ACT, DECLARATION, AND

TESTIMONY, FOR THE

WHOLE OF OUR COVENANTED REFORMATION, AS ATTAINEDTO, AND ESTABLISHED IN BRITAIN AND IRELAND;PARTICULARLY BETWIXT THE YEARS 1638AND 1649, INCLUSIVE. 

AS, ALSO, AGAINST ALL THE STEPS OF DEFECTION FROM SAID REFORMATION, WHETHER INFORMER OR LATER TIMES, SINCE THE OVERTHROW OF THATGLORIOUS WORK, DOWN TO THIS PRESENT DAY:

BY THE REFORMED PRESBYTERY. 

 * * * * *

PSALM IX, 4. --Thou hast given a banner to them that fear thee: that itmay be displayed because of the truth. 

ISAIAH VIII, 16. --Bind up the testimony, seal the law among mydisciples. 

JUDE, verse 3. --That ye should earnestly contend for the faith which wasonce delivered to the saints. 

REVELATION III, 11. --Behold, I come quickly: hold that fast which thouhast, that no man take thy crown. 

 * * * * *

TO WHICH IS NOW ADDED, A HISTORICAL AND DECLARATORY SUPPLEMENT. 

1850. 

INTRODUCTION. 

The Presbytery, soon after their erection, being convinced of theexpediency and necessity of emitting a judicial testimony, to discoverto the world the principles upon which, as a judicatory of the LordJesus Christ, they stood, in opposition to the different, so called, judicatories in the land; together with the agreeableness of theseprinciples to the Word of God, the only rule of faith and practice, andto the covenanted constitution of the church of Scotland in her purestperiods; did therefore, after a proposal for said effect, agree inappointing one of their number to prepare a draft of this kind to belaid before them, who, after sundry delays, to their grief of mind, atonce cut off their hopes of all assistance from him, in that or anyother particular, by laying himself obnoxious to the censures of thechurch; which the presbytery, in duty both to him, to God, and to hispeople, were obliged to put in execution against him, while he, incontempt of that ordinance, and other means used for his conviction andrecovery, obstinately persists in his impenitency and defection. Andalthough the presbytery, few in number, were thus diminished, yet, beingstill resolved to prosecute their former design, they renewed theirappointment upon another brother, who, in consequence of hisundertaking, was allowed a cessation from his other public work, inorder to expedite the proposed draft: and now, when nothing was expectedthat should retard the finishing of such a necessary work, thelamentable fire of division, that had long been smothered, unhappilybroke forth into a violent flame, whereby the presbytery was rentasunder, and that brother, on whom the appointment was formerly laid, happening to be of the separating party, a second stop was not only putto the publication of this testimony, but the presbytery, from theabsence of a brother removed to a distant part of the world, togetherwith the paucity of their number, were almost wholly discouraged fromattempting again what they had been oftener than once disappointed in. 

But notwithstanding of the above, with many other difficulties which weshall not at present take notice of, the presbytery, still considering, that, even in their present circumstances, when their number is few anddespicable, their adversaries many, and such as are in repute in theworld, whereby the opposition made to them, and the conspiracy formedagainst the covenanted testimony of the church of Scotland maintained bythem, must needs be strong; there is yet a gracious door of opportunityleft open for them to attempt, in their judicative capacity, theprosecution and accomplishment of the necessary work formerly proposed;and which they could not but judge the Lord still called them unto, while after all the above-mentioned breaches made upon them, he stillcontinued to give them a nail in his holy place, and a wall in Judah andJerusalem, _Ezra_ ix, 8, 9, they therefore again laid their appointmentsupon some others to prepare a draft of _An Act, Declaration, andTestimony_, &c. , and which, under the favor of Divine Providence, has atlength been finished and laid before the presbytery. We only need toobserve further with reference to this, that the long delay of what isnow agreed upon did not proceed from any design in the presbytery, ofdepriving either the people of their particular inspection, or thegeneration, of any benefit that might be obtained by a work of thisnature, but partly from the fewness of their number, and great extent oftheir charge, and partly from the great distance of members' residencefrom each other, whereby they can seldom have access to meet alltogether, for expediting this or any other work of public concern theyhave in hand. 

It is, therefore, with an eye to the Wonderful Counselor (when Zion'sfaithful counselors are so few) for light and direction in themanagement of this great and important work, that the presbytery haveresolved upon the publication hereof at this time, for the reasons whichfollow:

1. Because this duty of bearing witness for truth, and declaring againstall error, and defection from it, and transmitting the same uncorruptedto posterity, is expressly enjoined on the church by the Spirit of Godin the Scriptures of truth. _Psal. _ lxxviii, 5: "For he hath establisheda testimony in Jacob, and appointed a law in Israel, which he commandedour fathers that they should make them known to their children. "_Isaiah_ xliii, 10: "Ye are my witnesses, saith the Lord. " _Matth. _ x, 32: "Whosoever, therefore, shall confess me before men, him will I alsoconfess before my Father who is in heaven. " _John_ xv. 27: "Ye alsoshall bear witness. " _Acts_ i, 8: "And ye shall be witnesses unto me. "

2. Because, in agreeableness to the above scripture warrant, it has beenthe constant practice of the church in all ages, when in such capacity, judicially to assert, and declare their approbation of the truths of theeverlasting gospel, and attainments of the church, joined with thecondemnation of all contrary error, as appears from their harmoniousconfessions: and particularly, this has been the honorable practice ofthe once famous church of Scotland, witness her excellent confessions, covenants, &c. , whose posterity we are, and, therefore, in duty bound tohomologate, and approve her scriptural form and order, by a judicialasserting of her attainments, as saith the apostle, _Philip. _ iii, 16:"Nevertheless whereunto we have already attained, let us walk by thesame rule, let us mind the same thing. " _Rev. _ iii, 3: "Remember, therefore, how thou has received, and heard, and hold fast, and repent. "

3. That, notwithstanding many, both ministers and private Christians, have been honored faithfully to publish their testimonies anddeclarations, and to seal them with their blood, in opposition to thegrowing defections in the land, being through the tyranny of the timesprevented from acting in any other capacity: yet never, since thenational overthrow of the glorious structure of reformation, has anychurch judicatory; constituted purely on the footing of our covenantedestablishment, appeared in a judicial vindication of our Redeemer'sinterest and injured rights. 

4. The unspeakable loss sustained by the present generation, through thewant of a full and faithful declaration of the covenanted principles ofthe church of Scotland, which they in the loins of their ancestors wereso solemnly engaged to maintain; whereby, as ignorance must beincreased, so prejudices are also gradually begotten in their windsagainst the truth in the purity thereof. And this, through the manymistaken notions at present prevailing among the different contendingparties of professors in these nations, concerning the distinctordinances of divine institution, viz. , the ministry and magistracy, orecclesiastical and civil government; and, more especially, thepresbytery reckon themselves, and all professing their allegiance untoChrist and his cause, obliged to maintain the testimony of our ancestorsfor the divine institution and right constitution of civil government, according to the law of God, as what they found to be, and still is, indispensably necessary for the outward defense and preservation ofrighteousness and true religion; and because the very foundation andends of this ordinance have been doctrinally subverted, and thegeneration taught the most licentious principles concerning it, by abody of professed witnesses among ourselves: and this they design to do, without (as they are slanderously reported of by some) laying asidethemselves, or withdrawing others, from the study of internal andhabitual or practical holiness. 

5. To wipe off the reproach of that odium cast upon the presbytery andcommunity belonging thereto, by some who invidiously call them aheadless mob, whose principles cannot be known, anti-government men, menof bloody principles, &c. , than which nothing can be more unjust:seeing, as a body distinct from all others, they have still stood uponthe footing of the covenanted establishment, as has been frequentlydeclared to the world, and as the constitution of the presbytery bears;so that they can no more be said ever to have wanted a proper testimonyexhibiting their principles to the world, than the reformed church ofScotland, whereof they are a part. 

6. The present broken and divided situation of the members of CHRIST'Smystical body, together with the abounding of error, seems necessarilyto require it as a proper mean, under the divine blessing, for gatheringagain the scattered flock of Christ, the chief shepherd, to the onesheepfold, and putting a stop to the current of prevailing apostasy anddefection. 

For these reasons (with more that might be adduced) the presbytery findthemselves in duty bound, to God, the present and succeedinggenerations, to throw in their small mite of a testimony, against themanifold avowed backslidings and defections of all degrees of men, bothin the former and present times, from the precious truths of Christ, andpurity of his ordinances; unto the maintenance whereof, not only they, but all in these lands, are solemnly bound by covenant engagements. 

And, to conclude, let none mistake the presbytery's aim and intention, in the whole or any part of the following testimony, as if they mindednothing else but magistracy, &c. , and that to have civil government, andgovernors established, according to the rule of God's word, was all thereligion they intended, without regarding or opposing any other of theprevailing evils and iniquities of the present time. So some are pleasedto allege, as has been hinted above; but such might do well to consider, that, as the sovereign and distinguishing goodness of God is clearlyevidenced in giving his statutes and judgments unto his Israel, in allages, while he has not dealt so with the other nations of the world, wherein his will is manifestly revealed, determining his people's dutyin all their regulations; so his glory is equally concerned, that theyreceive, observe, keep pure and entire, all the ordinances he hathappointed in his word. The sinful prostitution of any of these, orbreaking over the boundaries which Jehovah hath set is an evidentcontempt of his sovereign authority, and violation of the moral law. Godrequires of his people an universal respect to all his ordinances andcommandments. Hence what is designed by them in this undertaking, isequally to testify their adherence unto, and approbation of thedoctrine, worship, discipline and government of the house of God; and tosignify their opposition to, and dissatisfaction with, all theapostatizing, backsliding courses in principle and practice, from thatreformation purity, both in church and state (which, as the attainmentof the nations of Britain and Ireland, was by them accounted their chiefornament and glory), that have taken place, especially in this kingdom, since our woful decline commenced: whereby the witnesses for Scotland'scovenanted reformation, have been deprived of any legal benefit, aswell, since as before the late revolution; in which the reformation, neither in civil nor ecclesiastical constitutions, was adopted. Theintent, therefore, of this work is of very great importance; no lessbeing proposed, than the right stating of the testimony for thecovenanted interest of Christ in these lands, and judicial vindicationof all the heads thereof, after such a long and universal apostasytherefrom: a work that must needs be attended with great difficulties, and labor under manifold disadvantages, as in other respects, soparticularly from the consideration of the temper of this age, whereinnothing almost is pleasing, but what is adapted to the taste, not of thebest, but of the greatest: and naked truth without the varnish offlattery, and painting of carnal policy, is generally treated withcontempt, and exposed to ridicule. And therefore, to remove as much aspossible the prejudice of a critical age, who are ready to reject everything as new, which is in some respects singular, and not suited totheir favorite sentiments; the presbytery have endeavored, in this work, to conform, as much as possible, to the faithful contendings of formerhonest contenders for the truths and testimony of JESUS, and that, bothas to matter and manner: and as the grounds of this testimony are notany needless scrupulosities, or strange novelties, but precious andweighty truths, of the greatest value and importance, and of nearestaffinity unto the continued series and succession of the testimonies ofthe church of Scotland, in former and more ancient periods; so it is thepresbytery's ambition, that nothing, as to the subject matter of what ishere contained, be looked upon as theirs, but may be regarded as anancient plea, wherein is nothing but what has been maintained andconfirmed by authors of the greatest fame and reputation in the church;has been asserted by the greatest confessors, and sealed by the bestblood of the honored and faithful martyrs of Jesus: so that it mayappear, the cause and truths here judicially stated and vindicated, arenot of yesterday's date, but the same old paths and good way, that weare commanded to ask for, and walk in, though paths that are not nowmuch trodden, a way that is not much paved by the multitude ofprofessors walking therein. 

ACT, DECLARATION, AND TESTIMONY. 

PART I. 

Containing a brief historical narration of the several periods of theTestimony of the Church of Scotland, and of the faithful contendings ofthe witnesses for Christ, particularly from the commencement of theReformation in these lands, down to the late Revolution; with thePresbytery's approbation thereof. 

PLOUGHLANDHEAD, JUNE 6, 1761. 

The which day and place, the Reformed Presbytery being met, and takinginto their most serious consideration, the deplorable situation of theinterest of Christ and religion at present, in these sinning landswherein so few are asking for the old path, saying, Where is the goodway, that we may walk therein? but, on the contrary, an avowed apostasyand backsliding from the right ways of the Lord, is by the generalitycarried on, with a secret undermining of reformation interests, by some, under more specious pretenses; and, further, considering the generaldeluge of error and heresy, that has overrun these lands, and the swarmof erroneous heretics that has overspread the same, making very impiousattacks upon the most part of revealed religion, who, notwithstanding, have found such shelter under the wings of a Laodicean church, andalmost boundless state toleration, that they walk on without fear in theforesaid broad way of sin and error. And, moreover, all kinds of sin andwickedness so universally abound and pass, without any suitable check, that he who departs from iniquity maketh himself a prey; together withthe woful insensibility, and deep security of all, under our spiritualplagues and impending temporal strokes. And yet, while the land soevidently groans under its inhabitants, very few either acknowledgethemselves guilty, or turn from the evil of their ways, saying, Whathave we done? Also, considering the horrid breach and contempt of sacredvows unto the Most High, the great effusion of the saints' blood, shedin our late persecution under prelacy (which is yet to be found in ourskirts), and the faithful testimony they therewith sealed, remainsburied under the gravestones, both of ecclesiastical and civil deeds ofconstitution, unto this day. So that we may rather admire, that the Lordhath not made such inquisition for blood, as to make our land anaceldama, than that we are yet under a dispensation of divineforbearance. All which is followed with a deep oblivion of most or allof the memorable instances of the Lord's goodness, mercy and power, manifested unto his church, in these lands; the remembrance whereofought still to be retained, and the same acknowledged with thankfulness, by all the children of Zion, unto the latest ages. 

Wherefore the presbytery, amidst their many difficulties, partly noticedin the introduction, as a court of the true Presbyterian CovenantedChurch of CHRIST in Scotland, constituted in the name of the LORD JESUSCHRIST, the alone KING and HEAD of his church, judicially tocommemorate: Likeas, they did, and hereby do acknowledge, with theutmost gratitude, the great goodness and tender mercy of our God untoour church and land; who, in consequence of that early new covenantgrant, made by JEHOVAH to his eternal SON, to give him the heathen forhis inheritance and the uttermost parts of the earth for his possession, caused the day spring from on high to visit us. Our glorious Redeemer, that bright and morning Star, having, by his almighty power, shaken oftthe fetters of death, wherewith it was impossible that he could be held, and, as a victorious conqueror, leading captivity captive, ascended intothe highest heavens, and there sat down on the right hand of God, didvery soon discover his cordial acceptance of, and superlative delightin, possessing his Father's extensive grant, by stretching forth thelines of his large and great dominion unto the distant nations of theworld, involved in the thickest darkness of stupidity and idolatry; and, in a particular manner, did, as the glorious sun of righteousness, graciously illuminate this remote and barbarous isle, causing therefulgent beams of gospel light to dissipate the gross darkness that, covered the people, which prevailed so far (according to very authentichistorical accounts), that, about the beginning of the third century, those of the highest dignity in the nation, voluntarily enlistedthemselves under the displayed banner of CHRIST, the captain ofsalvation, and became nursing fathers and nursing mothers to his church, employing their power to root out Pagan idolatry, and bring theirsubjects under the peaceful scepter of the SON of GOD. This plant ofChristianity having once taken root, did, under all the vicissitudes ofdivine providence, grow up unto a spreading vine, which filled the land, and continued to flourish, without being pressed down with theintolerable burden of prelatical or popish superstition: the truths andinstitutions of the gospel being faithfully propagated and maintained intheir native purity and simplicity by the Culdees some hundreds of yearsbefore ever that man of sin and son of perdition, by the door ofprelacy, stepped into the temple of God in Scotland. Those earlywitnesses for CHRIST, having no other ambition but that of advancingpiety and the doctrines which were according to godliness, weretherefore called _Culdees_, that is, _Cultores Dei_, or worshipers ofGod. The doctrine, worship, discipline, and government of the house ofGOD being thus established, continued for many years, taught andexorcised, according to divine institution. But, in process of time, theChurch of CHRIST in this land came to be assaulted with the corruptionsof the see of Rome, by means of Palladius, the Pope's missionary to theBritons, who made the first attempt to bring our fathers' necks underthe anti-christian yoke, which gradually increasing by little andlittle, clouded the sunshine of prosperity the church then enjoyed, tillabout the eleventh century, when the Romish fraternity fully establishedthemselves, by usurping a diocesan supremacy over the house of God;after which a midnight darkness of popish error and idolatry overwhelmedthe nation, for near the space of five hundred years. Yet, even in thisvery dark period, the LORD left not himself altogether without some tobear witness for him, whose steadfastness in defense of the truth, evenunto death, vanquished the inhuman cruelty of their savage enemies. Thehonor of the church's exalted Head being still engaged to maintain theright of conquest he had obtained over this remote isle, and raise uphis work out of the ruins, under which it had lain so long buried; he, about the beginning of the 15th century, animated some valiant champions(Messrs. Hamilton, Wishart, and others) with a spirit of truth andheroic courage, to contend against the abominations of the Babylonishwhore, whose labors, by the blessing of Heaven, were renderedsuccessful, to open the eyes of some to see, and engage many others toinquire after, and espouse the truth as it is in JESUS. These, notregarding the fear of man, nor the cruelty of their enemies, but as goodsoldiers of JESUS CHRIST, enduring hardness, chose, rather than deserttheir Master's cause, to offer their bodies to be devoured by thetormenting flames, no more merciless than their hellish persecutors;while in that fiery chariot, through the serial regions, their soulsascended to the celestial country. And herein, also, did GOD frustratethe expectation of that monster of iniquity, Cardinal Beaton (whosememory let it for ever perish), and his wicked accomplices, and turnedtheir counsel into foolishness, who, by the death of a few zealouscontenders for the faith, intended the total suppression of CHRIST'Struth for ever; but GOD having purposed the contrary, made the effusionof their blood the occasion of rousing many from the deep sleep of grossignorance, by putting them to search into the truth of those doctrines, which these martyrs sealed with their blood; so that JESUS CHRIST, theonly true light in the orb of the gospel, began again to shine forthwithin this realm. 

Upon this begun revival of reformation, the glory of the LORD wentremarkably before his people, and the GOD of Israel was their reward, uniting the hearts, and strengthening the hands, both of noble andignoble, to a vigorous and active espousing of his gospel, and concernsof his glory, in opposition to the tyranny of the lordly bishops, persecuting rage, and masked treachery of the two bloody Marys, themother and daughter, who then successively governed, or rathertyrannized, in Scotland. Their number, as well as their zealous spirit, still increasing, they, for the more effectual management of this nobleenterprise, entered into covenants to advance that begun work ofreformation, and to defend the same and one another in the maintenancethereof, against all opposition whatsoever. Several such covenants ourearly reformers solemnly entered into at Edinburgh, Perth and Leith, inthe years 1557, '59, '60 and '62. In 1560, _the Confession of the Faith, and doctrine believed and professed by the Protestants within, the realmof Scotland_, was compiled and civilly ratified, or allowed of, in freeand open parliament, afterward sworn to in the National Covenant _annis_1580, 1581 and 1590. At the same time, some other acts were passed, infavor of reformation; one against the mass and abuse of the sacraments;another, abolishing the Pope's jurisdiction and authority with thisrealm, &c. In the above mentioned year 1560, the first book of policyand discipline, containing the form and order of presbyterial churchgovernment, was composed, approven and subscribed by the ministry, and agreat part of the nobility. Thus, by the wisdom and power of GOD, whotakes the wise in their own craftiness, by means, especially, of theindefatigable labors of the renowned Mr. KNOX (whose memory is stillsavory in the churches), was this surprising work of reformationadvanced, until it obtained the authority of a law; whereby, was notonly the presbyterian protestant interest ratified, but anti-christiansupremacy and superstition abolished. 

The church, gradually increasing in beauty and perfection, did, withmuch painfulness and faithful diligence, labor after a more fullestablishment of the house of GOD, in all its privileges, until, byperfecting the second book of discipline, they completed the exact modelof presbytery, which, though they had enjoyed national assemblies for aconsiderable time, yet was not brought to such an entire conformity tothe divine pattern, nor so generally acquiesced in until now, that itwas unanimously approven by the assembly 1590, and particularly enjoinedto be subscribed by all who did bear office in the church; and, at last, they prevailed to get it publicly voted and approven in parliament, June, 1592; and also at the same time, obtained by act of parliament, the ratification of all the privileges and liberties of the church, inher assemblies, synods, presbyteries, &c. 

And here we may observe, that while this church and nation contended forthe obtaining of a legal establishment of the ecclesiastical polity, they were no less concerned to have that other distinct ordinance ofGOD, civil magistracy, unalterably settled, in agreeableness to the ruleof GOD'S word. This appears, not only by their earnest contendingsagainst the abuse of that ordinance among them; but also, by the publicacts of parliament, obliging prince and people to be of one perfectreligion, and wholly incapacitating all persons, for bearing any office, supreme or subordinate, who refused, by their solemn oath, to approveof, and, to the utmost of their power, engage to defend the truereligion, as contained in the word of GOD, and confession of faithfounded thereon, then believed, and publicly professed within the realm, ratified and generally sworn to in the National Covenant, during thewhole course of their lives, in all their civil administrations. See_Acts Parl. 1st_, James VI, 1567. 

Thus the hand of GOD was remarkably seen, and his powerful arm evidentlyrevealed, in delivering this nation both from Pagan darkness and Popishidolatry, the memory whereof ought not to be lost, but thankfullyacknowledged, to the honor of GOD'S great name, by all such as favor thedust of Zion, for her sake, and long to see her breaches, now wide asthe sea, repaired. 

But to proceed: The church's grand foe envying her growing prosperity, did soon disturb her peace, by insinuating himself upon those ofsuperior dignity, who were intrusted with the administration of civilaffairs, both supreme and subordinate, blowing up into a flame thatinbred and rooted enmity, which they still retained, at the simplicity, strictness and scriptural purity of the reformation in Scotland. Thethen supreme civil ruler, king James VI, formed a scheme for ruining thechurch of Scotland, and stripping her of those comely and beautifulornaments of reformation purity, in doctrine, worship, discipline andgovernment, which she had now put on, by introducing episcopacy, andestablishing bishops. "This he did for no other reason (says one), butbecause he believed them to be useful and pliable instruments forturning a limited monarchy into absolute dominion, and subjects intoslaves; that which of all other things he affected most:" and for thispurpose (after several subtle and cunningly devised steps, previouslytaken, with design to do by degrees what could not be done at once) hemakes an open attack upon the general assembly, robbing them of theirpower and liberty to meet, judge and determine, in all ecclesiasticalconcerns (well knowing, that so long as assemblies might convene infreedom, he would never get the estate of bishops established inScotland), and imprisoning and banishing many faithful ministers, members of the general assembly, who opposed him, testified andprotested against his wicked invasion, and sacrilegious robbery of thechurch's rights and privileges. And, having at last obtained thesupremacy and headship over the church, which was granted him by animpious act of a pretended parliament, of his own stamp, called by himfor that purpose, proceeded with his design, until he had againestablished Prelacy, and razed Presbytery almost to the veryfoundations, notwithstanding all the opposition made to it by thefaithful in the land, both ministers and people. 

Thus, after several former attempts to this effect, was Episcopacy againestablished, and prelates lording over GOD'S heritage advanced, imposingtheir popish ceremonies, which in that pretended assembly convened atPerth, anno 1618, were enacted, and afterward ratified in a subsequentparliament in the year 1621. And as the father had thus violated hissolemn professions, declarations and engagements, to maintain thecovenanted interest; so likewise, upon the accession of the son to thethrone, there was no amendment nor redress had: but he followed the sameiniquitous course, walking in the way of his father, and in the sinwherewith he made Israel to sin. And further, obtruded upon the church aservice book, a book of popish and prelatical canons, which was followedwith a violent prosecution of the faithful contenders for the formerlaudable constitutions of the church, carried on by that monstrousErastian high-commission court, patched up of statesmen and clergymen:and hereby was the church again brought under the yoke of anti-christianprelacy, and tyrannical supremacy; which lese-majesty to Zion's King wasalso ratified with the sanction of civil authority. To this yoke, oppressing CHRIST'S loyal subjects, many of his professed servantssubmitted their necks, and, Issachar-like, became servants to tributefor a considerable time. 

But when the LORD'S set time to favor Zion came, he made the longdespised dust thereof again to be more pleasant and precious than everunto his servants and people, and the long night season and thick cloudsof adversity under which his church labored, amid some day-sky, andsun-blinks of prosperity, she at times enjoyed, to issue in the dawningof a day of clearer light wherein the glorious SUN of Righteousnessshone in his meridian splendor, with greater brightness both in this andthe neighboring nations, than at his first arising therein, in a gospeldispensation; whose benign influences caused the small grain of goodseed, sown by the skill of the Great Husbandman, to grow up to afruitful plant, the tender twig to spread itself into a noble vine, andthe little cloud, like a man's hand, to cover the whole hemisphere ofthe visible church of Scotland, which long ago, as a church and nation, had enlisted themselves under the LORD JESUS CHRIST, as their RoyalPrince; whose peaceful and righteous scepter being now also extended toEngland and Ireland, they soon submitted themselves thereto, in areligious association and union with Scotland in covenant engagements, for reformation from prelacy, as well as Popery, which they had neverhitherto yielded to. 

Upon this gracious return of divine favor, and discovery of Almightypower manifested against the mighty agents for prelatical superstition, both in church and state, when, from the paucity of those who appearedin favor of truth, in the year 1637, small opposition unto its enemiescould be expected; yet their magnanimity in witness-bearing was sofollowed by manifestations of the divine countenance and favor, thatboth their number and courage daily increased. The National Covenant wasagain, after mature deliberation, anent both the lawfulness, expediencyand seasonableness thereof, with great solemnity renewed in _March_, 1638, with the general concurrence of the ministry, noblemen, gentlemen, and others, humbling themselves before the LORD for their formerdefections and breach of covenant; though, at the same time, the courtfaction, and many temporising ministers, continued in their opposition, but which was indeed too weak to make resistance unto the cause of GOD, and force of truth carried home with suitable conviction upon theconscience. 

The covenant being first renewed at Edinburgh, they provided next, thatit should also be renewed through the kingdom; and for this purpose, copies thereof were sent with all convenient speed to the severalpresbyteries, together with suitable exhortations, and instructions forrenewing of the same in every parish of their bounds; and by this meansit came to pass, through the good hand of their GOD upon them, that in alittle time almost every parish through Scotland did, with muchsolemnity, cheerfulness and alacrity, renew the same, and publicly withuplifted hand avouch the LORD to be their GOD. And as this solemn actionwas everywhere accompanied with remarkable evidences of divine power andpresence in a plentiful effusion of a spirit of grace and supplication;so the joy of the LORD herein became their strength, and greatlyincreased the faith and hopes of all the church's real friends, that asthe LORD had begun, so he would also make an end, and carry on his workto perfection, amid the terrible threatenings both of king and court;his majesty being highly displeased that his authority was contemned, and no concurrence of his royal pleasure sought in the renovation of theCovenant: but their righteousness in this particular was brought forthas the light, when the legality of this and their other proceedings wasafterward attested to the king by the ablest lawyers in the kingdom. 

The zealous contenders for the church's liberties, by supplications, reasonings, and proposed articles, for enjoying what they much longedfor, at last obtained, before the foresaid year 1638 expired, a lawfuland free General Assembly (constituted in the name of the LORD JESUSCHRIST, the alone King and Head of his church), consisting of ablemembers, both ministers and elders, who would not suffer an infringementupon their regular manner of procedure, or right to act as unlimitedmembers of a free court of CHRIST, notwithstanding the constant attacksmade upon their freedom by the king's commissioner, and protestations byhim taken against their regular procedure, which issued in his Erastiandeclaration of the king's prerogative, as supreme judge in all causes, ecclesiastical as well as civil, and renewing all his formerprotestations in his royal master's name; further protesting in his ownname, and in the name of the lords of the clergy, that no act passed bythem should imply his consent, or be accounted lawful, or of force tobind any of the subjects; and, then in his majesty's name dissolving theassembly, discharging their proceeding any further, and so went off. Butthe assembly judging it better to obey GOD than man; and to incur thedispleasure of an earthly king, to be of far less consequence than tooffend the Prince of the kings of the earth, entered a protestationagainst the lord commissioner's departure without any just cause, and inbehalf of the intrinsic power and liberty of the church; also assigningthe reasons why they could not dissolve the assembly until such time asthey had gone through that work depending upon them. This was given into the clerk by Lord Rothes, and part of it read before his grace leftthe house, and instruments taken thereupon. Then, after several movingand pathetic speeches delivered on that occasion, for the encouragementof the brethren to abide by their duty, by the moderator, Mr. AlexanderHenderson, and others, ministers and elders, exhorting them to showthemselves as zealous for CHRIST their LORD and Master, in hisinterests, as he had shewed himself zealous for his master; theyunanimously agreed that they should continue and abide by their workuntil they had concluded all things needful, and that on all hazards. And so they proceeded to the examination of that complaint against thebishops, who, on account of their, tyranny, superstition, and teachingof Popish, Arminian, and Pelagian errors, were all laid under thesentence of deposition; and many of them, for their personalprofaneness, wickedness and debauchery proven against them, togetherwith their contumacy, were also excommunicated with the greaterexcommunication, for the destruction of the flesh, that the spirit mightbe saved in the day of the LORD JESUS. They gave their approbation ofthe National Covenant; and Prelacy, with the five articles of Perth, were found and declared to be abjured by it, together with the civilplaces and power of kirkmen, their sitting on the bench as justices ofthe peace, sitting in council, and voting in parliament. Subscription ofthe Confession of faith, or covenant, was also enjoined, presbyterianchurch government justified and approven, and an act made for holdingyearly General Assemblies; with many other acts and constitutionstending to the advancement of that begun reformation, and purging thechurch of CHRIST of those sinful innovations, crept into it, which maybe seen more at large in the printed acts of that assembly. The lawfuland just freedom which the church now claimed and stood upon, so highlyincensed the court, because their Erastian encroachments were notyielded to, that all warlike preparations were speedily made for havingthem again reduced, by force of arms, to their former slavery. Yet, whatevil seemed intended against the church by the king, with his popish andprelatical accomplices, was by her exalted King and Head happilyprevented, and they obliged, at least, to feign subjection, and yield toa pacification. In which it was concluded, that an assembly be holden atEdinburgh, _August 6th_, 1639, and the parliament the 20th of the samemonth, that same year, for healing the wide breaches, and redressing thegrievances both of church and state; that what was determined by theassembly, might be ratified by the parliament. In this assembly, thecovenant was ratified and subscribed by the commissioner, and aninjunction laid upon the body of the kingdom for subscribing the same, with an explication, wherein the five articles of Perth, government ofbishops, the civil places and power of kirkmen were expressly condemned. Hereby the hopes of the Prelates again being in a great measure lost, and they receiving fresh assistance from the king (who seemed to havelittle conscience in making laws, and found small difficulty in breakingthem), recruited themselves the year following, and took the field, butwith no better success than formerly, which obliged them to yield toanother pacification, wherein both religious and civil liberties wereratified; and in 1641, these were further confirmed by the oaths, promises, laws, and subscriptions of both king and parliament, whereatthe king was personally present, and gave the royal assent to all actsmade for the security of the same; while at the same time he wasconcurring in the bloody tragedy acted upon the Protestants in thekingdom of Ireland. 

The gracious countenance and abundant evidence of divine approbationwherewith the LORD vouchsafed to bless his contending, reforming andcovenanting church in Scotland, in a plentiful effusion of his HolySpirit on the judicatories and worshiping assemblies of his people, proved a happy means to excite and provoke their neighbors in Englandand Ireland, to go and do likewise. For in the year 1643, when thebeginning of a bloody war between the king and parliament of Englandthreatened the nation with a series of calamity and trouble; theparliament having convocated an assembly of divines to sit atWestminster for consulting about a reformation of religion in thatkingdom, sent commissioners, consisting of members of both houses andassembly, to treat with the assembly of the church of Scotland, andconvention of estates about these things. In the month of _August_, theypresented their proposals to the convention of estates and assembly, desiring, that because the popish prelatical faction is still pursuingtheir design of corrupting and altering the religion through the wholeisland, the two nations might be strictly united for their mutualdefense against them and their adherents, and not to lay down arms untilthose, their implacable enemies, were disarmed, &c. Commissioners weredeputed from the estates, and assembly, to convene with those fromEngland, in order to consider their proposals. And, at the firstconferences, it was agreed that the best and speediest means foraccomplishing the union and assistance desired, was for both nations toenter into a mutual league and covenant for reformation and defense ofreligion and liberty against its enemies. Which being drawn up, andaffectionately embraced, was unanimously approved by the generalassembly and sent up to England by the hands of the ministers andelders, sent commissioners from the church of Scotland to the synod atWestminster, where (being proposed by the parliament to theconsideration of the synod), after the interpolation of an explanatorynote in the second article, it was approven, and with publichumiliation, and all other religious and answerable solemnity, taken andsubscribed by them (the synod), and by both honorable houses ofparliament and by their authority taken and subscribed by all ranks inEngland and Ireland that same year, ratified by act of the parliament ofScotland, _anno_ 1644, and afterward renewed in Scotland, with anacknowledgment of sins, and engagement to duties by all ranks in theyear 1648, and by the parliament, 1649. 

Thus, to the rejoicing of all true lovers of the prosperity and beautyof the church, who longed for CHRIST the salvation of Israel, his comingforth out of Zion, these three churches and nations combined andembarked together in the same honorable and glorious cause ofreformation, and solemnly bound themselves by the oath of GOD, tomaintain and defend the same against all its enemies and opposerswhatever; thereby publicly professing their subjection to Christ, andtheir preferring of pure and undefiled religion, the advancement of theinterest, kingdom and glory of JESUS CHRIST, to their nearest anddearest interests in this world. And the Lord was with us while we werewith him, and steadfast in his covenant; but when we forsook him, andbroke his covenant, he also forsook us, and delivered his strength intocaptivity, and his glory into the enemies' hand. 

In the next place, the assembly at Westminster, with the assistance ofcommissioners from the general assembly of the church of Scotland, proceeded to conclude on what was needful for furthering and completingthis intended and covenanted uniformity in religion, that the Lord mightbe one, and his name one in the three lands. And for this purpose, aconfession of faith was composed, and agreed upon by that venerableassembly, together with catechisms larger and shorter, propositionsconcerning church government, ordination of ministers, and directory forworship; all which were received and approved by the General Assembly, and convention of estates in Scotland. 

The Lord thus prospering his work in the hands of his servants employedin ecclesiastical affairs, gave no less countenance unto the parliamentof England, with the assistance they received from Scotland, indefeating all the wicked attempts of the popish, prelatical andmalignant party in England, overthrowing their tyranny, and reducing thesupporters thereof. A like victory was at length obtained over Montrosein Scotland, who commanded the royalist, or malignant party there, andhad for some time carried all before him. And so the King being worstedat all hands, and despairing of overtaking his designs, his army havingbeen almost all cut to pieces, and himself obliged to fly, resignedhimself over to the Scots army at Newark, in the year 1646, and marchedalong with them to Newcastle; and they, upon the frequent solicitationsof the English parliament, and their engaging for the King's honorabletreatment, delivered him over to them. Afterward, he falling into thehands of Cromwell and the English army, a number in this nation violatedthe oath of GOD, which they had lately come under, by engaging in anunlawful war with England, commonly called the Duke's engagement, inorder to rescue the King from his captivity (notwithstanding that hestill persisted in his opposition to the just claims, both of the churchand nation, and after all that was come upon him, could not bereconciled to the covenants and work of reformation); where they were in_July_ 1648, totally routed by Oliver Cromwell; and Duke Hamilton, theirgeneral, being made prisoner, was incarcerated, and afterward beheaded. This engagement was remonstrated against, and judicially condemned bythe General Assembly of the church of Scotland; and the sinfulness of itwas publicly acknowledged as a breach of the covenant-union between thetwo nations, by all ranks in Scotland that same year, at the renovationof the Solemn League and Covenant therein. At last the king being seizedupon by Cromwell and his sectarian army, was, notwithstanding all theremonstrances both of church and state, removed by a violent death. Uponwhich the parliament of Scotland, on the _5th_ of _February_, 1649, caused proclaim his son Charles II, king of Great Britain, France, andIreland (which title he had assumed himself at the Hague, as soon as thereport of his father's death came to his ears), promising their fidelityand defence of his person and authority, according to the NationalCovenant, and the Solemn League and Covenant. And at the same timedeclaring, that before he be admitted to the exercise of the royalpower, he shall give security for the preservation and maintenance ofthe true reformed religion, and unity of the kingdoms, now established, by laws both civil and ecclesiastical, according to the covenants: whichsecurity for religion and liberty, at the first proposed treaty at theHague, he deferred to grant, and afterward postponed the signing of thetreaty at Breda, when everything was agreed upon, from the great hopeshe entertained of accomplishing his design, without acquiescing withtheir demand from Montrose's expedition, whom he had sent into Scotlandwith an army, in order to prepare his way into that kingdom, bydevastation with fire and sword. But this intrigue not succeeding, hefound himself obliged to comply with all their proposals, and signed thetreaty. This treaty the king did in effect break, before he left Breda, by communicating after the episcopal manner, contrary to the expresswarning and remonstrance of the commissioners from the church ofScotland, who went to him, and showed him his sin in so doing, and howinconsistent it was with his own concessions in the present treaty; andan evidence that he had no intention to perform what he had agreed to, but dissembled with GOD and man; and he, on the other hand, put them offwith sham excuses and professions; and so, from their too much credulityto his fraudulent professions and promises all along, they brought himover to Scotland, and before his landing in this kingdom, he takes thecovenant at Spey, on the _23rd_ of _June_, 1649, by his oath subjoinedin allowance and approbation of the Covenants National, and SolemnLeague, obliging himself faithfully to prosecute the ends thereof in hisstation and calling; and for himself and successors, he shall agree toall acts of parliament enjoining the same, and establishing presbyterialchurch government the directory for worship, confession of faith andcatechisms, in the kingdom of Scotland, as approven by the GeneralAssemblies of this kirk, and parliament of this kingdom. And for theirfurther satisfaction, according to the act of the West Kirk, Edinburgh, _August 13th_, 1650, approven the same day by the committee of estates, he emitted a declaration at Dunfermline, by profession, fully andheartily acquiescing with all their demands, all which afterward servedfor nothing but as a lasting monument of his horrid perjury, wickeddissimulation, and mockery of God and man. And even then, when thisdeclaration was published, he had formed a design for bringing in theenemies of the covenant, and work of reformation, both into the army andjudicatories, and for dividing the Presbyterians among themselves. Andthis he effectually managed for both foresaid ends, by the publicresolutions, on the _14th_ of _December_, that same year 1650. Thiswoful and prime step of defection, so contrary to the word, andinjurious to the work of God, was faithfully testified against by many, both ministers, and whole presbyteries, who were sensible of the presentsinfulness and evil of it, and foresaw the bitter and dismalconsequences that followed upon it. 

In the meantime, notwithstanding this, and other shrewd evidences, theking gave of his double dealing and hypocrisy, he was crowned at Scoon, on the first of _January_, 1651, and had the Covenants National andSolemn League again administered unto him, by the reverend Mr. Douglas, after a sermon from 2 _Kings_ xi, 12, 17, which he, in a most solemnmanner renewed, before the three estates of parliament, thecommissioners of the General Assembly, and a numerous congregation, inthe words of his former oath at Spey; with the coronation oath, ascontained in the 8th _Act, Parl. _ 1st, James VI, to all which he engagedbefore his coronation; and on these terms, and no other, were the oathsof fidelity to him, as the lawful supreme magistrate, taken, at hisreceipt of the royal authority. And consequently, these covenantengagements became fundamental constitutions, both in church and state, and the door of access into office-bearing in either, and formal groundof the people's subjection. Then was the church's appearance "Beautifulas Tirzah, comely as Jerusalem, and terrible as an army with banners. "

From what is noticed above, the presbytery cannot but declare theirhearty approbation of the zeal, courage, and faithfulness of our honoredancestors, in their valiant contendings for the valuable liberties andprivileges of the spiritual kingdom of the MESSIAH, until they got thesame established, and the nations brought under the most solemn, sacred, and inviolable engagements, to maintain every branch of this gloriousreformation; a reformation, not only from the more gross errors, andidolatries of Popery, but from the more refined superstition of Prelacy, and all that Antichristian and Erastian supremacy, that in former timeshad been exercised on the heritage of the LORD; a reformation of boththe divine ordinances of ministry and magistracy, from all the abusesand corruptions thereof, by the inventions of men, joined with the abovementioned establishment of them, in some measure of agreeableness untotheir scriptural institution. 

