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meritorious.”—Hist. of Eng. vol. VI. pp. 437-439.

This, the reader will say, was the work of Papists. It was so; and happy should I feel in reviewing the history of those times, if nothing of a similar spirit could be found in the Protestants. But, alas! the different sects of Protestants still retained the worst ingredients of Popery; the principle and spirit of persecution.

Even prior to the dreadful example of the Papists in Ireland, the different sects in England had blended their religion and politicks together, and introduced a horrid civil war, which raged for many years; and which, in its progress, occasioned the slaughter of many thousands, filled the land with confusion and distress, overwhelmed the Episcopal church, established Presbyterianism in England, beheaded the king, dissolved the parliament, and placed Oliver Cromwell, a military chief, in the chair of state, as Lord Protector. During these scenes of havock, fasting, and praying, and fighting seem to have been blended to gether, as duties of the Christian religion, and as equally acceptable to God!

In the midst of this scene of confusion, fiery zeal, and civil war, the celebrated Westminster Assembly of Divines was called together by the parliament, while at war with their king. "This Assembly sat five years, six months, and twenty-two days, in which time they had 1163 sessions." What they did to reform the religion of England, or to

change it to a conformity with the religion of Scotland, waş done under all the disadvantages which resulted from a state of · national_distraction, and the influence of party passions.

In the same deplorable state of publick ferment, was formed the "Solemn League and Covenant" between England and Scotland, for the destruction of Popery and Episcopacy, and for the establishment of the Presbyterian form of government. The covenant was such as might have been expected from the circumstances under which it originated; and from men who were so bewilder. ed as to imagine, that the Christian religion could be promoted by swearing and fighting, oppressing and destroying their brethren, who happened to dissent from their opinions.

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Thus the covenanters say"We have-resolved and determined to enter into a Solemn League and Covenant, wherein we all subscribe, and each one of us for himself, with our hands lifted to the most high God, do swear." In this solemn, if not profane manner, they bound themselves to act the part of intolerant persecutors against the Papists and Episcopalians, and others who should dissent from their covenant, or oppose their unjustifiable usurpation.

This covenant was signed by the members of parliament, and by the Westminster Assembly; by multitudes of the people of Scotland, under severe penalties; and it "was ordered to be taken throughout the kingdom of England, by all persons above the

age of eighteen years."-History resy, which was published in the of the Puritans, vol. n. p. 70.

If we reflect on the small advantages for education which were then enjoyed, and the popular insanity which then prevailed, may it not be presumed that not one in a hundred of those who swore to that covenant, ever understood its meaning? It fills nearly four octavo pages, close priut, in Neal's History of the Puritans; yet such is the manner of composition, that there are but eight sentences in the whole League, and the first sentence contains forty-five lines. On what principle of reason or religion, could an ignorant multitude be compelled or enticed to swear to such a complicated, and to them, unintelligible covenant? Was not this to compel or entice people to swear falsely, and to take the name of God in vain? What excuse can be made for those ministers of religion, or members of parliament, who planned and executed the measure, but this;—that they were the subjects of that kind of insanity or delusion which ever accompanies the war spirit, in politicks and in religion, and by which even good people are often led to "do evil that good may come?" The whole business of war, and every species of persecution, proceeds on the same principle, and is accompanied with the same kind of insanity or delusion.

That the Presbyterians of that age were as really disposed to persecute, as the Episcopalians, or even the Papists, is clear from the "ordinance" respecting he

Christian Disciple for April, p.

104.

If that ordinance had been fully executed, it would probably have occasioned five times the slaughter that occurred in the Popish massacre in Ireland; and it is not to be ascribed to the wisdom or benevolence of those who made the law, that it was not executed, but to the providence of God, which limited their power and subverted their designs.

That the morals of society among our ancestors, at that period, must have been deplorable, may naturally be inferred from the fact, that their religion was made subservient to the most sanguinary deeds, or was itself of a sanguinary character. But farther evidence respecting the depravity of morals, may be produced.

A law was passed for displacing ministers of religion, who were of immoral and scandalous lives, and for sequestering their estates. By this law, a large portion of the clergy were removed, and deprived of their livings. If the complaints against them were well founded, we may naturally infer a gross depravity of morals in the community at. large; for it is not probable that the people in general were less› corrupt than their teachers. Onthe contrary, if we suppose that the allegations against the Episcopal clergy were unjust, a charge of licentiousness and immorality will lie against the ruling party which abused them. We have another document, by which both the ignorance and

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licentiousness of the mass of the people in that age may be proved; the testimony of the Westminster Assembly of Divines, which will hardly be questioned by those, who are the loudest in their complaints of the degeneracy of the present generation, when compared with our ances

tors.

On the 7th of July, 1643, soon after the Westminster Assembly had convened, they presented a petition to parliament, requesting that a day of fasting might be appointed; and that steps might be immediately taken to effect a reformation in the following "particulars :"

1. "That the brutish ignorance, and palpable darkness possessing the greatest part of the people in all places of the kingdom, may be remedied, by a speedy and strict charge to all ministers, constantly to catechise all the youth and ignorant people within their parishes.

2. "That the grievous and heinous pollution of the Lord's supper, by those who are grossly ignorant and notoriously profane, may be henceforth, with all christian care and due circum spection, prevented.

3. "That the bold venting of corrupt doctrines, directly contrary to the sacred law of God, may be speedily suppressed.

