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The Absurdity and Perfidy of all autho*
r it at iv e
TOLERATION
O F
Grofs Herefy, Blafphemy, Idolatry, Po- pery, in Britain.
In Two LETTERS to a FRIEND.
IN WHICH
The Do&rine of the Weftminfter Confeffion of Faith relative to Toleration of a Falfe Religion, and the power of the Civil Magiftrate about Sacred Mat- ters j and the Nature, Origin, Ends and Obligation of the National Covenant anJ Solemn League aru candidly reprefented and defended.
By JOHN BROWN,
Mintfter of the Gofpel in Haddington.
GLASGOW:
Printed by John Bryce; And Sold by the Bookfellers in Town and Country
m, DCCjL :; x x.
11 idulOl
[ 3 ]
LETTER I.
On the abfurdity of Authoritative Toleration of grofs Herefy> Blafpbemy or Idolatry.
S I R,
HO W God himfelf connected religion, and the civil welfare of nations, in his ancient laws, almoft the whole of the Old Teftament doth bear witnels. That religion is the great bads of civil happinefs, was the common, the avowed belief of e- very fenfible Heathen : It was, for ought 1 know, the infamous monfter Tiberius, who firft pretended, That phe Gods alone ought to regard or refent the injuries done them. Before the happy Reformation, the Popifh clergy had reduced civil rulers into mere tools for exe- cuting their pleafure in religious matters *, and pre- tended that they had no power of judging in them. To free thefe rulers from iuch Antichriftian claims, the Proteftant reformers, every where, as their Confeffi- ons of faith and other writings make evident, loudly maintained, That to magiftrates themfelves indepen- dent of clergymen, belongs a diftinguifhed power in the reformation and preservation of religion. Not long lifter, Eraftus, a German phyfician and his fol- lowers, to curry favour with their refpeclive pnncc9, pretended, That magiilrates are the proper lords of the Chrittian church, from whom her ministers and other rulers derive their whole power, and to whom they muft be accountable. This notion, exceedingly flattering their ambition, was too greedily embraced by moft of the Proteftant princes ; nor do I know of one Proteftant church, which hath, not fuffered by A means
4 The Quefiion concerning
means of if. Meanwhile, the German Anabaptifts, having experienced the frown*, and fometimes the improper feverities of magistrates., copied after the ancient Oonatiiisin the like circumftanccs, and warm- ly contended, That magiltrates have no more powtr about religious matters than any private perfon, and ought to puniijbt none for different fentiments in doc- trine or forms of worflnp. The Socinians and re- monftrant Arminians, except w,hen magiftrates favour- ed themfelves, and promoted their caufe, zealoufly contended for the fame notion, at leaft in the ca'e n£ minifters and worfhip, which were not maintained at the public expence. Many, if not moft of the En^- lifh Independents in the laft century were much of the lame mind ; and hence, by their influence, fume pai- fages in the Wcfrminfter Confeillon of Fihh couid ne- ver obtain a ratification by the Englifh Parliament, or a place in their own Savoy Con fcjfwn. Pswi of il-ele paiTages, relative to the magiftratc's power, ar? alfo dropt from the Confeflion of Faith agreed to by tfce Independents of New England in 1682. Moft of the English DifTenters of this century feem to be much of the fame mind ; efpecially fuck as might otherwite have been expofed to danger on account of their open maintenance of Arian, Socinian, and Quakerifh b??f- phemies — Locke and bifiiop Hoadly, and fome others of the Episcopalian party, warmly efpoufed the fame caufe.
This notion never received much countenance in Scotland, till Mr Glafs of Tealing commenced a fu» rious new-fafhioned Independent. He mightily con- tended, That the Jcwifh nation was an ecclefiafticftl One, and their kings ccclefiaftical rulers ; that Chrif- tian magi ftrares have no more power in religious mat^ ters than private Christians, and ought not to employ their power in advancing the true religion, or in mak- ing laws with penalties in favour of it ; or in retraining or punifhing heretics or faUe teachers, nor ought tu'e-j no give more encouragement to good Chrifttans, than to other peaceable fiibjecls ; — that the example of the re- forming kings of Judah in punifliing idolatry and falle. worfliip, and in promoting the true religion, is not uov? to pe imitated j aad that out* fathers national^
covenant
authoritative Toleration, fairly ftated. 5
covenanting againfl Popery and other wickednefs, in favour of the true relig 011 was unwarrantable* and is
not binding upon us. Or . IVijbeart , Principal of the
college of Edinburgh, in his fcrmons contended, That magifhates have only a right to punifli fuch crimes ai ftrike immediately againii the perfons or property of men; bnt not to punifli any thing which itrikes im- mediately againft the hoiiOur of God, as blafphe- tny or herefy ; that all men ought to have civil liber- ty to think and fpeak as they pleafe, providing they make no attack upon the welfare of civil fociety ; thai none ought to be hampered in their fearch after truth by any requirement Of their lubicriprions to Formu- las or Conjejjiohs 0/ faith ; that children in their edu- cation, ought never to be biafTcd to a fids by learning catech'ifrns which maintain the peculiar principles of a party. Thefe or the like notions have been adopt- ed by not a few of the pretenders to modern illumi- nation.
In her public Standards t the Church of Scotland hath renounced, and in her lolemn covenants hath abjured both thefe extremes. In her Old ConfeJJicr. of Faitb, which is expitfly fwern to in the national cove, nant of if.Bi, &tc. as in all points the undoubted truth of God, Art. xxiv, ihe aflerts, that c* the power and authority of magi ft rates is God's hoy ordinance, or- dained tor mani ft Ration of his own glory, and for the
(insular profit of mankind they arc the lieutenants
of C'cd, in whole lc f lions God himfclf do*h fit and
judge to whom by God is given the fword to the
pra^cauci defence oj good men, and to punifhall o- pen majefaclors. To kings, princes, rulers and ma- giftrates chiefly, and melt principal!)', the confei van- on and purgation of religion ap,vjitains; fo that not only are ihcy appointed tor civil policy, but alio for maintenance ol the true religion, and for fupprefiion of all idolatry and fuperltition whatfeever " Tl.is doctrine is further afiefted and explained in her fecond book of difcipline, chap, ix •, The doctrine of her Wejlmhiftcr Cinfrjfion of Faith , the whole of wbic!i is (olemnly ef ponied and engaged to, by every Prelby- teiian minifter and elder in Scotland in his ordination tows^ is thai " for their publifbing opinions or nuin- A 2 tain*
6 The Quejlion concerning
taining practices contrary to the light of nature and tti£ known principles of Chriltianity, whether concerning faith, worfhip or converfation, or to the power of godlinefs, or fuch erroneous opinions or practices, as either, in their own nature, or in the manner of pub- lifhing and maintaining them, are deftructive to the external peace, and order, which Chrilt hath eftabli- fhed in the church, they may be lawfully called to account, and proceeded againft by — the power of the civil magiftjate," Chap. xx. 4. — that fi God, the fu- preme Lord and King of all the world, hath ordained civil magiftrates to be under him, over the people, for his own glory and the public good — they ought efpecially, (in managing their office) to maintain pi- ety, juftice and peace, according to the -whohfome
laws of each commonwealth That the civil magif-
trate — hath authority, and it is his duty to take order that unity and peace be preferved in the church, and that the truth of God be kept pure and entire ; that all blafphemies and herefies be fupprefTed, al) cor* ruptions and abufes in worfhip and difcipline prevent- ed and reformed, and all the ordinances of God du- ly fettled, adminiftered and obferved. For the better effecting of which, he hath power to call Synods, to be prefent at them, and to provide that whatfoever is tranfactcd in them be according to the mind of God,"
Chap, xxiii. I, 2, 3. " The duties required in the
fecoud commandment are — the disapproving, deterr- ing, oppoiing all fal(e worfhip, and according to each one's place and calling, removing it, r.nd all monu- ment? of idolatry ; The fins forbidden in the iecorid
commandment are, all deviling, counfelling, com- manding, uiing, and any ways approving any religi- ous worfhip not inltituted by God hirnieif, t ok rating a falfe religion." Lar. Cat. Q^ ic8, ioq. The le de- clarations are an authentic explication of the power of the magiftrate in maintaining and preferving the true religion, the defence of which is exprtfly iworn in their folemn covenants with God. If therefon , Sir, you difcredit this doctrine, and plead the toleration of idolatry, blafphtmy, herefy, and that magiftrates ought to muddle with nothing in religion, be fo ho- neft, as openly to reaouoce your ordination vows and
the
authoritative Toleration, fairly Jlated. 7
the Confeflion of Faith and Catechifms, as well as the Dational Covenant and Solemn League.
To illuftrare the above do£lrine of our excellent ftandards, it is proper to obferve, (i.) God alone is the necefTarily exiftent, and abfolutely independent Creator and preferver, and therefore original and (u- preme proprietor and governor of all things in hea- ven or earth, Exod. Hi. 4 Gen. i. Pfal. civ. and xxiv. I, 2. xxxiii. 6. lxxxiii. 18. xlvii. 2, 7, 9. Ezek.i. 11. Col. i. 16, — 18. Dan. iv. 34, 35. (2.) All right, ci- vil, natural, or fpiritual, whether of confcience, or of perfons, or of hnfbands, parents, matters, magif- trates, minifters, or even of Chrift as mediator, mult therefore wholly originate from God alone, Pfalrn cxv. 16 Rom. ii. 36. Heb. ii. 10 Afts x. 25, 28. 'z Cor. v. 18. Pfal. lxxv. 7. Dan. ii. 21. iv. 32, 35, Mat. xxviii. 18. ii. 27 John v. 35. To fuppofe any real right or being whatfoever, unoriginating from him, is to give up with the neceffary exiiience of God, and to plunge into the very depths of Athelfm. (3.") All right and authority of conicience, perfons, huf- bands, parents, magiftrates, minifters, or even of Chrift as mediator, being wholly derived from God, ought, necefTarily ought, wholly to be improved, or exercifed in his name, in conformity and fubordinati- on to his law, as the fupreme rule, and in order to promote his declarative glory as the chief end of it, Prov. xvi. 4 Rom ii. 30. 1 Pet. iv. n. 1 Cor x. 31. John v. 30. viii. 29 vii. 18. Eph iii. 21 (4.) No right or authority derived from God can therefore be lawfully improven or exercifed, in protecting, encou- raging, allowing or commanding any thing vvhxh <^od himfelf, on account of his infinite .perfection in holi- nefs, juftice, goodnefs and truth, cannot command 5 —or in difcouraging, difall owing, or prohibiting any- thing which God 'm his law requires. It is ab'urd to fuppofe it, that God can give Bi w&v which he
hath not himfelf ; and {hoching blafpherty to fup- pofe him capable of giving men a right and authority to contemn or counteract his own law as their ru'e, or his own glory as their chief end, in every thing they do, 2 Tim. ii. 13. I lab. i 12, 13. Exod, x\\ 11. Deut. xxxii. 1 Zeph. iii. 5. Jarrwrs i. 13, (;.) A'.l t'jc diverfifitd forms ot right an J an l^si.iy in conic:
1 litif.
8 The Que/Hon concerning
hufbands, p*?ents, matters, magiflrates, nvrnifters, and even io Chritt as mediator, being derived from tie fame Cod of infinite wifdom and order, each of them may, and ought to be wholly exeicifed within its proper de- partment, and in a manner awfwerable ta its narure, and never in the way of invading the place or inter- rupting the exercife of any other right or authority. No right of conicience can be exercifed to the inter- ruption of the due exercife of marital, parental, ma» gifterial, magiftratical, miniOerial, or Ch rift's rneoib* totial authority; nor, can any regular exercife or thefe powers interrupt the due exercife of the power ql conicience, or of one another, I Cor, xiv. 33, 40. vii. 20, 24. (6.) All ibf ft different forms of powtr and authority being derived from the fa me Csd, may have the fame things for their object, but viewed, in different refpects. The fame man may be fubject t3 the power of his conicience as he is a rational crca- ture,— fubject to the power of parents as a child,— fubject to the power of matters as a fervaat,- -fubject to the power of magiftrates as a member of the com- mon wealth, --fubject to the power of church rule) 3 as a member of an organized viiible church,--- fubject to the mediatorial power of Chrift, as a member of fjis my ft ical body, or an agent for promoting the wel- fare of it. The fame good work of piety or virtue
may, or ought to b; required by conicience, by pa- rents, matters, magiftivtes, minifters, and even by Chrift as mediator, in different refpects, as calculated to promote the welfare of the perions, families, nati- ons, and churches concerned, — in fubordination to the glory of God as their refpedtive proprietor and lupeiior. The performance of the fame good work may be encouraged by rewards from all thele diffe- rent powers, an fw era hie to their respective forms
The fame vices of idolatry, blafphemy, calumny, trea- son, theft, murder, fee* as in different refpects hurt- ful to per fobs, families, civil iocieties, andchurch.es, may, and ought to be prohibited by all thefe different powers, and relented by c?>ch, as hurtful to itleif, as fubordinated to God, — in a manner anfwerable to its particular nature and department, — by conference with itii'gmg itbukes,- -by pareats with correction, difio-
hciitiug,
authoritative Toleration^ fairly Jtated. *
heriting, or the like, - by matters with frowr.s, {tripe*, abridgment of wages, or the like, - by taagi&rttcs v/kh public difhonnur, fining, impriibnment, or death,--- bv church rulers with eccierlafrical rebuke, excon- niunication,- by Chriit with temporal, fpiritual or eternal judgment, Acts xxiv. 16. Joftl xxiv I 5. Pfalw ci. Mat. v, vi, vii, <&c. (7.) At) thefe powers o£ conscience, hnibmds, parents, m afters, magi Urates, church rulers, and of Chrift as mediator, proceeding from an infinitely wife, powerful and good God, arc each of them, in irs own piety altogether failicient 10 gain its own end -— Neverthelels, it rr.igh.tiiy tends to the advantage of each, that all of them be rightly excrci'ed at once, and to the hurt of all the reft, if any of them be not. It conference act faithfully, th:« promotes the regular and comfortable exercife of the po ver of hufbands, parents, mallets, magistrates or mimftefs, ere. And it is to the advantage of consci- ence, if they regularly exercife their power, and espe- cially if Chrift exercife his, in a remarkable manner. It is much to the advantage of Church and State, if J 1 I b aids, parents, and mafters, faithfnlly exercife their power in their refpec*Hvc departments ; and much to their hurt, if they do not. If the rulers in Church and State, faithfully discharge their truft, it will ten^ much to promote the welfare of families* The move faithfully minifters labour in winning fouls to Chrift, and teaching men to live foberly, righte- oufly and godly in view of ChriiVs fecood coming, the more eafy will the work of mugiftrates, and the great- er the happmefs or the commonwealth be.- — The more faithfully ro a gift rates ac~t in curbing of crime*, and promoting obedience to God the King of eai as a mean of leaning his felicitating olelftng to f on, nooweelth, th d more deli will church-
powei be exercifed, and the more abundantly it will tend to the welfare of the church. N?.y. though the mediatorial power of Chi! ft b. uftkfent it*
its own place, to anfs/cr its *t the delight-
ful exercife and fucceft of it fs .'tie promoted,
by the fa'thful exercife of the pdwers of tot fcience, inds, parents, mail, is, QiagUlrfKn and chinch* rukrs, Ac~U xxiv. 16. 1 Tl ■ j - oh. [v,- -vi. Col.
a
Jo The Qucjlwn concerning
iii. iv. i & 2 Tim. Titus i. — III. 1 Pet. ii.— v. Pfalm ii. io,» 12. Rev. ii. 15. xvii. 14, 16. xxi. 24. Ifa. xlix. 23. Ix, 3, 4, 10, 16. (8.) Though the marital, pa- rental, magi lie rial, magiftratical, and minifterial pow- ers be altogether diftinct from, and independent of one another, and each of them have its own particu- lar exercifes pertaining to it alone ;— yet the fame per- fon, in refpeel of different relations, may be at once fupsrior or inferior to another perfon,-— and fo may be required to fulfil the particular duties of his ftation, by one who hath not any lawful right to perform them himfelf. Thus magiftrates and minifters as fuch, may require hufbands to perform their duties to their wives, parents to perform theirs to their children, or matters theirs to their fervants, as a mean of promot- ing the welfare of the commonwealth and of the church, in obedience to God, and aiming at his glo- ry. An uncrowned hufband of a queen may com- mand her, faithfully to exercife her magiftratical power, as a means of honour and happinefs to his family ; and fhe as queen may command him in eve- ry thing relating to the welfare of the (late, as her of- ficer or fubject. A parent may require his fon, as fuch, faithfully to exercife his minifterial, magiftra- tical, or magifterial power as a mean of honour and happinefs to his family. A fon may command his fa- ther, who is his fervant, in every thing pertaining to the fervicedue from him, and even to order his fami- ly aright, in fo far as it tends to promote that fervice. Minifters, as the ambafTadors of Chrift, have power to require magiftrates, as church members, faithfully to exercife their magiftratical power, fo as may belt promote the honour of Chrift, and the welfare of his church. And on the other hand, magiftrates have power to require minifters as their futjetls, faithfully to exercife their minifterial power, as a mean of ren- dering the nation pious and virtuous, in order to pro- mote its happinefs,— and all this in fubordination to the law, and to promote the glory of God as the fu- preme governor of families, churches, or nations. (9.) Though the marital, parental, magifterial, ma- giftratical and mioifteriai powers, have, each of them, » , fome-
authoritative Toleration, fairly /rated, i r
fomething for its peculiar and diftinguifhrng object, in which no other power can interfere with it •,--- Thus it is always unlawful forhuftunds, parents, maf- ters orminifters, asfiich> to afiume the power of civil magistrates in levying taxes, adjudging criminals to death,— -always unlawful for parents, matters, orma- giflrater, as Jucb, to preach the gofpel, diipenfe facra-
ments, or church-cenlures ; yet if the exercife o£
fome of thefe powers be fearfully neglected or abufed, the other powers may be exercifed, in order to rec- tify the diforders occafioned, further than would be proper if theve were no fuch neglect, abufe, or dif- order. Thus if hufbands, parents, or matters, fear- fully abufe their power, relative to wives, children, or lervann, the rulers of church or (rate, for the be- nefit of thefe foci e ties, may interfere more with their family-concerns, than would be proper in other cir- cumstances. If church-rulers be iiotorioufly negli- gent or wicked, magi ftrates as church-members % and to promote the welfare of the ft ate , may do more in the re- formation of the church, than would be proper for them, if church rulers were diligent and faithful. And, if through the indolence or wickednefs of ma- gistrates, the aft.iirs of the nation be thrown into terri- bieponfufion, minifters asmembers of the commonwealth^ and to promote the welfare of the churchy may do more in the rectification of affairs, than would be proper, if the magiftrates were faithful, 2 Kings xi. 2 Chron. xxiii (10.) All governing authority empowers the poflefTbrs of it, to ilTue forth laws or commandments, binding on the fubject of it. But tbefe laws or com- mandments can extend their binding force no further, than the particular department belonging to that pow- er, as by that, every particular form ot authority, de- rived from God, is limited. The laws or command- ments of parents, mailers, magiftrates, and church- rulers, extend only to external things in the family, commonwealth, or church. Thefe of confcience and of Chrift extend alio to that which is inward in the heart. --And as all human fuperiors are imperfect in knowledge themfelves, and cannot enable their fub- jects perfectly to undei (land their whole duty, it is ne- ceftary that Uws of families or nations, or conitituri- B ons
1 1 The Qucflion concerning
ons of churches require nothing but what is plain')' 0- greeable to the law of God, and notlvng in religion but what is plainly required by the word of God, that fo no- thing may be contrary to thele laws but what is not Oirfy ready, but plainly contrary to the word of God. And, the weaker the (ubjecTts are, the more conie- teenfion ought to [be exercifed towards them in this matter, Rom. xv, I, 2. (u.) As men cannot bow th° hearts of their inferiors unto fubjection, they ought alwavs to iffue forth their commandments in the mod prudent, mild and gaining manner. It is very im- proper to iflue forth any law doubtful c obfeure, or which moft of the fubjecta are not likely to be got peaceab'y to comply with. Th«s ou^ut efpecially to be attended to, in the framing and irnboftng of laws and conjiitutions relative to rei'i£i:nt which cur.ht to be a reafonable and voluntary fervice. (12 ) As noth- ing, particularly in religion, ought to be contraiy to any law of church or itare but what is plainly con- trary to the law of God ; and nothing ought 10 be held cenfurable by the laws of the church, or punijl.zlU by the laws of the (fate, but what is plainly contrary 10 tbefe laws, and hath become duly public, in the pro- vidence of God, without requiring the party cone ru- ed to be his own accofer. — So, on account of the weaknefs or number of the offenders, or the disorder- ed (late of thefociety, many real fcandals in the church mud be forborne without cenfure, and many real crimes againft the ftate forborne without punithment ; notwithstanding, it would be extremely wicked, au- thoritatively to iicenfe or tolerate them in either. If your children be very young, raving in a fever, deli- rious, or apt to fall into convulsive fits, i- might be very prudent aud dutiful for you to forbear fevere chaftifement of them for playing on the Lord's day ; repeating fome wicked expreflions, they had heard from their fellow children, or the like. But would it be lawful in you to give them a parental licence to profane the Sabbath or name of God, and promise them protection in fo doing ? You dare not pretend it. God him (elf wifely forbears the punifhenent of many things, which his law forbids (13.) As it » never errors or corruptions of the heart t but wick-
authoritative Tokratkn> fairly flated. l 3
ed words and deeds, fufficiently and regularly mani- fefted, which are to be corre6ed ih fam.lies, punifli. ed in commonwealths, or cenfured in churches, Deut.
xitt. i ,--- 1 4. xvii. 46. Heb. x. 28. 1 Tim. v. 1 So
ev;n in punifhing maniieit crimes, efpecially'ia mat* ters of religion, all proper mildnefs ought to be exer- ciicd, never proceeding to extremities, where there is any hope of reformation, or where, as in the cafe of herefy or blafphemy, confeffion and repentance can make any kind of reditution, Mat. xviti. 15,-. 18. Among the Hebrews, not one appears to have been puntllied for idolatry, if he profeiled repentance and reformation. The princes of Ifrael fir ft attempted to bring the Reubenitts and Gadites, whom they Tup- poied guilty of it, to repentance, Jofh. xxii. Never in the reformation by Afa, Hrzekiah, or Jofiah, have we one infhnce or a penitent idolater flaio. The i</!o!2rers condemned to death, Deut. xiii. xvii. are re- prefented as v en of Belial, prefumptuous, and obfti- nate in their wickedncis. The prophets of Baal whom Elijah, cauled be put to death, 1 Kings xviii. 40. and Mftttan the pritlt, who was fiVm b? Jehoiada's or- ders, 2 Kings xi iS. were no doubt of this fori j and prob bly alio guilty of promoting the murder of the Lord s prophets and people. The man put to deaih f- r profanation of the Sabbath, appears to have acted preiumptuoufiy, Num xv. 30, — 36. Afa and his ft cjvenuued to put to death (uch as obdin red \o idolatry, 2 Chron. xv. 12, 13. (14) M.i- ught nevei 10 attempt feeing men to believe with their hearts, even the moft fundamental truths ot rdi^ion, or taprifclile any religious du'y,-— that be- ing no means appointed by God tor conv'neing them or the truth, or mducjn£ them 10 a cordial perfor- mance of religious duties, 2 Cor. x. 4, 5. But it would be highly abfurd, hence to infer, That magif- ttwictnwynot rc/lrnn men from robbing nations or clinches of thole divine- truths, which God hath grA- cioufiy er.truftcd to them, and which are inexpreiii- b:y profitable to them, — or refirun them from propa- g tiog grols hcrefies, bhifphemies, iJolatrics. which undermine and exclude the true religion, provoke God to dcAroy nations, and are the fruitful iced 1 of 13 2 coa-
j 4 The Quejlion concerning
contention) confufion, and every evil work. No ma" giftrate can compel me to love my neighbour as my felf, or can juftly compel me to divide mine inheritance with him; but he may lawfully punifh me for calum- niating or robbing him.
It is, therefore, extremely uncandid in the advocates for magiftratical tolerations of herefy, blalphemy, and idolatry, always to attempt blending or placing on an equal level, true and fa'.fe religion,-- mere neglefl of fome pofitive duties of religion, andfi&ckingin/ults u-
pon, and oppnfiticn to the duties of religion, Uffer
andfecret mijlakes in religion, and the moft damnable herefies, blalphemies, and idolatries, openly and ob- stinately profefTed and pracTifed, as if thefe were e- qually objects of toleration, reftraint, or punifhment, or, to confound a mere forbearance to punilh, with an authoritative licence, openly to profefs and practife what is criminal refpecting religion. The true religion ought never to need a toleration. It ought always to have an efrablifhment. Whereas a falfe one ought never to be eftablifhed, magiflrates having no power againft the truth but for the truth. There are many mere neglecls or kjjer m >Jiakes in religion, again ft which it would not be proper for magi ft rates to enact civil laws, in this pre Cent ftate of imperfection. And, if there be no civil law againft them, they cannot be punishable as crimes. " Where no law is, there can %i be no tranfgreiEon." — Mere forbearance to punifh, what is plainly contrary to law, is, in fome cafes, ne- ccfTary, and in imitation of God himfelf ; and gives no pofitive encouragement to wickednefs. Whereas upojitive or authoritative toleraiion, proclaims to men, a liberty to fin, and promifeth them protection in fo> doing. If the provider for an armv deliver to them fine flour mixed with fome particles of bran, and a. large quantity of arfenic, Is his delivery of the fine jdour, or even of the mixture of bran, as criminal and punifhable, as that of the mixture of arfenic I No man that is not mad will pretend it. For the fine flour he deferves the higheft encouragement : for the bran he may be ]uft\y forborne ; but for the arfe- nic he deierves to be hanged.
The
autheritatlve Toleration, fairly flat ed* f 5
The toleration, which I mean to oppofe, if plainly and candidly expreffed, would run thus : B1 We, the
«« King and Parliament of , as powers or-
** dained of Gody- -minifiers of God for good to men,— - '< as the ordinance cf God for the terror and punifhment «* of evildoers, and the praife of them that do we'll ,— 44 as nurfing fathers to the church of Chrilt,— in or- «f der that all our ("objects may come to the knowledge w of the truth , and lead a quiet and peaceable life in all
41 godlinefs and hone/ly Do hereby, in the name
44 and authority of The Molt High GOD, from whom 4< we have derived all that governing power, which 4< we poffefs, that we, ruling in his fear, may exercife ,f it wholly in obedience to his law, and to promote 44 his declarative glory in the world-rr-Grant to all and *' every one of you, our faid fubjecls, an authorlta- " five toleration or legal licence,- -openly and obfti- 44 nately to pervert, contradict, and revile the decla- 44 rations of God contained in his word,-— and in the. 44 mod in (o'ent and abufive manner to b'.afpheme 44 his nature, perfections, purpofes and works, par- 44 ticuhrly of the redemption of mankind,— and 44 to corrupt his worfhip, reprefent him in it, in the 44 moll ablurd and abominable forms,-- or rob him of 44 it, giving it to devils, monfters of wickednefs, 44 brutes, flocks, or ftones, in his ftead,— and with •• all your might to exert yourfelves, in making your
<e fellow fubjects do the like. And, we hereby do,
44 In the fume name and authority of God, the King of 41 nations, promile you every kind and degree of ci- *' v'! protection in all fuch behaviour, as you can pro- 44 fefs, or pretend, your conlciences do dictue or al- 44 low, -providing always, that you co limit yourout- 44 rage only againft God, your, and our Maker and (t Sovereign,-- but do not difturb the external peace •4 of the nation, in reviling the civil character, feizing f* or hurting the civil propeny, or any way abufing 44 the body of any of your fellow finncrs of mankind.4" The correfpondent warrant of conicirr.ee which we mean to impugn, if honeftly expreffed, would run thus : 4< I Coufcienc, as the great deputy 44 pf The Moft High GOD, Lord, and Lawgiver ** of the world, implanted in every man's biealt, for
iuj
1 6 jhgimtcnls againft. authoritative
** his temporal, fpirrtual, and eternal advantage, Do f* hereby, In God's mme and authority y and in lbs ex- •' ercife of my power which is wholly derived from " him, and to beexercifed for h's g'ory, in trying ell ** things by his taw, and approving and holding fa ft that ** which is £0Gc/,-~ Warrant and authorize all and cve- •' ryone ot you, ions and daughters of men, to do- •c viie, believe, openly and obiiinately profefs, and •* zeaIoufly propagate every damnable herefy, and " biafphemous opinion, and to praclife and propa- " gate every abfurd and abominable form of idolatry, €i which Satan, who deceiveth the world, and a *' heart deceitful above sll things and defperately wick- " ed, and given up of God to Arong deluiion, belief *' of lies, vile affections, and a reprobue icnfe, cm
•' make you think innocent or proper. Andv I
f* do hereby, In the fame name and authority ± — Grant *{ you my [acred claim of right to all manner or liberty f! and protection from the civil magiArate in (o do- f* ing, — providing always, that you commit fuch ill- ** jury and outrage only agair.A God, your infinitely *' excellent, high, and gracious Proprietor and Su- •' perior, and do no civil injury to the body, charac- •' ter, or property of your fellow creatures/' Such 5s indeed the toleration which many praife or plead for ; and this I proceed to impugn, by the following arguments.
I. Mens pleadings for it do, all of them, necerTarily proceed on their adopting iuch at heijiical principles as the following, (i ,) Mens natural or civil rights to their property, liberty, profits and honours, ..re not ori- ginally derived from God,- a:.d ought to proreci them in their moA outragious finning againft him (2,) Mens consciences have a right and authority, uncle- rived from, and independent of G-jd, by wh;ch it cm) warrant them to think and (peak or, or a<if to- wards God, as infolmtly and biafphemoufly as they p'eafe. (3 ) That, if the law of God be any rule to n en ; it is not fo, in refpetc of nny intrinsic meaning affixed to it by him, but merely as it is under Aood by every man, particularly in that which relates to their behaviour towards God. (4.) All men being re*dy tomiftake, we ought always to believe that our op- ponents
Toleration of grofs Herefy, kc, 17
ponents may have as juft a view of the fctiptures as utirfelves, and never to condemn them for that wh:cii they do not own to be blafphemy, idohury, or herefy. (5.) Magiftrntes r-ght and authority to govern others, doth not originate in God as the Creator, Preierver, and King or nations, but in magiftraies themfelve*, t>r in their fuhjeth ; and (b may be exerciied as they pleafe, particularly in requiring or allowing their ftttf- j els to belie, blafpheme, or rob God. (6) Magif- {fated may he moral governors deputies or lieutenants, uridcr God, without having any power or authority relltirig to religion, or his honour. (7.) Not the law of God natural or revealed, but the laws of natioas ought to be the fupreme ftandard of all civil govern- ment. (8.) Not 1 he declarative glory of God, as the Moft High over ail the eaith, but the civil peace and nrofpetrts of nations, ought to be the chief end of ina- giftrates in all their acls of gover.ome nt. (9 ) Men* uatural rights of coclcience, cr their civil rights, cr the authority of magistrates, may or ought to empow- er, warrant, or protect them in grofs herefy, blatphe- my, idolatry, or other outrageous abufe and injury of God *, but can by no means warrant or protect theia in calumny, thert, murder, or any other iojuriesa- gaiuft men. (to.) There is no real difference between moral good and evil, at lea(t in things pertaining to God ; and fo true and falfe religion are equally cal- culated to promote the welfare of civil (ociety, and the virtues which render men good, peaceable, u:'efui„ and honourable rulers or fubj-cts, — and hence here* lies, blafphemers, and idolaters may be good fuhjeils* (it.) The favour or indignation of God is of no im- portance to civil fociety j and therefore magistrates, ought to ufe no means to procure his favour by the encouragement of true religion, or to avert his indig- irat-on by the relVraiut of grofi herefy, Wafpbemy, or idolatry, — but only labour to procure the frien ihip ( i r.ien, and prevent their Injtonug ilit charterer, pro- perty, or bodies of their fubjecrj -That all thefo
proportions are really tithijiic»il, is manifeft. They all give up with the neceffaty cxiftence, infinite excel- lency, an :.ity of God, without any
ol nrhichj lie cannot be Go J at all. That Locke,
Hoadjjr
i8 Arguments agalnjl authoritative
Hoadly, Blackburn, Voltaire, and others, advocates for authoritative toleration of falfe religion, found their pleadings on the above propofitions, is no lefs e- vident to every judicious and unbiafled obferver.— . Nay, did not modefty forbid, I might defy all the world to plead lorjuch toleration, without taking all, or fome of the above or like atheiftical proportions for granted.
II. The fcriptures plainly reprefent magiftrates granting of men an unreftrained freedom to profefs and practife a falfe religion as ex-remely finful and hurtful, (r.) It is in the name of God to give a li- berty io thejlejh, of which herefies and idolatry are the jnanifeft and damning works, Gal. v. 13, 19, — 21. with Rom. viii, 7, 8. (2.) It is not merely to pity and /pare, but to encourage iuch as feek to draw away their iubjects from God, contrary to Deut.xiii. 9, 10. Eph. xiv. 14. 2 Tim. iii. 4, 5, 13. 2 Pet. ii. 1, 2, 3. (3.) In fo doing, magiftrates, as political fhepherds, not only fuffer the flock of God, the King of nations, under their charge, to wander or be driven from their fold and pafture, but encourage them in it,— contra- ry to Ezek. xxxiv. $,—$. Acts xx 30. (4.) It marks a heavy judgment of God upon, and an anarchy in a commonwealth, when every man is left without reftraint, and doth that which is right in his own eyes, in matters of religion, Judges xvii. 6. Zech. xi. 9, 16. 2 Chron. xx. 33. Amos iv. 4, 5. (5.) la granting fucb liberty, magiftrates are not for thrift, by whom they rule, Prov. viii. 15, 16. but againft him, in encouraging and protecting the doctrines and works of the devil, which he came to deftroy, John viii. 44. I Tim. iv. 2. Rev. xvi. 13, 14 with 1 John iii. 8. Zech.xiii. 2. (6 ) Falfe religion eats out the true doctrine of Chrift, and the true piety and virtue which proceed from the faith of it, —-which are like joints and bands to connect and eitablifh a nati- on, Ifa. liii. 5. 2 Tim. ii. 16, 17. Gal. v. 10, 11, 12. (7.) Herefies produce divifions, 1 Cor. xi. 18, ro. make tnen wanton, filthy dreamers, de/pifers and revilers of magiftrates, Jude, ver. 4, 8. 2 Pet. ii. 10,-17. they render times perilous , and make men traitors, heady >
high-
Toleration of grofs Herefy, &c. 19
high minded, truce brexkers, falfe ac infers, ficrce% with' cut natural affection, defpifers of tbofe th.t are good, 2 Tim iii. i, — 13. They produce envy, ft r if es, evil fur- mftngs, and perverfe difputings, 1 Tim. vi. 3, 4. Gal. v. 19,20. they fpoil Chrift'b vines, Song ii. 15. (8.) Falie religion deprives a nation of God's protecting hedge of favourable providence, and opens an inlet or the floods of destructive judgments, Exod. xxxii. 25. Ezek. xiii. 4, 5. and xxii. 30, 31. (9.) Magiftrates indulgence of a falfe religion is reprefented as a kicking at the true religion, and an honouring of the corrupters above God, and brings a charge of the wickednefs upon the tolerators of it. Hence Eli the judge of Ifrael is reprefented as kicking at God's fieri fee, honouring his profane fans a bove God, and making him fe If fat with God's 'portion of the faci ifices, becaui'e he did not effectu- ally re orm his fons, 1 Sam. ii. 12, — 16, 23, — 25, 29, Eph. v 7, 11. and Nehemiah contended with the rulers of Judah for fuffering the worfhip of God to be neglected, and the Sabbath profaned, Neh. xiii. 10, — 18. do.) Such indulgence of falfe or corrupt religion is reprefented as tending to make men abhor the true religion, and fpeak evil of it, 1 Sam. ii. 17. 2 Pet. ii, i, — 3.
III. The fcriptures reprefent magiftrates as having power to make civil laus relative to the external con- ■ cerns of religion fubordinated to the law of God, and anfwerable to their own department. (1.) They have in charge the keeping of the whole law of God, Deut. xvii. 19 1 Kings ii. 3. Jofti. i. 7, 8. 2Chron xxiii. n. Jobxxix.25. Rom. xiii. I, — 4. It is never hinted, that they have no charge with refpect to religion, but the contrary. God chofe Mofes the magiitrate, not Aaron the High-prieft to publifh his laws relative to
religion. Abij.ih avers, that in maintaining the
true worfhip of God, he had kept the charge of the Lord, which Jeroboam the introducer of a falfe reli- gion had not, 1 Chron xiii. 10, 11. (2.) God pro- mifed to the Jews good magiftrates, in order to root out abufive practices and monuments of falfe religion, Ifa i. 25, 26. Now, if they had power to root thefe out, they had certainly power to make laws for that effect. (3.) They ought to repeal wicked and perfe-
C - curing
ao Arguments agalnjl authoritative
cuting laws, and free their fubjects from being bound over to punifhment by them for their faithful fct vice of God, Pfalm xciv. 20. Ifa. x i i. Mic vi. 16. Hof. v. ii. If they can repeal wicked laws, they mu ft have power to eftablifh what is contrary to them, Dan. iii. and vi. (4) If magiftrates can make laws encou- raging the true religion and church of Chriit, by an- nexation of civil favours to the proft flion or practice of gofpel-truth ; they can alfo by law annex civil pu- nifhment to the contempt of, or rebellion acainft thefe laws ; they being tor the terrqr and pwiijhnent of evil doerst as well as for the praife of them that do -welt, Rom. xiii. 3, 4. 1 Pet. ii. 13, 14 Dan. vi. 16 iii. 29.
Ezra i. 1,-5. vi. 3, 12. vii. 23, 27. (5) By
enacting fuch laws they neither invade the oifice of ecclefiaftical rulers^ who have no power to connect civil rewards or punifhments, with any thing religious,
—nor do they tranfgrefs any law of God. What
then can hinder their having power to make them ? (6.) If all forts of men, church members and ofiicers, as well as others, be fubjeel to civil magiftrates, they mud have power, and ought to make civil laws calcu- lated to promote their advantage, in all thefe ftations, Rom. xiii. I,— 4. 1 Pet. ii. 13, 14. 1 Tim. ii 1, 2. (7.) Unlefs magiftrates have a power to make good laws relative to the externa) pro fe flion and practice of religion, clergymen, if generally corrupt, will have it in their power, by Synodical confti:utions, or other- wife,to devour and poiibn their futject$,with the feeds ofconfulion,profaneoefs, and everyevil work, without any poilibiliry of any legal reftraint- For to allow magistrates to act without law, is to introduce tyranny and arbitrary government.
But, in magiftrates making laws refpecting religion, it is necefTary, that [i.j They, firft in order, care- fully acquaint themfetves with the law of God, that they may torni all their laws in agreeablenefs and fa- bordination to it,— they having no power againft the truth, but for it, Deut. xvii. i8,---20. Jofh. i. 7, 8. Plalm cxix. 97,— -104. 2 Ccr. xiii. 8 [2.j They ought to confu't with faithful minifters of the church, either as met in Synods or otherwife ; as it may be expected, they know the. laws of God relative to reli.
gion*
Toleration of grofs Hcrefy, &c. 21
gion, Deut.xvii. 9, -12. Mai. ii. 7. 2 Chron. xv. rt — 15 Thus, in making thefe laws, church-rulers help magifiratcs with their direcl>on> while magistrates he!p them with their civil encouragement j, 1 Chron. xix. 10, 11. Ezek. xliv. 23, 24 [3.] They ought to require the minifters, who are in their dominions, faithfully to inilruct their fubjecls in the whole coun- fel of tjod, contained in his word, relative to thofe points of religion, about which they intend to make laws, that they may be thu/ prepared, -willingly to re- ceive and obey them — Thus Jehofhaphat fir ft: fent teachers, and then judges throughout his dominions, 2 Chron. xvii xix [4 ] In all matters of religion, great care ought to be taken to eftablifh the laws, with and by, the confent ot the fubjecls, or their re* preventatives, — thus (lengthening thefe laws, through
their binding men who are -willing to obey them ;
and the rather as the principal end of fuch laws is loft, unleis men willingly obey them, 2 Chron. xv. 9, 13. xx. 21. Jonah iii 4, 7. [5.] In thefe laws a fpecial regard ought to be fhewn to perfons of a weak and tender confidence. Political fhepherds ought never to over drive their flock, but to carry the lambs in tbeir bolom. And, that the very weakeft of their fub- jecls may be qualified to obey their laws, to-y ought never to el\ab!i(h any thing in religion, but what is plainly as weil as really eftablithed by God in his law ; — thai fo nothing may be contrary to their law, but v hat is plainly contrary to God's law, Ezek. xxxiv. 4. IV. Though ihe law of God allows not of m3gii- t:atts attempting to firce men into the faith, profclli- ©n or practice of tlje true religion, or of their outfit filing any thing relative to it, which is not an open and manifcft violation of the law of God, and plainly de- ft'rucTve of the welfare of the commonwealth; — yet it requires them to re/train t and even feafonably and fuitub'y to punifb blafphetfiy, idolatry, and lika grofllr corruptions, and intuits upon the ti ue religion, when become openly notorious, and efpeciahy if obi'H» OrttLly continued In to th< jnft offence and hurt of o- to -is. (i) iSuili rcjlruint and punifbmttit are repre- 1 nted in fcriprgre as an eminent fervice done to God, hxod. axxii. 4, j6, 27 1 Sam. xv. 2, 3. xviii. 22. C 2 Re*.
