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PUBLISHED BY THE RENWICK ASSOCIATION, .A IN CONNECTION WITH THE ..-\'-:'^y':^ ..^:^'''' REFORMED PRESBYTERI^ CHUItCIl, SAINT JOHN, K B SAINT JOHN, N,J5_ . . - FRLNTED BY BAENES & COMPANY, PRINCE WILLIAM STREET. 1868. : iT ** ,i£, "* '^"-"t. x-j-^.. f X. vM-' ^R| ■I . ^P^" I i1 '1' II 33 A N LEAGUf' ^8*" H' ><**^ COVENANT: ■v A LECTURE BT Bev. J. R. LAWSpaST, BAANESV;LL£. PUBLISHED BY THE RENWldK ASSOCIATION, IN CONNEOTION WITH THE ■') \ REFORMED PRESBYTERIiN CHURCH, SAINT JOHN, N. K. SAINT JOHN^. B. PRINTED BY BARNBT^^ PRINCE WILLIAM STREET. 1868. / .--i''**»V SOLEMN LEASFf! AND COVENANT : TTVa JL LEO That public social covenanting is a mbral duty, to which churches and nations are called, 4n cekain cir- cumstances, is a doctrine which none will ^ispute, who are familiar with the lively oracles of Gpd. The duty has been exemplified in all peri(^6* of the church's history, with evident tokens of the divine approval and with the happiest results. During all the different stages of the old Testament dispensation this important duty was engaged in by the Churcli and Commonwealth of Israel. " Yo^stand this day," said Moses to the children of Israel, in the land of Moab, " all of you before the Lord your God. ^ * * * 4fr That thou shouldst enter into the Co- venant with the Lord your God." (Dent. xxix. 10, 11). A few years afterwards tijti thousands of Israel renewed that covenant, when i they unitedly said, ^' The Lord our God we will serve, and his voice will we obey." So Joshua mside a covenant with the le that day, and set thorn a statute and ordinance lEpshechera." (Joshua xxxiv. 24, 25.) In the days di^ood King Josiah, this covei^ant was renewed by " I the men of Judah, and aU the inhabitants of Je- riaalem, and the priests and tW prophets, and all thA p^^e both small and great. And the King stood hr, a ^Br, and made a coven&nMie|^p^ith^f^ord, to wflMjfterthe Lord, and to keep HR^cmmandments ^^^^^li^jttp^^^^) ^"^ ^^^ statutes, with all their heart ti^m^likall their soul, to perform all the words HSSH^H of tills covenant tliat wore written, in this ff>ok, and all the ]»eople stood to the covenant." (2 Kings xxiii. 2,3.) TliaL this social religious coveniM^ting wAs to he con- tinned in new testament y|||es,^j^Wlident from tlie morality of the thing, foipii^j^s it is on the moral relations which Go(V^iit^tiiaft.iMilftftin to each other: it is evident jteii^in Certain old testament intima- tions that tl|f duty would be exemplified in the Gospel day. " In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LoM^^FTosts." (Is. xix. 18.) It is evident also from the circumstance, that the ordinance has never been foi'mally abrogated, which would have been the case, if no| intended to be continued under the Gos- pel. Mopover, the priirn'tive christians were wont to give thelnselves to God in solemn covenant The \postle, in writing to the Corinthians, commends the Macedonian Churches for engaging in this exercise. '' And this they did, not as we hoped (or contrary to our expectation) ; but first gave their own &elves to the Lord, and unto us, by the will of. God.'* (2 Cor. viii. 5.) The giving themselves to the Lord, here re- ferred to, could not fee that personal dedication which every christian make^ of himself to God on the day of conversion; for titrrt would not have been con- trary to the Apostle's expectation. Neither could it be their making a professibn of religion, and enterij the fellowship of the Church ; for that would have been contrary to the Apostle's expectati either. It must have*been some extraordinary d( ation of themselves tto God in solemn covenant ome formal act of social covenanting, such as Apostle-j^d||iotex,pQctpd from persons so recgptly convlr f^^^uvWlSh it gladden ed his heart ^ffp^t* of, and which was well pleasing in the sighXjpiG-od. Pliny, in his letter to Trajan, regardin^HI^BriBtians 1? V* % ^^ ndall CO li- the loral :ljer ; :]ina- 'spel id of far to aloo ever I the Gos- ivont The s the in Proconailar A^iji, says, that they wore accustomed to bind themselves by an oath to God, not to commit wickedness.