George Paxton II.1

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CHAP. II.

THE COVENANTS OF OUR FATHERS IN THIS COUNTRY BINDING UPON THEIR POSTERITY.

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SOME may be disposed to admit the obligation of religious covenants upon Posterity in New Testament times, who deny that the oaths of our reforming Fathers extend their influence to their successors. Though friendly to the character and general proceedings of our renowned progenitors, they believe that their covenants contain articles which are contrary to the word of God, and exhibit an undue mixture of civil and religious matters. The application which was made to the civil Powers for supporting and promoting the ends of those engagements, together with the confiscations which a number of recusants were made to suffer, have confirmed their scruples, and created such violent disgust, that, without attempting to separate the precious from the vile, that which accords with the will of God from that which he forbids, they resolutely reject, as unlawful, the whole obligation. These things we propose candidly to investigate, and hope to shew, if the doctrine advanced in the former chapter be true, that, notwithstanding some blemishes, those dreaded engagements are still in force.

SECT. I.

RISE AND PROGRESS OF THE REFORMATION IN SCOTLAND TILL THE SWEARING OF THE NATIONAL COVENANT.

OUR renowned Fathers possessed, in an eminent degree, the principal excellencies which enlightened and adorned the leading members of the congregation of Israel, when that people entered into covenant at Sinai. It is their honour to have always been an abhorrence to the infidel, the profligate, and the friends of tyranny, who spare no pains to misrepresent their conduct, to exaggerate their faults, and to blacken their character. From persons of such a description this is to be expected, and is no contemptible proof of the goodness of their cause, and the propriety of their measures; but, for almost a century past, and

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especially of late, the sober and religious part of the community have, in general, gone over to the same side, and joined in reproaching the men, who restored and confirmed the liberties of church and state. The Reformers rose and stood forth the defenders of their oppressed country, in dangerous and trying times—times, when their ungrateful traducers of the present day would have shrunk behind them for protection, or crept into the hiding places of the earth. They displayed, in the arduous struggle, a courage and intrepidity which neither numbers nor power could dismay; and a patience and fortitude, in prosecuting their cause, which their enemies could not overcome. Their penetration and vigilance discovered, and their wisdom and vigour defeated, every plot which was formed against them. Their faithfulness to God, to their country, and to one another, and even to the cruel and tyrannical house of Stuart, whose proceeding, as authentic history records, were a continual violation of the nation’s rights, has had few examples in ancient or modern times. Deliberate and sagacious in council, fruitful in resources, prompt in action, eloquent in the Parliament and Assembly House, heroic in the field of battle, neither too much elated with success, nor dejected by adversity, ever desirous of peace consistent with their liberties civil and religious, they avenged the injured rights of their country and of human nature, upon a despotic and perfidious race of men. Their religious and moral qualities were not less remarkable than their intellectual endowments and personal exertions: and these were not confined to a few leading men in the church and the state, but were displayed by a far greater number, in every rank of society, than this nation ever possessed either before or since. Purity of manners, and attention to religious duties, were uncommonly prevalent among all descriptions of men. The clergy were faithful, and the people were regular. The nobility were not then ashamed of being sober; they counted it their honour to be followers of Jesus, and by their example to provoke their inferiors to a just and holy life. The names of an Argyle, a Balmerino, a Rothes, a Loudon, a Johnstone, and many others, will be held in precious remembrance, so long as a real friend to true religion and genuine liberty remains in this country. The pen of the impartial historian will transmit them to the remotest generations, a memorable example to the oppressor and the oppressed, and objects of admiration to the good and the worthy.

