ever betore. 
 
 Vsr. In like manner, though a particular ordi* 
 nance may not appear fo clofely connected with the 
 cafe of our fouls as fome others ; yet, Simplicius, if 
 we obferve that ordinance from a fingle regard to the 
 
Of the Religious Character of the Times, 387 
 
 divine authority, we fliall find it more to our fpiritual 
 advantage than a great many felfifh endeavours to 
 better our cafe. Keeping the words of .Chrift is the 
 way to have communion with him, John xiv. 25. He 
 that is liberal in this refptct, Jhall be made fat, Prov. 
 xi. 25. If wc would be kept from the hour of tempta- 
 tion, we (hould be careful to keep the word cfCbriTs 
 patience, Rev. iii. 10. But what think you of a Ser- 
 vant who cares not for obeying his matter's com- 
 mands, unlefs they be nearly connected with his own 
 intereft ? 
 
 Sim. He may be faid to ferVc hrnifclf rather than 
 his mailer. 
 
 Ver. How provoking, then, to the Lord of hea- 
 ven and earth is that felfifhnefs which leads us to dif- 
 pute his commands, becaufe they do not feem to 
 contribute fo much to our comfort or our intereft as 
 we could wifn ! A reverence of the divine authority 
 mould make us have refpeel to all God's command- 
 ments, // / am a mq/ier, where is my fear, faith the 
 Lord of 'hftsf 
 
 Sim. Surely this is a chief command, Keep the 
 heart with all diligence. 
 
 Ver. True, Simplicius ; and we fhould be care- 
 ful to keep the heart by watching againft a cold in* 
 difference to any of God's truths or inftitutions : for 
 as we are affected toward thefe, he accounts us af- 
 fected toward himfeif. 
 
 Sim- 1 have of:en obferved, that perfons who are 
 very rigid adherents to what they call fcripture-forms 
 of wormip and church-government, are very remar- 
 kable for pride and lelf-conceit. 
 
 Vrr. Confider, Simplicius, that various princt* 
 pies enter into the composition of every human cha- 
 racter ; and many different motives may occafion the 
 fame appearances of temper and behaviour. Hence 
 when we lay the blame ot what is wrong in a per- 
 forms character or conduct upon any religious opinion 
 which he feems to entertain, wc >*ould know. ei« 
 
388 ESSAY VIII. 
 
 therfrom the nature and tendency of the opinion itfelf, 
 or from proper evidence of the fact, that it actually is 
 the caufe of that wrong : if we find it to be the 
 caufe, we are likewife to examine the degree in 
 which it is fo : and farther (till, whether the perfon 
 hasjuft views of it ; or whether he does not pervert 
 it. 
 
 But with refpect to the character of thofe who 
 endeavour after an exact obfervance of the institu- 
 tions of Chrift, allow me, Simplicius, to afk you a 
 queftion. Suppofe two perfons are the patients of 
 the fame phyfician : the one follows the phyfician's 
 prefcription in every part of it as exactly as he can : 
 the other obferves only as much as he thinks effen- 
 tial. Say, now, which of the two diftrufts himielf, 
 and confides in the honour and ability of the phyfi- 
 cian ? Which of the two difcovers the lead pride 
 and felf-conceit ? 
 
 Sim. He undoubtedly who endeavours to follow 
 the whole of the piefcription. But your outward 
 forms of religion are fo much controverted, that — 
 
 Ver. It will not follow that they are either right 
 or wrong, frivolous or important. That a propor- 
 tion has been the fubject of much difputation is mere- 
 ly an accidental circumftance which argues neither 
 its truth nor its falfehood, but only that men have 
 had different apprehenfions concerning it. Should 
 this be deemed a fufficient reafon for rejecting any 
 thing in religion, we may reject the whole of it ; and 
 not only religion, but the firft principles of reafon 
 and the teftimony of our external fenfes ; all which 
 have been controverted. It is, therefore, a mere 
 vulgar prejudice againfl the inftitutions ofChrift, 
 that they have been the fubject of difputation. It is 
 unworthy a man of fenfe to give over the fearch of 
 truth or of excellence, merely becaufe others have 
 been unable to find it, or unwilling to acknowledge 
 it. It is unworthy a man of candour to fay that ei- 
 ther perfons or things fhould have no friends or adhe- 
 
Of the Religious Character of the Times. 389 
 
 rents, only becaufe they happen to have many ene- 
 mies. 
 
 ^ Sim. Though thefe ou.ward obfervances might be 
 highly proper in the infant itate of the church, they 
 ftem now to be antiquated and of no more ulc. We 
 who have the advantage of the new Tcfhment, are 
 to zvorfbipGod, not with outward forms, but in fpi- 
 tit and in truth. 
 
 Ver. The obfervances, indeed, of the old Tefta- 
 ment that refpc&ed the coming of Chriit to put away 
 fin by the facriftce of bimfclf as a future event, are now 
 no more neceilary, when Ghrift the fubflance of them 
 has actually appeared, and hnilhed the work that was 
 given him to do. But of all the other ordinances that 
 God hath appointed in his word, there is not one 
 which we are not indifpenfably bound Ho obferve, or 
 which will not continue obligatory on the church till 
 the end of time. We are indeed to worfhip God in 
 fpirit, without thofe carnal ordinances which were 
 in ufe before the coming of Chrift ; and in trutb % as 
 having the fubftance and reality of the ancient fi- 
 gures clearly revealed to us ; fo that we may be- 
 hold the glory of the Lord with open face, the veil 
 of Mofaic inflirutions being drawn afide. But our 
 freedom from the yoke of the ceremonial law, does 
 not leffen our obligation to glorify God in our bodies 
 as well as in our fpirits by a careful obfervance of 
 the fewpofitive inftitUtions which our Lord has left 
 us. The authority of a lawgiver mould not be the 
 lefs but the more regarded, that it is exerted with 
 gentlenefs and moderation. It is remarkable that 
 the Lord hath connected his blefling with the exter- 
 nal obfervance of his ordinances much in the lame 
 manner in the new Teftamentas he had done in the 
 old. Ke faid in the old Teftament, In all places 
 where I record my n /we, I will come unto thee, and I 
 will blefs thee : he fays in the new, Where two or three 
 are gathered together in my name^ Xbire am I in the 
 midfl of them. 
 
 1 A 
 
39° ESSAY VIII. 
 
 Sim. If wc have the inward fentiments of true pi- 
 ety ; if the ; love of God and univerfal goodwill to 
 mankind reign in our hearts ; we need be no more 
 anxious about the form of our religion than about 
 the cut of our cloaths. 
 
 Vbr. Rather fay, If we have the true love of God 
 fhed abroad in our hearts by the Holy Ghoft, we 
 will not, for the whole world, give our deliberate 
 confent to the breach of one of God's commands, 
 however trivial the matter of it, (like the earing 
 of the fruit of a certain tree which was the matter of 
 the firft pofitive precept ever given to mankind) may 
 appear to the eye of fenfe and reafon. If we have a 
 true, heart-felt love of mankind, we mult be in pain, 
 whenever we fee them incur the dilpleafure of the 
 Almighty, by perfifting in the breach of even one of 
 the lead of his commands ; and efpecially when we 
 fee them cafting off an) of thofe inflitutions, with the 
 obfervance of which he has been pleafed to connect 
 his bleiling. 
 
 The bible knows nothing of that heart-religion 
 which does not manifeft itfclf in fuitable actions. It 
 is vain for a perfon to pretend that he has the prin- 
 ciple of faith, if he does not fhew it by good works ; 
 that he loves his neighbour, if he neglecl to relieve 
 his neceihYies ; that he believes with the heart unto 
 righteoufnefs, if he is no way concerned to make 
 confellion with the mouth unto falvation ; that he 
 loves Chrift, if he is afhamed to keep the word of 
 his patience ; or, in fine, that he is willing to (land 
 with the Lamb on mount Zion, having bis bather's nante^ 
 both in the heart and in the hand, if he (till rei'ufes 
 to have it, written in his forehead. 
 
 B&w r ARE, then, Simplicius, of eftimating the du- 
 ty of obeying a divine command by the judgment 
 that carnal lenfe and reafon pafs upon the matter of 
 it: if at any time, you are apt to lofe fight of the 
 importance of any fcriptural duty, you need not, 
 like the leprous nobleman of Affyria, when t\\c pro- 
 
Of the Religious Character of the Times. 3 ; j 
 
 phet bade him go warn in Jordan, perplex yourfcH 
 with much reafoning about the matter ol fu< h a du- 
 ty : you need not apply to this or the other fubtile 
 cafuifl : you have free accefsto the infinite Lawgiver 
 himfelf ; goto him as your God and Father in Chrift, 
 and cry, that he would (hew you his authority, his 
 majefty, fovereignty, wifdom, hohnefs, love and 
 faithfulnefs in fuch a precept, according to his word. 
 the meek will he guide in judgment , the meek will he teach 
 his way. 
 