<2i Arguments againjl authoritative
Rev. xvii. 14, 16. xix. 17,-- 19 Song ii. 1 5 in which laft text, the word rendered take ordinarily iignifies an external and forcible taking, compare 2 Sam. i. 10. Judges xii* 6. xvi 3, 21. Plalmcxxxix. 9 Exod. iv. 4. Gen. xxv. 26. xxii. 13. (2.) The end of God's ap- pointment of magiftrates, is the good of the fubjccls, Rom. xiv. 4. Now fuch corruptions in religion impaii that good; in preventing the ipread and fuccefs of the golpel, which are fo exceedingly calculated to render men virtuous and happy, even in this life, 1 Tim. iv. 8. 1 Pet. iii. 11, 12, 13. Tit. ii 12. and in promoting the hurt of mens morals, fafety, eftate, peace or li- berty, Rom. i. 21, — 32. xvi. 18. 2 Pet. ii. 1, 2, 3, 10, 12, 13, 16, 18, 19. Jude, ver 4, 8, 10, 11, 12, 13, 16, 1 8, 19. 2 Tim. iv. 3, 4. iii. i, — 9, 13. ii. 16, 17. 1 Tim. iv. 2,— -5. vi. 3, 4. (3) Such re- ftraint and punifhment are reprelented in fcripture as a blejfmg to be prayed for, 1 Tim. ii. 1, 2, 4. and as a bleffivg for which God ought to be thanked, Ezra vii. 25— 28 Rev. xi, 15, 17. (4.) It is promifed, that fuch reftraint and punifhment fhould be produc- ed by the tffufion of the holy Ghoft upon the Cbrif- tian church, Zech xii. 10, 12, 14. with xiii. I---6. and that they fhould tend to the advantage, even of fome feducers, who fhould be brought^o account the in- fiic~r.ers their real friends, Z< ch. xiii. 4, 5, 6. (5) The fcripture reprefents evil as removed, and good both moral and civil as obtained, by fuch reftraints and puniihments, Dcut. xvii. 2, 5, 7, 10. 1 Kings xviii. 40, 41 2 Chron. xiv. 3, 4, 5. and wickednefs and mifery as ovei flowing a nation, when neglec- ted, Eccl. vi'i. n. Judg. xvii, 4, 5, 6, 12 1 bam. ii. 1 2, ---29 and iv. Ezek. xxii 25, 26, 30, 31 (6.) When the proper judges neglecled Inch reftraint and punifhment, God raifed up fome in an extraoidinary way, to execu'e it. Thus Elijah caufed flay the pro- phets o«- Baal, 1 Kirgs xvi;i. 40. Jehu caufed flay o- thers or ihem, 2 Kings x. 5,— 2$ The Jews, under the direction of Jehoiada, flew Mattan ihe priefl of Baal, and Chrift himfelf once and again drove the buyers and feilers out of the temple, John ii. 13,-- 19. Mat. xxi. 12. Why ought not magiftrates, who are
his
Toleration cf grofs Herefy, &c. 23
his vicegerents, as God, to imitate his conduct, Pfal. Ixxx'ri. 1, 6.-2 Chron. xix. 6. Rom. xiii. 1,-4. (7.) Thefcripture affords many approven inftances of fucli reftraint or punifhment of grofs corrnptions in religi- on, as by Jacob, Gen. xxxv 24 by the judges in the time and country of Job, Job xxxi. 26, — 28. by Mo* fes, Exod. xxxii. 4, 20, 22, 29. by the rulers of the ten tribes, Jofh. xxii, 10,-34. by A fa, 1 Chron. xv. 12, 13, 15. by Jehofhaphat, 2 Chron. xix. 3, --8. by Jofiah, 2 Chron. xxxiv. 4, 33, 2 Kings xxiii. 5, 20- by Nehemiah, Neh. x. 20. by Nebuchadnezzar, Dan. iii. 29. by Artaxerxes, Ezra vii. 26. and by the Pro- teftant deftroyers of Antichriir, Rev. xvii. 16.
V. Beiide their power, as men, to try all things by the luv of God manifefted to them, and their power of Chriftian difcretion (if they are Chriftians) to judge by the word of God what is for their own fpiri- tual and eternal advantage, magiftrates, as l'uch, have a power of politically judging' and determining, what and how, principles and pracTces of the true re- ligion are to be connected with political rewards or encouragements; or, what ought to be profeffed and practifed by perfons, as members of their political io- ciety, in order to promote the real j .-clfare of it, in fubordination to the glory of God, as King of nati- ons. (1.) If they may enact laws in the matters of God, as hath been proven; and may judge in what is fundamental in religion, ---or in that which is con- tained in exprefs words of teripture,--or in matters of the fecond table of the moral law,- then they muft have power to judge of that which is plainly deducbie from the exprefs words of fcripture, by neceflary con- fequence,— and in thofe matters of the firft table of the mora I law, which as much belong to the law cf nature, as any in the fecond ; have power politi- cally to judge why, and how, fych a religious profef- fion and practice is to be encouraged by the civil au- thority ; and how, and why, that which is notorioul- ly oppofue to the true religion, is to be difcou raged. (3.) Without this political judging of ihenr, magif- trates could never determine, Whether the deciiions of ecclefiaftical courts ought to be ratified by their ci- vil authority or not, 1 T hell' v. 21. Acts xvii. if.
If
24 Arguments agalnjl authoritative
in judging of thofe thing?, magiftrares improve the Word, the Spirit, and the faithful minifters of God, for their counfehors, they bid fair to have a divine j'entence in ihctr lips, and not to err in judgment , Dent. xvii. j8,---20. Pial. cxix. 97,-105 Prov. xvi. 10. Ifa, xxxii. 1. If, neglecting to conhjlt thefe, magil- trates give a corrupt fentence, they ly open to the judgment or God,-- to the reftraint and correction of the coihcTve body of the fubjects, or their reprefen> tames,-- and alfo to ecclefiaftical cenfure, if they be church-members. (3 ) If magistrates be nurjing fa- thers to the Chriftian church, Ifa.xlix. 23. they ought to prevent bet being poifoned with corrupt food \ and hence muft have a power politically to judge what is corrupt, and what is not. (4.) It the magiftrate be the keeper of the peace of the kingdom, then, if a party in the church, complaining of the grois errors of the other, (hould form a furious fchifm, he muft have power politically to judge, who is in the right, or in the wrong, — who ad he it to the truths eftablifhed by law, and who do not ;— -and to (hew favour accor- dingly, 1 ThciT. v. 21.. (5) If magiflrates may re- train and punifti evil doers, they may exercife this power over chivrch officers, if, in their Synods, tbey make blafphemous or idolatrous decrees, which tend todiftuxb the commonwealth, and difhonour God, the King of nations,— and bence inn ft politically judge of their conduct by the laws of God and the land.
s Ino covenanted fu bjeftion to church juelica*
tures, as a member of the church, can deprive them of this political yja^mcvty any more thin of their right of cognition and discretion as men and Chriftians. JVU- giftrates politic il judgment, how principles or pracli ces are to be connected with civil encouragements or encouragements, is no infallible rule of church courti judging, how principles and practices oup,ht to be connected with eccleliaftical encouragements or cen* lures : nor are the deciooos of eccleliaftical courts any infallible rule to direct magiftrates. But the law of God is the only infallible and fuprcme rule to both. Nor is the decifton of the one fubordinate to that of the Other j but both, as well as every man's right to judge for hknfett according to the law of God, what he is
to
Toleration y gtofs Hcrefy, £:c. 25
to believe and pracWe in order to his own peace and comfort, and bis joyful answering in the fi:iil judg- ment of God, are fubreme in their refpcchve depart- ments, lubordinated only to the judgment of God
himielf. iiut, to argue the matter hill more
particularly,
1. If magiftrncy, confidence, and human rights, natural a. id civil, be all derive! Jrom God, as all but Atheiits mud allow, magithatcs can have no more power, atithoritativt ly to tolerate ftp, than God him- i'd'r can command it. If God, by virtue of the infinite perfection of his nature, have no will, no power, aw thorttatively to proclaim liberty to commu iiu, he can- not communicate any fuch power to the magiftrate. Nor can the magiflrate account to God for exceeding his power in licenfing that which is infinitely injurious to him, more than the Britifh king's Lioo-keeper hath power, or could be accountable for loofing and hunt- ing out the lions in the Tower upon I lis Mijedy. If cor.fcience derive all its power from God, it can have no more power to enjoin any thing finful, than Lord North hath to hire ruiHans to afiaiTinate his Sovereign, If all human rights be derived from God, the prima- ry and fupreme proprietor of all things, it is i.npoiii- ble they can authorize men to contrive or commit any thing finful, or can prcteft them in it.
2. Mens (fate in this world is ne'nhcr fcparaied nor fcparabic from, but clofely connected with their eter- nal ft ate. And magiftracy is an ordinance of Gtd, ap- pointed by him for hie own glory, and to promote the chief" end of mankind in glorifymg him, liom. xiii. 2 Prov. xvi. 4. 1 Cor. x. 31. I Pet. iv. 11. Rom. xii. 36. But, how, Sir, do magistrates promote this end, if they give the fame degree of protcciizn, though per- haps, not of encouragement, to the foul-ruining and practice-corrupting deluiions and abominations of Satan, as they do the eternally laving religion of God
and his Chrill ? if they give the lame countenance
to them, who to the corruption of meis moral brtha- viour, and tin ir eternal damnation, — destine Jeho- vah to them as mere matter, a met e man, a mere crea- ture, a -worker of contradiclim and ?iOfi/f-nfet — as they do to thole, who faithfully -proclaim his infinite ex- celled %
a 6 Arguments agalnjt authoritative
cellencics, and glorious works of redemption, publifli his truths, and promote the prefent and future holi-
nefs and happinefs of mankind ? If God chuffy
aim at the glorifying of himfelf, in the advancement of the kingdom of Chrift ; how can magiftrates, who are appointed by him, as his vicegerents, for promot- ing his glory on earth, be allowed, far lefs obliged by him, to exert their power, as much for protecting or promoting the kingdom of the devil, as for the ad- vancement of the kingdom of Chrift ? Indeed magif- trates are not the deputies of Chrift as mediator, but they are of God, Father, Son and Holy Ghoft, and all their adminiftrations are, by him, fubjecled to Chrift, as " Head over all things to his church, * Prov. viii. 15, 16. Mat. xxviii. 18. Eph. i. 22. "Why then ought they not to concur with God, in advanc- ing the kingdom of Chrift, efpecially as this mightily promotes the temporal as well as the eternal welfare of their fubjects, Prov. xiv. 34. Ifa. i. 19. iii. io.^Pfal. cxii, cxxvii, cxxviii.
3. Magiftrates are exprefly reprefented in fcripture, as minifters of God for good to men, — rulers deputed by, and under him, Rom. xiii. 4. But, how can they be minifters , deputies^ or vicegerents of God, without having power to reftrain, and if proper and fea finable, to punifh, that which openly aftronts and horridly in- iults him, — blafphemoufly gives him the lie, bafely mifreprefents him, or davotes the worfhip due to him, to his adverfary the devil, — or any other crimes, which immediately ftrike againft him ? — If they be God's minifters, they muft tranfact all their magif- tratical managements in his name, — and how can God empower his own minifters as fuch, and acting in his name, to promote his higheft diflionour, licen- cing, encouraging, and protecting grofs herefy, blaf- phemy, and idolatry; — giving as much encourage- ment to the vileft delufions of Satan, as to the new Teftament in Jefus blood ? How can they be mini- fters of God for good to men, without having power to reftrain fuch as, like wolves and murderers, go a- bout corrupting the principles and practices, and de- ftroying the fous of his aad their fubjects ? How can
they
Toleration of gro/s Here/}; &c. 27
they be minifters of God, the father of fpirits, for good, univerfal geod, to men, who are not brutes but endowed wirh precious and immortal fouls, which are more beneficial in commonwealths, than their bodies, without having power to promote the cultivation and welfare of fouls as a means of promoting the happi- nefs of that {rate ? How can they be minifters of God
for good to men, if they have power, only to punifh thcfe crimes which ftrike immediately againft thdc bo lies or external property, but no power to punifh crimes, as they provoke God's wrath againft the na- tion \ if they have power to reftrain the petty thief,
robber, or o»her lefs hurtful things, — but none to prevent the kindling of God's wrath againft the nati- on, and the debauching of mejis confeiences and mo- rals, by blafphemy, herefy, idolatry, <bc. which may quickly do more real mifchief to a nation, than ten
thouland thieves or robbers could do 1 After
God hath exprefly commanded to punifli murderers as dcfl r oyer s of fas image , Gen. ix. 6. — have his mini- fters no power to punifh murder, as a deftrudtion of his rational creatures, or a facrificing them to devils,
< Pfal. cvi. 37 ? If murder ought to be puniflied as an injury and dilhonour to God, why not alfo public blafphemy, idolatry, and herefy, obftinately continu- ed in ?
4. Magiftrates are appointed of God for the terror and punijbment of evil doers, and for the praife of them that do -well, Rom. xiii. 3, 4. 1 Pet. ii. 14. And are not, Sir, idolaters, blafphemers, profaners of the Sab- bath, by teaching of damnable errors or pracYiflng of abominable idolatries 00 it, evil doers in God's ac- count, as well as revilers of men, thieves, traitors, murderers, &c. ? Are not herefies and idolatries ex- prefly declared by him, damning works of the flefbt— evil deeds, Gal. v. 14,-21. 2 ThefT. ii. 9, — 12. Rev. xiv.o, — 11 ? Are not heretical teachers declared evil workers, Phil. iii. 2. Tit. i. 10, if. It mud there- fore neceifarily follow, that magiftrates are appointed by God, not to be licenfers, protestors, and encou- ragers, but to be terrors to, and puni&crs pf them, ai isfuitabte andfe.ijonabfe.
D 5. Ti>c
-
*8 . Arguments againfl authoritative
5. The power, which magiftrates have, as minifters of Cod for good to men, ought to be fo extrcifed as molt effectually conduceth to make all their fubjects live a quiet and peaceable life in all godliness and honefty, and make all men come to the laving know- ledge of the truth, 1 Tim. ii. 1, 2, 4, But how, Sir, can their authoritative allowing or protecting of men in ungodlinefs, blafphemy, and idolatry, pro- mots fuch an end ? Hath not God him (el ( teftiied, that herefies, as well as blafphemy and idolatry, as a canker, eat out the doctrine, which is according ro godlinefs, and increafe unto more and more inigcdlinefs ', and make men worfe and worfe, till they be monftroui- ly wicked, 2 Tim. ii. 16, 17 iv. 3, 4. iii, i.,~q, 13. 2 ThelT. ii. 3,— 12. 1 Tim. iv. 1, — 3. vi 3, 4 2 Pet. ii. I, — 3, 10, — 20 Rom. i. 21, — 32. Ir magistrates protect and encourage obflinate ieoucers in blasphem- ing God, reproaching his .Son as ?. mere creature, or as an impoftor, or in furiouily rending his well com- pacted body the church, or in corrupting the princi- ples and morals, and ruiningjhe fouls of neighbours, children, or fervams, how can fuch as are tru'.y fe- rious and ardently zealous for God, fail to have their righteous fouls vexed from day to day, with the dam- nable doctrines and filrhy converfation or the(e wick- ed ? Pfal. cxix. 136, 139, 158.IXX. 9 2 Pet. ii b\ —To truly zealous (aims, a den of thieves^ is not a more grievous neighbour than a Synagogue of Sa- tan,
6. All magistrates ruling over men, mud be )uft% ruling in the fear of the Lord, 2 Sam. xxiii. 3. But how can they be jufl, if they diipofe of that protection or encouragement, to that which difhoncurs and provokes God to the higheit, faps the foundation of all true virtue, and natively produces the moil: ruinous prac- tices, -which is due to that doctrine, worfhip, and practice, which is according to godlinefs, and promotes glory, honour, immortality, eternal life ? How can they rule in the fear of God, if, m their magiltratical admiciftrations, they fhew uo regard to that religion, by which his declarative glory is advanced, but inftead thereof, licenfe, protect, and encourage, that which infinitely dishonours au J otfends l*im ?
7. The
Toleration of grofs Herefy, &c. 29
7. The fourth commandment, the obligation of which is certainly moral, and perpetually binding on magistrates, as well as Qn heads of families, commands them to caufe the weekly Sabbath to be fanctified by all within their gates, i. e. all their fubjetts, Exod. xx. 10. Jer. xvii. 20,-25, And to this the approver* example of Nehemiah correfponds, Neh. xiii. 15,-22. Now, if magiftrates capnot anfwer to God, for en- couraging or protecting their fubjects in their civil bu-
finefs, which is of itfelf lawful and ufeful,— on the the Sabbath, ---how will they account to him, for pro- tecting and encouraging men, in teaching blafphemous errors, or praclifing abominable idolatries, on that day ? How can this commandment bind them to reftrain what is in itfelf lawful and ufeful,— -and yet bind them not to reftrain, but allow, encourage, and protect, that which is in itfelf infinitely difhonourable to God,, their fuperior, and ruinous to his and their fubje&s,
in both temporal and eternal interefls ? Or, dare
^ou pretend, that the obfervance of the weekly Sab. bath depends one whit lefs on Revelation, than the doctrine of the Trinity of perfons in the Godhead doth.
8. If magiftrates have power, on proper occafions^ to appoint religions /a/is, as means of turning away God's wrath, and of procuring or obtaining his ble(- fing? to their commonwealth, as it is certain yourfelf, and perhaps every advocate for authoritative toleration, acknowledge, Jonah iii. 6,— -10. 1 Sam. vii. p, 6. 2 Chron. Kx. 3,- -15 Ezra viii. 21,-23. Neh. ix. 1. Jer. xxxvi. 6, 22, they cannot but have power to e- flablifh that religion, and only that religion which an- fwers to thofe ends, and to reftrain that damnable he- rely, blafphemy, and idolatry, which provoke God's wrath again ft his fubjects. To command their lub- jc<5ts to mourn over the grounds of his anger and flip- plicate his favour, while at the fame time they encou- raged and protected them in grofs herefy, public blaf- phemy and idolatry, than which nothing can mote provoke his indignation, would be tearful diffirnu- lation with the Mod Hiph. Pulm Ixvi. 18. Ezck. xiv. 3,-8, It magiftrates have power to appoint a Chriilian fait, ana to. punifh the public contenders
D 2 of
3° Arguments againft authoritative
of it, or of their authority, in appointing it,--Kow can they but have power to eftablifn the true Chrifti- an religion, and to pucift), if JeaJonablei the public and infolent contemners and corrupters of it, and de/pi-
fers of their authority in eftablifhingit ?- Dare you
pretend, that the upright profeffion and practice of the Chriftian religion is lefs calculated to promote the happinefsof a nation in fubordination to the honour of God, than an occafional faft ? Or, that a Chriftian fail can be obferved without entering into the very marrow of the doctrines of Revelation ? -or that^ma- giftrates ought merely to require the day to be obfer* ved in fafting, leaving the manner and object of the vrorfhip, wholly to the choice of their fubjtcts,-recom«? mending the worfhip of devils, as much as that of Je- hovah; andfuppofing the one as able and ready to avert calamities, and beftow neceiTary ble#ings, as the other, \{ you pretend, that God rewarded Ahab or the Nine- vites for worfhipping their idols, you muft prove that God is fo far from being highly difpleafed with ido- latry, as himfelf often declares, Deut. xxxii. 16, 17, 21,— -26. Judges ii. 14. 2 Kings xvii. io,— 18. Pfalm cvi. 19,-40 Jer. xlviii. 7, 35, 1.38, &c- that he is ready to accept and reward the wor£h»p of idols, de- vils, bulls, dogs, cats, faints, leeks, onions, confe- crated wafers, he. if men be fincere in it. Rare doctrine this, for a Prefbyterian clergyman, of this enlightened age /
9. If every parent or matter ought for the welfare of his family, in fubordination to the honour of the God of all families, to eftablifh the true religion in it, Gen. xviii. 19. Jofh. xxiv. 15. to remove idols out of it, Gen. xxxv. 2, — 4. and to refufe fedufing he- retics a lodging in it, 2 John x. 11. And if accor- ding to th'-s injunction, and thofe approved examples, he ought to extrude a feducer, who had entered ; or even a member of the family, who obflinately en- deavoured to corrupt the reft, with damnable error, blafphcmy, or idolatry,— -in order to prevent the in- fection of the family, and hinder thedeftructive wrath of God from falling on them ;■ — Why mutt not ma- giftratesj who are Cqd's minifiersfor good, be allowed
power
Toleration of grofs Herefy, &c.' 31
power and authority to eftablifh and promote the true Chriftian religion, in their large political families \ and to reprefs or exclude notorious murderers of fouls, and kiudters of the wrath of God ? The relation o£ a parent or matter is no mote fpiritualt than that of a magiftrate, makes no man either member or officer of Chrift's myftical body, any more than magiftracy doth.— And I dare defy all the Tolerants on earth, to point out one thing relative to religion, competent to matters and parents, as fuch, but magiftrates may do what is ljmiiar; or to prove that the true know- ledge, faith, profefEon and practice of revealed religi- on, is one whit lefs neceflary apd ufeful in common- wealths, than in families.
10. If the power of ecclefiaftical rulers extends to all the civil tranfatlions of church -members y— all the ma+ giftratical and military managements of kings or empe* rors not excepted, in fo far as they are regulated by the law of Chrift. and are immediately connected with his honour and the good of his church, — there is e- qual reafon, that the power of magiftrates fhould ex- tend to religious matters, in fo far as they are con- nected with the welfare of the ftate, in fubordmatioa to the honour of God, as King of nations. No rea- fon can be attigned, why the vicegerents of God fhould, as fuch, act as atheifts, regardlefs of religion, any more than the meflcngers of Chrift. Nor, till it be proven, that God, the King of nations, is more inclined to damnable herefy, bhfphemy, and idola- Jatry, than Chrift the Head of the church, can it be poiBble to prove, that magiftrates have one whit more power, authoritatively to licenfe, encourage, or pro- mife them protection, than church-rulers have ; — though as the church is a felecl holy Jociety, called out of the world which iieth in wickednefs, founded on, and having all her aduU members inftrncted by the revelation of Chrift, the fame degree of forbearance to cenlure, in the chuich, as topuoim in the ftate, is- by no means proper.
1 1. Unlefs true and falfe religion be equally calcu- lated to render men good fuhj eels , cr magiftrates t and to promote the peace and profperity of common* wealths, in fubordinatitfa to the honour of God. a*
3$ Arguments agahift authoritative
King of natrons, they can never deferve or lawfully
rnjoy equal encouragement, protection or liberty
JSut the true religion exalteth a nation% Prov. xiv. 34 readers it quitt and profperous, 2 Chron. xiv. i>--y It teacheth men to deny ungodlinsfs and worldly tufts, and to live Joberly', right eovjly and o>odty% Tit. ii. 11, 12. The fruits produced by it, are lovei joyy peace, long" Ja$\'.rmgt genttenefs, goodnefs, faith, mceknefs, tempe~ rancey agamfi which there is no law , Gal. v. 22, 23.-- — whereas, grofs herefy, blafphemy and idolatry, de- bauch mens conference, make it feared with a hot iron, 1 Tim. iv. 2 make their ajfeclions vile, and their mind and fenle reprobate, Rom. i. 26, 28. tbey render men, filled with all deceivablenefs of unrighteoufnefs,- -be- lievers and fpeakers of lies in hypocrifv, giving 'heed 10 the damnable doctrines of devils,— proud, doting atrout que (lions and (trifes of words, wbereof cometh snvy, ft rife, railing, evil furmifings, perverfe difput- sngfi of men of corrupt minds, and dellitute of the truth, 2 ThefT. ii. 10,— 12. 1 Tim. iv. 1, 2, 3 vj. 3, 4. They render times perilous, and men cove- tous, boafters, proud, difobedient to parents, un- thankful, unholy, without natural afFeclion, truce- breakers, falfe accufers, incontinent, tierce defpifers, and extirpaters of thofe that are good, traitors, hea dy, high minded, hypocritical, dinemblers, villain- ou?, corrupters of families, haters and rtfifters of iound doctrine, reprobate concerning the faith, and waxing worfe and worfe ; — who will not endure (bund doctrine, but after their own luffs, heap up to them- selves teachers, having itching ears, and turn away their ears from the truth to fables, 2Tiai. iii. !, - 8, 13. iv. 3, 4. They, as a canker, eat out the princi- ples, profeffionand practice of piety and viituc, and increase unto more ungodlintfs, 2 Tin), ii. 16, 17. They make men (elf deftroyers, -their pernicious ways much fol'owed, -the way of truth reproached, and difpofe them through eovetoufnels with feigned words to make damnable merchandife of fouls ; they render men horridly unchaite, prefumptuous, ielf- willed, defpifers and revilers of magiftrates and church . Jers, beguikrs of unliable fouls, exercifed in cove- tous practice^, curfed cuild^V'-fpeaktrs of great
fwelling
Tokraticn of grofs Ihrefy, &c. 3J
fuelling words of vanity, pretenders to liberty, but rea flaves of corruption, 2 Pet. ii, t,--^, !o,--.fo. — They render men ungodly turners of the grace of God into lafciviouihcfs, --filthy dreamers, who defile the flefh, defpife dominions, and fpeak evil of digni- ties,- -blafphemers and calumniators of thole thing* which tb y know nor, -who go in the unnatural and imiiciouily murderous way of Gain, run greedily af- ter the error of Balaam for reward, and perifh in the
rebellious gainfaying of Kore, and are luxurious*
unprofitable, racing waves of the fea, foaming
out their own (hatnt, wandering fiars, to whoai
is referved the blaeknefs of darknels for ever : men of ungodly deeds and hard (pecches, — murrma- rers, complainers, walkers after their own lulls, whole month fpeaketh great fweiling words, having mens pcrlons in admiration, becaufe of advantage, — fenfual and feparating mockers, who walk after their ungod- ly lufts, Jude iv. 8, 10, — 13, 15, 16, 10, 19.— They render perfons and (ocieties full of abominati- ons and fiithmelsof fornication —a myftery of iniqui- ty, and mother of harlots and abominations in the earth, — drunk with the blood of the faints and martyrs or Jefus,— fighters againlt Him, who is Lord of Lords, and pretendedly conscientious murderers of b's minifurs and people, Rev. xvii. 3, — 6, 14. John xvi. 2. In fine, they introduce unnatural lufts cf the (kill, and tend to fill men with all unrighteouf- nefs, fornication, wickednefs, covetoufnefs, malici- cufncls, envy, murder, debates, deceit, malignity, a«d make them whifperers, bickbiters, haters of God, ddpitetul, proud, boafters, inventers of evil things, ddobedient to patents, without underftandin^, cove- nant breakers, without natural affecrion, implacable unmerciful, — who, contrary to their own inward convictions, commit the molt abominable crimes, and have pleafure in then) that do the like, Rom. t, 21,—
23. Theft, Sir, if God do know and (peak truth,
are the native fruits of herely, blalphemy and idola- try,— threfe the goo.) subjects, who arc infected with thefw,— if Providence permit them to reduce tie r principles to pr. 6tice. liow then is h f(>r the fatery ui nation*, or the honour of God, as King of nati- ons.
34 Arguments agdinjl authoritative
ons, to have them authoritatively tolerated in hit name ?
ifr. Though God never, in fcripture, commands that any lefTer miftakes in religion, or a firnple ne- glect of religious duties fhould be punifhed ; yet he commands magiftrates, fuitably and feafon ably, to pu- nifh, even unto death, idolaters, particularly fedu- cers to it, Deut. xiii. 2,-15. xvii. 2,-7. Exod. xxii. 20. blafphemers, Lev. xxiv. 15, 16. infolent profan-
crs of the Sabbath, Num. xv. 30,-36. Where in
all the New Teftament, is there a fingle hint of the repeal of fuch laws, any more than of thofe concern- ing murder, Gen. ix. 6. Numb. xxxv. 30, 31.? ,
Where is a fingle hint, that Chrift's incarnation,.-, his death for fin, and to fave men, abolifhed thefe laws and procured for magiftrates a right and power, in the name of God, to licenfc, encourage and pro- tect heretics, blafphemers, and idolaters, who openly and obftinately labour to offend God, and deftroy and damn men ?
13. God, in fcripture, frequently approves of ma- giftrates requiring their fubjects to worfhip the true God, in a right manner,— and of thejr fuppreffing and punifhing idolatry ; as Abraham, Gen. xviii. i<^ Jacob, Gen. xxxv. 2, 3, 4 the Judges in the land of Uz, Job xxxi. 26, — 28. Mofes, Exod. xxxii. 20, 27.
Joihua, Jofh, xxiv. 14, 15. Afa, 2 Chron. xiV. 2,
St xv' !3* *6- Jehofhaphat, 2 Chron. xvii, xix Je- Joiada, 2 Chron. xxiii, 16,-19, Hezekiah, 2 Kings Xviii. 4, 5. 2 Chron. xxix,— xxxi. ManafTeh, 2 Chron. :xxxiii. 15, 16. Jofiah, 2 Chron, xxxiv. xxxv. 2 Kings Xxii, xxiii. Nehemiab, chap. xiii. Jehu, 2 Kings x. 24, — 30. and marks with infamy magiftrates allowing of their fubjects to worfhip the true God in the high places, I Kings xv. 14 xxii. 43. 2 Kings xii. 3 xiv. 4. xv. 4, 35. 2 Chron. xxxiii. 17. The fcripture ne- ver hints, that thofe magiftrates acted as church offi- cers or merely typical perfons, in their reformation work. Nay,
14. Even Heathen magiftrates, whom you cannot pretend to have been ecclefiaftical rulers, have, with bis approbation, made laws to promote the honour of
the
Toleration of grofs Herefy, &c. 35
the true God, and againft the contemners of him ; as Artaxerxes king of Perfia, Ezra vii. 13, — 26. which Gcdlo mticf put into his heirt^ v. 27. Cyrus and Da- rius Pti Pians, kz.-a i. 1, — 5 vi. t, — 14, Nebuchad- nezzar ihe Chaldean, D^n. iii. 28, 20. and Darius the Mede, Dao. vi. 26.
1 5. God promifed it, as a bleiling to the gofpel- church, that magiftrares fhould cxercife their power in favours of her revealed religion, and in oppofiti- on to falie teachers, and their abominable deiullons, I»a xlix. 23. %< Kings fhali be thy nurfing fathers, •'. and queens thy nurfing mothers." lfa. Jx. 3, iot. 1.6. lf Kings (hall come to the brightnefs or thy rif- M ing, — icings fha II minitier unto thee, — Thou (halt <* luck the breaft of kiiigs." Pfaim lxxii, to, n. " Kings (hall bring prefents — fhall offer gifts •, — all *\ kings fhall fall down before him ; all nations fhall * ferve frm." Pfalm ii. 8, 10, — 12. " I will give ** thee, 0 Chrifty the heathen for thine inheritance.
' Be wile now therefore, ye kings, be inftruc-
4t ted ye judges of the earth ; lerve the Lord with " (tiT. — Kifa ye the Son," manifesting your cordial fubjec~tion to him. Zech. xiii. 2, 3. <4 1 will cut off 44 the names of idols out of the land, and I will caufe " the prophets and the unclean fpirit to go out of the " land. — When any lhali yet prophefy, then his fa- " ther and his mother fiiall fay unto him, thou flialt " not live, for thou fpeakefr lies in the name of the *t Lord, and — fhall thru ft him through when he pro- •J pheiieth." Ptev. xvii. 16. '• The ten horns fhall M hate the Whore, and eac her fleih, and burn ht r " with fire." Piev. xxi. 24. " The kings of the earth w fha!l bring their glory and honour unto the gojpei " church^ Rev, xi. 15. M The kingdoms ol this " world are become the kingdoms of our Lord and M of his Chrift."
16 Even the law of nature p'ainly requires, That magiftraus maintain and promote the honour of that God, who gave the.n all their power and authority, — that God, who is the original and iupreme proprie- tor and Sovereign of nations and focietics, and the
al!-(i:rlicient (ourte of ad their happine(» •, that
they govern their iuoj^cts, not as it they were dogf
£ or
36 Arguments againjl authoritative
orfwine, haviDg nothing but their bodies to care for, but as men endowed with rational and immortal fouls j — that as righteoufnefs exalteth a nation, and fin is the reproach of any people, they fhould exercife their, whole power and authority, as is beft calculated to make all their fubjetts behave moft agreeably to the law, and declarative glory of God, and moft ufefully
to each other. It plainly teachcth, That if God
gracioufly grant us a fupernatural revelation, directive of our faith, profeflion and practice, we ought thank- fully to receive, believe, profefs and obey it ;— that, if magiftrates ought to reftrain and punifh grofs im- moralities, they ought to reftrain that error or wor- fhip, which, being a manifeftly damning work of the flefh, natively leads men into fuch immoralities ;— and that, if herefy, blafphemy and idolatry hinder the progrefs of virtue, or the increafe of good men, who are the principal fupport and bleffings of a fociety, Ifa. vi. 13. lxv. 8. Gen. xviii. 26, 28, 29, 30, 31, 32. they ought to be reftrain^d. If herefy, blafphe- my and idolatry eftablifhed or authoritatively tolerat- ed, eminently and notorioufly provoke God to punifh nations with fword, famine, peftilence, poverty, de- cay of trade, defolation, captivity, or the like, as they have often done even among Heathens, Common fenfe requires, That every magiftrate, from regard to the welfare of hisfubjecls, ought to reftrain them, as far as his circumftances can prudently permit, — inftead of giving them as much liberty, encouragement or protection as he gives to the religion of Jcfus Chrift, which hath the promifes of this life, and of that which is to come, 1 Tim. iv. 8, Titus iii. 8, 14. Proverbs *iv. 3*
17. If, Sir, as you pretend, magiftrates ought to tolerate herefy, idolatry and blafphemy, — then, a pow- er and office derived from God ought to be employed and executed in encouraging the moll fhocking dif- honours and outrage againft him ; — the authority of God, placed in, and exercifed by, magiftrates, ought to be fet in opposition to his own immediate authority, manifefted in his word ;-- they as minifters ofGodfcr good to men, ought to Iicenfe and encourage his ene- mies to deny, pervert, and revile his truths contained
in
Toleration of grofs Herefy, &c. 37
in his oracles, and confirmed by the blood of his Son, and to introduce the mod accurfed and damnable er- rors into their place, in his church,— ought to give the devil and his agents as much countenance and af- fiftance in driving men to hell, as they give to Jefus Chrift and his faithful fervants in leading them to hea- ven,—ought to give a company of wizards as much countenance and protection in worfhipping the de- vil and his angels, as a fociety of precious faints wor- fhipping the Lord and his Chrift, in the beauty of
holinefs.* In fhort, authoritative tolerations of he-
refy, blafphemy or idolatry are folemn proclamations iflfued forth by rhe deputies of God, in his name, bear- ing that Satan and his emifTaries have full liberty grant- ed them to caft forth their floods of error, and every abomination that proceeds from it, for the difhonour of God, and the temporal and eternal deftruclion of men. Nor, for ought I know, have the? ever ne- glected to improve their opportunity; as theiiTues of the tolerations granted by Cromwell, K. James VII. and Q^ Anne, in part manifeft.
How abfurd then, after all the amazing deliveran- ces from it, which God hath mercifully beftowed u*
pon us. after all that our fathers have fuffered from
it, after all our public and fo!emn engagements to
God, or to men, againfl it, and when the very accef- fion of our Sovereign K. George and his family to the Britifh throne, and their eftablifhment drpends on the nation's deteftation of Popery, and when the tremenduous deftruction of its votaries draweth nigh,
R^v xiv. xvi. and xviii 4, ---8. for our rulers to
grant any authoritative toleration of a pretended reli- gion, that tramples on our Bibles^ which God hath in- spire J, and requires us to iearch as the mean of our e- ttvnal falvation, 2 Tim. iii. 1 5,--- 1 7- 2'Pet.i, 19,- 2r. Ifa. viii. 20. John v. 39. Acli xvii. 11. Col. iii. i6\ and bl iffjhemes thefe oracles of God as imperfeft, ob- fcurey dtjlitute of any Jixc I meaning or confidence- bryj- ing authority till they receive it from the Pope or his councils, and as infinitely dangerens to the temporal, fpiritual and eternal Hterefts of men, if perufed with- out a pontifical licence, Dan. vii. 25. xi. 36. 2 Thefif.
ii. 4. 2 Tim, iv, 4. a religion, which overthrows
£ 2 th<
38 Objections in favours of Toleration
the whole mediation of our Redeemer, confining his me- diatorial work to his manhood, ---and making faints, angels, crofTes, images, &c mediators of fatisfaelion, interceflion, or faving influence, along with Hrm, -• and the Pope and his clergy infallible prophets, fin- expiating priefts, and kingly difpenfers of fpritual privileges, and formers of laws and offices in the
church, Dan. ii. 36,- -39. vii 25. Rev. xvii. 14.
a blafphemous religion, which in the mofl: daring man- ner, reproacheth and mifrepreftnts God Father, Son, and Holy Ghoft, and what belongs to him, and a- fcribes his excellencies and prerogatives to creatures, Dan. vii, 25. xi. 36, ---38. 2 ThefT. ii. 4. Rev. xiii. 1,
5, 6. xvii. 3. a religion wholly given to fnper jlition,
mingling multitudes of heathenifn or other human or devilifh ceremonies, with every part of its worfhip, Dan. vii. 25. 2 Tim. iv. 4 with Mat. xxviii. 20. Deut.
xii. 32. a religion full cf abominable idolatries, giving
to multitudes of faints and angels, images, rcliques and confecrated wafers, that woifhip and glory which is due to God alone, Dan.xi. 38, 39. 2 Their iv. 4,
Rev. ix. 20, 21. xiii. 3, 4 xiv. 9, — n. a religion
pregnant with the mofl Jhockmg viUanies, pretended miracles, difpenfing with, or commuting the mofl fo- lemn engagements, --indulgence of equivocation and mental refervation in oaths,- and inculcating breach of faith with heretics, if for the advantage of the Romifh.
church, and which, by holding multitudes of fins
to be venial,-by the fale of pudons and indulgences, -- by prohibiting clergymen and devotees to marry,-* and by licenfing of (lews, promotes the moil horrible debauchery, Dan. xi. 36, — 39. 2 ThefT ii. 3, 7. 9, — 12. I Tim. iv. r, — 3. 2 Tim. iii. 1, — 6, 8, 13. R.ev. ix. 21. xi. 8. xiii 13, 14. xvi. 13, 14. xvii. 2, 3, 5 xviii, 2. a bloody religion, in the propagation ami main- tenance of which, about fixty millions of mankind, many of them faints, have been murdered, in the rooft cruel and inhuman forms, Dan. vii 25. Rev. villi 1 3- ix. 11,21. xi, 2, 7. xiii. 2, 7. xvii. 6. xviii. 24. xvi. 2. — a religion, the cordial and pei fevering profeU fion and practice of wlvch, God hath declared inevi- tably dunning, 1 ThtiT. ii 3, 9, — 11. Rev. ix. 11- xvii. ii, xiv. 9, — 11. xix. 20. ** 10.
Object.
of Herefy, Biafphemy, &c. an/wend 39
Object. I. u God alone is the Lawgiver and Lord of mens confeience." Aksw. I. God is the only abfolute, lupreme and infallible Lawgiver ; He alone hath power to constitute any thing a part of religioe. But that no more hinders his rnagUtratical vicegerents to make political laws in favours of what he hath de- clared and inftituted in religion, than Chrilt being Head of the church can hinder her fubordinate rulers to make eccleiiaftical conftitutioDS in favours of the truth, in his name, Pfalm lxxxii. I, 6. Rom. xiii. I, — 6. 1 Pet. ii. 13, 14. 2. Neither magiftrates nor mi- nifters can make any law which of themfelves, and as their deeds, bind mens confeience. Their authority is not infallibly exercifed ; it doth not reach to the inward actings of confeience. They cannot oblige cor,Ccience ro thefe actings, or take any cognizance <*£ them. They cannot free it frcm any guilt contracted by them, or reward it if it doth well, or punifh or cenfure it if it doth amifs. Nor are their conflituti- ons, but God's law, the ftandard by which it fhall be
judged at the laft day. But they may make laws or
conftttutions, which, as originating from, fubordi- nated to, and adopted and ratified by the law of God, bind men to obey for confeience fake, Rom xiii. 1, — 4. Mat. xviii. 19 3. God's being the on'y Lawgiver or men under the Old Teftament as much as now, did not hinder Mofes, Davi !, Afa, Jehofliaphat, He* zekiab, Joiiah, Nehemiah, Nebuchadnezzar the Coal* dean, Darius the Mede, Cyrus, Darius, and Artaxer- xes, Periians, or the king of Nineveh to make civil laws in favours of the true religion. 4. If God alone be the Lawgiver and Lord of the conlcience, it nece- fiarily follows, that magiftrates and confeience, who are his deputies, can have no power to warrant, Ii- cenfe or protect, any thing forbidden by his law, 2 Cor. xiii 8, 10.