Likeas, the presbytery did, and hereby do declare their approbation of, and adherence unto foresaid reformation, in all the different parts andbranches thereof, attained from 1638 to 1650 inclusive, and sworn to inthe National and Solemn League and Covenant, not exclusive of such partsof reformation as were attained unto prior to this, but as a furtheradvance on this foundation, and as being much more pure and agreeable tothe infallible standard of scripture, than any formerly arrived at inthese nations. 

The daughter of Zion, thus going forth in the perfection of her beauty, when all ranks and degrees voluntarily subjected themselves unto theroyal scepter of the SON of GOD, was most comely in the eyes of herBeloved; But oh! how is the gold become dim, and the most fine goldchanged; the stones of the sanctuary are poured out on the top of everystreet, so that the house that was called of all people the house ofprayer, is now become a den of thieves, being no less infamouslydespicable for deformation, than formerly, for purity of reformation, highly admired. This, at first, began with the public resolutions of thecommission of the General Assembly 1650, above noticed, for taking intoplaces of power and trust, in judicatories and armies, such persons aswere known malignants, and in heart disaffected to the work, and peopleof GOD, putting it in their power to destroy and pull down the LORD'Swork at their pleasure; a practice manifestly inconsistent with theircovenant engagements, and the word of GOD, _Deut. _ xxiii, 9, 2 _Chron. _xix, 2. Those that were then called protestors (from their opposing andprotesting against these resolutions), continued steadfastly to witnessagainst the same, as the first remarkable step, to make way for thatbloody catastrophe, that afterward befell the church. The Lord, then, inhis righteous displeasure and controversy with the nation, for betrayingof his cause and interest into the hands of his enemies, sold them intothe hand of that conquering usurper, Oliver Cromwell, who, having striptthem of their civil liberties, as the most effectual method to rob thechurch of her spiritual privileges, and nullify the forcible obligationof the sacred covenants (which, when preserved, serve as a strongbarrier against all such usurpations), framed a hellish and almostunbounded toleration in Scotland, of heretical and sectarian errors, forgratification of the abettors thereof, which was followed with a delugeof irreligion and impiety, drowning the nation in a still deeperapostasy. 

In this hour of temptation, the witnesses for CHRIST, endeavoring tokeep the word of his patience, testified against these evils, ascontrary to the word and oath of God, and destructive of the church'sformer glory. And Charles II, who had lately, by all the confirmationsof word, writ, and solemn oath, obliged himself for the maintenance anddefense of religion and liberty, having cast off the thing that wasgood, the enemy did pursue him so, that he, instead of being able tostand as a head of defense to the nations, narrowly escaped with lifefrom the enemies' hands, being obliged to abscond and fly before thesectaries into France; where, and in other parts, he remained an exilefor the space of ten years, and there discovered, he had no regard tothe principles he had lately professed and sworn to maintain: butbreaking his professed wedlock with CHRIST, is said, at that juncture, to have joined hands with the Romish whore, laying aside his cloak ofprofessed godliness, and again taking up with the mystery of iniquity. 

During the ten years' usurpation of Cromwell, those who endeavoredfaithfulness, had a fight of affliction to keep their ground; yet, afterthis came to a period, they had a far more fierce encounter, and oflonger duration, to engage in, in the cruel and bloody tragedy actedupon them, for the space of 28 years. 

As, by the public resolutions, and foresaid unbounded toleration, thebounds fixed by JEHOVAH, and homologated and sworn to, in our nationalattainments and constitution, were greatly altered, so the parliament ofEngland prepared the tools, whereby the carved work of the sanctuary (asfar as human craft and cruelty could invent), was broken down, inrestoring Charles II, without any conditions required, or expresslimitations set. And Sharp being sent from the church of Scotland, tostand up for her rights and privileges, fraudulently sold her into thehands of her enemies; upon which, many of the professed disciples ofCHRIST, who followed him in the sunshine of prosperity and reformation, forsook him, and fled into the enemies' camp. Thus our decline began;but, oh! to what a dreadful height Erastianism, tyranny, and bloodshedarrived, before the Lord, in his providence, put a stop to it. 

Although the Presbytery cannot be supposed, in a consistency with theirpresent design, to reckon up all, yet they would endeavor to take noticeof some of the most remarkable instances of backsliding, treachery andoppression, bloodshed, &c, acted in those nations during the latepersecuting period, together with the faithful contendings, and patientsufferings unto death of the saints and servants of CHRIST, in this hotfurnace of affliction into which they were cast. As, 1, The unhappyrestoration of Charles II, in manner before mentioned commencing. Thefaithful declarations and testimonies given in favor of the covenantedreformation and uniformity, were all on a sudden given up with; theviper received into our bosom, and again advanced unto the regaldignity, who soon discovered himself to be of the serpentine seed, andby his wicked agency imped the dragon his master, by casting out of hismouth a flood of persecution after the church, that he might cause herto be destroyed therewith. To this effect the anti-christian yoke ofabjured Prelacy, with all its tyrannical laws, and canonical train ofobservances, service book, ceremonies, &c. , was speedily wreathed aboutEngland's neck, and Scotland soon felt part of its weight. For, in themonth of _August_, 1660, when some of her most zealous and faithfulministers met upon this emergency, in order to send an address to theking, reminding him of his duty, and solemn obligations to perform thesame; the committee appointed by the parliament, _anno_ 1651, forexercise of government, until another parliament should meet, who thenshowed themselves zealous for the reformation, yet now acted acounter-part, by incarcerating the foresaid ministers, and emitting aproclamation, prohibiting all such meetings without the king'sauthority, and all petitions and remonstrances, under pretense that theywere seditious. This was the first beginning of those sorrows andcalamities that ensued in the many sanguinary laws afterward made andexecuted upon the true friends of Zion. 

2. When the ministry, by means of the foresaid prohibitions, were muchdispirited from their duty, dreading such usage as they had lately metwith, the parliament which met in Scotland in _December_, 1661, fallsupon breaking down the carved work of the sanctuary effectually, androbbing our church of that depositum committed unto her by her gloriousHead. Thus did they wickedly combine and gather themselves together toplot against the Lord, and against his Anointed, that they might breakhis bands, and cast his cords from them. For which intent, afterbesmearing the consciences of most of the members with the guilt of thatabominable and wicked oath of allegiance and supremacy, that they mightbe secured to the court and king's interest, and ready to swallow downwhatever might be afterward proposed, they passed an act rescissory, declaring all the parliaments, and acts of parliament made in favor ofreformation, from the year 1640 to 1651, null and void. The king'ssupremacy over all persons, and in all causes, is asserted. Allmeetings, assemblies, leagues, and covenants, without the king'sauthority, are declared unlawful and unwarrantable. The renewing of thesolemn league and covenant, or any other covenants or public oaths, without the king's special warrant and approbation, is discharged. Besides these, another heinous act was framed by the same parliament, for observing every 29th of _May_ as an anniversary thanksgiving, incommemoration of the unhappy restoration of this ruiner of religion andreformation. 

3. In the second session of the pretended parliament, _anno_ 1662diocesan Erastian Prelacy is established, and the king solemnly investedwith the church's headship, by act of parliament; wherein it isblasphemously declared, "That the ordering and disposal of the externalgovernment and policy of the church, doth properly belong unto hismajesty as an inherent right of the crown, by virtue of his royalprerogative and supremacy in all causes ecclesiastical. " All such actsof parliament or council are rescinded, which might be interpreted (astheir acts bear) to give any church power, jurisdiction, or government, to the office-bearers of the church, other than that which acknowledgesa dependence upon, and subordination to, the sovereign power of the kingas supreme. And although the lordly prelates were hereby promoted to allthe privileges and dignities they possessed before the year 1638, yetmust they be all accountable to the king, in all their administrations, and in subordination to him, as universal bishop of all England, Scotland, and Ireland. By which the fountain of church power andauthority is lodged in the king's person, and CHRIST is exauctorated anddethroned as King and Head in Zion. And further, by the second act ofthat perfidious parliament, the covenanted reformation, and all that wasdone in favor thereof, from 1638 to 1650, was declared treasonable, andrebellious. Alike treasonable it was reckoned for subjects, on pretenseof reformation, or any other pretense whatsoever, to enter into anyfederal association, or take up arms against the king. They alsodeclared, that the National Covenant, as sworn in the year 1638, and theSolemn League and Covenant, were, and are in themselves unlawful oaths, and that they were imposed upon, and taken by the subjects of thiskingdom, contrary to the fundamental laws and liberties thereof. And tocomplete all, they repealed all acts, ecclesiastical and civil, approving the covenants, particularly the acts of the venerable assemblyat Glasgow 1638, declaring it an unlawful and seditious meeting. Andthereafter, by a wicked act of the council of Glasgow, more than threehundred ministers were illegally thrust from their charges, for theirnon-conformity, in discountenancing a diocesan meeting, or synod, appointed by the archbishop of Glasgow, and not observing theanniversary thanksgiving, _May_ 29th, enjoined by the parliament. Therest were violently ejected from the lawful exercise of their ministryin their several parishes, and were afterward commanded by act ofparliament to remove themselves and their families twenty miles distantfrom their respective flocks, and not to reside within six miles of anyof their (so called) Cathedrals, or three miles of a Burgh. By thesemeans, many of those poor persecuted ministers, with their families, were brought into great hardships and wants, being so far removed fromtheir beloved and affectionate flocks, that they were deprived of thathelp from them, that doubtless they would cheerfully have ministered, for relieving them in their necessities and straits. All this was doneat the instigation of the prelates, who could not endure to have a godlypresbyterian minister near them, and were resolved to make them asmiserable as possible. 

As the observation of that anniversary holy day, _May_ 29th, was againenjoined by this parliament 1662, with certification, the non-observanceof which was one main cause of the sufferings of the ministers abovenoticed, we cannot pass over without mentioning that most abhorred andheaven-daring ignominy and contempt put upon our solemn and sacredcovenants, and upon GOD the great Party in them, at Linlithgow on thatday, by a theatrical exposing, and presumptuous committing them to theflames, together with _The causes of GOD'S wrath, Lex Rex_, acts ofparliament, acts of committees of estates, and acts of assemblies made, during what they called the twenty-two years' rebellion, that is, from1638 to 1660, done by the authority of the pretended magistrates there;one of which, and the minister Ramsay, were formerly zealous and activecovenanters, and consequently now publicly avowed and proclaimed theirperjury in the face of the sun, and left an indelible stain upon theirmemory. 

Hitherto, although many, both ministers, gentlemen and others, hadendured unexpressible hardships and severities, yet few or none sufferedto the death, save that noble peer, the Marquis of _Argyle_, who wascondemned by the parliament 1661, and beheaded _May_ 27th; and theReverend Mr. _James Guthrie_, who suffered five days thereafter. Thesetwo were singled out--the one in the state, the other in the church--tofall a victim to the resentment and fury of the enemies of thatcovenanted work of reformation, which they had both, in an eminentmanner, been honored of GOD to support and advance; and also as aspecimen of what was afterward to be the fate of all that should adhereto the same glorious cause, and stand up for God against these workersof iniquity. And, as the foundation of that anti-christian and wickedhierarchy in the church, and of arbitrary power and absolute tyranny inthe state, was laid in the blood of these two proto-martyrs for thecovenant and cause of GOD, so they now (_July_, 1663, ) proceeded tobuild it up with the blood of another noble and worthy patriot, theeminently religious and learned Lord _Warriston_. He having before, in1660, when _Argyle_ was apprehended, been ordered, together with severalothers, to be secured and committed to prison, fled beyond sea, toescape the fury of his enemies, and even there did their crafty malicereach him; for, having sent out one of their blood-thirsty emissaries inquest of him, he was apprehended by him at Roan, in France, brought overto London, and sent thence to Edinburgh, where he was executed on aformer unjust sentence of forfeiture and death, passed upon him in hisabsence. Thus they built up Zion with blood, and Jerusalem withiniquity. But all this was nothing to the cruelty that followed, and therighteous blood afterward shed in that quarrel. 

4. Although the faithful servants of CHRIST gave too silent submissionfor a time to these encroachments made upon their sacred functions, yet, as they received not their mission from men, so they resolved not tobecome the servants of men, but to hazard the loss of every thing thatwas dear to them in this world, that they might show themselves faithfulunto their Lord and Master, and valiant for his truth upon the earth, ingoing forth without the camp, bearing his reproach. When they could nolonger, with a safe conscience, enjoy their benefices and churches, andthe Lord so expressly called for their service, in feeding the starvingsouls of his people, they betook themselves to the open fields, settingtheir faces to all the storms to which they were exposed by that highcommission court that was erected; wherein the bishops were chiefagents, being made therein necessary members for putting the former, with what subsequent wicked laws were made against the servants ofCHRIST, in execution. And, by this time, that deceiving, cruel, perjured, apostate bishop, _Sharp_, had obtained the presidency in thisand all other public courts in the kingdom. The proceedings of thiscourt were very unjust, cruel and arbitrary, similar to its preposterousand illegal constitution. Persons were, without any accusation, information, witness or accuser, arraigned before them, to answer _superinquirendis_ to whatever interrogatories they were pleased to propose, without license to make any lawful defense, or, upon their offering soto do, were required to take the oath of supremacy, their refusal ofwhich was accounted cause sufficient for proceeding against them. Andalthough taking order with papists was first in their commission, yetlast, or rather not at all, in execution; while their infernal rage wasprincipally set on Presbyterians, in fining, confining and imprisoningthem, for the non-conformity of ministers, and their disregarding theirpretended sentences of deposition, and the people's refusing tocountenance the authority and ministry of these prelatic wolves, whocame in to scatter and tear the flock of CHRIST, but endeavoring tocleave to their lawful pastors, have equal friends and foes with them, and hear CHRIST'S law of kindness from their mouth. The idol of jealousywas thus set up in the house of GOD, and our LORD JESUS CHRISTsacreligiously robbed of his incommunicable supremacy and headship overhis church by the state; whereby the Pope's supremacy was well nighclaimed, and Spanish inquisition cruelty almost acted, by thisabominable court; and all at the instigation and for the gratificationof these monsters of iniquity, the prelates, who still agitated thecourt to exercise more cruelty than even of themselves they wereinclined to. 

5. Upon the decline of this rigorous court, new measures were againfallen upon for the oppression, suppression and extirpation, of the truereformed religion, and the professors of it. The council being verydiligent and careful to deprive the LORD'S people of every thing whichmight contribute to their establishment and confirmation in therighteousness and equity of the cause and covenant of God for which theysuffered, and which tended to expose their tyranny and treason againstGOD, ordered the famous Mr. Brown's _Apologetical Relation_ to be burntin the high street of Edinburgh, on February 14th, 1666, by the hand ofthe common hangman; and all persons who had copies of said book wererequired to give them up, and such as concealed them to be fined 2000 £. _Scots_, if discovered. Such was their hellish enmity and spite againstour covenanted reformation, and every thing written in defense thereof, and in vindication of those that suffered for their adherence to it. About the same time, _Sharp_, for the more effectual accomplishment ofhis wicked designs (the high commission being now dissolved, and hisguilty conscience, it seems, suggesting fears of an insurrection of theoppressed, to relieve themselves from their cruel oppressors), obtainsan order from the king for raising an additional number of forces, forthe security and establishment of himself and his associates in theirthrones of iniquity, by destroying all the faithful in the land, oppressing and wearing out the saints of the Most High, and burning upand dispersing all the synagogues of GOD in the nation. In consequenceof this, about three thousand foot, and eight troops of dragoons weregot together, and the command of them given to _Dalziel_ of _Binns_, awicked, fierce, cruel man. These were the instruments of thatunprecedented barbarity, cruelty and oppression, committed in the West, after the defeat of Colonel Wallace and his little army of covenanters, at Pentland Hills, _November_ 28th, 1666. The occasion and cause ofwhich rising was, in short, this: Sir _James Turner_ had been sent theyear before into the south-west shires of Dumfries and Kirkcudbright, inorder to suppress conventicles (so they called the assemblies of God'speople for public worship and other religious exercises), levy the finesappointed by the parliament, and oblige the people to conform and submitto the bishops and curates by force of arms. Turner, in pursuance ofthese cruel orders, committed great severities, dreadfully oppressed, robbed and spoiled the country. In the parish of Dalry, in Galloway, three or four of his blackguard crew, seizing upon a poor countryman, carried him to his own house, and were going to torture him in a cruelmanner, by setting him naked on a red-hot gridiron; which four of thepersecuted party hearing of, they repaired to the house, disarmed thesoldiers (upon their refusing to be entreated in behalf of the poorman), and delivered their fellow sufferer. And lest the rest of thesoldiers quartered in the parish (to force people to keep their parishchurch), should fall upon them, being joined with seven or eight more oftheir friends, they attacked them early next morning, being about twelvein number, and disarmed them, killing one that made resistance. Whereupon, the country being alarmed, and being apprehensive, from sadexperience, of the revenge Sir James would take upon the whole countryfor this affront, without distinction of age or sex, they determined tostand in their own defense. And, getting together a good number of horseand foot, they march to Dumfries, surprise Turner himself, take himprisoner, and disarm his soldiers, without any further violence. Beingthus by Providence engaged, without any hope of retreat, and beingjoined by many more of their brethren in the same condition withthemselves, some ministers, and Colonel Wallace (afterward chosengeneral), they come to Lanerk, where they renew the covenant, _November_26th, 1666, and thence to Pentland Hills, where, being attacked byDalziel and his blood-hounds, they were, notwithstanding their braveryin repulsing the enemy twice, at last totally routed, many killed andtaken prisoners, most of the prisoners treacherously executed(notwithstanding they were taken upon solemn promise to have their livesspared), of whom the Lord was graciously pleased, not only to accept ofa testimony, by sufferings, but also countenanced them, even toadmiration, in sealing the same with their blood. After this, there weresevere edicts issued out against all who had any hand in this appearancefor GOD'S cause and covenant (called by them rebellion, a horribleconspiracy, and what not); all the subjects were strictly charged not toharbor, reset, supply, or in any manner of way correspond with any thatwere concerned in this engagement, but that they pursue and deliver themup to justice, or otherwise be esteemed and punished as favorers of it. This appearance for religion and liberty became, for a time, theprincipal crime of which those were indicted who were prosecuted by thiswicked council, and other merciless enemies, to whom they committed themanagement of their affairs. 

6. Although the cruelty of the court had hitherto been very great, yetthey had not wholly effectuated their wicked design of exterminating anddestroying true religion, and the professors thereof, both ministers andpeople; but, like Israel under Pharaoh's yoke, the more they oppressedthem, and suppressed their meetings, the more numerous and frequent theygrew, so that their enemies were obliged to alter their course a littlefrom cruelty into craft. This appeared in the first indulgence, granted_anno_ 1669, with design to divide Presbyterians among themselves, thatthey might the more easily destroy them. Hereby a pretended liberty wasgiven to several ministers ejected by the act of Glasgow, 1662(especially public resolutioners, who had formerly served the courtinterest in that matter), under certain restrictions, destructive oftheir ministerial freedom and faithfulness, to preach and exercise theother functions of the ministry in vacant churches. In this fraudulentsnare many were taken; and even such of them as did accept of theindulgence, but did not keep by the instructions given them by thecouncil, and observe the wicked anniversary, &c, were afterwardprosecuted, fined, and some turned out. And those who refused compliancetherewith, and testified against it, as flowing from that blasphemoussupremacy and absolute power, which the king had assumed, were mostseverely handled, and their assemblies for public worship interdictedunder the highest pains. A second indulgence was framed in the year1672, in which net they expected to inclose such as the first had notcaught. By this, liberty was granted to a number of non-conformedministers, named by the council, not yet indulged, to exercise theirministry in such places as the council thought fit to ordain and appointthem, conforming themselves to the rules given by the council to thosethat were formerly indulged, besides other restrictions, wherewith thisnew liberty was clogged. And, as one special design of the court, ingranting both the first and this second indulgence, was to put aneffectual stop to the meetings of the LORD'S people, ludicrously calledby them field conventicles, so they took occasion, on account of theircontempt of this their indulgence and liberty, to prosecute all such askept, or attended on, these meetings, in a more merciless and furiousmanner. This indulgence was accepted by many ministers; and partthereof, by others, represented as a grievance, and redress required. But although nothing of this kind was obtained, yet it was fallen inwith and accepted by most of those who subscribed the remonstranceagainst it; and those few who rejected it, and continued faithfully todischarge their official trust in the open fields, without coming underany of these sinful restrictions, became, more especially, the butt oftheir enemies' malice and tyranny, were more vigorously prosecuted, andsuch as were suspected or convicted of attending on their fieldmeetings, were fined in an exorbitant manner, and ministers imprisoned, when they could be apprehended. And because these field meetings, thegreat eye-sore of the prelates, still increased, they prevailed with thecouncil 1674, to take more special notice of the preachers at saidmeetings, who appointed a committee for that effect, and ordered theirchancelor to send out parties to apprehend certain of them, according totheir direction. And the same year, a bond was imposed, binding andobliging tenants, that if they, their wives, or any of their children, cottars or servants, should keep or be present at any conventicles, either in houses or fields, that every tenant laboring land be fined foreach house conventicle in 25£. _Scots_; each cottar in 12_£. Scots_;each servant man in a fourth part of his year's fee, and husbands thehalf of these fines for such of their wives and children as shall be athouse conventicles; and the double of these respective fines for each ofthe said persons who shall be at any field conventicles, &c. And uponrefusal of said bond, they were to be put to the horn, and their escheator forfeiture given to their masters. They likewise, at the same time, issued forth another proclamation, for apprehending the holders of, andrepairers to, field meetings, by them designed rebels, and whoevershould seize such should have the fines, so unjustly imposed, for theirreward; with a particular sum offered for apprehending any of theconventicle preachers, and this sum doubled for some that were moreeminent among them, and diligent in working the work of him that sentthem, against whom their malice was more especially turned. Theserigorous measures they continued to prosecute; and in the year 1675, letters of intercommuning were given out against several ministers andprivate Christians, by name, both denouncing them rebels, and secludingthem from all society in the kingdom of Scotland; further requiring, that no accommodation should be given, or communication any manner ofway held with them, under the pain of being (according to them)accounted _socii criminis_, and pursued as guilty, with them, of thesame crimes. These inhuman and unprecedented methods reduced thesufferers to many wanderings and great hardships. It is impossible torecite the miseries these faithful confessors underwent--wandering aboutin deserts, in mountains, in dens, and in caves of the earth, destitute, afflicted, tormented; besides the other severe impositions upon thecountry in general, the bonds imposed, and rage of the _Highland_ hostthen raised, which, together with the soldiers, greatly spoiled androbbed the west country especially, by which means, poor people werebrought to very low circumstances. 

7. Notwithstanding of all the tyranny and treachery hitherto exercised, the word of GOD grew, and converts unto CHRIST, and the obedience of thegospel, were daily multiplied; ministers being forward and willing topreach, and the people willing to hear and receive the law from theirmouth, on all hazards. And the LORD JESUS, following his word andordinances with his blessing, showed himself as mighty and powerful inthe open fields, whither they were driven, as ever he had done in theirchurches, from whence they were driven, and which were now shut againstthem, and filled with time-servers, and antichrist's vassals. Butagainst CHRIST'S standard and banner thus displayed, the tyrant CharlesII erected his opposite standard for the utter destruction of CHRIST'Strue servants and subjects. And having declared their lawful meetingsfor the worship of GOD, according to his word, execrable rendezvouses ofrebellion; a convention of estates, _anno_ 1678, was called and met, bywhich a large cess was imposed to maintain an additional army, for thesuppression of the true religion and liberty, and securing tyranny andarbitrary government. On account of the imposition of this cess, and therigorous exaction of it, together with the cruelties and ravages of thisnew army maintained by it (the soldiers having commission to dismiss anddisperse their meetings, disarm, imprison and kill preachers and people, in case of resistance; and a price being put upon the heads of severalfaithful ministers if brought to the council dead or alive), bothministers and people were laid under the necessity of carrying arms fortheir own defense when dispensing and attending upon gospel ordinances. And it was no wonder that, finding themselves thus appointed as sheepfor the slaughter, they looked upon this as their duty, and accordinglyprovided themselves with arms for their necessary defense against thewicked violence of those who thirsted after their blood, and (which wasto them much more dear and precious) the ruin and destruction of thecause, interest, and gospel of CHRIST in the land. Unto these severe andhellish measures fallen upon at this time, for the more effectualsuppression and extirpation of the gospel of CHRIST, and professors ofit, the managers were principally instigated by that arch-apostate_Sharp_; though a bad preparative for his exit out of this world, whichsoon came to pass, _anno_ 1679, in the dispensation of adorableprovidence and righteous judgment of God, executed upon such a notorioustraitor, who, having first betrayed the church, and all along deeplyimbrued his hands in the blood of GOD'S saints and servants; had bloodgiven him to drink because he was worthy. 

8. That the land might be more deeply soaked with blood, and made moreheavily to groan under the inhabitants thereof, "Who had transgressedthe laws, changed the ordinances, and broken the everlasting covenant;"that the scene of cruel suffering might be more widely opened, and thebloody tragedy more effectually acted; the primate's death must now beadded to the other pretended crimes of the sufferers. Many were terriblyharrassed on that account, who were no ways concerned in the action; andsome were cruelly tortured and butchered by them for the same cause, though innocent thereof (for none of the actors did ever fall into theirhands). These enemies were hereby rendered more rude, barbarous andhard-hearted to all the sufferers who afterward fell into their hands, and breathed out threatenings and slaughter against the whole body ofthe persecuted Presbyterians through the nation. All this, however, didnot dispirit these zealous witnesses, or discourage them from attendingto their work and duty; for we find them on the 29th of _May_, 1679, publishing their testimony at _Rutherglen_, against the wickedanniversary, on the same day appointed by the court for its celebration, and against all that had been done publicly by these enemies of CHRISTfor the overthrow of his work and interest in the lands. They likewisecommitted their acts rescissory, supremacy, act restoring abjuredPrelacy, act of _Glasgow_, 1662, the presumptuous act for appointing_May_ 29th for an unholy anniversary, indulgences, &c. , all to theflames, their just desert, in retaliation of the impious treatment givenunto our solemn and sacred covenants, and other good and laudable actsand laws for reformation, by their sacrilegious enemies in sundry citiesof these covenanted kingdoms. And so, after extinguishing the bonfires, a part of the unholy solemnity of the enemies' anniversary day, andconcluding what they had done with prayer and praise, as they had begun(Mr. _Douglas_, one of their ministers being along with them), theywithdrew. This Christian valor was followed with the LORD'S appearancefor them, in a remarkable manner, on the following _Sabbath_ at_Drumclog_ near _Lowdonhill_, where being attacked by _Claverhouse_, when attending on public worship, they completely routed him and histroops, rescued Mr. _John King_, and a number of other prisoners, whom_Claverhouse_ had seized that morning, from their hands. Afterward theydeclared the grounds and causes of their present defensive posture, inthat short manifesto, or declaration, published at _Glasgow, June 6th_, 1679. But when their numbers multiplied, their divisions increased, andlawful means for honestly defending the cause were by the majorityrefused. Mr. _Welsh_ and that Erastian party with him, being by thistime come up, did in their declaration at _Hamilton_, take in thetyrant's interest; against which, those who were honest and faithful tothe interest of Zion's king contended, and protested, that in consciencethey could not take in the interest of one into the state of the quarrelwho had manifestly stated himself in opposition to the interest ofCHRIST; that it was inconsistent with the covenant, which could not bindthem to espouse the interest of its destroyers, and the destroyers ofall that adhered to it; and also contrary to their testimony anddeclaration for the covenants and work of reformation at _Rutherglen, Glasgow, &c. _, and against all defection from the same. 

Thus, when the most part in a great measure forsook the LORD, he wasjustly provoked to forsake them, and their great divisions landing themin such confusion, they became an easy prey to the enemy, by whom theywere totally routed at _Bothwell, June. 22d_, 1679, where they felt thedismal fruits and consequences of joining at all with that Erastianfaction, after they had openly declared and discovered what they were. This was so far from proving any defense to them, notwithstanding thenumbers of that party, that it proved their destruction. And those whosehearts were upright and honest in the cause of GOD, by their means, inholy sovereignty, were made to fall a sacrifice to their enemies' wrath. The slain on that day were many, and the after-cruelty to prisonersgreat; they being carried into and kept for a long time in the_Gray-friars_ church yard of _Edinburgh_, exposed, defenseless, nightand day, to tempests of all kinds. By this inhuman usage (with design towear out the saints of the Most High), together with the insinuationsand persuasions of some of the indulgence favorers, their faith failingthem in this hour of temptation, and fear prevailing, a number of theseprisoners were persuaded to take the insnaring bond of peace, wherebythey were engaged to own their rising at _Bothwell_ to be rebellion, andto oblige themselves never to rise in arms against the king, and to livepeaceably, &c. , while others of them were tortured, not acceptingdeliverance. 

9. Although this defeat and dispersion of the espousers of the truth andcause of CHRIST, in opposition both to its avowed enemies and secretbetrayers, brought the remnant that were left into very melancholycircumstances, their enemies having in a great measure extinguished thelight of the gospel, by apprehending and shedding the blood of theirfaithful pastors, who used to hold forth the word of life unto them, asa light whereby they might discern between sin and duty; and others whohad formerly been helpful unto them, in strengthening their hands, andencouraging their hearts, in the way of their duty, were overtaken andoverborne with fainting and discouragement; so that, in respect ofpublic guides, they wore at this time as sheep without a shepherd. Yet, in this disconsolate and scattered state and condition, CHRIST, thechief shepherd, had compassion on them, and raised up those two faithfulministers and zealous contenders for the faith once delivered to thesaints, Messrs. _Richard Cameron_ and _Donald Cargill_, to come forthfor the help of the LORD against the mighty, and to jeopard their livesalong with his people in the high places of the field, in bearingfaithful testimony for his noble truths and cause, and against all thesins and defections of the time. The first of these, soon after he hadshowed his activity and zeal in that banner displayed against thechurch's enemies, in the declaration published at _Sanquhar, June 22d_, 1080, did honorably and bravely finish his course, among many others ofZion's true friends, in the defeat they again sustained at _Airsmoss_, where, in imitation of his princely Master, he valiantly fought his wayto the incorruptible crown. The latter afterward narrowly escaped hisenemies' hands (by means of Mr. _Henry Hall_, of _Haughhead_, thathonest sufferer for truth, who, to save his minister's life, lost hisown; on whom the _Queensferry_ paper, a draft of a covenant engagementunto certain duties, was found), and was, by the power and providence ofGOD, preserved, until he accomplished that signal piece of generationwork in drawing forth the sword of excommunication against the tyrant_Charles_ II, and some others of the chief actors in that bloodytragedy. And that, because of their bloodshed, perjury, heaven-daringprofaneness, debauchery, inhuman and savage cruelty acted upon thepeople of GOD. The which sentence stuck fast in the hearts of theseenemies of Zion's king unto the day of their death, and, by some oftheir own acknowledgments, would through eternity. Shortly after this, that faithful minister crowned his work with martyrdom, and entered intohis Master's joy. 

This murdering period spared neither pastor nor people, age nor sex;while gross transgressors, and deluded enthusiasts, as _Gib_ and hisfaction, were screened from condign punishment, though some of them hadarrived at that prodigious length in wickedness as to commit the HolyScriptures and Confession of Faith to the flames. 

10. So many of these once living and lively witnesses for CHRIST being, now slain, and what was yet surviving of the scattered flock deprived oftheir painful shepherds, and not being able to drink of the sanctuarywaters, so muddied by their former pastors, who had defiled the same bysinful compliance with the time's defections, they resolved, underdivine direction, to gather themselves together into a general meeting, for advising and informing one another anent their duty, in suchcritical times of common danger, that so whatever concerned the whole, might be done with due deliberation and common consent. The whichgeneral meetings afterward afforded them both good comfort amidst theirdiscouragements, and also good counsel amidst their perplexities anddoubts, and proved an excellent expedient for preserving the remnantfrom the destruction and contagion of the times, propagation of thetestimony, and keeping alive the public spirit of zeal and concern forthe cause and interest of CHRIST; and for these ends they have been keptup ever since. 

In the meantime, that evil instrument, _James_, duke of _York_, receiving commission from his perjured brother to preside in the wholeadministration of _Scots'_ affairs, upon his arrival for this effect, held a parliament, which began _July_ 28th, 1681; wherein, besides otherof his wicked acts, that detestable, blasphemous, and self-contradictorytest was framed, which, in the first part thereof, contains theswearer's solemn declaration, by oath, of his sincere profession of thetrue Protestant religion, contained in the first confession of faith, ratified by _Parl. 1st, James VI_, 1567 (which confession asserts, inthe strongest terms, CHRIST'S alone headship and supremacy as lawgiverand king in his church, without copartner or competitor), and that heshall adhere thereunto all the days of his life, and renounce alldoctrines, principles, or practices contrary thereto, and inconsistenttherewith; while, in manifest contradiction thereto, the blasphemoussupremacy, in the utmost extent thereof, is asserted--the CovenantsNational and Solemn League, the chief barriers against Popery, Erastianism, and arbitrary power, are renounced, and unlimitedallegiance unto the occupant is enjoined and sworn to, and theprelatical government of the church confirmed. 

This oath was at first administered to those in public trust only, andthereby all were turned out of their places who had any principles ofcommon honesty remaining in them; but afterward it was imposed on allpersons of all ranks. Against which sinful encroachments on religion andliberty, the witnessing persecuted remnant accounted themselves bound induty to emit their testimony, which they published at _Lanerk, January_12th, 1682, adhering to, and confirming their former at _Sanquhar_, andgiving reasons at length for their disowning the unlawful authority of_Charles II_. Upon intelligence hereof, this declaration, with those at_Rutherglen_ and _Sanquhar_, were, by order of the council, with greatsolemnity, burnt at the cross of _Edinburgh_, by the magistrates intheir robes, together with the Solemn League and Covenant, which hadbeen burnt formerly: but now they would give new demonstrations of theirrage against it, in conjunction with these declarations, which they sawand acknowledged were evidently conformed to, and founded upon it. Afterthe publication of this testimony, the sufferings of that poor peoplethat owned it were sadder and sharper than ever before, by hunting, pursuing, apprehending, imprisonment, banishment, death, and torture;this increasing rage, oppression, cruelty, and bloodshed, being no morethan what they might look for, agreeable to the spirit and principles ofthat popish incendiary, to whom such trust was committed. 

11. The poor wrestling remnant, besides their other grievous calamitiesand sufferings, being now obnoxious to much censure, in theirappearances for truth reproached, and invidiously misrepresented, bothat home and abroad, by those that were at ease in Zion, as havingforsaken the right way, and run into wild, extravagant, and unhappycourses; and, withal, being at this time destitute and deprived of theirpublic standard bearers; their series of witnesses (since the death ofMessrs. _Cameron_ and _Cargill_) maintaining the testimony against thepublic national defections being in all appearance interrupted, exceptby martyrdom and sufferings; they were obliged to exert themselves, bothfor their vindication from those calumnies and slanders, wherewith theywere loaded by their enemies, to foreign Protestant churches especially, and for obtaining a supply of gospel ministers. Wherefore, sending someof their number abroad, to represent the righteousness of their cause tothe churches there, and crave their sympathy, in helping them to asupply of gospel ministers; the LORD was graciously pleased tocountenance and bless their endeavors so, that they obtained access forthe instruction and ordination of young men for the ministry, at auniversity in the _United Provinces_; and, in process of time, gave thema great reviving in their bondage, by sending forth his faithfulembassador, Mr. _James Renwick_, who, while he stood on Zion'swatch-tower, ceased not night and day to give faithful warning of thedanger approaching the city of GOD, evidently discovering his beingclothed with his Master's commission, in bearing faithful testimony andwitness, both against the avowed enemies of truth and backsliders fromit. And notwithstanding all the malicious rage of deadly foes, rangingand keenly pursuing him, through open or more secret places, thereproach of tongues and cruel mockings he endured, by the divineblessing, on his painful labors, amidst his many hardships, the numberof Zion's friends were greatly increased, by the incoming and joining ofmany to the fellowship of their settled societies, who resolutely choserather to suffer affliction with the people of GOD than to enjoy thepleasures of sin, which are but for a season. Upon this further attackupon Satan's interest, his emissaries issue forth fresh orders, and givecommission to soldiers, foot and dragoons, to hunt, search, and seekthem out of all their most secret dens, caves, and lurking places, wherethey might hide themselves, in the most remote and wildest glens andrecesses in the mountains and deserts, allowing them to kill, slay, destroy, and any way to make an end of them, wherever they might befound; commanding the whole country, at their peril, to assist them, andraise the hue and cry after the poor wanderers, and not to reset, harbor, succor, or correspond with them any manner of way, under thehighest pains, but to do their utmost in informing against them. Thus, without regard to any of their unlawful forms of legal procedure, theydefiled and besmeared the high places of the field with innocent blood. These unprecedented methods and measures obliged the sufferers, fortheir own preservation, stopping the deluge of blood, and to deter theinsolence of intelligencers and informers, to publish the apologeticdeclaration, which they affixed on several market crosses, and parishchurch doors, upon the 28th of _October_, 1684; wherein they declaretheir firm resolution of constant adherence to their covenantedengagements; and to the declaration disowning the authority of _CharlesStuart_, warning all bloody Doegs and flattering Ziphites, to expect tobe dealt with as they deal with them; to be regarded as enemies to GOD, and the covenanted reformation, and according to their power, and thedegree of their offense, punished as such, &c. After this declaration, these enemies were still more enraged, and their fury flamed more thanever formerly. They framed an oath, commonly called the oath ofabjuration, renouncing and abjuring the same, and by a venomous bloodyproclamation, enjoined this oath to be taken by all universally, fromsixteen years and upward, women as well as men, under pain of death; andmany prisoners who having the oath tendered them, refused or declinedit, were sentenced, and executed all in one day, according to the tenorof their proclamation. And, moreover, they, on this occasion, renewedtheir orders and commission to the soldiers, for pursuing and chasingafter the rebels (as they designed them) more vigorously and violently, and to shoot, or otherwise put them to death wherever they did lightupon them. In the midst of this confusion of slaughter and bloodshed, GOD cut off by death, _February_ 6th, 1685, that vile person, the authorand authorizer of all this mischief, _Charles II_, who, _Antiochus_like, came in peaceably, and obtained the kingdom by flattery (_Dan. _xi), reigned treacherously and bloodily, and like that wicked king, _Jehoram_ (2 _Chron. _ xxi), died without being desired or lamented, poisoned, as was thought, by his unnatural popish brother. And, notwithstanding of all his bastards, begotten in adultery andfornication, at home and abroad, he died without any to succeed him, save him that was said to have murdered him. GOD pursued him with thecurse of _Hiel_ the _Bethelite_, for his rebuilding of that cursed_Jericho_, prelacy; and of that impious and wicked tyrant, _Coniah_(_Jer. _ xxii), for his treachery and cruelty; "Thus saith the LORD, Write ye this man childless, a man that shall not prosper in his days, for no man of his seed shall prosper, sitting any more upon the throneof _Israel_. "

12. Notwithstanding the abundant proof that the duke of _York_ hadgiven, in many instances, and in both kingdoms, of his being a vassal ofantichrist, and notwithstanding of his open and public profession ofpapistry, upon his brother's death, fairly warning all what they mightexpect, yet were not those, who sat at the helm of affairs, deterredfrom committing the reins of government into his hands; but contrary tothe word of God, and fundamental laws of the lands, this professed andexcommunicate papist _James_, duke of _York_, was, _anno_ 1685, proclaimed king of these once covenanted, but now treacherous andapostate lands, whereby they appointed themselves a captain to returninto their anti-christian bondage. To this grievous yoke our infamous, perjured, and apostate state and council in _Scotland_, heartily andvoluntarily subjected themselves and the nation, while others did itwith reluctancy, caressing and embracing with their dearest and bestaffections, this enemy to GOD, and CHRIST, and his church, swearingimplicit and unlimited obedience unto him, and asserting his absolutepower and supremacy, indefeasible and hereditary right, without ever somuch as requiring him to take the coronation oath, or give the leastsecurity for, any thing civil or religious (a depth of degeneracy, parallel to that eminency in reformation purity, from which they werefallen!) but laid the reins on his own neck, that he might have fullfreedom for the satisfying of his lusts, and fulfilling his wickeddesigns. This laid religion, liberty, and all, at the mercy of absolutepower and popish tyranny; and still more and more cut off the people ofGod from having any hopes of mercy from their bloody enemies; on thecontrary, the duke of _York_, in his letter to his first parliament, recommends and requires them to leave no means unattempted, for theextirpation of the poor wandering sufferers, whom he brands with theodious names of murderers and assassins, wild and inhuman traitors, &c. And these his ready servants and bloody executioners, came nothing shortof his orders in the execution of them; so that there were more murderedin cold blood in the open fields, without all shadow of law, trial orsentence, more banished and sold as slaves, condemned and executed, &c. , in the time of this usurper, than in all the time of the former tyrant. 