 IV. The Waverers. Thefe profefs to be erquir- 
 ing after the truth, but they never find it. One 
 may fitly addrefs them in the words of Elijah to the 
 people of lfrael, How long halt ye between two opini- 
 ons f If the Lord be God, follow htm ; but if Baal, 
 then follow him. Why are many at fuch a lofs ? Is it 
 becaufe the revelation which God hath given us is 
 obfeure and hard to be underflood ? By no means ; 
 for though there is enough in the fcriptures to cxer- 
 cifethe mod elevated understanding, they are calcu- 
 lated in the beft manner to inflrucl the mcaneft. — 
 They have milk for babes, as well as meat for ftrong 
 men. But the following are fome of the caufes or 
 occafions of this wavering : 
 
 1. Men's conceit of their own wifdom. Waver- 
 ing or doubting implies a confeioufnefs of ignorance ; 
 how then does it fpring from felf-conceit r When 
 perlbns come to the itudy of the fcriptures, full of 
 themfelves, with all their prejudices ftrong about 
 them, it may well be faid of them that hearing they 
 do not hear, and feeing they do not perceive, and 
 reading they do not learn. It is only the humble 
 and the fimple-minded who attain to certainty and 
 cftabliihment in divine trirth, according to the fcrip- 
 ture, Matth. xi. 1 ;;. At that true j efus anfwered 
 faid, I thank thee, Father, Lord of ' hca\ ut'\ 
 
 bec\:fe thou haft hid thefe things from the I /» ■ ■ 
 
 dtnt, and bafi revealed tin m ft babti* 1 Cor. hi. 1 : . 
 
 Z z i 
 
39* ESSAY VIII. 
 
 Let no man deceive him/elf: if any man feemeih tob^ 
 wife in this world, let him become a fool that he may b? 
 wife, 
 
 i. Duplicity. James i. 8. A double-minded man is 
 unflable in all his ways. The affections, leading dif- 
 ferent ways, never fail to bias the underflanding ; 
 and we need not wonder if we are not certain of truths 
 to which we have an averfion ; or if we waver, where 
 we have no inclination to be fixed. 
 
 3. Want of experience of the fpiritual favour and 
 fanctifying efficacy of divine truth. Such experi- 
 ence, while it produces a more permanent convicti- 
 on than the cleareft reafoning, engages the affecti- 
 ons, and makes perfons be rooted and grounded in 
 the love of the truth. How directly oppofite to the 
 character of which we'fpeak, was that of the faints 
 recorded in fcripture ! to whofe tafte the word was 
 fweeter than the honey dropping from the comb, and who 
 ejlecmed it more than their neceffary food. If at any 
 time they were tempted to waver, they fet them* 
 felves, through the mercy of God upholding them, 
 to refill the temptation : and whenever they felt any 
 difpofuion to flacken their refinance, or to fall in 
 with the temptation, they faid, This is mine infirmity : 
 Nor would they allow themfelves any reft, till in the 
 way of going to God's fanctuary and in the diligent 
 \ife of appointed means, they were, through God's 
 blefiing, delivered, and brought to a thorough efta- 
 blifhment in the very truth about which they had 
 been tempted to waver. See remarkable examples 
 of this in the 73d and 77th pfalms. Whence was 
 it that they were fo refolute in holding fafr, the truth ? 
 The reafon was, they had experienced the faving, 
 fanctifying power of it in their "hearts ; they receiv- 
 ed it as the word of God that wrought in them effec- 
 tually. It is owing to the want of this experience 
 that wavering or doubting of the truth abounds fo 
 much in our day. 
 
Of the Religious Character of the Timet. 393 
 
 4. The negleclingto view divine truths as connected 
 with the perfon of Chrift ; that molt important connec- 
 tion whence they derive all their faving efficacy. The 
 whole of revelation is either concerning the won- 
 derful conftitution of the perfon of Chrift, concern- 
 ing the doing, fullering, and glory of his perfon, 
 concerning the benefits to be enjoyed in union to his 
 perfon, or in fine, concerning the duties by which 
 we exprefs our regard to his perfon, Eph. iv. 20, 21. 
 But ye have not fo learned Chrifi ; iffo be, that ye have 
 heard him, and have been taught by him, as the truth 
 is in Jefus. 
 
 5. A great many occurrences or incidents are laid 
 hold of as pretences for wavering : fuch as the dif- 
 putes about matters of religion, the eminent men 
 and their plaufible reafoning on both fides of.a qucf- 
 tion, the adherents to oppofite religious tenets being 
 equally virtuous or equally immoral. 
 
 The prevalence of this character in the reformed 
 churches feems to be one principal caufe of the pre- 
 fent decline of religion in them, and indeed threatens 
 their utter ruin. They not only fhew nodifpofition to 
 make any farther advances in reformation, but have 
 loft all refolution to hold fad what they attained. 
 Hence they allow in their communion fuch as deny 
 and arenot afhamed to ridicule the leading principles 
 of the reformation. 
 
 EUSTATH1US and Polyfephus were intimate 
 friends. Their convention often turned on religi- 
 on. Euftathius, though ready to acknowledge that 
 his proficiency in the knowledge of divine truth 
 very little, confideringthe advantages he enjoyed, 
 firmly perfuaded of many doctrines which he had i 
 ed from the fcriptures, and which he found the 
 Spirit made ufe of as the appointed means of our fane- 
 tification. Polyfephus, on the contrary, havil 
 up many of his religious opinions from the 
 Ration of the gay and the fafhiouablc part ol 
 
394 ESSAY VIII. 
 
 world, wa ; s not convinced of the necefHty of a well- 
 grounded affurance in matters of religion, and with 
 regard to the mod part- of them, looked upon it as 
 of no confequence what a perfon affented to, or what 
 he denied* 
 
 Eustathius and Polyfephus happened one day 
 to meet at the houfe of their common friend. They 
 found that they had come from the fame village but 
 by different roads. Upon which Polyfephus took oc- 
 cafion to obferve, That people's different perfuafions, 
 if attended with a virtuous life, would iffue alike in 
 the heavenly happinefs. 
 
 Eus. Whatever you mean by a virtuous life, I 
 am fure there are opinions that tend to lead us away 
 both from holinefs and from heaven. Errors are a- 
 mong thofe evil thoughts which proceeding out of 
 the heart, defile the man. The apoftle lays it down 
 as the confequence of an error concerning the refur- 
 reclion of the dead, That our faith would be vain, and 
 we would be J? ill in our fins. If the truth make us 
 free from fin, then error mud tend to bring or keep 
 us under the power of it. Indeed, it is a principle 
 of common fenfe, that we cannot mew any due re- 
 gard to a character which we take to be fomething 
 altogether different from what it really is. But what 
 elfe is our obedience than the regard we mew to the 
 God of falvation, as he is revealed in the lcriptures 
 of truth ? 
 
 Pol. I am often at alofs when I con fide r the fair 
 pretences of the different parties which now divide 
 t le Chriftian world. 
 
 Eus. From the very beginning there were wolves 
 in fheep's clothing that got into the flock of Chriff, 
 not /paring it. Thefe occafioned divifions and offen- 
 ces even in the firft ages of the Chriltian church. 
 Many of thefe discovered themfelves in broaching o- 
 pinions which were a difgrace as well to reafon as t© 
 Chriltianity : fuch were the Gnoltics arid the Mirii- 
 chees. Alter ward, when the 'rulers of the world 
 
Of the Religious Character of it* Timet. 395 
 
 began to favour the Chriftian church, the dominion 
 or ionic afpiring ecclcfi&ftics grew by cleg' . c h 
 
 a pitch, that at length, it had all the nwktind cha- 
 racters of the man of fin and fon of perdition, ivbo '.;- 
 pofeth and exalte! b himfe If above all tbat u called God, 
 or tbat is wor/hipped ; fo tbat />■;, as God, fit t fib 1 \ 
 the temple of God, Shaving him/elf tbat be tt Go!. The 
 greater part of what was called the Chriftian world 
 fubmit'ting themfelves to this dominion, the faith 
 few who endeavoured to' adhere to the fimpficity of 
 the truth as it is in Jefua, were obliged to fepai 
 themfelves from the majority. The world, therefore, 
 called them fometimes Lollards, fomctimes Wick- 
 liffites, fometimes Huflitei \ for it always re 
 them odious and contemptible. At laft, bv the in- 
 ftru mentality of Luther and other preach; not the e* 
 verlafting gofpel, the tenth part of the city f If and 
 that glorious event, the reformation from Popery, 
 was brought about. Then whole provinces and king- 
 doms took the name of Protectants, and ilocked to 
 the banner of Chrift's teftimony againft Popery. 
 Bat even in thefe proteftant countries, the devil was 
 at no lofs for inltruments to corrupt or to oppofe the 
 church of God. Proteftant princes were led to gratify 
 their ambition at the church's expence. The re- 
 ftraints that thofe princes put upon the conferences of 
 their fubje&s, and the liberty they took to mouM 
 the Proteftant churches to their tafte and inclination, 
 induced many of the faithful to maintain their Chrif- 
 tian freedom aud the purity of gofpel-ordiitancei by 
 teflifying againft the conititution of thefe chin 
 and, at lalt, by feparating from them. Theprin 
 impatient of being thwarted in their (chtmes by ll 
 diffentets, tried, at firft, to fuppreft them by coercive 
 methods ; but finding the attempt utterly unfuc 
 ful, they difcovcred that they would gain their poli- 
 tical ends much better by toleration. Thus pi 
 dence, at lad, having granted to diflTentert, from 
 national eAabli foments, outward peace and profj 
 ty, thry became numerous, and inagi ifure 
 
396 ESSAY VIII. 
 
 fafliionable ; they were of the world as well as in it. 
 Then the minds of men took a new turn : formerly 
 they acquired reputation and made their fortunes by 
 paying their court to kings and to their minifters, and 
 by conforming to the eftablifhed religion ; but now 
 they attain the fame worldly objects by other means 
 more adapted to a cultivated (fate of fociety ; by 
 forming fyftems of theology, by addrefs, by elo- 
 quence, by their pretctnfions to fuperior fancYity and 
 wifdom ; and, in fine, by all the arts proper for pro- 
 curing followers and making parties. But a dutiful 
 regard to God's authority in his word is as plainly 
 different from the levity, the vain curiofity and the 
 affected fingularity which prevail with fectarifts, as 
 from the mean complaifance, the implicit faith and 
 blind obedience with which the dictates of popes and 
 princes, in matters of religion, have been received. 
 Thofe who heap up to themj elves teachers having itch' 
 ing ears, and thofe who receive the mark of the beajl % 
 are both condemned by the fcripture. 
 