Object. II. u Every man hath a natural right to judge for himlelf, what he ought to do or forbear, efp^cially in religion. He is to be fully perfuaded in his own mind, and to follow the dictates of his ovn confeience. Even the law of God is a rule to him, as he underftaods it in his own confeience. To force
any
4o Objections in favours of Toleration $
any man to do any thing contrary to his confidence is to force him to fin, for whatfoever is not of faith is fin ; and topunifh him for following the dictates of his confcicnce is to punifh him for doing his duty/* Answ. [iJ Already you have made mens confci- cnce the fupreme governor of their actions, exalting St above The Moil High GOD. [2.J Every man bath a natural right derived from God, to judge all things by the law of God, and holdfafi that which is good, I Theff. v. 21. He hath a right to judge by theJaw of God what is neceflary to be profefied and practifed, in order to the peace of his confcience, and his fellcw- fliip with, and receiving of favours from God. But that no more hinders magistrates politically to judge what profeffion and practice are proper for men, as members of fuch a particular commonwealth, — or what relative to religion is to be connected with civil encouragements or difcouragements,. — than it hinders church-rulers, ecclefiafticaliy to judge and define what profeffion or practice is neceflary, in c der to comfortable fellowfhip with fuch a particular church. [3-.] Mens confcience is no Lawgiver at all, but a tvitnefs of their conduct, and a judge, which enquires into the meaning of God's law, and directs according- ly,— and which compares their qualities, pi. (eftion, and practice with the law of God, and if faithful, approves or difapproves accordingly. ^4 ] The law ©f God, not men's confcicnce, is their fupreme and on' fy infallible rule, which binds even confcience itfelf, Markxii. 30. 1 John v. 3 and whatever men do con- trary to it, is finful, let their conscience approve it as much as they will, 1 John iii 4. Lev. v. 17. 18. Acts xxvi. 9, >-o. 1 Tim i. 13, — 16. Whatev r pro- ceeds not from the perfu;i(ion of a good confcience, founded on the word of God, is fin. It is a fin for mens confcience to err in dictating any thing not
fectly agreeable to the law of God Kow ab urd
to pretend, that this fin can render another fin duty, or a duty finful in itfelf ! [5 3 If mens confcience, in itfelf, or in its direct i/g, perfuading or inftip^ing influence be fuftained, as the immediate rule of their conduct, without refpect to the word of God, then cither their confcience muft be infallible in its diet s,
which
of Herefy, Bla/phemy, &c. anpwered. 4*
which it certainly is not, in either faints or finners, in this world, Rom. vii. 14, 23. Prov. xxviii. 26. Jer. xvii 9. Rom viii. 7, 8. Tit. i. 15. or, if it be fallibk, Cod muft have eftablifhed for men a fallible and de- ceitful rule of truth and bolinefs, — and fo be the author of confufion in religion, fince different confeiences dictate different things in it. To make mens con- fidence their rule in religion, would make God the au- thor and commander of wickednefs, by conscience,
requiring the tranfgreffion of his own law. It would
make him not only acquit from criminality, but ap- prove as duty, the moft damnableerrors, horrid blafphe- mies, deteftable abominations, and cruel barbarities, H but dictated by the confeiences of Heathens, Maho- tans, Papifts, &c. in their religion. — -It would make him the author of mens ruin, if it were procured by a way which feemed right in their own eyes, Prov. xvi. 25. — It would render it abfolutely impofiible to convince men of the finfulnefs or any thing they had doue according to the dictates of their confeience, be it ever fo contrary to the law of God. It would ren- der it improper for men to repent of or mourn over any blafphemy, murder of faints, or the like, which their deluded confeience had dictated to them, or to afk, receive, or prai(e God for the pardoning of if, contrary to 1 Tim. i. 13,— -16 with Actsxxvi. 9,-11. Gal. i. 13, 14. Phil. iii. 6. It would open a wide gap for mens doing whatever they pleafed, without being chargeable by, at leaft any man, for it — If men fhould be executed for the moft horrid blafphemy, or abo- minable idolatry, high treafon, or any other deed dic- tated by their confeience, they would die martyrs for righteoufnefs fake.— And men ought to believe what- ever their confeience dictated to them concerning their (rate, experience or duty, however contrary to the teflimony of God, contained in his worJ,— -contrary to Pialni iii. 22. & xvi 11. xlii 5, II. Rev. iii. %jm T6.] To pretend that the law of God, not in itfelf, but as underjlood by mem confeience, \s their rule, is abt'urd. It, in the Popifh manner, reprefents the law of God as deftitute of ien'e and authority in itl'lt, i^nd as deriving it from a creature, it in the Quake* rifli manner, makes the light •within the rule of mens
cua-
4% Objections in favours of Toleration
conduct. It exalts every maa to an equality with, or rather fuperiority above God, having power to give regulating ienfe and authority to his word, ac- cording as an erroneous and defi'ed confeience pleaf- eth. It abolifheth every real ftandard of religion, eve- ry man's particular apprehenfions of the meaning of God's word being his binding rule. The fame word of God becomes the ftandard of Calvinifniy Popery , Socinianifm, &c. as different men underfland it. It faps the foundation of all mutual trull and confidence among men •, and opens a wide inlet for ail manner of villany and difilmulation. According to it, mens pro- mifes, oaths, vows, and covenants,*- their fworn and lubferibed Creeds, Articles, ConfefSons, Formulas, &c. bind them, not according to the common mean- ing of the words,— but according to the-meauing which their confeience, however feared, buffed, or deluded, puts upon them. In fine, it plunges men into the tlepths of Atheifm, according to which every man be- lieves and acts what is right in hi? own eyes. [7] If men-s private judgment of their own acts hindered the magiftrates (upreme political judgment, no laws could be made in matters of religion or any thing elfe * asfome would be readily of a different mrhd, even in
the fundamentals of religion and virtue While
fome believed that Chrift was not true God or true man, or that idols might be worflrpped, others would believe that oaths might be lawfully violated, heretical princes affaflinated, or women and goods ufed in com- mon. [8.3 It other mens private judgment be allow- ed to be their fupreme lule and reaion of conduct, it will neceffarily follow, that magiftrates private judg- ment muff be the rule of their conduct ; and that they ought to make and execute fuch laws as they believe in their own heart to be proper, be they as ar- bitrary and tyrannical as they will, f 9 ] Ic is not with mens confeience, and its judgment in religion, any more than in matters of common honefly, that ma- giftratical authority intermeddles, but with their ex- ternal words and deeds. It only reftrains and punifh- eth fuch of thofe as are minifejily contrary to the laws of God and the land, and as they are hurtful to the com»m
mon-
of Herefy ^ Blafyhemy, &c. anfwered. 43
monwealth, and the public honour of God as King of na- tions, [to] If all proper means of conviction be uf- ed with men who obftinately perfilf in grols herefy, blalphemy, and idolatry without effect ; their miftake doth notarife from a confidence regulating duty, but from one itiflfcned againft duty. And it is perhaps fometimes as difficult to convince a hardened thief, robber, or adulterer of his miftake, as it is to convince a hardened heretic. Men are punifhable, not for what their confeience, as the deputy 01 God, dictates, but for what they would not have done, if they had any proper confeience of duty. [11.3 If men floth- fuliy and efpecially wilfully refufe to ufe the means of enlightening their confeience by the word of God, they but add to their crimes both before God and men, by pretending confeience. [12.] Mens confeience being as much a director in their conduct towards men, as in their conduct towards God, its influence muft have as much force to keep them from accountablenefs to men, for their theft, murder, calumny, as for their grofs herefy, blafphemy and idolatry.
Object. IK. M To allow magiftrates fuch power of judging, and of making and executing laws about religious matters, is to render Chriftians the fervants of men, contrary to 1 Cor. vii. 23." Answ. (i,) If fo, Chrift himfelf rendered his redeemed favourits fervants of men under the Old Teftament. (2 ) If fo, church rulers being men, as well as magiftrates, their reftraints and cenfurcs, appointed by Chrift himfelf,
muft as much render Chriftians fervants cfmen,
Nay to comply with the religious orders of families, would make them fervants of men. (3.) Servilely to comply with the v.iin fancies, humours, iinfullufts or laws of men, particularly in religion, is to be the fer- vants of men in the fenfe of this text : but to comply with fcriptural reftraints, cenfures, or punilhments of wickednefs, is to act as fervants of Chrift, and his Father and Spirit.
Object. IV. u To reftrain men from what they think right in religion, and efpecially to puni(b them for it, is contrary to that Chriltian charitv. which fuffereth long, and it kind,— envieth not,-- thtaketh no e* vit, bearetb all things, believeth all things, and hopeth all things, 1 Cor. xlii. 4,— 7. contrary to that meek*
F nels,
44 Objections in favours of Toleration
nefs, mercy and peaceab!enefs exemplified in Chrift, and required in Chriftians, Rom. xv. i. Gil. vi i, 2. Eph. iv 32. 2 Tim. ii. 15. James iii. 15." Answ. Chriftian charity rejoiceth not in iniquity, but rejoic- eth in the truth. It requires that nothing mould be dene out of malice or envy, or rafhly on bare f'urmi- fes, or without due examination of facts and circum- ftances, but not that rulers, either of church or Rare, lhould overlook every fcandal or crime contrary to the law of Gcd. Ev^n ttae undue delay of cenfure or piinifhtnent enccurageth men in wickedneis, much more would the total overlooking of it, Lccl. viii 1 !. (2.) The texts quoted in the objection, are directed to C.hriftians and church-rulers. Is therefore all their holy zeal and activity in restraining aod cenfuriog the corrupters of the church, according to ChrifVs com- mand, Rev. ii R.orn. xvi. 17. Gal* v. 10. Tit. iii 10. I Tim i 20 — contrary to ChriQian charity, mecknefs, or mercifulnefe ? Had Mofes quite abandoned his un- paraUiled metknefs, when he fo zealoully nunifhrd the Hebrew idolaters, Num. xxxii 3. with Exod. xxxii. 26, --29 ? Was Jefus Chrill deftitute of all meekneis and mercy, when he appointed the reitraims and pe- nalties under the old Teilament j and at leaft the tie- menduous cenfure of excommunication under the- new? "Was he deftitute oiaJl- charity, nveekneis and mercy, in never giving us a hint that thefe laws are now repealed, as having been cruel and tyrannical ? Was he defti- tuteof all charity, meeknels and mercy, when the zeal of his Father's houfe did eat him up, — when he repea- tedly drove the buyers and fellers from the temple, John ii. 1 3,--- 19. Mat.xxi. 12.
Object. V. «* Even under the law, Mofes tole- rated mens divorcing of their wires for flight caufes : tt'Iuch more doth the gofpe) difpenfation call for liber- ty to men." Answ. It is blafphemcus to pretend, that the gofpel-difpeniation allows any more liberty to fin, than the legal did. Mud the grace of God be turned into lafcivioufhefs ? Jude, ver. 4. Gal. v. 13. (2) To prevent worfe confequences, Mofes directed a deliberate and folemn manner of divorce, which ten- ded to render divorces lefs frequent or irregular, but fiever warranted divorce for flight caufes. (3.) Per- haps
of .Herefy, *Blafphem)^ &c. anfivered. 45
bsps you cannot prove, that the perpetual continu- ance of marriage relation flows as inece-flarily from the nature of God, as grofs herefy, blafphemy, and ido- latry are contrary to ir;Gcd therefore might fovereign- ly difpenfe with the one, though not with the other. (4 ) This objection is rather calculated to prove that magistrates uhould licenfe or tolerate murder, adul- tery, theft, and ether fins againft the fecond table of the moral law, than that tney Should tolerate herely, blafphemy, and idolatry, which pertain to the firlt table.
Object. VI. " Gamaliel's counfel, " Refrain " from thefe men, and !et them alone ; for if di;s " work be of men it will come to nought, but if it i( be of God ye cannot overthrow it," was certainly prudent ; and Gallio's conduct, who cared for no diiputes relative to religion, Acts v. 38, 39. &xviii. 15, 17 ." Answ. (i.) Prove that Gamaliel's fpeech, pzs infpired as a rule to us, in all religious dilputs, qr tnai magi (r rates or otheis ought to be mere fcep- tics in re!j£ipn. (2.} That which Gamaliel pled to be let alone, was evidently good, calculated to pro- mote the welfare of both church and ftate ; and fo ought to have had the uunoft encouragement from him and his fellow rulers. (3.) Prove, if you can, that rl.c Holy Ghoic. approves Gsliio's careieffiiefs ; or that magistrates like him ought to allow parties ac the b?r to beat one another.
Object Vil " Under the gofpel it is promifed, That men mould heat their fwords into plow-ih.ires, and their Ipears into pruning hooks ; and that there ihould be none to hurt ordeilroy in God's holy moun- tain, iia ii. 4. Micah iv. 3." Answ. (i.) Thefe trxts knporf, that quaireifome difpofitions, and inju- rious flaughcer of nun ihould bs remarkably reftrain- ed, by tht gofpel ; but r.ot that magifirates fhould no more be.tr the /word, or be terrors to, and pu iijhen of t\ il a^oers, Rom, xiii. 1,- 6. 1 Pet. ii. 13, 14 i-tluy no more import, that magiftrfitcs ihould not reft rain or Jeafmahiy or fuitably punifh blafphemy and idola- try, than that they fhculd not re(tr*in theft or inur- de»\ (2 ) The restraint or puntfhment we plead for, ; Clod's inftitutioDj cannot hurt, but profit men, F 2 malt.
46 Objections in favours of Toleration
making many fear, and avoid fuch horrible wicked- ness. Deut. xvii. i 5 ; nay, fometimes do much good to the reftrained and punilhed perfons, Zech. xiii. 6. (3.) If heretics, blafphemers and idolaters be as mif- chievous perfons, as above defcribed from the oracles of God, the redraint of them is a neceiTary mean to fecure the peace of nations and churches. If fuch (corners be caft out, contention, flrife and reproach are repreiTed, Prov. xxii. 10.
Object. VIII. " OurSaviour commands his fer- vants to let the tares grow with the wheat, Mat. xiii. 29, 30." Answ. He rather reprelents, that till the laft judgment the righteous mould never be fully fepa- rated from the wicked. (2.) If it were a .command, it is given to church rulers rather than to magiftrates, and fo might, with more apparent propriety, be pled in favours of ecclefiaftical toleration, of heretics, ido- laters, blafphemers. (3 ) If thefe tares mean only hypocrites, who have a vifible appearance of holineis or innocency, we plead, that neither magiftrates nor minifters ought to attempt plucking them up. If (bey mean all the children of the devil, as ver. 38. your ob- jection ought honeflly to plead, that no crimes of theft, murder, 6r. manifefting them to be fuch, ought to be reftrained orpunifhed.
Object. IX. w By rebuking his difciples, who would have commanded fire from heaven to confume thofe Samaritans who refused him lodging in his way to Jerufalem ; and by his declaring, That he came not to dejlroy mens lives, but to fave them, Luke ix. 51,--- 56. our benevolent Saviour plainly intimated, That under the gofpel, magiftrates ought to lay no reftraint on herefy, blafphemy or idolatry. * Answ. (1.) As thefe Samaritans did not live under magiftrates or laws, which eftablirhed the true religion, it is not pled, that even their grofs herefy, blafphemy, or ido- latry,however notorious and obftir ate, could have been regularly punifhable by men. (2 ) They were in this matter guilty of no herefy, blafphemy or idolatry,--- or of attempting to feduce or difturb Chrift or his dif- ciples,—but merely of not giving lodging to a mean- like Jew, ofwhofe MetfLUifhip they had but little, if any information or proof. (3.) Though the Samari- tans
of Herefy, Blafphemy^ &c. anpwered. 47
tanshad been guilty of grofs herefy,blafphemy and ido- latry, publicly and obftinately profeiTed and practifed, contrary to the civil laws of the country, and been re- gularly punifhable,— -Chrift's difciples being no ma- gistrates in that place, had no right to call them to ac- count. (4.) The difciples never fought to have the contempt Shown to themfelves and their Mafter pu- nifhed by the civil law, but by the miraculous vengeance 0/ God. Without any warrant from God, and to gra- tify their own proud, paffionate, and revengeful tem- per, they would have required him to work a miracle for the destruction of thele poor ignorant Samaritans.
■ 80, if you will drag in this text, it ought to be
to prove. That n-ither God nor minifters ought to» reftrain heretics, blafphemers, or idolaters. (5.) While Chrift was in his debafed State, obeying and differing for the falvation of mankind, it would have been extremely improper for God, vifibly to punifh every flight put upon him. Eut his coming to favc men with an everlafting falvation, can no more infer, that he came to protect criminals from jnft punifh.. xnent by men, than that he came to fave obftinate un- believers from hell. He came to five mens lives% by faving them from their fins, not by protecting and warranting them in a public and obftinate commiffioa of them. There is no hint in fcripture, that he, who was manifefted to deftroy the works of the devil, came to procure men a liberty of conscience, or a ma- giftratical licence or protection in public and grofs herefy, blafphemy, and idolatry, more than in theft, murder, adultery. It would be highly blafphemouf to fuppofe it.
Orjfxt. X. " Chrift requires us not to judge Others, — to judge nothing before the time. Mat. vii. I. 1 Cor. iv. 5. We ought to believe our own opi- nions in religion to be as probably erroneous, as rhofe of our opponents; and if they do not acknowledge themfelves heretics, blafphemers, or idolaters, we ought neverto hoMthem iuch,or plead for their being retrai- ned as Such.*' A nsw. (1.) We mult never raShiy or uncharitably judge others, or judge their hearts and intentions, which God alone knowcth. But that will po more infer, that magistrates ought to give nojudg*
meat
4$ • Objttikm in favour* of Tolerath, i
men* about religious matters, than that magistrates SK>d minifters (hould judge of nothing at al! reipe&ing cither God or men, but encourage every perfon to fcve as his inclinations direct him. (z .) Is there in- iked no certainty in religion ? If men ought to be complete Sceptics in it ; why not as well downright atb» &$* X (3) If mensown acknowlegments befuftained withe ftandard of our judgment concerning them, what rare work muft entue 1 None ought to be held feiafphemers, heretics, or idolaters, till they have be- come penitent convicts. None ought to be held thieves murderers, calumniators, be. till they acknowledge tlbemlelves fuch. All impenitent criminals- mud thus efcape evtry degree of infamy, restraint or puo'i lament. Object. XI. ct Men ought to be perfuaJed, not forced into faith and holineis. It is in vain to attempt kootiug out corruptions, efpecially in religion, out ©f mens outward behaviour unltTs they be firft sooted out of their heaus. * Answ. (i.) It re- sjuires no fmall fhare of ignorance , impudence and Jraud, to insinuate that the many thoufands of Pro- tectant advocates for the magifirates power to refrrahi grols herely, blafphemy or idolatry, plead for the for- cing cf men to faith and holineis, when they fo har- monicully plead for the contrary. (2 ) None ought to-be forced into the faith and profeflion of the true religion, as hath been repeatedly declared, but all fnoper methods taken to render their compliance ju- dicious arid voluntary. Yet that will not infer, that bo man ought to be retrained from, or even fuitably ;and feafonably punifhed for, open and grofs herei'y, blafphemy or idolatry, which, while they publicly op- pose, iniult, and undermins the true religion, — pro- duce terrible immoralities and diforders in churches and nations, and draw upon them the ruinous ven- geance of God ; and far ie:s will it infer, that ma- giftrates, as vicegerents of God, ought, in his name and authority, to Ucenfe a f,Ufe religion, and prornil'e men protection and encouragement in it No magif- trate hath power to force me to efteem, love, delight in, lympithize With, maintain, or even commend my neighbour. But he hath power to refufe me a warrant to calumniate, rob or murder him, and even
to
cf Herefy, BJafyhemy* &c. angered. 4$ to reftrain or punifh me for io doir.g. Tt would he abfurd to attempt forcing of the Britifh Jacobites, u believe and foferriiriy profefs, tint K. George, not tiki pretender is rightful Sovereign of this kingdom. Btrt would it therefore be abfurd, to reilrain and punifSi them for publicly and infolemly reviling hit" * as an ti- furper, — or reducing their fellow fubjects to dethrone him, — or for taking arms againft him, or paying his juft revecues to the Pretender ? (3 ) It is certain, that Chrift, who hath power over the hearts of a'i men, curbed the externa! corruptions cf the Jewifik buyers and fellers in the temple, without SHfc cafiin* the corruptions out of their heart. And pray woul£ you have all thieves, rob^e;?, murderers, eye. to ha?? full liberty in their couries, tiil rheir wickeoDefs caa be got rooted out of their heart ?
Object. XII. •• Snch is the reafonab'enefs ap& the glory of divine truths, that if they be but freely, clearly and difrinclly preached, their natfveluflre wiil render them victorious over every error and corrup- tion in reiigion, however boldly publifhed, or craftily vamifhed. What a fingutar advantage hath it been to Bi train, that Deills have had full freedom to make their attacks upon the Chriftian religion, and fo to occ?.fron fo many glorious defences or it ?" Ansv. (1.) Did not God uncier the Old Teframent, know the conquering power of his truth as well as you do 1 Did not Chrift know it when he drove the buyers and fellers from the temple. (2 ) Did the in>.xprefSb!jr aeiinble and edifying conduct of Jefus Chrift, the way, the truth and the life, render him the univerfal, the fixed darling of the Jewifh nation, among v.'hora he went about doing good t You :are not pretend it. And yet rt is certain that examples do more afft£t than inftrucYor.s. (3 ) You mud not only, with Pelagi- ans, deny original fin, but elfc dually difprove ir, be*
fore ycur objection can have any icnfe in it. While
men are fo blinded by Santa and their own Infts, ard fo full of enmity agamlY God,; they cannot but be much more cnTpdJed to receive and praitie error, than to difcern, embrace, and pra^lffi golpei-rruths, ho clearly ?.nd faithfully preached, 1 Cor. ii 14. Rom. friii.ft ft 2 Cur. ir. 3, 4. If;, liii. <. vi. o, 10.
50 Objections in favours of Toleration
The common experience of every one, who attempts to inftruct children and fervants in the truths of God, even when they are young, and their minds moft un- biased, irrefragably demonftrates, that almolt any thing is more readily embraced than the plain truths of thegofpcV) and that earneft prayers, lerious admo- nitions, external encouragements, and Chrifrian nur- ture, have all enough, and too often more than e- nough of work, to make men learn them. (5.) If pro- fefTed ChriiVians, by encouraging others in grofs error and wickednefs, provoke God to give up thetnfe'ves to ftrong delufions, that they may believe lies, will the native luftre of divine truths then enlighten and cap- tivate them ? Far, — very far from it, 2 Thefl*. ii. 10, — 12. 2 Tim. iii. 13. iv. 3, 4. (6) If we do evil id licenfing, encouraging, or protecting the free propa* gation of grofs errors, that good reputation may be thereby occasioned, our damnation is juft, Romans iii. 8. (7.) Few of thofe boaftsd glorious defenders of Cbriftianity are real and thorough friends to the gofpel of Chrift, but often proceed upon the Arminian, and fomctimes the Socinian fcheme, to.e laft of which is as
bad, ifnotworfe, than Heathenifm itfelf. And,
his certain, that tens, if not hundreds, have been feduced by deiftical publications, for every one,- that has bsen been converted from Deifm by almoft all thefe defences of the Chriftian religion.
Object. XIII. " Chrift hath appointed for Ms church, rulers of her own, who govern her in every duty of religion." Answ. (i.) This can no more prove, that magiftrates ought to make and execute no laws refpecling the duties required by the firit table of the moral law, than it will prove that they ought to make co laws refpecting duties of the fecond table, — fince church-rulers are as much authorized by God to govern, in the one as in the other. Let magiftrates and church-rulers be allowed to govern their ditiinft departments in their different manner, in the \rsry fame things, and nothing but harmony, order and advantage will eniue. (2.) Magiftrates as well as church rulers, are divinely denominated, Rulers^ Watchmen^ Shepherds, — and therefore ought politic.iliy to direel, govern and iezti their fubjects as members
of
of Herefy, Bla/bhemy, &c. anfaered. 51
of the commonwealth, by making and executing wholfome laws relative to both tables of GodV law ; — while minifters cccl.jiafticalty feed them, as members of the vifible churchy by preaching the gofpel, admini- itrkig the facraments, and exei citing church govern- ment and difcipline, 1 Tim. ii. I, 2, 4. Rom. x ii. I, — 6. 2 Chron. xiii. 10, 1 1. *& xvii. xix. Neh. xiii. ic, — 17, Ezek. xxxiv. 9, 10.
Object. XIV. •< The church hath fujpcient power in herfelf to obtain ev< ry end necefiary to her own wel- fare. That cannot be an ordinance of Jefus Chrifr, which needs any foreign aftiftance to gain its proper end." Answ. (i.) The church hath as fufficient power to gain her ends, with refpect to the duties of the ficond table, as to gain her ends in what refpecls the firft table. Will it therefore follow, that magi f- trates ought to make no laws refpscting murder, un- chaftity, theft, calumny, &c ? (2.) Public tranfgref- fions of the firft table of the moral law injure the ftate, as weil as they do the church. The ftate, which alfo hath a power in itfelf fufficient to gain all its ends, ne- cefTary to promote its own welfare, ought therefore to reftrain or punifh fuch tranfgreftions as fnWj inju- rious to itfelf while the church rcftrains and cenfures them as fcandih defiling and hurtful to herfelf. (3.) If foundnefs in the faith, purity in worfhip, holinefe in practice, and beautiful order in the church, bean excellent mean of promoting the happinefs of that na- tion, wheie the church hath her refidence, magif- trates ought to promote thofe things, out of a regard to the profperity of their ftate, in fubordination to the honour of God. (4.) However complete the in- trinfic power of the church be, it is manifeft, that it can be exercifed to more advantage, if parents, maf- ters, and magi ft rat el regularly exert their power in promoting the true religion, in their different'
departments It is no Iels certain, that after the
church hath done her utmoft, by conference, in- junction and ccnlure, fome turbulent heretics or blaf- phemers may do as much, if not more, hurt to her than before* uQlefs magiftrates retrain or punifh them.
G Oejelt.
51 Objections in favours of Toleration
Object. XV. u For almoft three hundred years after Chrilr, the truths of the gofpel glorioufly pre- vailed againft errors and corruptions, without any care of magistrates to reftrain or punifh the errone- ous." Answ. (i.) It was proper, that the Chriftian religion fhouidbe fpread in, the world, not only with- out the countenance of the civil magiftrate, but alfo in oppofition to his fevere laws and bloody perfecti- ons, that it might the more abundantly appear to be of God. (2 ) In that period, it prevailed notwiths- tanding the moft furious oppofition, and the cruel perfecution and murder of millions of its adherents, as well as without magiftratical afiiftance. "Will you therefore plead, that peace and freedom in preaching the gofpel ought to be hated and avoided, and furi- ous perfecution coveted and prayed for ? (3 ) in that period, the miraculous powers, which attefted the doctrines of Chrift did more than balance the want of
magiftratical helpfulnefs to the truth, Heb. ii. 4.
(4.) In that period, the bardfhips to which ClirilV?ns were expofed, deterred fuch naughty perfons from entering the church, as might have plagued her with their blafphemies and herefies. (5 ) And neverthe- Jefs, even then blafphemers and heretics did no fmall hurt to the church. (6) If God had not reckoned the magiftratical countenance a real bleftlng to his church, he had never promifed it, as in the texts a- bove quoted.
Object. XVI, w It is horrid cruelty and unchris- tian perfecution to reftrain or punifh men for believ- ing, teaching, and worfhipping, according to the dictates of their own confcience, as charity obligeth us to believe is the cafe with heretics, blafphemers and
idolaters. It is altogether diabolical, the very \wrft
part of Popery, and that which peculiarly jvpports the -whole Antichrijlian fcheme. — Men ought to follow the dictates even of an erring confcience.* Answ. (i.) Where is your proof, from either fcripture or rea- Ibn, that an erring confcience binds men to believe, teach or praclife, grofs herefy, blafphemy or idolatry, any more than their promifcs or vows to do evil, bind to performance ? — or than it can bind them to theft, murder, adultery, calumny, or the like f — If we
have
ef Herefy, Bloftbemy, &c, anfivcred. 5$
have an erring confeience, our immediate duty b to get rid of that error, by the illumination of God's word, as being finful in itfelf, efpecially if procured through floth or wickednefs ; it will hinder our right performance of duty, but can never make fin lawful. If", Sir, you can believe, that an erring confcierue, can outdo the almighty power of God, in making he- refy, blafphemy, or idolatry innocent things, you may quickly believe, that a Romifh prieft can outdo his Maker, in making a God, and then eating him, in the myftery of tranfubftantiation. (2.) Even when confeience is perfectly clear, pure and unbiafled, it is wholly fubordinated and fubjected to the authority of
God's law. How can the entrance of finful error
into it, exalt it above his law, and make fuch a God of it, as can ftamp its wicked dictates into incontrotlable laws, in oppofition to the mandates of Jehovah him- fe!f. — This will not on'y prove, that Adam and Eve became Gods by the entraace of fin, but go fir to juftify Popes and devils in the whole of their conduct. (3.) If the devil, who deceiveth the world, get into mens confeience by his ttrong delufions, hath God allotted him that as a quiet city of refuge, from which no means ought to be uled to diflodge him, and from which he may ufe the whole man unrestrained in his fervice, — in facrificing children to Moloch, murder- ing faints, blafpheming God, &c. ? (4) Where is your proof, that I ought to believe, that the man, who hath accefs to the Bible, acts according to the dictates of his confeience in grofs herefy, blafphemy or idola- try, any more than that he afts according to them, in murder, treafon, theft, unchaftity, die. ? Men have laboured and fuffered as much, in courfes of the latter kind, as in thofe of the termer, and died as im- penitently at laft. (5) It pretence of conlcieoci, and more than pretence in favours ot fin we can never be certain of, be a fufficient ground for magistrates licenfing, encouraging and protecting men in contra* dieting and blafpheming God, or robbing him of his worfhip, to beftow it on devils, — or in robbing his chuich of his oracles or ordinances, — in murdering the fouls of men, and fowing the feeds of coafutiou and cVery evil \vork;— Why ought it aot to warrant G 2 their
54 ObjeBions in favours ef Toleration
their licenfing, encouraging and protecting them in high treafon, calumny, theft, robbery, murder ? — It is hoped, you, who are fo generous in allowing men, if they can but pretend confcience for it, to a- bufe and rob Jehovah, wHl be as ready to allow them equal freedom, if they can but pretend confcience, in abufing and injuring yourfelf. If God's giving up men Xoftrong delufions, that they may believe lies warrant magiftrates to encourage or protect them, in fpreading grofs herefy, or in open blafphemy and idolatry, Why ought not his givng them up to vile affections, — to their own hearts lulls, equally to warrant their encou- raging and protecting of them in open whoredom, be- ftiality, inceft, robbery, isc% ? Men can as little con- quer their lufts and cleanfe their hearts, as they can rectify the errors of their confcience. (6.) It is infal- libly certain, that God himfelf, under the Old Tef- tament appointed magiftrates to reftrain and punilli men for blafphemy and idolatry, let their confcience
dictate them as ftrongly as it pleafed. Had men in
thefe early ages no confcience to govern them ? Or did God then, like the old fafhioned Proteftants, not underftand human liberty and the rights of mens con- fcience ? — Did he indeed then fo far mifrake his way, as to appoint what is fo cruel and diabolical ; what is the very wor/i part sf Popery, and the principal fupport tf that abominable Jyftem ? Or hath God, or the na- ture of fin, cruelty aad tyranny, leen changed ? How fhockingthe thought !
Object. XVII. " As mens natural and civil rights uowile depend u-pon their being orthodox Chriftians, magiftrates ought to protect them in thefe privileges, be their opinions and worship what they will ; nay, to give them legal fecurity for their protection of "them, in thefe opinions and worfhip, that they may not be expofed to the caprices of particular magiftrates." Answ. [i.J The Chriftian liberty, which Chrift pur- chafed, is not a liberty to commit fin, but a (piritua! freedom from it, Gal. v. 1,-13 L»ukei. 74, 75. Heb. X:i. 28, 29. Chrift came not to fave mens lives from reftraint or punifhment required by his own law, in order that they, by fpreading grols herefy, blafphe- my,
of Hercfy, Blafphemy, &c. anfwered 55
roy, and idolatry, might ruin nations and damn mens fouls. [t..~\ You might have forborne to demand le- gal or authoritative licenfe3 for men to blafpheme God, worfhip devils in his ftead, <bc. till you had proven Satan to be the abfolute proprietor and governor of this world, and the primary granter or all civil and natural rights to men ; — or proven, that God, who is infinitely holy, juft and good, bath, orc3n, give men natural or civil rights protecting them in public blaf- phemy, idolatry, or the like, any more than rights protecting them in inceft, robbery, murder ; or that magifrrates, as his minifters, ought, in his name and authority, to grant men fuch rights. [3 3 If God hatfi fo frequently turned men out of their civil property and life for their idolatry and blafphemy, Ifa. x, xW9 xxxvii, xlvi, xlvii. Jer. xlviii, 13. Ezek. '<Hxv — how abi'urd to require magifrrates, who are its minifters for gcod to men, to execute their office, which is bis ordinance^ Rom, xiii. 1, — 6. in encouraging and pro- tecting men, in openly and infolently contradicting, blafpheming, rebelling againft, and robbing him ? — Ought the Sheriff and Juftices of peace in Britain, as the king's minifters for good to the nation, to have exe- cuted their office in protecting the arch-rebels in 1715, and 1745, in the undifturbed enjoyment of all their civil rights, or to have given them new legs! fecurities, in order to enable them, more boldly and fuccefsfully to carry on their treacherous and mtudc- rous rebellion againft his Mnj^fty ? Or ought they, by proclamation, to warrant all the fubjecls in their re- fpeclive counties to revile, rob,, and take arms againll our king and parliament, and promife them protects on in fo doing, but always prohibiting them to injure their fellow fubi< cis ?
Object. XVIII. " Magifrrates ought not to rule: their 1 objects by the Bible, but by the civil laws of the nation, according to which they are admitted to their power, by their fubjects, from whom all their power originates" Answ. [r.] That magistrates power o- riginates from their fubjecls is a notion plainly atheijli- cal. It originates in God himfclf, Rom. xiii. I, 2. Rom. xi. 36. Pfalm Ixxv. 7. Dan. ii. 21. [2.J If ma- gistrates muft regulate their government by no other
law
56 Objections in favours of Toleration
law than that which they or their fubjecls have efor ©lifhed for themfelves or one another ; they mull aft as atheifts independent of God, in the execution of a» ©Sice wholly derived from him, and for every acl: of which they muft be accountable to him. If the ufe- ful laws of one nation, may be adopted into the civil taw of another, Why may not the will of God, the fupreme governor of nations, declared in his laws of nature and revelation, be alfo adopted into it \ Are C*od*s laws more dishonourable or dangerous, — more unfit to be adopted into our civil law, than thofe of ©ur finful neighbours ? Is the Scotch law the worfe, that many of God's ftatutes, prefcribed in his word, iiave been adopted into it, — nay, that all the leadin* ttoclrines of Chri>ftianity contained in our two Confef- fions of Fai'h and Catechifmshave been adopted into it, and tht Confeffions themfelves exprefly ingrof&d into acts cf Parliament ?-^Indeed, if nations adopt do- thing of the manifefted will of God, into their civil law, it will contain nothing but ufelefs trifies. Will thefe be fit for directing the adminiftrations of minim fiers of God far good to men, or for fecnring, and pro- moting the important welfare of any nation under heaven r (3.) If all civil authority to make laws, re- sident, either in fubj^cls or magistrates, be necelftrily cterivcd from God, as Former and King of nations ; — If magiftrates be ordained of God, to be miniflers of God for good to men, to be for terror and piimjhmenty and revengers of evil doers, and a praife of tl>em that do well, and to be obeyed Tor confeience fake ,— far the Lord's foket Rom. xiii. I, — 6. 1 Pet. ii. 13, 14. Common lenfe foudly demands, That neither their will nor thai ©£ their fubje&s, but the manifefted will of God, their independent and infinitely high fuperior, fhould be the fupreme rule andjlandard of all their adminiftrati- ons \ and that no civil law fhould or can bmd either magiftrates or their fubjeds.but in fo far as it is agree- able and fubordinated to the laws of God.
Object. XIX " Magiftracy being an ofiicf, not founded in revelation, but in the law of nature, the whole execution of it ought to be regulated by that law of nature, not by the will of God revealed in fer3pture,,, Answ\ (i.) I thank you for fo quickly
over-
of Herefy, Blafphemy, &c. anfwerel. $7
overturning your preceding objection, and adopting the divine law ofnamre, inftead of your civil law, as Ihe fupreme ftandard of magiftratical administration* <2.) According to your objection, parents, matters, children and fervants, muft regulate their performance of relative duties, merely by the law of nature, with- out taking the fmalleft affiftance from the directions of the Holy Ghoft in Jcripture. No parents or mak ters muil inftruct their children or fervants in the knowledge of the doctrines, promifes, laws, worfliip, or virtue required io the Bible, as thefe relations de- pend no more on Revelation than rnagiftracy doth. I de- fy you to prove tbey do. In performing the duty of our natural or civil relations, we inuft act as mere de- iflst ignorant of, or pouring contempt on the infpired
oracles of the Great GOD, our Saviour. Whai
hurt have the laws of revelation done to iuch relative duties, that they mull be thus infamoufly excluded from being any part of a rule of them ? (3 ) No ma-a can truly obey the law of nature, without heartily em- bracing and chearfully improving whatever revelations God is pleafed to beftow on him, — as fuch revelations proceed from the fame divine authority as the law of nature ; and mull be a noted means of promoting true and proper obedience to it. — To exclude divine reve- lation, when granted, from regulating our perfor- mance of relative duties, mud therefore not only a- muunt to an heathenifh contempt of the fcriptures, but to an atheiflical contempt of the law of nature, which, nectirarily requires us to aaopt divine Revelation for our lupi erne rule, whenevcx it is gracioufly granted to us.