As the honest sufferers, consistent with their testimony for truth, inopposition both to the secret and open subvertors of the cause and stateof Zion's quarrel with her enemies, could not concur in _Argyle's_declaration (although there were many things in it materially good, andcommend-worthy), nor join in a military association with him, on account(among other things) of the too promiscuous admission of persons totrust in that party, who were then, and afterward discovered themselvesto be, enemies to the cause. Yet, against this usurpation of a bloodypapist, advancing himself to the throne in such a manner, they publishedanother declaration at _Sanquhar, May_ 28, 1685; wherein, approving of, and adhering to all their former, and considering that _James_, duke of_York_, a professed and excommunicated papist, was proclaimed: theyprotest against said proclamation, with reasons subjoined at length fortheir so doing--against all kinds of popery, general and particularheads, as abjured by the national covenant--against its entry againinto this land, and every thing that doth, or may directly orindirectly, make way for the same, &c. After this, Mr. _Renwick_ and hisfollowers were exposed to the greater fury of their adversaries; morecruel edicts were given forth against them, approving and ratifying offormer acts, for raising the hue and cry, &c. , whereby their calamitieswere very much increased, besides the slanders of professed friends, onaccount of their not associating and joining with them in theircompliances, although, to the conviction of all unbiassed minds, theyfully vindicated themselves from all their injurious reflections. 

The extirpation of the Presbyterian interest--nay, the suppression ofthe Protestant religion in general, the reintroduction of popery, andplunging the nations in anti-christian darkness and tyranny, being thelong concerted design of this popish bigot now got into the throne; heresolves to lose no time, and leave no stone unturned, for theprosecution and accomplishment thereof. And having made tolerableprogress in the execution of this his favorite scheme (although notwithout opposition), in _England_, he turns himself to _Scotland_, expecting an entire acquiescence in his pleasure there, having found thefirst parliament, which began, 23d _May_, 1685, so much according to hisown heart, in their hearty and sincere offer of their lives andfortunes, to assist, defend, and maintain him in his rights, prerogatives, sacred, supreme, and absolute power and authority, &c. 

Wherefore, the parliament being to meet again _April_ 29, 1686, in hisletter to them, "he heartily recommends to their care his innocent RomanCatholic subjects, to the end, that as they have given good experienceof their true loyalty and peaceable behavior, they may have theprotection of his laws, without lying under obligations their religioncould not admit of; that all penal laws made against them might berepealed, &c. " But though many were for obliging their king in thisparticular, yet it could not be carried without debates and strongobjections; so that, dissolving the parliament, what he could not obtainthere, with any show or face of law, he effectuates, by virtue of theprerogative royal and absolute power, in a letter to his privy council, and proclamation inclosed, bearing date _February_ 12, 1687, granting aroyal toleration to moderate Presbyterians, clogged with a number ofgrievous Erastian conditions and restrictions, as usual. Secondly, toQuakers and other enthusiasts. Thirdly, to Papists, abrogating all penalstatutes made against them, and making them in all respects free. And sodevoted were the privy council to his interests, that without demur theypublished the proclamation, and wrote back to the king, "that his orderswere punctually obeyed, thanking him for this further proof of hisfavors to all his subjects. " Thus, this champion for Satan andantichrist proceeded with his wicked design, and so far succeeded; allkinds of papistry were publicly practiced, and many churches convertedto mass chapels. For, before this, by the king's letter to his privycouncil, of _August_ 21st, 1686, Papists were allowed the free exerciseof their religion, the council required to support and maintain themtherein, and the royal chapel at _Holyrood-House_ ordered to be repairedfor popish service. By which means a door was opened for that swarm ofJesuits and priests, ascending as locusts out of the bottomless pit, which quickly overspread the lands. But notwithstanding of all thisindulgence and royal toleration granted to these three forementionedparties, yet there is no favor nor mercy for the honest and faithfulsufferers, and honorable contenders for the interests and prerogativesroyal of JESUS CHRIST, against his sacrilegious and blasphemoususurpation of the same. But while he thinks fit to give ease (as himselfsays) by this means, to tender consciences, he at the same timesignifies his highest indignation against those enemies of Christianity(he means Popery) as well as government, and human society, thefield-conventiclers, whom he recommends to the council to root out, withall the severity of the laws, and the most rigorous persecution of theforces, it being equally his, and his people's concern to get rid ofthem. In consequence of this, all their artillery is directed againstthe Rev. Mr. _James Renwick_ only, and that poor, afflicted, andpersecuted people that adhered to him (all others being comprehended inthe pretended liberty granted), so that they were prosecuted with fireand sword, and according to the utmost severity of their wicked lawsmade against them, and a reward of a hundred pounds _sterling_ offeredby the bloody council to any that should bring in Mr. _Renwick_ to them, either dead or alive. But he having his generation work allotted and cutout for him by GOD, was preserved and kept from falling into theirhands, until that he had finished the work his Master had given him todo, notwithstanding all this hellish and anti-christian rage and furywherewith they did pursue him. About the beginning of the year 1686, he, in conjunction with Mr. _Alexander Shields_, who had lately joined him, wrote the Informatory Vindication, by way of reply to variousaccusations in letters, informations and conferences, given forthagainst them and their people, wherein they vindicate, clear and justifythemselves from the heavy and false charges, slanders and reproaches, cast upon them by their enemies, as may be seen in said book. About thistime, also, Mr. _Shields_ set about writing his _Hind let loose_ (whichwas published next year), or, A Historical Representation of theTestimonies of the Church of _Scotland_ for the interest of CHRIST, withthe true state thereof in all its periods; wherein he also solidly, soundly, and judiciously vindicates the present testimony, in all theprinciples thereof, as stated, against the popish, prelatical, andmalignant enemies of that church, for the prerogatives of CHRIST, privileges of the church and liberties of mankind, and sealed by thesufferings of a reproached remnant of Presbyterians there, witnessingagainst the corruptions of the time. 

Whilst these two loving and faithful fellow-laborers were thusindustriously exerting themselves for the propagation and vindication ofthe persecuted gospel, and cause of CHRIST; that fiery Jesuit, popishtyrant, and enemy to GOD and man, the duke of _York_, and his popishparty, were equally industrious on the other hand, to promote theirgrand design of utterly extinguishing the light of the gospel, andbringing in Antichrist, with all his poisonous and hellish vermin, andabominable idolatries; and that, with all the murdering violence, diabolical subtilty and malignant rage that hell and _Rome_ could inventand exert. He had formerly published a proclamation (as is noticedabove), granting a lawless liberty to several sorts of persons thereinspecified, called his first indulgence; but breathing nothing butthreatenings and slaughter against the people of GOD, who stood firm tohis cause. But withal, this proclamation, enjoined an oath in the roomof all oaths formerly imposed, to be taken by all that minded to sharein his royal favor; wherein they swore, not only absolute subjection andpassive obedience, never to resist him, not only on any pretense, butfor any cause, let him do, or command to be done what he would; butalso, absolute, active obedience, without reserve: "That they shall, tothe utmost of their power, assist, defend, and maintain him, his heirsand successors, in the exercise of their absolute power and authority, against all deadly. " This was so palpably gross and odious, that it wasdisdained and abhorred by all that had common sense. Wherefore, findingthat this proposal did not take, nor answer his design, in a letter tothe council, bearing date about a month after the former, he endeavorsto mend the matter, and set it out in another dress, pretending thatthey had mistaken his meaning in the former, and so lets them know, thatit is his pleasure now, that if the Presbyterian preachers do scruple totake the oath (contained in the proclamation), or any other oathwhatsoever, they, notwithstanding, have the benefit of his indulgence(without being obliged to take the oath), provided they observe theconditions on which it was granted. But this not having the desiredeffect neither, it is followed with the third indulgence or toleration, emitted by proclamation, dated 28th _June_, 1687, excellently wellcalculated for obtaining his end; wherein, after a solemn declaration ofhis intention to maintain his archbishops and bishops, he does, by hissovereign authority, prerogative royal, and absolute power, suspend, stop and disable, all penal and sanguinary laws, made against any fornon-conformity to the religion established by law--granting liberty toall the subjects to meet and serve GOD, after their own way, in privatehouses or chapels, or places purposely hired or built for that use, withan injunction to take care that nothing be preached or taught, thatmight any way tend to alienate the hearts of the people from him and hisgovernment: but, notwithstanding the premises, strictly prohibiting allfield meetings, against all which all his laws and acts of parliamentare left in full force and vigor; and all his judges, magistrates andofficers of forces, commanded to prosecute such as shall be guilty ofsaid field conventicles, with the utmost rigor; and all this underpretense, that now, after this his royal grace and favor, there is notthe least shadow of excuse left for these meetings. Wherefore, he isconfident, that none will, after these liberties and freedoms given toall, to serve God in their own way, further presume to meet in theseassemblies, except such as make a pretense of religion, to cover theirtreasonable designs against his royal person, and peace of hisgovernment. 

The most of the Presbyterian ministers in _Scotland_ took the benefit ofthis wicked and boundless toleration, chiefly designed in favor ofPapists. And a large number of them, being met at _Edinburgh_, agreedupon, and, in name of all the rest, sent an address of thanks to thetyrant for his toleration, stuffed with the most loathsome andblasphemous flatteries, to the dishonor of GOD, the reproach of hiscause, and betraying of his church. For, in this address, dated _July_21st, 1687, designating themselves the loyal subjects of this truereligion and liberty destroyer, they offer him their most humble andhearty thanks for his favor bestowed, and bless the great GOD who put itinto his heart to grant them this liberty, which they term a great andsurprising favor, professing a fixed resolution still to maintain anentire loyalty, both in their doctrine and practice (consonant to theirknown, principles, which, according to the holy Scriptures, arecontained in the _Confession of Faith_); and they humbly beseech, thatany who promote disloyal principles and practices (as they disown them)may not be looked upon as any of theirs, whatever name they may assumeto themselves; and that, as their address comes from the plainness andsincerity of loyal and thankful hearts, so they were much engaged by hisroyal favor, to continue their fervent prayer to the King of kings, fordivine illumination and conduct, and all other blessings, both spiritualand temporal, ever to attend his person and government. Thus these menmade themselves naked to their shame, and declared to the world, thatthey did only presumptuously arrogate to themselves the name ofPresbyterians; whereas, in reality, they were quite another kind ofcreatures, acting diametrically opposite to Presbyterian principles, incongratulating, extolling and justifying a tyrant, for assuming tohimself a blasphemous, absolute power, whereby he suspends and disablesall penal laws against idolators, and gives a toleration for all errors. 

But while these pretended Presbyterians, who all along loved peacebetter than truth, and preferred their own ease before the concerns oftheir Master's glory, were thus sheltering themselves under this refugeof lies; true Presbyterians, who kept by presbyterian principles, andacted a faithful part for CHRIST, refusing to bow down to the idol ofsupremacy, which the tyrant had set up, or pay any regard to hisblasphemous toleration, were pursued, persecuted, and slain, withoutpity or compassion, all the engines of the court being leveled againstthem for their destruction, because they would still reserve tothemselves the liberty wherewith CHRIST had made his people free, andnot exchange it for one from Antichrist, restricted with his reservesand limitations; so that (as Mr. _Shields_ tells us in his account ofMr. _James Renwick's_ life), in less than five months after thetoleration, there were fifteen most desperate searches particularly forhim, both of foot and horse: and, that all encouragement might be givento any who would apprehend him, a proclamation was issued, dated_October_ 18th, "Authorizing all officers, civil and military, toapprehend and secure in firmance his person, with some others; and forencouragement, insuring the sum of _100£ sterling_ for taking him, orthem, dead or alive. " In the midst of all these hazards, this unweariedand faithful laborer did notwithstanding continue at his work, inpreaching, catechising, &c. , and the Lord still preserved him fromfalling into the enemy's hand, until he had finished that piece ofgeneration work, in drawing up a full and faithful testimony against_York's_ toleration, and for the covenants and work of reformation, &c. , which he gave in to a meeting of Presbyterian ministers at _Edinburgh_, on the 17th _January_, 1688; and going thence to _Fife_, whither he wascalled to preach, in his return, was apprehended at _Edinburgh_, andcalled to seal his above testimony, with all his other contendingsagainst Popery, Prelacy, Erastianism, and all defection from the land'sattainments in reformation, with his blood, which he did in the _Grassmarket_ of _Edinburgh_, 17th of _February_, 1688, with a remarkable andextraordinary measure of the Lord's gracious presence and spirit, notonly in this part of his sufferings, but all the time of hisimprisonment. The Lord hereby bearing witness, both to the truth of thatcause for which he suffered, and also testifying his gracious acceptanceof his sufferings, and of the free-will-offering of his life, which helaid down for his sake. And as neither the violence nor flattery ofenemies could prevail with this faithful confessor and martyr himself, to quit with one hair or hoof of what belonged to Christ, so herecommended to the poor scattered remnant which he left, as part of hisdying counsel, to keep their ground, and not to quit nor forego one ofthese despised truths, which he was assured the Lord, when he returnedto bind up the breach of his people, and heal them of their wound, wouldmake glorious in the earth. Thus that worthy minister, and now glorifiedmartyr of Jesus, through a chain of sufferings, and train of enemies, fought his way unto an incorruptible and immortal crown of endlessglory. He was the last that sealed the testimony for religion andliberty, and the covenanted work of reformation, against Popery, Prelacy, Erastianism, and tyranny, in a public manner, on the scaffold, with his blood. After the death of this renowned martyr, he wassucceeded by the eminent Mr. _Alexander Shields_, who carried on, andmaintained, the testimony, as it was stated, in all the heads andclauses thereof, continuing to preach in the fields. On which account, he, and the people who attended his ministry, were exposed for some timelonger to the fury and resentment of their enemies. But their power, which they had so long perverted and abused, quickly came to a period. For in a few months, God, in his righteous judgment and adorableprovidence, overturned that throne of iniquity on which they depended, and expelled that inhuman, cruel monster, from his tyrannical andusurped power, upon the prince of Orange's coming over into _England_, in the beginning of _November_ that same year. But, although the Lord atthis juncture, and by this means, rescued and delivered our natural andcivil rights and privileges in a national way from under the oppressionand bondage of anti-christian tyranny, arbitrary and absolute power, yetthe Revolution, at this time, brought no real deliverance to the churchof God. But Christ's rights, [1] formerly acquired for him by hisfaithful servants, lay still buried under the rubbish of thatanti-christian building of Prelacy, erected on the ruins of his work inthis land; and the spiritual liberties and privileges of his houseremained, and do still remain under the bondage of Erastianism, supremacy, toleration, &c. For it is well known, that although this man, Jehu-like, "destroyed _Baal_ out of _Israel_, yet he departed not fromthe sins of _Jeroboam_, wherewith he made _Israel_ to sin. "

About this time, the united societies (having no actual minister sinceMr. _Renwick's_ death, Mr. _Shields_ being only preacher) sent over somecommissioners from their general meeting to _Embden_, one of the UnitedProvinces, to bring over Mr. _Thomas Linning_, a young man whom they hadsent thither some years before in Mr. _Renwick's_ time, to theuniversity there, and for ordination. In consequence hereof, the saidMr. _Linning_ came home, with testimonials of his ordination to theministry by the classes at _Embden_; and in conjunction with Mr. _Shields_ and Mr. _William Boyd_ (another of their ministers, who hadalso come from Holland about this time), renewed the Covenants Nationaland Solemn League, and dispensed the sacrament of the Lord's supper nearLesmahago, in Clydesdale, and continued to preach to the people forabout four months, until the first General Assembly (so called) met atEdinburgh 1689-90. At which time, he, with his two brethren, in theirown name, and the name of their people, presented a paper to thatAssembly, bearing on what terms they and their people would join incommunion with them; only craving that they might all join in humblingthemselves before the Lord, and acknowledge and bewail their fathers', their own, and the land's many and heinous iniquities, and breaches ofCovenant, before they proceeded to any other business, and so have theirpublic sins and scandalous compliances washed away by repentance, andcalling upon the name of the Lord Jesus. That they would purge out fromamong them, all ignorant, insufficient, heterodox, and notoriouslyscandalous ministers, such as, by information, accusation, or otherways, were guilty of the blood of the saints, &c. But these proposals werereckoned unseasonable and impracticable, tending rather to kindlecontention, than compose division, and so were thrown over their bar. The generality of these men were so plunged and puddled in the ditch ofdefection and apostasy, that they could not think of the drudgery ofcleansing themselves in God's way, by a particular and public confessionof, and humiliation for their own and the land's public sins, but choserather to sit down filthy and polluted as they were, and presume, in themidst of their abominations unrepented of, to approach God's holythings, which, how provoking to heaven, let God in his word be judge, _Isa. _ lii, 11; _Hag. _ ii, 13, 14; 2 _Chr. _ xxx, 3; _Ezek. _ xliv, 10. Nay, it is but too, too evident, that for this cause, God then laid themunder that awful sentence, _Rev. _ xxii, 11: "Him that is filthy, let himbe filthy still;" or that, _Isa. _ xxii, 14. For as their hearts werethen hardened against God's call by his word and providence to thatimportant and most necessary duty; so, ever since, they, have been somuch the more so, and have gone on from evil to worse. 

But to return to our purpose: the two brethren, Messrs. _Linning_ and_Boyd_, upon the rejection of the above said paper of proposals, intending to unite with them at any rate, gave in another, importingtheir submission to the assembly; which paper, Mr. _Shields_ also, through their influences, insinuations, and persuasions, was drawn in tosubscribe and adhere to; which he had never done, had he not fallen bythe means of these false brethren, and which, it is said, he sadlyrepented afterward. Thus, the poor people were again left destitute ofministers, and public gospel ordinances, until the Rev. Mr. _John, McMillan_ acceded to them, from the public judicatories of therevolution church, in the year 1706. And their kind friend, Mr. _Linning_, to make amends for all his misdemeanors, and in return forthe charges the societies were at about his education, at home andabroad, did them that good office, to write, and load them withcalumnies and slanders, to the universities in the _Netherlands_, whither they had recourse formerly in like cases; so that all access forhaving their loss retrieved from that quarter, was blocked up. 

What is thus briefly hinted above, may suffice to afford some cursoryview of the rise and progress of religion and reformation in theselands, especially in _Scotland_; until, as a church and nation, ourkingdom became the Lord's, by the strictest and most intimate federalalliance, and the name almost of every city, was, _the Lord is there_:together with the general state and condition of the church and land, from the fatal juncture of our woful decline, unto the end of the abovementioned bloody period; the faithfulness of some, in this time of trialand temptation: the defection and backsliding course of others; and thegreat and avowed wickedness of the rest, extended unto an exhorbitanthight of savage inhumanity, irreligion and impiety. Upon all which, thepresbytery, in duty to God, the present and succeeding generations findthemselves obliged to testify:

1, Their hearty approbation of the faithfulness of such ministers andothers, who opposed, and faithfully testified against the publicresolutions of church and state, framed in the year 1651, for receivinginto places of power and trust, malignant enemies to the work ofreformation, contrary to the word of God, _Exod. _ xviii, 21; _Deut. _ i, 13; _2 Chron. _ xix, 2; and to all acts of assembly and parliament in thereforming period; the assembly disclaiming the resolutions, as appearsfrom their act, _June 17th_, 1646, session 14th, entitled, _Act forcensuring the compilers with the public enemies of this church andkingdom_: and their seasonable and necessary warning _June 27th_, 1640, session 27th; where "they judge it a great and scandalous provocation, and grievous defection from the public cause, to comply with, thesemalignants, &c. " As also, _Act 11th_, Triennial Parliament of, CharlesI, entitled, _Act for purging the army of disaffected persons to theCovenant and work of Reformation_. And the faithful warnings, given bygeneral assemblies and parliament, even against the admission of CharlesII to the regal dignity, when so evidently discovering his disingenuity, until once he should give more satisfying proof of hid sincerity; seeact of the commission at the _West Kirk, August_ 13th, 1650, where thecommission of the general assembly, considering, that there may be justground of stumbling, from the king's majesty's refusing to emit thedeclaration offered him by the committee of estates, and the commissionof the General Assembly, concerning his former carriage, and resolutionfor the future, in reference to the cause of God, and enemies andfriends thereof; doth therefore declare "That this kirk and kingdom donot espouse any malignant party, quarrel, or interest, but that theyfight merely upon their former grounds and principles, and in thedefense of the cause of GOD, and of the kingdom, as they have done thesetwelve years past: and therefore as they disclaim all the sin and guiltof the king and of his house, so they will not own him nor his interest, otherwise than with a subordination to GOD, and so far as he owns andprosecutes the cause of GOD, and disclaims his, and his father'sopposition to the work of GOD and to the covenant, " &c. The whichdeclaration being seen and considered by the committee of estates, wasthe same day approven by them. Thus, both church and state exertedthemselves in the discharge of their duty, in order to obtain asettlement, according to the word of God, and the covenants, which werenow become the _magna charta_ of the privileges and liberties of thenations, both civil and religious; and therefore, were sworn to andsubscribed by Charles II, as was also the coronation oath, for thesecurity and preservation of the true religion, at his receipt of theroyal power. 

2. The presbytery testify and declare their approbation of the conductof the faithful, before the restoration, who, adhering to the aforesaidfundamental constitutions of the nations, both refused subjection unto, and testified against, the usurpation of _Oliver Cromwell_ and hisaccomplices, his invading the land, his anti-christian toleration of allsectarian errors and heresies, threatening the ruin and destruction ofthe true religion, as well as liberty. This was particularly testifiedagainst by the synod of _Fife_, and others in conjunction with them, aswicked and intolerable; as opposite unto, and condemned by, theScriptures of truth, _Job_ xxxiv, 17; _Deut. _ xiii, 1-12; _Zech. _ xiii, 3; contrary to acts of assembly and parliament, made against malignants, their being received into places of power and trust, with whom thesesectarians were compliers, such as _Act_ 16th, of _Assemb. _ 1646, _Sess. _ 13th; _Act_ 26th, _Sess. _ 2d, parliament _Charles_ I, &c. 

3. The presbytery do hereby heartily approve and homologate thetestimony borne unto the truths and royal prerogatives of Christ, asKing of Zion, by the witnesses and martyrs for the same, from therestoration, _anno_ 1660, to the late revolution, by protestations, declarations, confiscation of goods, bonds, imprisonment, banishment, all kinds of cruelty and suffering, even unto the death (as noticedabove), by the impious revolters from the righteous laws of God, andoverturners of the just and equitable laws of men, both sacred andcivil; to the maintenance whereof, the greatest part of thesetransgressors had bound themselves by the most sacred and inviolableobligations, which made their wickedness the more daring and aggravated, and the testimony of the saints against such as had made themselves sovile in the sight of God and all good men, the more justifiable. _Psalm_cxix, 139: "My zeal hath consumed me, because mine enemies haveforgotten thy words. " And as the doers of the law have the promise ofjustification by the great Legislator, _Rom. _ ii, 13, so they ought tohave the approbation of his people for doing his will. 

And as the Spirit discovers the church's duty not to consist only inbearing witness unto the truth, and justifying Christ's confessors andmartyrs, in their faithful adherence unto it, but also in testifyingagainst sin, and condemning the wicked for their wickedness; for which, also, we have the precedent of the reformed and covenanted church of_Scotland_, both before and during the defection and wickedness of theforementioned period. Likeas, the presbytery did, and hereby do declareand testify particularly:

1. Against that prime and leading step of defection, the publicresolutions, a scheme projected by that arch hypocrite and traitor toGod, Charles II, for the reintroduction of men of the same wicked andmalignant spirit with himself, into places of public trust in thenation--men, the most of whom had been formerly excommunicated by thechurch, and excluded from all office-bearing in the commonwealth, by thestates, in their act of classes, as being avowed and obstinate enemiesto God and to their country. Which scheme, approven of and put inexecution, with the consent of a corrupt part of the ministry of thechurch, called afterward resolutioners, made way for that sad and bloodycatastrophe, which after befel the poor church of Christ in this land. 

2. They declare and testify against the usurpation of _Oliver Cromwell_, with those who subjected themselves unto, and owned, his authority;against his treacherous invasion of this land, contrary to the publicoaths and vows, and covenant union of the nations; together with hissectarian principles, and wicked toleration, then obtruded upon them. 

3. They declare and testify against the restoration of _Charles_ II, 1660, unto the government of these covenanted lands, after he had soplainly discovered his spirit and designs, in the matter of the publicresolutions. On account of which treacherous and double dealing with Godand man, he was, in the Lord's holy and adorable providence, justlysecluded from the government, and lived an exile for the space of tenyears; but, by means of his malignant public resolution friends, he wasagain, by might, though not of right, restored, without so much as hisadherence sought to those oaths, which he had formerly so solemnlysworn. Add to this the church's sinful silence, through the influence ofthe backslidden resolution party therein, so that, at the convention ofthe pretended parliament, _anno_ 1661, consisting mostly of persons ofknown disaffection to the true religion, elected of purpose to serve theking's traitorous designs, there was not so much as a protestation forcivil or religious liberties and privileges offered thereunto; but thevile person (as be afterward fully declared himself) was peaceably, though illegally, exalted. 

4. As the presbytery find themselves in duty bound to testify againstthis most unhappy restoration of _Charles_ II, so, of necessary and justconsequence, they declare against the whole of his usurped andtyrannical administration--particularly against his blasphemous andheaven-daring ecclesiastical supremacy; against the act rescissory, declaring null and void the covenants, presbyterian church government, and all the laws made in favor of the true religion since the year 1638;the wicked anniversary thanksgiving day, in memory of the restoration;the re-establishment of diocesan and Erastian Prelacy; his publicly andignominiously burning of our solemn covenants, after pretending tonullify their obligation; with all his cruelty, tyranny, oppression andbloodshed, under color, and without form, of law, exercised upon theLord's people, during the whole of his reign. 

5. They again testify against the treachery of these covenanted lands, in their advancing (contrary to our solemn covenants and all law andreason) _James_, duke of _York_, a professed Papist, and avowedmalignant to the throne of these realms. As also, they testify againsthis Christ-dethroning supremacy, and anti-christian indulgences andtoleration, flowing from that wicked fountain; his horrid and cruelmassacreing and murdering of the saints and servants of the Most High;with all his other wickedness briefly specified in the foregoingnarrative. 

Upon the whole, the presbytery declare and testify against all theaffronts done unto the Son of God, and open attacks made upon his crownand kingdom; all the different steps of apostasy from a work ofreformation, and all the hellish rage and cruelty exercised against thepeople of God during the foresaid period of persecution, carried on bythese two impious brothers. 

PART II. 

Containing the grounds of the Presbytery's testimony against theconstitutions both civil and ecclesiastical at the late Revolution, anno1689: as also, against the gross Erastianism and tyranny that hasattended the administration both of church and state, since thatmemorable period: with various instances thereof, &c. 

After the Lord, for the forementioned space of twenty-eight years, had, because of their manifold sins, sorely plagued this church and nationwith the grievous yoke of prelatical tyranny, bloodshed, oppression andfiery persecution, and thereby had covered the daughter of Zion with acloud in his anger, and cast down from heaven unto the earth the beautyof Israel, and had thrown down in his wrath the strong holds of thedaughter of Judah, yea, brought them down even to the ground; he waspleased, in his holy sovereignty, to put a stop to that barbarouscruelty that was exercised upon his people, at the last nationalRevolution, by the instrumentality of the prince and princess of_Orange_; which is the more remarkable, in that those whom the Lordemployed as the rod of his anger, to strike off that monstrous tyrant_James_ duke of _York_ from the _British_ throne, were natural branchessprung up from the same stock: and this at a juncture when not only thechurch of Christ was in the greatest danger of being totally extirpated, but the whole land in hazard of being again overwhelmed with popishdarkness and idolatry. But although a very fit opportunity was thenoffered the nations for reviving the long buried work of a covenantedreformation both in church and state, and re-establishing all theordinances of God in purity, according to their scriptural institution:yet, alas! how deeply is it to be lamented, that, instead thereof, themultitude of his tender mercies being forgotten, there was a returning, but not to the Most High; yea, a turning aside like a deceitful bow; sothat, in many respects, our national guilt is now increased above whatit was in former times: wherefore, as the presbytery desire with theutmost gratitude to acknowledge the divine goodness, in giving a respitefrom the hot furnace of persecution; so they likewise find themselves, in duty to their princely Master and his people, obliged to testify anddeclare against foresaid revolution settlement, in a variety ofparticulars, with the many defections and backslidings flowingtherefrom. Likeas they hereby do testify against the constitutions, bothcivil and ecclesiastic, at the Revolution, _anno_ 1689, in thoserespects, and for these reasons:

1. Because that in the civil constitution, these nations once unitedtogether in a scriptural and covenanted uniformity, unmindful of theirformer establishment upon a divine footing, wherein king and people wereto be of one perfect religion, and the supreme magistrate obliged bysolemn oath to maintain and preserve the same inviolable, did call andinvite _William_ and _Mary_, prince and princess of _Orange_, unto thepossession of the royal power in these lands, in a way contrary to theword of God, as _Deut. _ xvii, 15: "Thou shalt in any wise set him kingover thee whom the Lord thy God shall choose: one from among thybrethren shalt thou set king over thee: thou mayest not set a strangerover thee, which is not thy brother. " _2 Sam. _ xxiii, 3: "The God ofIsrael said, the Rock of Israel spake to me, He that ruleth over men, must be just, ruling in the fear of God. "

In opposition to these clear precepts, the nations did choose theforesaid persons to sway the civil scepter over them, who were neitherbrethren by birth, nor religious profession, being educated in a churchwhere Erastianism prevails, as appears from their ascribing such anextensive power to the civil magistrate, as is inconsistent with theintrinsic power of the church. Accordingly, by these principles, saidprince of _Orange_ did regulate his conduct, in the assumption of hisregal authority, consenting to swear two distinct oaths, whereby heobliged himself to preserve and maintain the two distinct and contraryreligions (or modes of religions worship), Presbytery and Prelacy, andso betrayed both to God and man his politic, worldly views, andproclaimed himself destitute of that truth and religious fear, which isthe essential character of every person who may warrantably be investedwith supreme authority over the Israel of God. And as they wantedscriptural, so likewise covenant qualifications, namely, knownintegrity, approven fidelity, constant affection, and zeal to the causeand true church of God; and therefore could not in a consistency withthe covenanted constitution, and fundamental laws of the crown, be setup as king and queen of these covenanted lands. 

Again, as during the persecuting period the nations generally wereinvolved in the guilt of perjury and deep apostasy, by the many sinfulcontradictory tests, oaths and bonds then imposed; so, in a particularmanner, those who, by virtue of their birth and dignity, ought to havebeen the defenders of the nation's privileges, both sacred and civil, onthe contrary, as privy councilors to the two impious brothers in theirrage against the Lord and his Anointed, and as members of theiriniquitous parliaments (where perverting equity and justice, they framedthe most heaven-daring and abominable mischiefs into a law, and thenwith the utmost cruelty prosecuted the same), had many of them broughtthemselves under the fearful guilt of these atrocious crimes of murder, perjury, tyranny and oppression, and thereby, according to the law bothof God and man, not only forfeited their lives, had the same been dulyexecuted; but also divested themselves of all just right and title toact the part of the nations' representatives, in choosing and installingany in the office of supreme civil governor, until at least they hadgiven suitable evidence of their repentance. Yet such were theconstituent members of that committee of estates, and first parliament, employed in the Revolution settlement, without so much as making anysuitable public acknowledgment of their wickedness in the active handthe generality of them had in the former bloody persecution, as appearsfrom a comparative view of the lists of the members of parliament, andparticularly the duke of _York's_ last parliament, with act second ofthe acts and orders of the meeting of estates, _anno_ 1689. Yea, byviewing the lists of _James_ VII, his privy council, annexed by _Wodrow_to the second volume of his history, it is evident, that a great numberof the nobility alone, members of that bloody council, were also membersof foresaid convention of estates, the members of which convention(seven bishops excepted) were exactly the same with the members of thefirst parliament at the Revolution. For this, compare second act of themeeting of estates, with act first, parliament first, of _William_ and_Mary_. By all which it is evident, that from princes who had thusremoved the bound, and discovered no just remorse for their sins, therewas little ground left to expect a happy establishment of religion, inrestoring the flock of Christ to the full possession of those valuableprivileges and liberties wherewith he had made them free. 

The character of the constituent members being considered, theconstitution itself, and wherein it is inconsistent with our covenantedestablishment, and is therefore hereby testified against, comes next tobe considered. Although the declaration of the meeting of estates inthis kingdom, containing their claim of right, comprehended much more oftheir civil liberties, and formal rights of government, than was enjoyedunder the former monstrous tyranny, yet by no means sufficientlyprovided for the legal establishment of our former happy reformedconstitution, which necessarily obliged the civil rulers to employ theirpower to maintain and defend, not only the doctrine, but also thePresbyterian worship, discipline and government, as the only andunalterable form instituted by Christ in his house. Whereas this cravesthe abolition of prelacy, and the superiority of any office in thechurch above presbyters in _Scotland_, simply as it hath been a greatand insupportable grievance and trouble to this nation, and contrary tothe inclinations of the generality of the people ever since thereformation from Popery, without regarding the divine right ofPresbytery, and the contrariety of Prelacy to scripture revelation. Inagreeableness to which demand, when the first parliament met in_Scotland_ immediately after the Revolution, which began the ____ day of_April_, 1689, in _Act_ 3d, _Sess. _ 1st, entitled _Act abolishingPrelacy_, they abolished Prelacy for the foresaid reason, and furtherdeclare, that they will settle by law that church government in thiskingdom, which is most agreeable to the inclinations of the people. Accordingly, in the second session of the same parliament, _Act_ 5th, _June_ 7th, 1690, the parliament establishing the Presbyterian churchgovernment and discipline, as it had been ratified and established bythe 14th _Act, James_ VI, _Parl. _ 12th, _anno_ 1592, reviving, renewingand confirming the foresaid act of parliament, in the whole headsthereof, except that part of it relating to patronages, afterward to beconsidered of. Likewise, in the above mentioned act at the Revolution, the thirty-three chapters of the _Westminster_ Confession of Faith(exclusive of the catechisms, directory for worship, and form of churchgovernment formerly publicly authorized, and Covenants National andSolemn League) were ratified and established by the parliament. And thesaid Confession being read in their presence, was voted and approven bythem, as the public and avowed Confession of this church, without takingany notice of its scriptural authority. And further, in the same sessionof parliament, by the royal power allenarly, the first meeting of thegeneral assembly of this church, as above established, was appointed tobe held at _Edinburgh_, the third _Thursday_ of _October_ following, thesame year, 1690. And by the same civil authority and foresaid act, manyof the churches in _Scotland_ were declared vacant. 

2. The presbytery testify against the ecclesiastical constitution at theRevolution; particularly, in regard, 1st--That the members composing thesame were no less, if not much more exceptionable, than those of whomthe state consisted; the whole of them one way or other being justlychargeable with unfaithfulness to CHRIST, and his covenanted cause, bysinful and scandalous compliance with the public defections of theformer times, or actively countenancing the malignant apostasy of thelands, which will appear evident, by considering, that the RevolutionChurch consisted of such office-bearers, as had, in contradiction totheir most solemn covenant engagements, fallen in with, and approven ofthe public resolutions. And these public resolutioners, who had betrayedthe LORD'S cause, which they had in the most solemn manner sworn tomaintain, were, without any public acknowledgement demanded or offered, or adequate censure inflicted (even, after that the LORD had remarkablytestified his displeasure against that leading step of defection, bysuffering these vipers, which we thus took into our bosom, to sting usalmost to death) for this their scandalous defection and perjury, admitted and sustained members of the Revolution Church. Again, theRevolution assembly consisted of such ministers as had shamefullychanged their holding of CHRIST, and sinfully submitted, in the exerciseof their ministry, to an exotic head, _Charles_ II, who had, by virtueof his blasphemous supremacy, and absolute power, taken the power of thekeys from Christ's ministers, and afterward returning only one of them(viz. : the key of doctrine) to such as accepted his anti-christian, church-destroying, and Christ-dethroning indulgences, attended with suchsinful limitations and restrictions, as were utterly inconsistent withministerial freedom and faithfulness, declaring the acceptors to bemen-pleasers, and so not the servants of Christ (of which above). Ofthis stamp were the most of them, who, without any public acknowledgmentof that horrid affront they had put upon the church's true Head, daredto constitute and act as the supreme judicatory of the church of Christ, _anno_ 1690. Again, the foresaid assembly was almost wholly formed ofsuch as had petitioned for, accepted of, and pretended to return aGod-mocking letter of thanks for that blasphemous unbounded toleration, which that popish tyrant, the duke of _York_ (as is noticed formerly), granted, with a special view to reintroduce abjured popery; andtherefore while it extended its protection to every heresy, did excludethe pure preaching of the gospel in the fields; which toleration(according to _Wodrow_) was joyfully embraced by all the Presbyterianministers in Scotland, the honored Mr. Renwick only excepted, whofaithfully protested against the same. 