 Pol, When I fee a fet of people diftinguifhed by 
 the purity and fimplicity of their manners, I am apt 
 to think their principles not fo bad as their enemies 
 reprefent them, 
 
 Eus. I wifh to difapprove as much as any one of 
 exaggerating the faults or errors of any fet of men, as 
 being a thing both uncharitable and unjufh But if 
 you mean, that when we hear fome fectarifts ap- 
 plauded by all the world as exceedingly virtuous, we 
 are merely on that account to conclude that their o- 
 pinions, however unfcriptural we have reafon to 
 think them, are innocent and unblameable : I am a- 
 fraid your teit forjudging of religious principles will 
 prove a very falfe one. In the firfl place, View them 
 clofer. What feems beautiful to the fuperficial e\e, 
 is often diicovered by a feverer fcrutiny to be full of 
 deformity. Enquire whether they have an impartial 
 Tegard to the whole of God's law ; to the firft as 
 \reil as to the fecond table of it ; whether they be 
 
Of the Religious Character of the Times. 
 men of prayer as well as men of honour : whether 
 they are ipiritually minded : whether they are nut 
 much defpofed to jufiiry themlelves and to dilpife ci- 
 thers : whether they do not make more mention of 
 their own righteoufnefs than ofCWift'f: and whe- 
 ther they do not pay more attention to the devices 
 of men than to the ordinances of God : Sins in thefc 
 and the like refpects, however much the world may 
 make light of them, are peculiarly heinous in the 
 fight of God. Indeed what is highly, cjleemcd among 
 men is abomination to the Lord. And then fuppofing 
 there are many things in their outward deportment 
 amiable or praiie-worthy, mould not thefc things be 
 rather afcribed to the principle of honour, to the 
 natural dictates of confeience, to fome valuable 
 truths which they (till retain, than to their falfe and 
 dangerous opinions. 
 
 Poly. But does not our Lord lay it down as the 
 rule whereby we may know falfe teachers, By thtir 
 fruits ye jhall know them f 
 
 Eust. Yes, Polyfephus ; but then you mutt under- 
 fland by thefe fruits whatever is contrary to the p 
 of godlinefs. Though a doctrine may not fenfibly lead 
 us to fuch irregularities of outward conduct as may 
 expofe us to the cenfure of the world ; yet if it has 
 a native tendency to increafe our unbelief of God's 
 word, or to Icflcn our regard to liim as our God 
 and Redeemer ; to make us lefs grieved for fm, 
 or lefs Ipiritually minded ; we may be fure that that 
 ;ine is'not from God, Our Lord having caatkn- 
 ed his difciplcs again it thole falfe teachers who, 
 though inwardly ravening wolves, would come to 
 them in Jheep y s cloth ing ; add,., X* Jhall know ibei 
 their fruits : that is, they will difcover themfclvei to 
 fpirkual difecrners (who can well dillinguiih the voice 
 of Chrift from that of (trailers) by their proper 
 fruits ; by their inftruBions. that eaufe irj err from the 
 words oj r knowledge ; by their influence and example 
 tending to corrupt the church, and to divide her mem- 
 
 Aa a 
 
398 ESSAY VIII. 
 
 bcrs from the teftimony of Chrift, and from one a- 
 nother in him ; and in fine, by their words and acti- 
 ons being habitually contrary to the law and the tef- 
 timony. We are not, however, to conclude that thefe 
 falfe teachers will always be reputed immoral in theif 
 lives : On the contrary, their coming in/beep's cloth- 
 ing intimates that the fmoothnefs of their external 
 behaviour would procure them a fair and unblemifh- 
 ed reputation. The truth is, the whole of God's 
 law is evidently defigned to promote the happinefs of 
 men : and though they are fo much blinded by the 
 corruption of nature as not to fee this tendency in 
 many parts of the law, in thofe efpecially which are 
 more fpiritual and refined ; yet there are other parts 
 of it in which this tendency is fo vifible and ftriking 
 that felf love leads them to ftudy fome outward com- 
 formity to fuch parts in their own conduct, and to 
 commend it in the conduct of others. Now, falfe 
 teachers may carry their morality thus far (which is 
 all that is neceifary to gain the applaufe of the world) 
 confidently enough with their endeavours againft the 
 purity of the truths and ordinances of Chrift. Hencs 
 we hear fo many encomiums on the Quakers, the 
 Glaffites and other daring blafphemers of the inftitu- 
 tions of Chrift in our day. 
 
 Poly. You mould not give people uncharitable 
 namesi When perfons become pofitive as to the truth 
 of their religious opinions, they pafs the harfheft 
 cenfures on fuch as cannot fee things in the fame 
 light. In my mind, uncertainty with moderation is 
 better than fuch ungoverned zeal. 
 
 Eust. Uncharitablenefs, I think, may be defin- 
 ed, the hatred of our neighbour, or at leaft, the 
 want of due lo*e to him, manifefted in a difpofition 
 to condemn him without fufficient evidence of guilt, 
 or to put a bad conftrucYion on what may admit of 
 a good one. But it is no hatred of our brother, but 
 an inftance of real friendfhip, to inform him of any 
 thing that is wrong in his principles or practice, lay- 
 
Of the Religious Ch a r a c t I R of the times. 399 
 ing open its finful nature and pernicious confequen- 
 ces in or'der to make him relinquifh it. It would, 
 no doubt, be uncharitable to charge one with erro- 
 neous opinions without fufficient evidence, from his 
 own confeflion or otherwife, of his holding them. 
 But it the opinions that one proclaims and glories in, 
 are plainly unfcriptural, it is our duty, it is true char 
 rity to reprove him and warn others by declaring fuch 
 opinions to be, what they really are, unfcriptural. 
 
 Poly. But it may be, he is in the right, and your 
 own opinions, not his, are unfcriptural. 
 
 Eust. Then I am chargeable with rafhnefs and 
 miftake. But 1 fpeak of the connection between a 
 certain knowledge of our brother's error and the 
 duty of tcftifying againfl it. In which cafe, our tef- 
 timony and admonition may, through the Lord's 
 blcfling, turn one from the error of his way andfave 
 his foul from death. 
 
 It would be very abfurd for one wfro had neglec- 
 ted to give his friend good counfel in a cafe where 
 it was plainly necefl'ary, to juftify the neglect by the 
 general principle, that there is a pollibility of milta- 
 king the nature and confequences of human action*. 
 It is equally unreafonable to neglect declaring the 
 truth, or warning others againfl error for this gene- 
 ral reafon, that we may btf wrong in our views of 
 both. Indeed, if this reafoning, that becaufe nun 
 may be and frequently arc miftaken, we mujl not juppofe 
 ourfelves to be certain of any thing in particular, nor 
 aft as if we were ftt\ be once admitted ; then our ac- 
 quaintance with hiftory and even our knowledge of 
 the common affairs of life, whether acquired by 011 r 
 own experience or by the teftimony of others, will 
 be of little or no ule. 
 
 Poly. But does not too much confidence of the 
 truth of our opinions hinder us from an impartial ex- 
 amination of them. A little fcepticilin iouns afarc 
 favourable to free inquiry. 
 
 A a a 2 
 
40b ESSAY VIII. 
 
 Eust. Yes, Polyfephus ; there is a rational fcep- 
 ticifm which is highly commendable : for never will 
 we be fenfible where evidence is, unlefs we be fen- 
 fible where it is not. If we doubt of a proportion, 
 we mould have a reafon for doubting of it. That 
 reafon being entirely removed, we cannot rationally 
 doubt any longer : we are certain of it. That cer- 
 tainty, being fincere, not pretended ; being real, 
 rot imaginary, inftead of being fhaken by the freeft 
 enquiry, is more firmly eftablifhed. 
 
 With refpect to opinions in general, certainty 
 is the end we aim at in our enquiries concerning 
 them. But furely it is unreafonable to fuppofe that 
 a partial attainment of our end will difcourage us 
 from ufing the means. Succefs will rather animate 
 our endeavours. It is well known, that there is no- 
 thing in mathematical feience that fo much engages 
 perfons to profecute it, as the certainty with which it 
 is attended. 
 