Ocject. XX. u Many of the above-mentioned in- stances of magiftrates care about religion, and their re- straint and punifhment of idolaters, blafphemers, and falfe prophets, related merely to the Jewifh Theocra- cy which was typical, and therefore not now to be co- pied. " Answ. £ i.J Many of the above-mentioned inftances, particularly thofe refpeeting Heathens, or contained in the promifes to the gofpcl church, have not the iea.il appearance of being typical. Nay, I de- fy you to prove that theinftances of Jewifh rulers were nurcly typical. [2. J Thefe typical magiftratcs of the
Jewiflj
5 8 Objections' in favours of Toleration
Jewifli nation alfo excrcifed laws relative to" murder, theft, uuchaftity, treafon, and other matters of the fecund table of the moral law. Ought therefore no magistrates now to do fo ? The laws refpecting duties of the fecosd table pertained as much to the Jewiih Theocracy, as thole relating to the firft. Muft there- fore the Cbriftian magiftrate, for fear of copying the Jewiih Theocracy, meddle with no morality at all ? £3. J Muft every thing that was once typical, be now, under the gofpel, excluded from regulating authority ? JJuftall the excellent patterns of Abel, Enoch, Noah, Abraham, Ifaac, Jacob, Jofeph, Job. Mofes, Aaron, Samuel, David, and other Hebrew faints be rejected
as typical and ufelefs ? Muft all the laws directing
to elect men, fearing God, and bating coveioufnefs, to be magiftrates, or directing them to judge jultly, im- partially and prudently, and to punilh murderers, a- dulterers, thieves, rubbers, foc\ be'difcsrded as typi- cal ? Muft the weekly Sabbath, public fafts and tba^kf- givings be laid aft Je as typical, — a mere fign between Cod and the KVaelites ? Muft the ten commandments, and all the explications of rhem in the Old Tt (lament be difcarded, as publifhed in a typical manner, and to a typical people, and ufed as the principal part of their rule of government in the Jewifh Theocracy ? £4 2 As the Jewifh church was a real church, and doJ_merely typical, Co the;r State was a real commonwealth 'or kingdom, and not merely ty- pical. "Whatever therefore pertained to it, as a rent commonwealth, is instable in any other. [5.] »The Jewifti Church and State were as really dis- tinct, as the Church and State are now ; though I do not fay precifely in the fame manner. (1.) They differed in refpect of regulating laws. The ceremonial law directed the Jewifli church. The ju- dicial directed the affairs of their ftate. {2.) They differed in their refpective acts. The Jews worship- ped God, offered facrifices, and received iacraments, not as members of that ftate, but as members of that church. They puniihed evil doers by fines, im- yrifonment, banifhment, burning, ftoning, and hang- ing j and fought with enemies, &c. not as a church,
but
of Herefy, Blafphemy, &c. anfwertd. eg
but as a (late. (-}.) They differed in refpecl of con- troversies. To the church pertained the matters of the Lord, and a judging of leprofies, and between ftatures and judgments. To the ftate belonged the matters of t'>e. kingt and to judge between blood and blood, 2 Chron. xix. 10, u. Deut. xvii. 8. (4) They differed in refpect of officers. The prielts were the only ftated officers in the church, and pro- phets a kind of occafional ones. Elders, Judges and Kings were governors in theS'are. The priefts might not take the civil iword out of the hand of the ma- giftratesj nor the magiitrates offer iaciifkes, burn in- cenfe, or otherwife execute the prieft's office. (5.) They differed in rtfptct of continuance. When the Jewiih civil power was taken away by the Ro- mans, the confutation of their church remained, in the days of our Saviour's debasement. And even now the Jews pretend to be a church, but not to be Mate. (6.) They differed in reipccYof variation. The confiaution of their church remained much the fame under r.loies, Jofhua, the Judges, the Kings, and aft.fr the captivity. But the foim of the ftate underwent great alterations. (7.) They differed in refpect of members. Profelytes of the covenant were complete members of the Jewifh church ; but had not the lame dignkics or marriages allowed them in the State, as the natural Ifraelites. Nor bad the profelytes of the gate any church privileges, though they had fome civil ones. (8.) They were governed by different courts. The church had her courts of the Synagogue, and her ecclefiaftical Sanhedrim — The ftaw had her courts of the gate, or. and her civd Saohedrin ; — though often fome Levitts were judges in both, as our ruling elders in the church, mav, at the fame time, he civil judges, Exod. xxiv. 1. Deut. xvii- 8, — 12. J Chinn. xxxiii. 4, & xxvi. 30, 32. z Chron,. xi a 8, 10, II. Jcr. xxvi. 8, — 11, 16. xviii. i3. with i)cut xvii. 10, 11, 12 E?ek vii. 26 2 Kings vi. -2. Zech. vii. 1, — 3. Pfal. cvii. 32. iizck. xiii. 9. Mai. ii 4. xvi. 21. xxi. 23. xxvi. 57, 59. xxvii. j, 12. Luke xxii. 66. Acts iv. 5. Some Jew- iih Rabbins txprdly diiVmguifh between their judges Gijid then church ciders in the lame places. (9) They
60 Qbjtflfofls in favours of Toleration
differed in their censure of offenders. In the church, offenders were fulpended from facred fellow- ship, by a cafling out cf the Synagogue, or a cutting off from God's people or congregation, John ix. 22. & xii. 42. Exod. xii. ic, 19 Num. xix. [3, 20. Lev. xxii. 3. with Gen iv. 14 — Lev. vii. 20, ill with v. 2, — 1 Cor. v. 6, 7, 8, 13. with Exod. xii. 15, 19. Gen. Xvii. 14. wkh. Acts iii. 23 P^l i. f. Gen. >.xv. 17. In the (late, they were cali off by death or ontlawry. (to ) Profane and fcandaious perfons were excluJed from the Jewifh temple-fervice and pafiover, whi!e they retained their civil rights in the (late, Ezefc xliv. 7, 9 Deut. xxiii. iS. Jer. vii. 9,-1 1. Ez-k. xxiii. 38, 39. 2 Chron. xxiii. 19 with 1 Cor. v. 1 1 Pl'al. cxviii. 19, 20. & xv, 1,— -5- 3c xxiv. 3, 4. & 1. 16,— 20. E- zek-. xxvi. 22, 26 Ezra x. 8, 16, 17. &vi. 21.*. — - £6.j There was no fuch difference aitWtca the Jewifll magiftracy, efpecialiy after their rel ction of the Theo- cracy, under Samuel, 1 Sam. viii. 5, 7, 19 £z x ?- I>, 17, 19. and the magiftcacy in Chriftian countries, as it is often pretended. (2.) The Jewifh magirrr2cy v/as an ordinance of God. Exod xviii. Num. xi. Dent. i. xvii. & xvi. 18, 19. Magiftracy is (till an ordinance of God, to be fubmitted to for the Lord's fake, Rom. xiii. t> — 6 1 Pet. ii. 14. (2.) Notwithstanding God's appointment of particular nerfous to be their kings, the Hebrew nation had the power of electing and ad- mitting them to their cilice, 1 Sam. x, xi, xvi. 2 Sam. ii. 4. & v. 3. i Chron. xii. Our magi ft rates are pow- ers ordained of God, Rom. xiii. 1, — 6. and yet an ordi- nance of men, 1 Pet. ii. 13. (3 ) God him'elf was the fupreme governour of the Hebrew nation, Dcut. xii 32. Hof. xiii. 10. God is ftill King cf nations, Mcft High, King of the w hole earth, Jer. x 7. Pfolm Ixxxiii. 18. xlvii. 7. (4 ) The Ifraelites were God's peculiar kingdom, 1 Sam. xii. 12. Hof xiii, to. Na- tions which generally profefs the ChrifVia 1 religion, are the kingdoms of our Lord an*lqf his Chriji, Rev. xi. 15. (5) The Jewifh magiftrates were deputies and vicegerents of God the tovereign King, 1 Chronicles
* See Gillefpy's Aaron's Rod blojfomingy Part I. Leuf- •te&'s Bhihlogu* ilebraomixtus,¥% 33$, 3^9.
of Herefy, Blo/phemy, &c. afifwercd. 6f
xxix. 232 Chron. ix. 6, 7. Pfat. lxxxii. 1, 6. Ma-
giftrates are ftill powers ordained 5/ 6W, miniflers tf Cod for goody to whom we muft be fubjecfc for confci- ence fake,— for the Lord's fake, Rom. xiii. 1,— 6. I Pet. ii. 13. By Chrift kings full reign, and princes decree juftice, even all the judges of the earth, Prov. \iii. 15, 16. with Eph. i. 22. (6.) The manifefted will of God was the proper fratute book of the Jewhh civil law, Deut. xvii. . The will of God manifefted in the laws of nature and revelation, are the fupreme ftandard of all civillaws in the world, in which every human conftitution ought to be founded, and by which the whole binding force of it is circumfcribed, Acts iv. 19. & v 29. Pial, ii. io,~!2. and hence hu- man laws become an ordinance cf God, Rom. xiii. 2» (7.) The judicial laws of the Hebrew nation, regulat- ed that which pertained to their kings, judges: war- riors, fields, houfet, injuries, crimes, punifhtnent?,
mortgages, marriages, &t, Exod. xxi, xxiii. Deur.
xviii, xx, Lev. xviii, xx. Num. xxxvi, xxxviii, &c.
Our civil laws regulate the fame things. (8 ) Among the Jews, notorious diibbedience to the declared wilt of God was held rebellion againft him, the King of thejnation. and to be condignly punifhed, as it tended to the good of the ftate, lib. ii. 2. & x. 28. Noto- rious difobedience to the manifefted will of God ought to be frill held as rebellion againft Him, as king of nations, and to be condignly punifhed, as tends to the welfare of the (rate, — magistrates being ftill fer up by God to be terrors, revengers, and puv.ijhers of evil diers, and bound not to bear the fivord in vain, Uom. xiii. 1,— 5- 1 Pel ii. 1 3, 14. Nor hath it been yet proven, I/bit our magiftrutcs, who have the fcrrp- tures, ought to pay lefs real regard to them in the dat- ing of crimes, than the Jewifh rulers did. (9) The Jewilfi magittrates were appointed to promote the wel- fare cf the church, in order to promote the welfare of the fiate, in fubordination to the honour of God, the King of the nation Magiftrates are ft ill bound to do the fame, as they have opportunity, Iia. i!ix . 27 tit Ix. 3, 10, 16 Pvev. xvii. 16. & xxi. 24, 26. Horn. xiii. I, — 6 1 Pet. ii. 13, 14. c Tim. iij, — <;. (iq.) The J.wiih church an<\ ftate, as hath beenjtift
II a uoty
n 6% Objections in favours of Toleration
£ now proven, were really diftin£t from, and indepen- dentofeach other, having different laws, officers. courts, privileges, penalties, <bc. The chriftian church and the civil ftate of Chriftians are no lels diltindt anJ indepen- dant of each other, (n.) Neverthcleis, the purity of the Jewifh church, contributed much to the welfare of their (late, and the right management of their (fate to the profperity of their church ; and bad manage- ment io the one always tended to the hurt of the
other, Deut. xxviii, xxxii Lev. xxvi. judges i,
■ xiii. i Sam. ii. to 2 Chron. xxxvi. lia. i
to Mai. iv. Ifa i. 19, 20. & iii. 10, 11. And ft ill righ- teoufnefs exalteth a nation, and (in is the reproach and ruin of any people, Prov. xiv. 34. (12 ) Go4 never commanded the Jewifh magiftrai.es to force their true religion upon their Heathen neighbours, Phili- iiines, Moabites, Ammonites, or Syrians, whom they conquered, or to put them to death for their idolatry. Nor hath He ever commanded magiQrates, who have embraced the true Chriftian religion to fopce men by fire or fword, or any like punifhments, to embrace and profefs it, — or to inflict the fame punifhments u- pon blafphemeis or idolaters in unenlightened coun- tries, which they may do upon fuch as obfiinatcly re- bel againft and apoftatize from the truth, amidfi plen- tiful means of conviction and eftabliihment in it. (13 ) Never did God, that I know of, require the Jewilh magiftrates to punifli any of their fubjccts for lejfcr faults, however open or man if eft, or to puniili them for \\itfimple neg'etl of duties 7? Wc?/j' religious ,— or to annex Sentences of outlawry and of death to ecclcfiaf- tical cutting cjfby excommunication from the church. Nor can I find, that he hath enjoined any fuch thing upon the Chiiftian magiftrate.. (14) Among the Jews, fome things partaking of both a civil and religi- ous nature, did, in theie different refpecis, rail under the government of both Chuich and State. Even cir- cumciiion itfelf was a national badge as well as a reli- gious feal of God's covenant. Among Chrifti-ns,
public f?ifts and thankfgivings, calling of Synods, 6r. do, in different refpecls, fail under the power of both
chuich and irate. Pretend therefore no more, that
tjjere is a total d>$ erence between the cafe of our ma- giftrates
of Herefy, Blafphemy, &c. anfwered* 63
gift rates, and that of the Jewifh, recorded in (crip- ture.
Object. XXI. *f To allow raagiftrates a power 06 judging, making and executing laws, about religion, and of punifhing men for erroneous opioions, or for diliurbing the peace and order of the church, as im our Confeffion of Faith and Second Book of Diici- piine, altogether confounds the kingdoms of Chrift with the kingdoms of this world, contrary to John xviii. 36-0 Answ. Sir, Have you in an boneft and orderly manner, renounced thefe Confefilons of Faith, as plainly and publicly as you foiemnly avowed, if not alfo, fubicribed a ftedfaft adherence to the Weftmin- fter one, at your oroination ? Dare you, one day, chM God, angels and men to witnel's, that you fincere- ly avow that Confeiiion of Faith to be the Confriiioa of your Faith, and that you iincertly believe the whole doctrine contained in it, to be found- ed on the word of God, and will conftantly adheie to and maintain the fame all the days of your life ; — and the next, flight, reproach, revile and attempt to con- fute an important article of it * I (2) Have you differed as much for a zealous maintenance of the: imrinfic powerof the church, and of Chriit's foie head- ihip over her as his fpiricual kingdom, as the coo fi- lers and cordial adherers to that Confeilion have done ? If not, modtftv, as well as equity, m:ght have relirai- ned your rcvilings. (3 ) Suppole that, contrary t,> nw judgment, I (hould allow, that magiO rates as futb have not that power relative to religious matter* mei - tioncd in our Confefiior.s, and foiemnly avowed in our Covenants, yet, being Chrinians, they are buur.d as inch to execute their civil offices in that manner which moft effeclually promotes the honour and king- dom ot Cunft, — even as parents or matters, who are Chviftians, are bound to exercife their power in their families, as m;iy belt maintain and propagate tfie knowledge, faith, and ob« diciv.e of the gofpel. I'w- ly other character or office, which a Cimliian hath, muff be fubordinated to his character as a Ghriftiuu.
* See the wickednefs of foch eonduet ex.*ellert!y cxpoferl in Walkcr'i Vindication of the Dilcipliov; and Cuniiuutions oftiieChuich of Scotland.
1 Pet,
€4 Objections in favours of Toleration
j Pet. iv. 11. Col. iii. 17. Eph. v. 2 1, — 33. vi. 1,-9. Col. iii. 18,-25. iv. 1. 1 Tim. ii. r, 2, 3. Tit. ii 1, .--10. in. 2. 1 Pet. ii. 11, — 20. & iii. 1,-7. Rom. 3tirL (4.) If to prevent confounding of the M«S" ttom of Chrift with the kingdoms of this world, magVftratcs who are heads of large political fami- lies, mull be excluded from all that care about religion, which is allotted thera in our ConfeFion of Faith, Heads of families, mull, tor the fame renfon,. be excluded from ettablifh-ing the go fuel - worfhip' of God in their houd.s, a».d from iuftruc- ting their children or fervants in the troths of di ■vine revelation, at leaft from requiring Ihem to at- tend fuch inOructions and worlhip. You pretend, there is a difference •, But, Sir, I infift on your {fat- ing it precifely, and proving from feripture and rea- fon, that headfhipover families is a more fpirkual re- lation than headihip over multitudes of families ; or, that magistrates cannot without fin, do what is fiiiii- }ar to every thing which parents and matters, as fuch, are commanded to do. (5 ) If, to prever.* ot dingo? the church with the ftate, roagiftrates mu erciie no care about religion, — iv.uii puniih no public- ly obllinate heretic, blafphemer, idolater, prosp- er of the Sabbath, or revi'er of the oracles and ordi- nances of Chrift, as a criminal agiinfl ih& ivelfire 0/ the ftate, — Church courts mult cenfure, as IcamUls a- pt'mi\ the welfare of the church, no theft, murder, robbery, treafrn, unlawful war, perverlion of civ;[ judgment, or the like ; as ihefe pertain to the king- doms of this world. (6 ) Though the powers of ci- vil and ecclchaitical government be coordinate, each fianding on its proper bads, and the right exer- cife of chuich power contributing mightily to the wtlfareof the ltate,--and of civil power to the advance- ment of the church, — yet they are not collateral, inseparable from, or dependent upon each other, but are altogether diiliocl from, aud different, in many refptcts *.
• See this poin?- excellency handled in the Hnntfr?d'?.ixi E- leveu PiOpofition* of the A&ffibijf, 16/jj. rtpu'oMhcd by Al- tfon, Edinburgh.
i. Civil
•/ Herefy, Blafphemy, &c. an floored. 65
1 Civil and eccleliattical power differ inrheir foujc- DAT ion, Magiftracy is founded 00 God's universal dominion over ail nations ; and hence the Jaw of na- ture is the immediate fupreme rule of its ad mir i (hat;* om, and the fcriptures become the rule of them only 3s introduced by the law of nature, requiring magH- tratcs rs well as others to believe and obey whatever reveUrion, duly atteftad, God is pleafed to grant them. — r:r, by magiftrates fubjecting their ccnfciences, as folio. vers or Chrift, to the fcriptures as their on y rule to direct them how to glorify God and enjoy him for ever. But ecclefiairical power is founded in the o:cor.o I'ical or mediatorial headship of Jelus Chrift cvrr his church, as his Ipiritual kingdom ; and hence the immed;ate ftandard lor regulating the exercsfe of it, is th^t R-evclatioti, which God hath given tot and by him, io hi* word ; — and the laws Gf nature hnve a regulating force in the church by virtue of ihe gene- ral precepts of (cripture, as 1 Cor. xiv. 26, 40. vi 12. xvi. 14 Phil. iv. 8. Mat. vii. 1 2.
2. CiviJ and ecclefiaftical power differ in their im- Mi.diate OujtiCT. M.igillratical power immediate- ly relates only to ttings external, pertaining to the omward man. Even, when exerciied about facrect things, it hath that which is external for its immediate oijrfl. It removes external hindrances of Ipiritual exercises, and provides external opportunities and ac- commndations for the performance of them. If ma* giU rates call a Synod, they do not properly call it as a ouri of Cbri/i, or as mimficn cf Cbrifty but as a meet- ing of fubjtcts, whofe joint deliberations are calculat- ed to promote the honour of God the King of nati- ons, and tne happinefs of their country, by the right government of the church. If a mag:itr.*.te command pferfotol to compear before a church-court to be judg- ed, or to bear wirnefc, he commands them not as fphitual members of Chrift's myllical body, but as his own and Jshovth s (objects, to take their trial or at- trft the truth before proper arbitrators of their caufe, that God may be honoured, and through keeping of order in the church, the welfare of the city or nation maybe advanced and confirmed. If he punifh info- ie*u contemners of the authority and ctufures of the
eburefcj
6 6 Objections in favours of Toleration
church, he punifheth them rot as fcandalous perfirts, but as criminals, infuJters of that true religion which the civil law hath eftablifhcd, and contemners of iholc judicatories which it hath authorized, and to which themfelves have folemnly engaged all due fubjccVon, — and thus, as treacherous difturbers of the good or- der and peace of his kingdom, and tramplcrs on the
laws of the Moft High Sovereign of the nation. But
church-power hath that which is JpirHual for its on,y proper object. It properly deals with mens ewfeienevi mid hearty and with tbeir outward man, only in or- der to affect thofe, in the way of conviction, reforma- tion, comfort, 6r* It confiders the perfons with whom it deals, not as mere men, or as members of a ci- vil (ociety, but as members of the Spiritual andmyjii- €al body of Chri/t, in the vilible form of ir.
3. Civil and eccleliafttca! power differ in their form. Though magifi rates be the minifters of God for goo^i to men, their power over their iubjects is1 of a lordly* nature. They ate lordly fathers, who, hy making and
enforcing civil laws, can compel the difobedient. In
this view, if they eftablifh anything pertaining to the church, they eilabliih it as a mean of honouring God their Superior, in the advancement of the welfare of the commonwealth. If they punifh faults, they con - fider them as cnmes% injurious to the happiness of the flate, difhonouring God its fupreme Governor, and provoking hiswrrath againft it, and they puniiu thofe crimes only on the outward man, by fining, imprifon-
ment, death, &c. But church-power is altogether
ministerial, diftributing to men, reproofs, admo- nitions, and other ordinances, according to the in- ipirtd pre(criptions of Chrift, Mat. xvi. 19, & xviii. jS. 1 Cor. iv. 1, 2. Chrift being her alone Lord, Cnurch-rulers have no power to make any laws pro- perly fo called, Ifa. xxxiii. 22 James iv. 12. In deal- ing with offenders, they confider faults, even oppref- fion, tyranny, finful wars' and leagues, perveriion of judgment, bribery or the like in mapjft rates, who are. Vnembsrs, not as crimes, but merely as fcanda Is, defil- ing and ruining mens fouls, plaguing the church, and dishonouring and provoking Chrift and his Father ia
him,
of llcrtfj, Blafphemy* &c. anfwcred. 6j
him, againO: it. They have no computfory power, — cap pun If]) no man ehher in his person or his external property,-can ufe no weapons but fuch as are fpintuai, flighty through God ; adminillring church cenfures, not as punifhments, but as fpiritual privileges, and divinely infritutcd means of bringing offenders to a thorough repentance of their fins, to the eternal h\- vation of their fouls. — And this whole power muft ba 11 fed, only in the name of J».as Chrift, as Head of his church, 2 Cor. i. 24. x. 4, 5, 8. xiii. 8, 10. ii. 6,-- 10. 1 Cor, v. 4,
4. Civil and ccclefiaftical power differ in their pro- per end. The formal end of magi/iratical power is to advance tjie giory of God, the King of nations, in promoting the welfare of the commonwealth ; — and theeftablifhment of the true religion, and care to pro- mote tjie profp«i ity and propagation of the church, are ufed as eminent means of gaining that end. Or, the ^ood of the church may alfo be considered as an acccjjory end of civil adminiitration, as the better civil juflice be executed, open out breakings reftrained, and virtue encouraged by the inagiftraje, the fewer will probably he the fcandals, and the greater the pu- ritv and profpsrity of the church. Nay, though the advancement of the church's welfare be not the for- mal end of magiltracy, yet as Chrift is made Head ovjr all things to his church, every magiftrate, who proftiTcth the Chriftian religion, ought to pur Cue the formal ervl of his oJlice, as fuhoidinated to his Chtijhan eni of promoting the glory of God in the wel- fare of the church and eternal falvation of meo ■
13ut the formal end of all church power is the glorify- ing of God in Chi ill, by promoting the fpiritual con* vicYion, conversion and edification of mens fouls; and the welfare of nntions is but an accejf-ry ovjuhr- dlnate end, at which church-rulers, as I in the
irate, ought always to aim; — as the better they pro- ferine and obtain the end of their oilke, the I will be the crimes, the Unm both fubje&f fln<d magif- trates, and tl e more numerous and valuable the biti- firigs'of God on the nation.
5. Ci'i! and eccleuaHical power diffei in thrr pro-.
?EK EFFECTS. The pT'pcr Cjffcfis C<
I pOWCly
68 Objections in favours of Toleration
power, rightly exercifed, is the good of the common- wealth, in their commodious enjoyment of civil privi- leges, in a manner mightily calculated to promote the honour of God, as the Moft High over all the earth \ — and the purity, peace and profperity of the church, arifing from the right adminiftration of juftiee, dif- couragement of evil doers, and praife of them that do well, is but an accejfory effeft. But the proper effetl of church power rightly exercifed, is the conversion of men to Jefus Chrift, feilowfhip with him, and growth in grace and good works, to the praife of his glory ; and the advantage accruing to cities or nations, by the virtuous laws and fervent prayers of church-num- bers, is but an acceffbry effetl of h.
6. Civil and ecclefiaftical power differ in their sub- jects of refidence. No ecclefiaftical power can re- fidein a heathen, a woman, or a child ; and no pow- er of jurifdiction in a (ingle perfon ; — as civil power often may, or doth. Nor can one ecclefiaftic officer delegate his power to another.
7. They differ in their formal consideration
OF THE PERSONS UPON WHOM THEY ARE EXER- CISED. A magiftrate's power extends over all per- fons refident in his territory, be their mora! character what it will, Jews, Heathens, err. Rom xiii 1. But cburch-power extends only to the profeiTed rrfembers of ChriiV* myftieal body, the Church, 1 Corinth, v.
12, 13.
8. Civil and ecclefTaftical power differ in refpect of their divided exercise. The one may, .and ought to be exercifed, whether the other be fo or not. « — The end of church -cenftire being to gain finners to repentance and falvation, fcandalous perfons appear- ing penitent, ought to be feafonably abfolved from it> and reftored to communion with the church in (ealing ordinances. But the end of civil puni/bment being the fatisfaclion of the law, and the deterring of others from the like faults, criminals, however penitent and fully reftored to church-fellowfhip, may, as the na- ture of their crime demands, be punifhed, even unto death. And fuppofe a church-member (hould have fatisfied the demands of the civil law for a crime, he ought to be profecuted and cenfured for it as a fcan-
of Herefy, Blafpbemy, &c. anfwered. 69
dal, by the ecclefiaftical courts, till he appear duly penitent. Not only ought church-rulers to cenfure fcandalous perfons, when magiftrates take no no- tree of their faults, but even to cenfure magiftrates, who are church-members, for what wickednefs they commit under colour of countenance from the civil law. And where magiftrates punifii, and church-, rulers cenfure the fame perfons for the fame faults, the procefics ought to be kept entirely diftinct from, and independent of each other ; — though, to pi event unnecefiary fwearing, the proof taken in one court may fometimes be produced and judged of, alfo in the other,
Object. XXII. " Magiftrates not being proper judges of the doctrines oi Revelation, cannot be ca- pable to judge concerning religious matters, and par- ticularly to determine who are heretics, blafphemers, or idolaters " Answ. (i.) That they have aright to judge in thefe matters hath been already eftablifhed. (2 ) God, who knows all things, admits private Chrif- tians to be capable of judging what is herefy, blaf- phemy and idobtry, and who are heretics, blafphe- mers and idolaters, and hence commands them to keep themfelves from thefe rins, and to avoid fuch i'edu- cers, and debar them from their houfes, Rom. xvi. 17. 2 Tim. iii 5. 1 Cor. v. if. 1 John iv. iv — 3. &
v.2T. 2 John 9, 11. Now whit hinders Chrifti-
an magiftrates to have as much good fenfe and as much capacity of judging in thefe matters, ?s common Chiiftians (2.) The grofs errors, blafphemies and idolatries which magiftrates ought to reftrain, and/w/- tably and fcafonably punifh, are fo plainly condemned by the vord of God, which magiftrates ought carefully to fearch, under the direction of the Holy Spirit, that any unbiaffed perfon of common capacity may eaftly difcern them (3.) The advice of faithful minifters, and the common confent of Chriftian churches, may aflift magistrates in difcerning from the word of God, Vvhat is grots or damnable hcre(y, b!afphemy, idolatry. Object. XXIII. " If magiftrates, as fuch, have a power of judging in religious matters, then Hcatheu magiftrates muft alfo be allowed to make laws concer- ning religion and the church, while in the mean time 1 2 tluv
Jo Objections in favours of Toleration
they cannot be cenfured by the church, if they do a- mifs." A nsw. (i.) What could you gain, if I fhould plead, that it is magiftrates Chriftianity requiring them to execute their office in fubordination to it, that is the immediate origin of their power about the mat- ters of religion, even as it is parents Chriftianity that warrants them to receive baptifin for their in- rants ? But (2.) Heathen magiftrates, with God's di- rection and approbation, have made laws refpccling religion, Ezra vii. 13, — 28. vi. 1, — 14. i. 1, — 3. Dan. iii. 19. vi.26» Jonah iii. Dnre you condemn the Al- mighty ? (3.) Heathen magiftrarcs have the tame power as Christian magiftrates, but are lefs capable to ufe it aright ; even as heathen parents and mailers have the foi^e power over their children and fervants £3 Chnitians, b"t are le/s qualified to dilcern and per- form their duty. (4.) Neither heathen nor Chriftian magiftrates have any power at all againft the truth, but for the truth,- — any power for the deftruclion of the church, but foriier edification, 2 Cor. xiii. 8, ic*. (5) Heathen magiftrates therefore, ought carefully to improve what ailiftance they have by the light of na*ture and works of creation and providrnce, or by any Revelation from God, to which they have accefs, — always taking heed to make no laws, but fuch as they certainly know to be agreeable to the law of God. — It is not to be expected, that civil laws can forhid every fault and require every thing good in externals; but they ought never to encourage ftn, or difcourage duty.
Object. XXIV. " To allow magiftrates a power of judging about the matters of religion will make them cKiuch-ruierv" Answ. (i ) No more than it made Nebuchadnezzar, Darius, Cyrus, Darius, and Artaxexxes, and the king of Nineveh church rulers. (2.) No more than church-rulers taking cognizance of murder, adultery, inceft, thett, robbery, or even of the conduct of Chriftian magiftrates relative to ad- miniftration of juftice, wars, alliances, 6r. will make them magiftrates. (3.) How often muft you be told, that church-rulers judge, how fuch profeffion or prac- tice ought to ftaud connected witheccJeuViftical encou*
rag^meiits
cf Hire/y, Blaffhemy, &c. anfaertd. 71
couragements, difcouragements or cenfure ; but rra- giftrates judge, how fuch profeftioo or practice oug'it to be connected with civil encourag:msnts or difectu- ragements. Church-rulers warn againft, and ceniure mens public faults, only as f caudal sy disgraceful and hurtful to the church Magiftrates judge of, and pu- nifh them only as crimes, hurtful to the profperity 06 the State. In church courts, matters are confldered as the matters cf the Lord. In civil courts, they arc confldered as the mitten of t ht king , 2 Ckron. xix. 8, — 11. Minifters as the deputies of Chrift, require magiftrates to execute their office for the honour of Chxift, and welfare of his church, and cenfure them, it church-members, if they do not. Magiftrates as vicegerents of God, the King of nations, require mi- nifter* faithfully to execute their oilier, particularly as ftatcd by the laws of the land, in order to promote virtue and happinefs among the fubjecls and draw theblcfting of God upon them ; and they punith tbein as itndiitiful fubjctlsf if they notorioufly tranigrcls, 1 Kings ii. 16. Magiftrates have no eccl asiAsricaL power at all. They have no power ro reftraiu or hinder the free and full exercife of church power. But, by giving full opportunity, encouragement ?-.nd excitement to church oihceis, they be>vq power to pro- vide that church power be freely and faithfully C ci(ed in their dominions. They huve no power to tranfact any thing ecclciiaftical, i-.s in ad million of ir.c rubers into the church, or to the iealscf Go.l's co- venant;— no power to cloofe or ordain c* cers ; — no power to preach the 5'oipci, d. e • •«-
crament, inflict oenfures, or absolve fpom them
They have no power to pre&rifre or enact any eccle- llafticai laws ; but thev have power 1 law-
ful and expedier.t conititutions, as 1 made by
the church-courts, into their civil code. J ra-
tiGcation, — and power to enacl / laws as
are nccefiary for the more advantageous execution of thefe ecclcftaftical conliitutions. They have no power to frame a religion for their fubjecb, or ratify a falfe ieligioo already received or framed, ol to eftablith a- ry thing in religion, which is not founded in the word of God j but lacy Lave a povee r.o adopt i*;- law of
Gjd
Objections in favours of Toleration
God, and the religion prefcribed by it, as a part of their civil law, in order to promote the glory of God
in the welfare of the nation. Th- more public
church courts be, and the more extenfive his influence upon his fubjecls, and the welfare of the nation, — the more right hath the civil magiftrate to exercife his po- litical power about them. The church having an in- trinlic right and power from Chrift to call Synods for government, whenever her circumftances require it, the magiftrate hath no power to deprive her of this right. But while the church calls them as courts of Chrift, conftituted of church rulers appointed by him to aft in his name, the magiftrate may call them as courts eftablifhed by the civil law, and neceflary to to promote the peace, order and piety, and fo the profperity of his fubjects, — as courts, which conuft of bis principal fubjects, and to which place and protecti- on muft be given in his dominions. The magiftrate hath no power of deputing to Synods fuch members as he pleaieth, Acts xv 2 Chron. viii. 18. or, to hin- der or recal thofe whom the church hath deputed, unlefs the fafety of the ftate plainly require it. But he may compel members, and parties who havecaufts before the court, to attend, if the cafe of the church require it, as a mean of reprefting a malicious ani turbulent faction, who have, or may hurt the State. It is not neceffary, that either the magiftrate, or his Commillioner, attend eccleftaftical Synods ;— though to fecure their protection, curb unruly troublers oi the court, and to witnefs the propriety of, their pro- cedure, he may attend. If he attend, He hath a
power to judge for himfelf, how matters are ecc'euaf- tically traniacted,--a power politically to providej That the members meddle with no political affairs, which do not belong to them as a court of Chrift ;---ar,d to take care, that members, and others prelent, obfcrve that due decency, in reafoning, voting, fobmitting, or hearing, which the nature of the court requires. If any caule be partly civil and partly ecclefiaftical, he is to judge the civil part himfelf, and leave the eccleli-
aftical to the church court. Even in ecclefiaftical
caufes, he may give h's advice, nay, he may propofe and require Synods to examine acd decide concerning
points
rf Htrefy, Bhfphemy, &c. anfwered 73
points of doctrine or practice, if necefiary for the fa- tisfaction of his own confcience, or the inftruction and edification of his fubjecls, in order to promote the welfare of the Rate, in iubcrdination to the glory of God. But he hath no power to hinder others to pro- pofe their difficulties or grievances before the Syood for fatisfaction or redrefs, unlets the caufe be partly of a political nature, a Synodical decifion of which, at that time, endangers the (late. He hath no pow- er to prefide in the Synod, or give his decifive vote in any of their tranfactions. But, as a man and Chrifti- an, he hath right to a judgment cf discretion, Whether their decifions be according to the law of God or not, -- and as a magiftrate, he hath a power of political judgment, by which he doth not properly judge, Whe- ther theie decifions be true or falle, good or bad in themfelves, but Whether, and How f2r, they ought to be ratified, and as it were adopted into the laws of the State, and connected with civil rewards, forbear- ance, or punifhments. Thus, the power of the ma- giftrate, in nothing interferes with the power of the Synod. Nothing is done by the one, as a magiftrate, that the other can do, as a court of Chrift. And as the decifions of Synods arefupreme in the ecclefiaflic erder% from which there is no appeal but to Jefus Chrift ; — By remonftrating as a church-member, and commanding them as their King, the magiftrate may caufe the Synod re-confider its own deeds, but he can- not reverfe them himfelf ;--fo the magiftrate's deed, concerning the civil ratification of church-deeds is /?/— preme in its kir.dt from which there is no appeal but to God bimfelf. The Synod may require him as a Church-member ; and, as fubjecls, they may remon- ftrate, and fupplicate his re-confideration of his own deed, but they cannot reverfe it themfelves.
Object. XXV. M To allow magiftrates to juJgc in matters of religion for others, and to reftrain and punifh corruptions in it, is to render them Lords of mens faith and confcience, ---a power which even the iofpircd apoftlcs declaimed. For if magiftrates impofe any religion at all upon their fubjecls, it muft be what their own confcience dictates ; and ihen what fhall become of the private rights of confcience, among
their
74 Objections infcFoours cf T^lcrailon
their fubjefts?" Amsw. (i.) Did then Go!, who of old commanded magiftrates to judge about matters of- religion, and to reftraio sod punifh blafphemer:, idolaters, feduxers, profaners- of the Sabbath, Dettt. 31111.9, to. & xvii. 5,-"7- Lev. Mxiv. 1 1 ,— 14 Som; ii. 1 5. Num., xv. 32,-— 36. command them to lord it over mens conference ? If it brjtt not fo then, it can- not be fo now, as confeience, tyranny and murder, iFptbe fame in every age. (2 ) The objection ffrikes with equal force, againft all ecc'eiiallical eftabli/h- mcat of the true religion, and againit all creeds and Conftflicns of Faith, and again 0: all ecclefiaftical judging and cenfuring of men for hercfy, blafphemy, or idolatry, contrary to Rev. ii. 20. Titus iii 10. Gal. v. 10, 11. as againft magiftrates judging about efta- blifhing religion or punishing the public infuiters of it. (3.) Magiftrates act in this matter as his miniftcrs and vicegerents, by virtue of his cenmandment, who is the alone Lord of conference, and reftrain or punifh nothing, but what men, under any proper influence of faith and confeience, wouM abltaii) from, as for- bidden by the Lord of confeience, who is to be their future judge, and hath appointed magiftrates, as Ids fubftitutes to avenge the open injuries done to him. in |hi« world, Rom. xiii. 4. And, if men pcrfift in litis plainly forbidden in bis Jaw, lie holds them as tin- ners againir, and condemned by their confeience, Tit. iii. io, 11, (4) The abfurdity of mens confeiences being iuftajned as a ftaodard, as weil as the proper me- thod of magiftrates making laws relative to religion, have been already manifefled. Magiftrates confeien- ces have no more juil claim to God head than thole of their nieaneft »ubjcct3. Not, therefore, magiftrates presence? to confeience, but plain and evident matks of the authority of God manifeftcd in, and from the jcrptures, mutt determine their fubjeets to receive a religion in obedience to their authority, as fubordinat- td to the authority of God, the Moft High, i'upcrioir of both.
Object. XXVI. If In Rom. xiii. where the power of magilhaies is more iuiiy defended than any where clfe in the Hew Tciiament, only the commands of the
feeond
rf Hcr:f.\ Blr anfivered. 75
al lav? are iubjoined, to mark
g to tie concerns 01 men one with
another." ( 1.) V\ i.o authorized the objector
to put a j two Teframents and the two rabies
which Go .ned ? Or, to feparate the lit XI part
j ..per from the [aft, which certainly relates to
. < ; more than from verfe 9th. (2.) The
mag'itrate's ch<i,;a-r, mimjter of God fcr qcod, terror
cl revenger o< ' tvil doers% and his duty to love his
bours as himfelf there hinted, cannot admit ot"
h's having no c^re about religion and the fir ft table ot
(3 ) To oblige o.en c^refuiiy to ieaich
hath icldom, if ever, ma-
s whole will, relative to any thing, ia ooe
ct. XXyiL fl If we allow magiilrates any ^1! about religious matters, \vc mult plunge rurfclves into ir.citricdb e difficulties, as the piecile and ecclefi^ftical powr.r can never be h*x- t -- a Take in religious opinions, cr
: duties, mult bring men to the g b- l -r, as tli.fr ds iv. s down the v/rath, of God on nati- ons, as wci, as oldfphemy and idolatry do.v' Answ.. There is no mere dJFicuhy in limiting the pow-r ot trarei about either religion or \;rtue, than in fixing piecife limits to the power of church rulers re- l.i*ive to thefe pi alters. Do y . j>. ccife limits to
church- power acco;dmg to the word of God, and I next mom ;.;ts for the power
of the m.jgiirrate. If you limit theexercifc of crruick power to duties required, and ilns forbidden in t; e brij table of the moral law, — you naturally leave t e ;les lxe: m.d in the fecond uble to the ! 1. But then j whether a church of C
having po care or powej ?.bout moraiiry toward mcr, —or a deputed kiogJu.i. ot Cjod without any c^ie or power about any ij itiog to ll
be moft abiiixi <>, 1 k;.ow not. If you a
Ver, That the power gf chajrc . .ids to the
external obedience or 1 . ce of church-member?
uh c.ib ts ur God'j 1 w, rot as civil, Lut as ffiri- tu.il conduct, te; d n^ to the i| advantage or
hurt ox the chart. , and therefore conac&ed with the K fpiritual
j 6 Objections in favours of Toleration
fpiritual encouragements or frowns of Chrift Vvifibfe church ; and that they meddle not with fins againft the fecond rable as crimes againft mens perfon or pro- perty, but as fcandah againft the fpiritual edification of the church, and the glory of Jefus Chrift therein
concerned ; 1 immediately reply, That precifely,
in like manner, the power of magiftrates extends to the external obedience or difobedience of civil fubjecls as fuchi to both tables of God's law, not as it is of a fpiritual nature^ but as it affetls the civil welfare or hurt of tbe nation^ or honour of God as the King of it, and fo ought to ftand connected with civil encou- ragements or difcouragements. If you pretend, that it will be ftill hard to fhew, how far magiftrates may, in that view, proceed in matters of the firft table, par- ticularly with refpecl to offending clergymen. I an- fwer, that it is not one whit harder, than to fhew how far church courts may proceed in matters of the fe- cond table, particularly with refpecl to offenfive rna- giftratical adminiftrations. (2.) Your pretence, that if magiftrates punifh any fauhs in religion, they muft punifh all known faults in the fame form and degree, is but a deceitful mfult on the Mod High, who, in his word, appointed the capital punifhment of idolaters and blafphemers, and yet never warranted the punifh- ment of many faults relative to religion, in like man- ner; nay, for ought I fee, hath not required magiftrates at all to punifh any thing but the moft atrocious faults- in it. If you rnfult Chrift, who hath not command- ed any faults, but atrocious ones obftrnately continu* edin, to be cenfured with excommunication, and hath never commanded many lefTer neglects and infirmities Df church-members to be cenfured at all, — It is an in- fult on common fenfe. Would you, or any man in his wits, either cenfure or punifh men as fever ely for a fimple neglect of a religious duty, as for an open and blafphemous infulting of religion ? Would you cenfure or punifh the fte^ling of a fingle ftraw as fe- verely as the ftealing of a manor woman ? Would you cenfure or punifh a prick with a pin, as feverely as the cutting of a man's throat, or the ripping up o£ a vyouwn with child.
Osject>
of Herefy, Blafphemy, &c. anpwered. 77
Object. XXVIII. u Either every error in doc- trine, and miftake in worfhip muft be punifhed by the magiftrate, or only that which is more glaring and notorious. If it is only the latter, How are the limits of what is punifhable, and what is not, and the degree of punifhment proper for each, to be precifely fixed." Answ. If every (pedes of duty muft be neglected, and the contrary fin allowed, where it is difficult to fix the precipe boundaries of fin or dutv, — or where it is difficult to fix the precife degrees of encourage- ment to be given to fuch obedience, or of cenfure or punifhment due to fuch fin, men muft be left to live like abfolute atheifts, in both church and ftate, every man doing that which is right in his own eyes. (2 ) Unlefs you prove that every infult of, and outrage a- gainft God and his religion ought to pafs unpuniihed, and even be licenfed and authorized, yourfelf muft be equally embarrafTed in fixij^g what is punifhab'e and what is not, and what muft be the form and degree of punifhment annexed to each punifhable fault. (3.) Nay, unlefs you prove, that all deeds, however hor- rid, ought to be tolerated in both church and ftate, How are you to fix precifely, what deeds are cenfur- able or pumfiiable, and what not ; — and what form and degree of cenfure or punifhment is proper for each, in every particular form and circumftance. A man may as really, and for ought men can prove a- gainft him, as juftly pretend conlcience for his wicked deeds of trealon, murder, robbery, <bc. as for his damnable herefies, blafphemies, and idolatrous wor* (hip. Wicked deeds, if God be true, are the native fruits of grofs errors and idolatrous worfhip. A con- fcience, which under the clear light of (cripture reve- lation, approves the whole fyftem of Popery or Soci- nianilm, may as reafonably dictate the murder of faints, dethronement of lawful Sovereigns, community of women and goods, <bc. Let once the plea of consci- ence be admitted in the cafe of ireafon, theft, robbery, murder, and the like, and I will undertake, it fhall be as commonly pled, as in the cafe of grofs herefy, blafphemy and idolatry ; and it will be as impoflible for judges to difprove it in the one cafe, as in the oth- er. Nothing therefore, will truly anfwer your tole- li 2 rant
*]% Objecliorj In favours of Toleration
rant fcheme, bin that every man be allowed to pro* fefs, worfhip, and aft as he pleafeth- (4) Let there-, fore magiftrates, as well as church-rulers, in their punifhing and cenfuring work, make Goc'.'s word their rule ; and if they do nof perceive from it clearly the proper degrees of punifliment and cenfure, \tjt the-n rather err on the charitable fide,than in approach- es to feverity.
Object. XXIX. " But, how are heretics, blaf- phemers, and idolaters to be gor judged in order to punifhment ? They muft be judged only by their Peers, by perfons of the fame itation as themftlves, quite impartial, and no wife attached to the contrary fentirnents or practices." Answ. (i ) But, how can you prove from fcripture or reafon, that inch crimi- nals muft be judged only by their Peer? ; -or that there is a nation under heaven, in which criminals are judg- ed by fuch Peers, as you mention ? (2 ) Allowing that our juries confift of the proper Peers of the cri- minals, yet they judge not concerning the relevancy of the crime, or the form or degree of punifhment-, but of the proof of the fact, — which, ii* the cafe of herefy, blafphemy, or idolatry, is ordinarily no more difficult, than in the cafe of adultery, inceft, theft, murder, <bc. (3 ) Nothing can be more abfurd, than to pretend, that mens deteftaticn of herefy, blafphe- my, and idolatry, disqualifies them from judging he- retics, blafphemers, and idolaters. What ! Doth mens abhorrence of theft, murder, adultery, difrjua- lify them to judge of, and puhifh thole crimes ? Do «God's infinite holinefs and equity, difqualify him From judging of tinners ?