^ ./rhemiYaldeiises, centuries ago, knew what it was to dio^iark^f^w'ith God and each other. The Protestants in Gelrm^iy, in Luther's time, once and again, engaged in^ie^imaj^uty. And the Pil- i^rini Fathers, l>efore th-ey kft ta^Jiifc^ vessel tliat had borne them across the ocean, to Ike shores of New England, entered mto a solemn eo^' en ant with God and each other, and frequently r^newej;! it. So that the practice of social religious ctTfejaai^iting is not a sectarian affair, peculiar to any one (^nomina- tion. It has been ox-emplificd by all dencplinations of christians. It is plainly warranted bytho word of God, by the examples of the best Reformed Churches, and by the tokens of the divine approval that liave in- variably accompanied it when engaged in aright. The purest and best times of the Church have been cove- nanting times ; and the purest and best days tliat the Cliurch will oversee in her militant state, will be tliose to which the prophet Jeremiah alludes, when "the children of Israel shall con;e, they and the children of J«dah together, going and yeeping, they shall go and seek the Lord their God ; they shall ask the ^vay to Zion, with their faces thitlierward, saying, come, vjet us join ourselves to the Lord in a perpetual cove- ^nt that shall not be forgotten." (Jer. 1. 4, 5.) ' propose, on the present occasion, to present be- *e 3^ou one of the most rcqiarkable covenants ever itered into by any church' or nation, viz., that dch is commonly designatccl " The Solemn Leagij Covenant of the three kingdoms of Englam ^nd, and Scotland." Jt is the testimony of most impartial hisUrians'^4i^H^i^yf^.jyiii^j — the J^l^jhurch historian, Hetherington — that " it was tiSWHK, the sublimest, and the most sacred a! Ij 01 document ever framed by uninspired 4|en." The same historian asserts tliat it was *' the noblest in its essential nature and principles, ^f all that are re- corded amonoj the internatilmaLlWIisaictions of the world." f^ It was a very dark^iia^in England, the few years that precede^ lii^5ir It was a time of civil strife and religious disteension. King Charles I., in the true spirit of his lather, and of all his successors of the Stuart dynasty, was aiming to be an irresponsible sovereigb, Itr all his movements, he was aiming at a two-folid Objective point. One was to secure the possession of arbitrary power in his own person ; the other was to subject the Churches of Great Britain and Irelana to the Episcopal form of Church govern- ment. The carrying out of these plans and purposes, was mainly entrusted to William Laud, then Bishop of London, afterwards, Archbishop of Canterbury. The lawless and violent manner in which this minion of a despotic power prosecuted his work — his at- tempts to introduce false doctrines and Romish cere- monies into the English Church — the violent perse- cution he carried on against the Puritans, and his taking some direct steps towards a union with the Church of Rome, aroused the indignation of vast multitudes of the people, not only against himself, but ako airainst the Kinior and the whole order bishops. Tiie subject of Church government be to be very seriously agitated. It became the all- ij^rossing topic of the times; and, it is said, that ' le course of twenty years, no fewer than thirj| tfiousand pamphlets welfe issued on the subject, "mljt \vas at this posture of affairs, that England tu hy eyesH;(rScatlan4f Thai; nation had just e fronr^a fierce struggle with arbitrary power^ ^ just secured for herself a free Parliamen ai sei del ati| mJ cl( hi ral thl lil lat hi ad the The in its le re- of the affairs of t^e State ; and a free General Assembly, to settle tho affairs of the Church. By a series of very decisive measuresyjhe had purged out many abomin- ations that had ^"fllpDt ii^uring years of misrule, to mar the beauty and impMr the efficiency of her ec- clesiastical and civil iQ8titmloi)|k. Scotland's Church had put on her beautiful j^arments, and was sinking rapturously the song of Zion in other dkys — " When the Lord turned again the captivity of Zfon, we were like them that dream ; then was oar mi^utli iilled with laughter, and our tongue with singings I'lie Lord hatn done great things for us, whereof w© assed s^way since that national Co- venant was placed upon tjae statute book of the realm. Alexander