 Christians, indeed, are often anxious to avoid 
 the hearing of falfe teachers or the reading of erro- 
 neous books \ but this does not proceed from an un- 
 willingnefs to have their principles thoroughly exa- 
 mined ; thefe they know will abide the fevered fcru- 
 tiny : But knowing they have a depraved nature fuf- 
 ceptible of bad imprefiions, they are juftly afraid of 
 having the affections alienated from the truth ; the 
 affections which would bias the underftanding, and 
 hinder it from difcerning the evidence of divine 
 truth. The evidence of divine truth, they know, 
 cannot be overturned, but then they may lofe fight of 
 it. Thus a mathematician's fear that he may for- 
 get the demonftration of a propofition in Euclid, is 
 very different from a fear that the demonftration it- 
 felf may prove a fophifm. 
 
 Poly, Enthufiafts pretend a great deai of certain- 
 ty with regard to what all bu: themfelves fee to be 
 extravagant fancies. 
 
 Eust. In my mind, it is for want of that fatisfac- 
 
 
Of the Religious Character of the Times. 401 
 
 tion which the certainty of divine truth affords, that 
 perfons are led to take up with vain imaginations, 
 and become Enthufiafts. Hence a folid and full per- 
 fuahon of the truth as it is in Jefus is the only never- 
 failing prefervative againlt enthuiiaiim. 
 
 If a proportion is evidently founded on fome plain 
 text, and is agreeable to the general tenor of fcrip- 
 ture ; if its tendency is the fame with that of the gra- 
 cious revelation which God hath given us, to give 
 all glory to God, and to exclude the boafting of the 
 creature ; the truth of fuch a proportion, where the 
 authority of the fcripture is duly regarded, cannot 
 reafonably be called in queftion. But whatever ulc 
 an Enthufiaft feems to make of the letter and forne- 
 times of the doctrine of fcripture, his a (Tent to any 
 propofuion is chiefly influenced by fome favourite 
 but ungrounded imagination, to which he thinks it 
 agreeable ; by the ftrong impreihons that it mak ,. 
 upon him ; by the hopes and the joys which it in- 
 rpires. An Enthufiaft cannot bring himfelf to exa- 
 mine impartially the opinions on which his hopes and 
 joys are founded, for this plain reafon ; that it is for 
 the fake of his hopes and joys that he entertains thole 
 opinions*. On the contrary, the Chriftian is anxi- 
 ous to know whether his opinions be according to 
 the fcriptures, becaufe it is on account of their a- 
 greeablenefs to the fcriptures that he holds them. 
 Bcfides the Enthufiaft is wholly intent upon fome 
 particular part of religion to the neglect of o:hei* 
 parts f: and what he thus doats on is moft common- 
 ly fome imagination or invention of his own : But 
 the Chriftian's believing adherence to any tru>\ 
 duty of God's word, inftead of leading him, like che 
 Euthufiaft's fond attachment, to neglect other truths 
 
 • When the heathen philofopher faid, " That if the belief of 
 *' of the fouls immortality was a dclj^.n. it w-s fo agreeable a one 
 M that he wifhed to continue in it ;" he fpolce like an Euthofiift. 
 
 \ This is a remarkable trait in the charafter of an Knrhuiult t 
 If he is much in devotional exercif.s, he makes Utile account u. the 
 duty that he owes to hi? neighbour. He u!ks n u :h of bu 
 porting joy, while he diicoveis Uttk corx.rn fol t;.s bedy 0! i.u. 
 
402 ESSAY VIII. 
 
 or duties, never fails to increafe his uniform and 
 univerfal regard for them. 
 
 Pojly. If I proiecute my enquiries, I am afraid I 
 fhall be continually changing my religious perfua- 
 fion : on the other hand, it is dangerous to continue 
 in an error. 
 
 Eust. Go on, by all means, Polyfephus, in your 
 enquiries. As you advance, the truths you already 
 know will be known more perfectly : every flep you 
 take will throw new light upon them : every diffi- 
 culty or objection^ when removed, will ftrengthen 
 your conviction. Every prejudice and every error 
 you get rid of, will contribute to your eftablifhment 
 in the truth. Only let. your enquiries be directed 
 by the fcripture, influenced by the love of the truth 
 as it is in Jefus, and accompanied with earned: pray- 
 ers to God, faying, What I know not teach thou me, 
 Diftrufting yourfelf, look up to God for the fpirit of 
 wifdom and revelation in the knowledge of Chrift. 
 Yes, Polyfephus pufh your enquiries as far as the 
 means and opportunities afforded by Providence per- 
 mit you. Shake off the reftraints ofcuftom, of au- 
 thority whether ancient or modern. Pay no regard 
 to names or parties. Receive the truth wherever 
 you can find it. As in practice Chriftians ought to 
 fear nothing but fin ; fo in matters of faith they 
 fhould fear nothing but error. 
 
 Poly. The reafoning of one party feems very plau- 
 fible, till another party comes and expoies the vani- 
 ty of it. 
 
 Eust. What conclufion do you draw from that? 
 That a pearl is no better than a glafs toy, or a piece 
 of pure gold than a counterfeit ? I have read a ftory 
 of two Knights who met at a pillar which had the 
 fame infeription on two fides : " Sure," laid the one 
 Knight as he read it on the fide next him, " he 
 46 muft have been a gallant hero, and defender of in- 
 " nocence who is the fubject of this golden inferip- 
 " tion." " No doubt," laid the other, reading it 
 
Of the Religious Character of the Times. 40 1 
 on the oppofite fide ; " but 1 beg leave to corrcd a 
 " miftake ; the infeription is in filver." They main- 
 tamed their feveral ailertions with inflexible perieve- 
 rance, till each of them thought hirafelf bound by all 
 the laws of honour and of knighthood, to lift his arms 
 againft fo unreasonable an opponent. Tbey were 
 preparing for the combat, when an honed traveller 
 happening to come up, enquired the caufe. Both 
 parties being heard, the traveller defired them only 
 to obferve that on the one fide of the pillar the in- 
 feription was in gold; on the other it was in filver. 
 Thus partial views may occafion many controverfics; 
 in which cafe perlons may be blameable fur inatten- 
 tion, for floth and negligence, for raihnefs in aflcrt- 
 ing more than they know, and in fuppofing they are 
 acquainted with the whole of the fubject, while they 
 are acquainted only with a part. But how much 
 more blameable or rather criminal is the artful So- 
 phifter who is refolved to try all methods fair and un- 
 fair to maintain fome preconceived opinion or the 
 peculiarities of his party. In the firft place, he dates 
 the queftion in fo ambiguous a manner that the read- 
 er or hearer is apt to confound it with fomething 
 quite diftinct from it. In the next place, he tries to 
 connect his darling tenet with fome popular topic on 
 which he expatiates a great deal, in order both to 
 catch the attention of the public, and to prevent the 
 weaknefs of his arguments from being obferved. 
 Then he addrefles the padions and prejudices of his 
 readers or hearers, which he knows are much more 
 attended to by the bulk of mankind, than candid rea- 
 frfning. If any difficulty occur, he neglects it, mif- 
 repreients it, or treats it with contempt. If he i^: 
 writing or fpeaking againft any particular opponent, 
 he never fcruples to pervert his words to a meaning 
 the fartheft imaginable from what was plainly inten- 
 ded. He neglects that part of his opponent's reafon- 
 ing on which he knows the greateft ftrefs is laid ; 
 and imputes to him confequences which arc drawn, 
 not from his declared piiflciples, but from an ii.v:- 
 
4o 4 ESSAY VIII. 
 
 dious conftrucYion of them, or from unguarded and 
 unconnected expreflions. Thefe,not to mention ma- 
 ny groffer methods, fuch as lies, calumny and de- 
 traction, are to be held in abhorrence by every ho- 
 ned man, as well as by every fincere enquirer after 
 truth. 
 
 The fincere and modeft enquirer after truth ! 
 Where is he to be found, who is in love with truth 
 for its own fake ; efpecially with divine truth for the 
 fake of its infinitely glorious iievealer : who labours 
 to feparate from the fubjedt of his enquiry whatever 
 does not belong to it, that his conceptions of it may 
 be clear and diftinct : who wants to mark precifely 
 where knowledge and certainty end, where ignorance 
 and conjecture begin ; who is willing to receive in- 
 struction from every quarter, from the learned and 
 the unlearned, from friends and foes : who rejoices 
 whenever truth is victorious, though he mould him- 
 felf be vanquiihed : who is critical, but too enlarged 
 and elevated in his views to be nice ; modeft with- 
 out timidity, and bold without infolence ? 
 
 In fine, Polyfephus, the maxims of politicians may 
 be difcovered to be falfe, and the theories of philofo- 
 phers to be chimerical ; but the truths of the Bible 
 and the peculiar doctrines of Chriftianity will only 
 become more illuftrious for every attempt againft 
 them ; and they fhall continue to ihine with increaf- 
 ing fplendor, till he who is the truth, ihall himfelf ap- 
 pear to the everlafting confufion of all. his enemies* 
 
 Poly. I have a great averfion to the character of 
 your witnejes. They are generally fierce bigots ; 
 inorofe and gloomy in their manner of living, they af- 
 fect to abhor every gaiety and every polite amufe- 
 ment. At the fame time, they are often deficient in 
 that purity of morals, which alone can compenfate 
 for their four and unfociable humour. 
 