Object. XXX. " If heretics, blafpherrers and i- dolaters be punifhable, orthodox magistrates, who happen to become governors of heretical, blafphemous and idolatrous nations, muft kill the moit of their fubjecls.,> Answ. We hold none punifhable, efpe- cially in any fevere manner, till they appear cpeniy obittnate in it, notwithstanding fufScienl means of conviction, which thefe fubjefts are net fuppoied to have had ; and Co are not punifhable at all by m,ag^f» trates. (2 ) Nothing, and particularly the infTc'iion of pun lime ct^ ought to be done, merely bccaule it
13
t-f titrefy, Blafphetfty, &c. anfvxrei* 79
i lawful, till it alfo become expedient, I Cor. vi. 12 Sc . Eed. hi. 1, ji. Now it would be highly inex- pedient to proceed to extremities againll the rrentef p;irt of a lociety. Nay, in the cafe fupnofed, they would prove a barbaroufiv finful mean cf prejudicing men againit the gofpel of Chrift. (r.) Great dime- rence ought to be made between fufA\ as were never reformed from a falfe religion, and thofe who oblH- nately apoftatize from the true religion to a faife one; — between t'uch as live in a nation generally corrupted with a falfe religion, and thofe who live in a nation generally enlightened and reformed by the gofpel of between fuch as are on4y feSuced, and thofe who exert themfelves to feduce others. Much more forbearance is due to the former than to the lat- ter ; for (4 ) However peremrjtbrftjf the Jews v>tre -a 'ded by God to punifh even unto death, rbfe cbhinate falfe prophets, idolaters and blafphenurs of their own church or nation, they were never required to punifh their idolatrous tributaries' in their conquer- ed countries of Syria, Philiflia, Edom, Amnion, or Moab. And meanwhile, were never allowed, and never did grant them any legal eftablijhtnthi or a ritative toleration of their idolatry, (5.) fi fcimfdf, for the ends of his glory, exciciicrh much. trance towards heretics, blaJphemets and idola- ters, but never grants therh any legai efid&r/bmeni or authoritative toleration, (ecu ring them ot prbte&ton in their wickedr.efs. Let mag wh6 art f>h mmi-
fters for good to men, go and do fo I
Object. XXXI. " The Cnriflrian Id fr of rHnp to Others tfmt which we would have ;'. to us, «.fe-
mands, That we fhould allow every man to thinL, fefs, and nft in rcl jion as he p!e;i eth. U we 1 men heretics, blasphemers or idolaters, our p method is ro manifeft the 111 id famili-
arity to them, that we may gain then t:> the truth. Every other method is no I rous t'un Hi
riuble. if orthodox QhriAian magiltrit punith the fpreading of Heathen, , and
1'opifli errors or worship, — Heathen, JVl . .ml
i\ pifh princes will be thereby tempted to rrfh-am puuiili the /oread ot gofpel truth ia thur tfc/1
and
So Objections in favours of Toleration andean plead the very fame right for their conduct.** Answ. (i.) Strange ! Did not God know the mean- ing of his own law of rquity and kindnefs between man and man, and the true method of fecuring or propagating bis own religion, when he made or en- couraged the laws againft feducers, idolaters, and btafphemers above mentioned *, — when he commanded bis people to avoil falfe teachers, and not fo much as to lodge them in their houlVs. (2.) With all your pretended benevolence, Would yon familiarly lodge in your family a notorious pick pocket or an harlot, along with your own children, in order to gain them to the ways of piety and virtue ? You would not. Why then, in direct contradiction to the command of God, do you plead for familiarity with robbers of God, defilers, or murderers of fouls ! (3 ) The Chriftian law of kindnefs and equity requires me Fo do all that far the real welfare ofr my neighbour, in fuhordinati- on to the glory of God which 1 could lawfully wifli him, in like circuti tances, to do for me ? But, mull I do evil that good may come, rendering my damna- tion juft ? Muft I procure myjuft liberty to believe and ferve God according to his own appointment, by granting my neighbour an unjuft, an authoritative li- cence to infult and blafpheme God, and worfhip the devil in his ftead ? Becaufe I wifh my neighbour to be helpful to me, in honouring God, and in labouring to render myfelf and others happy in titne and eterni- ty, Muft I afiift and encourage them in horribly dif- honouring God, and deftroying themfelves md others. None but an atheift, who believes no real difference between moral good and evif, can pretend it. (4.) When and Where have faithful adherents to gofpel- truth, got much liberty and fafety by means of their friends encouraging and protecting grofs herefy, blaf- phemy and idolatry ? Since Proteftants became fo kind to Papifts in their dominions, Have not the Po- pifn powers, in return, cruelly murrlered, banifhed, or oppreiTed their Proteftant fubjccls, in Hungary, Poland, Germany, France, <&c. till they have left few of them remaining? While Britc n? were lavifhly expending their blood and treafure ir iupport of the Pop:flb houfe of Anuria about 1709 aod 17^1, She
returned
of Herefy, Blafphemy, &c. anfwered. Si i
returned our kindnefs in the mod villanous deftruc- tion of about 230 Congregations of our Proteftaot brethren in Sileiia and Hungary. (5.) Ought Elijah to have fpared, nay protected and encouraged the pro- phets of Baal, as a mean of fecuring for himfelf the protection of Ahab and Jezebel, or, becaufe fhe was difpofed to avenge their death ? Muft thieves and rob- bers be benevolently ufed, protected and fuffered to pafs unpunished, for fear of provoking their aflbci- ates to revenge the juft feverities ufed towards them ? Let magiftrates do their duty, and leave events xo God. (6.) Till you honeitly prof efs you rfelf an atheift, who believes no intrinftcal dijference between moral good and cvit, never pretend that magiftrates, who have their whole power from God, have any power againft the truth, or have a right to exercile that power de- rived from God for the good of mankind, to his dif- honour and to the hurt of mankind. Aftonifhing ! Becaufe a power originating from God may be right- fully exercifed in promoting his declarative glory, ihe fpread or protection of his gofpel, and the happi- nefs of mankind, — May it, muft it, therefore, in the hand of other magiftrates, be rightfully exercifed in promoting blafphemy and robbery of God, and wor- ihipping of devils ? — Becaufe it may be rightfully ex- ercifed in punching obftinate and notorious heretics, blafphemers and idolaters, — May it, muft it, therefore be rightfully exercifed in perfecuting and murdering the faithful preachers and profefibrs of Gofpel-truths, and worfhippers of the true God ? Becaufe magif- trates in Britain have a right to punifh thieves and murderers, mult thefe in France have as good a right toule Alms givers and ikilful and diligent Phyficians
in the fame manner ? Becaufe that which tends to
the higheft honour of God, and temporal and eternal happinefs of mankind ought to be authoritatively to- le rated, na/ eftablifhed, every where, — may,— muft, that which tends to his higheft dishonour, and the moft dreadful temporal and eternal ruin of mankind, be everywhere, in like manner, tolerated or eftabliih-
cd ? Becaufe in a dearth, benevolent perfons may
be tolerated, nay highly encouraged in freely distribut- ing wiiolfome provifions to the poor and needy, may,
or
82 Objefiicns in favours cf ToJcroitGn,
or in ii ft, malicious murdeiers be tlKrefc-e tolerated and encouraged in diftributing tfiejr poifoned moi efpecially if abundantly (teetered among the unwary infants or others ? (7.) Tie reflxaint or fuit'ibU and feajmible punjflirnem of that which is contrary to God's law, being commanded bv hjmfelf, can never have any tendency to introduce corruptions in religi- on, or per/ecmion /or an adherence to goipel-iruth. And if iome will abide their power, that my it not hin- der other?, either in church, or ftate, to ule'theirs a-
rigbt.
Object. XXXU. «« If infidelity and difference in jceligipn.jd.Q not make void inagiftrat.-'s right to ^ nations, much le(s can hereTy^ idoi.tn, or bia/phe- U)y, invalidate fubj :c~te right to protection, or or ad- miiTton to ail the privileges or ether iu Ejects. " An sw, (r.) In almolt every cafe, the reftraint or punithment of fnptiiors is mors dflicult than that pf inferiors. (2.) It the prpfe&or? of the true religion be the mino- rity in number and power, both Cc\ ip:ure wind reafon demand their fubjecraon to their common rulers, in all their lawfu; ommands, till they become manifeft tyrants, and Providence afford a proper oppoitunicy of (baking off their yoke. But, if tiie pro ft /Tors of the true religion be the majority in a nation or fociecy, both fcripture and reafon forbid their letting up a puagif irate of a falfe religion, or a wicked pra&ice, — and allow that, if after his advancement, he apofta- tize, and obtlinately attempt to promote a falfe religi- on, or notorioufly wicked practice, he ma'y be dep« f. ed and even punifhed, as far as the general wel/are of the foe'ety, in fubordioation to the glory of God, can admit, P a\ xv. 4. (3 ) Do you pretend to be wi.fer tfian Qp.d himielf ? Without any apprehended iocon fluency, he commanded the Jews, not authori- tatively to tolerate, protect, and encourage, but to punifli biaiphemers, tyro facers of the Sabbath, idola- ters, and falfe prophets, Lev. xxiv. 15, \6 Nu:)i. *v 35» 3^. Ceut. xiv, xvii. Zech. xiii. 2, — 6. and yet commanded them when they were the fmail mino- rity i.i the Chaldean empire, to ferve the Heathen k.ng of Babylon, Jcr. xxvii. 17. & xaix. 7>
Object.
of Hetefc Blafphemy, &c. anfwered. 83 Object. XXKill. m Unlimked tolerations in the date ought not to be granted. In Protectant coun- tries, Papifts ought not to be tolerated, as they are fubiect to the. foreign power of the Pops, as their Head, and cannot be fuppofed faithful^ fubj=cts to, or to keep faith with fuch as they pretend to be heretics. Atheifts ought not to be tolerated, as they cannot be bound by any oath. Such as are againft tolerating oth- ers ought not to be tolerated, as they will kindle ftrife* And in churches, there ought to be no toleration at at all." Amsv/. (i.) Then it feems, Chrift and his Father muft be excluded from all fhare in the tolera- tion yon plead for, on account of their intolerant di(- pofition, unleis they be infinitely altered from what they were in ancient times (2 ) You have already given up all your care for procuring the favour of the Popifh powers to your Proteftam brethren abroad, by means of tolerating PapiOs. (3.) Never pretend zeal af»ainlc atheifm, till you be able to maintain your tolerant fcheme, upon other than the atheiftical prin- ciples mentioned near the beginning of this mifllve ; and to which you have had repeated recourie in your objections, — and til you allow mens rights or preten- ces of confeience to warrant them to defame, abufe, rob, and murder yourfelf, as you allow with refpect to God. (4) Your prefent objection is partly found-, in atheifm. Papifta are excluded from toleration, not at all as notorious blatpheaicrs and idolaters, but merely as not very like to prove faithful fubjefts to Protefhnt magiihMtes. Atheiils are excluded, not as daring blalphtmcrs or intentionally malicious murde- rers ot Jehovah, but merely becaule they cannot ^ive proper lecurity for their good behaviour to magiuVates and fellow fubjects. Thus no more regurd is ihrwed to God the King of natwns, than might be expected among a nation of Atheifb, and the interefts of men are altogether, 1 might fay, infinitely, preferred to his. (5 ) How are you to fix the precife limits^ Who are to be accounted under foreign heads ; — who are to be accounted Papifts and Atheifts ;— or who ore tfc be held to give (ufficient fecurity by oath, — Whether
• lie fwearers, Quakers, Socinians, notorious vio- lates of baptslmal engagements, folcmn fublcribers
L of,
84 Objections in favours of Toleration
of, and engagers to Creeds and Confeffions of Faith which they believe not, <bc — If, contrary to the light of nature and revelation, men zealoufly propagate the doctrines of devils and do worfhip them in idols, and follow the pernicious practices above-mentioned, as the native confequenc.es of error and idolatry, Are not they plainly fubject to another Head, even the God of this world, who is not much more friendly to magiftrates and nations, than the Rornifh Pope ? If men have confeience, villainoufiy to wreft the fcrip- ture to prove that Chrift was originally a mere mar.^ Htnere creature, and is now a made God, What mcie fecurity can we have by their oath, than if they weie profefled Atheifts ? (6.) None who plead tor the an* tboritdtive toleration of heretics, biafphemers and iso- lators by the State, can with any felf-confiftent candor,
difallow of all toleration in the church God the
Kinc of nations, hates thete abominations as much as Chriit, the Head of the church. Church-rulers have no other infallible rule to direct them in their deciii- ons, than rnagiftrates have. They are as unfit to judge of more refined errors, as magiirrates ai e to judge of grofs errors, blafpbemies, idolatries. They have as little allowance from Chriff to lord over mens confer- ences, or to impoie their own opinions for articles of faith or rules of duty, as magiltrates have from God. It is as difficult to fix preciiely, What is cenfurabie, and what not, and the proper degree of cenfure anfwer- ab!e to every (candal, in every circumftance, as to fix precifely, -what and hoiv crimes ought to be punched by the magiftrate. Unrighteous ceniiires for an adhe- rence to truth and duty, arc as real and more fever e perfeqition than unrighteous puniflimen-cs. Articles and Confeflions of Faith impoted by ecclefiaftical an- thority, as much cramp Cl riftian liberty, as if they were eftablifhed by the ftate. Clergymen have as or- ten abuled their power about religion, as ever Statef- roen did. Their conilitutions and councils have done as much hurt to it, as thele of magiltrates ever did ; If it be difficult to get grofs heretics, biafphemers and idolaters judged, retrained or puni&ed by the State, it will be found as hard to get all errors and all practical iniitakes ceni'ured by the church. Nay, for
once
cf Herefy, Bhfphemy? &c. an fiver ed. 85
once that magiftrates have erred in punifhing heretics, blafphemers and idolaters, I believe clergymen have erred ten, if not an hundred times, in their cenfures. And, feldom have ever magiftrntes perfecuted men for rigbteoufnefs fake, but when they were inftigated to it by (ome clergymen.
Object. XXX!V. m No carnal influence of ma- giftrates relative to religion is coniiftent with the fpl- ritual nature of the kingdom of Chrifr, which is not of this world, John xviii. 36. The apoftles ufed no carnal weapons of warfare in promoting it, 2 Cor. x. 4, 5." Answ. Why do not you ftatc precifely, what you mean by the spiritual nature of Chrift's kingdom, and its not being cf this ivcr.'d ? Is it fo fpirituit, that the members and fubordinate rulers in it, are not at the fame time members in a civil ftate, and interefted in the welfare or hurt of it ? Is it fofpiritual, that it hath no manner of connexion or fellowfhip with the kingdom of God over the nation, in which it reticles, and neither gives nor receives from it, any more help- fulnefs, than from the kingdom of Belial ? Is it fo [pi* ritual, that the power of it cannot touch any part of mens conduct toward one another, or even the ma- giftratical adminiltrationa of its members ? Is \ifo /pi- ritualt as to exclude the Moft High, King of nations, and his deputed vicegerents, from all regard to the honour of God and his religion, and the welfare of the State as connected therewith, leaving them no more concern therewith, than if nations were herds or twine ? The queftion under confideration is not concerning the nature of ChriiVs kingdom, of which the civil magiftrate is not a ruler of any kind, as hath beenaiready manifested, but, Whether all care about the cliUich and her religion, as tending to promote the welfare of nations ought to be excluded from Co/s kingdom, as the Sovereign of nations, and he and his vicegerents obliged to manage that department, as if there were no God in the earth ? (2.) HadChiitl no fpiritual hingdm in the days of Mofcs, and the pro- phets, when God required magiftrates to take care a- bout religion, and to reft rain and punifli the public atrocious iufulters of it ? Had he vofpiritiul kingdom, iiot of this world, when he repeatedly drove the buy- k 2 ei$
86 Objections in favours of Toleration
ers and fellers out of the temple ? (3.) That the fpi- ritual nature of Chrift's kingdom rendered it perfectly confident with the full exercife of the magiftratical power in the Roman empire, or aoy other ftate, which is what he meant in his anfwer to Pilate, we readily grant ; but the infpired promifes, which have been re- peatedly quoted, 11a. xlix. 23. & lx. 3, 10. 16 Pfal. ii. 8, 10, ii, 12. & Ixxii. 10, 11. Rev. xi. 15 & xvii 16 & xxi. 24. fufficientiy prove, that the fpiri- tual nature of Chrift's kingdom doth not exclude ma- giftrates he^pfulnefs to the truth, in authorizing the profeffion and practice of it by their civ'l laws, and in reftraining the open and infolent blafphemers of it ? (4.) Though the weapons of minifters warfare, in propagating the gofpel be not carnal, What is that to the cafe of magiftrates ? And as the fpirhual weapons of church officers reach as much to fins again ft the fe- cond table of the moral law as to thofe agiinft the fir ft, they no more exclude the ufe of the magiftrates carnal weapons againft the atrocious fins againft the firft ta« ble, than with refpect to thofe againft the ficonri, 2 Cor. X. 6. 1 Cor. v. 2, — 5, (4.) Magiftratical influence cannot fet up Chrift's kingdom in mens heart, or o- blige mens confcience to obey his laws in an acceptable manner ; but it can remove many external hindran- ces, and afford many external opportunities, of his ownfetting up, by means of his word and Spirit. It can reftrain burning of Bibles or abuting and murder- ing of preachers and hearers of the gofpel. It can fpread the fcripfures, and protect preachers of the truths contained in them ; and by command, example, and otherwife encourage the fubjecls to fearch the fcrip'ures, and to hear, learn, profefs, and practife the plain doctrines of the gofpel. In thus endeavour- ing to make their fubj cb attend on, receive, and ob- ferve the doctrines of the gofpel, all appearance of force fhould be carefully avoided, as that is apt to pro- voke a diflike, rather than to promote a chearful em- bracement of them. But force ,may be ufed to re- ftrain, or duly and feafonably punifh the infolent op- polers and revilers of the true religion, which is efta- blifljed. And, on no account, ought fuch plagues of
nations
of Herefy, Blafphemy, &c. anfwered. S7
nations, as well as of churches, to receive any autho- ritative licence to commit fuch wicked nefs
Object. XXXV. " The annexing of temporal en- couragements to the profeffion and practice of the Chriftian religion or external difcouragements to the profeffion or practice of fuch opinions and worfhip as ate contrary to it, — tends to render men hypocrites, and their religion merely carnal, in obedience to civil authority, and influenced by mere carnal motives. It makes men trample on and deSauch their confcience, and fo fap the foundation of ail true piety and virtue." Answ (1.) God, who well knows the true nature of religious worfhip and obedience, and highly re- gards the candor and puriry of confeience, excited the Ifraeiites to it, partly by external encouragements, reftraints and terrors, Deut. iv,< — viii, xxvii, — xxxii, Lev.xviii, — xx, xxvi. and by each of his prophfts,
If a. i. to Mai. iv. And even under the gofpe!,
goo'linefs hath the promifes of this life, as well as of
that which is to come, 1 Tim iv. 8. 1 Pet. iii. 13.
Did you mean to blafpbeme his conduct as ablolutely dcvilifh ? (2 ) With God's approbation, David, N«- hemiah and others, by familiar intimacy, and by pre- ferring them to ports of honour, encouraged fuch as appeared eminent in the profellion and pracYce or re- vealed religion ; and they excluded fuch as appeared notorioufly wicked, Pfal. cxix 63. & ci. 6, 7. Neh. vii 2. & xiii, 28. Nay, David before hand publicly intimated his refolution to prefer on ind faith-
ful men. — And why not, whes Rich bid fthreii to be eminently ufeful officers in the ftatc ? (3 ) Why may not men, even by external advantages be encoiu. to an external attendance upon gofpel-oi finances, which, by the- bleiiiug of God and the working or his Sp;rir, may iflue in rendering I ufeful
iubjects, and in their eternal falvation, even as chil- drm may be hired to that reading or ttKir Bible and learning of their Catechifro, which may iffiie in the»r converlion and cverlalting life ? (4) Regard to the command of parents, mafters, ma . .
fleis, all at once, in our rel'gious profeffion and prac- tice, is noway inconfiltent with, Out may be dc fully lubordinated to a fuprerue
ritj
£8 Objetiiom in favours of Tokraiicn
yity of God in them. (5.) Do you really think, that thofe, who believe neither a God, nor a heaven, nor a hell, ought under pretence of civil right, to be as readily admitted to places of power and trull, io ci- *il governments as the moft pious ? — Nay, are not even a profefiion and practice of the Chriftian leligi- on much more profitable in a nation, than open biaf- phemy, impiety and idolatry, which we have heard itom God's own word, exceedingly corrupt mens mo- rats, and pull down the wrath* of God on the fociety. (6.) If fuch things only be reftrained and punifked, as are plainly contrary ro the law oi God, and a right conicience, acd never punifhed, till after fufHcient means of conviction have been afforded and trampled on, how can that make men diffemble with or fin a- gainft their conicience, any more than the punifhment of theft, murder, inceft, or the like, can do it ?
Object. XXXVI. " The aboiifhment of all civd cftabliihmentsof revealed religion, would have a re- markable tendency to render men truly pious, truly fineere, in their faith, profefiion and wodhip; and to render them excellent fubjects, candid, peaceab'e, and affectionate lovers of one another. It would effectu- ally root out Popery and every thing firoilar." Answ. fr.) Juit as remarkable a tendency, as the leaving of children to themfelves hath to render them truly vir- tuous, and a diftinguiihed honour to their parents, Prov. xxv. 15. 1 Sam. iii. 13. — as remarkable a ten- dency as the abolilhment o> all eccleiiaitlcal eftablifh- ments of it would have to render men perfect faints. (2.) It is plain, that God, when he 'fixed a civil efta. bhlhment of revealed religion, and when hereprefeo- ted, as above, herefy, blafphemy, and idolatry, as rendering men* monfters of all manner of wickednci?, infteactP of good fu\je£l$> neighbours, or Chriftians, thought otherwise. Are you wifer than Ke r* (3.) Never, that I know of, was there a nation or nume- rous i'ociety oo earth, in which dicre was lefs of a re- ligious etlablilhment, good or bad, than aoiong the Ifmaelians of Irak and Syria, and the Giagas of Africa. "What were the noted virtues which llourifned among them ? Murders, aiTainnaticns, which cannot be read ©r heard, without honor. Under the protection of
an
cf Herefy, Blafphemy, &c. an fiver ed Sg
an extenfive toleration, how did England, about aa hundred and thirty Years ago, (warm with Seclaria** errors, blasphemies, confullons ? And, what hath eith- er the peace of the State, or the orthodoxy and holi- nels of our church gained by our laft Scotch tolera- tion ? Repeated attempts in 1715 and 1745, to un- hinge our civil eUablilfcruent and dethrone our lawful Sovereigns in favours of Popifh pretenders, are the noted advantages, which have accrued to our State# and an alarming incrcafe of infidelity, profanenefs, and Popery, to our church, Infleadof fcarce fix hundred Fapifts, which was once all that could be reckoned in Scotland, their number now, may amount to about thirty thoufand. la about a dozen of parifties in the North, they have above twenty congregations, fever al of them pretty large, and a College and an Academy for training up prieib. How ('iiickly thefe, with the Scotch colleges abroad, may turnifh. converters for the whole nation, God only knows. In the parish of South Uift, there are 2300 Papifts and 300 Pro* reflants •, in Barra 1250 Papifts. and 50 Protectants | it Ardnamuichan 1950 Papifts, and 17 Proteftants; in K'rkmichael and its neighbouring parifit 1520 Papifts ; in Kihnanivaig 1600 ; and in Gienelg r 340- Object. XXXVH. ■« All civil laws eftabiifhiog revealed religion muft neceiTanly land magi ft rates \ik ferftcuting their fubjecls j| for, if thefe civil laws be contemned and violated, the breakers mutt be punifh- cd " Answ. For this reafon no fuperior, mrent, mafter, minifler, or inagiftrate, muft make any ap- pointment relative to religious matters, becattfc, if it be disregarded, puniihrnent or cctWure muft be in* flrcled, and that will aruount to persecution in the Jenfeof the objection. — Noduty muit ever be attempt Ved, left fome perplexing confequence iiiould attend it. (2.) Tho' evildoers ordinaeiiv 1 ,-ek.yn rcflraint* of iniquity pcrfautun, the lcrip.ure aiimis nothing tO be pcrf.'iutwa hut unjult fevcricies oXttfbifbd apainft the prof-dion or practice of gof'pel- -.ruth, — at lean* .1- gain.it inn K$S\ C or virtue Pii.i. ' .r.ntof men tor what is plainly comru y to the won.! of God is no per- lirution for confidence fake, but a proper correction vl them for trampling on and murdering their confei-
ence
go Objeftions in favours of Toleration
£nce. (3.), If, by the blefling of Godj parents can <lo much to advance religion in their families, without any furious or hurtful beating of their children, — and miniflers do much to promote it in their congregati- ons, without proceeding, perhaps once in their life, to the higher excommunication ; and ir both may do much to render their children and people ufeful mem- bers of the commonwealth, without having power to line, imprifon or kill them, why may not magiftrates by their appointments, encouragements, and example, much promote the profeflion and practice of revealed religion, without proceeding, uniefs very rarely, to any difagreeable feverities ? The point we attemp- ted directly to eftablifh is, that magiftrates ought never to grant an authoritative toleration to grofs herefy, blaf- pbemy% idolatry ; you therefore act uncandidly in per- petually haling in the affair of punifhments *, even capital ones, juft as your tolerant friends the antient Remonftrants perpetually haled in the doctrine of re- probation, in order to render the fovereignty of God's grace edsous to the people. (4 ) If magiftrates take heed never to punifh on the head of religious mat- ters, but when the crime is plainly relevant and ma- riifeft, plainly contrary to the laws of God, as well as to thole of the land ; and that the punifhment be suitable and seasonable, circumltantially calcu- lated to promote the real welfare of the common- wealth, whyfhould they be charged with perfecution, for prudently fupporting their mod important laws, and yet held innocent, it not virtuous, in fupporting their comparatively iniignificant laws, relative to hill- ing, fowling, hunting, or the like ?
Object. XXXVIII I* Let things be reduced to practice. What could be done, juft now, in Britain, without an authoritative toleration or the different par- ties in religion." Answ. No difficulty of the per- formance of duties can be a fufficient reafon for the neglect of them. No difficulty of rectifying what is in diforder, can be a proof that it is not duty to at tempt it. Becaufe 1 find it fo hard work to kef p my heart with all diligence, and often know not how to get its finful difotders r«ctitied, it will iioc follow, that
to
of Ilerefy, B'jfpbcmy. &c. anfwcred. 91
t u in'.vnid quictnefs, I fbou'd, in Go !'s name*
Mtive toleration to my feveral lufts> » t r ii'cr ones of malice, whoredom*
• ikennds. (2 ) The rules of rectifying what per- t*i..s ty religion m Britain, is plain. Let magiftratts iuhjccls impartially ar.d earneftly fearch the ora- ch s of God, depending on the illuminating influence of his Sprit — Let every thing not contained in the fciipturc be thrown cut of both civil ar.d ecclefiaOical 1 l3 rs ■'■■- religion, and every thing plainly ap-
pointed therein for the gofpel church, be authorized. Ltt rl^c whole admmihraiion of government in church and ftate, and fubjtuion to it, Deregulated by the law 06 Qod. -Ldtc entjand winning method be taken.
I 1 p oniote an un.v rfally chearful compliance. -If any conrinwe to diflcQt, let every degree and form of tender forbearance be exerqtfed towards them, which the ex- p.rek laws of God will permit, efpecialiy, if by a cir- cu;i,rpvci: life, thty manifeft them/elves perfonc of a tru \ ten lei conscience, with refpect to what they ap«
P'ehend If ail will not concur in thefe meafures,
ict par-'ci !ar perfous, in their feveral {rations, acl as becometh the go/pjd of Clirift, obeying God rather tlian man, and doing all that he hath commanded, without turning afide to tlie right-hand or to ihe left. And if need be, let them take up their crofs, and pa- tiently follow Chrilf counting nothing too dear un- to them, r they may upi ightiy finifli their conrfe with
jov Upon trial, it would be found as ea'y for ma-
girtraies to rectify the calenders in tbcij' depa: tment, relative to Fcltgioo, as it wou'd be for church-rulers in Britain, to rectify uh:«t pertaini to theirs, in which, you iulr ncv pled, that ihcre nevtr (liould be any to- leration at all.
Odjfct. XXXJX. "The great Dr Owen lovfly pled fur authoritative lolcr .1 that rr.a-
:s cartel 1 A N^w. We caU no risq malier. Dpi ii our malier even Chriic. Dr Owens authority won 100
light to balance thai of r. -any thousands ot Piott ft. d vines. Hut !;■ h it, h r ought I
know bi 1, in bis Sermon I
1] Engliih Pa; amccc, October : — ■
M
92 Objections in favours of Toleration
u The civil powers — fhall be difpofed of, into an ufe" fui fubferviency to the intereft, power, and kingdom of Jefus Chrift -, hence they are faid to be his king- doms, Rev. xi 15*. Judges and Rulers as such muft kifs the Son and own his fceptre and advance his ways. Some think, if you were well fettled, you ought not, as rulers of the) nations, to put forth your power for the intereft of Chrift. the good Lord keep your hearts from that apprehenfion f. It is the duty of magiftrates to feek the good% peace •, and profperity of the people committed to their charge, and to pre- vent and remove every thing, that will bring con- fufion, deftruction and deflation upon them, Efther x. 3. Pfal. ci Magiftrates are the minifters of God for g&o5— universal good of them, to whom they are given, Rom. xiii. 4. and are to watch and apply them- fclves to this very thing, ver. 6. — It is incumbent oo them to act, even as kings and men in authority, that we may lead a quiet and peaceable Ufe in all godlinefs and honefty, — and all may come to the knowledge of the truth, 1 Tim. ii. 1, — 4 They are to feed the peo- ple committed to their charge, with all their might,
unto univerfal peace and welfare The things op-
pofite to the good of any nation and people, are of two forts ; (1.) Such as are really, directly, and im- mediately oppofed to that ftate wherein they clofe to- gether, and find profperity, — feditions, tumults, dis- orders,— violent or fraudulent breaking in upon the privileges and enjoyments of Angular perfons, with- out any confideration of him who ruleth all things.
Such evils as thefe, nations and rulers, fuppofed to be atheifh, would, with all their ftrength, labour to pre- vent. (2.) Such as are morally and meritorioufly
oppofed to their good and welfare, in that they will certainly pluck down the judgments and wrath of Cod Upon that nation, where they are pra&ifed and allowed, Rom. i. Shall he be thought a magiftrate to bear out the name, authority, and prefence of Cod to men, that, To he and his people have prefent peace like a herd of fwine, cares not though (uch things as will certainly devour their ftrength, and then utterly confume them,
* Page 15. t V* i&
dQ
of Herefy, Blafphemy, &c. anfwered. 93
do pafs current. Seeing they that rule over men
mud be juft, ruling in the fear of the Lord, the fole rea- fon why they fheathe the fword of juftice in the bowels of thieves, murderers, adulterers, is not, becaufe their outward peace is actually diflurbed by them — but princi' pally becaufe hey in whofe Head they ftand and minifter, is provoked by fuch ivickednefs to deflroy both the one and the other. And, if there be the fame reafon con- cerning other things, they alfo call for the fame pro- cedure. 1 — To gather up now what hath been fpo-
ken ; Considering the gofpel's right to be propagated with all its concernments in every nation under hea- ven, and the bleffings, peace, profperity, and protetlion9 wherewith it is attended, when and where received, and the certain deftrutlion which accompanies the rejec- tion and contempt of it -^-Confidering the duty, that by God's appointment is incumbent on them that rule /over men, That in the fear of the Lord they ought to feck the good, peace, and profperity ot them that are committed to their charge, and to prevent, obvi- ate, remove, and revenge that which tends to their hurt, perturbation, deftruction, immediate from hea- ven, or from the hand of men ; and in their whole adminiftration to take care, that the -worjbippers of God in Chrift may lead a quiet and peaceable life in all god- linefs and honefty, Let any one, who hath the leaft fenfe of the account, which he muft — make to the the great King and Judge of the world, — of the au- thority and power wherewith he was intruded, deter- mine, Whether it be not incumbent on him, by all the protection he can afford ; by all the privileges he can indulge ; by all the fupport he can grant ; by all that encouragement he is required or allowed to give to any perfon whatfoever,— to further the propagation of the gofpel, which upon the matter, is the only thing of concernment, as well unto this life, as unto that which is to come. — <- And, if any thing be allowed in a nation, which, in Cod's efteem, may amou' t to a con- tempt and defpifing thereof, men may be taught by fad experience, what will be the ifTne of fuch allow- ance * Although the inftitutions and examples of the Old Teftament, of the duty of magiftrates in the JVI 2 things
• P. 49. 5°>
94 Objections in favours of 'To!, ration , &■:.
things about the worfiiip of God, are nor, in their whole latitude and extent, to be drawn into rules— ob- ligatory to all magiflrates, now under — the gofpet, — yet doubiiefs, there is fomething mora! in tncfe in-
ftitutions. Subduct from theie adminiiti ;\tions, what
was proper to the churcb and nation of the jews, and what remains upon the genera! account or" a church and nation, muft be everlailingly binding ; and this amounts thus far at leafi, That Ju !ges, RuPers and Magiflrates, which are promised under the New Tes- tament, to be given in mercy, and to be of firg vfejulnefs, as the Judges were under the G'd, are io take care, That the gofpel-church, may, in *ts concernments as fuch, be fuiporfed ana promoted, and the' truth pro
pago.ted, wherewith they are intruded Know, chat
Error and falsehood have 1:0 ri^ht cr title, either from God or men, unto any privilege , protection, rftf- vant.iget liberty, or any good thin g, you are intruded Withal. To difpofe that unto a' Lie, which is the right of, and due to Truth, Is to deal treachcroufly •with Him, by whom you are employed *. Know, that in things of practice, fo cf persuasion, that are impious and wicked, either in themfelves or natural confequences, tue plea of confeience is an aggravation c/ the crime. If mens conjeience be feared, and hem- /elves given up to a reprobate mind, to do thofe thincs, that are not convenient, there is no doubt but they ought to tuffer fuch things as \xt afiigned and appoint- ed by God to fuch practices -j *' A truly i>o!c:en fpeech, ard which rolling, but the deepsft conviction or its truth, could have drawn from an independent, in his then circumnsnees.
Upon the whole, Sir, I readily grant, that a mul- titude of cavils maybe (tarted againft the magHrrates power about religious matters mentioned in our excel- lent Standards, as may be againft every divine tiuth, the moil: fundamental not excepted ; and that the pro- per application of it to practice nriay be, in (ome cir- cumftances, not a little difficult. But not cavils how- ever fpecious ; nor difficulty of upright performance of duty, but demoaftrative arguments of its fioful-
* P. J*. 53. t ?; 54.
nefs
€Lbt Solemn Nature of, kc. 95
nefs will warrant my renouncing a principle which I have fo folemnly elpoufed in ordination vows and co- venants with God ; and far Ids to admit, That mens conscience and mapjftrates ought, in the name of Godf to warrant t encourage* and protvtl men in grofs here- fy% blafphemy and idolatry^ though they cannot war- rant, encourage, or protect them in doing any civil injury to men. Perhaps, Tindal alone hath raifed as many flirewd objections againrt the divine authority of our Bible, as have, or can be, raifed againft that power of mam' ft rates mentioned in our Standards ; aud yet Wo, wo, wo for ever, to my foul, if, ou that account, I renounce it, as an impofture of
LETTER II.
On the perfidy of all Authoritative To- lk ration of grofs Hercfy, Blafphemy or Ids- latrfi in Britain*
S I R,
TO exhibit the contrariety of an authoritatlvs to'erution of grofs herevy, blafphemy, and ido- latry, to many, if not all the Burj-ds Oaths, in our country, and to the eftablifhed oaths of allegiance to His Majeiry, or even to his own Coronation Oath, to maintain the true Protectant religiou, as by law oi.i- blifhcd in his dominions, and to cur Solemn vows ia Baptifm and the Lord's Supper, 1 leave to forr.e li- ter hand, and fhall only reprefent it as a violation of thefe pub'-ic covenants with God, which OUT fathers framed, as their ft rouge ft human focuririei agflioft goafs herefy, blafphemy, idolatry, Popery, and everything fiudlar.
Being
96 The Solemn Nature of
Being treacheroufly and cruelly oppofed in their re" formation of religion, by tbeir two Pepifti Queen?, the Proteftant Lords and others in Scotland, entered into five feveral bonds, A. D. 1557, 1559, 1560, 1563, in which they folemnly engaged to aflift and protect each other, in promoting the free exercife of the Proteftant religion. It was only the fmaller part of the Proteftants in our land, which entered into thefe, bonds, — nor doth it appear, they were intended as ge- neral obligations. — But, when the Papifts abroad were labouring, with all their might, to extirpate the Pro* teftant religion ; and the Pope was found to have granted difpenfations for qualifying his votaries, to undermine it in ourland>— ,-the National Covenant was formed and I worn in 1581 — in order to fruftrate their attempts, and fecure the reformation attained. In it the abominations of Popery were exprefly and parti- cularly abjured ; and it was underftood as adhered to and renewed in every religious bond that followed. Alter God had marvelloufly fruftrated the attempts of the Spaniards and other Papifts againft Britain, our fathers, in thankfulnefs to Him, — and to fecure themfelves againft thePopifh confederates abroad, and their friends at home, — with much unanimity and joy renewed their National Covenant, A. D 1590, along with the fubfcription of a General Bond for preferva* tion of the Proteftant religion, and the King's JVhjef- ty. In 1596, appreheniions of danger from the Po- pifti Lords, and the treacherous regard (hewed them by K. James, and efpecially a very extraordinary effu- lion of the Holy Ghoft on the General AiTcnibly, if- fued in much folemn mourning for fin, and renovati- on of their covenant with God. After forty years of fearful perfidious apoftacy, and much ftnful veering towards the abjured abominations of Popery, they, awakened by K. Charles and Archbifhop Lauds im- pofuion of an almoft Pop'fh Liturgy and Book of Ca- nons, — Searched our, and lamented, their perfidy to God, as the caufe of their manifold miferies ; and fo- lemnly renewed their covenant with Him, as a mean of obtaining his gracious aftiirance, and fecuring their Proteftant religion and liberties- Affrighted by the Papifts maffacring of about two hundred thoufand .
Proteftants
Vows and Covenants, 97
Proteftants in Ireland, inftigated by their diftrelTes in England, and encouraged by the remarkable coun- tenance of God's Spirit and Providence to the Scotch covenanters, Mod of the Englifh andlrifh Proteftants in 1643 and 1644, along with them, entered into a Solemn League and Covenant with God, and with one another, in which they exprefly abjured Popery, and Prelacy as a branch of it— K. Charles had fcarce granted a peace, a kind of eftablifhment of their re- ligion to the murderous Papifts in Ireland ; and Duke Hamilton's attempts to reftore him to his throne with- out giving any fecurity for religion or liberty mifcar- ried in England, when the Scots, and not a few of the Irifh renewed their Covenant, with a folemn acknow- ledgment of fins and engagement to duties. To
manifeft the fearful perfidy of all authoritative tolera- tion of grofs herefy, blafphcmy, idolatry, Popery, and every other form of encouragement to, or recep- tion of them, the folemn, the religious nature of thefe covenants, and their extenjive and perpetual obligate §n muftbe confidered.
God alone hath a fupreme and unlimited authority and right to regulate his own, and the conduct of all his creatures, Pfal. Ixxxiii. 18. Dan. iv. 35. James 3v. 12. But the very conftitution of a rational crea- ture, implies a power derived from him to govern ifc- ftlf, even as mens ftanding in the relation of parents, mailers, magiftrates, or church-rulers, neceflarily im- plies their power to govern others, — in fubordination to him. By virtue of their divinely originated authority over others, parents, matters, and other rulers make laws, or binding rules, for directing the external be- haviour of thole who arc committed to their charge. Aud by their authority derived from God to rule their €wn Spirit, and to govern and keep in fubjcclion their whole body, Prov. xvi. 32. James iii. 2. 1 Cor. ix. 27. all men are empowered to make for themfelves laws of felf engagement, in promiies, oaths, vows and co- venants, which extend to theirpurpofes and inclinati- ons as well as to their external acts. And, as all the authority, which men have over themfelves or others, is derived from that fupreme and independent autho- rity, which is in God himfelf, aud is communicated
to
9 8 the Solemn Nature of
to them, by an a<St of his will, and is implied in his giving them fuch a nature and Ration, it is plain, that no human taws of authority, or felf engagement, can have any obligation or binding force, but what are re- gulated by and fubordinated to the divine laws or* na- ture or revelation, 2 Cor. xiii. S and that, if fucii laws and engagements be lawful, God, not only doth, but muft necdfarily ratify them, hi* law requiring the fulfilment of them, under pain of his higheit dif- pleafure, Rom. xiii. f, — 6. Mat. v. 33.