But further, the Revolution assembly did partly consist of such membersas, contrary to our solemn covenants, had their consciences dreadfullypolluted, by consenting unto, subscribing, and swearing some one orother of the sinful wicked oaths, tests and bonds, tyrannically imposedin the persecuting period, or by persuading others to take them, anddeclining to give warning of the danger of them, or by approving thewarrantableness of giving security to the bloody council, not toexercise their ministry, but according to their pleasure. Moreover, theywere all, generally, manifestly guilty of the sin of carrying on andmaintaining schism and defection from the covenanted church of CHRIST in_Scotland_. As also (which from the history of these times is evident), the ruling elders in that assembly, being generally noblemen, gentlemen, and burgesses, were mostly such as had an active hand in the tyranny andpersecution that preceded, and in one respect or other, were stainedwith the blood of the martyrs of Jesus. Thus, that assembly was packedup, chiefly, of such blacked compilers, as, one way or other, weredeeply involved in the apostasy, bloodshed and cruelty of the precedingperiod, yet had not broke off their iniquities, by a public confessionof these crying sins, before that meeting; nor can it be found, that anyadequate censure was inflicted on any of them for the same. Therefore, the presbytery testify against the Revolution church, as consistingmostly of such scandalous schismatical members, as could not, in aconsistency with the scriptural rule, and laudable acts of this reformedchurch, have been admitted to church privileges, far less to bear officein the house of God; until, at least, they had been duly purged fromtheir aggravated scandals, and given evident signs of a real repentance, according to the Word of God, 2 _Chron. _ xxx, 3: "For they could notkeep the passover at that time, because the priests had not sanctifiedthemselves sufficiently. " And _Ezek. _ xliv, 10: "And the Levites thatare gone away far from me, when Israel went astray, which went astrayaway from me after their idols, they shall even bear their iniquity;" v. 13: "And they shall not come near unto me, to do the office of a priestunto me, nor to come near to any of my holy things, in the most holyplace; but they shall bear their shame, and their abominations whichthey have committed. "

Next, the presbytery declare and testify against the Revolution church, because plainly Erastian, and utterly inconsistent with the covenantedconstitution of the reformed church of _Scotland, anno_ 1648: the truthof which charge will appear obvious, from considering the act ofparliament, on which the civil power settled the constitution of theRevolution church, viz. , _Act_ 114, _James_ VI, _Parl. _ 12th; where, _inter alia_, it is expressly declared, "That it shall be lawful to thekirk ministers, every year at least, and oftener, _pro re nata_, asoccasion and necessity sall require, to hald and keepe generalassemblies, providing that the king's majesty, or his commissioner withthem, to be appointed be his highness to be present at ilk generalassembly, before the dissolving thereof, nominate and appoynt time andplace, quhen and quhair the next general assemblie sall be halden: andin case neither his majesty nor his said commissioner beis present forthe time, in that town, quhair the said general assemblie beis halden, then, and in that case, it shall be lesum for the said general assemblybe themselves, to nominate and appoint time and place, quhair the nextgeneral assembly of the kirk sall be keeped and halden, as they havebeen in use to do these times by-past. " Here, in this act, a manifestinvasion and traitorous attack is made upon the headship and supremacyof Christ, as a Son in, and over his own house. He who is God'sannotated King in Zion, and sits on the throne of his holiness, ishereby robbed of his crown rights; the intrinsic power, the spiritualliberty and freedom, granted by Christ to his church, is encroachedupon. It is a received opinion among all true Presbyterians, that thechurch hath an intrinsic power to meet in the courts of Christ's house, from the lowest to the highest, by virtue of the power committed to herby the Lord Jesus Christ, without dependence on the civil power. This isagreeable to scripture, _Matth. _ xvi, 19, and xviii, 18, 19, where theapostles receive the keys immediately from the hands of Christ theirLord and Master. And as one principal part of that trust Christ hascommitted to his church, this has been the constant plea of thereforming and reformed Presbyterian church of _Scotland_. Let us hearwhat that renowned and faithful minister, and venerable confessor forChrist, the Rev. Mr. John Welsh, says to this particular, in his letterto the Countess of _Wigton_ from _Blackness_, 1606, when a prisoner forthis same truth. Having asserted the independence of the church, thespiritual kingdom of Christ, upon any earthly monarch, and her freedomto meet and judge of all her affairs; he adds, "These two points, 1st, that Christ is Head of his church; 2d, that she is free in hergovernment from all other jurisdictions, except Christ's. These twopoints, I say, are the special causes of our imprisonment, being nowconvicted as traitors for maintaining thereof. We have been ever waitingwith joyfulness to give the last testimony of our blood in confirmationthereof, if it should please our God to be so favorable as to honor uswith that dignity. Yea, I do affirm, that these two points abovewritten, and all other things that do belong to Christ's crown, scepterand kingdom, are not subject, nor cannot be, to any other authority, butto his own altogether: so that I would be glad to be offered up as asacrifice for so glorious a truth. " So far he. But now this assembly of_treacherous_ men, by settling themselves upon such a constitution haveopenly given up this scriptural truth and Presbyterian principle handeddown to us, sealed with the sufferings and dearest blood of the faithfulConfessors and Martyrs of Christ, and have consented that it is unlawfulfor the office-bearers in the Lord's house to exert their proper powerin calling and appointing general assemblies, however loudly thenecessity of the church may call for them, unless the king authorizetheir diet of meeting, which he may, or may not do, according to hispleasure. 

Again, it is evident, that the revolution church is constituted in thesame Erastian manner with the late Prelacy in _Scotland_. For proof ofwhich, observe, that as Prelacy was never ecclesiastically asserted tobe of divine authority, neither has Presbytery, by any explicit andformal act of Assembly, at or since the revolution. As the prelates'high ecclesiastical court was called, adjourned and dissolved, in theking's name, so likewise are the assemblies of the Revolution Church. Asthe Episcopalians owned the king, in the exercise of his Erastiansupremacy over them, so the Revolution Church, instead of opposing, didtake up her standing under the covert of that anti-christian supremacy, and has never since declined the exercise thereof. And, as the civilpower prescribed limits unto, and at pleasure altered, the prelaticchurch, so this church has accepted of a formula, prescribed by thecivil power, requiring that all the ordinances within the same beperformed by the ministers thereof, as they were then allowed them, orshould thereafter be declared by their authority, as _Act_ 23d, _Sess. _4th, _Parl. _ 1st, 1693, expressly bears. By what is said above, it mayappear, that this church is Erastian in her constitution. But it isfurther to be observed, that the present constitution is no lessinconsistent with the scriptural and covenanted constitution of thechurch of _Scotland_, in regard that the retrograde constitution, towhich the church fled back, and on which she was settled at therevolution, was but an infant state of the church, lately after herfirst reformation from Popery, far inferior to her advanced statebetwixt 1638 and 1649 inclusive. It was before the church had shaken offthe intolerable yokes of Erastian supremacy and patronages; before shehad ecclesiastically asserted, and practically maintained, her spiritualand scriptural claim of right, namely, the divine right of presbytery, and intrinsic power of the church, the two special gems of Christ'scrown, as King on his holy hill of Zion; before the explanation of thenational covenant, as condemning episcopacy, the five articles of_Perth_, the civil power of churchmen; before the Solemn League andCovenant was entered into; before the _Westminster_ Confession of Faith, the Catechisms, larger and shorter, the Directory for worship, Form ofPresbyterian church government and ordination of ministers, werecomposed; and before the acts of church and state, for purgingjudicatories, ecclesiastical and civil, and armies from personsdisaffected to the cause and work of God, were made; and all thesevaluable pieces of reformation ratified with the full and ample sanctionof the supreme civil authority, by the king's majesty and honorableestates of parliament, as parts of the covenanted uniformity inreligion, betwixt the churches of Christ in _Scotland, England_ and_Ireland_. And therefore, this revolution constitution amounts to ashameful disregarding--yea, disclaiming and burying--much (if not all)of the reformation attained to in that memorable period, and is avirtual homologation and allowance of the iniquitous laws at therestoration, _anno_ 1661, condemning our glorious reformation and sacredcovenants as rebellion; and is such an aggravated step of defection andapostasy, as too clearly discovers this church to be fixed upon adifferent footing, and to be called by another name, than the genuineoffspring of the true covenanted church of Christ in _Scotland_. 

Besides what has been already noticed, respecting the sinfulness both ofthe members constituent, and the constitutions at the revolution, it isto be further observed, as just matter of lamentation, that, at thisperiod, when such a noble opportunity was offered, no suitable endeavorswere made for reviving the covenanted cause and interest of ourREDEEMER; no care taken that the city of the Lord should be built uponher own heap, and the palace remain after the manner thereof; but, onthe contrary, a religion was then established, not only exceedingly farshort of, but in many particulars very inconsistent with, anddestructive of, that blessed uniformity in religion, once the glory ofthese now degenerate isles. The presbytery, therefore, in the nextplace, do testify against the settlement of religion made at therevolution, and that in these particulars following:

1. Instead of abolishing Prelacy in _England_ and _Ireland_, as it hadbeen abjured in the Solemn League and Covenant, and stands condemned bythe word of God, and fundamental laws of the nations, conform to thedivine law, it was then, with all its popish ceremonies, anew secured, confirmed and established, in both these kingdoms, as the true religion, according to the word of God, to be publicly professed by all thepeople; and the supreme civil magistrate solemnly sworn, at hisinauguration, both that he himself shall be of the Episcopal communion, and that he shall maintain inviolably the settlement of the church of_England_, in the kingdoms of _England_ and _Ireland_, and territoriesthereunto belonging. Thus the revolution has ratified the impiousoverthrow, and ignominious burial, of the covenanted reformation inthese two kingdoms, that was made in the persecuting period, and hasfixed a legal bar in the way of their reformation, in agreeableness tothe sacred oath the three nations brought themselves under to GodAlmighty. 

2. As to the settlement of religion in _Scotland_, the presbyterytestify against it: because it was a settlement, which, instead ofhomologating and reviving the covenanted reformation between 1638 and1650, in profession and principle, left the same buried under theinfamous act rescissory, which did, at one blow, rescind and annul thewhole of the reformation, and authority establishing the same, by makinga retrograde motion, as far back as 1592, without ever coming one stepforward since that time, and herein acted most contrary to the practiceof our honored reformers, who always used to begin where formerreformations stopped, and after having removed what obstructed the workof reformation, went forward in building and beautifying the house ofthe Lord. 

That this backward settlement at the revolution, was a glaringrelinquishment of many of our valuable and happy attainments, in thesecond and most advanced reformation (as said is), and consequently, anopen apostasy and revolt from the covenanted constitution of the churchof _Scotland_, is sufficiently evident, from the foresaid act ofsettlement 1690; where (after having allowed of the _Westminster_confession) they further add, "That they do establish, ratify andconfirm, the Presbyterian church government and discipline, ratified andestablished by the 114th _Act, James_ VI, _Parl. _ 12th, _anno_ 1592. " Sothat this settlement includes nothing more of the covenanted uniformityin these lands, than only the thirty-three articles of the Confession ofFaith, wanting the scripture proofs. Again, that the Revolutionsettlement of religion did not abolish the act rescissory, nor ratifyand revive any act, between 1638 and 1650, authorizing and establishingthe work of reformation, is clear from the same act: wherein, afterabolishing some acts anent the late prelacy in _Scotland_, they declare:"that these acts are abolished, so far allenarly, as the said acts, andothers, generally and particularly above mentioned, are contrary orprejudicial to, inconsistent with, or derogatory from, the Protestantreligion, or Presbyterian church government, now established. " Whereobserve, that this general clause is restricted to acts and laws, in sofar only, as they were contrary to the religion settled in this act; andtherefore, as this act includes no part of the covenanted reformationbetween 1638 and 1649, so this rescissory clause abolishes laws, not asagainst foresaid reformation, but only in so far as they strike againstthe revolution settlement, which the act rescissory could not do. Again, in another clause of the same act, it is added: "Therefore, theirmajesties do hereby revive and ratify, and perpetually confirm, alllaws, statutes and acts of parliament, made against Popery and Papists. "The only reason that can be given for the revival of laws, not againstPrelacy, but Popery, when abolishing Prelacy, is, that the parliament, excluding the covenanted reformation from this settlement of religion, resolved to let the whole of it lie buried under the act rescissory. Foras, in reality, there were no laws made expressly against Prelacy before1592, but against Popery and Papists; so, had they said, laws againstprelacy and prelates, they thereby would have revived some of the lawsmade by the reforming parliaments, between 1640 and 1650; whereinbishops and all other prelates, the civil places and power of kirkmen, &c. , are expressly condemned. Again, in the foresaid act, they confirmall the article of the 114th _Act_, 1592, except the part of it anentpatronages, which is to be afterward considered. Now, had the revolutionparliament regarded the reforming laws to have been revived, and so theact rescissory to be rescinded, by their _Act_ 5th, 1690, they would nothave left this particular to be again considered of, seeing patronageswere entirely abolished by an act of parliament 1649; but, having theball at their foot, they now acted as would best suit with theirpolitical and worldly views. Once more observe, that when the revolutionparliament ratified the act 1592, they take no notice of its having beendone before, by a preceding parliament in 1649. All which plainly says, that the reforming laws and authority of the parliaments by which theywere made, are not regarded as now in force. To conclude thisparticular, if the settlement of religion, made in 1690, had revived andratified the authority of our reforming parliaments, and laws made bythem; then, as these obliged the king to swear the covenants before hiscoronation, and all ranks to swear them, and obliged to root outmalignancy, sectarianism, &c. , and to promote uniformity in doctrine, worship, discipline and government, in the three nations, so therevolution settlement would have obliged all to the practice of the sameduties, and that, before ever king, or any under him, could have beenadmitted to any trust; while all that would not comply therewith, wouldhave been held as enemies, not only to religion, but to their king andcountry also, as was the case when reformation flourished. But, as thevery reverse of this was authorized and practised at the revolution, itconvincingly discovers, that the settlement of religion, made in 1690, left the whole of the reformation attained to, ratified and establishedby solemn oaths and civil laws between 1640 and 1649, buried under thatscandalous and wicked act rescissory, framed by that tyrant, _Charles_II, after his restoration. Nor is there to be found, in all the acts, petitions, supplications and addresses, made by the assemblies at orsince the revolution, any thing importing a desire to have thatblasphemous act rescinded, which stands in full force, to the perpetualinfamy and disgrace of the revolution settlement of religion, so muchgloried in, by the greatest part, as happily established. 

2. The presbytery testify against the Revolution settlement of religion, not only as including avowed apostasy from the covenanted constitutionof the reformed church of _Scotland_, and a traitorous giving up of theinterests and rights of Christ, our Lord and REDEEMER, in these, andespecially in this land; but also, as it is an Erastian settlement, which will appear, by considering 1_st_. The scriptural method thentaken, in establishing religion: instead of setting the church foremostin the work of the Lord, and the state coming after, and ratifying bytheir civil sanction what the church had done; the Revolution parliamentinverted this beautiful order, both in abolishing Prelacy, settlingPresbytery, and ratifying the Confession of Faith, as the standard ofdoctrine to this church; 2_d_, In abolishing Prelacy, as it was not atthe desire of the church, but of the estates of _Scotland_, so theparliament did it in an Erastian manner, without consulting the church, or regarding that it had been abolished by the church, _anno_ 1638, andby the state, 1640, in confirmation of what the church had done. Thus, _Act_ 3d, 1689, 'tis said, "The king and queen's majesties with theestates of parliament, do hereby abolish Prelacy. " Again, whenestablishing presbytery, _Act_ 5th, 1690, they act in the same Erastianmanner, whereby the order of the house of God was inverted in the matterof government; in regard that the settlement of the government of thechurch in the first instance, properly belongs to an ecclesiasticaljudicatory, met and constituted in the name of the Lord Jesus Christ;and it is afterward the duty of the state to give the sanction of theirauthority to the same. This Erastianism further appears in theparliament's conduct with respect unto the Confession of Faith: see_Act_ 5th, _Sess. _ 2d, _Parl. _ 1st, wherein thus they expressthemselves: "Likeas they, by these presents, ratify and establish theConfession of Faith, now read in their presence, and voted and approvenby them, as the public and avowed confession of this church. " Hence itis obvious, that the parliament, by sustaining themselves proper judgesof doctrine, encroached upon the intrinsic power of the church: theyread, voted, and approved the Confession of Faith, without everreferring to, or regarding the act of the general assembly 1647, or anyother act of reforming assemblies, whereby that confession was formerlymade ours, or even so much as calling an assembly to vote and approvethat confession of new. That the above conduct of the state, withoutregarding the church in her assemblies, either past or future, is grossErastianism, and what does not belong, at first instance, to the civilmagistrate, but to the church representative, to whom the Lord hascommitted the management of the affairs of his spiritual kingdom, mayappear from these few sacred texts, besides many others, namely, _Numb. _i, 50, 51: "But thou shalt appoint the Levites over the tabernacle oftestimony, and over all the vessels thereof, and over all the thingsthat belong to it: they shall bear the tabernacle and all the vesselsthereof, and they shall minister unto it, and shall encamp round aboutthe tabernacle; and when the tabernacle setteth forward, the Levitesshall take it down, and when the tabernacle is to be pitched, theLevites shall set it up, and the stranger that cometh nigh shall be putto death. " See also chapters iii, and iv, throughout; also _Deut. _xxxiii, 8, 10; 1 _Chron. _ xv, 2; 2 _Chron. _ xix, 11; _Ezra_ x, 4. So_David_, when he had felt the anger of the Lord, for not observing hiscommandments in this particular, says, 1 _Chron. _ xv, 12, 13, to the_Levites_, "Sanctify yourselves that ye may bring up the ark of the LordGod of Israel. For because ye did it not at the first, the Lord our Godmade a breach upon us, for that we sought him not after the due order. "Likewise Hezekiah, a reforming king, did not himself, at first instance, set about reforming and purging the house of God; but having calledtogether the priests and Levites, says to them, 2 _Chron. _ xxix, 5:"Sanctify yourselves and sanctify the house of the Lord God of yourfathers, and carry forth the filthiness out of the holy place;" comparedwith _ver. _ 11; _Mal. _ ii, 7; _Matth. _ xvi, 19. "I will give unto theethe keys of the kingdom of heaven. " And xxviii, 18, 19, 20: "All poweris given unto me, go ye therefore and teach all nations, teaching themto observe all things whatsoever I have commanded you. " From all whichit may safely be inferred, that as the Lord Jesus Christ, the King andLawgiver of his church, has committed all the power of church matters, whether respecting the doctrine or government thereof, to churchofficers, as the first, proper receptacles thereof; so, for civilrulers, at first instance, by their own authority, to make alterationsin the government of the church, and to settle and emit a standard ofdoctrine to the church, is a manifest usurpation of ecclesiasticalauthority, and tyrannical encroachment upon the ministerial office. Itneeds only to be added, that this Revolution conduct stands condemned bythe Confession of Faith itself, in express terms (as well as in the holyscriptures), _chap. _ xxiii, _sect. _ 3, "The civil magistrate may notassume to himself the administration of the word or the keys. " And also, by the beautiful practice of our reformers, betwixt 1638 and 1649, whoobserved the scriptural order, the church always going foremost, in allthe several pieces of reformation attained to, and then the state comingafter, by exerting their authority, in ratification and defense of thechurch's acts and deeds, in behalf of reformation. 

3. The Erastianism of this settlement of religion, appears plain fromthe act of parliament 1592, noticed above, upon which the Revolutionparliament did found it, as in _Act_ 5th, _Sess. _ 2, 1690, by which theforementioned act 1592, is ratified, revived, renewed and confirmed, inall the heads thereof, patronage excepted. Now, in regard that act 1592contains an invasion upon the headship of Christ, and intrinsic power ofthe church, and ascribes an Erastian power to the civil magistrate overthe church, making it unlawful for the church to convocate her superiorjudicatories, but in dependence upon the king for his licence andauthority; and in regard the Revolution parliament did revive and renewthis clause in foresaid act 1592, as well as other heads thereof, itmust needs follow, that this settlement of religion cannot be freed ofthe charge of Erastianism. Nor is it very strange that statesmen, whohad been educated in the principles of Erastianism, should be fond ofreviving an act that robbed Christ of his crown rights, and the churchof her spiritual liberty; but most surprising, that professedPresbyterian ministers should so greedily embrace and approve ofErastianism, as a valuable and glorious deliverance to the church ofChrist! In agreeableness to this Erastian article of the above act theparliament, in their act 1690, indicted and appointed the first generalassembly, as a specimen of their Erastian power over their newlyconstituted church; and it has ever since been the practice of thesovereign, to call, dissolve and adjourn her assemblies at his pleasure, and sometimes to an indefinite time. It is further observable, that theking's commission to his representative in assembly, runs in a stylethat evidently discovers, that he looks upon the assembly's power andright of constitution as subordinate to him. Thus it begins, "_Seeing byour decree that an assembly is to meet_, " &c. Yet notwithstanding ofthis, the assembly 1690 (nor any after them, so far as was ever known tothe world) did not by any one formal act and statue expressly condemnErastianism, and explicitly assert the alone headship of Christ, and theintrinsic, independent power of the church, in opposition to theseencroachments made thereupon, and therefore may be justly construedconsenters thereto. To conclude this particular, of the Erastianism ofthe present settlement of religion, it may be observed that although theRevolution parliament, from political views, did by _Act_ 1st, _Sess. _2d, rescind the first act of the second parliament of Charles II. Entitled _Act asserting his majesty's supremacy over all persons and inall causes ecclesiastical_; yet, from what is above hinted, it may beinferred, that the Revolution state has still preserved the very souland substance of that blasphemous supremacy (though possibly they mayhave transferred it from the person of the king, abstractly considered, and lodged it in the hand of the king and parliament conjunctly, as themore proper subject thereof): for, in the words of Mr. John Burnet, inhis testimony against the indulgence, quoted by Mr. Brown in his historyof the indulgence, "To settle, enact and emit constitutions, acts andorders, concerning matters, meetings and persons ecclesiastical, according to royal pleasure (and parliamentary is much the same), is thevery substance and definition of his majesty's supremacy, as it isexplained by his estates of parliament. " But the Revolution act ofparliament settling religion, is just to settle, enact and emit suchconstitutions, acts and orders concerning matters, meetings and personsecclesiastical, according to parliamentary, instead of mere royalpleasure: and therefore the act authorizing the Revolution settlement ofreligion, is the very substance and definition of a royal parliamentarysupremacy. The truth of this will further appear by the sequel. 

4. The presbytery testify against the Revolution constitution andsettlement of religion, as it is not a religious, but a mere civil andpolitical one; "not built upon the foundation of the apostles andprophets, Jesus Christ himself being the chief corner stone;" but uponthe fluctuating inclinations of the people, as the formal foundationthereof. For proof of which, consider the acts of parliament relative tothe abolition of Prelacy, and the establishment of presbytery. Inconsequence of an article of the claim of right made by the estates ofScotland, the _Act_ 3d, _Sess. _ 1st, _Parl. _ 1689, declares, "Thatwhereas the estates of this kingdom, in their claim of right, declaredthat Prelacy, and the superiority of any office in the church abovepresbyters, is and hath been a great and insupportable grievance to thisnation, and contrary to the inclinations of the generality of the peopleever since the reformation, they having been reformed from Popery bypresbyters, and therefore to be abolished: our sovereign lord and lady, with advice and consent of the estates of parliament, do hereby abolishPrelacy, and all superiority of any office in the church in this kingdomabove presbyters; and do declare, that they, with advice aforesaid, willsettle by law that church government in this kingdom, which is mostagreeable to the inclinations of the people. " Agreeable to this, one ofking William's instructions to the parliament 1690, is, "You are to passan act establishing that church government which is most agreeable tothe inclinations of the people. " Accordingly we have the _Act_ 5th, _Sess. _ 2d, 1690, settling Presbyterian church-government in the sameform, and on the same footing. And so much king William, who, doubtless, was perfectly acquainted with the true intent and meaning of that act, declares in his letter to the assembly indicted by him that same year. From all which (without noticing the Erastian form of these acts, &c. )it may be observed, that there is somewhat done that is materially good;but then there is nothing importing the contrariety of Prelacy to thescriptures of truth, nor the divine right of Presbyterian churchgovernment, so that the whole of this settlement is purely political, done for the pleasure of the good subjects of Scotland: for, 1st, theonly reason why Prelacy is complained of and abolished, is, because itwas grievous and contrary to the inclinations of the generality of thepeople. It is not so much as declared contrary to law, though well knownthat it was condemned by many of the reforming laws; far less is itdeclared contrary to the word of God, and reformation principles foundedthereupon. Neither is it said to be a grievance to the nations, thoughit is manifest, by the nations entering into a solemn covenant toextirpate it, that it was an insupportable burden to all the three. Andthe great reason assigned for the people's dissatisfaction to Prelacy, is _antiquity_, "they having been reformed from Popery by presbyters, "as if our reformers had only contended for a church government merelyhuman; whereas they strenuously maintained the divine right ofpresbytery, and condemned Prelacy as contrary to the word of God. Thisreason would be equally strong against presbytery, on supposition thatprelates had got the start of presbyters in the reformation from Popery. Again, 2d, upon the same, and no better ground, was Presbyteryestablished, namely, because it was more agreeable to the inclinationsof the people, and as it was of a more ancient standing in Scotland thanPrelacy. Further, that the divine right of presbytery is notacknowledged in this settlement, appears from the express words of theact itself, wherein it is designated, "the only government of Christ'schurch in the nation;" not the only government of Christ's church laiddown in the word of God, received and sworn to by all the three nations, ratified by both civil and ecclesiastical authority. A clear evidence, that church government was regarded as ambulatory only, and what mightbe altered at pleasure. Hence, while the king was settling presbytery inScotland, he was also maintaining, as bound by oath, Prelacy in England, &c. And so Presbytery, for peace's sake, as most agreeable to theinclinations of the people, was settled in Scotland as the government ofChrist's church there. Thus, there is a settlement of religion, and yetnot one line of scripture authority, or reformation principles legibletherein: and, as one said (though a strenuous defender of thesettlement), "The glory of that church is at a low pass, which hangsupon the nail of legal securities by kings and parliaments, instead ofthe nail which God has fastened in a sure place;" which, alas! is thecase with the church of Scotland at this day. It is true, that theparliament call their settlement, "Agreeable to God's word;" but it isas true, that, from their conduct toward both (abolishing Prelacy, andestablishing Presbytery, from these political motives above mentioned), it is abundantly plain, that they believed neither of them to beformally and specifically agreeable to, and founded upon the word ofGod; but that they regarded all forms of church government asindifferent, and thought themselves at liberty to pick and choose such aparticular form as best suited the humors and inclinations of thepeople, and their own worldly advantage. Accordingly, we find theparliament 1689, appointing a committee to receive all the forms ofgovernment that should be brought before them, to examine them for thispurpose, and then report their opinions of them to the house. 

That the parliament at this time, or the king and parliament conjunctly, acted from the above latitudinarian principle, is further evident, fromtheir establishing and consenting to the establishment of these twodifferent and opposite forms of church government, Presbytery in_Scotland_, and Prelacy in _England_ and _Ireland_, and both of themconsidered as agreeable to the word of God, and the only government ofChrist's church in the several kingdoms, where they were espoused;which, as it is self-contradictory and absurd, so it is impossible theycould ever have done this, if they had believed the divine right ofeither of them. And finally, by this conduct of theirs, the statedeclared their approbation thereof, and resolution to copy after the16th _Act, Sess. _ 2d _Parl. _ 1st of _Charles_ II (yet in force), whichascribes an Erastian power to the king, of settling church government ashe shall think proper. By all which it appears quite inconsistent withthe Revolution settlement, to consider church power in any other light, than as subordinate to the power of the state. And yet with thispolitical and Erastian settlement of religion, the Revolution Churchhave declared themselves satisfied; they have not condemned Episcopacy, as contrary to the word of God, nor positively asserted the divine rightof Presbytery, and disclaimed the claim of right and act of settlement, as their right of constitution; but, on the contrary, approved of both, as appears from the commission's act, 1709, and their address to theparliament, 1711, both homologated by the succeeding assemblies. Wherebythey declare, that they have dropped a most material part of thetestimony of the reformed church of _Scotland_, and are not faithful tothe Lord Jesus Christ, in maintaining the rights of his crown andkingdom. From the whole, it may too justly be concluded concerning theRevolution settlement of religion, what the prophet _Hosea_ declares ofthe calf of _Samaria, Hos. _ viii, 6: "For from Israel was it also, theworkman made it, therefore it is not God; the calf of _Samaria_ shall bebroken in pieces. " It is not a divine institution founded upon the wordof God, and regulated by his revealed law; but a human invention, owingits original in both kingdoms to the inclinations of the people, andgoverned by laws opposite to the laws of Christ in the word. 

Hence we have the idolatrous institutions of Prelacy, established in theone nation, and Erastianism, under the specious pretext of Presbytery, in the other; and both under an exotic head of ecclesiasticalgovernment. 

From what is said above, respecting the Revolution constitutions, andsettlement of religion in the nations, it will appear, that the same areopposite to the word of God, and covenanted constitutions of both churchand state, and to the reforming laws, between 1638 and 1650, ratifyingand securing the doctrine, worship, discipline, and government of thechurch, and all divine ordinances, sacred and civil, according toscripture revelation; and therefore cannot be acknowledged as lawful, byany that make the law of God their rule, and desire to go out by thefootsteps of the flock of Christ. 

The Presbytery proceed now to consider the administration since the lateRevolution, as standing in immediate connection with the forementionedconstitutions and settlement: only, in the entry, it may be observed, that as the mal-administrations, civil and ecclesiastical, are increasedto almost an innumerable multitude, so that it would be next to animpossibility to reckon them all; the Presbytery propose only to observeso many of the most remarkable instances, as shall be sufficient tojustify a condemnation of the present course of the nations, althoughthe constitutions could not, be excepted against as sinful. And, 1. The Presbytery declare and testify against the gross Erastianism thathas attended the administrations of both church and state, since theRevolution. As the constitutions of both (above noticed) were Erastianand anti-scriptural, so their conduct ever since has been agreeablethereto, tending evidently to discover that, while the state is robbingout Redeemer of his crown, and his church of her liberties, this church, instead of testifying against, gives consent to these impieties. 

Particularly, 1, as at the forementioned period, so ever since, the kinghas continued, by his own authority, to call, dissolve, and adjourn thenational assemblies of this church. The first Revolution Assembly washeld, by virtue of an Erastian indictment, and by the same powerdissolved. The nest was, by royal authority, appointed to be at_Edinburgh_ 1691, but by the same power, adjourned to 1692, and thendissolved, without passing any act; and though again indicted to meet1693, yet was not allowed to sit until _March_ 1694, near a year afterthe parliament had made an humble address to the sovereign for grantingthat privilege. But it would be endless to attempt an enumeration of allthe instances of the exercise of Erastianism in this particular, whichis annually renewed. How often, alas! have the assemblies beenprorogued, raised, and dissolved, by magistratical authority, andsometimes without nomination of another diet? How frequently also, havethey been restricted in their proceedings, and prelimited as to members, and matters to be treated of, and discussed therein; depriving somemembers of their liberty to sit and act as members, though regularlychosen, merely, because such had not taken the oaths appointed by law?All which exercise of Erastian supremacy natively results from theparliamentary settlement 1690. And when no adequate testimony was evergiven by the church against such Erastian usurpations, but they arestill crouched under and complied with, it may justly be constructed atame subjection and woful consent to this supremacy. That this is noforced inference from the continued practice of this church, appearsfrom this (besides other evidences that might be adduced), viz. , That asthe Revolution parliament, when ratifying the Confession of Faith, entirely left out the act of Assembly 1647, approving and partlyexplaining the same (wherein these remarkable words are, "It is furtherdeclared, that the Assembly understands some parts of the second articleof the 31st chapter, only of kirks not settled or constituted in pointof government") as being inconsistent with the Erastian impositions ofthe magistrate. So this church, when they cause intrants into theministry subscribe the Confession, do not oblige them to subscribe itwith this explanatory act (which does by no means admit of a privativepower in the magistrate, destructive of the church's intrinsic power), but they only do it as the parliament ratified it. 

2. Another instance of Erastianism practiced by both church and state, is, that when the king and parliament did bind down episcopal curatesupon congregations, forbidding church judicatories the exercise ofdiscipline upon the impenitent, and enjoining the Assembly to admitsuch, without any evidence of grief or sorrow for their former apostasy, upon their swearing the oath of allegiance, and subscribing a _formula_, homologating the Revolution settlement, substituted in the room of thecovenants; the church approved of this settlement, and protectiongranted by the civil powers to such curates all their lifetime in theirchurches and benefices, who yet were not brought under any obligation tosubject themselves to the government and discipline of the church. Thetruth of this is manifest, from sundry of king _William's_ letters tothe Assemblies, together with after acts of parliament, relativethereto. In his letter, dated _February_ 13th, 1690, to the commissionof the Assembly, he says, "Whereas there has been humble applicationmade to us by several ministers, for themselves and others, who latelyserved under episcopacy; we have thought good to signify our pleasure toyou, that you make no distinction of men, otherwise well qualified forthe ministry, though they have formerly conformed to the law, introducing Episcopacy, and that ye give them no disturbance or vexationfor that cause, or for that head: and it is our pleasure, that, until wegive our further directions, you proceed to no more process, or anyother business. " In another letter, dated _June_ 15th, 1691, he says, "We are well pleased with what you write, to unite with such of theclergy, who have served under Episcopacy; and that you are sufficientlyinstructed by the General Assembly to receive them; from all which, wedo expect a speedy and happy success, that there shall be so great aprogress made in this union betwixt you, before our return to _Britain_, that we shall then find no cause to continue that stop, which at presentwe see necessary; and that neither you, nor any commission or churchmeeting, do meddle in any process or business, that may concern thepurging out of the episcopal ministers. " And in a letter to theepiscopal clergy, he says, "We doubt not of your applying to, andconcurring with, your brethren the Presbyterian ministers, in the termswhich we have been of pains to adjust for you; the _formula_ will becommunicated to you by our commissioners, " &c. See also the 27th _Act, Parl. _ 1695, where it is declared, "That all such as shall duly come inand qualify themselves, shall have and enjoy his majesty's protection, as to their respective kirks and benefices, they always containingthemselves within the limits of their pastoral charge, within their saidparishes, without offering to exercise any part of government, unlessthey be first duly assumed by a competent church judicatory; providing, nevertheless, that as the said ministers are left free to apply, or not, to the foresaid church judicatories, " &c. To which agree, _Act_ 2d, _Parl. _ 1700; _Act_ 3d, _Parl. _ 1702; _Act_ 2d, _Parl. _ 1703, &c. Beholdhere the civil magistrate, exercising the supremacy in mattersecclesiastical, in that he both establishes the old _Scots_ curates intheir respective parishes, upon their former footing, limits them in theexorcise of their function, discharging them from exercising any part ofecclesiastical polity, but upon their uniting with the Presbyterians, onthe terms he had adjusted for them. And further, by his authority stopsthe exercise of church discipline against these curates (though the mostof them were notoriously scandalous); nay, even discharges the Assemblyfrom proceeding to any other business, until they received otherdirections from the throne. Which palpable instance of Erastianism inthe state, was not only peaceably submitted to, but heartily acquiescedin by the church: for as they had declared they would censure noprelatical incumbent for his principles anent church government, howevermuch disaffected to a covenanted reformation, and had given frequentdiscoveries of their readiness to receive into communion the episcopalcurates, according to the terms prescribed by the parliament (as appearsfrom the Assembly records); so the Assembly 1694, _Act_ 11th, havingframed a sham _formula_, for receiving in the curates, containing nosuch thing as any renunciation of abjured prelacy, the abominable test, and other sinful oaths these creatures had taken, but only anacknowledgment of the Revolution settlement of religion, as establishedby law, by the foresaid act, appointed their commission to receive allthe episcopal clergy who applied, and being qualified according to law, would also subscribe their _formula_, and that without requiring theleast show of repentance for their scandalous public sins, and theirdeep guilt of the effusion of the blood of God's faithful saints andwitnesses during the tyranny of the two brothers. These instructions tothe commission and other judicatories (as appears by their acts), weresuccessively renewed by the Assembly upward of twenty times, from 1694to 1716, and were indeed attended with good success, as is evident fromtheir address to the queen, recorded _Act_ 10th, 1712; where theydeclare, as an instance of their moderation, "That since the Revolution, there had been taken in, and continued, hundreds of the episcopalcurates upon the easiest terms, " viz. , such as were by the royalprerogative adjusted to them. Which practice, as it declares this churchhomologators of Erastianism, so is directly opposite to Presbyterianprinciples, the discipline and practice of our reformed church of_Scotland_, and to the laws of Christ, the supreme lawgiver, _Ezek. _xliv, 10-15; _2 Cor. _ vi, 17, 18, &c. 

3. A _third_ instance of the Erastianism practiced since the revolution, is, that the king and parliament have taken upon them to prescribe andlay down, by magistratical authority, conditions and qualifications, _sine qua non_, of ministers and preachers. For proof of which, see_Act_ 6th, _Sess. _ 4th, _Parl. _ 1st, 1693, where it is enacted, "Thatthe said oath of allegiance be sworn the same with the foresaidassurance, be subscribed by all preachers and ministers of the gospelwhatever--certifying such of the foresaid persons as are, or shall be, in any public office, and shall own and exercise the same without takingthe said oath and assurance in manner foresaid, --ministers provided tokirks shall be deprived of their benefices or stipends, and preachersshall be punished with banishment, or otherwise, as the council shallthink fit. " Also, _Act_ 23d, 1693, it is ordained, "That no person beadmitted or continued to be a minister, or preach within this church, unless that he have first taken and subscribed the oath of allegiance, and subscribed the oath of assurance in manner appointed. And furtherstatute and ordain, that uniformity of worship be observed by all thesaid ministers and preachers, as the same are at present performed andallowed therein, or shall hereafter be declared by the authority of thesame: and that no minister or preacher be continued and admittedhereafter, unless that he subscribe to observe, and do actually observe, the foresaid uniformity. " The Erastianism in these acts seems screwed upyet a little higher, by _Act_ 7th, _Sess. _ 5th, _Parl. _ 1st, 1695;where, after appointing a new day to such ministers as had not formerlyobeyed, it is ordained: "With certification that such of the saidministers as shall not come in between and said day, are hereby, and bythe force of this present act, _ipso facto_, deprived of theirrespective kirks and stipends, and the same declared vacant, without anyfurther sentence. " The Erastianism in these acts is so manifest at firstsight, that it is needless to illustrate the same; only it may beremarked, that, by these acts, the civil magistrate prescribes newministerial qualifications, viz. , the oaths of allegiance and assurance;and these imposed instead of an oath of allegiance to Zion's King, viz. , the oaths of the covenants. As also, that ministers are herebyrestricted from advancing reformation, being bound down to observe thatuniformity at present allowed, or that shall hereafter be declared byauthority of parliament. And further, Erastianism is here advanced tothe degree of wresting the keys of government out of the hands of thechurch altogether--taking to themselves the power of deposing all suchministers as shall not submit to their anti-christian impositions, andof declaring and ascertaining, by their own authority, what mode ofworship or government shall take place in the church hereafter. ThisErastian appointment of ministerial qualifications, &c. , is evidentlyinjurious, both to the headship of Christ in his church, and to thechurch's intrinsic power. It pertains to the royal prerogative ofChrist, to appoint all the qualifications of his officers, which he hasdone in the Word. And it pertains to the church representative, byapplying the laws of Christ in his Word, to declare who are qualifiedfor the ministry, and who are not. But here the civil power, without anyregard to church judicatories, by a magisterial authority, judges anddetermines, the qualifications that gospel ministers must have, otherwise they cannot be acknowledged ministers of this church. At thesame time, it must be regretted, that the church, instead of faithfullydiscovering the sinfulness of foresaid conduct, and testifying againstit, as an anti-christian usurpation, have declared their approbationthereof, by taking the above named illimited oaths, according to theparliament's order; and also by the assembly's enjoining theircommission to act conform to the parliament's directions respectingministerial qualifications, in their admission of those that hadformerly conformed to Episcopacy, and refusing to admit any into theircommunion without having these new ministerial qualifications. 