4. "That the profanation of any part of the Lord's day, and the days of solemn fasting, by buying, selling, working, sporting, travelling, or neglecting of God's ordinances, may be remedied, by appointing special officers in every place, for the due

execution of all good laws and ordinances against the same. 5.

"That there may be a thorough and speedy proceeding against blind guides, and scandalous ministers; and that your wisdom would find out some way to admit into the ministry, such godly and hopeful men as have prepared themselves, and are willing thereunto; without which, there will suddenly be such a scarcity of able and faithful ministers, that it will be to little purpose to cast out such as are unable, idle, or scandalous.

6. "That the laws may be quickened against swearing and drunkenness, with which the land is filled and defiled, and under which it mouras.

7. "That some severe course be taken against fornication, adul-, tery, and incest, which do greatly abound.

8. "That all monuments of idolatry and superstition, but more especially the whole body. and practice of Popery, may be totally abolished.

9. "That justice may be exe. cuted on all delinquents, according to your religious vow and protestation to that purpose.' "-His tory of the Puritans, vol. 111. p. 60,

Such is the complaint which was made by the Westminster Assembly, of the state of religion and morals in their day. Can a more hideous description be justly given of the present state of religion and morals, either in England, or in Massachusetts? And what are the present com plaints, but stories repeated, which are more than 150 years old?

It is, however, to be observed, that the Westminster Assembly, in enumerating the vices of that age, omitted to mention the most atrocious crimes which were then prevalent, and which were as common as any in their black catalogue; namely, the crimes of publick oppression and robbery, violence and murder, which resulted from civil war, and the spirit of persecution. What vices and crimes did the Assembly mention, of a more crimson dye than these? And to what errours of opinion could they refer, more dangerous and fatal than those which led to such crimes, and which they themselves supported with all their influence, their exhortations, and their prayers? They mention "the bold venting of corrupt doctrines;" but did they not boldly vent doctrines which justified both civil war and persecution? And what doctrines can be more 66 corrupt" or more subversive of the gospel, than those which justify persecution, revenge, and murder?

But such for ages has been the melancholy blindness of Christians in general, that doctrines, which have little or no relation to Christian practice, or to the love of God or man, have been the constant topicks of contention and denunciation; while opinions, which justify the most intolerant, abusive, revengeful, and even murderous conduct, have been swallowed by wholesale, or passed over in silence.

been taught to look back, to see whence they have fallen, and how far they have degenerated. It was in the course of the half century which has now been concisely reviewed, that the first settlers of New-England emigrated from Great-Britain, and came to this country; and it was on account of the wretched state of society in England that they left their native land, exposed themselves first to the perils of the ocean, and then to the perils of a wilderness, inhabited by beasts and savages. Had the state of soci ety, of religion, and of morals in Great-Britain, been then as favourable as it now is, or half so favourable as it is at present in this country, those who first settled Massachusetts would probably have lived and died in England, and the settlement of this country would have been deferred to a subsequent period.

It has not been the object of the preceding remarks, to call in question the piety of the Westminster Assembly, nor the piety of the Puritans or Presbyterians. of that age; but to undeceive those who have imagined, that our ancestors of that period were more enlightened or more pure than their posterity of the present time; that we may feel grateful to God for the benefits we enjoy, and that we may be led to look to the instructions and example of Christ, for purity of doctrine and practice, rather than to our ancestors of the seventeenth century.

It is very certain that the Westminster Assembly partook

We have now before us a sketch of the state of religion and morals, at that period to which the people of New-England have of the spirit of the age," in

which they lived; and as the spirit of war and revenge, of intolerance and persecution, was strangely interwoven with the religion of all the noted sects of that time, we must naturally expect to find, in subsequent inquiries, that the emigrants to this country were not free from errour, either in opinion, temper, or practice. The hive from which they swarmed, was polluted with atro

cious practical errours, vices and crimes,-the mass was in a state of fermentation when they separated from it, and it would have been extraordinary indeed, had no taint of the general pollution adhered to them. If we may find them among the purest and most enlightened of the age in which they lived, this is as much as can be reasonably expected.

THE LEGAL AND EVANGELICAL DISPENSATIONS COMPARED.

ATTEMPTS to detach an Israelite from the worship of Jeho vah, and seduce him to idolatry, was, under the legal dispensation, a capital offence. It was made the duty of the tempted to give testimony against those who should endeavour to seduce them, and to be first in executing the law upon them; however nearly they might be related, however closely united with them in bonds of friendship and affection.* Not that Israel were forbidden to judge for themselves in matters of religion. Without this liberty, there could be no religion. Religion is the Religion is the result of the free choice of an enlightened mind-But none were allowed to draw others from the worship of the God of Israel. The national government was a The ocracy-giving that honour to another which was due to God, was rebellion-seducing to it, was High Treason. But this was not made capital, without such evidence given of Moses' divine

*Deut. xiii. 6.

mission, as left no doubt on minds acquainted with it; and such as no rival could pretend to equal. There were also appointed ways in which God might be consulted, and answers obtained, to make plain the path of duty on difficult and pressing emergencies.

Such was the spirit of the Law -Let us now turn to the Gospel.

Under the Gospel, every man is not only called on to judge of himself what is right, but allowed to communicate his views and sentiments to others, that they may judge of their rectitude, and the evidences of their truth. If any embrace errour, the proper consequences will follow, and they must abide them—If they result from a corrupt bias, God will judge them; but man has no right to do it-Judge nothing before the time, till the Lord come, who will bring to light the hidden things of darkness, and make manifest the counsels of the heart. Much less may man presume to punish spe

+1 Cor. iv. 5.

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