As no deputed authority derived from God, can increafe that fupreme, that infinite authority, which he hath in liimfelf ; fo no human command or engagement c in increafe that infinite obligation to dutv, which his 1 aw bath in itfelf. But, if lawful, they have in them a real cb'igation, diftintl, though neither Separated nor jeparabie, from the obligation of God's law. To pre- tend with Bellarmine and other Papifts, that our pro- miles or vows do not bind us in moral duties comman- ded by the law of God, i5 manifestly abfiird. It oe- ceffarily infers, that all human commands of fuperiors as well as human promifes, oaths, vows, and cove- nants, are in themfejves deftitute of all binding force% except in fo far as they relate to fuch trifling things, as the law of God doth not require of men in inch, particular truths •, and thus faps the foundation of all relative order and mutual truft and confidence among mankind. Commands of fuperiors mull be mere de- clarations of the will of God in his law, and promiies, caths, vows and covenants mull be nothing but mere acknowledgments, that God's law requires luch things from us, — in io far as relating to moral duties. It re- prefents the authority which God hath in him felf, and with which he hath inverted men, as Ids deputies, as fo i. .confident and mutually deftruclive of each other, that men cannot be bound to the fame thing by both. It represents the law of God as necefTarily deff ruclivc cf the being of an ordinance appointed by itfelf, to promote the more cxadl obfervaoce of it (elf, — in fp far as that ordinance binds to a confeientious and diligent obedience to it. It is contrary to the common Fenfe ©i mankind in every age, who have all along confi-
deied
Vows and Covenants. 99
dered mens promifes, oaths and covenants, a? binding. them to pr.y their jvft debts, perform their/w/2 dutl*s of allegiance or the like, aod to declare the truth and nothing but the truth ir witnefs bearing, i^c. It is io;,traiV to Jcripturs, which reprefents promiles. pro- tnifibry oach~, vowg, and covenants, as things which are to be pei formed. pri'J, or fuftled% and which roay potfib v be trahfgreffed and broken, Mat v. 33. Deut. ;.xviii. 2f, 22, 2 3. £ccl. v 4. pfal. xxm. 25. & I. 14. & Ixi a. & 'xvi. 13. & Ixxvi. 11. & cxvi. 13, — 18. & cxix. 106. I:'a. >:ix. 21. Judges xi. 35. lia. xxiv. 5, ■ . io — which represents an oath as a ftrong
de» ifive cotofirtn&ipn, putting an end to all doubt
rl-b. vi to, — jS aim\ which in one of the
ru: leaft figurative chapters of it, repeatedly
r> pie'cni" a vow, a* contntoted by our binding our ■ f elves ,
/fartr u>*7# a faorfj and reprefents a
vow ai a ^u / cr abiiguthn^ Heb. issar,0 very f aft and
jirait binding b-jn.i or obligation, — is our own bond, that
itancs upoii or apjainft OS, Num.xxx. 2, 1 2 — Self"
h ndikgj fit/ en 1 ';, is (o much the cjjentia1 1:rri
of vo of all covenant! j pron.ih t, or promif.
fory oath?;, whether of God cr man, that they can- |] ,r exifi at ah, or even he conceived of without ir, aoy nr:Oie than a man without a foul, or an angel with* out an undemanding and will. To reprefer.t vowirg as a placing of curfehes mare direclly under the faw of Cod, command of (it ; cr, as a placing cf
cur/erj's in f#ne new relation to the law, is but an a'- feriijpt fo render unintelligible that which the Ilc-y >ft h-'afb, in the ?.bove-;nentnned chapter, labour- ed to m; ke plain, if it doth not a!fo irrport, that we c-n p!.icconilt.!vi:s more direclly under the moral la*
God hatb or c^n place us, or, more directly than Chritr wa« p! iced. — To pretend, that musconimant!1? or eng.ig'iinci : their whole obligation from
the law of GuFs requiring us to obey the one, — and pay, or fulfil or perform the other; is hd lels abluid. — Tbele divine command-, requiring us to obey, pay, perform or fiulfil hihr.au laws... emeuffe, plain-
ly fuppofs an irftinfic obligation, in thefe laws and en- nd powerfully enforce it. But 00 law of God can require mc to oley ± boMan Uw, or fu'-
N fil
ico The Solemn Nature of
filan engagement which hath no obligation in itfelf# any more than the laws of Britain can oblige me to pay a Bill, or fulfil a Bond confiding of nothing but mere cyphers.
The intrinjic obligation of promifes, oaths, vows, and covenants which conftitutes their very efience or effential form, is totally and manifeftly diftinct from the obligation of the law of God in many lefpecls. (i.) In his law, God, by the declaration of his will, as our fupreme Ruler, binds us, Deut. xii 32. In promifes, vows, covenants, and promiffbry oaths, we, as his deputy-governors over ourfeives, by a declaration of our will, bind ourfeives with a bond, bind our fails .ivitb our own bondt our own vow, Num, xxx. Piaun Jxvi. 13, 15. & cxix. 106, tec. (2) The obligation of our promifes, oaths and covenants is alway fubjecl to examination by the ftandard of God's law, as to both its matter and manner, 1 ThefT. v. 21. Bat it would be prefumption, blafphemous prefumption, to examine, Whether, what we know to be the law of God be right and obligatory, or not, James iv. 11, 12. If a. viii. 20. Deut. v. 32. (3.) The law of God ne- ceffarily binds all men to the moft abfolute per feci ion in holinefsy be they as incapable of it as they will, Matth. v. 48. 1 Pet. i. 15, 16. No man can, without mock- ing and tempting of God, bind himfelf by vow or oath to any thing, but what he is able to perform. No man may vow to do any thing which is not in his own power, and for the performance of which he hath no promife of ability from God. But, no mere man iince the fall is able, in this life either in himfelf or by any grace received from God, perfectly to keep the commandments of God, Eccl. vii. 20. James iii. 2. While God remains God, his law can demand no lefs than abfolute perfection in holinefs. While his word remains true, no mere man fince the fall, in this life, canpoiGbly attain to it *, and therefore ought never to promiie or vow it. The lead imperfection in holi- nefs, however involuntary, breaks the law of God, and is even contrary to the duty of our relative (rati, ons of hufbands, parents, matters, magiftrates, mini- sters, wives, children, fervants or people, 1 John iii. 4. Rom. vii. 14, 23, 24. But it is only by that
whicli
Vows and Covenants, ioi
which is, in fome refpect, voluntary Jinfulnefs , that we break our lawful vows, Pfal. xliv. 47. Nothing can more clearly mark the diftinction of the two obligati- ons, than this particular. There is no evading the force of it, but either by adopting the Arminian new law of fincere obedience, or by adopting the Popith perfection of faints in this life. (4.) The law of God binds all men for ever, whether in heaven or hell, Pfali iii. 7, 8. No human law or felf-engagement binds men, but only in this life, in which they remain imperfect, and are encompafTed with temptations to feduce them from their duty. In heaven they have no need of fuch helps to duty, and in hell they can- not be profited by them.
The obligation of lawful promifes, oaths, vows and covenants, as well as of human laws, refpecting moral duties, however di(lin6l% is no more feparable from the obligation of God'9 law, than Chrift's two diftincl natures are feparable, the one from the other, but clofely connected in manifold refpects. In binding ourfelves to necefiary duties, and to other thing6 fo long and lb far as is conducive thereto, God's law as the only rule to direct us how to glorify and enjoy him, is ma^e the ru!e of our engagement. Our vow is no new rule of ihity, but a new bond to make the law of God cur rule. Even AJani's engagement to perfect obedience in the covenant of works was noth- ing elfe. His fallibility in his eftate of innocence, made it proper, that he fiiould be bound by his own confent or engagement, as well as by the authority of God. Our imperfection in this life, and the temp- tations which lurround us. nuke it needful, that we, in like manner, ihould be bound to the fame rule, both by the authority of God, and our own engage* ments. It is in the iaw of God, that all our deputed authority to command others, or to bind ourfelves is allotted to us. The requirement of moral duties by the law of God obHgeth us to ufe all lawful means to promote the performance of them ; and hence requires human laws and felf-engagements, and the obfervance of them as conducive to it. Nay they are alio expref* ly required in his law, as his ordinances for helping and hedging us in to our duly, la making lawful N 2, vows.
joi The Solemn Nature of
tows, as well as in making human laws, we exert the deputed authority of God, t he fupreme Lawgiver , grant- ed to us in his law, in the manner which his taw prefcribts, and in obedience to its prefcripuoo. In forming our vows as an infiituted ordinance oi ■" Goal's worfhip, which he hath required us to receive, oble.'ve, and keep pure and entire, Pfal. Ixxvi 1 1 &: exx io5. & Ivi. 12. Ifa. xix. 1 8, 21. & x!v. 23, 24. & xliv. 5. Jer. 1. 5. 2 Cor. viii. 5. — we acl precifeiy according to the direction of his law, and in obedience to his au- thority in it, — binding out/elves with a bond, binding our fail with a bond, Num. >xx. 2, — ■ V — binding cur" f elves by that which we titter with our Lbs, ver. 2, 6, 1 2. — binding our/elves with a bidding o>itht — binding cvr- Jelves — binding our foul by our own vow — our orjn bond, ver. 4, 7, 14. In forming our vow, we, according to the prefcripiion of his own law, folemnly coaftitute God, who is the fupreme Lawg'vcr and Lord 01 the confeience, — the witnefs of our fe!f -engagement, and the Guarantee, gracioufly to reward cur evangelical fulllinient of it, and juftly to punilh our prrfidious violation of it. The more punch; "1 and faithful cb- fervation of God's law, notwithstanding our mani- fold infirmities and temptations, and the more effec- tual promoting of his glory therein, is the end or our feif-engagements, as well as of human laws of autho- rity. And by a due regard to their binding force, as above flared, is this end promoted —as hereby the ob- ligation of God's law is the more deep'y ifjypretTcd on our minds, and we are fhut up to obedience to it, and
deterred from tranfgreiiing it In confequence of
our formation of our vow, with rcfp;cr to its matter, manner, and end, as prefcribed byCcd He dcth,and neceffarily muft ratify it in all its awful folemniries, requiring us by his law, to pay it as a bond of debt% --to perform andfufiil it as an engagement to duties, and an obligation which /lands upon or again ft us, Num. xx*. 5, 7, 9, 11. with Deut. xxiii. 21 — 23 Pfalm Jxxvi. 11. & 1. 14. Eccl. v. 4, 5 Mat. v 33. In o- bedience to this divine lequirenient, and conlidcring our vow, in that precife form, in whieh God in h;s law, adopts and ratifies it, and requires it to be ful- filled
Vows and Covenants. icj
filled, "We pay, perform, and fulfil it as a bond^ wherewith we, in obedience to Him, have bound ourjeives, to endeavour universal obedience to h:s law, as our only rule of faith and manners. Who- ever doth not, ia his attempts to obey human laws or to fulfil ielf en?gements, confider them as having that binding foice which the law of God allows them, he pours contempt on them, as ordinances of God, and on the law of God for allowing them a binding force. Thus, through maintaini ag the jupcradded but fubor- dinate obligation of human laws, and of felf-engage- ments to moral duties, we do not make void, but ef- tabiifh the obligation of God's law.
The obligation of a vow, by which we engage our- fclv-s to n«Ce flier y duties commanded by the law of God, mutt therefore be inexpressibly solemn. Not only are we required by the law of God before our vow was made ; but we are bound, in that per- formance, to fulfil our vow, as ao engagement or o- bligation founded in the iupreme authority of bis law warranting us to make it. We are bound to fulfil it 03 a memo/ further impreffmg his authority manifclred ii» i.is law, upon our own cockiness, — as a bond te- curir.g and promoting a faithful obed er.ee to all his commandments We are bound to fulfil it, in dience to th .t divine authority., by derived power front which, we as governors of ourfelves made it to pro- mote his honour. In thofs or like ref'peeb, our tu!- COt of our vows is a direct obedience to his whole
J , . -We are moreover bound to fulfil it, as a ft>-
} -mn ordinance of God's worfhip, the eilintiaJ of which lies in feif oblif*atien% ai d mnft be r E cie ■'■ t J, obitrvcd, kept pure and entire, and hoiily andiev:- . ufed, and fo in obedience to Command J II. III. We are bound to fulfil it, as an ordinance of Go J, In which we have pledged our own truth, fimt faithfulruft; and fo in obedience to Command IX. I. 11. III. We are bound to fulfil it, as a fotemn or grant, in which we have made ov. r our pel property, and lervice to the Lord and his church j and (o in obedience t<> Command 1 II. Vlil na oh. dience to the whuie law of love .-md etpttltf, x*ii. 37, 3<j. & vii, \u Wc are bow, J to ful
ft 001
104 The Solemn Nature of
from regard to the declarative glory of God, as the •witnefs of our making of it, that he may appear to have been called to atteft nothing, but fincei ity and truth ; and fo in obedience to Command I. III. IX. We are bound to fulfil it from a regard to truth, honeftyt and reverence of God t as things not only com- manded by his law, but good in themfelves, agree- able to his very nature, and therefore neceiTarily com- manded by him,-*-and from adeteftation of falfehood, injuftice, and contempt of God, as things intriniically evil, contrary to his nature, and therefore neceffarily foxbiddea in his law ; and thus in regard to his au- thority in his whole law, as necefiarily holy, juft and good We are bound to fulfil it, from a regard to the holinels, juftice, faithfulnefs, majefty, and other perfections of God, as the Guarantee of it, into whole band we have committed the determination and exe- cution of its awful fanction, — as the gracious rewar- der of our fidelity, or juft revenger of our perfidy, • — and hence in repaid to cur own happinels, as con- cerned in that (auction,- — In fine, We are bound to fulfil it in obedience to that command of God, which adopts and ratifie? it, requiring us to pay , fulfil, or per* form our vow, oath or covenant, Pfal. 1. 14. & Ixxvi. 11. Eccl. v. 4. Deut. xxiii. 21, — 23 Mat. v, 33.
In violating fuch a vow, We do uot merely tranfgrefs the law of God, as requiring the duties en- gaged, before the vow was made. But we alio rebel againft, and profane that divine warrant, which we had to make our vow. "We profane that authority over ourfelves in the exercife of which we made the vow, and confequentialiy that fupreme authority in God, from which ours was derived ; and fo itrike a- gainfl the foundation of the whole law. We mani- feft a contempt-of that law, which regulated the mat- ter and manner of our vow. We profane the vow, as an ordinance of God's worfhip, appointed in his law. By trampling en a noted mean of promoting obedience to all the commands of God, We mark our hatred of them, and prepare ourfelves to tranfgrefs them, and endeavour to remove the awe of God's au- thority and terror of his judgments from our conferen- ces. We blafphemouily lepveiem the Molt High as
a wil-
Vows and Covenants." 105
a willing Witnefs to our treachery and fraud. We pour contempt on him, as the Guarantee of our en- gagements, as if he inclined not, or durftno: avenge our villainy. Contrary to the truth and faithfulness required in his law, and pledged ia our vow, we plunge ourfelves into the moft criminal deceit and falfehood. Contiary to equity, we rob God and his church of that which we had folemnly devoted to their fervice. Contrary to devotion, we banifh the ferious imprcfliou of God's adorable perfections Contrary to good neighbourhood, we render ourfelves a plague and curfe, and encourage others to the moft enor- mous wickednefs. Contrary to the defign of our creation and prefervation, we reject the glory of God, and obedience to his law from being our end. Mean- while, we trample on the ratification of our vow, by the divine law in all its awful folemnities, and mani- fold connections with itlelf, — and requirement to pay it.
It is manifeft, that our covenanting anceftors un- derftood their vows in the manner above reprefented. They never reprefent them as mere acknowledgments of the obligation of God's law, or as placing themfelves in fame new relation to Godys lawt or more dire ft h under any command of it. But declare that a man binds him- Jeff by a promiflbry oath to what is good and juft. — It cannot oblige to fin ; but in any thing not finful, being taken, it binds to performance. — By a vow we more ft ritlly bind ourfelves to necejfjry duties*. And, iu exprcfiions almoft innumerable, they reprefent the obligation of their vows as diftinct and different, tho* not iepai\ible from the law of God \. They no lei*
* ConftfT. XXII. 3 a>6.
vtvenfon's I ill. P. 345> 34$, 347. 34*> 354, 3^4, 433» pc* Sir Jnwes Stewart, afterward airocate to K. William, in Napbtali, P. 367. and Jus populi divinum, p. Ti8.1>rown |h Apoltgttical Relation, p. 341, 363, 364. Covenanters Plea, p 9, 10, 63. Durham on commands, p. 14, m, 122, 129, 120, 131, 132. 135. 137. 138 See alfo R Eiskint'* works, Vol.1, p. 62, 170, 303, 419, 489. Vol.11, p. 109, 142, 224, 227. Difcoiui'e at renewing of the Covcr.ints at Lifmahago, p. 11. Synod's Carcchifm on the third command,
*vL40, iO.
plainly
To6 The Religion? Nature of
plainly declared, that no run nMy bind KiftlCelf by oath to any thing, but #hil he is aul e anu rdolved ro perform ; — ho man any vow any thing which if* not in his own power, sod for the performance of which he hath no promife of ability from God j. An J in their feveral forms of covenant, they never once pretend to engage performing of duties in that ahfo* lute perfection which is required by the law of God,— hut face re >y, ready, and conjimtly. to lnbeavour the performance of them.
II. Thcfe public covenants of our anceftors, ia which tbey abjured the Popifh and other abominati- ons, maybe called national, becaufe the reprcfen- tnires, or the greater or better p.ut of the nation* jointly entered into them, as covenant of duty graft- ed upon the covenant of grace. But the;' ought never to be called national or civil, in order to exclude them from being eburch-tovenmtst and thus diminifh the fblemnity or continuance of the:r obligation. Beth church and ftate jointly promoted them, and in dif- ferent refpects they related to both, biing at once cove- nants cf men with God, and with one another. In fo far as therein they covenanted with one another, with an immediate view to promote or preferve what belong- ed to the ftate, they ferved inilead of a evil bond. But at the fame time, they covenanted with one aoo- ther as churchumemb^is, in fub'irdin -ation to their covenanting with God hirnlelf as their principal pmy. ~ — The ratifications given to thefe covenants by the State were really civil ratifications t which adopted
them as a part of the laws of the State.
Bat that no more rendered them merely civil covenants, than the civil ratifications given to, and embodying our Confefuons of Fairb, made them merely civil con- fejji'jiis9 and mere acls of Parliament, — or than the repeated legal efHblifhment of our Protdlant religion in doctrine, worflup, difcip»'flne aad government, made it a mere civil religion. Toele covenants were !b.a e- timesufed as means of promoting civil purpofe*. But that will no more prove them merely civil, than the
k
% Hill on Gofrti worfhic, Vol. U. p. t7%, 285.
the Scotch Covenants, 107
life of fa ft i n g and prayer for advancing or fecuring the welfare of the State, will prove them a mere civil iv:rftipprvg of Cod. -Thefe covenants were formed for promoting the happ'nefs of both church andftate, and were calculated to anfwer that end. But To is the chrif- tian religion and all the ordinances of it, if duly obfer- vcd. 1 Tim.i. 8. Prov. xiv. 34. 1 admit, that there was fometirms too mixed an interference of civil and ec- clefi.iftical power in enjoining tbefe covenants. Buc abufe of thuigs doth not alter their nature. God's otdmancesare too often ufed in a carnal, fenfual and devilifli manner, without ever being rendered fucbi them (dives. It is only, as really relipious covenants* and not as civil or Ji ate covenants, they can be adopt- ed into ordination vows or baptifmal engagements.. And that they were fuch, the following arguments evince.
1. The Covenanters themfelves, who beft knew their own iutentions do, times without number, re- present them as Vows, which their Confeflion ds- rlarcs to be a religious ordinance, as covenants with CoJ, which mult be rcligious% if any dealings with him be Jo *. The AtTcmbly in 1649, in their laft ief- fion, reprefent them as confirmations of that right which the Father had given Chrijt to the ends of the earth. — — They, times without number, call theru religi* out covenants, —a religious covenant with 6W,--among themfelves,--- a voluntary covenanting with God, ---a more free fervice to Cod, thin that which is command- ed by civil authority •, and hence diOinguifh their co- Tenant, as having a religious and perpetual obligation, ---from ac~ts ot parliament eftablifhing religion, which, are changeable, and of the nature of a civil ratificati- on f. Concerning the Solemn League, Principal Hail lie fays, The lLngHlh were for a civil league, we
* Chap. XXII. C. Lar. Cat. Q. 10S. Calderwo d's Hift. P. 307, 318. D;c!:ior>, Hcnderfon and Cint's anfwers tooooorko! Ahirr'cLo, p. o, 9,6c, 50. <ft cf Al eiUDly, i6;8, p. ai. Supplnatioa of Ail'. i6jy, to K. Charles. Let- ter of All'. 164 J, to nuch.
f Sievenfon'shiftviy of church of Scotlaod, P- J4.*» 347. 14ft 3j0, 34«.
0 fojr
io8 The Religious Nature of
for a religious. They were brought to us in this %• The Affembly 1645, in their Letter to the Dutch, fay of it, " Having made a religious covenant, even as bound to Cod by the firmed bond, that God might avert his wrath already fmokingand hanging over our heads, — a covenant renewed with God, (which lhews that the Scots confidered it as a real renovation of their national covenant J a religious covenant with God and
among ourfelves. If it fhould feem meet to your
prudence to think of joining in the religious fellowjloip of fuch a covenant." How abfurd, for perfons of weaker capacities and lefs inftructed by the Spirit of God, to pretend, at this diftance of time, to know better the nature of their covenants, than themlelves did i
2. Except perhaps in 1581, the church, in her Ge- neral Affbmblies, or Commiffions, took the lead in. promoting the covenanting work. And the ftate, when it did any thing, did little more than ratify the deeds of the church appointing thefe covenants to be fworn §. Nay to me it appears evident, that even from 1581 to 1595, the national covenant was fub- fcribed more in obedience to the church, than in o- bedience to the ftate.
3. In A. D. 1596 and 1638, in which the covenan- ting work was moft delightfully carried on, in Scotland, the ftate had no influence at all in promoting it. Nay in 1638, the court did all it could, to oppofe the covenanters procedure. Indeed our zealous an- ceftors in the preamble to their bond of that year quote many acts of Parliament in favours of that religion to which they engaged, and of the ftedfaft maintenance of it. But they never condfiered thefe acts as a part of their bond, or as a command to covenant in their manner ; but as an evidence that they were doing nothing rebellious or treafonable, as their adverfaries
% Baillie's Letters, Vol. I. P. 381,
% Calderwood, P- aao, 248, 254. Act of Aff. 1639, Aug. 30th, with act of convention that day. A& ot Commiffion, Oct. nth, with act of Commiflioners of EMates, Oct. i*th, i<43- and act of Pari. July 15th, 1644. Act of Commiffion, Oct. 6th, 1648, with act of Committee of Eftates, Oct. 14th, and act dj Pari, Jan. jth, 1649.
pre-
the Scotch Covenants. 109
pretended. Nay* till 1640, no ac"t of Parliament en- joined covenanting work.
4. All along in Scotland, England and Ireland, minifters not ftatefmen, were the ordinary adminiftra- tors of thefe covenants. And upon religious occafions on the Lord's day, before adminiftration ot hi* Sup- per, or folemn fafting, were they appointed to be tak- en *. If, without law, laymen fometimes adminifter- ed thero, that will no more prove them merely fiate covenants, than mid-wives baptizing of children, will conftitute baptifm a mid-wife ordinance. To protect tbem from the infults of Popifh and other profane op- pofers, the minifters in A. D. 1590, had a royal com- miffion, and a number of attendants appointed them, when they administered the covenant. But that will no more prove, that they acled as civil judges, than that minifters, receiving an order from King or Par- liament to obferve a public faft, or hold a Synod, they muft, in their fafting and judging work, renounce Chrift's fole headship over his church, and adopt th£ magiftrate into his place — If it is pretended, that mi- nifters marrying of perfons is not a rettgiotu but civil work, I infift, that the marriage of Chriftians, which is to be only in the Lcrdy — to bring up an holy feed for Him and his church, and the family to be a church in the boufe, and the parties mutual duty copied horn, and influenced by the example of Chrift,— and as it is a covenant of God which is not like civil contracts, dif- foivable by the will of parties, be plainly proven to be a merely civil and nowife religious bond. If bifhops, as fpintual lords, adminifter the king's coronation- oath, I leave it to others to explain and defend their conduct. — It is certain, the defence of religion is a lead- ing article in that oath.
* Caldcrwood, P. 248. Srevenfon, p. 291,294- Baillie's Let. Vol.1, p. 45. L.viagfton's life, p. 22. W'iif.o's de- fence, p. ^37, --243- Letter of Aff 1640, to Helvetians. Atx o' A/T Otf. 1581. Acls of MT. Aug. 8th, 17th, ?ni Comm:flion, Oft. nth, 1643. and of June 3d, 1644- and Aug. 7th, 1648, and of Coninrilion and Committee of Ettates, Oft. 6tli, 14th, 1648, and of Pari. Jin. 51b, $1649, and of EDg. Pari, Feb. 2d, 9 h, 1644.
O 2 5. TUrs
no The Religious Nature of
c. There appears nothing in the origination of thefe covenants, which can prove them merely civil. No- thing appears in the five bonds of our Reformer?, ia 1557, 1559, 1560, 1563, but may well accord to the na- ture of a religious engagement. As Chrillians, and not merely as civil lords, they bound themCc-lvcs, — chiefly to promote the true religion according to God's word.
HadK. James been not only the original aclvifer,
but even the framer of the National Covenant, it might neverthelefs have been a religious bond. The pUlms which K. David penned and James verfified, are rot thereby rendered merely civil. The faff, which tti Jehofbaphat appointed, and at which he publicly pray- ed, was really religious, not merely civil. Cur Con- fefiions of Faith and Proteftant religion were not rendered merely civil, though in 1560 and 169Q, the State took the lead in the ratification and eftabhiliment before any General AfTembiy of thefe periods. It is Dot improbable, that the minifters of tbe church had a principal hand la the origination of our national covenant. In 1580, James was about fourteen year3 of age, and by no tranfeendent genius, qualified for the work. Jufl before, and quickly arter, we find him marking his hatred of tiue reformation. His ruling favourites were not a little (ulpecled and com- plained of, by the zealous clergy, as addicted to Po- pery. Through the tearing out of the minutes of
four feffionsof the Afiembly, October 1 cS:>, by (ome parafite of the court, Calderwcod's hiitory, at leaft his printed abridgment, is imperfect on this period. He only fays, that M the fecond Confeffion of Faith, 1. e. rational covenant, commonly called the King's Confeffion, was fubferibed by the King and his houf- hold, i.e. privy council, January 28th, 158, which is but an appendix to the Firft, i e Scotch Confrjion, and comprehends it ; and fo both are one, — that a charge was fubferibed by the King, March 2d, where- by iubj-jcls of all ranks were charged to fublcribe the Confeffion, (national covenant) and requiring mini- fters to demand faid fubfeription, and to cenlure Inch as refufed. The General Afiembly ia Aoril ap- proved the faid. Confeffior, and enjoined the lubfcrip-
tioa Of it. The AiTtmbiy ia October peremptorily
enjoined
the Scotch Covenants. 11;
enjoined minifters, to fee that this Confeffion of Faith be iubfcribed, by all under their charge.—- The Affcm- biy in February 1588, eDjoined all minifters to deal with noblemen and gentry to fubferibethis Confeffoa
0t Fa:tli. In March 1590, the privy council, at
the eameft defire of the AfTembly, appointed about ninery-fiK minifters to conveen before them, perir.ns of all ranks to fubferibe the Con f effort and genera! Bond. — —The AiTerobly appointed the Confeffioa and Bond to be Iubfcribed anew on copies printed by Robert Waldgrave,'' (in 410, and fronted with the(e (criptures, Jofh.xxiv. 15. 2 Kings xi.'iy. 1U. x'iv. $* which certainly refpecl religious covenants) *. Pctrjr affirms, ?! That Romifli difpeiifations for Tapifts to {Wear the oaths, or do other things required of them, providing they continued true 10 the Pope io their heart, — being fhewe i to K. James (but whether by minhters appointed to watch over the dangers of the churchv he fays not) occasioned the fci matron and fwearing of the national covenant, in orJer to defeat the intention of them. Mr. Qrttg, I celebrated mini- frer, formed the draught of it at the defire cf King James," (and perhaps idftigated James to defue it) -f. — - — With refpe<51 to James' conduct in the drawing, and Grfr fubfeription of this covenant, Spotfwood, who had the beft accefs to original vouchers, had he been inclined to a faithful nfe of them, fays, if So careful was the King to have the church fatisfied and the rumours of the Court's defection from the {Pro-
te(lant) religion reprc (Te J J: '' Betoanto in V/il-
Hamfon'3 Sermon, 1703, t.iys, "The Prefbyte rian party, A. D 1580, got an act of ^ilembly at Dun- dee ngaiift Lpifcopacy. That did net conteet them. They raifed mighty jealouile.i agninft the King and h:s 60 tart, as if they intended to re introduce Popery. To convince his fubjjets of his lir.ceie adherence tj the Proteftant religion, His Majeify cauied his mini- iter John Craig to compile the negative CmferTion, (national covenant) in the form of an oath §." Col- lier fays, " This covenant waafigned, either by the
• ffift. P. 94, 9J, ioj, pit, 220, 24?, 254.
I 1M. part 3d, Jfc>. jfifl 1 Ihit. p. iUi, I P. :c
king
j 1 2 The Religious Nature of
king or the lords of the council, at the requefi: of the General AfTembly *." Rapin fays, * It was drawn up by order of the General AfTembly fS*
The origination of the Solemn League and Cove- nant was equally confident with a religious vow. Not a few of the moft pious clergymen in England had all along, from Elizabeth's eftabhlhment of the Proteftant religion, hated part of the ceremonies, and the lord- ly power of the bifhops. Manyofthefe, driven from their charge, by the Prelatical perfecution, under Eli- zabeth and James, and Charles I had been compaf- fionately taken into the families of great men, for the education of their children- Their inftrucrion and e- xample were remarkably blefTed, for rendering their pupils and others intelligent and pious. They per- ceived the encroachments made upon their religion and liberties by Abp. Laud and his afViftants, and not a few of them conceived a ftrong relifli for what was then called Puritanifm. The fuccefs of the Scotch covenanters, in their ftruggles with the tyrannical court, made many of the Englifh wifh and hope for a fimilar deliverance. In their treaty with Charles 1641, the Scots requefted, that the Englifh fhould be brought to a reformed uniformity with themfelves in religion. The Scotch minifters, who attended their Commiffio« ners at London, in forming that treaty of peace, by their inftruclions and example, recommended their Prefbyterian reformation not a little to many of the moft learned and pious of the Englifh. A correfpon- dence for promoting a religious uniformity between the two churches was carried on by a number of the Englifh clergymen with the Scotch AfTemblies, 1641, 1642, 1643 ', and by the Englifh parliament with the AfTemblies, 1642, 1643. At their requeft, the Af- fembly appointed MefTrs Henderfon, Rutherford, Gil- lefpy and others, to affift the "Wefiminfter AfTembly in compiling ecclefiaji 'ical Standards , of do&rine, wor- fhip, difcipline and government. Alarmed by the terrible mafTacre of the Proteftants in Ireland, and re- duced to ftra ts in their war with K. Charles, the Englifh Parliament requeued, that for promoting and
1
* Hilt. Vol. II. P. 788. f Hift. Fol. Vol. II. P 393.
the Scotch Covenants. 113
cftablifhing uniformity in religion, and preferving their refpective liberties, the two oations might be more clofely connected by a mutual League. The Letter from a multitude of Englifh mir.ifters, — the papers from the Englifti parliament and their Commiffioners, and the Scotch Aflembly's anfwers, manifeft that an uniformity of religion was the principal thing propof- ed by this League. Henry Vane and perhaps fome o- ther Englifti Commiffioners, nevertheJefs, from a dif- like of the Scotch Prefbyterianifm, thought to have gone no further than a civil league, but the Scots be- ing pofitive for a religious one, he yielded. It appear- ed from that readinefs and avidity, with which the Solemn League was received in England, that it an- fwered to the wifties of his conftituents. After the Weftminfter Aftembly had examined and approved it, the Englifh Parliament appointed it to be fworn by perfons of all ranks, and illued forth initructions and an exhortation for promoting that work \ .
6. There is nothing in the matter of thefe cove- nants, which doth not enter into the faith and prac- tice of true religion. They principally engaged to the belief, profeffion and practice of the true Protec- tant religion, in doctrine, worfhip, difcipline and go- vernment ; and renounced, and promifed the regular extirpation of Popery, Prelacy, and whatever el.fe fliould, by the word of God, be found contrary to laid doctrine, worftiip, difcipline, and government, and holy practice. The prefervation of the King's perfon and authority, and of the rights and privileges of the parliament and nation was promifed as a thing fubordinated to the interefts of religion, in which view, it is a very necefTiry and important branch of practical Chriftianity, Rom. xiii. i,— 8. 1 Pet. ii. 13, 17. Tit iii. t.
7, The manner of covenanting reprefented in thefe covenants, corresponds not to merely civil but to re- ligious Bonds. In their Bond '581, 1590, &c. Our anceitors covenanted as throughly refolved in the truth
X Neal's hittory of Puritans, Vol. I, II, III. Naphtali, p. 144. Stcvenfon, Voi. III. Baillie's Let. Vol. I. Arts of A(T. 1641, 1643. Papon's colletfion of ConfcUiorn, p. 58. *^7> 55%%'-"546> R*P«n, Vol. 11. 4$i>— 4$4-
H4 The Religious Nci/ure of
by the word and Spirit of God%-~as believing it with their heart,— and joining them/elves to the reformed kirk in doclrine, faith, religion, and ufe of the ho(y facra- ments, as lively members of the fame, in Chnfi their Mead. If thefe expreflions be but understood, as re- lating to the vifible church) her concerns as luch, are of a fpiritnal and* religious nature, John xviii. 36. Their covenanting in 1596, was (o much detached from the State, and Co religioufly conducted, that you dare not pretend it to have been ft ate- covenanting ; yet they viewed it as a mere renovation of their na- tional covenant, in a manner fuited to their circum- fiances. Shield in Hind let loofe, De Foe, Crook- fhanks, and Stevenfon, and Petty in their cburcb- fciftories, and Gillefpy in bis Engli/b Popijb ceremonies, call it a renovation of their national covenant •'. E- piftola Philadelphi fubjoined to Altare Daroafcenum, fays, n Their iacred and folemn covenant was renew- ed, in which men of all racks covenanted with God, that they would adhere to the religion 3od difci- pline t«W Calderwood, who was perhaps prelent, fays, •'The end of the convention March 1596, was to enter into a new league with God, — holding up their hands, — entering into a new league and covenant
with God, that the covenant might be renewed in
Synods, after the fame manner. — i be covenant was renewed in Synods. — The covenant was renewed in
Prtibytries The covenant was renewed in Parilhes £.
In 1604, the whole brethren of the Prefbytry of
St. Andrews and Synod of Lothian, fublcnbed the con felSon of faith and national covenant anew^ like
as they fubferibed the fame in the year 1 596, ■
which confeffion, i. e. national covenant is lo'emnly renewed in the covenant celebrated in the general and provincial AiTemblies, Prefbytries, and Kirk-feflions, in the year 1596 ; and how (hall any be heard againit that which he hath folemnly (worn or fubferibed § ? The Affembly 1638, Set". 17th, fay, ■■ The covenant was renewed in 1596." The preamble of the cove-
♦ Hift. on A. D. 1576, Engliih Ceremonies, ?«jrt a. p. 35. f P. 7. i Hift. P. 317* 3i8, 313* 2*4, 3*5.
§ HUt.P.434> 485, 7".
cant,
tire Scotch Covenants. 115
rant, 16^8, affirms, that " the Afembly 1596, and all the kirk judicatures, with the concurrence of the nobility, gentry and burgeltcs. did with many tears acknowledge before God the breach of the national covenant, and engaged themfelves to reformation "
— Id 1638, they covenanted in obedience to the
command of God \ conform to the practice of the godly in former times, and according to the laudable example of their worthy and religious progenitors, and of many yet living among them, (i. e who had covenanted in i 596.) — They covenanted as agreeing with their heart to the true r eliq izn, .—and from the knowledge and confcicnce cf~ their duty to Cod, their king and their country, -with' cut worldly re/peft or inducement, io far as human in- firmity will fuffer ; — as Chrifiians renewing their cove- nant with God ;+—as refolvcd to be good eximples of all foodnefsy fobernefs and righteoulnefs. — In 1643, they covenanted as unfeignediy dejirous to he humh'ed for their Jins, in not du'y receiving Jefus Chriftt and walking wor*
thy of him. In 1648, they covenanted in imitation
c* their penitent predecefTbrs in 1596, — as deeply affecl- ed with their fins, efpecially the undervaluing of the gof- pel, that they had not laboured in the power thereof, and received thrift into their hearts ; — and as really and fncerely penitent ; denying t hemf elves % and refolving not to lean on carnal confidences, but to lean to the Lord. Pare you pretend, that all thefe expreffions, in their feveral bonds, reprelent men, merely as members of a. commonwealth , employed in mere jl it e -covenanting ?
8. The ends of their covenanting expreffed in their feveral bonds are religious not merely civil. In 1581 1 596 and 1604 they covenanted in order to pro- mote and preferve the profejfrm and practice of the true Protejlant religion ; — in oidur to advance the kingdom of Chrift, as the principal) and the welfare of their country as iheirfuhordinate end — In 1638, they cove- nanted as a means of obtaining the Lord's fpecial fa- vour, and of recovering the purity of religion $. In 1643, they covenanted that they and their po/terity might as brethren, live together in faith and love, and the Lord delight to dwell among them ; and tliat the I.tJ
$ Stevenfun's hiftoiy, P. 184. 351.
P might.
n5 The Religious Nature of '
might be one , and his name one, in all the three kingdoms* that the Lord might turn away his wrath and heavy in- dignation, and ejiablijlj thefe churches and' kingdoms in truth and peace. In 1648 they covenanted, for ad- vancing the knowledge of God) and holinefs and righteau/-' ne/s in the land.
9. There is nothing in thefe covenants, or in the feafons of taking them, which doth not perfectly har- monize with a taking hold of God's covenant of grace. Mens belief, profefllon and practice of the trite Pro- teftant religion, and labounc^ to promote the wel- fare of their king and country1, agree well to it, Tit. ii. II, 12, 14. & iit. f, 3, 14. Prov xxiii. 23. 1 Pa.
ii. 13, 17. Rom. xiii. 1, — 8, it, — 14. Their vol.m •
tary joining themfelves to the church of God as lively members in Chrift,— and agreeing with their whole- heart to his true religion and ordinances, agree ex.ict- 3y to it, Pfal. xxii. 27, — 31. & ex; 3. 2 Cor. vrrr. 5. Having before their eyes the glory of God, and ad- vancement of the kingdom of Chrifr, and their ear- ned and conflant endeavours, in their ftations, that they and their pofterity might live in faith and love, delightfully agree with it, Mat. vt. 9. 10. i Cor. x 31. 3Eph. iii. 14, — 19. 2 ThefT. iii. i. Pfal. Ixxviii. 4, — 9. Ila. xxxviii. 19. An unfeigned deiire to b^ humbled for their fin in not duly receiving Chrifr, and walk- ing worthy of him, and for their unworthy ufe of the facraments; — a real and fiocere repentance, felf-Je- nial, and resolution to lean upon the Lord alone, ac- cord excellently with it, Ezck. xvi. 62, 63. & xxxvi. 25, — 32. Phil. iii. 3, 8, — 14. The covenanting fea- fons being remarkable for troubh or danger, — the out pouring of the Holy Ghoft, — and deco convicti- ons of fin, arc precifely thofe marked out for that work in fcripture, Joel ii 12, 13. Pfal. 1 14, 15. & Ixvi.-t^, 14. Ezek. xx. 36, 37. Hoi. ii, 7, 14. & v. 15. & iii. 4, 5, Ifa. xliv. 3,-^-5. Acts ii. 2 Cor. viii 5. Jer* I. 4, 5.
Thefe covenants indeed connect fulfilment whh gra- cious rewards, and violation with fearful judgments J. But this annexed ianction no more renders them cove- rt See Covenant-Bends of 1581, 1638, 1643, 1648.
nants
the Scotch Covenants. 1x7
n&nts of works, than/2 help me Cody in the conclusion of oaths, renders every oath a covenant of works. Notwithfianding this fanction annexed to the Israe- lites covenants of duty with God, they might well Band fledfaft in the covenant of grace, Lev. xxvi.
Drut. xxvii, xxx. 1 Kings ix. In this world, the
Law, as a ride of life, hath an annexed fanction of gra- cious rewards and fearful chaftifements, as well as it fcath as s covenant, one of legal rewards and punifh- ments, Pfal. i. Ifa hi. jo, 11. Exod. xx 6, 12. Piom. ii. 7,— ro. & viii. 13. Heb. xi. 6. Gal. vi. 7,-*-io. I Cor. xv. 58. Without Neonomianifm, the Holy Ghoft calls that which is annexed to believers obedi- ence, a reward, an J that which is connected with their difobedience, a pvnijbment, Pfal. xix 11. & Iviii. 11. Prov. x?. ig. & xxiii. lb'. Mat. v. 12. & x. 41. Ger, a ix. 13. Amos iii. 2. 2 Cor. ii. 6 Lam. iii. 39 Pfalm xcix. 8. " The threatenings of God's law ibew believers what even their fins deferve, and what sffictions in this world they may expect for them, al- though freed from the curfe thereof, threatened by the law. The promifes of it (hew them God's appro- bation of ol-edience, and what bleflings they may ex- pect upon the performance thereof, although not as cut to them by the law as a covenant of works j To as a man's doing good, and refraining from evil, becaufe the law enccrurageth the one and deterretli From the other, is no evidence of his being uuder the law, and not under grace J *'
10 The re.r.arkabie effufion of the Spirit of God, jvhxh attended the fwe^ring of thefe covenants, fcr the conviction, conveifioo, and confirmation ot mul- titudes, fixing in their hearts fuch a deep fenfe of reli- gion, as all the profanenefs and perfecution of twenty eight years cou'd not eradicate, — is no contemptible evidence that Me looked upon them as religious, not merely (late covenants. It is at our infinite hazird, if we call that common and unclean t which God hat.i to Angularly honoured.