 Eust. What is this hateful thing you call a Bi- 
 got ? Is it one who is pofitive in his opinion without 
 reafon i Then a witnefs for :he truth as it is in Jefus 
 
Of the Religious Char act e R of the Time;. 405 
 
 is no bigot : becaufe he has the weightiefl of all rea- 
 Ions for what he adheres to, even the authority of 
 God's word. Is it one who contends lor trifles, as 
 if they were matters of theutmcft importance ? Then 
 the faithful witnefs for the truths of Ghrift is no hi- 
 got : becaufe we never can prize thofe truths too 
 much; we are to buy them and not to fell them. 
 Compared to them, all thofe tranfitory advantages 
 for which politicians debate and armies engage, are 
 but the toys of children. Is it one who is cxccflive- 
 ly zealous for fome favourite point which he reck- 
 ons truth, while he difregards other things of equal 
 or greater confequence ? Then the witnefs of Chrjft 
 is no bigot ; for he has an un'iYerfal regard to the 
 doctrines and the commands of Chrifl : the au- 
 thority of Chrilt engages him to efleem them all. 
 Is it one difpofed to propagate his religious te- 
 nets by fire and fword? Then the witnefs of Chrifl is 
 no bigot : Knowing that the wrath of man worketh 
 not the righteoufnefs of God, he endeavours to jhew out 
 of a good convei fat 'ion , his works in metknefs of wif 
 dam. His chief aim is to be like the Lord Jefus who 
 is meek and hiuly in heart. The weapons of his war- 
 fare are not carnal, but mighty through God to the pulling 
 down of ftrong holds. If he is called to an account 
 for his religious principles, he is ready to give a rca- 
 fon of the hope that is in .him with mceknefs and far. 
 Is it one who hates any farther difcoveries of the 
 truth, and defpifes the means of better information ? 
 Then the witneh of Chrifl is by no means a bigot : 
 He is one who loves the light : he wants to learn 
 more and more of him who is the great Kcvealer < f 
 fecrets. He defires, like Mary, to fit at his feet a?ui 
 hear his words. Inftead of being proud of his wit- 
 dom, he acknowledges himfclf a £po|, and eorcu 
 Chrilt t&t he may be made truly wife. 
 
 WiTir refpeel to what yen Ly about morofeh< J, 
 it is far \ru;\-\ belonging to the chara&er ol a witnefs 
 of Chrifl as it is dt : : I ' , pbich is 
 
 b b 
 
4o6 ESSAY VIII. 
 
 the only view in which we plead for that character. 
 It is a maxim with fuch a one, that a merry heart 
 doth good like a medicine. He knows that the ways of 
 ivifdom are ways of plea/ant nefs 9 and all her paths are 
 peace. He has a confeientious regard to the precept, 
 rejoice evermore. 
 
 It is true, that, though they have a relifh for the 
 enjoyments of life, they arc careful about two 
 things : In the firft place that they be lawful ; that 
 they be neither finful in themfelves, nor incentives to 
 any thing finful. Hence they abftain from many 
 fafhionable amufements ; fuch as, games of chance, 
 theatrical entertainments, promifcuous dancings, and 
 the like. Whoever has read the apologies of the 
 primitive Chriftians, mull know that their teftimony 
 againfl thefe things was .much the fame with that qf 
 the witneffes of Chrifl at this dayf. 
 
 In the next place, They do not place their happi- 
 nefs in outward enjoyments or poffeflions. The Lord 
 is their refuge and portion in the land of the living. 
 Hence it ill becomes them to be elated with worldly 
 profperity, or much cad down with worldly lofTes 
 and difappointments. But what though they have 
 no tafte for the jovial madnefs and riotous excefs of 
 the (ions of diffipation ? They endeavour after even- 
 nefs of temper, folid peace of mind, and the pof- 
 feflion of themfelves, in the only way in which thefe 
 bleflkigs can ever be obtained ; in the only way that 
 
 f The reproaches that are now caft upon the witnefTes of Chrift, 
 are much the fame that the Heathens ufed to throw out againft the 
 primitive Chriftians. Vos tero, fays Ciecilius pleading the canfe 
 of heathenifm in the Oelavius of Minutius Felix, fufpenfiatque fol« 
 liciti, honeltis yoluptatibus abftinetis : non fpeclacula vifitis, nun 
 
 pom pis intereftis ; convivia publica abfque vobis ; pallidi, tre- 
 
 pidi eftis. 
 
 The fame elegant author, vindicating the Chriftians on this head, 
 Teprefents the public (hows of his time in a manner that will apply 
 very well to thoie of our own. Nos igitur qui moribus et pudore 
 cenfemur, merito malis voluptatibus et pompis veftris et fpeelaculis 
 
 adftmeraus, quorum noxia blandimenta damnamus. Nunc enim 
 
 mimus vel exponit aduheria, vel monftrat : nunc enervis hiftrio 
 amorem, dum tmgit, infligit. Idem finauiatia dolor ibus> lacryrnas 
 veftras vanis geftibui ct nutibus provocate 
 
0//£ Religious Character of the Times. 407 
 God hath appointed ; that is, by a believing improve- 
 ment of Chrift for all the purpofes of wifdom, righ- 
 teoufnefs, falsification and redemption ; by rejoicing 
 in Chrift Jems, having no confidence in the flefh. 
 
 On the one hand, our Lord Chrift regards the 
 world as his enemy in its prevailing cuftoms, its 
 favourite pleafures and purfuits ; and therefore fays 
 to his followers, Be ye not conformed to the world. On 
 the other hand, the men of the world, full of enmity 
 againft him, avoid the acquaintance of his profeffed 
 followers ; and are prone to condemn, without know- 
 ing them. It is true, though the view they have ta- 
 ken of them has been diftant and fuperficial, yet 
 they have obferved two things with regard to them : 
 one is their profefTed relation to Chrift : the other is, 
 the contrariety of their tafte, of their fentiments and 
 of the general tenor of their conduct, to their own. 
 Thefe two things are enough to make the world hate 
 them. 
 
 As to what is really immoral in the convcrfation of 
 fome profeffed witneffes for the truth, I have no a- 
 pology to offer : it muft be acknowledged and la- 
 mented with fhame and confufion of face. One 
 thing however is obvious, that it is wrong to draw 
 a conclufion from fuch particular inftances againft the 
 character in general of witneffes for Chriit ; fince 
 thofe inftances are plainly deviations from this cha- 
 racter ; and fince it is unjuft to impute the faults of 
 fome individuals to the whole body with which they 
 ftand connected. Though the offences of thofe pro- 
 feffmg a ft rid adherence to the truths of Chrift are 
 numerous and heinous and deeply aggravated ; as 
 depraved nature is the fame in them as in others ; as 
 the devil and the world, from the mortal hatred they 
 bear them, are fure to referve for them, the moft 
 violent affauks or the moft refined and fubtie me- 
 thods of temptation ; and as their irregularities con- 
 trafted with the fpotlefs purity of their evangelical 
 profeffion, appear greatly the more glaring and c- 
 Bbba . 
 
4o3 ESSAY VIII. 
 
 normous : yet after all, we have reafon to think the 
 charges that the world brings againft them would be 
 confiderably diminifhed, were we to deduct whate- 
 ver has been added to their real offences by calumny 
 and Dander ; whatever, in the cafe of others, men 
 would afcribe to the unavoidable weaknefs of human 
 nature ; whatever exaggerating reprefentations fome 
 have given of particular faults in order to bring down 
 to their level a character which, their confcience tef- 
 tifies, is, in general, far fuperior to their own. 
 
 The truth is, all the evil with which the men of 
 the world reproach the witnefles of Jefus, is little to 
 what they fee in themfelves. They know the plague 
 of their own heart : they readily acknowledge them- 
 felves the chief of finners. Were you to compliment 
 them on their piety and virtue, they would reject the 
 fulfome flattery : " We are only poor finners," 
 would they fay ; " and as no outcafls ready to perifh 
 " were ever in greater need of falvation, we feek it 
 " through our Lord Jefus Chrift : and our quar- 
 u rel with the world is this, that they neglect the 
 •' great falvation, and refufe to give God the glory 
 " of it." — Whence is the forrow which the world 
 ignorantly calls melancholy and morofenefs ? Why 
 are they lb oft in the ho'ufe of mourning, and walk 
 foftly all their years in the bitternefs of their foul ? 
 Why is there a mixture of fadnefs in all their m ; rth ? 
 And why rifes the figh from the bottom of their heart 
 even in the moments of tranfporting joy ? The true 
 reafon is, they groan under the burden of a depraved 
 nature : its deceitful workings and deplorable ef- 
 fects are matter of hourly lamentation. 
 
 Poly. Uncertainty as to religious opinions feems 
 to do little harm. 
 
 Eust. It is difhononrable to God : it reflects u- 
 
 pon that revelation which he hath given us, as if it 
 
 re fo obfeure and doubtful as to be unfit to an- 
 
 fwer its end Nay, if we do not believe God's 
 
 fccoul, that is, if we are not certain of if, the apof- 
 
Of the Religious Character of the Times. 409 
 tie John aflures us, we make the God of truth a liar. 
 We can have no experience of the fweetnefs or fav- 
 ing efficacy of divine truth, unlefs wc are aiTured of 
 it. While you willingly or indolently harbour any 
 uncertainty of divine truth, you are apt to give it 
 up altogether: you are an eafy prey to every fedu- 
 cer. You rauft (land upon lure ground, if you 
 would not be drawn away with the error of the 
 wicked. 
 