4. A fourth piece of Erastianism exercised since the commencement of therevolution settlement, against which the presbytery testify, is, thecivil magistrate, by himself and his own authority, without consultingthe church, or any but his parliament, privy council, and diocesanbishops, his appointing diets and causes of public fasting andthanksgiving. A number of instances might here be condescended on. So anact of the states, _anno_ 1689, for public thanksgiving. An act ofparliament 1693, appointing a monthly fast, declares, "That theirmajesties, with advice and consent of the said estates of parliament, dohereby command and appoint, that a day of solemn fasting and humiliationbe religiously and strictly observed, by all persons within thiskingdom, both in church and meeting-houses, upon the third _Thursday_ ofthe month of _May_, and, the third _Thursday_ of every month thereafter, until intimation of forbearance be made by the lords of their majesties'privy council; and ordains all ministers to read these presents a_Sunday_ before each of these fast days, nominated, by authority; andordains all disobeyers to be fined in a sum not exceeding 100£. , andevery minister who shall not obey, to be processed before the lords oftheir majesties' privy council; and requiring sheriffs to make report ofthe ministers who shall fail of their duty herein, to the privycouncil. " But it is to no purpose to multiply instances of this kind, seeing it has been the common practice of every sovereign since therevolution, to appoint and authorize national diets of fasting, withcivil pains annexed. And as the state has made these encroachments uponthe royalties of Christ, so this church, instead of bearing faithfultestimony against the same, have finally submitted thereto. Inagreeableness to the royal appointment, they observed the monthly fastfor the success of the war against _Lewis_ XIV (of which above), and infavor of the Pope, which king _William_ was bound to prosecute by virtueof a covenant made with the allies at the _Hague, February_, 1691, to beseen in the declaration of war then made against _France_, wherein it isexpressly said, "That no peace is to be made with _Lewis_ XIV, till hehas made reparation to the Holy See for whatsoever he has acted againstit, and till he make void all these infamous proceedings (viz. , of theparliament of _Paris_) against the holy father, _Innocent_ XI. " Beholdhere the acknowledgment of the Pope's supremacy, and his power anddignity, both as a secular and ecclesiastical prince; and in theobservation of these fasts, the church did mediately (_tell it not inGath_--) pray for success to the _man of sin_--a practice utterlyrepugnant to Protestant, much more to Presbyterian, principles, andwhich will be a lasting stain upon both church and state. As this churchdid then submit, so since she has made a resignation and surrender ofthat part of the church's intrinsic right to the civil power, see _Act_7th, _Assem. _ 1710: "All ministers and members are appointed religiouslyto observe all fasts and thanksgivings whatever, appointed by the churchor supreme magistrate; and the respective judicatories are appointed totake particular notice of the due observation of this, and _Act_ 4th, 1722, _Act_ 5th, 1725. " From which acts it is manifest, that theRevolution Church has not only declared the power and right ofauthoritative indicting public fasts and thanksgivings for ordinary, even in a constituted settled national church, to belong, at leastequally, to the civil magistrate, as to the church; but, by theirconstant practice, have undeniably given up the power of the same to thecivil power altogether--it being fact, that she never, by her own power, appoints a national diet of fasting, but still applies to the king forthe nomination thereof. And further, as a confirmation of thissurrender, it appears from their public records, that when some membershave protested against the observation of such diets, the assembly wouldneither receive nor record such protest. Now, the sinfulness of thisErastian practice still persisted in, is evident from the Scriptures oftruth, where the glorious king of Zion assigns the power of appointingfasts, not to the civil magistrate, but to the spiritual office-bearersin his house. _Jer. _ xiii, 18: "Say unto the king and queen, Humbleyourselves. " Here it is the office of the prophets of the Lord, toenjoin humiliation work upon those that are in civil authority, contraryto the present practice, when kings and queens, usurping the sacredoffice, by their authority, say to ministers, "Humble yourselves. " Seealso, _Joel_ i, 13, 14, and ii, 15, 16, compared with _Numb. _ x, 8-10. Here whatever pertains to these solemnities, is entrusted to, andrequired of, the ministers of the Lord, without the intervention ofcivil authority. The same is imported in _Matth. _ xvi, 19, and xviii, 18; _John_ xx, 23--it being manifestly contained in the power of thekeys committed, by the church's head, to ecclesiastical officers. Moreover, this Erastianism, flowing from a spiritual supremacy exercisedover the church, is peculiarly aggravated by these particulars:

1. That commonly these fasts have been appointed on account of wars, inwhich the nations were engaged, in conjunction with gross anti-christianidolaters, who have been most active in their endeavors to root outProtestantism. Now, it cannot but be most provoking to the Majesty ofHeaven for professed Presbyterians to observe fasts, the professeddesign of which, includes success to the interest of the avowed enemiesof our glorious REDEEMER. Again, the above practice is aggravated, fromthis consideration, that these diets of fasting, with civil painsannexed to them, are sent by public proclamation, directed to theirsheriffs and other subordinate civil officers, who are authorized todispatch them to the ministers, and inspect their observation thereof. And while professed ministers of Christ tamely comply with all this, itamounts to no less, than a base subjection of the worship of God, in thesolemnity of fasting in a national way, to the arbitrament of the civilpowers, when whatever time and causes they appoint, must be observed. 

From all which, in the words of the ministers of _Perth_ and _Fife_, intheir testimony to the truth, &c. , 1758, the presbytery testify againstthe above Erastian conduct, as being, in its own nature, introductory togreater encroachments, and putting into the hands of the civil powers, the modeling of the worship of God, and things most properlyecclesiastical. 

5. Another piece of Erastianism, respecting the present administration, which the Presbytery testify against, is the king and parliament theirarbitrarily imposing several of their acts and statutes upon ministersand preachers, under ecclesiastical pains and censures; while thisRevolution Church, by their silent submission and compliance therewith, have, at least, interpretatively given their consent thereto. Thus, asthe oaths of allegiance and assurance were enjoined upon all inecclesiastical office, under the pain of church censure (of whichabove), so likewise, _Act_ 6th, 1706, ordains, "That no professors andprincipals, bearing office in any university, be capable, or be admittedto continue in the exercise of their said functions, but such as shallown the civil government, in manner prescribed, or to be prescribed byacts of parliament. " In consequence of which, there is an _Act_ 1707, anact in the first year of king _George_ I, and another in the fifth yearof his reign; by all which statutes, ecclesiastical persons are enjoinedto take the oath of abjuration, with the other oaths, under pain ofhaving ecclesiastical censures inflicted upon them. And they ordain, "That no person be admitted to trials, or licensed to preach, until theyhave taken the public oaths, on pain of being disabled. " The foresaidact, in the fifth year of _George_ I, ordains, "all ministers andpreachers to pray in express words for his majesty and the royal family, as in former acts. " The king and parliament at their own hand prescribea set form of prayer for the Church of _Scotland_, and that underErastian penalties, upon the disobeyers. Again, by an act of 1737, framed for the more effectual bringing to justice the murderers ofCaptain _Porteous_, it is enacted, "That this act shall be read in everyparish church throughout _Scotland_, on the first Lord's day of everymonth, for one whole year, from the first day of _August_, 1737, by theminister of the parish, in the morning, immediately before the sermon;and, in case such ministers shall neglect to read this act, as is heredirected, he shall, for the first offense, be declared incapable ofsitting or voting in any church judicatory; and for the second offense, be declared incapable of taking, holding or enjoying any ecclesiasticalbenefice in that part of _Great Britain_ called _Scotland_. " TheErastianism of this act is very plain, the penalties thereof areecclesiastical, and infer a kind of deposition; seeing the disobeyersare hereby disabled from exercising and enjoying what is essential totheir office. Moreover, the wickedness of this act appears, in that itwas appointed to be read on the Sabbath day, and in time of divineservice; whereby ministers being constituted the magistrates' heralds toproclaim this act, were obliged to profane the Lord's day, and corrupthis worship, by immixing human inventions therewith, which was directlya framing mischief into a law. Yet, with all these impositions abovenoticed, this church has generally complied; and thereby declared thatthey are more studious of pleasing and obeying men, than God, seeingtheir practice therein infers no less, than a taking instructions in theministerial function, and matters of divine worship, from another headthan Christ. 

6. The last piece of Erastian administration in church and state, thepresbytery take notice of, and testify against, is that of patronages. When the parliament 1690, had changed the form of patronages, by takingthe power of presentations from patrons, and lodging it in the hands ofsuch heritors and elders as were qualified by law, excluding the peoplefrom a vote in calling their ministers, this Erastian act, spoiling thepeople of their just privilege, was immediately embraced by the church, as is evident from their overtures for church discipline, 1696, wherethey declare that only heritors and elders have a proper right to votein the nomination of a minister. Also their overtures, 1705 and 1719, dolodge the sole power of nomination of ministers in the hands of themajority of heritors, by giving them a negative over the eldership andcongregation. But, as if this had not been a sufficient usurpation ofthe people's right, purchased to them by the blood of Christ, by an actof parliament, 1712, the above act, 1690, is repealed, and patrons fullyrestored to all their former anti-christian powers over the heritage ofthe Lord; which yoke still continues to oppress the people of God. Whileagain, this church, as if more careful to please the court, and courtparasites, than Christ and his people, have not only peaceably fallen inwith this change, daily practicing it in planting vacant congregations, but, as fond of this child of _Rome_, have further established andconfirmed the power of patrons, by the sanction of their authority, asappears from several acts of assembly, thereby declaring theirresolutions to have this epidemic evil continued, though it shouldterminate in the utter ruin of the church. Patronage was always by theChurch of _Scotland_ since the reformation, accounted an intolerableyoke; and therefore she never ceased contending against it until it wasat last utterly abolished by acts both of reforming assemblies andparliaments; and that as one of the inventions of the whore of _Rome_. 

As this anti-christian practice was unknown to the church in herprimitive and purest times, until gradually introduced with other popishcorruptions, so it has not the least vestige of any warrant in the wordof truth: nay, is directly opposite thereto, and to the apostolicalpractice: Acts i, 15-24; chap. Vi, 2-7: as also, xiv, 23, and xvi, 9, with other passages therein;--a book, intended to give us theapostolical practice and pattern, in the settlement of the Christianchurch: and 2 Cor. Iii, 19, &c. Wherefore the presbytery testify againstthis Erastian usurpation, as most sinful in itself, most injurious tothe church of Christ, and inconsistent with the great ends of theministry; and against this church, for not only submitting unto, buteven promoting this wickedness; which is evident, from her deposing someof her members, for no other reason but because they could not approveof this pernicious scheme. Witness Mr. _Gallespie_, minister at Carnock, who was deposed May, 1752: and against all violent intruders, who, notentering by the door, can be regarded only as thieves and robbers; Johnx, 1. 

These are a few of the many instances of the Erastian usurpations of theheadship of Christ, as a Son, in and over his own house, and of thechurch's intrinsic power assumed by the state, and consented to by thischurch since the Revolution. [2] And without condescending upon any more, the presbytery concludes this part, with observing upon the whole, thatwhen Henry VIII of England did cast off the authority of the see ofRome, and refused to give that subjection to the pope formerly paid byhim and his predecessors; he did, at the same time, assume to himselfall that power in his dominions, which the pope formerly claimed; andsoon afterward procured to have himself acknowledged and declared, byact of parliament, to be head of the church--head over all persons, andin all causes, civil and ecclesiastical. And which anti-christiansupremacy has, ever since, continued an essential part of the Englishconstitution, and inherent right of the crown; so that all the crownedheads there, have ever since been as little popes over that realm: andthat all such still appropriate unto themselves that blasphemousanti-christian title of the head of the church, and supreme judge in allcauses, is undeniably evident from the known laws and canons of England:and further appears from a declaration made by King George I, June 13th, 1715, where he styles himself _Defender of the faith, and supremeGovernor of the church in his dominions_; declaring, that before theclergy can order or settle any differences about the external policy ofthe church, they must first obtain leave under his broad seal so to do. Which title or authority for man, or angel, to assume, is a downrightdethroning and exauctorating of Christ, the only and alone Head andSupreme Governor of his church. From this spiritual anti-christiansupremacy, granted by English laws to the king of England, confirmed andestablished, by virtue of the incorporating union, in British kings, byacts of British parliament, do flow all the forementioned acts imposedupon the Revolution Church of Scotland. And as these acts and lawsdeclare, that the British monarch confines not his spiritual supremacyto the church of England, but it extends it also over the church ofScotland: so this Revolution Church, having never either judicially orpractically lifted up the standard of a public, free and faithfultestimony, against these sinful usurpations, flowing from the fountainof said supremacy, and clothed with the authority of an anti-christianparliament, where abjured bishops sit constituent members, but, on thecontrary, has submitted to every one of them; therefore, this church mayjustly be constructed, as approvers and maintainers of Erastiansupremacy. And hereby, indeed, the revolt of these degenerate lands fromtheir sworn subjection and obedience to the Lord Jesus Christ, assupreme in his own house, is completed, when they have these many yearssubstituted another in his place, and framed supremacy into a standinglaw, to be the rule, according to which their kings must lord it overthe house and heritage of the Living God. Again:

The presbytery testify against the manifold, and almost uninterruptedopposition to the ancient glorious uniformity in religion between thenations, that has appeared in the administrations of both church andstate, since the last Revolution. The revolution constitution andsettlement of religion, as has been already observed, laid our solemncovenants and work of reformation, sworn to therein, in a grave, andmany stones have since been brought and cast upon them: many ways andmeasures have both church and state taken to make sure the revolutionsepulcher of a covenanted work of reformation, and prevent, if possible, its future resurrection: against all which, the presbytery judgethemselves bound to lift up their testimony. Particularly, 1. The presbytery testify against the incorporating union of this nationwith _England_; and as being an union founded upon an open violation ofall the articles of the Solemn League and Covenant, still binding uponthe nations; and consequently, destructive of that uniformity inreligion, once happily attained to by them: which will at first viewappear, by comparing the articles of the union with those of the SolemnLeague. All associations and confederacies with the enemies of truereligion and godliness, are expressly condemned in scripture, andrepresented as dangerous to the true _Israel_ of God: _Isa. _ viii, 12;_Jer. _ ii, 28; _Psal. _ cvi, 35; _Hos. _ v, 13, and vii, 8, 11; 2 _Cor. _vi, 14, 15. And if simple confederacies with malignants and enemies tothe cause of Christ are condemned, much more is an incorporation withthem, which is an embodying of two into one, and, therefore, a straiterconjunction. And taking the definition of malignants, given by thedeclaration of both kingdoms joined in arms, _anno_ 1643, to be just, which says, "such as would not take the covenant, were declared to bepublic enemies to their religion and country, and that they are to becensured and punished, as professed adversaries and malignants;" itcannot be refused, but that the prelatical party in _England_, nowjoined with, are such. Further, by this incorporating union, this nationis obliged to support the idolatrous Church of _England_; agreeablewhereto, the _Scottish_ parliament, in their act of security, relativeto the treaty of union, declares, "that the parliament of _England_ mayprovide for the security of the Church of _England_, as they thinkexpedient. " Accordingly, the _English_ parliament, before entering uponthe treaty of union with _Scotland_, framed an act for securing theChurch of _England's_ hierarchy and worship, as by law established. Which act, they declare, "Shall be inserted, in express terms, in anyact of parliament which shall be made for settling and ratifying anytreaty of union, and shall be declared to be an essential fundamentalpart thereof. " Hence, the act of the _English_ parliament for the unionof the two kingdoms, contains the above act for securing the Church of_England_. Which act being sent down to _Scotland_, stands recordedamong the acts of the last _Scottish_ parliament. Moreover, the lastarticle of said union contains, that all laws and statutes in eitherkingdom, so far as they are contrary to, or inconsistent with the termsof these articles, or any of them, shall, from and after the union, cease and become void; which, as in the act of exemplification, wasdeclared to be, by the parliaments of both kingdoms. Thus, this nation, by engrossing the _English_ act, establishing Prelacy, and all thesuperstitious ceremonies, in the act of the union parliament, and byannulling all acts contrary to the united settlement, have sealed, asfar as men can do, the gravestones formerly laid upon the covenanteduniformity of the nations. To all which the revolution church, byconsenting, and practically approving this unhallowed union, have saidAmen; though, at first, some of the members opposed and preached againstit, yet afterward changed, and (if some historians may be credited) bythe influence of gold, were swayed to an approbation. This church'sconsent to the union is evident, from their accepting of the act ofsecurity, enacted by the _Scots_ parliament, as the legal establishmentand security of the Church of _Scotland_; and from the assembly 1715, utterly rejecting a proposal to make a representation to the king, thatthe incorporating union was a grievance to the Church of _Scotland_;though it ought still to be regarded as such, by all the lovers ofreformation principles, because it is a disclaiming of our sworn duty, to endeavor the reformation of _England_ and _Ireland_. It is aconsenting to the legal and unalterable establishment of abjured Prelacyin them, obliges the sovereigns of _Great Britain_ to swear to thepreservation of the prelatical constitution, and idolatrous ceremoniesof the episcopal church, and join in communion therewith; and, therefore, for ever secludes all true Presbyterians from the supremerule. This union establishes the civil, lordly power of bishops, obliging the Church of _Scotland_ to acknowledge them as their lawfulmagistrates and ministers, to pray for a blessing upon them in theexercise of their civil power, and is therefore a solemn ratification ofanti-christian Erastianism. It has formally rescinded, and for ever madevoid any act or acts, in favor of a covenanted uniformity in religion, that might be supposed to be in force before this union: and therefore, while it stands, it is impossible there can be a revival of that blessedwork, which was once the glory of the nations of _Scotland, England_ and_Ireland_. 

2. The presbytery testify against the sinful practice of imposing oathsupon the subjects, contradictory to presbyterian principles in general, and the oath of the covenants in particular, as the allegiance, andparticularly the abjuration; all which oaths, imposed by a _British_parliament, exclude our covenanted uniformity, and homologate the unitedconstitution. But, to prevent mistakes, let it be here observed, thatthe presbytery do not testify against any of these oaths, out of theremotest regard to the spurious pretended right of a popish pretender tothe throne and crown of these kingdoms; for they judge and declare, that, by the word of God, and fundamental laws of the nations, he canhave no right, title or claim, to be king of these covenantedkingdoms--seeing, by our covenants and laws, establishing the covenantedreformation, which are well founded on the divine law, all Papists, aswell as Prelatists, are forever excluded from the throne of these, andespecially of this land. So that it is utterly inconsistent with theprinciples maintained by this presbytery, constituted upon the footingof the covenanted church of _Scotland_, and the oath of God they, withthe nations, are under, ever to acknowledge and own the popishpretender, or any of that cursed race, as their king; but they testifyagainst these oaths, because they bind to the acknowledgment of thelawfulness of a prelatic Erastian constitution of civil government, andhomologate the incorporating union, in one article whereof, it isdeclared, that these words, "This realm, and the crown of this realm, &c, " mentioned in the oaths, shall be understood of the crown and realmof _Great Britain_, &c. ; and that in that sense the said oaths shall betaken and subscribed, and particularly the oath of abjuration, whichwhosoever takes, swears to maintain Erastian supremacy, Prelacy, and_English_ popish ceremonies; and so, at least, by native and necessaryconsequence, the swearing thereof is an abjuring of our sacredcovenants. But that which puts it beyond all dispute, that the oath ofabjuration, in the literal sense thereof, obliges to maintain theprelatic constitution of _England_, both in church and state, as by lawestablished, and secured by the union act, is the express words of thatact of parliament, by which this oath was imposed, and to which itexpressly refers, viz. , the act of further limitation, where it is said:"On which said acts (viz. , of limitation, and further limitation), thepreservation of your majesty's royal person and government, and themaintaining of the church of _England_, as by law established, do, underGod, entirely depend. To the intent therefore, that these acts may beforever inviolably preserved, it is hereby enacted, that magistrates andministers shall take the following oath, " namely, of abjuration. Theabove act, then, declaring that said oath was directly intended for thesupport and establishment of the prelatic church of _England_, itfollows, that this oath is a solemn abjuration of the covenantedreformation, as it is also expressly repugnant to Presbyterianprinciples. But though the above oath is so manifestly sinful, yet theministers of this church did neither faithfully warn others of the sinand danger thereof, nor faithfully oppose it when imposed on themselves;but, agreeing that every one should act therein as he thought proper, they who refused it may be reputed _socii criminis_ with the generality, who, contrary to their professed principles, did take and subscribe thesame, and that (as says the oath) heartily and willingly; whereby theynot only engaged to maintain a prelatic government, Prelacy, with allits popish ceremonies, but to maintain _only_ a prelatic government, andto oppose all others, even though Presbyterian, in their accession tothe throne; and this by virtue of the sinful limitations and conditions, wherewith the oath is clogged. And hereby, these nominal Presbyteriansdiscover that they are not possessed of a zeal for the advancement ofthe true Presbyterian cause and principles, proportionable to that whichthe _English_ discover for their will worship and superstition. 

3. The presbytery testify against a sinful and almost boundlesstoleration, granted _anno_ 1712, a woful fruit of the union; by whichtoleration act, not only those of the Episcopal communion in _Scotland_have the protection of authority, but a wide door is cast open, andample pass given to all sects and heretics (popish recusants andantitrinitarians some way excepted, who yet are numerous in the nation), to make whatever attacks they please upon the kingdom and interest ofour glorious Redeemer, in order to the advancement of their own and thedevil's, and all with impunity. The foresaid act warrants the Episcopalclergy publicly to administer all ordinances, and perform their worshipafter their own manner, with all the popish canons and ceremoniesthereof, and obliges all magistrates to protect and assist them, whileit destroys the hedge of church discipline against the scandalous andprofane, and is, therefore, a settling and establishing of Prelacy in_Scotland_, giving it a security, little, if anything, inferior to thatwhich the established church has. Again, by a clause in the tolerationbill, the security given by former laws to Presbyterian churchgovernment and discipline, is undermined and taken away, at leastrendered ineffectual, and made the subject of ridicule to the openlyprofane, by the civil magistrate's withdrawing his concurrence, in asmuch as it declares the civil pain of excommunication to be taken away, and that none are to be compelled to appear before church judicatories. There is nothing in religion of an indifferent nature; "For whosoever[saith Christ] shall break one of the least of these commandments, andshall teach men so, shall be called least in the kingdom of heaven. " Itmust, then, be the most daring wickedness, and an affronting of theMajesty of Heaven in the highest manner, for an earthly monarch topretend to enact a toleration of religions, and thereby give a libertywhere the divine law has laid a restraint; it implies an exalting ofhimself, not only to an equality with, but to a state of superiorityabove, the God of glory. Whatever principles are of divine authorityrequire no toleration from man; it is wickedness to pretend to do it, seeing whatever comes under the necessity of a toleration, properly socalled, falls, at the same time, under the notion of a crime. And noless wicked is it for a magistrate to protect, by a promiscuoustoleration, all heretics, heresies and errors; yea, it is a manifestbreach of trust, and plain perverting the end of his office, seeing heis appointed to be _custos et vindex utriusque tabulae_, intrusted withthe concerns of God's glory, as well as the interests of men. Experiencehas, in every age, taught, that a toleration of all religions is thecut-throat and ruin of all true religion. It is the most effectualmethod that ever the policy of hell hatched, to banish all truegodliness out of the world. But however manifold the evils be thattoleration is big with, this church, instead of opposing, seems to havecomplied therewith, and to be of toleration principles; which isevident, not only from their receiving into communion the _Scots_curates, of which above; but from their joining in communion with Mr. _Whitefield (an English_ curate and member of that church, andring-leader of the Methodists there), when he is in _Scotland_. Again, it is known, that when the _Scots_ gentlemen are sent to attend the_British_ parliament, or at any time in _England_, they do, many ofthem, join in communion with the prelatic church--nay, are guilty oftaking the sacramental test (that is, taking the sacrament after theirsuperstitious manner, to qualify them for any public post); yet thischurch receives them into the closest communion, without requiring anysatisfaction for these evils; whereby they act contrary to Christ'sexample, in purging and keeping his house pure, and contrary to theScripture; _Rev. _ ii, 14, 15, 20. 

4. In like manner, the presbytery testify against the tyranny that hasfrequently appeared in the administration since the revolution, both inchurch and state. The civil powers have discovered not a little oftyrannical and arbitrary power, in imposing their laws, statutes andinjunctions, upon the church, as in the instances of the particularsformerly noticed. But further, it has appeared in their fining andimprisoning persons, because (though endeavoring to live peaceably, asfar as possible, with all men) they could not, in conscience, and in adue regard to the covenanted cause, own the lawfulness of theirauthority, by swearing fidelity to the present constitution. Again, intheir dispensing with, and counteracting, the law of God in a variety ofinstances. Thus, while, without any divine warrant, the crime of theftis capitally punished, yet the grossest adulterers, who are capitallypunishable by the divine law, pass with impunity. And frequentlyreprieves, and sometimes pardons (as in the case of _Porteous_), havebeen granted to murderers, expressly contrary to the law of God, whichdeclares that "Whosoever sheddeth man's blood, by man shall his blood beshed. " Another astonishing and full evidence of the above charge, is inthe act repealing the penal statutes against witches, &c. , 1735, whereit is enacted, "That no prosecution, suit or proceeding, shall becarried on against any person or persons, for witchcraft, sorcery, enchantment or conjuration, " &c. This act, in plain terms, flatlycontradicts and opposes the law of God, in the very letter thereof. See_Levit. _ xx, 6, 27; _Deut. _ xviii, 10-12; _Exod. _ xxii, 18. Not only hasthe state, in these and other instances (as the imposing almostintolerable taxations upon the impoverished subjects, for supporting thegrandeur of useless and wicked pensioners, and for carrying on wars, often not only sinful in respect of their rise and causes, but in theirnature and tendency unprofitable to the nations), been guilty of thisevil, but also the Revolution Church has exercised a most tyrannicalgovernment. As many of the constituent members of the Revolution Churchhad shown a persecuting, tyrannizing spirit, against the faithfulcontenders for the truth, in the matter of the public resolutions, sothe same spirit has still continued since the revolution, and frequentlyexerted itself in a most arbitrary manner, against all who have made anyappearance for a covenanted work of reformation. Accordingly, soon afterthe revolution, this church raised some processes against Mr. _JohnHepburn_, minister at _Orr_, under pretense of some irregularities, butin reality, for his making some appearance against their aboundingdefection, and for a covenanted work of reformation, and continued theirprosecution to suspension and deposition; and further, applied to thecivil magistrate, to apprehend said Mr. _Hepburn_, who accordingly wasimprisoned in _Edinburgh_, and then, because of his preaching to thepeople out of a window, was carried to _Stirling_ castle, and kept closeprisoner there for a considerable time, as a book, entitled _HumblePleadings_, fully discovers. They likewise exercised their tyrannyagainst Messrs. _Gilchrist_ in _Dunscore_, and _Taylor_ in _Wamphray_, whom they prosecuted, not only to deposition, but even excommunication, for no reason but their bearing testimony against that ensnaring oath ofabjuration, and a number of other defections. Again, this church, stillfond of suppressing the good old cause and owners thereof, framed andprosecuted a libel, most unjustly (some even of themselves beingjudges), against Mr. _John McMillan_, minister in _Balmaghie_, forpresenting, in a regular manner, a paper of real and acknowledgedgrievances; and, because he would not resile from it, but continued toplead for a redress, was at last deposed. As also Mr. _John McNeil_, preacher, for the same reason, had his license taken from him; and, bythe authority of the assembly, both of them were prosecuted andcensured, not for scandal, insufficiency or negligence, error indoctrine, &c. , but only on account of their pleading for the covenantedreformation of the Church of _Scotland_, and maintaining a necessarytestimony against the prevailing corruptions and defections of formerand present times, as appears from their paper of grievances and jointdeclinature, printed 1708. Nay, such was their mad zeal againstreformation principles, that, by the _Act_ 15th of _Assem. _ 1715, thecommission was not only empowered to censure all the forementionedpersons, but also enjoined to apply to the civil magistrate forsuppressing and punishing them; and accordingly sundry of them wereproclaimed rebels over public market crosses, only for their continuedadherence to reformation. And besides other instances, their magisterialand lordly power exercised over the flock of Christ, in the violentintrusion of ministers into vacant churches over the belly of thepeople, and then excommunicating from sealing ordinances such as cannotin conscience submit to the ministry of these intruders, is a mostglaring one; while at the same time, severe censures are inflicted uponsuch ministers as have the honesty to oppose these anti-christianmeasures. Loud complaints have likewise been made against theirarbitrary and tyrannical conduct, with reference to Mr. _EbenezerErskine_, and others with him, designated by the name of the _AssociatePresbytery_, because of their remonstrating against, and endeavoring torectify, some of the forementioned evils in the church; the justness ofwhich grievances and complaints may be instructed from their ownwritings on that head. 

It must not be here omitted to remark, that as this church is justlycharged with tyranny in government, so she is equally guilty ofpartiality in discipline. Though all that discover any measure offaithfulness in the concerns of Christ's glory, are sure to meet withmost severe treatment, yet the loose, profane and erroneous, have seldomany church censures put in execution against them. This church nevermade any suitable inquiry into the sinful compliances, and saddefections of her members and office-bearers, during the persecutingperiod: and that unfaithfulness in the exercise of church discipline isstill copied after. How few, guilty of the most gross scandals, arecensured, such as notorious drunkenness, blasphemy, cursing, swearing, sabbath-breaking, uncleanness, especially among the rich, who arecapable to give pecuniary mulcts to free them from church censure?(Thus, in conformity to the prelatical and anti-christian example, setting to sale the censures of the church, and dispensing with the lawsof Christ for money. ) Nay, not only are such overlooked, but many guiltyof these gross sins, together with oppression, neglecters of familyworship, and the grossly ignorant, are without any publicacknowledgement of these sins, admitted to the highest and most solemnordinances, viz. , both sacraments. And this may be thought the lessstrange, when persons chargeable with most of these sins, are admitted, and continued to be office-bearers in the house of God. Persons, andeven teachers maintaining most dreadful blasphemous errors connived at, patronized, or but slightly censured, and still kept in communion, without any open renunciation of these heresies. Play-houses, theseminaries of vice and impiety, erected in the principal cities of thenation, and stage players, commonly among the most abandoned of mankind, escape with impunity. Yea, this pagan entertainment of the stage iscountenanced by the members and office-bearers of this church, and thatto such a degree, that one of the ministers thereof has commenced authorof a most profane play, called _The Tragedy of Douglas_, whereinimmorality is promoted, and what is sacred exposed to ridicule. Oh! howastonishing! that a minister in the once famous church of Scotlandshould be guilty of such abominations, and yet not immediately sentencedto bear the highest of all church censure!

5. The Presbytery testify against this established church, forunfaithfulness of doctrine; which will appear by a few instances:although before the Revolution, the Lord Jesus was openly, as far ashuman laws could do, divested of his headship and sovereignty in andover his church; although the divine right of presbytery had beenpublicly and nationally exploded, derided and denied, yet this churchhas never by any formal act, declared that our Lord Jesus Christ is soleking, the alone supreme head of his church--nor in the same mannerdeclared that the presbyterian form of church government is of divineright, and condemned all other forms as contrary to the word. Such atestimony was the more necessary, when the civil powers have arrogatedChrist's power to themselves, and continue to exercise it over hischurch; and the want of it is an evidence of the church's unsoundness inthe doctrine of government, and of Christ's kingly office. This church'serror in doctrine further appears from their condemnation of a bookentitled _The marrow of modern divinity_, as containing gross antinomianerrors; whereby they condemned many great gospel truths as errors, particularly, that believers are altogether set free from the law, as acovenant of works, both from its commanding and condemning power, together with others; whereby they have made way for, and encouragedthat legal, moral way of harranguing, exclusive of Christ and his mostperfect righteousness (which is so common and frequent in all parts ofthe land), and opened a door for introducing _Baxterian_ principles, which, in consequence hereof, have since very much prevailed. Anotherevidence of this church's unsoundness and unfaithfulness in doctrine, istheir excessive, sinful lenity toward the most gross heretics. Notwithstanding _Arminian_ and _Pelagian_ heresies, and _Arian_blasphemies, have been publicly taught; and although true godliness, andthe effectual working of the Spirit on the souls of men have beenpublicly exposed as enthusiasm, and many other damnable heresies vented, yet this church has never lifted up the faithful standard of a judicialtestimony, in condemnation of these heresies, and in vindication of theprecious truths of Christ thereby impugned. And when the ministers andmembers of this church have been processed before her assemblies, andconvicted of maintaining many gross errors, no adequate censure has beeninflicted. This particularly appears in the case of Mr. Simpson, professor of divinity in the college of Glasgow, when processed beforethe judicatories of this church, in the years 1715 and 1716, for severalgross errors; such as, "That regard to our own happiness, in theenjoyment of God, ought to be our chief motive in serving him, and thatour glorifying of God is subordinate to it: that Adam was not ourfederal head;" and other _Arminian, Socinian_ and _Pelagian_ heresies, all to be found in his answers to Mr. Webster's libel given in againsthim, and clearly proven: yet was he dismissed with a very gentleadmonition. Which sinful lenity encouraged him, not only to persist inthe same errors, but also to the venting of _Arian_ heresies among hisstudents. 

Accordingly, he was again arraigned before the assembly's bar in theyears 1727-28-29, when it was found clearly proven that he had deniedthe necessary existence of our Lord Jesus Christ, and the numericalOneness of the Three Persons of the Trinity in substance and essence, with other damnable tenets. Yet when these articles, whereby he hadattempted to depose the Son of God from his supreme deity, were proven, and when (as one of the members of this church, in his protest againstthe assembly's sentence, said) the Son of God was, as it were, appearingat the bar of that assembly, craving justice against one who hadderogated from his essential glory, and blasphemed his name, at whichevery knee should bow. Yet such was the corruption and unfaithfulness ofthis church, that the blasphemer was dismissed without any adequatecensure passed upon him, and still continued in the character of aminister and member of this church. 

Again, when Mr. Campbell, professor of church history at St. Andrews, was processed before the judicatories of this church, for maintaining ascheme of dangerous and most pernicious principles, which he publishedto the world, having a manifest tendency to subvert revealed religion, and expose the exercise of serious godliness, under the notion ofenthusiasm; to advance self-love, as the leading, principle and motivein all human actions whatever, and to destroy the self-sufficiency ofGod, making him a debtor to his creatures: yet though these, with anumber of God-dishonoring, creature-exalting, and soul-ruining errors, were notorious from his books, and were defended by him; the heretic, instead of being duly censured, was countenanced and carressed: wherebythis church has given a most deep wound to some of the most importanttruths of the Christian religion, and becomes chargeable with the guiltof all the errors maintained by that erroneous professor. 

A third instance of this church's unfaithfulness, appears in the case ofMr. Glas, and others, who openly vented, by preaching and printing, independent schemes of church government, with some new improvements;attacked our Confession of faith and Covenants, unhinging all order andgovernment in the church, pulled up the hedge of discipline, tointroduce all errors in doctrine, and corruption in worship; and, atlast, openly renounced presbytery, name and thing (denying that there isany warrant for national churches under the New Testament), andasserted, that our martyrs, who suffered for adhering to the covenantedreformation, were so far in a delusion, with many other sectariantenets: for which, the church at first suspended, and then deposed someof them. But afterward, as if this church repented of doing so much infavor of presbytery, they were reponed, to the great danger of thechurch: for having discovered no remorse for their errors, theyimmediately employed all their parts to shake presbytery, by setting upindependent churches and ordaining several mechanics to be theirministers; and nothing done by the church for putting a stop to theseerrors, and for reviving and vindicating the precious truths they hadimpugned. 

Likewise, when Mr. Wishart was staged for error vented by him in some ofhis sermons, with respect to the influence of arguments taken from theawe of future rewards and punishments, and other erroneous notions; hewas dismissed without any renunciation of his heterodox principles, andassoilzied by the judicatories of this church: and, as easy absolutionsencourage error, so no sooner was he assoilzied, but he had theassurance to recommend erroneous books, such as Doctor Whitchcot'ssermons, to his students. It is indeed no small evidence of theunsoundness of this church, when the heads of colleges are suffered, _impune_, to recommend such books for students and probationers to formupon. 

Again, when professor Leechman was quarreled with for his deisticalsermon on prayer, by the presbytery of _Glasgow_, and afterward carriedbefore the assembly; yet although in all his sermons, he presents God asthe object of prayer, merely as our Creator, without any relation toChrist, as Mediator; but recommends to his hearers, as the onlyacceptable disposition of mind, an assured confidence in the goodnessand mercy of their Creator: not only has that Christless sermon beenvery much extolled, but the author dismissed from the assembly's bar insuch a manner, as if thereby he had merited their applause. From allwhich it sufficiently appears, that this church is unsound andunfaithful, in point of doctrine; especially, if it is considered, thatshe has been frequently addressed by representations, declaring thenecessity of an assertory net, affirming and ascertaining the precioustruths injured and impuned, and that publicly, by the above mentionederrors; and that a solemn warning should be emitted, discovering theevil and danger of them: yet that necessary duty has still beencontemned and disregarded. 

The great truths of God, have, for many years, lain wounded and bleedingin our streets, trampled upon by their open and daring enemies; whilethis church has entirely forgotten and slighted the divine command, tocontend earnestly for the faith once delivered to the saints. And thoughthe _Westminster_ Confession of Faith continues to be subscribed byintrants into the ministry (the covenants owned by the Reformed Churchof _Scotland_, as a part of her confession, being abstracted from theconfession of this present church), yet how little of that system andorder of doctrine is now taught? the generality having just as much ofChrist, and the doctrines of his cross, in most of their discourses, asis to be found in the writings of _Plato, Epictetus_ and _Seneca_, andthe rest of the Pagan moralists. So that this church appears orthodox, in little (or no) other sense than the church of _England_ is so, viz. , by subscribing the thirty-nine articles, which are _Calvinistical_ inthe doctrinal parts; while yet the _Arminian_ system of doctrine isgenerally received and taught by her clergy. Add to what is above, thatthis church maintains no suitable testimony against sins of all sorts, in persons of all stations; neither emits faithful warnings anent thesnares and dangers of the nation, nor full and free declarations ofpresent duty, as church judicatories, like faithful watchmen did informer times. But such faithfulness in God's matters is not now, alas!to be expected; seeing this church has made a formal concert, or mutualpaction, binding up one another from preaching against, and applyingtheir doctrines to the sins, corruptions and scandals of the times: see_Acts of Assem. _ 16th, 17th, _anno_ 1712; _Act_ 6th, 1713; _Act_ 8th, 1714; _Act_ 6th, 1715. The Presbytery cannot also here omit observing, and that with deep regret, that although the most damnable principles, which have a direct tendency to deny the being of God, and so topropagate opinionative atheism, to subvert all religion, to extol thepower of corrupt nature, and exalt Popery, as the best form of religion, to deny the subjection of the world to the providence of God, to destroyall distinction between virtue and vice, and consequently affirm, thatthere is no moral evil in the world, and to ridicule Christianity, asdestitute of divine authority, have been lately vented by _David Hume_, Esq. ; and another designated by the name of _Sopho_: yet this church haspassed no suitable censure upon the authors of these impious andblasphemous principles, though they justly deserve the very highest: norhave they done anything to testify their dislike, or put an effectualstop to the spreading of these abominable tenets. The presbyterytherefore, as they declare their abhorrence of these, and the othererrors formerly mentioned, so testify against the church's notoriousunfaithfulness, in suffering these wretches to pass with impunity; andas being, on all these accounts noticed, unsound and corrupt, in thematter of doctrine, &c. It may also be here remarked, as an undoubtedevidence of the corruptness of the state, that, although there are civillaws presently in being, which declare the maintaining ofantitrinitarian, atheistical principles, to be not only criminal, butcapital; yet the civil powers in the nation have not so much regard toGod, and the Son of God, as to punish treason openly acted against them. 

6. The presbytery testify against both church and state, for theirsinful associations with malignants: as declared enemies to thecovenanted interest have engrossed the civil power wholly to theirhands, since the public resolutions, that a door was opened for theiradmission; so such is the nature of the laws presently extant and inforce, that one cannot be admitted to any office, civil or military, butby swearing away all friendship to a covenanted reformation. And, moreover, all along since the late Revolution, the nations have been themost earnest pursuing after friendship with the grossest idolators; and, in express contradiction to the word of God, have confederated in theclosest alliance with God's declared enemies abroad; nay, have exhaustedtheir strength and substance, in maintaining the quarrel of such as havebeen remarkable for their hatred at, and persecution of the protestantinterest. The Revolution Church has also said a confederacy with such ashave, on all occasions, shewed a rooted enmity and hatred at reformationprinciples: which appears from their admitting such (noticed above) tobe office-bearers in the church: from their observing fasts, and prayingfor success to the allied armies, though almost wholly composed of such, and many of them oftentimes gross Popish idolaters: from their going inwith, and approving of the sinful incorporating union with _England_:from their acknowledging the civil power of church men as lawful: fromtheir joining in religious communion with Mr. _Whitefield_; and in manyother instances. Not to insist further in enumerating particulars, thePresbytery finally testify against church and state, for theirnegligence to suppress impiety, vice, and superstitious observance ofholy days, &c. The civil powers herein acting directly contrary to thenature and perverting the very ends of the magistrate's office, which isto be _custos et vindex utriusque tabulae_; the minister of God, arevenger, to execute wrath on him that doeth evil. Transgressors of thefirst table of the law may now sin openly with impunity; and, while thereligious observation of the sabbath is not regarded, the superstitiousobservation of holy-days, even in _Scotland_, is so much authorized, that on some of them the most considerable courts of justice aredischarged to sit. Stage-plays, masquerades, balls, assemblies, andpromiscuous dancings, the very nurseries of impiety and wickedness, arenot only tolerated, but even countenanced by law. And as these, withother evils, are permitted by the civil powers; so this church seems tohave lost all zeal against sin. No suitable endeavors are used toprevent the growth of atheism, idolatry and superstition: and thoughPrelacy, as well as Popery, is growing apace in the lands, and organspublicly used in that superstitious worship; yet no testimony is givenagainst them, but new modes introduced into the worship of God, forcarnal ends, as a gradual advance toward that superstition. Yea, sounconcerned about suppressing vice and extravagant vanity, &c, that notonly are the forementioned nurseries of sin frequented by ministers'children, but ministers themselves have countenanced them by theirpresence, to the great scandal of their office, and manifestencouragement of these seminaries of immorality. And notwithstandingthat by the late proclamation, the penal laws against vice and profanityseem to be revived (which is in itself so far good), yet this cannotsupersede or remove the ground of the Presbytery's testimony againstchurch and state complexly, on the above account, or even against thething itself, in the manner that it is gone about. For besides that, notwithstanding of all former endeavors of this kind, since theoverthrow of our scriptural and covenanted reformation, immorality andwickedness have still increased and overflowed all these banks; partly, because, after all their pretenses, the laws were not vigorously put inexecution (and as good, no law nor penalty, as no execution), andpartly, because these law-makers, being also themselves thelaw-breakers, have entrusted the execution to such as are generallyringleaders in a variety of gross immoralities; it is not likely, thatever God will countenance and bless such attempts, whereby (contrary toscripture and all good order) the ecclesiastical power is subjected tothe civil, and ministers made the bare inspectors of men's manners, andinformers to inferior judges, without having it in their power to obligesuch transgressors (if obstinate) to compear before church judicatories, and conform and submit to the laws of Christ's house. Nay, so far willGod be from approving such Erastian methods of reformation, that he willcertainly visit for this, among all our other iniquities, and in his owndue time make a breach upon us, because we sought him not in the dueorder. Wherefore, and for all these grounds, the Presbytery testifyagainst both church and state, as in their constitutions Erastian andanti-scriptural, including the substitution and acknowledgement ofanother head and governor over the church than Christ, as may besufficiently evident from proofs above adduced. And particularly, because the British united constitution is such as involves the wholeland, and all ranks therein, in the dreadful guilt of idolatry, communicating with idolators, apostasy, perjury, &c. [3] They declarethey can have no communion therewith; but that it is such an associationas that God's call to his people, concerning it, is, "Come out fromamong them. Be ye separate, and touch not the unclean thing, and I willreceive you, saith the Lord. "

 * * * * *

SUPPLEMENT TO PART SECOND. 