OrjiCT. I. 4< Our Covenanters characterizing themlclvcs Noblemen, Darons, Uurgejja and Conmins,
t Cjnft/T. XIX. 6, 7. Marrow, Part jd P. 14, Ut.--i47. P 2 pit. el
Ii8 The Religious Nature of
proves their covenants to be mere civil covenants** Answ Will then others characterizing themfelves minifters render them, at the fame time, church-cove- nants ? Hath Solomon's denominating himfelf King of lfrael, in his Proverbs and EccleGaftes, rendered thefe two books merely civil, not religious ? If, in a Bonder Bill, I denominate myfelf minijler of the gof- feU Will that render the Boud or Bill religious and ecclefiaftical ? (2.) As they never ufed fuch charac- ters in their bonds, but when they covenanted contra* ry to their King's will, they probably intended no more by them, than merely to mark the great harmo- ny of all ranks, for the encouragement of their friends, and the terror of their malicious enemies. (3.) There was no irreligion, in fubjtcYmg themfelves and all their honours to the fervice of Jefus Chrift, as made of God Head over all things to his Church, Revel, xxi. 24.
Object. II. " In 1638, and 1643, they framed their covenants to admit Epifcopalians and Indepen- dents, whom they would not have admitted to the facraments.,> Answ. As in taking thefe covenants, men bound themfelves to the regular reformation of every thing found finful, when tried by the word of God, our anceftors agreeable to Rom. xiv. 1. Ifaiah xxxv. 3, 4. were willing to help forward the weak, and admit to their covenant and church fellowship, every perfon, who appeared willing to receive more light, even though they were not in every refpect, e- qually enlightened and reformed as themfelves. But, I defy you to prove, that they excluded one upright covenanter from their religious communion. (2.) The covenants of 1638 and 1643, were not framed to admit any who refolved obitioately to adhere to Epifcopacy or Independency. lathebond of 1638, men bound themfelves to forbear the practice of Epifcopa- lian government, and of the articles of Perth, till they fhould be tried and allowed in a free General Affembly. The covenanters declare, that their inten- tion in that bond, was againft all innovations and corruptions % In the covenant ©i 1643, that para-
\ Stevenfon's hift. P. 351;
graph
the Scotch Covenants. 119
graph, which peculiarly refpected the Proteftants ia England and Ireland was prudently fuited to the weaknefs of many of them. But there is nothing ia it, which favours either Epifcopacy or Independen- cy. The preservation of the reformation attained ia Scoiland fworn to, excluded them both. If then E- raftiaus or Independents, and others difTembkd with God, and their brethren, in taking it, they, not the covenant, are blameable. Mens hypocritical recepti- on of the facraments will not render them civil ordi- nances. (3.) You can never prove, that the covenant of 1538 was tendered to the Doctors of Aberdeen, after they had fhown their obftinate attachment to Prelacy. Or that Philip Nye, or any others, after manifefting their obftinate attachment to Independen- cy, had the covenant of 1643, tendered to them by any truly zealous covenanter. Baillie affirms, that the Scots were peremptory againft keeping open a door to Independency in England J.
Object. III. u The impofition of thefe covenants under civil penalties, proves them to have been mere- ly ftate covenants." Answ. No more than the re- quirement of men under civil penalties, to partake, at leaft once a year, of the Lord's Supper, rendered it a merely civil ordinance. An ordinance may re- main religious, though a civil fanclion fhould be fin- fully annexed to it. (2 ) If, which I do not, you be- lieve, that Afa and Jofiah, by penal laws, compelled men to take their covenants, you can fcarce condemn our covenanters annexing civil penalties to the refufal of their bonds, efpecially as they knew, it would fcarce come from any, but fuch as were malignant ene- mies toihe civil as well as religious liberties of the na- tion. (3.) In 1596, 1638, 1648, and 1649, thtfc covenants had no penalty either civil or ecclefiailical annexed to the not fwearing of them, without any hint from the covenanters, that this altered the na- ture of the engagement.
Object. IV. "Our anceftors gave up with their covenanting work, whenever they got the ftate of the
t Committee of Wellmiciler Aff. anfwers to Independents, p. 106,-113. WilfoDS defence, p. 304. Bail. Jet. Vol. I. p. ;oi.
nation
llo TheVcrpctua! Obligation of
nation fettled by mears of ir ; and having not their civil liberties otherwife fec'urcd at the Revolution, they never covenanted at all.'' Answ, (i.) DM t n years of murderous invasion and outrageous conten- tion, and twenty eight years of horrible profanenefs and perfecution make our nation fo happy, that co- venanting with God our deliverer was iiq more nece- fTary ? Or, Have the fearful profanation of the name of God by unnecefTary and wicked oaths, or the Shocking bribery and perjury, too common in the e- lecYion of our Reprefentatives in Parliament, and onr other outrageous abominations, rendered Britain fo holy, that thefe covenants need no more be regard- ed ? (2.) Not the alteration of the national affairs to the better, but the alteration of mens hearts, to the worfe, made covenanting with God to be (o contemned at the Reftoration and Revolution.
lit. That thefe folemn and religious covenants with God, in which all grofs herefy, blafphemy, idolatry, Popery, and other abominations have been repeatedly abjured, bind not only the immediate fwearers orfub- fcribers, but all their pojlerity and other reprcfentees% in all generations folio-wing, to a faithful performance of every thing engaged, mufi now be demonstrated.
I. That which is engaged in thefe covenants, being moral duty, commanded by the law of God, is of perpetual obligation* The whole faith and practice to , which we therein engage are ftated from the oracles
of God, in our excellent Standards. If the matter in itfelf, were contrary to God's law, no human cove- nant could bind us, or any reprelented by vs, to it for a moment. We can have no power from God to bind ourfelves or others to any thing finful, 2 Cor. xiii. 8. Nor can any human deed be valid in oppoh%
lion to his fupreme authority. if the matter were
indifferent, no vow or .promifljry oath could lawful- ly conftitute a perpetual obligation, as the alteration of circumftances might render it very unexpedient and uoedifying, 1 Cor. vi. 12. & x. 23. cc xvi. 14 Rom. xiv. 19. But if that which is engaged, be prccifely, what every perfon, in every age or circumftance, is
bound
the Scotch Covenants. m
bound to, by the antecedent tie of the law of God, nO man c in be, in the lead, abridged of any lawful liberty, by being brought under the mod folemn obli- gation of an oath or vow. The ilri&eft fulfilment
oKit cannot but tend to the real profit of every one concerned, both in his peribnal and his focial capaci- ty, Wall xi;i. i i. i Cor. xv. 58. I fa iii. 10. Proverbs x;v 34 Rom. ii. 1, — 10. It is therefore for the ad: Vantage of us and our pofterity, to be hedged in, and bound up to the moit exact conformity to God's law, by every mean which be requires or allows, in his word, --even as'it is for our advantage to have our li-
b.ity bout] led by the ledges of bridges. The law
of dod requires us to do every thing which is calculat- ed to pEptnOfe or fecure cur own or our children's walking in the tru;h, Gzn. xvii. 7. lYal. x!v. 17. & Jxxviii i,— y Ifa.xxx.viii. 19 3 John, ver. 4.— i£rc. prcfents ft; e nn vows as a mead molt effectual to an- swer this pu^pofe, Pial. cxix. 106. & Uxvi. 1 1. & | 14 fe lvi 12. & lxvi. 1 j, (4 & lxi. 8. &cxvi. t2\ —■19. fccxxxii. 1,-5. Gen, xxviii. 2o. Utut, v. 2. & xxix. Jofh xxiv. 15, 24. 25. 2 Ohron. xv. i2. & xxiii. 16/ 17. & xxix. jo. 3c xxxiv. 30,-32 Ezra x 3. Nth. ix. x. lfa. xix. 18, 21. & xliv. 3,— < A xlv. 23, 24. Jer. I. 4, 5. 2 Cor. viii. 5.
2. Dy ihe repeated judicial ac~Ls of both church and ftate, approving and in. poling thefe covenants, they were couiliunid the adopted /.nus of both, proper to be acknowledged and fubmitted to, by all their mem- bers, «.n then, oft folemn manner, which their circum-
ftauces permitted. Several of thefe act?> as well as
the belt duties of ChriAians, had their finful infirmities particularly on the head of penalties, which I mem not to defend. But in (b far as thefc acts aoproved and authorized thefe covenants, which bound" men to receive and hold fait fuch temporal and Ipintual pri- vileges, as God had given them, and thankfully im- prove them to his glory, — and required a Chriflmi regular, and feafo.uble taking of them,— al^y wore certainly good and valid. Iking good in thaml and the exact performance of them calculated to pro- mote the glory of God, and eminent wxrjfaro of both church and Itate, thefe covenants, if once regularly
adopted
122 The Perpetual Obligation cf
adopted as laws, muft remain obligatory upon the a- dopting focieties, while they exifi: Civil rulers being ordained minifiers of God for good to men, Rom. xiii. 1,-4. and church officers appointed by Chrift for the edifying of his body, Eph. iv. 11,-14. have no power againft the truth, but for the truth, 2 Corinth, xiii. 8, 10. and fo can no more repeal a law, which promotes only that which is morally good, any more
than they can give validity to a finful one. Thefe
covenants muft therefore, in the view of God and conscience, continue binding, as laws divinely ratifi- ed, upon us, as fubjecls, and as Chriftians. But it is their much more folemn obligation us public Vows and Covenants with God, which I mean to eftablifli, par- ticulaily with reference to Scotland.
3. The matter of thefe vows being morally good, calculated to promote the holinefs and happinefs of e- very perfon in every age, the immediate covenanters werefucb as laid every pofiible foundation of tranf- mitting the obligation of their vow to the whole church and nation, to all generations. The Representa- tives of both church and ftate, — the Majority o£ the Society, and our own Parents, in their refpec* tive ftations, took thefe covenants. What could tran* fmit and extend an obligation to pofterity, if all this did not ? You cannot but allow, that even in private civil deeds, the obligation is extended far beyond the immediate engagers. In bonds, refpectlng money or fervice, men bind not only themlelves, but their fuc- ceflbrs, and afligns, erpecially, if they have the con- tinued right to-, or pofTcffion of that fund or property from which that money or fervice natively arifeth. The obligations contained in a call to a minifier, fix on the whole congregation, if fubferibed by the majority, without any regulcr diffent,— and on fuch as after- wards accede to it. The treaties of peace, trafiiclc, &c. contracted by Kings, Parliaments, Magistrates, are held binding on their fubjetts, and even on their pofterity. They, who accede to any focicty, fall un- der the binding force of irs focial engagements for debt, duty, &c. If bonds and covenants did only bind immediate contractors, nothing but the wildeft diforder would enfue. If the immediate engagers,
quickly
the Scotch Covenants. 123
qu'ckly after died, they who trufted to their engage- ment, might be totally ruined.— A minority, who had been £!ent during the tranlaction, might, in a few days, overturn a bond or contract of the majori- ty. Subjects might, at their pleafure, render void the contracts and treaties of their rulers. To pretend, that men may not ufe the fame freedom, in binding their representees and pevftetky to GoJ, as in binding them to men, is highly abfurd and fhocking, as it repiefents God as more dangerous, and Iefs honoura- ble and ufeful to be dealt with, than the very worft of men. Why may not a parent, in offering his child to God in bapriim, take hold of God to be his God, and the God of his feed after him to all generations, — and dedicate not only that child, but all his pofte- ri«y to God, as his honoured vaiTals and fervantsf
Gen xvii. 7. Acts ii. 39. I Is this Iefs dutiful, fafe,
or hooourabie, than to infeft himfeif and them in fome earthly property, and bind them as pofTchTors of
it, to be the vainis of fome iinful fuperior? If the
majority of a (cciety, especially in diitrefs, may put the whole under the authority and- protection of a man who is a great finner, why muft they act either w ck:dly or foohfhly, if, by a folemn dedication, they put it under the efpecial care and protection of the Great GOD our Saviour ? Rev. xi. 15 Pial. ii. 12. & xxii. 27. If the reprefentatives of a people, may bind them to live peaceably and trade honeftly with earthly neighbours ; or may, in fome cafes, Sub- ject them to the power, law?, or exactions cf other earthly Superiors, — why allow them no power to Stu- dy peace with God, and to follow peace with, all men and holincfs ? — No power to Surrender them to God, to be ruled by his law, — and to render him his due re- venues of honour ? — Hath not God an original and fupreme right to all men as his creatures, fubject?,- and children ? Are they not all bound by his law to the whole of that duty, to vwhich, we contend, any man ought to be bound by a vow of perpetual cbli a a- tbn ? Is it not in<;xprci]i;)iy honourable, fafe and pro- fitable to Hand under the fpecial care of, and in rela- tion to Gjd in ULriir, Dead iv. 7. & uxnr. 20, ?
CL Why
124 The Perpetual Obligation of
Why then more fhy of devoting pofterity, or other reprefentees to him, than to a flnful man and his for- vice ?
In covenants with men, a proper and timely diffent may frequently be well founded ; and may eff<? etually divert this obligation from the difleoters. But how there could be a lawful diffent from an engagement carefully to keep all the commandments of God and nothing elfe, I know not. Had the whole, or even the body of the Hebrew nation, timely and regularly difiented from the treaty made by their princes with the Gibeonites, it might have diverted its obligation from them — lnftead of this, they appear to have a- greed to the final ftating of it, without a fingle mur- mur, Jofh, ix. But, if thefe princes had, by cove- nant, devoted themfelves and their tribes to a careful keeping of God's commandments, I know not how the peopfe's diffent could have diverted the obligation from themfelves. In covenants with men, the non- fulfilment of fome condition or fome difpenfation or remiffionmay weaken, if not perfectly annul, the ob- ligation. But none can difpenfe with, or grant re- miffions, in the matters of God. Covenants "made with God are more abfolute, and lefs ck>gged with conditions, and fo more obliging. The covenants of which we now treat, being about indifpenfible duties of morality, upon which dependeth the glory of God, the advancement of the kingdom of Jefus Chrift, the honour and happinefs of magiftrates, and the public liberty, fafety and peace of the nation, and the good of pofterity in all time coming, ought to have their obligation allowed to fix, wherever any ground can be found, while Chrift hath a kingdom, and the cove- nanters a pofterity, particularly in ScoUand 5 for,
(1.) Our civil Reprefentatives by thefe covenants devoted themfelves in their ftation, and their fubjecls, in fo far as under their power, to the fervice of God. . ft, 1 58 1 and 1590, King James and his privy council took the National Covenant, and required their fub- jecls to follow their examp'e. In 1638, the privy council again took it, as it ftood in 158 1. In 1640, the members of Parliament took it, as explained by the Aflembly 1638, to abjure Prelacy and the Jive ar- ticles
the Scotch Covenants. 125
ticks of Perth , and appointed it to be fworn by all the members of every future Parliament. It was fworn by the members of Parliament 1644. In 1649, tnc rational covenant, and the Solemn League which was materially the fame, were renewed by the members of Parliament, with folemn fafting and humiliation. The oath framed in 1641, to be fworn by members of Par- liament, at taking their feats, exprefiy approved the national covenant. King Charles I. gave a folemn approbation of it. King Charles II. and other magif- trates took the covenants in 1650 and 1651. Now, if a covenant made by the princes of Ifrael with the reprefentatives of the Gibeonites, in a matter which concerned the Lord's land and the remote fervice of his altar, extended its obligation to the whole nation of Ifrael, who confented to it, no otherwife, than by fi- lence at the final ftating of it, — and to their pofterity, for many generation?, — that four hundred years after, they were punifhed with a famine on account of SauP* br:ach of it, Jofh. ix. with 2 Sam. xxi. and to the
Gibeonites and their pofterity ; Why not allow the
covenanting deed of our Princes to extend its obliga- tion in like manner ? If rnagiftrates be the minifters of God for good to men, Why fhould they not be ca- pable to furrender themfelves and their fubjects to the ipec'al care and fervice of God, their common and beneficent Superior ? If they pofTefs the powers aflign- ed them in our excellent Standards, Why may they not, as nurfing fathers of the church, <ievotc them- felves and their fubjecls of the fame true religion, to the enjoyment of God himfelf in his oracles and or- dinances, and to ferve Him regularly in Chrift ? If Jofhua could bind himfelf and his family to fervc the Lord, why may not magiftrates bind themfelves and their fubjtcls of the fame true religion, to receive and hold faft the like honour and happinefs ? If for the benefit of their fubjeftt, magifintes may, in a time of need, fubj-cl themfelves and their people to fome powerful Monarch, whofc fury is terrible, but his fa- vour extremely profitable, or mny approve and ratify fome former grant of that kind,- -Why may they not for the lame end, devote themfelves and fubjec'b to the Great UQD our Saviour, and Prince of the kines Qj* of
126 The Perpetual Obligation of
of the earth ? Why may they not bring their glory in* to the church ? and as judges kifs the Son of God, folemnly approving r-nd in their ftation ratifying that grant which his Father made to him, of the omer- reoft ends of the earth ? Rev. xxi. 24. & xi. 1 5. Prov. viii. 15, 16, Pfal.ii. 8,— 12.
(2.) In thefe covenants our Reprefentatives in the church, in their ftation, devoted themfelves and their people to the faith, profefilon and obed;ence of Chrifr. In April 1581, the General AfTembly unanimously approved the national covenant, and then in October cnfuing,in the name of Chrift, appointed it to be fub- fcrjbed by all Proteftants. In 1588 and 1590, they made further acts for promoting this fubiciiption. The general AfTemblies of 1596, 1638, 1639, and the Commiilions or Aflemblies of 1643, 1644. 1648, 1649, enjoined the (Wearing of the covenant by all a- dult church-members. I do not know of one Prefby- terian minifter or ruling elder in Scotland, who, in a- Dy of the covenanting periods of 1581, 1590, 1596, 1638, 1643, 1648, declined taking it. Now, it ci- vil reprefentatives may bind their fubjects and tbeir pofterity by civil contracts, Why ought rot the har- monious dedication of themfelves and people to God, by church-rulers to have a like binding force ? If, in public prayers, minifters may devote themfelves and congregations to Chrift, why may not they and ruling elders conjunctly do it, by public covenant .; But we do not chiefly reft the matter on thefe grounds ; for,
(3.) It is beyond all contradiction, that the lawful and public covenints civil or religious, winch are made by parents, do bind their pofterity. The oath of Efau, in which he refigned his birthright to Jacob, bound his pofterity never to attempt recovering the privileges of it, from Jacob or his dependents Hence Efau and his family, after the death of Ilaac, remov- ed intirely from Canaan, Gen. xxv. 33. & xxxvi. 6. Even the public curie, which the Jews took upon themfelves and their children, hath been manifeftly binding on them thefe (eventeen hundred years paft, Mat. xxvii 25. The vow of parents in the annent eircumcifton, or lUCbriftian baptifm of their infants,
extends
the Scotch Covenants. 127
extends to thefe children,— nay according to the ex- tent of God's covenant and promife to aP their future feed, Gen xvii. 7. Acts ii. 38, 39. Hi nee, what- ever any of them do contrary to that vow, roiniat once be perfidy and rebellion againft God. Nor will their wilful or flothful ignorance of that obiiguiot), or their non confent to it, when grown up, free them from that guilt, any more than ignorance of Adam's covenant, or of the breach of it, can free his pofterity from the guilt of his firft fin, or from perfidy in their perfonal violations of that covenant of woiks. la l)eut. v. 2, 3. God, by Mofes declares, that the co- venant made with the iiraelkes at Sinai, was not made with them only, but with all that new generation of their children and grand children, v/ho furvived
them, Num. xxvi. 64. In Deut. xxix. 14, 15 he
declares, that the covenant taken by th.it new genera- tion in the plains of IVioab, did not on'y bud them who were alive and prefent at the entrance into it, but alfo others, even their pofterity — Their covenant with the Gibeonites flid not only bind the immediate engagers and confenters, but alio their pofienty, mi. ny ages afterward, Jofh. vs. 15, 19. with 2 Sun. xx;.
J. Now, thefe covenants 01 allegiance to God .ami
duiy to men, of which we are treating, were t'vrorn and i'ublcribed by our own tui!urjit tho* new mediate parents, and when it is confiuertd, how frequent- ly that covenant, the lame in lubftance in the fetne* ral Bonds, was (worn or Itobfcribed, and how gene- rally ; — and how readily lame covenanted on 00c occafion, whofe anccflors had not on a pieceding ; — . and how families have been fince iutermiied, it wilt fcarcc remain probable, that there is a Scotchman lealf on the continent of Britain or Ii eland, who is rut delcended from fome covenanter. If any, to his owndifgrace, will contend that id all thefe and diffe- rent periods of covenanting i ctti , 1590, 1596,1638, 1639. 1643, 1648, 6c. all h'u progenitors were lucli mer- neutrals, or malignant oppofcrs, of the true reli- gion and liberties of the couuuy, that noneoftlieai took the covenant, let him take heed, hit, after all, God his Creditor find him a perjured tnipfgrcflar of lUc covenant of his fathers, — or at Icaflfj ot the cove.
128 The Perpetual Obligation of
nant made by his church and nation, and their refpec- tive Reprefentatives.
(4.) That lawful covenants, made by the greater part of a fociety bind the whole, and every future acceder to it,— at leaft, unlefs the minority or acceders have, by a proper diiTent, diverted the obligation from themfelves -,— and that, if remarkably calculated to promote the common advantage, they bind the mem- bers of it, while it continues a fociety, — Common fenfe will not allow us to doubt. That the exact ful- filment of our covenants with God, is remarkably cal- culated to promote the honour of Chrift and his Fa- ther, and the welfare of both church and ftate, hath been formerly hinted. No perfon therefore could, or can, by any lawful diffent, divert their binding force from himfelf. Nor do I remember of any, who regularly attempted it in Scotland.
Without doubt, the majority, nay body of the Scotch nation nation entered into their Solemn Cove- nant with God. In 1581, both the pi ivy council and the General AfTembly, in their refpe&ive acls enjoined the taking of the National Covenant. iX In this year, in the month of March, was the National Covenant folemnly taken by the king, his council and court, and afterwards by the inhabitants of the kingdom *." •« The National Covenant (was) fubferibed by the King, his court, and council, and afterwards by all ranks of people in the land f." " That good order of the church was three years ago approved, fealcd, and confirmed with profeilion of mouth, fubfeription of hand, and religion of oath, by the King, and eve- ry fubiefl of every efface J." *l In 1590, the Natio- nal Covenant was again fubferibed by all forts ofptr- fons § " " In March 1590, the bond for religion was again ratified in council and about ninety-fix mini- flers, in different parts of the kingdom, were appoint-
• Brown's Apohgetical Relation, P. 17.
t CrookOiank's hift. P. 10. Comp. Calderwood, p 96, 102, hi! Spotfwood, p. 309. Petry, part 3d, p. 407. Col- lier, Vol. II. p. 571.
± And. Malvin, in Petry, p. 445. Comp. Vi'ndicias epHlo- tePhiladelphi, P. 5$. § Crookihacks, P. 11.
cd
the Scotch Covenants. 129
ed to conveen before them the godly of all ranks, and minifter unto them the National Covenant, and to take their fubferiptions *, and an hundred and thirty of the nobility and gentry to affift them, as fhould be
necefTary In confequence hereof, copies of the co»
venant and general Bond were dilperfed through the whole kingdom, and the covenant fubferibed *." u Their Con feflion of Faith and Solemn League and Covenant (was) fubferibed by the whole Scotch na- tion f t* *« It was fubferibed by all forts of perfons, the whole land rejoicing at the oath of God. It was attended by many choice bleffings from the Lord %." About this time the General AfTembly appointed this covenant to be renewed in Univerfities every year.-— In 1596, the covenant was renewed in the General .Afiembiy by about four hundred minifters, befides el- ders and others, with great folemnity, and attended by a remarkable effufion of the Holy Ghoft, and bit- ter mourning for fin, and earneit reformation from it. It was afterwards renewed in Synods, Prcfbytries, and Parifhes ; but in many parishes, particularly in Edinburgh, where the court had much influence, it was delayed and neglected. In 1604, the covenant was fubferibed by all the members in the Prefbytery of St. Andrews and Synod of Lothian §.
The renovation of the covenant in 1638, was dill more univerfal and harmonious. " This covenant like an alarm bell brought together all the Scots, who were diflatisfied with the government, that is almoft the whole nation. It was fubferibed by the great men and the people, except the privy counlellors, the jud- ges, and the bifliops, and fuch miniftcrs as were dig-
* Catiferwood, P- 248, 254.
t Ncal's hiltory of Puritans, Vol. II. P. 259.
t Teftirrony by Rutherford, Guthrie, and 15 other Pro- tettors, p. 14. Comp. Epift Philadelphi, p. 6. Steveufon's Introduction, p. 164. Willifon's Ttftim. p. 5. Scccd. Tef- timony, p. 17.
§ Calderwood. P. ;tt, 312, 317. 318, 323. 3M. 3*5. 484, 485. 7i*« De Foe, p. 132. Crookfhanks, p. 13. brown's Apol. Relat, p. 24, 403. Petry, p. 5I1, 570. Spotfwood, p. 416. Stevenfon, p. 169,- -172* Epift. Philad. p. 7. Afts of All. 1638. p. 38. Preamble to Covenant 1638 & 1648.
niuries
13^ TJje Perpetual Obligation of
Ditaries in ihe church. By the publication of this
covenant, the Royalitis were not above one to a thou- find. The covenant was the iole law the people would follow, with refpett to religion %%* " All ranks and conditions, all ages aod fexes flocked to the iubfcrip- tion of this covenant. Fjw in their judgment difap- proved it, and ftiil fewer dared openly to condemn it. The King's mioiiiers and counfellors were, moit of them, feized by the general contagion The cove- nanters found tbemfelves fecooded by the zeal of the whole nation *." " In the leveral counties and (hir.js, it was received by the common people as a facred ora- cle, and fubtcribed by all fuch, as were thought to have any ztal for the Protectant religion, and the li- berties of their country. The privy counfeilors, the judges, the bifnops and the friends of arbitrary power were the principal who re fu fed it f ." *« Tl.eJe right- ly judging that the procuring caufe of all the calami- ties of the nation was the violation of their National Covenant, unanimoully re'olved to renew the fame. The town of Aberdeen was the only place of any note in the kingdom, that declined joining in the covenant,
(yet even there) feverals of fpecial note cheerfully
put their hands to the covenant, which was fworo by the generality, of all ranks through the nation, before the end of April t." «« They refolved upon renew- ing the national covenant, which had been almoil bu- ried for forty years before. — 3cing read in churches, it was heartily embraced, (worn, and fubferibed by ail ranks, wfth many tea>s and great joy ; \o that the whole land great and fmall, a very few excepted, with- out any coaipulnon from church or ftate, did, in a few months cheerfully return to their antient princi- ples, aod fubjec't themfctves to the oath of God for reformation. Both the court and prelates were enrag* ed againft them tor it •, but the Lord remarkably countenanced them with the extraordinary manifefta- tioo'ofhis prefence and down-pouring of his Spirit §."
It Rap-i>, Vol. II. P. 3o3. * D. Hame's hift. on 16-8. f Ntal's hiftory of Pu. Vol. II. p. 160. % Crookihanks, Vol. I. p. 28. $ Willifoa's Teftinuay, P. 7.
" The
the Scotch Covenants. 131
M The whole body of the people of Scotland were en- gaged to God, by lolemn covenants and vows fre- quently renewed, to own and endeavour the preferva- tion ot the reformed religion, &c. — Not only did the body of the commonalty, (wear thefe covenants, but the magistrates themfelves did take on the fame vows and engagements, -folemniy promifed to profecute the ends of this covenant. All the lovers of God and friends to the liberties of the nation did lolemnly renew the na- tional covenant, wherein they were iignally counte- nanced of the Lord V So much for the t^ftimony of foes and friends, who lived at i'ome diftance of time.
Let us now hear eye and ear witnefTes of that work. *' Upon the firrt of March 1638, the covenant was publicly read and iubienbed by them all, with much joy and (houtjng — Afterward the covenant wasfubferi- bed every where in parishes, with joy, except in the North f." V Within not many months, almoft the whole land did (object themielves to the oath of God, which was attended with more than ordinary influen- ce of the Spirit %<* " The Lord did let forth much or his Spirit on his people in 1638, when this nation did iolemnly enter into covenant — Then did the nati- on viiibly own the Lord, and was vifibly owc^d by him. A remarkable gale of Providence did atcend the actings of his people, which did aftonifh their ad- vfrfaries, and force many of them to own fubjeiSlion §" ** Except one day at the kirk of Shots, I never (aw fuch motions from the Spirit of God,— all the people generally and mojl willingly concurring (in fwearing the covenant) thro* the whole land, except the profeiT- c d Papifts, andfome few who for bale ends, adhered to the prelates, the people univcr/aily entered into the co»
* Sir James Stewart in jus Populi, P. 3, 4. He and Stir- ling in Napinaii, p. 140. V\ii!on's defence, p. 136,- --243. S'cvenfon, p. 25*1. &c. E q; Guthrie's hift. of Scotland, Vol. IX. p. 138. Burnet's memoirs of the Dukes of Hamil- ton, on 1638.
t B (hop Guthrie's memoirs, p. *o.
% Teft. by Rutherford, &c. p. 16.
*t Ftemio&'s fulfilling of the lcnptures, p. 401.
l\ venan
132 The Perpetual Obligation of
nant of God £$.*' When the covenanting work of' that year was flill unfinifhed, Dickfon, Henclerfon, and Cant affirm, that aimoft the vjhoickirk and kingdom had joined in the late covenant, and that they had been fent to Aberdeen from aimoft the whole kirk and kingdom. And this the Prelatic Doctors there, grant to be true *. '* The covenant being drawn up, was fubfcribed by all prefent (at E iinburgh) and copies thereof fent to fuch as were abfenr, and being read in the churches, it was heartily embraced, fworn and fubfcribed, with tears and joy. Great was that day of the Lord's power ; for much willingnefs and cheerfulnefs was among the people, fo as in a (hort tmie, few, in all the land did refufe, except fome Papifts, fome afpiring courtiers, fome who were addicted to theEnglifh ceremonies, and fome few, who had fworn the oath (of fupremacy and canonical obedience) at their eotry J." " This covenant was fubfcribed by aimoft every afTertor of liberty, who was prefent (at Edinburgh). Copies of it were fent ro fuch as were? abfent, to be communicated to all the inhabitants of the kingdom, ihat every one who ■ bad religion at heart, might fwear this covenant. The non cove- nanters werefirft all the Papifts, the number of whom fcarce exceeded iix hundred, — fome court parafitcs, who had lately been advanced to dignities, or eagerly grafped at them, or who were more addicted to the Englifh rites and canons, — as the doctors and magif- tratesof Aberdeen. Some others for a time declin- ed fubferibing from a regard to the oath (of Supre- macy and Canonical obrdience) which they had tak- en, and becaufe the king had not enjoined this cove- nant, and becaufe it bound them to affift one another in this caufe §." *' The national covenant having been agreed to, with fo great harmony, amidft a world of difficulties,— upon the firft of March was fubfcrib- ed by feveral thoufands, confifting of all the nobles, who were then in Scotland, (except the Lords of pri- vy council, and four or five more)— and of commiffio •
XX Livingfton's life, p. 32. * Anfwers to doctors of
Aberdeen P- 440. t Brown's Apol. Rdat. p. 48,
§ Spang and Buillie in Hiitoria Motuum, p. 60.
nee
the Scotch Covenants. 133
peri from all the Shires within Scotland, and from e- very Burgh, except Aberdeen, St. Andrews, and Crail,---and of other gentlemen and minifters Be- fore the end of April, every panfh through Scotland, where the minifter was friendly to the reformation then fought, having obferved a faft, to humble them- (elves for the former defection and breach of covenant, did renew the lame with great folemnity, fcarce a per* /on oppofing bimfelf, but every one, women as well as men, concurring, and pubiicly avouching the Lord to be their God, with their right hand lifted up, except, (1.) Papitrs, to whom it was not offered, — the number of whom in all Scotland, was not reckon- ed above 600 perfons. (2.) CourtierS, who had no will to difpleale the king. (3.) Some of the clergy, who had fworn the oath for conformity, (to Prelacy) or were dignitaries in the church, the chief of whom
were the doctors of Aberdeen. The moll of the
Hamiitons, DouglaiTes, all the Gordons who were under the influence of Sutherland and Kenmure,--ail the Campbells, Forbefcs, Frafers, Grants, MKenzies, M'Kays, M'.nrofhes, M'Leans, M4Donalds, Irvines, and lonelles, fublcribed the covenant. Many in Aber- deen and Giafgow, who for a time refufed, fublcrib- ed. Not a burgefs in St. Andrews refufed In ii-
dinburgh Dr. Elliot a miniiter, and Robert Rankin, and John Brown, Regents of the college, were the only perfons of note, who declined fubfeription V Add to all thefe, the 28,000, who, at King Charles' command, fubfcrijbed the covenant as it flood in 158:, declared to be the fame in lubltance with the other. Jiond,-— and k will 3ppear that few, very few, then i.cglc<5red to (Wear or lubfcrihe the covenant J. Whac numbers took the covenant from 1639 to 1643, in o- be^ience to the peremptory acls of church and llate enjoining it, I know not
in 1643 and 1644, the (wearing of the Solemn Leaque and Covenant by all adult perfons, was very peiemp-
* Stevenfon's hift. p. iot. 19', fit. from Baillic's MSS
rs, p. 1,6,-- 3U3. Bail, printed let. Vol. I. P.45.-49,
C>, 73. Aets of the AiT 1638. p. 14, ---41. Stevenlon, p.
416,-418, kc. Lr^i iXcUradou. i->ui net's memoirs or"
JJ. tiundton,
R z torily
134 7J* Perpetual Obligation of
torily required by both church and ftate. From a co- py of it before me, I have reafon to think, that the Jubfcription of it was pretty univerfal The takers of it in Scotland are affirmed to have been feven to one of their oppofers \. " It was folemnly fworn and fubfcribed almoft in all parts of the nation §'* " With a marvellous unanimity was this every where received. In God's great mercy all that I have yet heard of, have taken this oath. Our land now, I hope, in a happy time, hath entered into a league with Eng- land ++." In their fpeech to the council of London, after their return, Henry Vane and Stephen Marfhal affirm, That they believed the Solemn League had been univerfally taken by the whole Scotch nation. The exhortation of the Englifh Affembly and Parlia- ment affirms, that the " whole body of Scotland had willingly fworn it, with rejoicing/' Rutherford, and his fixteen faithful brethren, affirm, that M the So- lemn league was actually fworn and taken by the whole body of Scotland, from the hi g he ft to the loweft— by the whole body of the land -*-.'' Sir James Stew- art and Mr. Stirling who, perhaps, both covenanted that year, affirm, that M in 1648, in the month of December, (the Solemn League) was, for the fecond time, fworn in all the congregations of Scotland, upon the fame day, except where a vacancy, cr the mini- fter's being under fcandal, did occafion a delay till a- uother day, —with great folemnity and iuch mixture of joy and forrow, as became people entering into covenant with the Lcrd.-^There was at that time a great zeal for God, from clear knowledge and fad ex- perience, generally and folemnly profefTed before God and all men, in oui public acknowledgments 1648, — in confequence whereof, the League and Covenant was alfo, by the whole kingdem, renewed that fame year, and in anfwer thereto, the Lord did mightily tfave us. — He did highly advance his blcfTed work *.'*
That the body of the Englifh nation alfo fwore the Solemn League and Covenant, is manifeft. The
\ Stevenf, Vol. III. § Crook, p. 33, Hind letloofep. 80 +* Bail, Let. Vol. I. p. 239, 393. «+. Teft. p,ao, &c.
* Kaphtali, p. 91, ij6.
Weft*
the Scotch Covenants. 135
Weftminfter Aflembly and Englifh Parliament, af- firm, " The honourable boufes of Parliament, the Affembiy of Divines, the renowned city of London, and multitudes of other perfons of all ranks and qua- lity in this nation, and the whole body of Scotland, have all fworn it, rejoicing at the oath fo gracioufly leconded from heaven. God will, doubtlefs, ftand by all thole, who with finglenefs of heart fhall now enter: into an everlafling covenant with the Lord §." Ru- therford and his fixteen faithful brethren, affirm, that ** this Solemn League was actually fworn and taken by the whole body of Scotland, — alfo by the honourable houfes of the parliament of England, the AfTembly of Divines, the renowned city of London, and multitudes not only of the people, but of perlons of eminent rank and quality throughout that nation, and the nation of Ireland, and all this by the authority of the powers, civil and eccltaaftic. Who can have for- got, how deliberately it was refolved, and how unani- moufly it was concluded ? The refpecYive authorities of both church and ftatein Scotland, did all with one voice approve and embrace the fame, as the moft power- ful mean by the bleffing of God for fettling and prefcr- ving the true Proteftant religion, with perfect peace ia thefe nations, and propagating the fame to other na- tions, did ordain it to be, with ImmtHatkn and all reli- gious folemnities, received, fworn and (ubferibed by all minillers and profcfTor* within this kirk, and fub- jecls within this kingdom, — which w^s accordingly done by the whole body of the land, and in many- congregations attended with the feelings of that joy, and comfortable influence of the Spirit of God, — which they did find in fo great a mealure upon the re- novation of the national covenant in 1638. And
this folemn oith of God being taken by the honoura- ble houles of the Parliament of England, by the re- nowned city of London, by the reverend Aflembly of Divines, — theLoids and Commons, upon the account of its being thought a fit and excellent means to ac- quire the favour o! God towards the three kingdoms of England, Scotland and Ireland, and to atabltfh
$ Exhortation to take the GovQn«n>, February 1644.
4nd
j 36 STX^ Perpetual Obligation of
and propagate the true reformed religion, peace and profperity of thefe kingdoms, did — ordaio, that the fame covenant be folemnly taken throughout the kingdom of England Ai\d upon thefe grounds, and according to thefe inftruclions and exhortations of the AfTemb'y and Parliament, was that folemn covenant taken by multitudes of all ranks and forts, maoy of which did rejoice at the oath of God. A little there- after, it was ordered by the Houfe of Commons, that theSolemo League and Covenant he, on every day of humiliation, (/'. c. once every month) publicly read to every church and congregation, within the king- dom ; and that every congregation have one of the (aid covenants fairly printed on a fair letter, in a ta- ble to hang up in ibme place of the church, to be read, (where many copies continued hanging till the resto- ration) No power on earth can abfolve either them-
felves or others from the bond and tie of this facred oath of the Moft High *." An apoiogetical declara- tion of the confeientious Prefbyterians of the province of London, and of many thoufands of other faithful and covenant -keeping citizens and inhabitants, which was fubferibed by thefe many thoufinds in January, 1649, at the hazard of every thing dear to them, hath thefe words, " calking to mind our Solemn League and Covenant, which was (o rcUgiovfly 'and itnMirnouj- ly (worn f." " The facred oath was firft taken by the Lords and Commons legally affembled in Parlia- ment, then by the generality of the people in Eng- land. They (the parliament) no fooner met in
1649, but they ordered it to be hung up before \\\t\¥ eyes, as a conftant monitor to them J." " If all ta- bles were as legible as thofe of the Lords and Com- mons, I believe their (i e fubferibers of the covenant) number would be found more than a 4th part of the nation (in 1660, notwithstanding the deaih of perhaps more than one half of them from 164410 1660).. Can any considerate obferver, take notice, that the cove- nant (in England) wa8 impoied On, and fubmitted to, by all forts and degrees of men in all counties, cities,
* Testimony. P. 40, al, aa, 24. f P. a.