But, they were men of like passions with ourselves. They were surrounded with temptations many and great; their minds were goaded with incessant provocations; their sensibility was racked with the imminent danger of losing their lives, their property, their liberty, and

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their religion. It is unjust to expect from them, in these circumstances, the same even tenor of conduct, as from those who occupy the secure and peaceful retreat, and enjoy the cool of the day. Dark spots are visible to every eye on the face of the moon, even when she walks in her brightness. It would be uncandid to alledge that they always thought and acted as they ought. That there was no false patriot among them, no supple time-server, no hypocritical professor, is not pretended. Time discovered not a few. Nor is it denied, that many religious and honest men yielded, at times, to the solicitations of selfish and worldly inclinations; and that the merciful man, sometimes forgetting the benign spirit of the gospel, was betrayed into measures of unrighteous severity. In their situation, such blemishes were unavoidable by sinful and fallible men. It ought rather to appear surprising, that the prejudices of their education, their habits of thinking, their continual and pressing dangers, and other circumstances, did not hurry them into still greater faults.

But it is not contended that any thing in their public proceedings is obligatory upon us but their covenants; and only those parts of them which are of a moral and eternal nature. Whatever is discovered in them contrary to the word of God, cannot be binding upon any. And, whatever indifferent circumstance is by their oath turned into a duty, is binding on future generations only as it corresponds with their existing circumstances. For, it was in this manner only, that, under the direction of inspired prophets, the succeeding congregations of Israel recognized and renewed the covenants of their fathers. But to form a distinct notion of the nature, use, and end of these federal engagements, and, consequently, how far they are binding on posterity, it is necessary to review the proceedings of those days.

In the year 1527 the Reformation dawned in Scotland. By the zealous exertions of a resolute band of martyrs, the knowledge of the truth was rapidly diffused over all the country. They went every where preaching the gospel, and had the satisfaction to see their labours and sufferings rewarded with the conversion of multitudes from the superstition of Rome. After the death of James the Fifth, his Queen Dowager, Mary of Lorrain, having assumed the reins of government, determined to restore and maintain the interests of the Holy See. But it was now too late. The Sun of righteousness had risen; and the Regent’s arm was too short and weak to stop his course. From the very beginning of the Reformation a great number of the Nobility, Barons, and Gentlemen “offered themselves willingly among the people.” In promoting that good cause, tumult and faction had no

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share; or were opposed the moment they appeared. The Reformers tried every peaceable measure they could devise, consistent with their duty to God and to themselves, before they employed force; and had recourse to arms, only in their own defence against the hostile attacks of the Queen-regent. Gradually instructed in the knowledge of the true religion, they conceived a strong and just aversion to Popery, and resolved to use their utmost efforts to have the gospel preached, the sacraments purely administered, and superstition, idolatry, and tyranny suppressed.

For this end, some eminent persons travelled over all the shires of Scotland, exhorting the people to embrace the true religion, and to assist one another in its defence. They carried along with them forms of association in writing, to be subscribed by those who inclined. They agreed that the brethren, in every town should, at certain times, meet together for prayer and reading the scriptures, till they were provided with preachers. These endeavours were so efficacious, that in a few months, elders were appointed, by common election; and the reformed church of Scotland began to assume a regular form.

The Reformers, laying their account with the greatest severities for these proceedings, met at Edinburgh the 3d December 1557, and entered into a covenant to promote the Reformation, and to support one another in professing the truth.

In this obligation our Fathers did nothing to deserve censure. The scripture clearly requires us to obey God rather than man; to embrace the cause of Christ, and to promote it by every scriptural method, to the utmost of our power. Their native country groaned under a galling yoke of oppression. Was it not a duty which they owed to God, to their country, and to themselves, to relieve it, even at the risk of their lives and possessions? When they vowed to support one another in doing the will of God, did they more than the Apostolic churches, who screened, who conveyed away the first propagators of the gospel from the fury of lawless power, and who provided for their mutual safety by every lawful means? They did not draw the sword, till every peaceable measure was exhausted, and till the sword of their implacable foe was at their throat, and the constitutional laws of their country were trampled under foot; and when they did appear in arms, it was not to propagate their principles, but to defend their lives.