For as much as a good number of people in the north of _Ireland_ haveacceded, and submitted themselves to the Presbytery, and one of theirnumber is fixed among them as their proper pastor; the Presbyteryintended to have subjoined something by way of appendix to the aboveTestimony, with relation to the state of religion in that kingdom, especially with regard to the settlement of the presbyterian religionthere. But as diocesan Episcopacy is the religion there established bylaw, against which the Presbytery has declared and testified (as above)as an anti-scriptural, anti-covenanted and merely a human and politicalsettlement (whether considered abstractly or complexly with that in thekingdom of _Scotland_), there needs nothing be further said anent it. And as those called Presbyterians in _Ireland_, are equally enemies tothe true covenanted Presbyterian cause with those of the RevolutionChurch of _Scotland_; so the above testimony equally strikes againstthem with the other. There seems, however, to be this considerabledifference betwixt the Presbyterians in _Scotland_ and _Ireland, viz. _, That although the settlements the same as to the matter of it, yet so itis not as to the form or manner of it, the Presbyterians in _Ireland_neither having, nor claiming any other security or foundation for theirdifferent mode of religious worship than the royal indulgence, ortoleration Act. And therefore, as the Presbytery did and do testifyagainst toleration, and toleration principles, disclaiming such ananti-scriptural shelter; they therein, of consequence, bear witness andtestimony against all such as do in these lands (where God has given hispeople a claim of another kind) professedly dwell under such a shadow. But besides, the Presbytery view them (complexly considered) as unworthyof their regard or notice in these papers, as to engaging in anyparticular or explicit testimony against them, in as much as they havedenuded themselves of almost any pretense to the Presbyterian name, bynot only disclaiming and opposing the true Presbyterian cause, buthaving also fallen from the belief and profession of the most importantand fundamental truths of Christianity; thereby plainly discoveringthemselves to be creatures of quite another species and spirit, than theministers of Jesus Christ, and friends to the blessed spiritualBridegroom; deserving rather to be termed a synagogue of _Libertines_, aclub of _Socinians, Arians, Pelagians_ &c. , banded together againstChrist, and the doctrines of his cross than a synod of the ministers ofthe gospel. Therefore, as the presbytery testify and remonstrate againstthem, their toleration, or indulgence footing, on which they professedlystand, together with their poisonous jumble and medley of errors, commonly called _Newlight_, adopted, and with the greatest warmth anddiligence, spread and propagated by most of them, and connived at andtolerated by the rest and all their books or prints written by them, orothers of the like spirit with them in defense of these dangerous anddamnable tenets so they do hereby judicially warn and exhort all thepeople under their inspection there, to beware of such men, and suchbooks, however they may varnish over the doctrines they bring, with finewords fair speeches and pretenses, in order to deceive the hearts of thesimple; and this, as they would not incur the displeasure of a holy andjealous God, and have their souls defiled and destroyed by theseerror's. On the contrary to endeavor to have their minds andunderstandings enlightened with the knowledge of the truths of Christ, and mysteries of his gospel, and their hearts warmed with the love ofthem; so that being through grace established in the belief of thetruth, they may not "be as children tossed to and fro, and carried aboutwith every wind of doctrine, by the sleight of men, and cunningcraftiness, whereby they lie in wait to deceive;" _Eph. _ iv, 14, 15. "But speaking the truth in love may grow up in all things unto him, which is the Head even Christ;" and striving to refrain and keepthemselves from every wicked, offensive and backsliding course, and tolive soberly, righteously and godly, blameless and harmless as the sonsof God, without rebuke, adorning the gospel of Christ with aconversation becoming the same; so shall they thereby glorify God, andtransmit a faithful testimony for the despised truths of Christ toposterity, that so there may be a seed to do service unto him in theselands, and make his name to be remembered through all generations. 

PART III. 

The principles of some parties, who have made the most speciousappearances for the Reformation, considered. --Particular grounds oftestimony against that body of ministers and people known by the name ofthe Secession, wherein their partiality and unfaithfulness in theirprofession of the covenanted testimony of the Church of Scotland isdiscovered in various instances, --their loose and immoral doctrine aboutcivil society and government--their corruption in worship, sinful termsof communion, &c. , &c. 

The Presbytery having in the preceding pages exhibited their testimonyagainst both church and state, as now established in these isles of thesea, and therein discovered the reasons, why they are obliged todisapprove of both, proceed, next, to take notice of some of the partiesthat have made the most specious appearances for reformation in thisland since the Revolution, of which that party commonly known by thename of the _Secession_, are not the least remarkable. It is vast pity, and it is with grief and lamentation, that the Presbytery findthemselves, in point of duty, obliged to lift up a testimony against theforementioned party; considering, that they have made a professedappearance under a judicial banner displayed for truth, and a covenantedwork of reformation, and have, in reality, showed much zeal in opposinga variety of errors in doctrine, corruption in discipline andgovernment, most prevalent in the national Church of _Scotland_; havecontributed to vindicate some of the most important truths and doctrinesof the Christian faith, that have been openly impugned in this day ofblasphemy, and may have been instrumental in turning many torighteousness, and reviving the exercise of practical godliness amongnot a few. But as _Paul_ withstood _Peter_ to the face, and testifiedagainst his dissimulation, though both of them apostles of our commonLord and Savior; so it still remains duty to testify against the mostgodly, and such as may have been very useful to the church in manyrespects, in so far as they have not showed themselves _earnestcontenders for the faith once delivered to the saints_, but have dealttreacherously with God in the concerns of his glory. It is thereforewith just regret they proceed to observe, that they are obliged, totestify against this party designated, first, by the title of _TheAssociate Presbytery_ (and then that of _The Associate Synod_)--and thatparticularly, for their error in doctrine, treachery in covenant, partiality and tyranny in discipline and government. It may at firstseem strange, to see a charge of error advanced against those who madethe countenancing of error in the judicatories of the establishedchurch, one principal ground of their secession therefrom. But by takinga narrower view of the principles and doctrines which they have roundlyand plainly asserted, and endeavored to justify in their printedpamphlets anent civil government, the reception and belief of which theyzealously inculcate upon their followers, it will appear, that theirscheme is so far from tending to promote the declarative glory of God, and the real good of human and religious society, or the church of God, which are the very ends of the divine ordinance of magistracy, that itis not only unscriptural, but anti-scriptural, contrary to the commonsentiments of mankind, and introductive of anarchy and confusion inevery nation, should it be thoroughly adopted, and therefore ought to betestified against. The sum of their principles anent civil magistracy, may be collected from these few passages, to be found in a printentitled, _Answers by the Associate Presbytery to reasons of dissent, &c. --Page_ 70. "This divine law, not only endows men in their presentstate with a natural inclination to civil society and government, but itpresents unto them an indispensable necessity of erecting the same intosome form, as a moral duty, the obligation and benefit whereof nowickedness in them can lose or forfeit. --_Page_ 74. Whatever magistratesany civil state acknowledged, were to be subjected to throughout thesame. --_Page_ 50. Such a measure of these qualifications (viz. , scriptural) and duties cannot be required for the being of the lawfulmagistrate's office, either as essential to it, or a condition of it_sine qua non_: I. It cannot be required as essential thereunto; forthen it would be the same thing with magistracy, which is grosslyabsurd, and big with absurdities. In the _next_ place, it cannot be acondition of it _sine qua non_, or, without which one is not really amagistrate, however far sustained as such by civil society; for then noperson could be a magistrate, unless he were so faultlessly. The duemeasure and performance of scriptural qualifications and duties belongnot to the being and validity of the magistrate's office, but to thewell-being and usefulness thereof. --_P. _ 87. The precepts, alreadyexplained, are a rule of duty toward any who are, and while they areacknowledged as magistrates by the civil society. Nothing needs be addedfor the clearing of this, but the overthrow of a distinction that hasbeen made of those that are acknowledged as magistrates by the civilsociety, into such as are so by the preceptive will of God, and such asare so by his providential will only; which distinction is altogethergroundless and absurd: All providential magistrates are also preceptive, and that equally in the above respect (viz. , as to the origin of theiroffice) the office and authority of them all, in itself considered, doesequally arise from, and agree unto the preceptive will of God. --_P. _88. The precepts already explained (_Prov. _ xxiv, 21; _Eccl. _ x, 4;_Luke_ xx, 25; _Rom. _ xiii, 1-8; _Tit. _ iii, 1; _1 Pet. _ ii, 13-18), area rule of duty equally toward any who are, and while they areacknowledged as magistrates by the civil society; they are, and continueto be a rule of duty in this matter, particularly, to all the Lord'speople, in all periods, places, and cases. " These few passages, containing the substance of Seceders' principles on the head of civilgovernment, may be reduced to the following particulars: 1. Theymaintain the people to be the ultimate fountain of magistracy, and thatas they have a right to choose whomsoever they please to the exercise ofcivil government over them; so their inclinations, whether good or bad, constitute a lawful magistrate, without regard had to the divine law. 2. That the law of God in the scriptures of truth, has no concern with theinstitution of civil government, but only adds its precept in forcingobedience upon the conscience of every individual, under the pain ofeternal damnation, to whomsoever the body politic shall invest with thecivil dignity; and that, without any regard to the qualifications ofperson or office. 3. Whomsoever the _primores regni_, or representativesof a nation, do set up, are lawful magistrates, and that not onlyaccording to the providential, but according to the preceptive will ofGod also, in regard that God, the supreme governor, has prescribed noqualifications in his word, as essential to the being of a lawfulmagistrate, nor told what sort of men they must be, that are investedwith that office over his professing people, though it is confessedthere are many that are necessary to the well-being and usefulness ofthat office: and therefore, 4. That no act, or even habitual series ofthe greatest wickedness and mal-administration can forfeit the person'sright to the people's subjection, for conscience sake, considered asindividuals, while the majority of a nation continue to recognize andown his authority. The absurdity of this scheme of principles mayobviously appear at first view to every unbiassed mind that is blessedwith any competent measure of common sense and discretion, and tolerableknowledge of divine revelation. That magistracy is a divine ordinance, flowing originally from Jehovah, the supreme and universal Sovereign ofHeaven and earth, as the ultimate fountain thereof, cannot be denied. Neither is it to be doubted, but that the Lord has lodged a power andright in the people, of choosing and setting up those persons that shallexercise civil government over them, and to whom they will submitthemselves. But then, while God has lodged this power in the people, ofconveying the right of civil authority to their magistrates, he has atthe same time given them positive and unalterable laws, according towhich they are to proceed, in setting up their magistrates; and, by thesovereign authority of the Great Lawgiver, are they expressly bound toact in agreeableness to these rules, without any variation, and that, under the pain of rebellion against him, who is King of kings, and Lordof lords. The Presbytery, therefore, testify against this scheme ofSeceding principles, calculated, in order to inculcate a stupidsubjection and obedience to every possessor of regal dignity, at theexpense of trampling upon all the laws of God, respecting theinstitution, constitution, and administration of the divine ordinance ofmagistracy. Particularly, this opinion is, 1. Contrary to the very nature of magistracy, as described in thescriptures of truth, where we are taught, that all authority to beacknowledged of men, must be of God, and ordained of God. The divineordination of magistracy is the alone formal reason of subjectionthereto, and that which makes it a damnable sin to resist. So theapostle teacheth, _Rom. _ xiii, 1, &c. : "There is no power but of God;the powers that be, are ordained of God. " Not only is it the currentsentiment of orthodox divines upon the place, but the text and contextmake it undeniably evident, that by _power_ here, is understood, not anatural, but a moral power, consisting not only in an ability, but in aright to command. Which power is said to be ordained of God, asimporting, not merely the proceeding of the thing from Godprovidentially, but such a being from God, as carries in it hisinstituting or appointing thereof, by the warrant of his word, law, orprecept. So that that power which is to be owned as of God, includesthese two particulars, without which, no authority can be acknowledgedas God's ordinance, viz. , institution and constitution, so as to possesshim, who is God's minister, with a moral power. In the divineinstitution of magistracy is contained, not only the appointment of it, but the defining the office in its qualifications and form, in a moralsense, prescribing what shall be the end, and what the measure of itsauthority, and how the supreme power shall rule and be obeyed. Again, the constitution of the power, or the determination of the form, andinvestiture of the particular person with the government, is of God:hence our Savior, _John_ x, 35, in his application of these words in the_Psalms_, "I said, ye are gods, " to magistrates, shows how they weregods, "because unto them the word of God came;" that is, by his word andwarrant he authorized them; his constitution is passed upon them, whoare advanced by men, according to his law in his word. When therefore anation acts according to divine rule, in the molding of government, andadvancing of persons to the exercise of it; there the government andgovernors may be said to be ordained of God. But that government that isnot consonant to the divine institution, and those governors, that arenot advanced to the place of supreme rule, in a Christian land, by thepeople, regulating themselves by the divine law, cannot be said to bethe powers ordained of God. It is not merely the conveying the imperialdignity by men unto any particular person, that constitutes the power tobe of God; but because, and in so far as this is done by virtue of awarrant from God and in agreeableness to his law that the action has theauthority of God upon it. 

Hence, if in this matter there is a substantial difference from, orcontrariety to the divine rule, then there is nothing but acontradiction to God's ordinance: this must needs be granted, unless itis maintained that God has wholly left the determination of thisordinance to men, absolutely and unlimitedly, giving them an unboundedliberty to act therein, according to their own pleasure, which is mostabsurd. From the whole, it follows, that more is requisite than theinclinations of any people, to constitute a lawful magistrate, such ascan be acknowledged God's ordinance. That power which in its institutionand constitution is of God, by his law, can alone challenge subjection, not only for wrath, but for conscience sake. 

2. The Presbytery testify against this scheme of principles, as beinganti-scriptural, and what, in its tendency, is destructive to theauthority of the sacred oracles. _Seceders_ maintain, that the people, without regard to scriptural qualifications, have an essential right tochoose whom they please to the exercise of civil government, and thatwhomsoever they choose are lawful magistrates; and thus make the greatordinance of magistracy dependent on the uncertain and corrupt will ofman. But that this annarchical system is not of divine authority, butowes its origin to their own invention, appears from the following textsof holy writ, besides others, _Exod. _ xviii. 21: "Moreover, thou shaltprovide out of all the people, able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers. " Thiscounsel of Jethro, was God's counsel and command to Moses, in the choiceof magistrates, supreme and subordinate; and discovers, that people arenot left to their own will in this matter. It is God's direction, thatthe person advanced to rule, must be _a man in whom is the spirit;Numb. _ xxvii, 18; which _Deut. _ xxxiv, 9, interprets to be _the spiritof wisdom_, (i. E. ) the spirit of government, fitting and capacitating aman to discharge the duties of the magistratical office, to the glory ofGod and the good of his people; without this, he ought not to be chosen. _Deut. _ i, 13: "Take ye wise men and understanding, and known among yourtribes, and I will make them rulers over you. " Here is a precept, directing the people in their choice: they must not be children norfools; if so, they are plagues and punishments, instead of scripturalmagistrates, who are always a blessing. And they must be men of knownintegrity and affection to the real welfare of _Israel_, not such as areknown to be haters of, and disaffected to the _Israel_ of God. Again, the express law of the king, is, that he must be one of the Lord'schosing; _Deut. _ xvii. 14, 15: "When thou art come unto the land whichthe Lord thy God giveth thee, and shalt possess it, and shalt dwelltherein, and shalt say, I will set a king over me, like as all thenations about me: thou shalt in anywise set him king over thee, whom theLord thy God shall choose: one from among thy brethren shalt thou setking over thee, thou mayest not set a stranger over thee, who is not thybrother. " Here, though Christians have a right to set a king over them, yet, it is evident, they are not left at liberty to choose whom theyplease, but are, in the most express and positive terms, limited andcircumscribed in their choice to him, whom the Lord their God shallchoose: and this divine choice must certainly be understood (in a largesense) of a person of such a character, temper of mind, andqualifications, as God pointed out to them in his law, particularly inthe text before cited (for whatever God's word approves of and chooses, that God himself chooses). And in the text before, as the person isfurther described, both negatively and positively, he must be a brother;which relation is not to be confined to that of kindred or nation, butespecially respects religion. He must not be a stranger and enemy to thetrue religion, but a brother, in respect of a cordial embracing, andsincere profession (so far as men can judge) of the same cause ofreligion, and so one, of whom it may be expected that he will employ hispower and interest to advance the kingdom of Jesus Christ. This preceptrespects the office, and points at the very deed of constitution, and inthe most positive manner, restricts not only the people of the _Jews_, but every nation blessed with the light of divine revelation, in theirsetting up of civil rulers, pointing forth on whom they may, and on whomthey may not confer this honorable office. The same truth is confirmedby 2 _Sam. _ xxiii, 2, 3, 4: "The spirit of the Lord spake by me--the Godof _Israel_ said, --he that ruleth over men must be just, ruling in thefear of God. "--So _Job_ xxxiv, 17, 18: "Shall even he that hateth rightgovern?--Is it fit to say to a king, Thou art wicked? and to princes, Yeare ungodly?" In which words, while _Elihu_ is charging _Job_ withblasphemy, in accusing God of injustice, declaring that if he made God ahater of right and impeached him of injustice, he did, in effect, blasphemously deny his government, universal dominion and sovereignty inthe world. It is not only supposed, but strongly asserted and affirmed, that he that hateth right should not govern. Again, 1 _Cor. _ vi, 1, 4, 5: "If then ye have judgments of things pertaining to this life, setthem to judge--Is it so, that there is not a wise man among you? no, notone that is able to judge between his brethren?" All these texts, whichare plain, positive, moral precepts, whereby God hath set boundariesabout his own ordinance; that it be not corrupted by men, as theydemonstrate what magistrates ought to be, and prove that they cannot beof God's ordaining who have not these qualifications: so they evince, that scriptural qualifications are nothing less necessary and essentialto the being of a lawful scriptural magistrate, than the consent of thepeople; and consequently, do sufficiently overturn this anti-scripturalscheme. _Seceders_ indeed grant, that God hath declared his will, concerning the choice of magistrates in the above, and such likeprecepts; but, from their granting these scriptural qualifications to beonly advantageous to those that have them, and necessary to thewell-being and usefulness of lawful magistrates, and at the same timedenying them to be necessary to the being thereof; it necessarilyfollows, as the consequence of their sentiments, that they allow civilsociety a negative over the supreme Lawgiver in this matter; and in sodoing, exalt the will and inclination of the creature above the will ofthe Creator, which is the very definition of sin. Say they in thefore-quoted pamphlet, page 80th, "It is manifest, that the due measureand performance of scriptural qualifications and duties, belong not tothe being and validity of the magistrate's office, but to the well-beingand usefulness thereof. " How easy is it here to turn their own artilleryagainst themselves, and split their argument with a wedge of its owntimber? For if, as is granted, scriptural qualifications are essentialto the usefulness of the magistrate's office, they must also benecessary to the being thereof, otherwise it is in itself quite useless. And if in itself useless, with respect to the great ends thereof, without the due measure of scriptural qualifications, it cannot then bethe ordinance of God, in regard it must not be supposed, that a God ofinfinite wisdom and goodness, who does nothing in vain, has institutedan ordinance for the good of his people, in subserviency to his glory, which yet, in itself (as to its being and essence), is useless, and ofno profit nor advantage to them. And as for their comparison of themagistrate's office to other common and ordinary places and relationsamong men, the parallel will not hold, no not for illustration, far lessfor a proof of their doctrine. Nor is there any comparison, unless theycan prove, that God in his word has as plainly and positively requiredmen to be so and so qualified, before it is lawful for them to enterinto, or for others to put them in such places and relations, as he hasdone, with regard to magistracy. This is indeed the scope and end oftheir whole scheme, to derogate from, degrade and lessen the dignity ofthis great ordinance of magistracy, allowing it no more than what iscommon to men in general, in other inferior states and ordinary businessof life, alleging, "That these qualifications (which they grant God hasprescribed in his word) are only advantageous to them that have them;"and that at the hazard of evidently opposing and contradicting theintention of the Spirit of God, in the above texts of scripture, whichimply a specialty, and particular appropriation to kings and rulers intheir office. 

Again, this principle either, as above said, denies magistracy to beGod's ordinance instituted in his word; or then says, that he hathinstituted ordinances in his revealed will, without prescribing anyqualifications as essential to their being, but entirely left theconstitution of them to the will of man. But how absurd is this, andderogatory to the glory of God, in all his perfections, who is a God oforder, once to imagine, that he hath set any of his ordinances, eitheras to matter or manner, upon the precarious footing of the pure will ofwicked and ungodly men? The smallest acquaintance with divine revelationwill readily convince, that he hath not. It may as well, and with thesame parity of reason, be refused, that there are any qualificationsrequisite, as essential to the being and validity of the office of theministry, but only necessary to its well-being and usefulness; andtherefore, is as lawful (in its exercise) in the want of thesequalifications, as the ordinance of magistracy is accounted to be. Buthow contrary is this to scripture, _Tit. _ i, 7, 8; 1 _Tim. _ iii, 2, 3, 4, 5, 6, 7, &c. Now, comparing these with the above-cited texts, respecting the qualifications of magistrates, it appears, that thequalifications of the magistrate are required in the same express and asstrong terms (if not also somewhat more clearly, ) as the qualificationsof the minister; and seeing a holy God hath made no difference, as tothe essentiality of the qualifications pertaining to these distinctordinances, it is too much presumption for any creature to attempt doingit. Both magistrate and minister are, in their different and distinctspheres, clothed with an equal authority from the law of God, --havesubjection and obedience equally, under the same pains, required to themrespectively, (as _Deut_. Xvii. 9 to 13; 2 _Chron_. Xix, 5 to 11; _Heb_. Xiii, 17, &c. )--and the qualifications of both, as above, stated anddetermined with equal peremptoriness, making them no less essential tothe being and validity of the one than the other. And this being thecase, it is not easy to understand how _Seceders_ will reconcile theirprinciples anent civil government, with their principle and practice, inseparating from an established church or ministry, whose constitutionthey acknowledge to be good; and who being presbyterially ordained, arealso still countenanced by the body of the people. Sure, had they dealtfairly, honestly and impartially in the matters of God, they would haveacted in this case agreeably to their declared principle, page 79th oftheir pamphlet, viz. : "The passages holding forth these qualificationsand duties of magistrates, do not by the remotest hint imply, that, ifin any wise they be deficient in, or make defection from the same, theirauthority and commands, even in matters lawful, must not be subjectedunto and obeyed, " &c. Certainly, according to this, all thedeficiencies, defections, and mal-administrations in the church, couldnever have been a warrantable ground (which yet they make the onlyground) of their separation from her. "But on the contrary, " they shouldstill have continued in communion with her, and subjection to her inmatters lawful, in a way of testifying "against the same, and essayingtheir reformation, by all means that were habile for them. " _Seceders_must either grant, that such was their duty, and so of themselvescondemn their separation as unwarrantable; or else deny, that thequalifications of the magistrate and minister are required in the sameexpress terms in scripture; that both are clothed with an equal (thoughdistinct) authority; and that subjection and obedience are under thesame pains enjoined to both, and consequently say, that it is lessdangerous to cast off, contemn and disregard the authority of a church, than that of the state; while yet (according to their scheme) civilauthority is entirely resolved into, and depends purely upon thechangeable will of civil society. But, it is presumed, they will allow, that ecclesiastical authority is derived, and flows from, and dependsentirely upon the Lord Jesus Christ alone, the glorious Judge, Lawgiver, and King of his church; so that (according to them) this being of a farmore noble extract and original, it must be of far more dangerousconsequence, to contemn and cast off it, than the other. 

Again, as this doctrine gives unto men a negative over the Holy One ofIsrael, it also opens a wide door for introducing and enforcing thecause of deism, already too prevalent: for, if all who are set up bycivil society, however wicked, and void of the qualifications God hasrequired, while they are acknowledged and submitted to by theirconstituents, must be equally regarded as God's ordinance, with thosewho have those qualifications; then it will follow, that the corruptwill of wicked men legitimates the magistrate's office and authority, not only without, but in contradiction to the preceptive will of God;and what is this (_absit blasphemia_), but to exalt man above God, ingiving unto the universal Sovereign and Supreme Lawgiver, only aconsultative power in the constitution of magistracy, while it ascribesunto man an absolute and definitive power, whereby they have power toreceive or reject the law of God (at least respecting magistracy) atpleasure, and their deed of constitution be equally valid, whenopposite, as when agreeable unto, and founded upon his righteous law. And sure, by the same reason, that man may take a liberty to dispensewith the authority of God, in one point of his commanding will; he mayalso in another, until at last every part of it is rejected. It is but acontempt of the same authority, and he that offends in one point, isguilty of all. Such are the absurdities that this their scheme leads to, though it is hoped the authors do not intend so. It may here be onlynecessary further to observe, that among the other desperate shifts_Seceders_ are driven to in defense of their favorite notion, they say, that scriptural qualifications cannot be essential to God's ordinance ofmagistracy, or necessarily required as a condition of it _sine qua non_;for then it would be the same thing with magistracy; nor can thesequalifications be the condition (_sine qua non_, or), without which onecould not be a magistrate; for then it would be necessary, that everyone were possessed of them faultlessly, before he could be owned as alawful magistrate; either of which they allege would be grossly absurd. But this plausible and fair-set argument of theirs, if it prove anything, will prove more than it is supposed they themselves will grant, and consequently proves nothing at all. For the same gross absurditymay, with equal reason, be inferred from a maintaining, that a duemeasure and performance of scripture qualifications and duties areessential to any other of God's ordinances, and so that these are theordinance itself. For instance, they might as well reason (as some havejustly observed already), that scriptural qualifications are notessential to a lawful gospel minister, for then it would be the samething with the ministry, itself; nor can it be a condition, withoutwhich one is not really a minister, unless he were so faultlessly. Andthus they have at once stripped, not only all of the race of _Adam_, that ever exercised that office, but themselves also, of any realmission, as ministers, unless they have assumed the Pope'sinfallibility, and are advanced to the _Moravian_ perfection. So, although the scripture declares it essential to the true church, thatshe hold the head, yet by their childish reasoning, this would infer aconclusion big with absurdities, even that this qualification of a truechurch, is the church itself. And, in like manner, it can no longer beadmitted, that faith in Christ, and holiness, are essential to the beingof a true Christian; for that would be to make faith the same thing witha Christian, and would infer, that as in heaven only holiness is inperfection, so there alone Christians are to be found. Upon the whole, as the Lord has given an indispensable law, respecting the constitutionof kings, showing what conditions and qualifications are required ofthem; it undeniably follows, as an established truth, that Christianizednations must invest none with that office, but in a way agreeable tothat law, and those alone according to scripture, are magistrates ofGod's institution, who are in some measure possessed of thesequalifications. It is therefore an anti-scriptural tenet, that nothingis requisite to constitute a lawful magistrate, but the inclinations andchoice of the civil society. 

3. The Presbytery testify against this system of principles, because ithas a direct tendency to destroy the just and necessary distinction thatought to be maintained between the perceptive and providential will ofGod, and necessarily jumbles and confounds these together, in such amanner, as a man is left at an utter uncertainty to know when he isaccepted and approven of God in his conduct, and when not. That this isthe scope of their principles, is confessed, p. 87, of their book ofprinciples: "Nothing needs be added [say they] for the clearing of this, but the overthrow of a distinction that has been made of those who areacknowledged as magistrates by civil society, into such as are so by thepreceptive will of God, and such are so by his providential will only;which distinction is altogether groundless and absurd. It will not berefused, that all such preceptive magistrates are also providential. But, moreover, all such providential magistrates are also preceptive. The office and authority of them all, in itself considered, does equallyarise from, and agrees to the preceptive will of God. " A doctrine mostshocking in itself! How strange! that Christians, from anyconsideration, will obstinately maintain a favorite opinion, which isconfessedly built upon, and cannot be established but at the expense ofblending and confounding the preceptive and providential will of God, while the distinction thereof is clearly and inviolably established inthe word of God! Although divine providence, which is an unsearchabledepth, does many times, and, in many cases, serve as a commentary toopen up the hidden mysteries of scripture revelation; yet, where the lawof God in the scriptures of truth is silent, there providence regulatesnot, is neither institutive, nor declarative of God's will to be done byus; and where the said divine law does ordain or deliver a rule to us inany case, there providence gives no relaxation, allowance or countermandto the contrary. (See _Gee_ on magistracy, in his excellent discourse onprovidence. ) That an overthrow of this necessary distinction, for thesake of the above dangerous scheme, cannot be admitted of, in aconsistency with a due regard to the authority of revealed religion, andthat therefore the right and lawfulness of magistracy is not foundedupon the providential will of God, though they are countenanced andsupported by the majority of a nation, will partly appear from thefollowing considerations:

1. If there is no distinction to be made between the preceptive andprovidential will of God, then is providence equally in all respects therule of duty, as much as the precept is, and so man should be left at anutter uncertainty, what is duty, in regard of the opposition that ismany times between providential dispensations and the precept. Nay, thenit is impossible that man can be guilty of sin, in transgressing thedivine will, because God infallibly brings to pass, by his holy andover-ruling providence, whatever he has decreed by his eternal purpose. _Rom. _ ix, 17. And thus the Jews, in murdering the Son of God, should beacquitted from the charge of guilt, and could not be said to transgressthe divine will. 

2. If no distinction is to be made between the preceptive andprovidential will of God, but providence is declarative of the precept, then is providence a complete rule without the written word. And this atonce supersedes the necessity of divine revelation, and derogates fromthe sufficiency and perfection of the scriptures of truth. The writtenword is affirmed to be _perfect_: _Psal. _ xix, 7. Sinners are reprovedfor doing that which the word gave no command for, _Jer. _ vii, 31, andxix, 5; and challenged for following the promising appearances: _Isa. _xxx. 1, 2, 3, 11. It is therefore daring presumption to set upprovidence for a rule in opposition to the written law of God. Hence itmust be concluded, either that the preceptive will of God in thescriptures is imperfect, or the laws therein repealable by providence;or then that providence cannot be the rule of human actions. 

3. If the distinction between the preceptive and providential will ofGod is to be overthrown, then providence must be expressive of God'sapprobative ordination, equally as his revealed will is. For, withoutthis (viz. The divine approbation), there can be no lawful title to whatis possessed. But this is what providence of itself cannot do; it cannotwithout the precept discover either God's allowance or disallowance. Ifthen this distinction is denied, and the providential will of Godasserted to be declarative of his preceptive, and so of his approbativewill; it remains to be manifested, where and how it has been appointedof God for such an end, an end that is by the Spirit of God denied untoit: _Eccl. _ ix, 1, 2, 4. If this distinction is to be overthrown, theneither the providential will of God, without any regard to the precept, in every case, and in every sort of tenure, gives a just and lawfulright and title; or God has declared in his word that it shall be so inthe matter of civil government only, viz. That whosoever gains theascendancy in the inclinations of the people, by whatever sinful methodsthis is obtained, it matters not, and so is by the hand of providenceraised up above all his rivals to the regal dignity, he is the lawfulmagistrate, God's ordinance according to his precept. The first cannotbe said; it were impious to suppose it; for that would justify allrobberies and violences, and legitimate every fraud; not the latter, forwhere is it to be found in all the book of divine revelation, that Godhath made such a law touching magistracy? But how big with absurdities, to say, that a holy God has given to man a plain and positive law to behis governing rule in every particular that concerns him, this ofmagistracy only excepted. In this great ordinance he hath wholly lefthim to be guided, or rather misled and bewildered by his own corruptinclinations: but the contrary of this has been in part discovered, andmay further. 5. If, in order to establish their anti-government scheme, the foresaid distinction is to be destroyed, and all such as areprovidential powers, and acknowledged by man, are also preceptive, andtherefore to be submitted to for conscience sake, then are the kingdomsof men necessarily obliged to own and submit unto the dominion of thedevil. The devil not only claims to himself the possession of the powerof all the kingdoms of this world, but it is certain that of the most ofthem he still retains an actual predominancy, hence styled the god ofthis world. Now, it cannot be refused, but that the power he exercisesis providential (or a power of permission); and it is most certain, thatit is with the consent and good will of all the children of men, whilein a natural state. But are men therefore obliged to acknowledge hisauthority, or submit to that providential power he maintains over them?If every providential power is also preceptive, the answer must be givenin the affirmative. The like may be said of the Pope of _Rome_, thedevil's captain-general, to display his hellish banner against the Kingof kings, and Lord of lords, with respect to those nations where he isacknowledged in his diabolical pretensions. It can be to no purpose for_Seceders_ to allege that the Pope claims a power unlawful in itself, and therefore cannot be owned, in regard the person whom they make apretended acknowledgment of, as their lawful sovereign, is by the act ofhis constitution invested with a similar power, a power both civil andecclesiastical, and declared to be head of the church, as well as thestate. Nothing, therefore, remains for them, but either to acknowledgethis clear distinction between the providential and preceptive will ofGod, or then profess the lawfulness of both the above mentioned powers. 6. If the foresaid distinction is too big with absurdities to bereceived, and if the authority of all providential magistrates doesequally arise from, and agree unto the precept, then it would be no sinto resist the powers ordained of God, provided that providence provesauspicious and favorable to the rebel, and advances him to the throne, with the good will of his fellow rebellious subjects, by expelling thelawful sovereign; at least such resistance could not be determined to besinful, until once the event declared, whether providence wouldcountenance the treasonable attempt or not. Thus what the apostledeclares a damnable sin, _Rom. _ xiii, 2, must be justified and made thefoundation of subsequent duty, if patronized by a multitude. This theyevidently maintain, as appears from their declaration of principles, page 82, where, pretending to obviate some difficulties anent theirprinciples, arising from the people of God's disowning anti-scripturalmagistrates: "The whole nature of any simple revolt [say they] lies inbreaking off immediately from the civil body, by withdrawing from, orwithdrawing part of their territories; and then it necessarily followsat the same time, that these revolters break off from the head of thecivil body, without ever denying his authority over the members whostill cleave unto the same. " This, in connection with their grandfoundation principle, and the scope of their discourse at the abovecitation, discovers that they grant, that if the whole civil societyshould reject the authority they had set up (however agreeable it shouldhave been to the preceptive will of God, and should again set upanother, though never so opposite thereto), their doing so would belawful; but it is not lawful for a few to disown any authority (howeverwicked and anti-scriptural), unless they can at the same time withdrawfrom, or withdraw part of his territories. Nothing can be more absurdthan to say, that a people are bound by the laws of God to givesubjection for conscience sake, and yet at the same time are at libertyto cast off and reject the same authority at pleasure. If the magistratebe lawful, it is utterly unlawful to reject him; an attempt to divesthim of his office, power and authority, though carried on by the_primores regni_, is rebellion against God. It is most ridiculous toallege, that a people considered as a body politic, are not under thesame obligation to their rightful sovereign, as when they are consideredas individuals, but may lawfully reject him, and set up another, if theyplease; so that he who one day is God's minister, next day hath no titleto that office, but if he claim it, must be treated as a traitor, whereby all security that can possibly be given to the most lawfulmagistrate, is at once destroyed. Thus, if the Chevalier had succeededin his late attempt, had gained the favor of the _primores regni_, andthereby mounted the _British_ throne; _Seceders_ must then, ofnecessity, either have quit their present principles, or then havesubjected to his yoke for conscience sake, under the pain of eternaldamnation. His being a professed Papist, and enslaved vassal of _Rome_, could not have warranted them to leave their place of subjection to himwhile owned by the civil society, and so they must have treated thepresent powers as usurpers and enemies to government, though they nowflatter them with the pretensions of an ill-grounded loyalty. Again, howabsurd and self contradictory to grant, that a minor part may not onlyrevolt, but also withdraw part of a prince's territories; and yet thatthe same party may not, when residing in the nation, refuse toacknowledge the lawfulness of an anti-scriptural power. This is to say, that people are no longer obliged to submit to authority, than they arein capacity to withdraw from, or withdraw part of their prince'sterritories from him, and so to justify their rebellion, by that whichcan only be a terrible aggravation of their sin. These, with a number ofother absurdities, natively flow from a denial of the distinctionbetween the providential and preceptive will of God, making the title ofthe lawful magistrate depend solely upon the will of the people. Nothingis more evident than this, that if the inclinations of the people, exclusive of all other qualifications, constitute a lawful magistrate, then (though he rules ever so agreeable to God's preceptive will), sosoon as this body (though in a most unjust and tyrannical manner) castshim off, he that moment for ever loses all title and claim to theoffice, and can no longer be regarded as a lawful magistrate. Aprinciple that in its nature and tendency is introductive of all anarchyand confusion, and with the greatest propriety deserves the encomium ofthe _anti-government scheme_. 