% Covenanters plu> P. 3> 79.
aud
the Scotch Covenants. 137
2nd town?, tendered, and fince teftificd, by their public lubicriptions, by the mofl of miniiters in their ieveral counties, and ro their individual congregations, and yet without the fuppofai of a very great mortal*- IV, imagine not a fourth part of the nation (now liv- ing in i£6o) to have taken it? Nor fhali I infift
on the univ^rfal alacrity, joy and content of the moft ferious in England and Scotland, that accompanied the fint m iking of the covenant, and the folemnities ami order, in which it was taken in the city of Lon- don, and the ieveral counties and congregations of England, — than which — no act ever paffed among live people of England, more folemnly or more religioufly. — — -The Solemn League and Covenant is really public and national (in hngland). (i.) Its matter is public and national, relating to the kingdom under its civil, religious and reformed capacity, being the reformati- on and defence of religion, under a national profeflion, and the honour aud happinefsof the king, privilege? of the Parliament, and liberties of the fubjedts. (2.) Thefe matters were confuted, debated and agreed to, by two diftincl nar.ioos in their moft public capacities. (4.) The end of it was public and national, — the true liberty, peace, and fijety of the kingdom, wherein every
one's private condition is included ; and that the
Lord may be one and his name one in the three kingdoms ; an;', the kingdoms of England uvd Scotland may remain.
conjoined in a firm peace to all pcfierity, in a cafe
that corccrned the good of thefe kingdoms (5.) The covenant was (Wort by the nation. £1."] ColleUive\y% in the moft full and complete body, that could, or e- ver didreprefent the fame, -the Parliament confiftingof Lords and Commons, and that in their public capaci- ty, and with the greateft folemnitr imaginable, did a* the reptfefiflritJuive body of the king-lorn, (wear the co- venant, which as 1 further tellimonv that it was a na- tional covenant, they CM u fed to be printed with their names lubfciibed, and to be hunr> up in ail churches, and in their own (Parliament) Houfe, as .1 comoafc, whereby to fiecf their debates, and t ; dictate unt<i all that ttiould fucceed them inf j that place and capa- city, what obligations before God ly upon the body of
this
J38 The Perpetual Obligation of
this nation. [2 ] It was univerfally fworn by the people of this kingdom, (England) folemnly certified in their particular places of convention, all over the kingdom, and by all manner of perfons, from eigh- teen years and upwards, and that at the command of, and by the authority of the Parliament, who, in their place, and in behalf of this nation, did order it to be univerfally (worn.— -Certainly, whoever will but weigh the directions given and duly executed, in the tender- ing of the covenant in all counties and parifhes, and ta- ken by all perfons, religious, military or civil. If
the feveral roils within the feveral parifhes and pre- cincts of this kingdom, in which the feveral names of fuch, as did fwear the Solemn League and Cove- nant, were ingrofTed, be viewed, it will be found that it was fworn by the univerfality of the nation 3 — and I hope we, who are a free people, tied by no bonds but fuch as we lay upon ourfelves, may be al- lowed to bind ourfelves by an oath, f 3. j His Majef- ty (Charles II ) did fwear the Solemn League and Covenant, in behalf of himfelf and his fucceffors, and
that as King of Great Britain and Ireland. More
than fix hundred miniilers of England in thirteen dif- ferent counties, in their teftimonies, (1640) to the truths of Chrift and to the Solemn League and Cove- nant, attelt it as nationals— The Yorkfhire minifters fay, M It cannot but be known to the churches abroad, ihat all the three kingdoms ftand engaged hy virtue of the Solemn League and Covenant *.*' The Lon- don minifters fay, 4I We (hall never forget, how fo- lemnly and chearfully the facred league was fworn, — wherein the three kingdoms Hand engaged jointly and leveraliy. The Parliament have not only enjoined it to be taken by all men above eighteen years of age, throughout the kingdom of England and dominion of Wales •, but the Commons have alfo required it to be publifhed on every monthly faft-day, for the better remembrance and obfervation of it, and that every congregation have one of the faid Covenants fairly printed in a fair letter, in a table, fitted to hang
* Crofton's Peter's bonds abide, P a6. and Fattening of St. FUer'j fetters, p. 108, 138,-^46.
u?
the Scotch Covenants. 139
up in fdtVQ public place of the Church, to be read f "
In Irfland, Rutherford and his Gxteen faithful brethren, who had full accefs to know the truth, af- firm, That multitude* (wore the foltmn league. let Cox' hiflory of Ireland, Ormond, then Lord lieute- nant there, fays, " The covenant hath been impofed by ordinance of (Euglifh) Parliament, (which hath the- fupreme power over Ireland as a dependent king- dom Act 6. Geo. I.) The covenant was impofed
on all that were under the power of the Parliament.'* !q a fobfequerrt page it is affirmed, That ail the pro- vince of Ulfter (in which the Protectants chiefly re- fide), and a considerable part of Munuer were under the power of Parliament ; and that in 1649, The Puritans and Prefbyterians profefled, that their re- gard to their covenant made them fide with Charles If, a?.ainft the Sectarians headed by Cromwel J.*' ]q the Cbnjttan hyalty of the Prefrytcrians\ particularly in U:fler, fince their Settlement there by K Junes, — the molt ot which is verified by original papers inferted, we have the following and like hints, — " The petiti- on of many thovfand Proieftant inhabitants of Ulfter prefented to ihe Engliih Parliament 1640, avows their approbation of the Scotch national covenant ; and complain, that the Wtn P. elates had exclaimed againfc it, and concurred with Lord lieutenant Strafford in impofing an oath, renouncing it ; — The Scots, who wore generally lirfleilN rs, i. e. Prcjlytcrians took arms againil the Popifh tnnjfacrers, and were the firft that appeared in Ulfter againfl the common enemy, who were then cxrrcifing unheard of cruelty ; — With the Scotch army of fix thoufar d, under General Alexan- der l.efly, whicli were ftnt to check the ravage of the murderous Papifls, miuiftei-s wt-re lent to attend the feveral regiments, who, adbciating themfe.'ves with fome formerly in Irelai d, formed thendeives into ft Prtfbytery, in which Le fly and levtral other oi!ic:rs of the army, fit as ruling elders. — They preached both in camp and country. — At thrs'timr, throfc who
* Teaim. P. 46. Paten's collect, of C n.eff. p. 97. § Cox' Hill. Vol. II. P. tiji ite,
S JQ
140 The Perpetual Obligation of
had fled from Ireland, on account of the oath impos- ed by Strafford, before the mafTacre begun, returned in great numbers, and joined with the Scotch army, and Sir John Clotworthy, a zealous puritan ; fo that he with his party fcoured the whole county of Antrim from majfacring Papi/is. — When the eftablifhed (i. e. Epifcopalian) clergy were generally deftroyed by the mafTacre, or had fled, the work of the miniftry was moftly in the hands of Prefbyterians, who, with in- defatigable induftry, attended both camp and country,
not without comfortable fuccefs. In 1642, the I-
rifh Proteftants petitioned the Scotch General AiTem- bly, that fome minifters of the gofpel might be fent to comfort them in their great calamity, when, by the maffacre, left as without fhepherds •, and particularly that their own minifters, who had been formerly ba- nifhed by Abp. Laud's partizans, might be reilored to
them. Six minifters were fent to concur with thofe
of the Scotch army fent thither by authority of king and Parliament ; and as they came very feafonably to encourage the army and their friends, God mightily bleffed their endeavours with fuccefs * " Upon a re- queft of very great numbers^ the AfTembly 1643, feme
them further fupply of minifters. A petition of the
diftrerTed Chriftians in the North of Ireland, fubferib- ed by very many hands to the AfTembly 1644, fays, — *' Your reward is with your God, for your zeal and care to have your reformation fpread, in fending hi- ther that blefTed League and Covenant, which we much defired and longed for, — which hath had a wifhed and gracious fuccefs, by the blefiing of God accompanying the pains of thofe, to whom the ten- dering of it was intrufted by you. When the laid
— covenant was prefented to the regiments (of your army) we made bold to lay hold on the opportunity, and chearfully and unanimovjly joined ourfelves thereto, that, if we die (by the hand of the Popifh murderers) we may die a covenanted people ;" and they beg fup- ply of minifters for twenty-four defolate congregations ± Much about the fame time, *' the Englifh Parliament
• Chriftian Loyalty, &c. P. 137, 140, 175, 176, 87, 88. X A&s of AIT. p. iji, 190, 191, *I4,--217.
the Scotch Covenants. 141
by an ordinance enjoined that covenant to be taken in Ireland ; and accordingly it was fworn by almoft all tbe Proteftants in Ulfter, who acknowledged the au- thority of the Parliament, the greateft part of the
Proteftants in Ireland all concurred in it, — and their pofterity enjoy large eftates from that Englijb Parlia- ment which enjoined the taking of the covenant. It
knevn, that the Irifli army under the Lord of Ards, were all Prefbyterian covenanters. — Many of the I- rifh Proteftants renewed the Solemn League about 1649; and hence the Prefbytery of Bangor in their declaration that year affirm, " That they and others had renewed their covenBnt, — and warn, that none who had renewed covenant, (hould join the army of Ards, who, after he and they had lately renewed the covenant, had turned over to aftift the malignants ; and foretel that the quarrel of the covenant fhould purfue them, — 3s it foon did. in their ruin and of Or-
mood's army which they afiifted. The Irifh Pref-
byterians, in their reprefentation againft the procedure of the Sedrarians with K. Charles I, publicly read in, their feveral congregations, avow the So'emn League, as t :\r covenant ; and warn the well affected to that covenant, to avoid all compliance with the Sectaries f The Prefbyterian minifters in their Narrative to go- vernment o. their ftedfaft loyalty, and of their fuffer- ings uaJ°r Cromwel, fay, •* We could not owa them, 1. e Cromwel and his fubjlitutei, as lawful ma* giftrates, and could not pray for their fuccefs, <bc.—r confidering the ftrong obligation of the oath of God, that lay ftill upon us, to maintain His Majefty's power
and greatnefs according to our covenant X*' Not-
withftanding all the cruel banilhment, imprifonment, &c. which they had fuffered under Cromwel, for their attachment to K. Charles, there remained fo many {launch covenanters in Ireland, that in one Synod of Bellimenoch, fifty-nine minifters, in 1662, refilled to conform to Prelacy, which is more tlian were in fome fix Synods in Scotland. Nor, in any Synod here, except in that of Glafgow, which coniifts of a-
t Chriftian loyalty, ?■ 176, 177, 89, 143, I97>"200, 203 I Ibid. p. 214, -217.
S 2 bov-
142 The Perpetual Obligation oj
bove 130 minifters, and in which the Proteftors chief- ly refided, was that number of Non-con formifts ex- ceeded *. From thefe hints it appears, that the body of Proteftants in Ireland took the Solemn League and Covenant; and that the number of Covemnrers there, could not be lefs than 50 or 60,00c, if it was not dou- ble or triple that reckoning.
If then, Sir, the public engagements of reprefrnra- tives of Church and State can hind thofe rrprel'ented by them and their pofierity ; — if the public enp^ige- nients of parents can bind their dependents *, — if the public engagements of the greater part of a fociety can bind the whole and their fucccilbis ;^-Oar pub- lic covenants with God mutt bind the Proteftants in Ireland, the whole nation of England, and in a pecu- liar manner the Scots, who are lo manifestly aii'ectej by all the four fources of obligation, that no not our perjured Prelatifts, for their own vindication, ever dar- ed, that I know of, to conteft it. And anfwerable to this fource, thefe fourfold vows muft fix upon us a kind of fourfold fclemn obligation to Cody frequently repeated, renewed, or confirmed : How fearful then muft b^ our guilt, if we caft all the cords of God behind our back, in favours of grois htrefy, blafphemy, idolatry, Popery !
4. Our anceftors did not covenant with God as mere individuals, but as a body. Cover-anting at the fame time with each other, they made a joint fur- render of themfelves to God. In their Bond of 1636, they call it a bleffed and loyal corjunClion. In their Reafons againft giving it up, they call it a Bond of u- nion and conjunction, — a mutual union and conjunction a- mongft themfelves*, and in reafons of proreftation they call it a bond of inviolable union amongfr them- felves %. The Aflemb'y Auguft 6th, 1 649, fay,
M Our engagement therein is not only national, but
perfonal." The fubjec"t bound by the covenant being
thus, not merely particular perfons, but a church and nation, the obligation of it muft be as permanent as the fociety bound by it.
* Wodrow's hift. Vol, I. p. 155. Appendix, p. 78, J StevenfoD, p. 345- 3J4.
5. Our
the Scotch Covenants- 14.3
5. Our anceftors did what they could to make their covenant as binding as poflible. The exprefs terms ii winch the different forms of it are conceived, maniftft it a prcmife, an oatbf a vowt a covenant. If then there be any binding force in a promife from the truth of men which is therein pledged; if there be any reli- gion in an oath btcaufe of the reverence we owe to the f acred name of Go J interpofed in it ; if any obli- gation refuks from a vow, hecaufe of the fealty we thereby owe to God ; if a man be obliged to keep his covenaot from regard to truth or jujiice due to others, who are parties in it ;— all thefe, tranfacted with the utmoft folemnity. muft concur in conftituiing the bin- cm: force °f this public engagement. — Hence the Com- million 1651, in their Warning, fay, " The bonds and obligations that lie upon us to this duty, by the law of God, the law of nature and the National Covenant and Solemn League, and the pains therein contained, where unto we have devoted ourfelves, if we ihall de- lert or fail *."
6 Our anceftors plainly intended, that their pub- lic covenants (hould bind all future generations. la 1638, they lamented their own fins as breaches of the covenant made or renewed in 1581, 1590, 1596 t» In their Rcafons againft giving up their lworn cove- nant, they affirm, •• Our religious anceftors, by the like oath, have obliged us to the fubftance and tenor of this. — This our oath being a religious anJ perpetu- al obligation, fhould Hand in vigour, for the more firm eltabnfhmtnt of relig on io our own time, and in the generations following.— Although the innovations of religion were the occafion of the making of this covenant, yet our intention was againft thefe ar.d all other innovations and corruptions, toe!tjbliih religion by an ever/a/ring covenant, never to be foi gotten |." In their preamble to the covenant that year, they lay, '* Being convinced ia our own minds, and profiling
+ Stevenfon, P. 10.
t Hift. Mot. p. 43. Short Rclat. on 1618. Afi. Lert-r to Helvetians. Steven, p. 285. Bail. Let. p. 35- ApoJ..Rciai> p. 47. Wilfon's defence, p. 137, 13$, 141, &c.
t Steveofon, p, 3471 348, 2JJ.
with
144 The Perpetual Obligation of
with our mouths, that the prejent and fucceeding ge- nerations are bound to keep the forefaid national oath and fubfcripnon (of 1581, 1590, 1596) inviolable." In the Solemn League, they {wear, " We fljall en- deavour that thefe kingdoms may remain conjoined in a firm peace and union to ail pofterity "
7. The ends of thefe covenants declared in their ex- prefs words are perpetual till the end of time, viz, «* To maintain the true worfhip of God, the majefty of our king, and the peace of the kingdom, for the
common happinefs of ourselves and our pofterity 9 .
that religion and righteoufnefs may flourifh in the land to the glory of God, 6c p* " To promote the glory of God, and the advancement of the kingdom of our Lord Jefus Cbrift, — the honour and happinefs of the King's Majefty, and his pofterity, and the pub- lic liberty, fafety, and peace of the kingdoms; that we and our pofterity may, as brethren, live in faith and love, and the Lord delight to dwell in the midft of us 5 — that the Lord may be one and his name one in the three kingdoms,— may turn away his wrath, and eftablith thefe churches and kingdoms in peace §." If then, the matter being moral duty, was proper for a covenant of perpetual obligation ; if the cove- nanters had full power to bind the whole feciety and their pofterity •, if the fubjeft upon which the obligati- on was laid be permanent ; if the end of the covenan- ters and their covenant was to fix the obligation upon pofterity, as well as upon the immediate engagers ; and if they did every thing in their powes to render that obligation folemn aod permanent, What further evidence of the perpetuity of that obligation can any man demand, who fingly regards the honour of God, or the welfare ot this church and nation ? May I therefore adopt the words of a truly great man, " It was the glory of Scotland, that we were iblemnly in covenant with God, — wherein our forefathers, for themfelves engaged and fwore againft Popery, Prelacy, fuperftition, and every thing contrary to the word of God ; — and to the doctrine, worfhip, difcipline and government of the reformed church of Scotland,
X Covenant of 1638. § Covenant of 1643.
and
the Scotch Covenants. 145
and that as we fhould anfwcr to jefus Chrift at the great day, and under the pain of his everlafling wrath;
May not our hearts bleed to think on our defecli*
on from old covenanted principles, and our violation of our engagements, yea of the burning and burial of our covenants, — arid the prevalence of abjured Popery
in this land. Covenant obligation to duty is what we
ftill ftand under,— though many be afhamed and re- fufe to own thefe obligations, — the glory of our land.
Let us go forward — lamenting our finful defection
from a covenanted reformation, and acknowledging our folemn covenant -obUgatien \. Never was a na- tion more folernnly bound to the Lord by national co- venants. Pieligious covenants in fcripture comprehend abfent as well as prefent, and pofterity to come as well as the covenanting forefathers, Deut. xxix. 14, 15, 22, 24, 25. Now, our folemn covenants, which our forefathers entered into, being nothing but zfuper- added and accumulative obligation, to what we were previoufly bound to by the word of God, they cannot
but ftand binding upon us their pofterity §. As Ii-
rael avouched the Lord to be their God by folemn covenants, that were binding upon them and their pof- terity after them ; fo in this moral duty, We, in our forefathers, followed the example, — entering into a folemn covenant with him, which he manyfignal ways countenanced,— attended with internal difplaysof (his)
power and glory. To difparage thefe covenants is
to caft dung upon our glory. I think it worfe than the breaking, burning, and burying of them. To be- fpatter their reputation, and deny their obligation, is
to render them odious to all generations J. There
is — zfuperadJed obligation lying on us by our covenants of gratitude and duty, which, though it bind us to nothing, but what we were authoritatively bound to
before, yet it flrengthens the obligation ++. When
God hath manileited his covenant of grace to a peo- ple, receiving them to be his people, and they there- upon have entered into a covenant of duty with him, avouching him to be their God, and promifing thro*
\ R. Erskine's works fol. Vol. I. p. 6%. § Ibid, p. 170, 304. X Ibid. p. 489, -h Ibid. Vol* II, p. 224.
grace,
146 'The Perpetual Obligation of
grace, fubjeclion ro him, though it were four hun- dred, yea four thoufand years, it ftands ; aod they who fucceed are bound by tV covenant. A num- ber of honed covenanters, when they avouched the Lord to be their God, and promifed obsdience to him, did it in the faith of bis avouching tbe;n to be his people, and trulu'ng to his covenant or grace and promise, and not to their covenant or engagement. We, in Ibefe lands, have devoted curfelves to the Lord, in which we were warranted by many fcripture
precedents Never was an action done more fe-
riafely and advifed'y. — The binding obligation of it upon us is plain. If we have the benefit of that reli- gion to which our forefathers fwore, we muft be heirs of that oath they came under to the Molt High (as Levi paid tithes in his father's loins, fo we, in our forefathers, fwore to this covenant). We are obli- ged to ftand to it, though it were never fo many years
after. Being partakers of the benefit, we are bound
to do that which they promifed to do for it. If a pa- rent bind his children, are not their feed and heirs bound by his promiie as well as they were ? What continual changes and confufion6 would there be in the world, if perfons ihernfelves were only to be tied by their own perfona! bonds ? — How much more im- piety is it for men, to deny that obligation by covenant
to Godj made by their forefathers in their name.
Our folemn covenants, are one of the grounds of our claim to him,- ard of his continuing his claim to us, who own thefe covenants.--Iiow will God avenge the violation of a lawful oath, made with himfelf in this land ?-»-Unlefs thefe profefjed Preihyterians can now prove, that Freflytry isfnful. they muft acknowledge that our national covenants are binding on us in this matter.— If a covenant in things lawful be not binding, then no covenant ever was j.
§ R. Erskine's works, Vol. II. p. 142, 224, 104. O im. Hind let loofe, p. 514. — 5*1. Apol. R:lat. p. 227*-"4'6. Difcourfs at the renewing of the covenants, 1688. _ M'VV-rd's earneit contending, p. 229,— -230, it(. , Examinat. of 17. £p. Leighton's Accomodation. Eogli(h mininVrs teflimcnics to Solemn Le que. Covenantors plea, CfbftwrY trails on covenant. &c. &c.
Oeject.
the Scotch Covenants. 147
Object. I. u Many things were wrong in the imposing and taking of thefe covenants ; and their words are ill choien, as to extirpateFopery, Prelacy, i.e to k»ll Papifts and Prelatifts." Answ. (1 ) Let us allow no malignant enemy or perjured violator of thefe covenants to be held a fufficient witnefs againft them. Nor let us have the long ago refuted calum- nies of fuch men revived upon their mere authority. (2 ) Though the covenant had had infirmities, even infirmities fufficient to have hindered the fwearing of it, as the Doctors of Aberdeen and Oxford pretend- ed, was the cafe, — it mayneverthelefs bind when once it is fworn. Though irs matter had been in part (in- fill and feif- contradictory, it would bind to the pare
which was hwful. —Though the authority which
Jmpofed it, had been infuflicient, and the manner of impofing it improper, it would bind when once fworn. Zedekiah was in fome refpscl compelled to fwear al- legiance to Nebuchadnezzar, whole fovereignty over Judah was very difpuuble, yet his oath bound him#
Ezek. xvii. 12, — 19 2 Chron. xxxvi 13. ThougU
our covenanters ends had been carnal, or even finfut, the oath, as far as lawful in its matter, is binding,
when once it is fworn. Without allowing thele
things as fixed principles, no oaths or covenants could be any fecurities amoog mankind. (3 ) If Popery and Prelacy be plants which God hath not planted, why may we not, as lawfully, in our ftations, endeavour to extirpate or root them out, as we may mortify the deeds of our body, that we may live ? The one in- cludes no more violence againft mens perfons than the other, Rom. viii. 13. Do you imagine, that the co- venanters fwore to cut their own throats, or tear out their own hearts, when they engaged to endeavour, in their ftaiion, to extirpate every thing contrary to th& power of go$linefs% as indwelling fin, vain thoughts, 6f. which adhere to believers in^thie life, certainly are.
Object. II. u Many in England and Ireland never took the Solemn League, or took it in a fenfe confif- tent with Prelacy or luJependeucy." Answ. I do not expect that any hater of that covenant will ever be able to invalidate the prooF which hath bCwD given of the
T number
148 The Perpetual Obligation of
of the covenanters in both thefe kingdoms. (2 ) The covenanters declared " that an oath is to be taken in the plain fenfe of the words, without equivocation or
mental refervation. It caonot bind to fin ; but in a-
ny thing not finfpl, being taken, it binds to perfor- mance, although to a man's own hurt *." All but Jefuits profefs the fame principle. And indeed if oaths, vows, or covenants bind not men, recording to the plain meaning of their words, they become quite ufe- lefs. Wens prevarication therefore, in favours of Pre- lacy or Independency, cannot free them from the ob- ligation of an oath, which ftrikes againft both. (3) As the Scots flood bound by their National Covenant to every duty contained in the Solemn League, lorg before the Englifh had a thought of covenanting a- long with them, and did alfofwear the folemn league, no neglect or prevarication of either English or Irifh can h:e us from our obligation. It was neither to the Englifh nor to the Irifh, but chiefly to the faithful and unchangeable God of allgiace, that our fathers bound themfelves and their feed. The Affembly in their Letter to the council of London, juftiy obferve, " It ?s not in the power of any human authority to abfolve you from adhering to this io fclemnly fworn League and Covenant." And in anoiher letter, ** The cove- nant hath been broken by many in both kingdoms. ——We do not doubt, but there are many /even tbou- fands in England, who have retained their integrity in that bufinefs.1' And in their IVarmug 1648,' " The violation of the covenant by iome in England doth not fet us free from the obligation of it. No laws, nor authority on earth can abfolve us from fo folemn an obligation to the Moft High. We are not acquit- ted from the obligation of our folemn covenants be-
caufe of the troubles. In the worft of times, all
thofe duties whereunto by covenant, we oblige our- felves, do ftiil ly upon us. — We have fworn, and we muft perform it." And in iftt&JV&tning 1649, u ,\l- beit the League and Covenant be defpifed by that pre- vailing party in England, yet the obligation of that covenant is perpeiual ; and all the duties contained
* Gcnftfiion of Faith, chap, XXII. 4.
t heroin
the Scotch Covenants. 149
therein are conflai t!y to he minded aud piofecuted* by every one of us and our pqfterityy according to their place and {ration." And in their Letter to breth- ren in England, u Although there were none in the one kingdom, who did adhere to the covenant, yet were not the other kingdom, nor any perfon in either of them, abfolved from the bond thereof; fince initf we have not only (worn by the Lord, but alfo cove- nanted with him. It is not the failing of one or more that can abfolve others from their duty or tie to him. Befides, the duties therein contained being in them- felves lawful, and the grounds of our tie thereto moral, though others forget their duty, yet doth not their defection free us from that obligation which lies upon us by the covenants, in our places and fhtions. The covenant being intended as one of the beft means of (tedfaftnefs, it wsre ftrange to (ay, that the back- flidings of any fhouhl abfolve others from the tie thereof, efpecially feeing our engagement therein is not only national, but perfonal. — All thefe kingdoms joining together to aboliflithat oath bv law, could not difpenfe therewith, much lefs can any tine of them, or
any party in either do the fame. (They are) tcfti-
monies which the Lord Chrift hath entred asprotefta- tions, to preferve his right in thefe ends of the earth, long ago given unto him for his pofTcflion, and of late confirmed by foiemn covenant."
Object. III. H The influence of the Highland chiefs, and the grofs ignorance of the Scotch ifland«> together with the general difhke of the covenant at the Melioration and Revolution, are internal evidm- cct, that but a part, perhaps a fmall part, of the Scots took the covenant." Answ. I boldly defy you to in- validate the proofs I have brought to thecontraiy. Kay, for ought I know, you cannot produce one of theli perjured Prelatifts, that pretended that only the (mailer part of the Scotch nation took the covenant, efpecially in 1590, 1 638, & 1643. (2) Were the Highland chiefs, and the grofs ignorance of the iflan- dert| occaiioned by the negligence of the curates, a whit more able to withftand the enlightening and heart-bowing power of God, fo remaikably manifeft- ed on thefc vlqaCloxz, than K, Charles and many o- T 2 then
150 The Perpetual Obligation of
ihers on the continent ? Have we not produced evi- dence that multitudes of the Highlanders entered into the reformers covenant, 1638, and were not Argyle, Mar, and many other Highland chiefs zealous cove- nanters ? Did not fuch as were otherwife minded take the covenant of 1 58 1, as impofed by the Privy coun- cil according to its original meaning ? Did not even the Doctors and Prelatic inhabitants of Aberdeen take that bond, without approving the council's limitation of it to its original meaning ? (3 ) You can produce no evidence that the covenanting work was not carried on in the Scotch iflands, but fuch as we have, that ne- ver a Hebrew child was circumcifed on the 8th day, from Ifaac to John Baptift ;-r-or that never a weekly Sabbath wasobferved from the creation till the manna fell around the Hebrew camp, i. e. want of positive evidence to the contrary,— and that too in places, of which, to this moment, we have little account, except what relates to their fituation, foil, product, or the like. (4.) It is highly abfurd to pretend, that the fo general disregard of the covenants, twelve or forty years after the laft taking of them, is internal evidence. that few had taken them. Will it irrefragably prove, thaf Adam was never made after the image of God, or taken into covenant with him, becaufe within a few days or hours he had become a (inner, gating both God and his covenant,-r^or that devils were never created holy and happy, becaufe within a few days they had left their firft eflate ? Will the gene- ral concurrence of the Hebrews in worfhippingthegol- den calf, prove that they had not entered into folemn covenant with God, about forty days before ? Will their fubiequent apoftafies, prove that but few of them had covenanted with God, under Jofhua, Ate, Joafh, lltzekiah, Jonah, Ezra and Nehemiah ? Will Peter's fearfully heinous and repeated denial of Chrift, prove that he had not, a few hours before, folemnly engaged againft it ?
Object. IV. " Force or fear caufed many to cove- nant." Answ, Though force or fear mould have rendered the manner of covenanting unacceptable to God, they cannot render void an oath which :s fworn. (a.) I will never contend* that (be penalty annexed by
law
the Scotch Covenants. 151
law to the refufal of the covenant in 1643, or even oa fome other occafions, was proper. But, after a labo- rious fearch, I find no proper evidence, that any force was ever ufed in Scotland to make any take the cove- nant, except in 1639, by Mootrofe and Monro, two military men, without any warrant from either church or ftate, — the former, if not both of whom afterward turned out a malignant murderer of his covenanting brethren. Never, Sir, pick up or retail the mere in- ventions of perjured violators of thefe covenants, who were glad to fay any thing to conceal or excufe their own wickednefs. (3.) In 1638, when the covenanting was molt univerfal, the bifhops and fome other anti- covenanters, afraid of profecution for their enormous debts, or for their oppreffive and other wicked deeds, —and perhaps chiefly to calumniate the covenanters at court, did flee their country. But none were obli- ged to do fo for refufing the covenant. Fear of dan- ger probably reftrained fome from reviling a Bond which the nation fo highly efteemed But none, that I know of, were thereby conftrained to (wear it. Some mobs happened, occafioned by the king's fufpenfion of the common exercife of the civil law, and the fitting of its courts. But thefe were detefted by the zealous covenanters, and not one of them appears either to have been intended, or to have iffued in favours of the covenant. If the influences of God's Spirit, and the affecting appearances of his Providence— as at Sinai or io the apoftolic age, awed or allured numbers to take ihe covenant whofe hearts were not fincere before him, — (hould we quarrel with the Almighty on that ac- count > But, Sir, Henderfon, Dickl'on, and Cant,
who being the principal leaders of the covenanting work that year, afH- m to the doctors of Aberdeen, who were eager to have detected them of falfehood, if it had been pof.lble, u No pallors in our knowledge have been either forced to flee or have been threatened with the want of their impends for rehiring their fub- fcription j but fome have of their own accord, gonp to court for procuring protection agii;>ft tbeir credi- tors,—and have made lies between the king and his people. Others have wilfully refufed to abide with their flocks, for no region, but because the people
luvc
15 a The Verpetual Obligation of
have Tub fcri bed. — Arguments have been taken from (promifed) augmentation of ftipends to hinder fub- Jcription. Fear of worldly lofs rather hinders men to fubfcribe, than fcruples of conference. — The prelates flight ft ems rather to have proceeded from inward fu- ries of accufing confciences, &£. In this day of the
Lord's power, his people have moft willingly offered themfelves in multitudes like the dew of the morning. Others, of no fmail note, have offered their fubfcrip- tions, and have been refufed till time fhould try their (incerity, from love to the caufe, and net from the fear of mm. No threarenings have been ufed, except of the deferved judgments of God, nor force, except the force of reaion from the high refp?c"rs whieh we owe to religion, to our king, to our native country, to ourfelves, and to our pofterity *.'* (4 ) Since the covenanting work was fo remarkably countenanced by the Holy Ghoft, — -attended with perhaps more fincere mourning for fin, — more ferious repentance and folid converfion to God, than hath within an equal (pace of lime and place, happened any where in the world, fince t^ie apoftolic age, — and fines the covenanters in their vow deponed, that rhey covenanted without any world- ly re/peel or inducement, as far as human infirmity would
allow, Take heed, Sir, lc!r after your objection
hath manifefied the carnality, felfifhnefs. and chfMmu- Jation of your own religious appearances — God, at laft, (hould publicly expofe you as a blafphemer of his great work, and a malicious flanderer oi his peo- ple, as wilfully perjured.
Object. V. *' It is impoffible our covenanters could underftand their bonds, particularly in that which, relates to Popery in the national covenant, or to prelacy in the fokmn league" Answ. Ignorance indeed hin- ders a light and acceptable fwearing or oaths or cove- nants, but cannot invalidate their binding force if once ihey be (worn •, otherwife millions in Britain would,
* Anfwers to doclors of Aberdeen, P. 42, 44.
The General Affembly 1649, in their aft, Sef. 19th, apprar fo far from forcing men into fheir covenant, tha* they e*rn<flt- Jy CiJJoin and appoint the utmoft caution to be ufed for preven- ting iuch perfons taking of it as did not fiactrely approve it, and refolve to projecutc the ttttf^uf 4.
through
//^.Scotch Covenants. 153
through i jnorance, be frerd from all their fo*emn en- nunm in B?ptifm and the Lard's fnppe* ; and
thcHilai.di freed from all obligation cf tbeir 02^5 of al'egi.ince or fidelity to maturates ; or even 1 o.iiiiS tn declare the iruth and nothing elfe, in witnefs bearing. Cindidates fur the miniftry needed but kef? themie'vts iq a great mcal'uie igucra.it of the doctrines of ihe Cc nfciiloQ of Faith and duties of the mioifteri-
Ice, in order to render their ordination vows or iijbici ipviors altogether uKobHgatoty. (2.) Being trai- led up in the abominations of popery or prelacy, or Lavir-g frequent accels to witnrfs them, our coveoan- ting ancestors, who had common fente, might hare more knowledge ot them, than moft clergymen in Scotland now hue ; even as a common faiior, who hath feived 20 years in a man of war, may have more knowledge ot her tickling and other pertinents, than all thelearr.ed doctors of lix Britifh. univeriities,
Object. VI 4< It 'nothing be er- gaged to in rhefe covrnaots, but whit God bath declared or required in his word, they never coull lay any obligation upon the covenanters, much lels a perpetual obligation upoa their poftcjitv : It is abtoiutely incontinent with (bund philpfpphj, Chriitiani.y or common lenfe to imagine that any human deed can bind to any thing de-
I in the word, or required by the law of God ° Answ i. Then it learns the common Proteftant doc trine of our Conteruon of Faith, which in yourordi- 1 it n yo.tri you (olernnly dec are i to be
:f Cody viz. Th.it a run binds himself by cjfh tfwMi is good and just, that in any thing not finfftii H- BINDS to performance ; That by avow we nite/h dly BifcD ouhsuvES to nlclssary dj- TIESi 0< . roufl be groQjr eiT-;moi:s. (2 ) Infti ed by foo?e Papifl or lome ring-leader in the pe otis> volition of thefe covenants in rhc lift century you I: d n.w 1 it upon a fentinirnt,
;n, woul ; \e the obligation of
our- ci aii J tor ought 1 know, 1 n, —
all morality,- all mutual truft and oider among a
'hit. If our pi-oaiifcN, oath?, vows or cnveoiDt? can have no . xcept in tilings to
DtS ami Uv 0. GjS caouut r
Qcither
J54 Tie Perpetual Obligation of
neither Adam, nor Chrift as Mediator, could bind themfclves to fulfil God's law ; and fo there rauft be no proper, no real covenant of works or of grace ; and lb no religion among mankind. And, for the fame reafon, the promifes of God, in fo far as their matter correfponds to his natural excellencies can have no Binding force ; and thus the foundation of our faith, and hope is quite overturned. All engagements in Baptifm or the Lord's Supper to believe what God re- veals, receive what he offers, and do what he com- mands, mud be abfolutely null and void, deftitute of
all binding force. Jefuitical equivocation and mental
refervation are no more necenary in the making of promifes, covenants or vows, or in fwearing promif- ibry oaths of allegiance, fidelity or witnefs bearing ; or in fublcribing Articles, Creeds or Confeffions of Faitb, Calls to minifters, Bonds or Bills of fervice or
debt. If the law of God, which is exceediog
broad can but reach to the matter of them, and require the believing, maintaining or praclifing of what is therein engaged, that alone renders them null and void, and not binding to all intents and purpofes. And fo there can be no Tuch a thing us perjury, perfidy, or breach of promife, except it be with refpect to fucb things as the law of God could not directly or indirect- ly reach, -which if it be as perfect and exceeding broad as the Bible affirms, muft certainly be very few and very trifling ; — for where there is no iaw^no binding of a hvrrtbere can be no tranfgrejjion.- — Mens promi- fes, covenants, oaths and vows, in word or writ, in fo far as they refpect things to which the law of God can reach, muft be mere villainous impofitions, feeming to bind, while they do not, in the fmalleft degree ; and therefore ought to be detefted, inftead of being requir- ed, made, or trufted. For the fame reafon, no com- mands of parents, matters, magiftrates, or any other fuperiors being human deeds, can have any binding force in any thing relative to religion, equity, kindnefs, 6c to which the law of God can reach its requirements, and hence cannot be lawfully obeyed, or their autho- rity regarded, except when they commend what is ab- Joiutely indifferent and trifling. If human engage- meats and commands can ODly bind men tcMhat which
is
the Scotch Covenants. 155
is ahjolutely indifferent^ it is plaio, that we can only be anfwerable to men tor inch parts of our condudl as the law of God did not reach ;— but, let men once firmly believe, that their promifes, covenants, oaths or vows, and the commands of fuperiors, have no bin- ding force , but in that which is left abfoiutely indiffe- rent by die law of God ; and that they are anfwerable to men only for fuch parts of their conduct as the law of God could not reach, — how naturally they will rufli headlong into all manner of profligacy, every man doing that which is i ight in his own eyes, in every thing important. (3 ) How ablurd to pretend honouring of religion, or of the law of God by making it the murderer of that deputed authority which God hath, by it, granted to men ; or of ihefe covenants, oaths or vows, which He hath therein appointed as means of his worfhip. — Not only fcripture, but even common fenfe dictates, that the authority of God in his law cannotberightlyregarded, unlefs inawayof alforegard- ingthat authority which hehathdeputedto men, and all the commands or felf engagements which proceed from it, in due fubordination to it. If I read my Bible daily, in ob-tlience to the command of God as my God in Chriit, — in obedience to Chrift as appointed by God to be my mediatorial prophet and king, — and at the fame ttrne in due fubordination hereto,-in obedience to my civil ruler, as the minifterof God for good tomeo, — in obedience to my paftor or church judicatuie as the mefTengtr of Chritr to me,— in obedience to my parents or matters as God's deputy-governors over me, — and in fulfilment of the vow, which I as God's de- puty-governor over myfelf, have laid myfelf under, according to his appointment, Where is the inconfif- tency ? Muft I wickedly put afunder the immediate and deputed authority of God, which he hath fo ciofely and delightfully joined together ? God forbid.
Object. VII. u What have we to do with our fa- ther's engagements in religion, to which we nevergave any perfonal confent, efpecially after we have become capable to judge and choofe for ourfelves, — nay to do with engagements, which I cannot prove my anceftors ever took." Answ. (i.) To reft obligation to piy dtl)t or perform duty, on the debtor's proving the contraction ot it, or engagement to it, is highly ab- U lurd
156 The Perpetual Obligation of
furd in itfclf, and opens a wide door for breaking through aimoft every engagement. According to this icherne you may hold your anceftors, who lived 130 years ago unbaptized Heathens, and perhaps yourfelr" too, and fo renounce your baptifim, becaufe you can- not prove that ever ycu received it. If God, who is Our creditor in thefe covenants, can prove our ancef- tors taking of them, he will hold us bound by their deed ; and even though they did not take them, he will hold us bound by the deed of the fociety and its
reprefentatives. (2.) You know, that Lord ,
about four hundred years ago, granted your anceftor,
the valuable eftate of , to be held under him and
his heirs, for a very fmall honorary lervice, as an ac- knowledgment of vaffalage ; and that the celebrated tarmer A. B. about fix years ago took a ninety.nine years leafe of one of your farms at a very high rent. Have you certified the prefent heirs of that Lord and Farmer, That they are no-wife bound by their proge- nitors deeds, unlefs they have given their own perfoual confent,— and that the one may recal your eilate, and the other may keep your farm, and refuie to pay you any rent ? — —You have not, nor ever will You al- Jow fuch freedoms only to be ufed with God. — not
with yourfelf ; too flrong a preemption, That
you more value your eftate and rent, than all that you hold of God in religion, and all the honour you owe to him. (3.) If our fathers bound us to any thing in religion which is not warranted by the word of God, we have nothing to do with it, but to bewail their fin in fuch engagement. But, if they bound us to what U commanded by the law of God, we mutt ftond bound, — till we prove from fcripture, that vows binding to duty are not lawful ; or that fathers have no right to devote their children to Gods fervice. No flothful or wilful ignorance or withholding of perfonal con- fent, can fo much as excufe the non performance cf fuch engagements. Nothing can free from their binding force, which would not annul our baptifmal vows. (4 ) Once more, Sir, be pleafcd to review thefe public covenants of our fathers, in their princi- pal contents and meaning. They were a lolemn acqui- cjcev.ee in and confirmation of God's grant of theutmoft ends of the earth to his Son Jeitu Chrift for hs poird-
fion.
the Scotch Covenants. 157
fion. They implied a foU mn acceptance of God him- felf in Cbriit as the God, Saviour and portion of the covenanters and their poftcrity freely granted to them in the gotpel, — and of his oracles and ordinances as the means of familiar fellowibip with Him, — a refolutkn through his grace to retain him and them, as their incftimable privileges, — and a folemn engagement ', thank- fully to improve thefe privileges in an holy obedience to all his commandments, to promote his glory, and the temporal, fpirirual and eternal advantage of thefe covenanters and their (eed. Now, Sir, do you lb heartily envy our Redeemer his Father's grant of the ends of the earth for his poiTeffion, Pfal ii. 8. that you would gladly renounce our ancellors folemn ac» quiefceoce in it ? Do do you fo heartily diflike the hav- ing of a reconciled God io Chrift for your and your pofterity's Goo, Saviour and portion, and his pure o- racles and ordinances for your privileges, that you would fondly renounce a folemn acceptance of God's gracious grant of them fealfd and confirmed by the re- markable influences of his Spirit ? Do you fo under- value thefe enjoyments, and hate a grateful and fcli- profitiug obedience to all the commandments of God, that you would gladly renounce a lolemn obligation to it ? Or, are you oifcnded with the declared ends of thefe covenants, viz. the glorifying of God, the pre- fervation and reformation of religion and promoting the welfare of the nation,— and that God may delight to dwell among us to the lateft poiierity ?— You will perhaps pretend, that you love our reformed doctrine, worfhip, Prefbyterian government and difcipline ; but bate to be bound to them, efptcialiy by others than youdeif. But, Sir, for the fame reafon you muft re- nounce your baptifmal engagements, and Hate your, quarrel with God himfelf, who hath appointed vows. as his ordinance for hedging up men to their duty, and who hath entered into covenants with parents for their pofterity as well as for themfclvts. Moreover, ic is icarce creJib'e, that you can love every thing engaged to in a vow, and yet hate to be bound by it, af, jr Goi hath fignally countenanced it. It is Icarce porlible. that my wife can dearly love her buibaml, and the or- der and enjoyments of my family, ir the lute and w*tf* to renounce licr marriage Vow.
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