The Queen-regent exasperated at the rapid progress of the Reformation, and the failure of all her schemes to prevent it, determined to crush it by the strong arm of power. Under pretence of punishing the town of Perth for the demolition of some mass-houses, which her

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notorious perfidy had procured, she marched an army against the Protestants. But the numbers, activity, and resolution of the Reformers compelled her to defer her purpose, and come to an agreement. She gave her promise that none of the Townsmen should be injured for what they had done; that they should be allowed the free exercise of their religion; and that she should withdraw her troops immediately. But the Lords of the Congregation justly suspecting her promises, and fearing the dangers to which they were still exposed, agreed upon another Bond for mutual assistance. This Writing was subscribed at Perth on the 31st May 1559. In this deed they bound themselves anew to mutual assistance in doing the will of God according to the scriptures. The observations made upon the former obligation fully apply to this proceeding. They did nothing worthy of blame, but acted the part of faithful Christians and good subjects.

The Queen had no sooner entered Perth, than she broke the agreement, with the Reformers, in every article. She filled the town with her popish mercenaries, and distressed the inhabitants with fines, with imprisonments, and with murders. After various changes in her affairs, she thought proper to conclude a new agreement with the Lords of the Congregation; and among other things, promised them again the free exercise of their religion. The Congregation, however, knowing her systematic and incurable treachery, and fearing that she still harboured designs of blood, and would seize the first opportunity to destroy them, immediately, after the treaty was finished, entered into a new Bond, suitable to their circumstances, for their mutual defence in maintaining the true religion. For this end, they solemnly engaged, that none of them should correspond with the Queen, by letters or otherwise, without the knowledge and consent of the rest; and that, as soon as a letter should come from her, to any one of them, he should not delay to communicate the intelligence to the whole Congregation. This Bond was subscribed at Stirling on the first day of August 1559, and was become indispensibly necessary to defeat the secret and deceitful methods which Mary employed to divide and ruin them. In swearing this article, they did nothing but their duty. The scripture required them to embrace the gospel of Christ, and to promote it with one consent. “Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing*.” To be faithful to God, and to one another in well-doing, is a duty no less plain and urgent; “Be thou faithful unto death, and I will give thee a crown of life†.” Of these duties the first Christians were shining examples; “And they

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* Phil. iii. 16.

† Rev. ii. 10.

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continued stedfastly in the Apostles doctrine and fellowship;”—“And the multitude of them that believed were of one heart and of one soul*.”

The Queen-regent, steady to her purpose of exterminating the friends of the Reformation, and disregarding all her promises, continued to harass them, by plundering and laying waste their possessions. The Lords were again compelled to have recourse to arms in their own defence. Finding their power and numbers considerably encreased; the greater part of the nation in their interest, and that the Regent could not be bound by any tie, they called a great assembly of the Nobility, Barons, and Burgesses, and solemnly deprived her of the Regency†.

By the singular blessing of Heaven, they triumphed at last over all opposition, and eluded all the snares of their enemies. To consolidate the friends of the Reformation into one body, and to bind them together by strict and indissoluble ties, and to put the finishing hand to their civil and religious security, for which they had so long and earnestly contended, they entered into another Covenant at Leith, on the 27th day of April 1560. They engaged, as formerly, to maintain and promote the reformation of religion to the utmost of their power; to assert the liberties of their country, by expelling the French soldiers who garrisoned Leith for the Queen Dowager, and grievously oppressed them; to regard the common cause as the cause of every one of them in particular; and the cause of every one, being lawful and honest, as the cause of them all in general.

The article in this formula concerning the expulsion of the French mercenaries, and the recovery of their ancient liberties, was peculiar to the circumstances of our Fathers at that time, and can exert no obligation upon their posterity. But it contains two branches of duty of a moral and general nature, which may be admitted into a religious covenant with perfect propriety. The sixth commandment requires us

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* Acts ii. 42, 46. and iv. 32.