 There feems to be no religious duty or fpiritual 
 exeacife but what is hindered by wavering. One 
 who allows himfelf in it, cannot read or hear the 
 word with profit, becaufe he does not mix it with 
 faith ; that is, with a full perfwafion of the truth, 
 Heb. iv. 2. He cannot pray, acceptably, for we arc 
 to afi in faith nothing wavering ; for he that waver- 
 elh is like a wave of the fea, driven with the wind and 
 to ff e d-> James i. 6. He cannot receive the facraments 
 aright ; becaufe the very end of them is to confirm 
 our faith, and deliver us from wavering. Finally, if 
 we would hold fad our profeffion, we mull fludy to 
 get free from wavering, Heb. x. 23. 
 
 Po^y. I am difcouraged by the levity of my tem- 
 per which difpofes me much to wavering, and by the 
 difficulties which mult be furmounted before one 
 come at the certain knowledge of divine truths. 
 
 Eust. You mould, therefore, defpair of attaining 
 ing the faving knowledge of divine truth by yom 
 
 own endeavours meerly. Come to Chrift who is tbi 
 great prophet whom the Lord our God hath raifed up 
 
 unto us. Look to him for all that effectual teaching 
 
 which is imported in fuch promifes as thele : They 
 Jhall he all taught of God ; They jh all all know me f rem 
 
 the leaf! even to the greatefl ; I will teach thee to profit. 
 
 Truft in him as the Wonderful Counfellor for the ac- 
 
 complimment of thefe promifes, and you (hall not be 
 
 difappointed nor aihamed. 
 
 Be not offended at the manner of Chrift's fchool. 
 
 The firft leffon you have to learn is very humbling 
 
4io £ S S A Y VIII. 
 
 and mortifying to proud nature ; it is concerning 
 your own ignorance and unworthincfs. And then 
 he teaches much by experience : he may probably 
 bring you through fire and water in order to teach 
 you fome important leffon thoroughly. As he led 
 the Ifraelites forty years in the wildernefs and hum- 
 bled them, that they might know what was in their 
 heart, and might learn that man liveth nut by bread 
 alone ', but by every word proceeding out of the mouth of 
 the Lord, Deut. viii. 2, 3. Be not difcouraged, how- 
 ever ; the more you know of our Lord's way of 
 teaching, you will fee the more of his wifdom, his 
 kindnefs and condefcenfion in it. They are but 
 ftrangers to him, who think him an auftere or hard 
 mafter. 
 
 Be much in prayer. If any man lack wifdom, let 
 him ajk it of God who giveth to all liberally and upbraid* 
 eth none ; and it fhail be given him. Afk the Spirit, 
 Luke xi. 13. He is our guide into divine truth. 
 Look to the Lord that he may eftablifh and keep 
 you. It is grace that eftablifhes the heart, Heb. xiii. 
 
 V. The fincere but defponding Chriftian. Per- 
 fons of this character love Chrift, and have commu- 
 nion with him in his ordinances. Hence the good 
 of the church which is his body, is the chief objeft 
 6f their concern. But on taking a furvey of the pre- 
 fent (late of religion, they are apt to indulge them- 
 felves in fuch a plaintive ft rain as the following. 
 
 " Alas," fays one of them, " the work of Chrift 
 cc in my foul feems to make no progrefs. I am very 
 •* much under the feet of my enemies. The Lord 
 " is difhonoured : I have little or no ftrength for 
 €i fpiritual exercifes, for the mortification of fin, or 
 ft for walking in newnefs of life. It is long fince I 
 " had any comfortable experience of the Lord lift- 
 '* ing up the light of his countenance upon me ; and 
 " now 1 am apt to call in queftion the reality of for- 
 " mer experiences. Still I defire to wait on him in 
 
Of the Religious Ch aract zk of the Times. 4 , ? 
 " his ordinances ; but I generally find he has wkb 
 u drawn himfelf. Such being my own cafe, J need 
 
 * the lefs wonder at the mournful things in 'the pub- 
 
 * lie date of religion. Yet I muft lament thefe things, 
 -c I dare not, I cannot feek or expeft my own ddi- 
 
 * verance, but in the way of feeking and expe&fmr 
 " the deliverance of the church of God. The great 
 " things that God wrought for his church in Britain 
 " and Ireland are not only forgotten but hurried ; and 
 " all the grave ftones which the force of hnman laws, 
 " the arts of fophifhy, or the malevolence of flan' 
 " der could roll, are accumulated upon the Lord's 
 " work. We have turned what was the glory of 
 " thefe lands, their covenant-relation to the Lord 
 " into (hame. Our civil conftitution as it compre- 
 " hends the ecclefiaftical fupremacy, and is blended 
 " with the eftablifhment of Prelacy, the ruling prin- 
 " ciples and manners of the times, fay, there is no 
 " fuch relation. And yet while this relation is deni- 
 " ed, and we perfift: in a courie of open, heaven-da- 
 " ing perjury, we cannot reafonably look for a reform' 
 u mation. Surely the firft itep toward our returning- 
 M to the Lord with the whole heart, will be a full 
 " and free acknowledgment of our treachery. But 
 " before we can be brought to that, there muft be 
 •" fuch a revolution in the fentiments and opinions, 
 " in the public and private conduct c>f all ranks irt 
 " thefe lands, as we can hardly expect in the ordi- 
 «* nary courfe of Providence. Befides, men areform- 
 "■ ing to themfelves new fchemes of religion with e- 
 " ven fair and plaufible pretences of reformation, in 
 " avowed contempt of that which we are bound to 
 6i by our folemn covenants. And they feein to pro- 
 " fper in their way ; while many ferbus Chriftians 
 " are drawn over to their fide. Our Lord does not 
 " now plead his caufe by giving fuch remarkable 
 * c checks to the oppofers of his work, or fuch remark- 
 " able countenance to the profefTed friends of it, 
 w as he was w T oat to do in former times. Afc 
 
4i* ESSAY VIII. 
 
 " thefe profefled friends are grown too much like 
 * c the church of Laodicea, lukewarm, neither cold 
 <c nor hot ; and therefore our Lord threatens to fpue 
 " them out of his mouth. Nay, he feetns to have 
 " begun the execution of his threatening m the aw- 
 " ful fpiritual judgments that abound among us, 
 tc There is a great redraint of the Holy Spirit ; and 
 " we are under a great prevalence of Atheifm, un- 
 ec belief, carnality and finful conformity to the world. 
 U The glory is departed from our Ifrael." 
 
 This, to be fure, is a mod deplorable cafe ; and 
 he mud have a heart void of fcnfibility to all that 
 regards the glory of God or the welfare of his church, 
 who is not ade&ed with it. But (till an unbelieving 
 defpondency is quite unjudifiable. We are indif- 
 penfibly bound to judge him faithful who hath promt- 
 fed, even when providence wears the gloomieft af- 
 pecl, and appears the mod to contradict the promife. 
 Like Abraham, again/1 hope we are to believe in hope. 
 We mud endeavour to do fo as ever we would not 
 wifh to be chargeable with the crime of making the 
 God of truth a liar. It was the approved exerciie of 
 all the faints recorded in fcripture, particularly of that 
 illudrious group of them in the eleventh of the e- 
 pidle to the Hebrews, to trud the divine word in op- 
 pofuion to all appearances. Two things are always 
 at the bottom of this defponding frame of Spirit. 
 
 The fird is, a difpofition to think of the church, 
 as if it were to be fupported and advanced by the fame 
 worldly means that are ufed to fupport and advance 
 a civil fcciety, and that without thole external fup- 
 ports, it mud be ruined. On the contrary, we are 
 to confider the church as a building the carrying on 
 of which is ift Chrid's hands ; for he /hall build the 
 temple of the Lord, and pall h'ear the glory : We are 
 to confider it as the fruit of the travail of his foul ; 
 the production and gathering of which cannot pof- 
 fibly fail, being altogether the work of the wifdom, 
 power, mercy and faUhfulnefs of God : We arc to 
 
Of the Religious Character of the Times. 4 r 3 
 confider It as the body of Chrift, which by his infi- 
 nite care and love, is in as perfect fafcty (fo faith be* 
 holds it) amidft all his enemies on earth, as the In- 
 human nature of his wonderful perfon, far, far as it 
 is beyond their reach in heaven. 
 
 The other thing is rafhnefa in determining, that 
 the Lord is not at all accomplifhing his promifc, be* 
 caufe he is not doing fo to our carnal apprehenfions 
 and limited views. Jacob was in this unbelieving 
 hade when he (aid, All theft things are again)} 
 me. What political fagacity could have difcerned the 
 advancement of Jofeph in his date of flavery and im- 
 prifonment ? Who would have thought that God was 
 accomplifhing the moll glorious of all his works in 
 humiliation and fufferings of Chrift, in the reproach- 
 es, the temptations, the mocking, fcourging, buf- 
 feting, crowning with thorns, the wrath of God, 
 and the curfed death which he endured ? 
 
 As thefe defponding apprehenfions have a tenden- 
 cy to relax our endeavours for the advancement of 
 Chrift's kingdom ; fo they are too often ufed as a 
 pretext or excufe for the neglect of fuch endeavours. 
 The language of fpiritual floth is like that of one who 
 came to the ruler of the fynagogue from his boufc; 
 Thy daughter is dead, trouble not the Majler. 
 