Henderson wh\ framed it, all the members, of parliament who ratifieiit, the thousands and tj thousands who sworQ to it, and subscribed it, hai passed away. Perhaps th^ very parchment on whi< t was originally writtejf has perished under the i|^ lence of the corroding, tooth of time. Two hiindi d eight years have passed ,away since that tranj _^ had any legal authcq:ity in any part of the j|PB .d0j^a,i|^Qfeiri J i Iwjj jniiiiifeyentcen years after it bj|pae Iaw,1t was obliterated from the statu tajjnp^i^ndf burned by the hands of the common hanjpl^^stems n< wi om the ranged )i\8 ein^ g jear, ^ly ad- id 6ub- bjall d were set up and established that had been solemnly adjured, ind the constitution in church and state returned to its &ii|er condition. I have no doubt, that many who Ut^ ujjAr the British sceptre have never heard of thit^ro ^pal transaction. Of those who have heard of it, th3NF*rf& many who consider it to hi^ve been a vile puritanicaVifttfaSfIre, that ought never to have been on the stafbli^'ai^K that never had any moral obligation, and that Safe, none now. There is another class who look npori%asgQmething very necessary and usefal in its day^ Dtil%hich has served its purpose and is not needed ncnjo,' There iB still another class who have the convictiptf, that the " Solemn League and Cos^enant" wasnot^only necea- sary when it was first frame 1, but equally necessary 710W, not only binding when it was first efftered into, but bi Jling now^ and that it will be binding so long as the British nation lasts, or until tb latter is the view that Is most consonant with i|ason, scripture, and God's past dealings with chutpies and nations. Before entering upon the^irect examination of thl:^ question, tt-ere are two of^three preliminary points ^hich it may be desirable |o (;lear up. The first qucs- n that co'.nes up is, can;\a people in any circum- ices hind their posteril/y f I think there are very V who will deny that th^y can — certainly there are Mljne who can deny it on > rational or scripturty unds. Cannot a parent bind his child to God i^ prdinance of Baptism?'' Cannot a man in certai|! ^_nstances, bind his h©k6.,^d assigns to pay I1 sors _ d reds 5 Cannot a nation's niMi's^rnd'^tbwnshcei jes with other nat^'ona, entered into hun- ire binding on Britain still. The na- fll 10 tional debt is still obligatory, although thcie who con tracted a large portion of it have parsed Way. In the Covenant which ancient Isrs^jgL entered into at Horeb, posterity was inclp[|ed^^^ it was binding upon them hundreds of ye^l^^^rwards. Even in Je- remiah's time, poste«jNf^^-shid ^iira^ with the sin of violating thaW^Muyp^tll; " The house of Israel and the house o4#u43liave broken my Covenant which I made with t^ieir fathers." (Jer. xi. 10.) The Cove- nant which Jc|^aa and the elders of Israel made with the Gibeojii^sC on their entrance into the promised land, was binding on posterity hundreds of years af- terwards, and they were punishod for violatmg their fathers' engagement. That a people may be bound by the transactions of their forefathers is a principle, reasonable^^ scriptural, and illustrated in all God's dealings with the children of men in all ages. Sup- pose the principle abolished, and the very founda- tions of civil socfety would be destroyed. Suppose that when men did all their engagements were to die with them, there would be an end to all faith in bonds, and treaties,*" and deeds, and the social fabric would fall to pieces. iOn that principle we might re- pudiate tl e national debt, for ^(?t? did not contract it — on that principle the clpdren of Israel in Hosea's time, talked nonsense wlfbn they talked of God, find ing their progenitor Ja0ob at Bethel, and th speaking to them. (Hoseaxii. 4.) On that princi it would have been unjust in God to punish tne Isr ^tes in David's time, fo;/ violating a contract whi lad been entered in tQ nearly four hundred yomsi fefore they ere born. *^ (S Sam. xxi. 1.) jBut then, .here is anotlier question. Did th^ri- gwaLiippiiiei3^i#4i League and Co\^pint, con template ^^w^m^ in that transactionjTyPthey did so, is evident from the preamble t^jflPli^uiment, vho con- ay. In into at binding n in Je- e sin of ael and which Cove- lo with omised 'are af- ? their bound nciple, God's Sup. ►unda- ippose to die th in fabric 1^ 11 which set^orth that one object of it was " the honor and happiness of the King's Majesty and his pos- terity.