† “In the Democratical genius of the Scottish Constitution, in the importance which distinguished the people from the earliest times, there is the strongest vindication of this measure. Limited by laws, magistrates not despots, even the Monarchs of Scotland themselves, when they presumed to invade the rights of the nation, were exposed to the resistance and correction of the subject. The indignant people might vindicate their privileges and honours. Upon slight transgressions, they alarm the fears of their prince; and repress, by remonstrance, the intoxication of their grandeur. Upon great occasions, and in the hard moments of tyranny, they might yield to the fulness of their resentments and their wrongs; making him a sacrifice to justice, and an instruction to posterity;—conduct him from the throne to the scaffold.” Stuart, p. 148.

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to use all lawful endeavours for our own and the preservation of others; but what God requires in his word, we may lawfully swear, in his strength, to perform, when the voice of Divine Providence calls. It is also the duty of Christians to endeavour, by all lawful means, to restore and secure that degree of civil liberty which is necessary for the free and unrestrained profession of the true religion. These two duties are certainly intended in what may be called the civil part of this form, to which, viewed in this light, we can see no reasonable objection. When the acquisition of civil liberty is inserted in a religious covenant as a co-ordinate article, we cannot but consider it as an improper mixture of civil and religious matters. Liberty is of so much account, in the sight of God, that he condescends to direct the Christian slave to prefer it to a state of bondage; but it is of so small a price, when compared to the enjoyments of religion, as to be unworthy of regret. “Art thou called, being a servant, or slave? care not for it; but if thou mayest be made free, use it rather*.” To place it in the same rank with the gospel in a religious covenant must, then, be unwarrantable, but to assign it a subordinate station as a means to the end, is, on many occasions, both lawful and necessary. In the form under review, it must be acknowledged, that it has too much the appearance of a co-ordinate article. It teaches the nations, however, in what manner to resist in cases of extreme and habitual oppression;—a lesson which their descendents practised with complete success at the memorable Revolution; and repeated at the accession of the present Family to the throne of these Kingdoms.

At Edinburgh, on the 20th December 1560, the first General Assembly of the Church of Scotland sat down; not by the invitation or command of the Prince, but by the church’s own intrinsic power. The third Assembly which met in June 1562, found the country still in danger from Popery, from the want of reformed ministers, and from the bigotry of Mary, who was now returned from France. Mr John Knox, and Mr George Hay, were appointed Commissioners to visit the counties of Galloway and Air, which were exposed to greatest danger. Roused by the pathetic exhortations of the zealous Knox, a great part of the Barons, Gentlemen, and Burgesses of the West, assembled at Air, and entered into an oath to promote the true religion, to maintain the ministers of the gospel, and to defend one another, in all lawful and just actions.

Our ancestors continued to struggle against Popery and arbitrary power, but without renewing their covenants, till the year 1580. Mary

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* 1 Cor. vii. 21.

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had been forced to resign her crown and kingdom to her son James the Sixth, who had accepted the government, and been proclaimed with great solemnity. From the moment of his accession, he discovered a strong inclination to intrench upon the power of the General Assembly; convinced that he could never obtain the great object of his pursuit, unlimited power, while Presbyterian government existed in the church. His disputes with the Assembly, together with his fond attachment for a Popish lord, the Earl of Lennox, revived and inflamed the popular discontents. To quiet these agitations, Lennox made a public and solemn abjuration of the Romish religion in one of the churches of Edinburgh. But the jealousies of the people were re-kindled by a prevailing report, that the Pope had granted dispensations to his votaries, to say or do any thing, however heretical, provided they were still attached in their hearts to the interests of Rome. Informed of this, James ordered one of his preachers, Mr John Craig, to compose the short Confession of Faith, commonly called the first National Covenant of Scotland, in opposition to all the corruptions of Popery, and particularly to Papal dispensations. This Bond was publicly sworn and subscribed by the King, and by his Court and Council. Next year the Assembly adopted the measure, and recommended it to the nation, who, obedient to their call, and eager to imitate the royal example, pressed forward to subscribe it.

