place, and the king and the people returned to their duty, in order to confirm the reformation, and increase their confidence in each other's sincerity, the whole congregation entered into solemn covenant with God, and with one another, that they would adhere stedfastly to their duty. Such was the object of the covenant, in the days of Hezekiah. The churches and states on the continent, which had embraced the reformation, and had been pressed by enemies, had copied the example of the people of God in the days of old. The example too had been set for the whole British empire, by the kingdom of Scotland, which had entered into a national and church covenant in the preceding century. Upon the adoption of the Scotch confession, by the assembly of the church of Scotland, the king, the royal family, the nobility, and people, all united in a solemn bond, ratified by oath, to abide by the truths which it contained, invoking the divine aid and blessing upon the kingdom, and thus placing the nation under the protection of that Redeemer, through whose atoning sacrifice, they hoped as individuals to be saved. This instrument is known by the name of the National Covenant of Scotland. It was subscribed by the king 1530, and again renewed and solemnly approved in the years, 1638, and 1640.

These examples were imitated by the whole British nation, which bowed before the throne of Emmanuel, and cast down its crown at his feet, at the formation and ratification of an instrument binding the three kingdoms of Scotland, England, and Ireland, to continue in the profession of the truth as exhibited in their standards, and calling upon Jesus as king to grant his protection, assistance and blessing. All ranks of men, from the king upon the throne to the humblest cottager, subscribed this instrument. The divines of the assembly of Westminster, both houses of Parliament, and the assembly of the church of Scotland, subscribed this covenant, in 1643. It was again renewed with an acknowledgment of sins, and engagement to perform all the duties which it enjoined, by all ranks of society in 1648; by king Charles II, at Spey, June 23d, 1650; and again at Scoon,

January 1st, 1651. Here we behold a great empire, in all its departments, in the most solemn manner giving its full approbation to the doctrines of the Genevan school, and binding itself, by solemn oath, to adhere to these truths, and to oppose the contrary errors. All these great effects may be traced, in a good measure, to the instrumentality of the indefatigable of Calvin.

The doctrine of the atonement was the point from which all parts of this splendid reformation radiated, as from a common centre, in which they all inhered, and from which they derived their strength, when combined into a whole. But still there were two reasons, which prevented it from possessing that stability of character that would have been desirable. One was the character of Charles II. and of his courtiers; who were ambitious men, unacquainted with the power of the religion which was placed on the throne, and so hypocritical as to express in a most solemn manner, a belief in those truths which they did not embrace. The other was the state of the people, whose minds had not been sufficiently enlightened, nor their manners sufficiently reformed to induce them, as a body, to adhere to the truth at all hazards, and oppose with firmness the attempts of the throne to demolish the great fabric which had been erected. All had been effected, through the instrumentality and influence of a few choice minds, possessing great illumination and profound sagacity.

Every machine which could be put into operation by the crown, was set in motion to destroy the work which had been accomplished. When deception and duplicity were. thought to be most effectual, they were employed, and open violence, injustice and cruelty, when they suited their steady purpose. It was for a short time only, that the king and his friends were permitted to prosecute these plans. In Scotland, there was a minority composed of the friends of popery, prelacy, and arbitrary government, who were hostile to the reformation. Cromwell invaded Scotland, and defeated the king's army under general Leslie at Dunbar, and the king was compelled to seek safety by flight to the continent. After

nine years exile he was restored through the instrumentality of general Monk, after the end of the presidency of Cromwell. The Rev. Mr. Douglas was the first person who proposed his restoration. At his restoration, Charles acted over again the same scene of hypocrisy.

