George Paxton Introduction
James Dodson
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AN
INQUIRY, &c.
THE obligation of religious covenants upon posterity, is a doctrine which, for some time past, has excited considerable attention in the Secession church. While the greater part of professed Christians pay no regard to the subject; and while many, without attempting to answer the writings of covenanters, have, from principle, renounced the duty of religious vows; the friends of covenanting are divided in their sentiments concerning the obligation of these engagements. Some, while they acknowledge the morality of the duty, and the propriety of the practice, even in present circumstances, refuse that the covenants of our Fathers extend their obligation to succeeding generations. Their example, it is admitted, is for our imitation; and the brighter that example has been, and the nearer to our times, we are under the stronger obligation to follow it. But there are many who still believe in the obligation of religious covenants upon posterity. They are convinced, not only that it is a duty enjoined by the Law of God, and recommended to them by the example of their ancestors, to devote themselves with all possible solemnity to the Father of mercies; but, besides, that they were actually represented in the covenants of this church, at the Reformation, and are, together with every succeeding generation, bound, according to the general and moral tenor of these covenants, to promote the cause of God and truth. This doctrine was entertained by our covenanting fathers themselves, as appears from the first article of the Solemn League, in which they declare, that their design in entering into covenant was, “That they, and their posterity after them, might, as brethren, live in faith and love.” The same sentiment appears in their defences of the covenanted reformation, and in their sermons, where they declare their firm persuasion, that no power on earth could absolve these nations from the oath which they had taken.
The Question is of considerable importance and difficulty; circumstances which recommend it the more to the inquisitive mind. The author has bestowed upon it all the attention in his power. It is not
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his design to serve the interests of Party, but of Truth. Endeavouring to divest himself of every prepossession, he sought for truth, and embraced it without hesitation, on whatever side it appeared. The result of his reflections he now submits to the public; and will rejoice if it serve, in any degree, to promote the covenanted cause, which, he does not blush to own, he firmly believes to be, upon the whole, the cause of God.
Many members of the church to which he belongs, having often complained that the writings in defence of public vows are too complicated and prolix, he thought it might be of use to many who read but little, and understand less, to give a plain and summary view of the nature and warrants of public vows. This he has attempted in the two first sections of the first chapter. The observations are, in general, an abridgment of the Revd. Messrs. Graham and Morison’s sermons on that subject; and are by no means intended to supersede, but to prepare the enquirer for a more profitable perusal of these excellent tracts, where, contrary to the insidious and unfounded assertions of a late anonymous writer, he will find not only the doctrine of public vows, but the errors abjured, and the historical facts referred to, distinctly and clearly explained.
In the remaining sections, the author has taken scripture and reason for his guide; and hopes that the principles which he has laid down correspond with the dictates of both. The view which he has taken, pleases himself, and seems to be the only one upon which the doctrine of descending obligation can be vindicated.
In the last chapter, the general doctrine of federal obligation is applied to the covenants of the British churches. In explaining the proceedings of the British covenanters, he followed the most approved authors he could obtain; and is not conscious of having overlooked or discoloured one single circumstance which belonged to his subject, but has narrated and reasoned according to the truth of history and the nature of things, to the best of his power. Highly as he venerates those great and excellent men, who trode the stage of public life in the two period of reformation, and to whom, under God, we owe all that is dear to the friends of religion and liberty in these nations, he has not unduly screened the faults which he observed, or others pointed out, in their avowed principles and public management; but, at the same time, he reckoned it his duty, and it was to him one of the most pleasant parts of his task, to vindicate them from the unmerited reproaches with which their ungrateful country continues to load them. His efforts have been particularly directed to the vindication of their cove-
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nants, which, he apprehends, have been much injured by the malevolence, the ignorance, or the rashness of their enemies.
Some, indeed, “do not suppose that the covenants of our fathers need any apology,” and bitterly stigmatize those who appear in their behalf. Such blind admiration has done much to bring the good cause of a covenanted reformation into contempt. It clothes our fathers with infallibility: a prerogative which they never dreamed of arrogating, but would have spurned from them with the disdain of insulted honesty. Even the Apostle Paul claimed no blind obedience to his ministrations, but commended the Bereans for bringing the doctrines he taught to the test of scripture. More than one elaborate apology has been written for Christianity itself, by some of the greatest lights of the church. Had writers of this class examined and found no fault, they would have acted the part of reasonable creatures, even though they had been led to pronounce too favourable a sentence: but to assume, as they have done, that those Forms, composed by fallible men, are blameless, and to censure those who bring them to the law and to the testimony, in order to discover the truth, and hold it up to public view, is to do injury to our ancestors, to the cause in which they acted so conspicuous a part, and to disregard the authority of God himself, who commands us to try the spirits. The author counts it his honour to belong to a class of covenanters who never have surrendered their understandings into the hands of any set of men, however deserving; and, he hopes, never will; but continue to exercise their judgments according to the rule of scripture, in appreciating men and things. Whatever shall be the fate of this tract, the author will have the consolation to think, that he has “thrown in his mite of well intended endeavour” to illustrate a doctrine taught in the word of God, and a privilege bestowed by Christ on his church.