^^ Mid tliQiy n the body of the Covenant, thoy assign as anoth^^Rgect;, ." that we and our posterity after us^ may as bre|i^« live in faith and love." Again they pledge tll®biMi]r^ej§^Ho endeavour, " that the three Kingdoms may rclaain' c(^i)Mned in a firm peace and union ^^feW^y.*' , A"^^ ^be act of the General Assembly approving of |h^ deed, they cliaracterize it as ** the most powerfut means by the blessing of God, for settling and presln^i^ the true; Protestant religion with perfect peace in hii^ajebty's dominions, and propagating the same t<|M:her na- tions, and for establishing his Majesty's pirone to all ages and generations^" So that we have ^idence suf- ficient to justify us in asserting, that in this bond the original contractors meant not only to Include them- selves but their posterity^ to the rem#est generation. Had they a right to do so ? In tfefKifiidgmeiit of the Holy one of Israel could\\i^^ bindlheir posterity ? In the estimate of High Heaven, is that Solemn League binding upon Britain now^ andv#ill it be binding in coming ages f This is the question at issue — it is the question which I propose to endeavour to answer. In the first place, the sfitb^ect matter of the Covenant was moral and script/u/ral.^ Of course, if it can be wn that there is anythiilg in it that is contrary to moral law, or the grea|?|3rinciple8 of tiie Gospel, so far as it is so, it ne\ er had any moral obliga- , and never can^ for tit) engagement can eve e that binding which is th or ally wrong. But i n be demonstrated, thj^tfhe suhject matter of th CiMMiant is moral and sciH^ural — that its great prij re the principles o^nfef'^j^e ij^^l^tji^^ ll^^iLjh at^it cannot be otherwise tlian ofpe jt us look at some of the leading fea- 12 tnres of this rcnmrkable bond. The first article 1?^ the foUowing : ''We shall sincerely, really, ! and con- stantly, through the grace of Go^pi^ndeaVour in our fccveral places and callIn2gpiJiet(|>re8ervation of the reformed religion in the Cjplpk Sbf Scotland, in doe- trine, worship, dis(j|IMn;i^aneif*t of persons, endeavour the extirpation of Popery, prelacy (that is, church government by archbish^^, bishops, their chancellors, and commissaries, rdeans, deans and chapters, archdeacons, and all o^er ecclesiastical of- iicers depending on the hiei^rchy), superstition, heresy, schism, profaneness, aMl whatsoever shall be found to be contrary to sound^doctrine and the power of godliness, lest we parta^ in other men's sins, and tliereby be in danger to receive of their plagues, and t the Lord may be one And his name one in the t^ee Kingdoms." Now Miresume that the only part hat pledge to which ai^ person can possibly take e^eption,is that clause in which the Reformers bind tfflpnaelves to extirpate JPqpery and Prelacy. Oi t^l clause some have grqttlTded the charge that thi S«mn League and Cov<0iant embodies persecuting pr^JDles. A more unfonhd^d"'clmFgC-Wias nevfef prelU fts^ aga inst any public document. In order to see tWfflMHkoily necessary to consider that in the ►ur m our n, of tht^ » '^n doe- against religion ^octrine, 'igtothe efonned •hurdles ■est con- ssion of for wor- ity after and tJio There an pos- the re- Juty of gioh in iceord- at it is of the 1 deny thenj 3sei 14 1 ckiise alluded to, there is no reference T^hatever to persons. The allusion is exclusively to systems. Plence, immediately after the "wov^^relady^ they, in ji parenthesis, define wlia||||s nifent by that, vnz., "the government of the chHPfc by archbishops, &c." That the charge of \^0Hff^llmon% wholly unfounded is also evident i'mm^tm kfilbwn principles of all the Re- formers. T^y abhorred tho doctrine and practice of having reco^rs# to carnal weapons for the suppression of error, ^o lonj as it did not interfere with the peace and well-h«^pof civil society. They abhorred the Mahomm^an doctrine of propagating a religious sys- tem by ni% and sword. Even in the case of the bit- terest en e 11^68 of the Reformation, the very worst in- tolerance tJlat was ever shown to them, was their ex- clusion