7. This anarchical system of principles, which destroys the above justand necessary distinction, is directly in opposition to the laudable andalmost universal practice of all nations, in ordaining and enactingcertain fundamental laws, constitutions and provisos, whereby the throneis fenced, the way to it limited, and the property thereof predisposed. The Scripture sufficiently discovers those restrictions and rules, whichGod himself has prescribed and laid down, for directing and determiningof his people's procedure about the erection of magistrates. And profanehistory abounds in discovering certain fundamental laws and conditionsto take place, almost in every nation, without conforming to which, nonecan be admitted to that dignity over them. But to what purpose are anysuch laws and constitutions, if this vague principle is once admitted, which cancels and disannuls all such provisos and acts? Why should_Moses_ have been so solicitous about his successor in the government of_Israel, Numb. _ xxvii, 15-17, if God had ordained the inclinations ofthe people alone should determine? Or to what purpose did _Israel_, after the death of _Joshua_, ask of God, who should be their leader, iftheir own inclinations alone were sufficient to determine it? If God hasdeclared, that the corrupt will of the people is the alone basis ofcivil power, then, not only are all state constitutions and fundamentallaws useless, because, on every vacancy of the throne, they not onlymust all give place to the superior obligation, the incontrollable law, of the uncertain inclinations of the body politic, but they are in theirnature unlawful; their proper use in every nation being to prevent allinvasion upon the government by unqualified persons, and to illegitimateit, if at any time done. So that, if the consent of civil society is theonly essential condition of government which God has authorized, notonly are all scriptural conditions and qualifications useless andunlawful, but also all human securities, either from intruders or forlawful governors, are unlawful, in regard the very design of them all isto oppose this grand foundation principle, the jure-divinity of which_Seceders_ have found out, and do confidently maintain. And thus, by theseceding scheme, is condemned, not only the practice of almost all othernations, determining by law, some indispensable qualifications thattheir rulers must have; but particularly the practice of these oncereformed lands, when reformation had the sanction, not only ofecclesiastic, but also of civil, authority, is hereby condemned. Scripture and covenant qualifications were then made essential to thebeing of a lawful magistrate, by the fundamental laws and constitutionsof the nations; so that however the inclinations of the people might run(as it soon appeared they were turned in opposition to these), yet, bythese laws, and in a consistency with that constitution, none could beadmitted to the place or places of civil authority, but such asprofessed, and outwardly practiced, according to reformation principles. See _Act_ 15th, _Sess. _ 2d, _Parl. _ 1649. And how happy we had been, ifwe had constantly acted in conformity to these agreeable laws, experience, both former and latter, will bear witness. How much betterhad it been for us to have walked in God's statutes, and executed hisjudgments, than by our abhorrence of them, and apostasy from them, toprovoke him to give us statutes that are not good, and judgments wherebywe cannot live (_Ezek. _ xx, 25), or have any comfortable enjoyment andpossession of the blessings and privileges of his everlasting gospel, asit is with us at this day. And yet, this is what _Seceders_ would haveus caressing, embracing and (with them) blessing God for, under thenotion of a present good; and so bless God for permitting his enemies(in anger against an ungrateful and guilty people) to overturn his workand interest, and establish themselves upon the ruins thereof; to blesshim for making our own iniquities to correct us, and our backslidings toreprove us, until we know what an evil and bitter thing it is to departfrom the LORD GOD of our fathers; to bless him (for what is matter oflamentation) that the adversaries of _Zion_ are the chief, and herenemies prosper, _Lam. _ i, 5: and all this abstractly, under the notion, of good, which comes very near the borders of blasphemy. 

But, moreover, the civil settlement at the revolution is also condemnedby this principle of theirs; not because of its opposition to acovenanted reformation, but in regard it includes some essentialqualifications required in the supreme civil ruler. The nations are, bythat deed of constitution, bound up in their election of a magistrate;and all Papists, such as marry with Papists, or do not publicly professthe Protestant religion, are declared incapable of the throne. So thatwe see the present law makes some other qualifications, besides theconsent of the body politic, essential to the constitution of a lawfulsovereign in _Britain_. From all which it is plain, that this principleof _Seceders_ is neither a reformation nor a revolution principle; letthen the impartial world judge whence it came. 

_Seceders_, in consequence of their contradictory and self-inconsistentsystem of principles, declare they cannot swear allegiance to a lawfulgovernment. They maintain the present to be lawful, yet (in Dec. Oftheir principles, _page_ 55th) they say, "The question is not whether itbe lawful for us to swear the present allegiance to the civilgovernment, which the Presbytery acknowledge they cannot do, seeingthere are no oaths to the government in being, but what exclude the oathof our covenants, and homologate the united constitution. " But seeingthey acknowledge that every constitution of government, that comprehendsthe will and consent of civil society, were it as wicked and diabolicalas can be imagined, is lawful--yea, as lawful as any that is mostconsonant to the preceptive will of God, having all the essentials ofhis ordinance; and seeing, because of the will and consent of thepeople, they own the present to be lawful, it is most surprising whythey cannot swear allegiance to it; their reasons cannot, in aconsistency with their principle, be sustained as valid. That thepresent oaths of allegiance and the oath of the covenants areinconsistent, is readily granted; but seeing the oaths of allegiancebind to nothing more than what they confess they are bound to forconscience sake, namely, to own the lawfulness of the government, and tomaintain it according to the constitution thereof (which is a duty owedby subjects to every lawful sovereign); and seeing that whatever is inthe oaths of allegiance contrary to the covenants, does not flow fromthem, abstractly considered, but from the constitution to which theybind (which constitution is sanctified by the people's acknowledgementof it). If, therefore, the covenants forbid a duty, to which they arebound for conscience sake, their authority in that ought not to beregarded. 

But certainly _Seceders_, who have found it duty to alter and model thecovenants, according to the circumstances of the times they live in, might have found it easy work to reconcile the oath of the covenantswith allegiance to a lawful government. The other part of their reasonis no less ridiculous and self-contradictory, viz. , "They cannot swearallegiance to the present government, because it homologates the unitedconstitution. " But is not this constitution according to the will, andby consent of, the body politic? and is it not ordained by theprovidential will of God? therefore, according to them, has all theessentials of a lawful constitution, which claims their protection, under pain of damnation. How great the paradox! they cannot swearallegiance, because they would bind them to acknowledge and defend alawful constitution. Is not active obedience, is not professedsubjection for conscience sake, an homologation of the constitution?Certainly they are, and that not in word only, but in deed and in truth. And what is the allegiance, but a promise to persevere in what they dodaily, and what they hold as their indispensable duty to do? To grantthe one, then, and refuse the other, is, in effect, to homologate oracknowledge the constitution, and not to acknowledge it, at the sametime, which is a glaring absurdity. 

But here, they would have people attend to their chimerical distinctionbetween the king's civil and ecclesiastical authority. They have made asuccessless attempt (in order to establish their antigovernment scheme)for the overthrow of a distinction, which Heaven has irreversibly fixed, between the preceptive and providential will of God; and, for the samepurpose, they will impose this distinction on the generation--a mereshift and artifice, which has no foundation nor subsistence any whereelse, but in their imagination, and serves for no purpose but to cheattheir own and others' consciences, and betray the cause of God. It isplain, that as a power, both civil and ecclesiastical, belongs to theessence and constitution of an English diocesan bishop, so the same isdeclared to belong now to the essence and constitution of an Englishking, who is the head and chief prelate among them all; and it is theirmanner to call themselves his bishops (not Christ's), as having theirpower, both ecclesiastical and civil, immediately from him, as thefountain of all power within his dominions So that there is no room forthis distinction of _Seceders_ here, unless they are such expertlogicians, as to distinguish a thing from that which is essential to it, and so from itself; but this is a destruction, not a distinction. _Seceders_ indeed presume and depend very much upon their abilities ofthis kind; for they can distinguish between the magistrate's office andits essential qualifications, which God has inseparably joined togetherin his word. They can distinctly pray for the head, author, authorizerand prime supporter, of abjured Prelacy and Prelates, that God wouldbless him in his government, and yet not pray for the Prelatesthemselves. They can pray very fervently and distinctly for the Britishand Irish parliaments, and yet not at all pray for the bishops, necessary and essential members there. And what is all this but to prayfor a nonentity, a mere creature of their own mind? They have neitherking nor parliament in their abstracted and imaginary sense, but doclearly distinguish themselves out of both. We might refer them to thatfamous and faithful embassador, and renowned martyr for the cause andtestimony of Jesus, Mr. _Donald Cargill_, in his last speech andtestimony, and let him determine the controversy (in this particular)between us. They will not be so bold as to say, that this honorablewitness died with a lie in his right hand. His words are these: "As tothe cause of my suffering, the main is, not acknowledging the presentauthority as it is now established. This is the magistracy I haverejected, that was invested with Christ's power; and seeing that powertaken from Christ, which is his glory, and made the essential of thecrown, I thought it was as if I had seen one wearing my husband'sclothes, after he had killed him. And seeing it is made the essential ofthe crown, there is no distinction we can make, that can free theconscience of the acknowledger from being a partaker of thissacrilegious robbing of God. And it is but to cheat our conscience, toacknowledge the civil power, for it is not the civil power only, that ismade the essential of the crown. And seeing they are so express, we mustbe plain; for otherwise, it is to deny our testimony, and consent to hisrobbery. " From these words it is evident, _first_, that Mr. Cargill wasno _Seceder_, or of their mind, in this particular; and _second_, that, at the time, there were some who did cheat and impose upon their ownconsciences, by distinguishing (where there was no room for distinction)between the king's civil and ecclesiastical authority--which distinctionwas condemned and testified against by all who were truly faithful toChrist and their own consciences, and tender of his honor and glory, bytheir unanimous rejection of that anti-christian and unlawful power; andthat when they had much more reason and temptation to fly to such asubterfuge for their safety, than _Seceders_ now have. And, _third_, from these words it is also clear, that Mr. _Cargill_ and that poor, distressed and persecuted people that adhered to him, rejected anddisclaimed the then authority, not so much because of their tyranny andmal-administrations, as on account of the unlawfulness and wickedness ofthe constitution itself (which was the prime original and spring of allthe wickedness in the administration), namely, because the kingarrogantly and sacrilegiously assumed to himself that power, which wasthe sole and glorious prerogative of Jesus Christ. And as to thedifference that _Seceders_ make between that and the present time (sincethe revolution), it is certain, that whatever greater degree of absolutesupremacy was then assumed by _Charles_ II, it does not vary the kind ofthat claimed, or rather conferred on and exercised, by the supremepowers, since the revolution (for _majus et minus non variant speciem_), nor acquit them of the guilt of robbing the Son of God, Jesus Christ, ofhis incommunicable prerogative and supremacy in and over his church, asthe only king and head thereof. Nor will the difference of times, whilethe constitution remains the same, while God remains the same, and truthand duty remain the same, nor yet any distinction that can be made, freethe conscience of the acknowledger, more now than then, from being apartaker (art and part) with the civil power, in this sacrilegiousrobbery. _Psal. _ l, 18: "When thou sawest a thief, then thou consentedstwith him, " &c. 

But passing this: seeing the above mentioned reasons, which _Seceders_allege why they cannot swear allegiance to the present government, whichthey assert is lawful and scriptural, cannot be sustained, some othersmust be sought for them: and they may be either, because they judgeallegiance itself unlawful; or rather, because then they would be boundby oath to continue faithful to this government in all changes that canhappen. Whereas now, they are free, and equally ready, in a fullconsistency with their principles, to profess their subjection toanother, were it even a popish pretender. For according, to them, aninfidel or papist may have a just and lawful authority over us, notwithstanding all, both the reformation and revolution laws, to thecontrary. If, therefore, the legislature would, in the oaths ofallegiance, insert this limitation, viz. So long as the body politic ispleased to acknowledge the supreme magistrate, they would find it easierto come over their other pretended and inconsistent difficulties. Forthe truth is, they cannot, in a consistency with their anti-governmentscheme, and with safe consciences, swear to any government, but withsuch limitation, in regard they cannot be sure, but he that is now ownedby civil society may be rejected, and another set up, who must beacknowledged. So they would be brought into an inextricable dilemma;either they must own them both to be God's ordinance, which is absurd;or then be perjured, by rejecting him to whom they had sworn; or thenincur damnation, by refusing obedience to him, who is set up by the bodypolitic. Such is the labyrinth of confusion and contradiction thisanarchical system leads into; a system that cancels all constitutions byGod and men anent civil government. 

8. This anti-government Seceding principle, destructive of saiddistinction between the providential and preceptive will of God, is bothcontrary to, and confuted by many approven scriptural examples; in whichthe Spirit of God testifies, that the actual possession of the throne, under the favor of providence, and by the consent of a majority of anation, may be in one, while the moral power and right of government isin another. The word of God acknowledges _David_ the rightful sovereignover all _Israel_, for the space of forty years (1 Kings, ii, 11; 1Chron. Xxix, 26, 27); seven of these he is said to have reigned in_Hebron_, and thirty-three in _Jerusalem_. During the first seven yearsof his reign at _Hebron_, there is a positive confinement of his actualrule to the tribe of _Judah_ only; 2 Sam. V, 5. And at the same time, _Ishbosheth_ is said to be made king over all _Israel_, and to havereigned two years. In agreeableness to Seceding principles, there is noreconciling these different texts. According to their scheme _David_ canwith no propriety be said to have reigned forty years over all _Israel_, seeing seven of the years were elapsed before he was actuallyacknowledged by all _Israel_, before providence put him in the actualpossession of all that extensive power. There is another known example, applicable to the present purpose, in the instance of _David_, duringthe rebellion of his unnatural son _Absalom_. According to the sacredstory, 2 Sam. Chap, xv, xvi, xvii, xviii, xix, it appears, that he waswholly ejected, both out of the hearts and territories of _Israel_, andnot only the throne, but the will and consent of the people given up to_Absalom_. But was _David_ therefore divested of his right and title?Though it is most contrary to scripture to suppose it; yet, according to_Seceders_, seeing _Absalom_ was king, by possession of the throne, andhad not only the power providentially put into his hand, but had it alsoby the consent of the people; it necessarily follows that _Absalom_, being a providential magistrate, his office and authority did equallyarise from, and agree to the preceptive will of God, and subjection andobedience, for conscience sake, was equally due to him, as to _David_, by the _Israelitish_ tribes. And so it was a damnable sin in _David_ tofight against him, as it could be no less than a resisting the ordinanceof God. The same may be said with respect to that other revolt, by theinstigation, and under the conduct of _Sheba_; 2 Sam. Chap. Xx. Butalthough, according to _Seceders_, he must also have been their lawfulmagistrate, the Spirit of God discovers the reverse, still acknowledgingthe right of government in all these changes to be in _David_. Anotherexample is in the case of _Solomon_, who was ordained or designed by Godexpressly for the kingdom of _Israel_. _Adonijah_ had obtained theascendancy, both in respect of actual possession, and the inclinationsand consent of the majority of the nation; the consent was general; 1Kings, i, 5, 7, 9, 11, 18, 25, and ii, 15. He had all to plead forhimself, which _Seceders_ make essential to the constitution of a lawfulking. He had got to the throne by providence, and had full admission andpossession, by the inclinations of the people. If then there is nodistinction to be made of those who are acknowledged by civil society, into such as are so by the preceptive will of God, and such as are so byhis providential will only--then _Solomon_ had no right nor title to thecrown; and the enterprise of _David_ and _Nathan_, &c. , of setting himon the throne, was utterly unlawful. Both they and _Solomon_ ought tohave acquiesced in the duty of subjection to _Adonijah_, as being theordinance of God. But this would have been opposite to the expressdirection of the Lord, appointing the kingdom to _Solomon_, "It was hisfrom the Lord, " as _Adonijah_ himself confessed. To the same purposemight be adduced, the instance of _Joash_, the son of _Akaziah_, who wasking _de jure_, even when _Athaliah_ had not only the countenance ofprovidence, but the consent of the people, in the possession of thekingdom; 2 Chron. Xxii, 10, 12. Again, the practice of nations, inowning those for their lawful sovereigns, who, by providence, were putfrom the actual exercise of their rule and authority, contributes toconfute this absurd notion. Thus, the people of _Israel_, who had risenup for _Absalom_, do even, when _David_ was out of the land, own him fortheir king. So, during the _Babylonish_ captivity, there are severalpersons noted as princes of _Judah_, whom the people owned, as havingthe right of government over them. With a variety of other instances, all discovering, in opposition to their anarchical system, that it isnot by the dispensations of providence, that the right and title of thelawful magistrate is to be determined. Moreover, as the AssociatePresbytery have so barefacedly belied the scriptures of truth, as toassert that there cannot be so much as an instance found in all thehistory of the Old Testament, of any civil members refusing, either byword or deed, an acknowledgment of, or subjection unto the authority ofany magistrate actually in office, by the will of the civil body:besides what have been already adduced, take these few followingexamples of many. After that _Saul_, by his disobedience to thecommandment of the Lord, had forfeited his title to the kingdom, he wasno more honored as king, by _Samuel_, the prophet; but, on the contrary, he openly testified to his face, that the Lord had rejected him frombeing king; 1 Sam. Xv, 26-35. Though he mourned over him as onerejected, yet he no more acknowledged him as clothed with the authorityas a lawful king; nay, the Lord having rejected him, reproves hisprophet for mourning for him, 1 Sam. Xvi, 1. From which, and the commandhe received to anoint _David_ in his stead, and that even while thecivil society did acknowledge, and was subject unto _Saul_, it appears, that the throne of _Israel_ was then regarded, both by the Lord and hisprophet, as vacant, until _David_ was annointed; from which time, in theeye of the divine law, he was the rightful king, and ought, inconsequence of the public intimation made by the prophet of _Saul's_rejection, to have been acknowledged as the Lord's Anointed by the wholekingdom of _Israel_. In agreeableness whereto, the scripture informs, that not only _David_ in expectation of the Lord's promise, resisted_Saul_ as an unjust usurper, but many among the tribes of _Israel_, whomthe Spirit of God honorably mentions, rejected the government of _Saul_, and joined themselves to him that was really anointed of the Lord; 1Chron. Xii, 1-23. Now, if the Lord did command, under pain of damnation, to give loyal obedience to all in the place of supreme authority, however wicked, while acknowledged by the body politic, he would notreject such, nor command to set up others in their room, nor approve ofthose who disowned and resisted them. But all this is done in thisinstance, which of itself, is sufficient to overthrow their scheme. Another instance is in 2 Chron. Xi, 13, 16, where the authority of_Jeroboam_ is rejected and cast off, even when acknowledged andsubmitted to by the nation of _Israel_, by the priests and _Levites_, and after them, by all such as did set their hearts to seek the Lord Godof _Israel_, through all the ten tribes; and this, because of hisabominable wickedness. Whereby it appears a commendable duty to refusethe lawfulness of the authority of wicked occupants, though acknowledgedby the majority of a nation. A similar example there is in the reign of_Baasha_, who could not by all his vigilance prevent many from castingoff his government; 2 Chron. Xv, 9. Again, there is an express exampleof _Elisha's_ disowning the king of _Israel_, even when the civilsociety owned him; 2 Kings, iii, 14, 15. He did not regulate his conductby providence, and the will of the people, but, in opposition to both, refused him that honor that is due to all that are really kings. Tothese may be added that notable example of _Libnah_, a city of thepriests, who could not but have knowledge by the law of their God whatwas their duty; 2 Chron. Xxi, 10. Here is an instance of a people'scasting off allegiance to a king, properly because of his apostasy andintolerable wickedness, whereby they bore testimony against him, anddiscovered what was the duty of the whole nation, on account of hisapostasy from the Lord. Their so doing was a most positive, actual andexpress condemnation, both of _Jehoram_ for his wickedness, and of thepeople for concurring, joining with him, and strengthening his hands init (even as _Noah_ by his faith and obedience is said to have condemnedthe antediluvian world; Heb. Ix, 7. ) And this their conduct andtestimony the Spirit of God justifies, and records to their honor. Thesefew of many that might be adduced, declare the impudence, as well asfallacy and imposture of _Seceders_ in this matter, and also justify theprinciples which they maliciously nick-name the anti-government scheme;and that for no other reason, but because it establishes the ordinanceof magistracy among a people favored by God with divine revelation, uponhis preceptive will, in opposition to their anarchical notions ofsetting it wholly upon the tottering basis of the corrupt will of man. And, to conclude this particular, how ridiculously absurd is it in themto insinuate, that, in the examples above, or others to be found insacred history, those persons did, notwithstanding their own practice inrejecting the authority of wicked rulers, still view it as the duty ofthe rest of the nation, to acknowledge them? This is pure jargon andnonsense, contrary both to reason and religion. By what law could theopposite practices of those that disowned, and those that stillcontinued to own the authority of unlawful rulers, be justified? Itcould not by the divine law, which never condemns that as sin in one, which it approves as duty in others in the same circumstances. Seeingtherefore these, in the instances above, are justified, the practice ofthose who continued to acknowledge the lawfulness of these wickedrulers, must be regarded as condemned, both by the divine law, and alsoby the practices of the above persons, which do all jointly concur inwitnessing, that they viewed it the duty of all the rest of the nation, to have done as they did. And from the whole, it appears a commendableduty for the Lord's people to disown the right and lawfulness of rulersset up in contradiction to the divine law. 

9. The iniquity of attempting to destroy the necessary distinctionbetween the providential and preceptive will of God in the matter ofmagistracy, appears from God's express disallowance of some whomprovidence had actually exalted to the supreme command over a people;_Ezek. _ xxi, 27: "I will overturn, &c. " Although this may have anultimate respect to Christ, yet it has also a reference to the rightfulgovernors of _Judah_, when disposessed of their right by theprovidential will of God. And here the Lord threatens the execution ofhis judgments upon the unjust possessor. See also _Amos_ vi, 13; _Hab. _ii, 5, 6; _Nah. _ iii, 4, 5; and _Matth. _ xxvi, 52. By all which itappears, that the supreme lawgiver states a real difference betweenthose who are only exalted by the providential will of GOD, and notauthorized by his preceptive will; and therefore it is impossible thatthe office and authority of them both can equally arise from, and agreeto the precept. Again, in _Hos. _ viii, 4, "They have set up kings, butnot by me; they have made princes, and I knew it not, " is thisdistinction showed, as with the brightness of a sun-beam, so that hethat runs may read it. The LORD by his prophet here charges this peoplewith horrid apostasy, in changing both the ordinances of the magistracyand the ministry, particularly, although the LORD commanded, if theywould set up kings, they should set up none but whom he chose; _Deut. _xvii, 15. Yet they had no regard to his law. This charge seems to haverespect to the civil constitution among the ten tribes after theirrevolt from the house of David; not simply charging their revolt onthem, but that after their secession, they did not consult GOD, nor actaccording to his precept, in their setting up of kings. As nothing canhappen in the world, but by the course of providence; and as all thingsare known unto GOD, in respect of his omniscience, the text cannotrespect either of these. The true import of the charge then is, theyhave set up kings, but not according to the law and preceptive will ofGOD; and therefore he neither did nor would approve either them or theirkings. Hence the prophet charges this as one cause of their nationaldestruction. Here then it is undeniably evident that GOD himselfestablishes that distinction pleaded for; and it is therefore mostwicked to assert, as _Seceders_ do, that it is altogether groundless andabsurd. Again, this text discovers, that all kings that are set up andacknowledged by civil society, are not agreeable to the preceptive willof GOD, or, as such, approven by him, as they have falsely asserted: forhere the LORD declares, that _Israel_ had set up kings that were notagreeable to his precept: and the charge respects their authority, thevery deed of constitution. To say then, that all providentialmagistrates are also preceptive, is directly to give the GOD of truththe lie. Moreover, this plainly intimates, that all such providentialmagistrates as are not set up in agreeableness to the precept; aredisallowed and condemned by GOD, and therefore GOD commands to put awaythe carcasses of such kings, as, because of the blind consent of civilsociety, were little better than adored by the people, _Ezek_. Xliii, 9, "that he might dwell in the midst of them forever;" and therefore hedeclares it the sin, and so the cause of the people's ruin, as in theabove text: and also in _Hos. _ v, 11, "_Ephraim_ is oppressed;" becausehe willingly walked after the commandment, deliberately and implicitlyfollowed every wicked ruler set up by civil society. It is but aperverting and abusing the above text, to plead that it is only acondemnation of _Israel_, for not consulting the LORD in making choiceof their kings, but no condemnation of them for setting them up, andacknowledging them, in contradiction to the LORD'S choice, as plainlylaid before them in his preceptive will. And it is very contradictory, to acknowledge it a sin, not to consult God, and yet to assert that itis a matter of indifference as to the validity of their office, whetherhis counsel be followed or not, which it must be, if, as their principlebears, the being of the magistrate's office and authority is equallygood and valid, when contrary, as when agreeable to the commanding willof God. But if, as is granted, it be a sin not to consult God in thechoice of magistrates, it must needs be a great aggravation thereof, after consulting him, to reject and contemn his counsel, and openlycontradict his positive command, by constituting kings in opposition tohis declared will, which is evidently the sin charged upon _Israel_, andthe reason why he disclaims all such; and therefore, according to thatknown and approven rule, that wherever any sin is forbidden andcondemned in scripture, there the contrary duty is commanded andcommended; it follows, that the setting up of rulers, in opposition tothe express command of God, being here condemned, the contrary duty iscommended, namely, a disowning of all such rulers; for, if it be a sinto set up rulers, and not by God, it must also be a sin to acknowledgethem when so set up, in regard it is a continuing in, and approving ofthe sin of that wicked erection; although such an acknowledgment mayindeed be agreeable to their principle, which gives to the creature aprerogative above the Creator. From the whole it may already appear, what reason the Presbytery have for testifying against _Seceders_, formaintaining such a corrupt doctrine; a doctrine, which they very justlyacknowledge (p. 87) cannot be established, but by the overthrow of thisdistinction between the providential and preceptive will of God; adistinction, that as they shall never be able to overturn by all theirimpotent and impious attacks: so it will to all ages stand as a strongbulwark, inviolably defending the truth here contended for by thePresbytery. 

4. The Presbytery testify against this anti-government principle of the_Secession_, as being contradictory to, and inconsistent with thereformation principles, and covenanted obligations, whereby thesenations, in agreeableness to the law of God, bound themselves tomaintain all the ordinances of God in their purity, according to theiroriginal institution in the scriptures of truth. The Seceding scheme (ashas been noticed formerly) is, that whomsoever the bulk of the nation, or body politic, set up, and providence proves auspicious and favorableto, is the lawful magistrate, to be owned and submitted to forconscience sake. The inconsistency of which tenet with reformationprinciples, may appear from viewing and comparing therewith thecoronation oath, _James VI, Parl. _ 1, _cap. _ 8, where it is ordained asa condition _sine qua non_, that all kings, princes, and magistrates, shall at their installment solemnly swear to maintain the true religionof Jesus Christ, and oppose all false religions. So also _James VI, Parl. 1, cap. _ 9th, which ordains, that no person may be a judge ormember of any court that professes not the true religion. Also _CharlesI_, _Parl. _ 2, _sess_ 2d, _Act. _ 14, it is ordained, that before theking be admitted to the exercise of his royal power, he shall givesatisfaction to the kingdom anent the security of religion: and so thesame parliament, _Act_ 15th, 1649, express themselves (referring to thecoronation oath above mentioned): "The estates of parliament judging itnecessary, that the prince and people be of one perfect religion, appoint, that all kings and princes, who shall reign or bear rule withinthis realm, shall at the receipt of their princely authority, solemnlyswear to observe in their own persons, and to preserve the religion, asit is presently established and professed. And they ordain, that beforethe king's majesty who now is, or any of his successors, shall beadmitted to the exercise of his royal power, he shall, by and attour theforesaid oath, declare by his solemn oath, under his hand and seal, hisallowance of the National Covenant, and of the Solemn League andCovenant, and obligation to prosecute the ends thereof in his stationand calling; and that he shall consent, and agree to acts of parliament, enjoining the Solemn League and Covenant, and fully establishingPresbyterian government, the Directory for worship, Confession of Faith, and Catechisms approved by the General Assembly of this kirk, andparliament of this kingdom--and that he shall observe these in his ownpractice and family, --and shall never make opposition to any of these, or endeavor any change thereof. Likeas, the estates of parliamentdischarge all the lieges and subjects of this kingdom to procure orreceive from his majesty any commissions or gifts whatsoever, until hismajesty shall give satisfaction, as said is, under the pain of beingcensured in their persons and estates, as the parliament shall judgefitting. And if any such commissions or gifts be procured or received byany of the subjects before such satisfaction, the parliament declaresand ordains all such and all that shall follow thereupon, to be void andnull. " And the same session, _Act_ 26th, it is in short ordained, thatnone shall bear any place of public trust in the nation, but such ashave the qualifications God requires in his word. Thus, in the prefatorypart of the act, they say, "The estates of parliament taking intoconsideration, that the Lord our God requires that such as bear chargeamong his people, should be able men, fearing God, hating covetousness, and dealing truly: and that many of the evils of sin and punishment, under which the land groans, have come to pass, because hitherto theyhave not been sufficiently provided and cared for, " &c. (And afterwardin the statutory part), "Do therefore ordain, that all such as shall beemployed in any place of power and trust in this kingdom, shall not onlybe able men, but men of known affection unto, and of approved fidelityand integrity in the cause of God, and of a blameless Christianconversation, " &c. To the same purpose, _Act_ 11th, _Parl. _ 2d, _Sess. _3d, entitled _act for purging the army_. See also the coronation oath, of _Scotland_, as subscribed by _Charles II_, at _Scoon_, 1650. Allwhich, and many other fundamental laws of the like nature, made in timeof reformation, show the principles of our reformers to have been quitedifferent from those of _Seceders_ anent civil government: and that toconstitute lawful magistrates, they must of necessity have scripturaland covenant qualifications, besides the consent of the people. Withwhat face then can they pretend to have adopted a testimony forreformation principles, and to be of the same principles with our latereformers? The vanity of this pretense will further appear, by comparingtheir principles with the Solemn League and Covenant, with every articleof which they are inconsistent. They profess the moral obligation of thecovenants, and yet at the same time maintain the lawfulness of everyprovidential government, whether popish or prelatic, if set up by thebody politic. But how opposite this to the _first_ article, obligingconstantly to endeavor the preservation of the reformed religion? Can itbe consistent therewith, to commit the government of the nations to asworn enemy to the reformation? or, with that sincerity which becomesthe professors of Christ, to plead the lawfulness of an authority raisedupon the overthrow of the reformed religion? No less opposite is it tothe _second_ article, which obliges, and that without respect ofpersons, to endeavor the extirpation of popery, prelacy--to maintain andplead for the lawfulness of that which establishes or supports prelacyor popery in the nations. This appears rather like a sincere endeavor inthem to promote whatever is contrary to sound doctrine, and the power oftrue godliness; and that, because an apostate people approves thereof, contrary to _Exod. _ xxiii, 2: "Thou shalt not follow a multitude to doevil. " Again, the _third_ article binds to preserve the rights ofparliaments, and the liberties of the kingdoms, and the king's authorityin the preservation and defense of the true religion. But howinconsistent is it therewith, to own and defend an authority that in itsconstitution and habitual series of administration, is destructive ofall these precious and valuable interests? It is full of contradiction, and a mocking both of God and the world, to pretend to own and defendthe destroyers of the true religion, in the defense of religion, as_Seceders_ do in their mock acknowledgment of such as are sworn tomaintain Prelacy, in opposition to the reformed religion. Thecontradictoriness of this principle of theirs to the _fourth_ article, needs no illustration. Again, the owning of an authority, which isreared up and stands upon the footing of the destruction of thecovenanted union, and uniformity of the nations in religion can never beconsistent with the _fifth_, article, which binds, to an endeavoring, that these kingdoms may remain conjoined in that firm covenanted unionto all posterity. In like manner, as the _sixth_ article obliges to adefending of all that enter into that League and Covenant, and never tosuffer ourselves to be divided, and make defection to the contrary part;it must be a manifest contradiction thereto, not only to defend such asare enemies to that covenant, but even in their opposition thereto. Andit is a making defection to the contrary part, and from that cause andcovenant with a witness, to plead the lawfulness of the nationalconstitution, which is established upon the ruins of a covenanted workof reformation, as _Seceders_ do; whose principle and practice, inopposition to what is professed in the conclusion of the covenant, aswell as what was the very design of entering into it, is, instead of agoing before others, in the example of a real reformation, a corruptingof the nations more and more, and going before them in the example of areal apostasy and defection from the reformation, so solemnly sworn tobe maintained in this covenant; and a teaching of them to appointthemselves a captain, to return to their anti-christian bondage. 

Upon the whole, as the Presbytery ought to testify against this newscheme of principles, respecting the ordinance of magistracy; theytherefore, upon all the grounds formerly laid down, did, and hereby dodeclare, testify against, and condemn the same, as what is, indeed, anew and dangerous principle, truly anti-government, introductory ofanarchy and confusion, of apostasy and defection from the covenantedwork of reformation, the principles by which it was carried on andmaintained, and acts and laws, by which it was fenced and established;and what is flatly opposite to, and condemned by the word of divinerevelation, in many express and positive precepts, and approvenexamples, agreeable thereto, as well as by our solemn nationalcovenants, founded upon, and agreeable to the said word of divinerevelation. And finally, let this be further observed, that as it was abeautiful branch of our glorious reformation, that the civil governmentof this nation was modeled agreeable to the word of God; and that theright of regal government was constituted, bounded and fixed by anunalterable law, consonant to the word of God, and sworn to beinviolably preserved both by king and people: so the _AssociateBrethren_, by their doctrine on this head, which is inconsistent withour uncontroverted establishment, and fundamental laws, excluding fromthe throne all papists and prelatists, have counteracted a mostimportant point of the covenanted reformation, and opened a wide door to_Jacobitism_. For, if every one is bound to acknowledge implicitly anygovernment, in fact, that prevails: then, if a party in these nationsshould rise up, and set a _popish_ pretender on the throne, according totheir doctrine, all should be obliged to subject to him; and it would besinful to impugn the lawfulness of his authority, although that, bybeing popish, he is destitute of the essential qualifications requiredof a king, not only by the word of God, but by the national constitutionand laws, in order to make him a lawful sovereign to these nations. 

2. The Presbytery testify against the Associate Presbytery, now calledSynod, for their wronging, perverting and misapplying the blessedscriptures of truth in many texts, in order to support their erroneoustenet: namely, that the word of God requires no qualifications asessential to the being of a lawful Christian magistrate: but thatwhosoever are set up, and while they continue to be acknowledged bycivil society, are lawful magistrates, though destitute of scripturequalifications, and acting in a manifest opposition to the revealed willand law of God. 

The texts of scripture used by them, do prove this general proposition, viz. , That it is the duty of the people of God to obey and submit tolawful rulers in their lawful commands: and that it is utterly unlawfuland sinful to oppose such lawful authority. But none of these textsquoted by them, prove, that it is the duty of the people of God, blessedwith the knowledge of his revealed will, to submit to, and obey, forconscience sake, an authority that is sinful, and opposite to therevealed will of God, both in its constitution and general course ofadministration. Nor do they prove, that a prelatical, Erastian or popishgovernment, is a lawful government, either expressly, or by right ofnecessary consequence, over a people, who either do, collectivelyconsidered as a church and nation, or are bound to profess all the partsof the true religion, and to maintain all the divine ordinances in theirpurity: nor do they prove, that any can be lawful rulers over theseChristian and covenanted nations, who want the essential qualificationsrequired by the word of God, the covenants, and fundamental laws of thekingdoms: or that it is sinful in the people of God, to say so much, intestifying against the joint and national apostasy from God and thepurity of religion. Particularly, The first text they adduce is, _Prov. _ xxvi, 21: "My son, fear, thou theLord and the king, and meddle not with them that are given to change. "It is granted, that this scripture enjoins all those duties that, in aconsistency with the fear of the Lord, a people owe to their rightfulkings. But nothing can be more absurd, than to extend the command to allthat bear the name of kings, who are acknowledged by a nation as kings, and while they do so own them, though their constitution should be mostanti-christian, and they justly chargeable with unparalleled evils notonly in their private character, but in their public conduct: be theyidolaters, adulterers, blasphemers, sabbath-breakers, murderers, invaders, and avowed usurpers of the throne, crown and scepter, andincommunicable prerogatives of Christ, the glorious King of Zion, setting themselves in the temple of God, and exalting themselves aboveall that is called God, by dispensing with his laws, and, in placethereof, substituting their own wicked laws, whereby they establishiniquity, and enjoin, under severe penalties, the profanation of thename, day and ordinances of the Lord. This command must certainly beunderstood in a consistency with the duty and character of one that isresolved to be an inhabitant of the Lord's holy hill, _Psal. _ xv, "Inwhose eyes a vile person is contemned. " It must be consistent with thefear of the Lord, which can stand very well with a fearing and honoringall who are really kings; but a flat contradiction thereto, to fearevery vile person, because it is the will of civil society to set him upin the character of king. Till therefore Seceders prove, either thatkings are under no obligation to obey the law of God themselves, and sonot liable to its sanction and penalty, in case of disobedience; orthen, that the favor and approbation of civil society can justify adispensing with the law of God, they will never be able to prove fromthis, nor any other text, that such as are guilty of any crime declaredcapital in the word of truth have a right and title to that fear, honorand obedience, that is due to lawful kings, even though they areacknowledged by civil society. And so this text makes nothing for, butagainst their darling tenet; and their explication thereof is evidentlya wresting of scripture, making it speak in their favor, contrary to thescope and meaning of the Holy Spirit therein. And their inviduousinsinuation, that all who differ from their opinion, do likewise departfrom the fear of the Lord, is but a further evidence of their abuse ofscripture, while it is at the same time utterly false. See Mr. Knox'shistory, p. 422, 1st _Book of Discipline, cap. _ 10, 11. 

A _second_ text abused, for supporting their forementioned principle, is_Eccles. _ x, 4: "If the spirit of the ruler rise up against thee, leavenot thy place, for yielding pacifieth great offenses. " As formerly, sohere they assert, that this text refers to any rulers presentlyacknowledged by the civil society, and that the rising of the ruler'sspirit must be understood as groundless, and so sinful, and necessarilycomprehends any wrath or wrong that a subject may meet with unjustly atthe ruler's hand, upon personal or religious accounts. That yet, notwithstanding, the subject (in the use of lawful endeavors for his ownvindication) must continue in subjection and obedience to the ruler, inlawful commands, while the civil state continues to acknowledge him; andthis, as the only habile mean of convincing the ruler of his error, andpreventing further evils. 

But, as the reason which they there allege, does not necessarilyconclude and prove this rising of spirit in the ruler to be sinful; sothe whole of their application and gloss built upon it, is invalidated;and, moreover, is a condemnation of the principles and practice of ourreformers, and sufferers for the cause and truths of Christ, in the latetimes, when they left their place of subjection, and took up arms indefense of their religion, liberties and lives. 

Their explication is also self inconsistent; for, if this rising ofspirit necessarily comprehends any wrath or wrong, on personal orreligious accounts, then there must be a yielding, or keeping the placeof subjection, not only in lawful commands, but in all matters, whetherlawful or not; otherwise, this yielding cannot be supposed to answer theend designed. For though a subject should yield in all otherparticulars, yet, unless he also yield in that particular, on which therising of the ruler's spirit is grounded, his yielding cannot pacify theruler's wrath. So all the subjection, they contend, the sufferers gave, particularly in the beginning of the late persecution, to the thenrulers, did not, nor could, pacify their wrath, because they would notgive up with their conscience and all religion, which was the veryfoundation of the rising of his spirit against them; though, accordingto their explication of the text, this was what they should have done, and so have pacified the ruler's wrath. It is but a mere shift to tellthe world, that it is only in lawful matters they are to yield; theyielding must surely correspond to the rising of the spirit spoken of. But with such deceitful shifts are they forced to cover over a doctrine, which, if presented in its native dress, would not meet with such readyreception. But in opposition to their strained interpretation of thetext, the ruler must be understood a lawful ruler, who is the ministerof God for good--one who has not only moral abilities for government, but also a right to govern. And as a subject may be keeping his place ofsubjection to a righteous ruler, and yet be guilty, in his private orpublic character, of what gives just offense, and occasions the ruler'sspirit justly, and so not sinfully, to rise against him--thus, one maybe guilty of many criminal mismanagements in the discharge of his publictrust, guilty of profaning the name of God or his day, or of riot, excessive drinking, &c, without having any thought of casting off theauthority of his ruler--so, when a person has hereby provoked the spiritof his ruler, this divine precept teaches the party offending not toaggravate his offense, by attempting (though able) to make good hispart, or rebel against his sovereign, but to yield, acknowledge hisguilt and trespass, and submit to such punishments as the lawful rulershall justly inflict, according to the degree and quality of theoffense; whereby only, the ruler will be satisfied. Agreeable to this, is that parallel text, _Eccles. _ viii, 2, 3: "I counsel thee to keep theking's commandment, and that in regard of the oath of God: Be not hastyto go out of his sight; stand not in an evil thing. " On the whole, itmust be a great abuse of Scripture, to wrest a divine precept, whichdirects subjects to submit to such punishments as their lawful rulershall justly lay them under for their offenses, to the support of thisanti-scriptural notion, viz. , that every wicked person, whom themajority of a nation advances to the supreme rule, is the minister ofGod, to whom obedience is due, under pain of eternal damnation, as isdone with this text. 