During the government of Cromwell, the Independents, who reject episcopal and presbyterial government, and consider all ecclesiastical power to be vested in the hands of the minister and his congregation, prevailed in England. On the doctrine of the atonement, and indeed in every other point except that of church government, they adopted the creed of the Genevan school. Of this denomination was the Rev. Dr. John Owen, chancellor of Oxford University. He was a man of extraordinary learning, and industry, vast conceptions, profound knowledge of the Christian system, and fervent piety. He wrote and published between eighty and a hundred volumes, all of which were designed to illustrate the system of redemption, especially the doctrine of atonement. The Socinians, the Arians, the Pelagians, and the Arminians, were the adversaries, against whom he directed his heaviest artillery. His greatest work is a commentary on the epistle to the Hebrews, in four volumes folio. It is a work of stupendous labour, the whole of which may be considered as a dissertation on the doctrine of the atonement; in which he defends from the text of the apostle and collateral passages of scripture, the infinite dignity of the person of Messiah, who makes the atonement; the infinite value which it possesses; and proves that in its extent and object it is limited to those who were elected by God the Father from all eternity, and given to the Son, to be redeemed by him; and that all others are excluded. This he infers from the doctrine of substitution, illustrated by copious illustrations of the sacrificial ritual of the Jews, from the eternal covenant, from express declarations of scripture and from the justice of God. He also exhibits and amply proves the total depravity of human nature, and the utter incompetency of man to aid himself by his works, or to do any thing by which he can merit salvation. In early life, this

great divine read very extensively the ancient fathers of the church, studied with care the writings of the Jewish rabbins, and was intimate with the poets, philosophers, historians, and metaphysicians of the Grecian republics, and of the Roman empire. His treasures of learning were vast, and his mind of gigantic magnitude, and his conceptions grand. All these were laid under contribution in the execution of this work. Such a monument of learning, divinity, intellect and piety has never been erected by any other writer, to the honour of the British empire. His exercitations alone, preparing the way for his commentary, would fill more than one folio volume. In every work which he has left behind him, we trace the features of the same mighty mind, which fabricated the Commentary on the Epistle to the Hebrews. Owen may be compared to Du Moulin of France, to Luther of Germany, to Witsius of Holland, to Calvin and Turrettin of Geneva. The nature of his works and their plan did not require him to be so systematic as Turrettin, and his mind was not probably trained to the formation of such a methodical digest, as that of the Genevan divine; in other respects, they were very similar to each other, lived at the same time, and, except on the article of church government, fully har monized in their views of the doctrines of the system of grace. Owen's mind was not so polished nor his imagination so rapid, nor so chaste as that of Calvin; while he entered into the details of the work of redemption with more perspicuity than that divine. He was less copious and eloquent than Du Moulin, but he possessed more energy of native genius, more learning, and was more profound. He was more refined in his views and whole character than Luther, while in the boldness of his investigations, and in the rapidity of his intellectual operations, he was not quite equal to the German reformer. Witsius was more refined, more accurate, and more classical than any of the others, but inferior to them all in intellectual vigour, and depth of learning. The theological works of these five divines form a complete theological Encyclopædia. Men in our day talk of the improved state of theology. But what are all modern

divines compared to those wonderful men, who with many others of their cotemporaries and predecessors in the work of reformation, exhibited a vastness of mind, and an extent of learning which astonish us? The human mind, at that time, awoke from the slumber of ages, and performed atchievements in exploring the treasures of science and religion, which command the admiration of all lovers of knowledge, while they awaken the gratitude of the pious to the God of grace, for his goodness in raising up such instruments to enlighten that, and each succeeding age.

All that was done by these illustrious men in Britain was almost destroyed by Charles after his restoration. He fell upon those very men who had been instrumental in his recal with all the merciless rage of persecution, abjuring all his solemn obligations—and breaking through ties the most sacred. The earl of Argyle, who placed the crown upon his head, and William Guthrie, a pious divine, who had been very active in his restoration, and had preached his coronation sermon, he beheaded. He embraced the Catholic religion, and shewed that he was animated by all its persecuting spirit. The people, always too ready to follow the example set by princes, together with the great body of the clergy, betrayed the cause of truth into the hands of the enemy.

The revolution which placed William and Mary on the throne of England, established the episcopal form of church government in England, and nominally made the thirtynine articles the standard of doctrine, both in Ireland and England, while presbyterianism was established in Scotland. The sword of persecution was sheathed, but this was the only advantage which the church derived from this event. The profligacy which prevailed in the court during the reign of the house of Stuart, especially the latter part of it, and the general relaxation of principle, have continued to produce the most deplorable effects, ever since the present order of things has been established in Britain. The most monstrous errors and heresies have issued from the bosom of the established church, all which have, either in a greater