They renewed the National Covenant in the year 1590, as a solemn testimony of their gratitude to the God of Heaven for their signal deliverance from the Spanish Armada, and other imminent dangers. On this occasion they subscribed a Bond, adapted to the circumstances of the church and nation, in which the Covenanters engaged to defend the Protestant religion and the authority of their Sovereign. They renewed it a second time in 1596. This is a year much to be remembered in the history of the Reformation. The Church had now arrived at her greatest degree of purity. Adorned with the beauties of holiness, she looked forth as the morning, the delight of the Protestant, and the terror of the Antichristian world. On Tuesday the 30th of March, the General Assembly, without any mandate or invitation from the King or the Parliament, deeply affected with the designs of the Papists at home and abroad, and after acknowledging, with many tears, their breach of former vows, renewed the National Covenant with great solemnity. But this bright and happy period quickly passed away, and was succeeded by a long and dismal course of apostasy and corruption. James prevailed, by intrigues and flattery, to turn many aside from the pure institutions of Christ. He restrained ministerial freedom; he packed the General Assemblies, that they might be the echo of his sovereign

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will. Churchmen were introduced into Parliament, and invested with the title and power of Bishops. The Scottish Inquisition, or High Commission Court, was erected to excommunicate, fine, and imprison all whose religious principles or manners were offensive to them. A number of superstitious ceremonies were introduced into the worship of God, by the authority of his Assembly; and the whole system was afterwards ratified by Act of Parliament.

When Charles I. ascended the throne, he entered fully into his father’s views. Tutored in the school of bigotry and absolute power, he prosecuted the establishment of Episcopacy in Scotland with the fervent enthusiasm of a bigot, and the unrelenting severity of a despot. Intoxicated with the notions of unlimited and irresistible prerogative, he disdained to model the Assembly and direct their proceedings as his weak and timid father had done; but imposed upon the Church whatever he thought proper. He began by requiring the punctual observation of a book of canons, which were designed to overturn the Presbyterian constitution, and to form the church of Scotland entirely upon the model of the English church. The next imposition was the Book of common prayer, which, instead of the simple and impressive forms of Presbyterian worship, introduced the same dull round of morning and evening prayers, litanies, collects, lessons, confessions, absolutions, responses, amens, creeds, and pater-nosters. This violent change effectually opened the eyes of the nation, and produced a strong sensation in their minds. The sparks of discontent which had been smothered for many years, suddenly burst into an irresistible flame. All was uproar and confusion. This tumultuous movement of the people, which the enlightened Presbyterians contemned and deplored, was followed by a regular, deliberate, firm, and persevering opposition to the measures of the Court. The Noblemen, Gentlemen, Burgesses, and Ministers, having petitioned in vain for a redress of grievances, in vain complained and protested; and finding their legal and peaceable meetings forbidden under pain of treason, met at Edinburgh, and resolved to renew the National Covenant. The Writing made out for that purpose, consisted of three parts. The first was a copy of the National Covenant; the second was a list of the various Acts of Parliament in favour of the Reformation; and the third was an accommodation of the Covenant to their circumstances, containing a disapprobation of the government of the church by diocesan bishops, and an engagement against the practice of the ceremonies in religious worship. This Covenant was sworn in February 1638, and in a very short time was subscribed by all the kingdom, in spite of the mandates and proclamations of the civil power,

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and at the risk of the heaviest vengeance which the despotic and enraged Charles could inflict. Here civil pains had no place. The ministers, who administered the covenant, used no other arguments to persuade people to take it, than such as were drawn from the word of God. So far from employing force, though the arm of the nation was at their call, they refused the proffered subscriptions of some persons of considerable rank, till time should prove the sincerity of their professions.