froti|, a seat in Parliament. And I affirm, that it is unwSttthy — it is disingenuous — it is unmanly, in any persons to attempt to fasten upon the Cove- nanters the chai^^ of persecution — a charge, that is not only contradicifecid by the very language of the bond itself, but als% by all the well-known principles and practice of all the Reformers. It is true, the worc^*' extirpate" is an ill-looking word. To some it suggests the idea of the rack, the thumbscrew, the dungeo^ and the scaffold. Well, whatever be its meaning In the vocabulary of th Church of Rome — whatever be its meaning in the cabulary of the House o^ Stuart — in its derivat and literal meaning, it suggests no such fright Jmages — it literally signifies to root out. And is th o way of rooting out a system, but by fining, rlsoning, torturing, and bm'uing those who Itj^ Is not the true ide^ ot rooting out a syste I'emovalljflaJfcfittlD^i^^^^ just as a tree i out by the removal of the soil from it, ^j^^QdPl^iQg it to fall. And that was all that the RifllHRmeant embi e ed hVbal ^ dra^ 15 8 h- 'mm. QfS ^ ft ti^ ie ^m ^'^H 4 H~ vici §r ■ ^^^ t H, aim by the extwpation of the Popish andPrelatic systems. V/hat they meant was, that all support should be with- drawn from these^sv stems : all individual and na- tional Bupporfe ^^^j^s tji||t persecution ? And why should they not bii^^tUOTselves to endeavour to sup- press these systems f If^M^|J|elieved that Popery was wrong, why should th^'Hoft^deayour to root it out as a plant that our lieaic^r fa|lier hath not planted. If they believed that Prdlfic}^ was wrong, why should they not endeavour to l||ve it J^anislied from the land ? Did not common h^ii^ make the demand upcn them, that they should set |beir faces against every system that they believed tg%e wrong, and seek to have it removed f That is th#very thing that all denominations are aiming at. Toe Prelatist believes that Presbyterianism is wrong, aiid he seeks to have it rooted out. The Independent believes that both Prelacy and Presbyterianism jj are wrong, and he seeks to have them rooted out.^ The Baptist be- lieves that infant sprinkling isjjrong, an*d he seeks to have that system abolished. %l|Liie aim of all deno- minations is to root out the •sy^eins to which they are opposed, and to establish w"^ they believe to be truth, in their room. And #lio thtit has any com- mon sense blames them for it ? Does not common onesty demand it And _, for a person to call him- f a Protestant, and yet ^ disavow any desire or in- tion to interfere with ^pery — for any one to call self a Presbyterian, anp yet to disavow any de- to interfere with Prelacy — for any one to call him-^ a Baptist, and yet to ^isavow any opposition t( system of infant sprinkling, is dishonest in th( le. It is treason aglinst one's own avowed couj Why then shouldkp«^Q£efathers4ie blam^^f ingjhemselves to do what^alldenominatio^l h in some instances they hi^e not the 16 niaiiliness to avow it, viz. : to endeavourip root out all systems opposed in their judgment, t| the word of God, and injurious to men. The third article of the Covei|||| is as follows : '' We shall with the same Ai^rj^, reality, and con- stancy, in our several v^^figlifl^lf^j^eDdeavour with our estates and lives, mj|Wf||p to ]^8erve the rights and ])rivileges ofjf^ Ff^llaments, and the liberties of the Kingdoms ; Jindr^ta preserve and defend the King's Majesty's, pefsp&, and authority, in the preservation and deieficp^JS^J^Q true religion and liberties of the Kingdoni4j uiat the world may bear witness with our conscienfeeife of our loyalty ; and that we have no thougl^ts ofeitentions to diminish his Majesty's just power and Jpieatness." ]Now let me ask, is there any thing unse^lwralin any part of that pledge ? Loyalty, founded on SfMptural principles, is what every Chris- tian ought to cultivate and exemplify. Such loyalty the New Testana^t everywhere inculcates. " Let every soul* besubj^t to the higher powers, for there is no power but of Gbd, the powers that be are ordained of God." " Where toe ye must needs be subject not only for wrath, but aMo for conscience sake." (Ro- mans viii. 1, 6.) " Pi^t them in mind to be subject to principalities and pM^ers, to obey magistrates." (Titus