the truth in part, and is disposed to accede to it. So does a nation. Were it necessary, in order to the Church exercising the rights conferred upon her by her Head, that her outward state should be fashioned by men, then her members could not act socially for the glory of God in any other capacity than as standing in a public connection with that communion which, because of human constitution, might arrogate to itself the character of being alone the true Church. But while the outward state of the Church of God, in so far as that corresponds with his will, is from his hand alone, and is therefore infinitely more sacred than the work of any creature; and while there are certain things that cannot be performed by believers socially except as members of the Church in her constituted capacity; still, owing to the imperfections of men, some things that might be done by her members in any capacity, cannot be performed by them so efficiently in any distinct ecclesiastical standing as otherwise; and Covenanting, for some purposes, seems to be one of these. Neither is any Church nor nation perfect. Neither can accomplish all the good they might intend. They find that to do good is incumbent upon them, but that in some cases they cannot, by themselves, accomplish their design so efficiently as they would in union with others, who, seeking to promote the glory of God, contemplate the same end. They know that certain parts of duty, such as communicating in receiving Baptism or the Lord's Supper, can be performed only in a strictly ecclesiastical capacity, but that others can be done either by individual efforts of the members of the Church, or by communities of Christians associated in church fellowship, or on a more general principle. Hence, by engaging in Covenanting in the more general capacity in which those who hold the truth can associate, they do not disregard the Church as a

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constituted body called to duty in her organised condition, but endeavour to perform some duties which may be done by them in a variety of relations, but which may be best performed by many in a collective state. To the anticipation, though not to the loss, of a part of the argument contained in the succeeding chapter, two or three illustrations may be given of the principle here stated. And first, it may be remarked that general assemblies called not necessarily either by civil or ecclesiastical authority, but. by general consent, for the purpose of arriving at unanimity of sentiment regarding the doctrines of Scripture, may be formed in the exercise of Covenanting. It is a ground of humility to each Section of the visible Church that every other, in some things, differs from it. Deliberation among deputations from all of these, in order that they may be of one mind, is therefore greatly to be desired, if means of arriving at harmony of sentiment be afforded in an assembly where truth is discussed in a becoming manner. To attend to what may be stated there for an important end, and to weigh it, is a duty. To state and maintain truth there is obligatory, and to promise and vow to do so, in certain circumstances, would be not merely allowable, but incumbent. Thus, those who are not altogether of one mind may meet to implore Divine illumination, in order to the investigation of truth, for the advancement of true religion; and together to vow and swear, individually or collectively, to endeavour faithfully to attain the object of their meeting, that the Churches may be united, not merely in affection, but in opinion. The sentiment is not new. It was acted on to effect in a memorable period of the history of the Church in Britain. Were there more of the spirit of Christ poured down on the Churches, it might be reduced to practice again. Secondly, it is presumed that Bible Societies should engage in

Covenanting. To circulate the pure word of life, unaccompanied by the traditions of men, is among the noblest objects of christian philanthropy. Collectively, Christians can give diffusion to it with an efficiency vastly beyond the sum of all their insulated efforts. As to the end, all such are agreed. That it is a duty, they are satisfied. As to the means, there can be but little if any variety of opinion that can greatly perplex; and as to the manner, information abundant and easily explicable is found in the Scriptures. If the duty of Covenanting is obligatory on an individual, on a church, or on a nation, it is incumbent on the members of a Bible Society in their associate capacity. "The Lord gave the word; great was the company (that is, army, and therefore sworn,) of those that published it."53 And it is practicable. Prayer for success to the endeavours made, is habitually offered; and the praises of God are also celebrated on occasions when the objects of such a society are attended to and promoted. In order to carry into effect their design, the members come under mutual obligations to one another. Why should they not jointly come under explicitly avowed obligations to God? It is not enough that in their secret vows these engage to promote the spread of the word, as well as all other interests of the kingdom of Christ. Why should not He, whose are the silver and the gold,-whose are the hearts of those called to the high duty of giving the word diffusion,-yea, whose is that precious word itself,why should not he be acknowledged by all of them in vowing and swearing to Him, that they shall use faithfully the means of attaining the high end contemplated by them, which he has put into their hands to be employed for him? How have not the efforts of these societies been accompanied by this method of recognising the Au

53 Ps. lxviii. 11. See margin.

thor of inspiration? How have not the Churches of Christ gone into this exercise, as called to feel and acknowledge the vast solemnity of their endeavours? How have the contributions of the faithful, for this end, been merely offered to men, but not vowed openly to God? Even the contributions of the Macedonian Churches, given for the poor saints at Jerusalem, were offered in this manner.54 How have their prayers-moving heaven to pour down the Spirit to accompany the reading of the word, not been accompanied by the vow or oath to the Most High God, binding themselves to bestow with their hand the means of sending it that are or that may be in their power, and to continue to beseech Him for his blessing, until he cause the knowledge of His glory to cover the earth as the waters cover the sea?

Would that we could add as an additional illustration a reference to all existing Missionary Societies, supported even by those who belong to the true Church of Christ; and that grounds identical with those which separate those Sections as ecclesiastical bodies from one another, did not exist to make it unwarrantable for them to associate in such a general missionary enterprise as has sometimes heretofore been conducted. It is not competent to the design of the reference that is here made to this subject, to show in detail how different Sections of the visible Church appear not to be justified in supporting in common missions directed by missionaries holding some scriptural views of various denominations, without concurring in their sentiments on church government and other matters. Suffice it to remark, that differences in regard to these things, are by no means unimportant. The principle adopted in the constitution of the most influential of such societies, that the peculiar views of no given sect, but the evangelical senti

54 2 Cor. viii. 1—5.

ments entertained by all, should be inculcated, however, is perhaps best fitted to promote the ends of an institution calling into operation such a variety of missionaries as it employs. Yet it provides not for diffusing the whole truth. It may perhaps be unnecessary here to say, that it is the desire that such an institution should be improved and become more and more efficient, which has led to make the foregoing reference to it. The end of its praiseworthy projectors and supporters should command the admiration of all; the piety and devotedness of its missionaries have attained for them in the hearts of true Christians an enduring place; and the success of its endeavours, by the blessing of God, due not to its imperfections but to its excellencies, leads to the hope that it and others may come to possess a character in all things unobjectionable. It is not beyond the reach of hope that these societies may, by changes occurring in the views of their members, come to possess each a constitution becoming increasingly more perfect; and that their improvement in all things, and their influence for good may greatly increase, must be the cordial wish and prayer of all who are right-hearted. Missionary Societies connected with given churches are not exposed to the same kind of objection as that applicable to the others. Though each Section of the Church may not acquiesce in the means employed by any other, they may view those of every other as conscientiously, though not unobjectionably, giving diffusion to the views of the truth which those entertain. And what is wanting in such is principally the rectification of their views: their endeavours are harmonious and consistent. But to proceed. Were Missionary Societies, contemplating the exalted end of evangelising the heathen, to employ warranted means for accomplishing their purpose, they, as well as other societies, ought by Covenanting to engage to the use of these. Such societies would