 It is indeed our duty to mourn for the ground * 
 of the Lord's controversy with us. But unbelieving 
 defpondency unfits us for the exercife ; fince it har- 
 dens the heart by leading us to entertain difhonour- 
 able fufpicions of God as if he would not, or could 
 not accomplifh his promife. Unbelieving defponden- 
 cy is only grieved for the Lcid's righteous procedure 
 againd a finning people ; but gofpel-humiliation is a 
 kindly for row of heart for the fin and rebellion which 
 have been the caufe of fuch awful procedure. Un- 
 believing defpondency leads us to murmur at ihe 
 ways ot God, and to excufe our own conduct; on 
 the contrary, true humiliation of foul Icadk us to 
 C c c 
 
4T4 ESSAY VIII. 
 
 juitify God and condemn ourfelves. Tins defpon- 
 dency, therefore, however it may put on the mafk 
 of humility, is, at bottom, the moll intolerable 
 pride and rebellion. 
 
 So much with regard to the fpirk of defpondency 
 in general ; we may now confider fome of the par- 
 ticulars complained of. 
 
 In reply to all thefe particulars we may obferve, 
 that it is the Lord's ufual way to fuffcr his work both 
 in perfons and in churches, to be brought very low, 
 even to the very brink of utter deftruction, at lead 
 in their apprehenfion, that his revival of it may be 
 the more confpkuous ; that he may appear in his glo- 
 ry. Another reafon why he fullers it to be fo, is, 
 that his people, deprived of all carnal means arid of 
 every fenfible fupport, may be (hut up .to a fmgle 
 dependence on the God of their falvation, on that 
 unfeen hand which hath wrought fuch wonders, and 
 is ever working for the church's deliverance. In 
 the promife, the tribulation of the church is infal- 
 libly connected with her deliverance ; and the appa- 
 rent extreme of the former with the mod glorious 
 initances of the latter ; a connection which believed 
 and duly improved, would give us meat out of the 
 eater, and fuuecinefs out of the ftrong* 
 
 We need not wonder that very fair and plaufible 
 fchemes are formed in oppofuion to the teflimony of 
 Chrift ; and fome of the Lord's people themfelves 
 are led away by them, as the apofile Peter was of- 
 tener than once, to oppofe the work of God. Many 
 and various are the device!? of Satan : He leads the 
 men of the world to an open and direcl oppofition to 
 the caufe of Chrift ; but' be has more refined me- 
 thods of drawing even the godly to oppofe it in fomfe 
 refpeft or another. The Lord himfdf permits it to 
 be fo, that the church may fee the neceflity of hav- 
 ing a fmgle regard to the law and the teftimony ; to 
 ihew her members that they are not to call any man 
 mailer in the matters of God, however great his ute- 
 
Of the Religious Character of the times. 415 
 
 fulncfs or his attainments in godlinefs ; to incite 
 Chriftians to more diligence in ftudying the teftimo- 
 ny of Chrift ; for as many of the properties ol gold 
 are discovered by comparing it with fuch metals as 
 art liked it in appearance; fo we may attain a more 
 accurate knowledge of the caufe of Chrifl or the 
 word of his patience by comparing it with the l'chemes 
 of religion which bear the nearcft rcfemblance to it. 
 In fine, the Lord permits it to be fo in order to (hew 
 Chriftians what hazard they run, while in this world, 
 of being corrupted both in principle and practice. 
 The moft eminent faint may foon be led aftray, if 
 he grow carelefs and unwatchful. 
 
 We have great caufe to lament the abounding of 
 fpiritual judgments : thefe are far more unequivocal 
 evidences of God's wrath againft a people than any 
 'outward calamities. Few, indeed, have any light or 
 fenfeofthem ; butthey are only fo much the more fatal. 
 Well may we wifh, with the prophet, that our head 
 were waters, and our eyes a fountain of tears, to mourn 
 the fore fpiritual judgments that lie upon this genera- 
 tion. Only in fuch exercife, we Ihould guard againft 
 two errors. One is charging God foolifhly, as if he 
 were to be blamed for thefe judgments : the procur- 
 ing caufe of all the hiding of his face, of our unpro- 
 fitable attendance on ordinances, of our hearts be- 
 ing hardened from his fear, and of our being left to 
 err from his way, is wholly with ourfelves, not with 
 God : For he fays to us, The Lord is with you, while 
 ye are with him ; and if ye feck him, he will be found 
 of you : hut if ye for fake him, he will for f ah e you. We 
 have ourfelves only to blame for the reflraint ol the 
 lioly Spirit, Micah ii. 7. thou that art named the 
 hcufe cf Jacob, is the Spirit of the Lord flraitenedf 
 Arc thefe his doings f Do not my words do good to him 
 that walleth uprightly f The other error which we 
 ihould ftudy to avoid, is, unthanklulnefs for what 
 kindneis the Lord dill continues to fliew hi* peoj !e. 
 We have his word and ordinances j and we may 
 
 C c c z 
 
4i6 ESSAY VIII. 
 
 well believe they have their effects, however little 
 obferved : for wherever he makes name be recorded \ 
 he will come unto his people, and blefs them* While 
 he favours us with the pure preaching of the word 
 and the adminiftration of his ordinances, fame will 
 be born in Zion ; fome will be edified ; Chriftians 
 may want a very comfortable fenfe of the Lord's pre- 
 fence, but dill his hand will lead them and fupport 
 them. Perhaps indeed they know it not now ; but 
 they (hall know hereafter. O how much reafon 
 have believers to be thankful for what light and con- 
 viction, for what ftrength, refremment and eftablifh- 
 ment the Lord affords them by means of his word, 
 even while they are faying, Verily, ihou art a God 
 that htdejl thyfelf\ God of 1/rael, the Saviour t 
 
 It is true, The church of Chrifl: is no more ap- 
 propriated to any particular kingdom or corner of 
 the world : She is not reprefented in fcripture as fta- 
 tionary, but as fojourning from place to place : So 
 that the Lord may foon remove his candleftick out 
 of its place, and no one has ground to afTure him- 
 felf of its continuance for any particular fpace of time. 
 We may only obferve, that thefe lands of Britain and 
 Ireland have been particularly honoured, not only in 
 the eminent degree to which reformation has been 
 carried in them ; but in regard of the exprefs and 
 formal manner in which the Lord condefcended to 
 take them into covenant-relation with himfclf. It is 
 true, the Jews were highly honoured in this refpect, 
 and yet they have been cut off. Nay, the Lord's 
 anger feems to burn with peculiar intenfenefs againft 
 thofe who having entered into covenant with him, 
 are obflinatein departing from him : if they will not 
 be his people, according to their folemn engagement, 
 he will make them no -people. The political conftitu- 
 tion of the Jews was deftroyed almoft at the fame 
 time with their ecclefiaftical : when they ceafed to be 
 the church of God, they ceafed to be a nation. We 
 aire aflfured, however, that the defperfed remains of 
 
Of the Religious Character of the Times. 417 
 them fhall yet be turned to the Lord. They are ftill 
 preferved diftindt from all the nations among whom 
 they are fcattcred for this, among other important 
 ends, that their converfion may be the more conipi- 
 cuous. In like manner, though thefe lands mould 
 depart ftill farther from the Lord, and though he 
 fhould be provoked to make them a defolation ; yet 
 after all fuch dreadful calamities, when we fhall be 
 brought to know the Lord, we may look for a revi- 
 val of his work : He will bring a third part thro* the 
 fire^ and will refine them as filvcr is refined \ and will 
 try them as gold is tried ; they Jhall call on his name 9 
 and he will hear them : he will /ay, it is my people ; and 
 they Jhall fay , the Lord is my God. When the Lord's 
 time comes, all the oppofition to his work from pre- 
 judices, from the moft deep-rooted opinions, from 
 civil laws and conftitutions, will prove no more than 
 flax before the devouring flame. It is, indeed, af- 
 fecting to think of the calamities that are likely to 
 take place before fo glorious a revolution : but it will 
 comfort the heart of a real Chriftian to confider that 
 even the calamities of Britain and Ireland, will be 
 over-ruled to the advan .ement of Chrift's kingdom ; 
 that they bear the moft threatening afpect on the ene- 
 mies of his work in thefe lands ; and may be fome- 
 how an occafion of the fpreading of the gofpel to the 
 remoteft climes an4 to the moft barbarous nations. 
 
 FINIS, 
 
[ 4i8 ] 
 
 I N D E X. 
 
 ABEVs profeffion, Page ioo. 
 *S* Abraham, the church's profeffion from him to Mofes, 
 
 ioc 112. Of the Lord's covenant with him, 106 — 10S. 
 
 Of his profeffion, 108, 109. 
 Accommodation of our covenants to our prefent circumftances, 263. 
 Adam* Of the church's profefllon from him to Abraham, 99 
 
 105. 
 Admonition, 324. 
 Antioch> a difpute among the church- members of, determined at 
 
 Jerufalem, 1 89, 190. 
 Ariminum in Italy a council at, 191. 
 Arius's herefy, 190. 
 
 Afa, the covenanting in his time, 143 — T45. 
 jfjjociate "Presbytery, formed, 33. their entering into the bond 
 
 for renewing our covenants, 256. their act concerning cove- 
 nanting, 263, 264. 
 Athanafius, 192. 
 Augsburg, a diet of the empire held there, 197, 198. „ 
 
 B 
 Babylonijh captivity, advantageous to the church, ice. 
 Baptifmai engagements how to be underftood, 60, 61. 
 Bohemia, the brethren and filters of, 194. 
 Breach of covenant an aggravated fin, 79, 80. 
 Burgefs Oaths, on the controverfy concerning the religious claufe 
 of, 5 26. 
 