iii. 1.) These are Solemn New Testament adj monitions, enforced by tile most weighty sanctioi For any one, therefore, ori pretence of Christian berty, to raiuse conscientrons allegiance and subi sion to scripturally constituted civil authority, is^ ^resist the ordinance of God ; and they that resist, [Apostle declares, shall receive to themselves dai ition. This was one of the great principles of oi Porming fq^^efathers, as ein'bodied in their confes' tdstimonies^TrS ©ovenaiits. They believed ^ gbvernment as an ordinance of God- " " Sn an Jment, Btate Bu that i fvider mora TestJ Whe the ^'no imni to w rule ''F< thoi not a r< fot out word ere is ained t not (Ro- bject tes." t adg^ m 3 ■H^ ^e m- ■ ^e- i £ Ivil red 17 n a monilcliy too, as the beet form of civil govern- ent, and they wished that form perpetuated in the Btate till the end of time. But there was ^q thing, they did not believe, viz. : that any civil power that happens to exist in the pro- vidence of God, has a Kyht to be regarded as his moral ordinance. They did not understand the New Testament as teaching any biicih a doctrine as that. When Paul in his epi: le to the Bomans, speaks of the '' higher powers, to which we are to be subject '' not only for wrath but also for conscience sake, he immediately proceeds to specify the character of those to whom such a conscientious allegiance is due. "For rulers are not a terror to good works, but to the evil." " For he is the minister of God to thee for good, but if thou do that which is evil be afraid, for he beareth not the sword in vain, for he is the minister of God, a revenger to execute wrath upon him that doeth evil." (Kom. xiii. 3, 4.) Now let it be borne in mind that this is assigned as the reason of conscien- tious allegiance. When this picture is realised in any existing civil government, conscientious allegiance is due to it as the moral ordinance of God ; but when the very reverse is the case, and when civil govern- ment is established on principles unscriptural, and men are elevated to office who are strangers to scrip- ture qualifications, it is subversive of every Bible principle, to assert that conscientious allegiance is due to that government as God's moral ordinance. In such a case, nbmission ^' for wraWs sak^^ may be expedient i^vi dutiful, but *''' for conscience sake^"* it - would be wholly unscriptural. We will suppose, that by f|be " higher powers^"^ the apostle meant every ex- i&ting go* arnment that is established in the provi- dence^ fj God, then, of course, he very specially meant if ero, the Roman Emperor, at the time when *v: ? I 18 I the epistle was written. According to this view, wc are to contemplate the apostle, by the direction of the Spirit, admonishing the Christians at Rome to bear conscientious allegiance to N^, because he was " the minister of God for good" ^ his people — to N'ero, because he was " a rej^enger to execute wrath upon those who did evil"— to Hero, because he was " God's minister attending upon this very thing." But who was this Nero ? — the most cruel monster that ever sat on the throne of the OsBsars — the man who toasted on human tortures — the man who had such an abhorrence of the christians, that he actually set the city of Rome on fire, so that it might bo blamed on the christians, and that he might have some excuse for feastin<]c his eves on their burnings. Common sense will say that the apostle did not mean Nero. He did not mean every one who is raised to office in the providence of God, irrespective of his moral cha- racter. He meant those exclusively who are set up by the authority of God, who acknowledge the supre- iriacy of God, and who rule for God. These are the *' higher powers" to whom christians are to bo sub- ject, not only for wrath, but also for conscience sake. This our reforming forefathers knew, and hence they would not promise allegiance to every existing go- vernment. They looked for moral qualifications in their rulers. They required that they should rule in the fear of God, and for the cause and glory of God. Hence their pledge was to " preserve and defend the King's Majesty's person and authority, in the preser- vation and defence of the true religion and liberties of the Kingdoms." This was the loyalty of the Re-* formers in those days. It was the loyalty of the stricter Covenanters in the days of the persecufion. Cameron, Cargill, Ren wick, and their folio wers^ave been sometimes branded as " anti-government inen." ■'?', 19 ' ^ ever was there a greater calumny. They believed [n civil government, and honoured it as an ordinance >f God. They preferred monarchy to any other form - jof government. They never relished the protectorate fbf Cromwell ; and they rejoiced with unfeigned joy Iwhen that protectorate was abolished and monarchy re- istored to ttiem, in tho person of their constitutional ^and loved king ; and it was not until after years of Imisrule and tyranny, during which he had trampled jon his own solemn engagements, and on tiie dearest frights and liberties of his subjects — it was not until all petitions and remonstrances had proved ineffectual,' that they withdrew their allegiance from him as a tyrant and a traitor ; and never was there a people who would more heartily have joined in the national cry, " God save the King," had they not had the con- viction on their minds, that it would have involved them in the guilt of acknowledging, as the ordinance of God, a government founded on the subversion of solemn national engagements, and trampling on the rights and liberties and consciences of the people. And this is the only theory of allegiance that is either rational or scriptural. The doctrine that one is bound to bear true allegiance to any government that hap- pens to be set up, is wholly inconsistent with reason, and the great principles of the Bible. That every one is by hirih^ a subject of th^^ t£ Churches then, bnt not desirame .^^^^ ^.^„,, Juhon^h the divisions and subm ^^ ^^^^^^^^„, the visible Chnrch is now sp^i* ^P,^„f, ^ i, of greater than hey were then ; a.nd * 'g^^^-'^o^id be united tftkc in opposition to tnt u '"w I i! I 26 1:' J ' SI'' gation of the Solemn League, the most absurd is that of those who affirm that it was necessary once, but a/ ' not so now. The truth is, there is not one of the great and glorious objects contemplated in that national transaction that has yet been accomplished ; and there- fore a Covenant solemnly and nationally entered into for the promotion of \;hese objects, remains in full force to this day, and will so remain until that glorious time shall come when great voices in heaven shall be heard proclaiming, " The kingdoms of this world have be- come the kingdoms of our Lord and of his Christ." First. If the subject matter of the Govenatit was of a moral nature, there wa>8 no need to enter into it^ for what is moral and scriptural is binding^ without a formal engagement. Such an objection would apply with equal force to almost any one of thfi great Covenant transactions re- corded in the Old Testament. The children of Israel were always under an obligation to serve the Lord ; and yet they frequently engaged themselves in Solemn Covenant to do so, and with many tokens of the Di- vine approval, k. man is always under an obligation to speak tli truth, and yet it is sometimes requisite tliat he should be put upon his oath, not to lay him under an obligation to speak the truth, but to strengthen that obligation. The idea of a Covenant engagement to perform some moral duty, is not to bring persons under an obligation to perform it, but to strengthen that obligation. Anterior to the Covenant transaction, they were bound to that duty by the law of (diod, but now they are bound to it by a superadded obligation, their own voluntary engagement A man is morally bound to speak the truth whether he swears ..*,' ■ J) ^1 to declare the truth, V-'fV^j;r;unf resting upon oASg but also the g"^^*p?/f4ere always under ot f!/*"^ the people of Jf/"*"' • ^nd proserate ^t oblSat^on to perform the duties a p^^ CeS contemplated m the Oo ^^ ^^ement, iluey voluntarily entered mto a so ^^^ ,^ S rene^^-i that ^nf f f ^"„*' ^Sditional obligation^ brought themselves under ^;^ ^^^^^ was not to The great design 0*,*;'^., obligation to perform a irin- themselves ""/^'^^^f:^ their minds a sense of "Sntv it was to deepen in VV'' to bind them- and righteousness. ;■ . V «,« «nr6(Mo««W« that OUT an- Second. 7« ?< ^S^ &in e t ■■'. K