 C 
 
 Calvin's agreement with the church of Zurich, 199, 200. 
 Campbel Mr. his tenets, 32. 
 
 Cenfures, the church's power to inflict them, 913 321* na- 
 ture of them, 321—324. 
 
INDEX. 
 
 Ceremonial laws, 1 1 8. 
 
 Ceremonies, not commanded of God, no way like covenant!/^ 
 
 6;, 64, '*' 
 
 Cerir.thui 187. 
 
 Cha^atler of Covenanters, 62, 63. 
 Charles I'th. his oppc.'ition to the reformed religion, r $, , 97 , 
 
 Charles /. ftruggles between him and ibe Scots, 214 .* 2 lf! 
 
 Chriftiankj different from all other religions, 366, 367. how* we 
 
 flionld enquire into the evidences of it, 37-, 374. 
 Church t how the word isufed in fcripture, 279, 281, 316, qr7. 
 Cburth-communion* the nature of, 281—286. when that of a 
 
 particular church may be departed from, 22, 23, 24. 
 Concordats, 109. 
 
 Cyf efforts of the Profeftant churches, 200. 
 to rife >.ons of faith, how ratified at the revolufon, 268, zl:. 
 Congregation, when the Scots reformers Were fo called, 203, 
 Conflantinople a council held at, 192. 
 Conflituiion of the Allbciate Synod, JI2, 3^, 
 Cbvenant how the word is ufed in fcripture, 168, 169. 
 Covenanting, characterises of it, 46 62, how diflln^uifhed 
 
 from the facramems, 57— 6j, Hijiory of it, 96, 97, 98 — 26' 
 Creeds cf the ancient churches. 180,-192. 
 
 Deifm, the caufes of it, 359—361. 
 
 Delivering up to Satan, the meaning of in the New.Tefhmcnt 
 
 ?3<S> 337. 
 Defpondency of Chriftians, 410. 
 Devotional felfifhnefs, 384, 38;. 
 Dort, the Synod of, 201. 
 
 FMons herefy, 187. 
 
 Education the prejudices of it, 372* 373« 
 
 £;/</; of covenanting, 81, 82 
 
 Enos, the ftate of the church at his death, too, ic$. 
 
 Enthujiafm, too, 181. 
 
 EraJfUUSt a faying of, 19c. 
 
 E-itychcj's herefy, 193. 
 
 Ejfentialt and circumllantia!?, 287. 
 
 Examples, the ule of thole in (cripture, 18c, 18 r; <• 
 church hidory, 187. 
 
 Excommunication, 327. under the 0!d Tefbnmit, ^:7 — — -;r. 
 
 under the new, 333 3:9. grounds of it, 3:9 142- 
 
 confident with charity, 342 — 34c. hiftory of it, 347 I 
 
 Ezra, ihe iovenaniing in Lis time, 257, 258. 
 
4*o INDEX. 
 
 F 
 Fathers fevcre in the exercife of church difcipline, 3 c}. 
 Francs, a bond entered into by the Protectant church of, 201, 202. 
 
 G 
 Gibeonites, their league with Jofhua, 69. 70. obligation of it a- 
 nilogous to that of covenanting, 70, 71, 72. 
 
 H 
 
 Jfam excommunicated by Noah, 349. 
 Herem, 350. 
 
 fiezekiah's covenanting, 147 — 150. 
 High commifTion, the court of, 213. 
 Hufites, 174. 
 
 I 
 James /. 212 — 214. 
 Idolatry, 128, 129. 
 Jehoajh the covenanting in his time, 145, 146. 
 
 Jewijbjlate, 120 130. and church 1 go— I 32. 
 
 Independents, overturned the reformation in England, 23^, their 
 
 toletation, 247* 248. 
 Indulgences popifti, 302. 
 Jofouas renewal of the covenant, 140, 14T. 
 
 Joftah, the covenanting in his time, 151 154. 
 
 Ireland covenanting in, 234 
 
 Ifaac and Jacob the covenant renewed with, iii.profefTion of th^ 
 
 latter. 111,112. 
 Judicial laws, 1 119. 
 
 K 
 
 Kings of Ifrael ufeful to the church, 142, 143. in what charac- 
 ter* many of them acled, 148, 149. 
 
 L 
 
 Law, why the Lord's revelation to Mofet fo called, 1 1 4. bow 
 it is to be confidered as it was given by Mofes, 115 — 1 1 7- of 
 the nature and different kinds of the laws of Mofes, 118— 120. 
 
 Leith befieged, 206, the laft bond at, 207. 
 
 Liberty contended for in the reformation of Scotland, 202, and 
 in the covenanting of the three kingdoms, 215. 
 
 Lollards, 194. 
 
 Lorain, the houfe of, 202t 
 
INDEX. 
 
 4** 
 
 M 
 
 Marrow of Modern Divinity condemned by the Gen. AfTtmbly, g* 
 
 Martyrs for our covenanted reformation, 244. 
 
 Mary Queen of Scots, 208, 209. 
 
 Monuments of idolatry deftroyed, 205, 204. 
 
 Moral nature of covenanting, 174—^ — 177. 
 
 Mofis, Of the Lord's revelation to, 113. 
 
 Murray earl of, 209. 
 
 N 
 Nations may join in covenanting, 6j, 66, 177. 
 
 Nehemiah, covenanting in his time, 159 161. 
 
 New Tejtament difpenfation, the characleriftics of, 167— J74. 
 
 Noah' s covenant, ioi — 103. his profeflion, 104, 105. 
 
 O 
 
 Cathy the important nature of it, 13. religious oaths impofd by 
 
 civil focieties, 5, 
 Obligations from covenanting 67. the extent of them, 68 So. 
 
 thofe of our covenants recognifed in the bond of the Ailociate 
 
 Prefbytery, 25:3. 
 Occasional duties, 84, 8 c. occafion of public covenanting, S3 
 
 96. at prefent, 264. 
 
 Offences given to Chriftians, 14. * 
 
 Old Tefl x anient ', its utes and obligations, 161 -167. 
 
 P 
 
 Perth a treaty at, 204, 20J. 
 
 Practice of a doty having been long neglecled no reafon for •• 
 
 mitting it, 158, 159. 
 
 Presbyterial exercife or church power, 316 321. 
 
 Prcftfion of religion, 18, 19. 
 
 Progrefs in reformation how to be endeavoured, 4r, 42, 
 
 Promife* why the revelation made to Abraham fo called, 107, 
 
 108, 114. 
 Proteflants, the rife of that appellation, 197. 
 Public refolutioners % 39, 229, 230. 
 
 a 
 
 Queen Regent under the influence of the ho*)fe of Loraine, 202. 
 Her oppofilion to the reformers, 203 — ^207. 
 
 R 
 
 Rebuke, 234. 
 
 Rechabites, 74, 7 J. 
 
 Reformation f the difficulties of, 19;. 
 
422 I N D E X; 
 
 Renewing of the covenant which the Ifraelitei had entered into 
 
 at Sinai, 139, 140. 
 Renovation of our covenants in the Seceflion. 237- 
 Repreftntation neceffary in fome religious duties, 68. and in co« 
 
 venanting, 74> 75* 
 Revolution, the advantages of it, 266, how mifimproved, 267 
 
 ~~-2 78. 
 
 S 
 
 Sacraments, why biptifm and the Lord's fupper called Co, 59, 60. 
 Samofatenufs herefy, 189. 
 
 SeceJJion teflhnony, 27, 45. its rife and progrefs, 30 — 33. mat, 
 ter of it not new, 54, 35. explained in three particulars, 35 
 
 • . 40. 
 
 Skammatha, 325, 326. 
 
 Signs were in place of hiftory in the Patriarchal age, no. 
 
 Sim fan Mr. his tenets, 32. 
 
 Sinai, the traohelion at, 11c, 116, 1 1 7» I33> I34» 
 
 Smalcaldic league, 198, 199. 
 
 Solemn league and covenant , 230— r-236. defendtd> 237 25 4* 
 
 T 
 
 Temporizer die character of, 375* V^» 377* 
 
 Tcflimony of the church, the nature of, 28, 29. 
 
 Tumult occafioned by the impofiuon of the Englifh Liturgy, 216, 
 
 u 
 
 United province $ % 200. 
 
 V 
 Valens and Urfacius two artful oppofers of the Nicene Creed* 
 
 191, 192. 
 Variety in religion, 372. 
 Vowing, a characleriitic of covenanting, 52, 53. 
 
 W 
 Walienfu and Wickliffites, 188, 189. 
 Worms , a diet of the empire held at, 106. 
 
 Z 
 Zv'flJ, the emperor's henoticon, 192, 193. 
 
 THE END. 
 
ERRATA. 
 
 Page 36. line. Me go forth and. P. 49- »■ 5' far /a "; 
 ^ read la„ S ua g e. Page 55. »• 4- if^ke purport of 
 
 p 268 I- 15- for "I* that read fl<3 °f thaU 3 3 ' 
 
 1.' 23 . for natural read XwfrrwA P. 368. ». 34 ™ d 35- 
 
 for Fohi read /«. 
 
 JK 
 
fr? 
 
 M&