A _third_ scripture, perverted to support the above principle, is _Luke_xx, 25: "Render therefore to _Caesar_ the things which be _Caesar's_, and unto God the things which be God's. " From this, _Seceders_ imaginestrongly to fortify their cause. But, from a just view of the text, itwill appear, that the answer given by Christ contains no acknowledgmentof _Caesar's_ title to tribute, or of his authority as lawful. It isbeyond doubt, that the question was captious, and that the design of theScribes and Pharisees, in proposing it to Christ, was to have himensnared in his words. This they thought themselves sure of, whether heshould answer positively or negatively. For if positively, and sorecognize and acknowledge _Caesar's_ title, then they would haveoccasion to accuse him to the people, as an enemy to the laws, libertyand honor, of the _Jewish_ nation. This is evident from ver. 26: "Andthey could not take hold of his words before the people. " And then, ifhe should deny that it was lawful, they would have an opportunity orpretense of delating and delivering him to the _Roman_ governor, as anenemy to _Caesar_. They seem, however, to have been confident, that hewho taught the way of God in truth, without regard to any, would neverinculcate it as a duty for them to give tribute to _Caesar_, subjectionto whom, as their lawful governor, for conscience sake, was so contraryto the divine law given to the _Jews_, respecting their magistrates; andif so, they would not miss of sufficient accusation against him. Buthere infinite wisdom shone forth, in giving such an answer as declaredtheir wisdom to be but folly, and at once disappointed all theirmalicious hopes; an answer which left _Caesar's_ claim unresolved, as toany positive determination whether it belonged to him or not. Thequestion is in direct terms. Our Lord does not directly answer to thequestion, in the terms proposed by the wicked spies. He neitherexpressly says it is lawful or unlawful to pay it, but gave his answerin such terms as they could not from it form an accusation against him, either to the people or to the governor. He, in general, teaches to give_Caesar_ all things that, by the law of God, were due to him; at thesame time enjoining them that, under pretense of giving to men theirdemands, they rob not God of what was his due, namely, a conscientiousregard to all the laws he had given them, and universal obedience to allhis commands, without regard to persons of any station. And it iscertain, that _Caesar_ was a proud, aspiring, idolatrous and bloodyusurper (like the king of _Babylon_, Hab. Ii, 5, for which causes theLord denounces fearful wrath and judgments against him, Hab. Ii, 7-14), having no other right to the most part of his dominions, than the Lord'sprovidential disposal, which sometimes makes "the tabernacles of robbersprosper; into whose hand God bringeth abundantly;" Job xii, 6. "And fortheir sins gives _Jacob_ to the spoil, and _Israel_ to the robbers;"Isa. Xiii, 24. "And giveth power to the beast, to continue forty and twomonths, and to have power over all nations;" Rev. Xiii, 5, 7. So that, by looking into the divine law, which determines every one's due, according to their just character, and of which they could not beignorant, they might see that he had a just title to all that was due toan usurper, idolater and murderer. That the _Jewish_ coin did bear_Caesar's_ image, could be no evidence of his being their lawfulsovereign, seeing it is most common for the greatest usurpers andtyrants to stamp their image upon the coin of the nations they tyrannizeover. And though it be granted that the _Jews_ had, by this time, consented to _Caesar's_ usurpation, yet that could not legitimate histitle, nor warrant their subjection to him for conscience sake, seeingthey could not consent to his authority, but in express contradiction tothe many plain and positive scripture precepts, given by God unto them, as has been seen above. It is, therefore, violence done to the text (asalso opposite to the sentiments of some eminent divines on the place), to say that it contains a command to pay tribute to _Caesar_; and itwould appear from Luke xxiii, 2, that the _Jews_ themselves did notunderstand it so. It may be further observed, that this is not the onlyinstance where our Lord, in infinite wisdom, declined to give directanswers to the ensnaring questions of his malicious enemies. See Johnviii, 3-12; Matth. Xxi, 23-28; John xviii, 19-21, where are questions ofa similar nature, proposed with the same hellish intention, and allanswered by him in like manner. In each of which, _Seceders_ might, onas good ground as in the answer to the question anent tribute, say thatChrist did shift and dissemble the truth. But the least insinuation ofsuch a charge cannot be made from any of these answers, without thegreatest blasphemy. 

A _fourth_ text used by them for maintaining their erroneous scheme, isRom. Xiii, 1-8. Without animadverting upon every part of theirexplication of this place of holy writ, it is sufficient to observe: 1. That the power here spoken of by the apostle, is not a _physical_, but a_moral_ power; a power that is lawful and warranted, in regard ofmatter, person, title or investiture. A legitimacy in each of these mustgo to the making of a moral power; and an illegitimacy in any of theseis an illegitimacy in the very being and constitution, and so a nullityto the power as moral, a making it of no authority. As the text speaksonly of this moral power, so it excludes every unlawful power (see Mr. _Gee_ on magistracy, on this text). 2. That the _being_ of God, or theordination God here spoke of, is not a being of God _providentially_only, but such a _being of_ God as contains in it his institution andappointment, by the warrant of his law and precept; so that themagistrates to whom the apostle enjoins obedience, are such as are setup according to the preceptive ordination and will of God, as is evincednot only by the author referred to above, and other divines, but whatsufficiently appears from the context, where the subjection enjoined, and resistance forbidden, with their respective reasons, are what canonly be spoken with respect to powers ordained by the preceptive will ofGod. Again, by considering the office and duty of the powers, and theend of their ordination, as described, ver. 3, 4, which by no meansagree to any but those moral powers ordained by the preceptive will ofGod, it appears a manifest abuse of this text, to apply it to every oneadvanced by providence to the place of supreme rule, not only withoutany regard, but in direct opposition to the preceptive will of God. Itis most absurd and self-contradictory in professed testimony bearers fora covenanted reformation, to apply this text in a way of pleading thelawfulness of an Erastian, anti-christian constitution, that isdestitute of all those qualifications already mentioned (and alwaysincluded in the scriptural definition of a lawful magistrate), asnecessary to constitute a moral power, viz. , in regard of matter, person, title or investiture, &c. But of the power which they sozealously plead for, the matter is unlawful, being Erastian, partlycivil, partly ecclesiastical, by the united constitution. The personinvested with this supreme power, is one who is declared incapable, bythe fundamental laws and covenanted constitution of the nations; themanner of investiture, and terms on which the crown is held, sinful--theconstitution being in an immediate opposition to the unalterableconstitution of the kingdom of the _Messias_, and founded on thedestruction of the covenanted reformation. And it may be added, that itis unlawful, as to the exercise and application of it, which has beenall along in opposition to all _true_ religion, and a grievousoppression of the church, the kingdom of Christ, in the libertiesthereof. And it must be so; for the tree must be made good, before thefruit can be such. By all which it appears, there is a nullity in thepower as moral, being so very opposite to the revealed will of God. Andfrom what is said, it is obvious that this scripture gives nocountenance to their corrupt scheme, but furnishes with strong argumentsagainst it. 

A _fifth_ scripture adduced is, Titus iii, 1: "Put them in mind to besubject to principalities and powers, " &c. As _Seceders_ apply this textto the same purpose, and explain it in the same manner, as they havedone those others above mentioned, so what is already said is sufficientto discover the deceit of their use and explication thereof. The powersand magistrates the apostle requires subjection to, are only such as areso in a moral sense; none but such are accounted powers and magistratesin the sense of the text. The apostle must mean the same powers here hedescribes in Rom. Xiii, 1-3, &c. , otherwise he contradicts himself, which must not be admitted; and the powers he there speaks of, are moralpowers, i. E. , such as have not only proper abilities for government andrule, but also a right of constitution, impowering them to use theirabilities for that purpose. How can one be expected or said to be the_minister_ of God _for good_, or a _terror to evil doers, and a praiseto them that do well_, if he is so disposed and inclined, as to lovethat which is evil, and hate that which is good, and so actually is apraise to evil doers, and a terror to such as do well? To suppose anysuch thing, is to overthrow the universally established connectionbetween cause and effect, the means and the end. And so much (namely, that the powers there spoken of are moral powers), _Seceders_ are forcedto grant in their explication of Rom. Xiii. Say they, "The text speaksonly of powers in a moral sense. " And this concession at once destroystheir scheme, and confirms what the Presbytery plead for, namely, thatnone are lawful powers but such as are so according to the preceptivewill of God in his word; which certainly, in the judgment of all _whowould deal reverently with the oracles of God_, is, in this case, a rulefar preferable "to the remainders of natural light, in the moraldictates of right reason, " from which _Seceders_ fetch the institutionof this divine ordinance of magistracy, and on which they settle it, ason (what they call) "the natural and eternal law of God;" preferringthat to the plain, perfect and complete, revelation of God's will in hisword. 

The _last_ text used by them, is, 1 Pet. Ii, 13 to 17, the import ofwhich, they say, is, that all who have a constitution by consent of thecivil society, are to be subjected to for the Lord's sake, as having aninstitution from him: and that, however seldom they were inclined oremployed in the discharge of the duties proper to their office. It maysuffice to observe, that while the apostle is here speaking, as in theabove texts, of moral powers, as above described, it is evident, that by_every ordinance of man_, can only be meant the different kinds andforms of civil government, and governors set up by men, to each of whichthe apostle exhorts to a submission, providing, that in the setting upof these, they acted agreeably to the general laws and rules appointedby God in his word, both respecting the constitution of government, andthe qualifications of governors. Then, as they bear the stamp of divineauthority, they were to be submitted to for the Lord's sake. But whatmanifest abuse of scripture is it, to allege with them that the inspiredapostle exhorts to submit to every monster of iniquity, if only set upby the civil society, though perhaps guilty of a number of crimes thatby the law of God, and laws of men founded thereon, are punishable by asevere death? Sure, such can never have a title to that obedience whichis due to the ordinance of God, who have not so much as a title to liveupon the earth. Moreover, let it be considered, that in the above citedtexts, the spirit of God enjoins either that obedience and subjectionthat is due to lawful magistrates, or that subjection only which is fora time, by an extraordinary and special command, such as Jer. Xxix, 7, given to conquerors and usurpers, having no right but what isprovidential. If the first, then they cannot intend any but those moralpowers who are said to be of God, in respect of his approbative andpreceptive will. If the last, then these texts are not the rule ofobedience to lawful rulers, who are set up qualified, and governaccording to the law of God. But that these texts can only be understoodof the first, is evident from this, that in them not only is the office, duty and end of the civil magistrate as particularly described, as theobedience and subjection commanded; but the one is made the foundation, ground, and reason of, and inseparably connected with the other. Andtherefore it was, that the renowned witnesses for Christ and hisinterest, contended so much for reformation in the civil magistracy andmagistrate, in an agreeableness to the original institution of thatordinance, and endured so great opposition on that account. 

To conclude this: as it is evident these texts give no countenance tothe corrupt scheme of _Seceders_, but always suppose the power, to whichsubjection and obedience for conscience sake is enjoined to be lawful, in regard of matter, person, title, &c. So the Presbytery cannot buttestify against them for perverting and wresting the scriptures oftruth, to a favoring of their anarchical and anti-scriptural tenet, andfor their so stiffly and tenaciously pleading for avowed apostasy anddefection (which is the whole scope and amount of their declared schemeof politics), viz. , that it is lawful for posterity to turn back towhere their forefathers were, giving up with many precious truths, andfurther attainments in reformation, valuable and necessary, acquired atthe expense of much zeal, faithfulness and treasure, and handed down tous, sealed by the spirit of God upon the souls of his people, as hiswork and cause; and on public scaffolds and high places of the field, with the dearest blood of multitudes of Christ's faithful witnesses, wholoved not their lives unto the death. And this, in express contradictionto the land's solemn covenant engagements to the Lord, for maintainingand holding fast that whereunto we had attained. For notwithstanding allthe regard and deference _Seceders_ profess to the covenants andreformation principles, they are, all the while, directly pleading indefense of the same cause, advancing the same arguments to support it, and likewise giving the same corrupt and perverted explication of theabove texts of scripture, that the merciless and bloody murderers andpersecuters did, in the late tyrannous times, in their stated oppositionto the cause and interest of glorious Christ, together with the indulgedwho took part with them, in opposing the kingdom and subjects of Zionsexalted King. And as [pity it is] _Seceders_ have pleaded the cause ofmalignants, and, rubbing the rust from their antiquated arguments, havepresented them with a new lustre; so the Presbytery, in oppositionthereto, are satisfied to plead the same cause, with the same argumentsand to understand these scriptures in the same sense as was done by thewitnesses for reformation, whom the Lord honored to seal his truths withtheir blood, as is sufficiently confirmed from the Cloud of Witnesses;where their concurring testimonies are harmoniously stated, upon theirdisowning the authority of the then anti-christian and Erastiangovernment, even when acknowledged by the bulk and body of the nation, both civil and ecclesiastical. Whence also it is evident, that thepersecution was not the cause of their casting off that authority; butthat authority's assuming and usurping the royal prerogatives of Christ, the church's Head, was the cause of their disowning it; and then theirrefusing to acknowledge foresaid authority, was the cause of all theirpersecution. 

3. The Presbytery testify against foresaid Associates, on account oftheir corruption in worship; particularly, in the duty of prayer, bothas practiced by their ministers, and by them enjoined upon their people. 

Wherein, in an inconsistency with a faithful testimony against thedeclared enemies of the church's head and king, they affect to express asuperlative loyalty unto the prelatic possessors of power, not muchdiffering from the forms imposed upon, and observed by the Erastianchurch. The Presbytery acknowledge it duty to pray for all men, in thevarious stations of life, as sinners lost, of the ruined family of Adam, standing absolutely in need of a Savior, that they may be saved and cometo the knowledge of the truth; as is enjoined, _Tim. _ ii, 1, 2. Whichyet must not be understood in an unlimited sense, but with submission tothe will of God, if they belong to the election of grace. Nay, theyacknowledge it indispensable duty, as to pray, that the church mayobtain such kings and queens, as shall he nursing fathers and mothers, according to the Lord's gracious promise; so, when such are granted tothem, it is their duty to make prayers and supplications, in aparticular manner, for them. But it is no less than an abuse ofscripture, and flat contradiction to many promises and threatenings, toextend foresaid command to every person without distinction whomprovidence advances to the supreme rule over the people of God, in a wayof acknowledging their authority as lawful, and of praying for successand prosperity to them (as Seceders do), to pray for success unto, andthe continuance of wicked rulers, that are enemies to the Lord, andusurpers of his crown, and such whom the Lord in anger against a peoplefor their sins, may send as a special punishment upon them, and fromwhom he has promised deliverance unto his people, as a peculiarblessing, is no less than the slighting of the promises, and deriding ofthreatenings, and in reality, is a taking part with God's enemies, against him and his cause. As it is impossible, sincerely to pray forthe coming of Christ's kingdom, and advancement thereof, without also, as a necessary mean conducive thereto, to pray for the downfall anddestruction of all his enemies, as such, whatever be their place andstation (which is not at all inconsistent with praying for theirsalvation, as lost sinners); seeing Jesus Christ no less effectuallydestroys his enemies, when he makes them to bow in a way of willingsubjection to the scepter of his law and grace, than when he breaks themin pieces with his iron rod of wrath; so, how self-contradictory is itin _Seceders_, to pray for the coming of Christ's mediatory kingdom;and, at the same time to pray for the success and preservation of one, in his kingly character, who themselves acknowledge, has, in thatcharacter, made grievous encroachments upon the royal prerogatives ofthe Lord Jesus Christ, is an usurper of his crown, and therefore, inthat view, must be considered as an enemy to his kingdom?

That the above is no false charge against _Seceders_, is witnessed by avariety of their causes of fasting, concluding with such prayers, whichthey have emitted, as well as by their daily practice: and particularly, _Antiburgher Seceders_, have given a late recent proof of this; in whatthey call, A solemn warning by the _Associate Synod_, &c. Whichunfaithful warning concludes with a self-contradictory form of prayer, enjoined upon all under the inspection of said _Synod_. Among otherthings, they "exhort all--the people under their inspection, to pour outearnest and incessant supplications before the Lord, in a dependenceupon the merit and intercession of our great High-priest, that hemay--bring about a revival of our covenanted reformation, --removing allthe mountains which stand in the way; that he may abundantly bless oursovereign king _George_, and the apparent heir of the crown, --blastingall the plots or efforts of whatever enemies, open or secret, --againstthe Protestant succession to the throne of these kingdoms in the familyof _Hanover_; that he may be gracious to the high courts of parliament, in this and the neighboring island, --leading them to proper measures forthe honor of Christ; that he may hasten the enlargement of theMediator's kingdom, " &c. 

On all which, let it suffice to observe, 1. That as in no part of thisprayer they make any exceptions against, so they must be understoodtherein, approving of the constitution of the king, the establishment, and limitation of the throne of these kingdoms in the _Hanoverian_family, as presently by law established: and also, approving of the_British_ and _Irish_, parliaments, in their constitution as by lawestablished, though both of them grossly Erastian, and necessarilyconnected with maintaining _English_ popish ceremonies, the whole_English_ hierarchy, and civil places and power of churchmen; inopposition to the word of God, reforming laws, and covenantedconstitutions of the nations. Hence, 2. This pattern of prayer must beunderstood as containing earnest supplications to the Lord, that he maycontinue and preserve an Erastian constitution, that he may perpetuatethe limited succession to the throne in the family of _Hanover_; andthat, in opposition to all attempts whatever, toward any change, howevermuch it might contribute to the glory of God, good of the church, andrevival of a covenanted reformation; and also, seems to include a desirethat, God may preserve and maintain a parliament in the nations, one ofthe houses whereof, viz. , the House of Peers, is composed partly of_spiritual lords_, as essential members thereof, --an anti-christiandesignation, a title and office, not to be found in the book of divinerevelation. So, 3. This prayer seems to suppose a consistency betweenthe preservation of all these, and the revival of a covenantedreformation in these lands; and also that they, particularly aparliament, thus anti-christian in its constitution, are properinstruments for promoting the honor and declarative glory of Christ;although the prelates, constituent members therein, are a generation ofmen that were never yet known to have a vote for Christ's kingdom andinterest. And therefore, 4. This prayer consists of flat contradiction. (1. ) In regard the revival of a covenanted reformation, and theflourishing of Christ's mediatory kingdom, nationally, must be attendedwith the overthrow of all constitutions, civil and ecclesiastical, thathinder and oppose the same; _Hag. _ ii, 6, 7, and with the down bringingof all the enemies thereof, from the height of their excellency. (2. ) Itis a contradiction for them to pray, that the Lord would remove all themountains that stand in the way of the revival of our reformation; andyet, at the same time, pray for the preservation and continuance of theconstitution, under which (as they themselves acknowledge, _Defense oftheir Princ. , page_ 51): "There is a mighty bar thrust into the way ofour covenanted reformation, both in church and state; yea, a gravestoneis laid, and established upon the same. " (3. ) It is a sinful and glaringcontradiction for _Seceders_ to rank an approbation of the _English_hierarchy among our public national sins and steps of defection (as theydo, page 53 of their pamphlet); and yet themselves persist and continuein the same sin and guilt, homologating and approving the anti-christianconstitution of the _British_ and _Irish_ parliaments, by praying (liketheir forefathers, in their fulsome address to _James_ the Papist) fordivine illumination and conduct to the Prelates in their civil placesand power, as necessary members there, as they do in this prayer oftheirs. Can such be supposed to be either truly sensible of sin, orhumbled for it, who, notwithstanding all their confessions, stillcontinue in the love and practice of it? But with such mockacknowledgements (of which a variety of other instances might be given)have they hitherto imposed on the generation. And so, 5. It is a prayer, that in several parts thereof, has no scripture warrant, no foundationin the promises of God. Particularly, on what scriptural warrant, whatpromise, can _Seceders_ build their prayers for, or expectation of theLord's answering them, by blessing an Erastian government to themselvesor others, which being, in its constitution, contrary to the word ofGod, --is such, that under it (as they grant, _ibid_, page 46), a peoplecannot truly prosper in their civil concerns, nor be enriched with theblessings of the gospel? From what scriptural promise are they warrantedto pray, that God may perpetuate the succession to the throne in any onefamily, and especially, when that succession is circumscribed andlimited, in a way opposite to the laws of God, and mediatory kingdom ofChrist? and therefore, a prayer that cannot be made in faith, and socannot be acceptable to God in its complex form. No person can havefaith in the merit and intercession of Christ, for obtaining anything inprayer, but what Christ has priorly merited, and does actually intercedefor. But it would savor too much of blasphemy, to apply some of theparticulars already noticed in this form of prayer, to the merit andintercession of our _great High-priest_. Sure it cannot be thought, thathe makes intercession for the prosperity and success of his enemies, intheir stated opposition to his kingdom and interest in this world;neither can it be consistent with fidelity to Christ, as a King, for hisprofessed subjects to pray for it. What a fearful trifling with God inthe duty of prayer, is it to pray that the Lord may bring down Poperyand Prelacy; and next breath to pray that the Lord may continue, prosper, and preserve the Erastian head, and great bulwark of Prelacy?

4. Again, the Presbytery testify against the Associate party for theirtreachery in covenant. This is a sin that is in scripture, and even bythe common voice of mankind, declared very heinous; but which, by whatis already discovered anent said party, appears too, too justlychargeable upon them. It is notorious, and what themselves boast muchof, that they professedly maintain the moral and perpetual obligation ofthe covenants, both the National Covenant of _Scotland_, and the SolemnLeague and Covenant of _Scotland, England_, and _Ireland_, entered intofor reformation and defense of religion, and bringing the churches ofGod in the three kingdoms to the nearest conjunction and uniformity inreligion, according to the word of God. They also do in the most publicmanner profess, that they are the only true faithful witnesses for acovenanted reformation. But the consistency of such a profession withmaintaining principles that are diametrically opposite to thesecovenants, and the cause of truth, sworn to in them (as has been madeevident they do) is altogether unintelligible. Is it possiblestrenuously to maintain the lawfulness of a prelatical governmentabjured in the covenants, and yet at the same time sincerely andhonestly, according to the profession made by the church, _Psal. _ xliv, 17, 18, to contend for the moral obligation of the covenants, and thework of reformation sworn to in them? But further, the necessity oflifting up a testimony against _Seceders_ for their treachery andunfaithfulness in the matter of the covenants, will appear byconsidering that they, after making a very solemn profession of renewingthe National Covenant of _Scotland_, and the Solemn League and Covenantof the three lands, in place of practicing accordingly, have, inreality, made a new and very different bond or covenant, both in formand substance, which they have not only sworn themselves, but alsoimposed upon many honest people: and this as a renewing, nay, as theonly right way of renewing said covenants according to thecircumstances, of the times. That this bond entered into by _Seceders_(however good it may be, considered in an abstract sense) is not arenovation of the national covenants, as they assert it to be, but atreacherous and deceitful burying of these covenants, as to their sumand substance, is abundantly evident from their industrious keeping out, and omitting the most part of them out of their new and artificial bond. Particularly, although they pretend to a renovation both of the Nationaland Solemn League and Covenant, yet they have almost entirely left out, and passed over the National Covenant of _Scotland_; and satisfyingthemselves with simply testifying against Popery, have omitted all theparticular errors, and branches thereof expressly contained in theNational Covenant. As to the Solemn League, of which they pretend theirbond is also a renovation, there is very little of it to be foundtherein, as appears from a comparison of the one with the other. Thusthey have left out that remarkable and necessary clause in the firstArticle, viz. , "Against our common enemies:" and in place of endeavoringto bring the churches of God in the three kingdoms to the nearestconjunction and uniformity in religion, Confession of Faith, Form ofChurch Government, Directory for Worship and Catechizing, as in saidarticle, there is an unintelligible clause or jumble of words broughtin, viz. , to promote and advance our covenanted conjunction anduniformity in religion, just as if that conjunction and uniformity had apresent existence (in its native and original state and form) in thethree lands; when, on the contrary, Presbytery is established in_Scotland_, yet not on the footing of the word of God and the covenants, and Episcopacy is established in _England_ and _Ireland_, incontradiction to the word of God and the covenants. 2. They have keptout that necessary clause in the 2d article, viz. , "Without respect ofpersons, endeavor the extirpation, " &c, and instead thereof say, "Testify against Popery and Prelacy;" where appears not only adifference in expression, but a substantial difference. 3. They havealtogether omitted and kept out the 3d and 4th articles. 4. They havekept out that material and necessary clause in the 5th article, viz. , "That justice may be done on the willful opposers thereof, " in mannerexpressed in the preceding article. 5. They have left out all the 6tharticle, excepting these words: "We shall not give ourselves up to adetestable neutrality and indifference in the cause of God. " And 6. Theyhave wholly omitted that material paragraph of the conclusion of theSolemn League. It is therefore evident, that the model of the covenantsagreed to by _Seceders_, is different in substance, as well as form, from our ancient covenants; so that, under pretense of renovation, theyhave made a new bond. 

But, again, that their pretended renovation is a real burying of thecovenanted reformation, appears from their overlooking, casting by, andkeeping out the National Covenant, as it was renewed in the year 1638, and the Solemn League and Covenant, as renewed in the year 1648, andgoing back to the years 1580 and 1581, as the pattern they propose tofollow in carrying on of their covenanted testimony. And what can be thereason of this? Can it be, because Prelacy, and the civil places andpower of churchmen, were, by the explication and application of thecovenant, _anno_ 1638, expressly and explicitly condemned, while theywere formerly only implicitly, and by way of consequence? So they haveat least, by this step back, both tacitly condemned our reformers, ofgiving themselves needless trouble in their explanation of the covenant, as condemning and abjuring Episcopacy; and also, do overlook, despise, and disgracefully bury the many advanced steps of reformation attainedto in these covenanted lands between 1638 and 1649 (particularly thechurch of _Scotland's_ testimony against Prelacy) in which timereformation arrived to a greater height of purity than ever was attainedin any foregoing period of this church and nation. However, whatevertheir reasons were for so doing, that they have so done is clear, fromtheir act _Edinburgh, February_ 3d, 1743, where they conclude with a_nota bene_, lest it should not otherwise have been observed that theydo so, and thereby declare their sin as _Sodom_, as if the publishing ofit would make an atonement for it. "N. B. Only the National Covenant, asit was entered into, _annis_ 1580, 1581 (without the bond wherein it wasrenewed _anno_ 1638) and the Solemn League and Covenant (without thesolemn acknowledgment of sins, and engagement to duties, _anno_ 1648), are hereby prefixed unto the following act, agreeably unto the design ofsaid act": and for this they pretend the example of our reformers, _anno_ 1638, who renewed the National Covenant by a new bond, in placeof that new bond wherewith it was renewed and sworn, 1590, which theyomitted--wherein their deceit and unfaithfulness is very obvious fromthe following observations: 1. Hereby they have cast a most injuriouscalumny and reproach upon our honored reformers, and in their pretendingto imitate their practice, in renovation of the covenants, are guilty ofa most dreadful and deceitful imposition on the generation; for thoughour reformers did renew the covenants with a new bond, and perhaps veryseldom swear them without some additions, yet they never went back fromany part of reformation, espoused, and sworn to in the renovations thatwere before them, under a pretense, that such points of reformationformerly attained, were unsuitable, or not adapted to theircircumstances, as _Seceders_ have done. On the contrary, our reformers, in all the different renovations of the covenants, not only included allthat was formerly attained to, binding themselves in strict adherence toall the articles priorly in the oath and covenant of God (at the sametime solemnly acknowledging all former breaches thereof; and obligingthemselves, in the strength of grace to the performance of the contrary, and consequential duties), but also, still went forward in explainingand more explicitly applying the covenants against the sins of the day, and more expressly binding themselves to the opposite duties, as isclear from the bond wherewith our reformers renewed the covenants 1638, and the solemn acknowledgment of sins, and engagement to duties, 1648;both which the _Seceders_ have barefacedly cast by and exploded in theiralleged renovation of the covenants; whereby, as it is manifest that ourreformers always went forward to further degrees of reformation, so itis no less manifest, that foresaid party acting contrary to them, havegone backward. But 2d. They have not only rejected the renovations ofthe covenants by our ancestors 1638 and 1640; but even when theypretended to follow the renovation of the covenant, 1580 and 1581, theyhave kept out and perverted almost the whole of the national covenants, as was already observed; particularly in their new bond, they have castaway the civil part of the covenants altogether. For what reason they doso, is indeed hard to say. True, they allege it would be a blending ofcivil and religious matters together; and that it is not proper (orcompetent for them, as a church judicatory) to meddle in these mattersthat are of a civil nature. But seeing infinite wisdom has not judged ita (sinful) blending of civil and religious concerns together, to deliverthe duties both civil and religious in one and the same moral law untomankind; it is difficult to conceive, how the people of God theirbinding themselves in a covenant of duties to the conscientiousperformance of all the duties God required of them in his word, whethercivil or religious, according to their respective or immediate objects, can be reputed a blending of them together; or that this has theremotest tendency to destroy that distinction which God in his revealedwill has stated between what is immediately civil in its nature, andwhat is properly religious. This, therefore, is a mere groundlesspretense and evasion; and if it has any force at all, as a reason, itstrikes against the reformers who compiled these covenants. They are theproper objects at whom through the sides of others it thrusts; for they, at the framing of sundry of their covenants, and afterward at therenovation of their covenant, did it both without the ecclesiasticalauthority, and also without, and contrary unto, yea, at the hazard ofsuffering the greatest severities from the civil authority on thataccount. And yet the ecclesiastical judicatories of the church of_Scotland_ afterward found it competent for them, as such, to approve ofthese covenants, both as to the matter and form of them, withoutbranding and exploding them as a blending of matters civil and religioustogether, as _Seceders_ have done. Again, as the covenants require noother than a lawful magistrate; and seeing _Seceders_ acknowledge thepresent as lawful, and that it is their duty to be subject to, andsupport them as such, it is impossible to conceive any reason, why theyhave not honored the present rulers with a place in their new andartificial bond: unless perhaps this, that they were aware that wouldhave been so glaring a contradiction to these covenants they werepretending to renew, as would doubtless have startled and driven awayfrom them a good many honest people, whom they have allured and ledaside by their good words and fair-set speeches; and yet it is prettyobvious they have included the present rulers in their bond, and takenthem in an oblique and clandestine way, by swearing to the relativeduties contained in the fifth commandment, seeing they acknowledge themas their civil parents. Again, as their bond is supposed to reduplicateupon the national covenants, and so to bind to every article in them, bynative consequence, they swear to a prelatical government: for seeingthey have made no exception in their bond, it must be applied to noother, but the government, which presently exists; and this, in flatcontradiction to the covenants, by which such a government is abjured. So that their new bond is no less opposite to the national covenants, and is much mere deceitful, than if they had plainly and explicitlysworn allegiance to the present government therein; only the generalityof their implicit followers do not so readily observe it. Upon thewhole, how strange is it, that they should have the assurance to fathertheir deceitful apostasy, and wretched burying of the covenants upon ourreformers, so injuriously to their character, and at the hazard ofimposing a heinous and base cheat upon the world, while, notwithstandingall their vain pretensions, it is undeniably evident to those who willimpartially, and without prejudice, examine the method and order wherebyour ancestors renewed our covenants, that in this they have been so farfrom following their example, that they have directly contradicted thesame, and, in reality, buried much of the covenants and work ofreformation sworn to in them. For though a people may very lawfully, bya new bond, enlarge and add to their former obligations that theybrought themselves under; yet they can never, without involvingthemselves in the guilt of perjury, relax or cancel former obligationsby any future bond. Accordingly, our worthy ancestors, by all the newbonds they annexed to former obligations, were so far from attempting toloose themselves from any covenanted duty that either they or theirfathers were priorly bound unto, that they thereby still broughtthemselves under straighter bonds to perform all their former and newobligations of duty to God. But, as has been discovered, _Seceders_, bytheir artificial bond, have cast out the very substance and spirit ofthe covenants, by their rumping and hewing them at pleasure, to reducethem to the sinful circumstances of the time: and this, in opposition totheir own public profession, that these covenants are moral in theirnature and obligation upon these nations to the latest posterity. Howsurprising it is then, that after such a profession, they dare cast outof their bond the greatest parts of the covenants! This is not only tobreak these obligations, but it is to make a public declaration, thatdifferent times and circumstances do free men from their obligation tokeep their most solemn vows to the Most High. To this, as veryapplicable, may be subjoined the words of Mr. _Case_, in a sermonrelative to the covenants: "Others have taken it (viz. , the covenant)with their own evasions, limitations and reservations: such a Jesuiticalspirit has got in among us, by which means it comes to pass, that bythat time that men have pared off and left out, and put whatinterpretation they frame to themselves, there is little left worth thename of a covenant. " And, indeed, so many are the self-inconsistenciesand gross contradictions attending this new bond, that it would havebeen much more for the honor both of the covenants, and of _Seceders_themselves, rather never to have attempted such a work, than to havedone it in a way of tearing to pieces our solemn national vows. Wherefore the Presbytery cannot but, in testifying against them fortheir unfaithfulness, obtest all the lovers of truth, to beware ofjoining in this course of treachery, and apostasy from God and hiscovenanted cause. 

5. The presbytery testify against foresaid party, for theirunfaithfulness and partiality in point of testimony-bearing to acovenanted, work of reformation; while yet they not only profess to bewitnesses, but the only true and faithful contenders for the said workand cause. The justness of this charge manifestly appears from the scopeof their Act and Testimony, which seems to be principally leveledagainst the corruptions of the present church judicatories, and notequally against the corruptions of both church and state, inagreeableness to the faithful testimonies of the Lord's people in formertimes, and in a consistency with the reformation that was jointlycarried on in both church and state, and solemnly sworn and engaged toin the covenants. They appear never to have fully adopted the testimonyof the Church of _Scotland_ in her purest times, when the profession ofthe true religion was by law made a necessary qualification of every onethat should be admitted to places of civil trust and power in thenation. Nor are the faithful testimonies of the valiant sufferers andcontenders, even unto death, for the precious truths of God in the latepersecuting period, as stated against both church and state, fullystated, and judicially approven by them; much less have they fullyadopted the testimony, as stated against the revolution constitution, both civil and ecclesiastical, which they did not in their testimonycondemn as sinful; but, on the contrary, acknowledged the civilconstitution lawful, notwithstanding of their complaining of somedefects and omissions therein. Of which error in the foundation, it maybe said, in respect of all the mal-administrations since, it was _fonset origo mali_. And seeing, in and by the revolution constitution, thenation was involved in the guilt of apostasy and treachery, insubverting and overturning the good and laudable laws for true religionand right liberty, a faint declaring against some omissions cannot beaccounted sufficient; especially when what is thus partly complained of, is at the same time complexly extolled, as a great and gloriousdeliverance to the church and nation. Their testimony further appears tobe partial and unfaithful, considering that their secession was not fromthe constitution of the Revolution Church, but in a partial and limitedway, from a prevailing corrupt party in the judicatories of the church:upon which footing it was, that some of greatest note among them madetheir accession after their first secession, expressly declaring somuch; whereby they have injured the true state of the testimony whichthe Lord honored his covenanted Church of _Scotland_ to bear; which isstated against all lukewarm and _Laodicean_ professors, as well as openenemies, and against all Erastian usurpation, and sectarian invasion onthe cause of Christ. Moreover, their unfaithfulness in point oftestimony, convincingly appears from their bitter contentions, andalmost endless disputes among themselves, after their breach, upon thereligious clause of some burgess oaths, anent the true state of theirown testimony, whether lifted up against the revolution constitution ofthe church, and settlement of religion, or not. Had necessary and realfaithfulness been studied, in stating their testimony clearly andplainly, against all the defection, and apostasy of the day from acovenanted reformation, there had been no occasion for such a disputeamong them. And now, when the one party have more openly avowed theirunfaithfulness, in receding from almost everything that had the leastappearance of faithfulness to the cause and covenant of God, in theirformer testimony, and professedly adopted the revolution settlement, astheirs, acknowledging the constitutions, both civil and ecclesiastical, as lawful, in an open contradiction to any testimony for reformationwork: the other party, _to wit, Antiburghers_, have now indeedprofessedly cast off the revolution constitution of the church (at thesame time continuing to make their partial Act and Testimony the basisof their distinguished profession); but yet, in an inconsistencytherewith, and in contradiction to the covenanted testimony of thechurch of _Scotland_, continue to adopt the constitution of the State, as being, however defective, yet agreeable to the precept and so lawful. Hence, they are still most partial in their testimony, of which theyhave given a fresh and notable proof, in forementioned warning publishedby them: wherein though there are a variety of evils condescended upon, as just grounds of the Lord's controversy with the nations, yet there isnot that faithfulness used therein, in a particular charging home of theseveral sins mentioned, upon every one in their different ranks, as, inagreeableness to the word of God, is requisite to work a conviction inevery one, that they may turn from their sins, and as might correspondto the title given that performance. Thus, passing other instances thatmight also have been observed, they justly remark, _page_ 31st, "Theglorious sovereignty of our Lord Jesus Christ, as the alone King andHead of his church, is sadly encroached upon and opposed by the royalsupremacy, in causes ecclesiastical. The king is acknowledged as supremehead, or governor on earth, of the churches of _England_ and _Ireland_. The civil sovereign is thus declared to be the head or fountain ofchurch power, from whence all authority and ministrations in thesechurches do spring, is vested with all powers of government anddiscipline, and constituted the sole judge of controversies within thesame. " "The established Church of _Scotland_ have also, by someparticular managements, subjected and subordinated their ecclesiasticalmeetings to the civil power. " But while they acknowledge this to be thesin of the church, and an high provocation against the Lord; yet, as tothe particular sin of the civil power, in assuming and usurping thisErastian supremacy unto itself, they are quite silent. They have not thefaithfulness to say, in their warning, to the robber of Christ, in thismatter, as once the prophet of the Lord said to the king of _Israel_, inanother case, _Thou art the man_. On the contrary (which cannot but havea tendency to ward off any conviction of his sin that this warning, should it come into his hands, might be expected to work), they areguilty of the basest flattery, used by court parasites, stiling him, "the best of kings, of the mildest administration, " as in _page_ 13th;and acknowledge it, as a particular effect of the Lord's goodness, thatwe are privileged with such an one. But is he indeed deserving of such acharacter? better than which could not be given to the most faithfulruler, devoting all his power, as in duty bound, to the support andadvancement of the kingdom and interest of Jesus Christ, that overreigned. Does he really merit such an encomium, who sacrilegiouslyusurps and wears the crown, that alone can flourish on the head of_Zion's_ king? And is this such a blessing to the church, that an enemyto her Lord and Head rules over her? Oh! may not the Lord say? "Ihearkened and heard, but they spake not aright. "

6. The Presbytery testify against said Seceding party, because of thesinfulness of their terms of ministerial and Christian communion, asbeing partly destructive of that liberty wherewith Christ has made hispeople free. By which they have both imposed upon themselves, and shutthe door of access unto the privileges of the church, upon all such, as, in a consistency with their adherence to truth and duty, cannot acceptof their unwarrantable restrictions. Of this, they gave earlydiscoveries, as appears from the known instance of that notable, backslider, Mr. _Andrew Clarkson_, whom they obliged, before license, tomake a public and solemn renunciation of his former principles andprofession, respecting the covenanted reformation. [4] As also, theirrejecting all accessions from his _Laodicean_ brethren, wherein wascontained an explicit adherence to the same, until they did drop theirformer testimony. This blind zeal in _Seceders_, against a testimony fortruth in its purity, did gradually increase, until it hurried them on toa more particular and formal stating of their terms of communion, whereby were totally excluded all the free and faithful of the land fromtheir communion, who could not approve of, nor swear the bond, wherebythey pretended to renew the covenants: as in their act at _Edinburgh_, 1744; wherein they did resolve and determine, "That the renovation ofthe National Covenant of _Scotland_, and the Solemn League and Covenantof the three nations, in the manner now agreed upon, and proposed by thePresbytery, shall be the terms of ministerial communion with thisPresbytery, and likewise of Christian communion, in admission of peopleto sealing ordinances; secluding therefrom all opposers, contemners, andslighters of the said renovation of our solemn covenants. " By this act, _Seceders_ have obliged their adherents to consent to their infamousburial of our national covenants with the Lord, and reformation thereinsworn to, particularly as they were renewed, both 1638 and 1648. Andthat they might further evince their resolution to bear down theforesaid work, they afterward proceeded to subjoin unto their _formula_of questions to be put to candidates before license, and to probationersbefore ordination, the following questions, viz. , "Are you satisfiedwith, and do you propose to adhere unto, and maintain the principlesabout the present civil government, which are declared and maintained inthe _Associate Presbytery's_ answers to Mr. _Nairn_, with their defensethereunto subjoined?" Whereby, in opposition to the professed endeavorsfor the revival of a covenanted reformation in the lands, they expresslybind down all their intrants into the office of the ministry, to anexplicit acknowledgement of their anti-government scheme of principlesanent the ordinance of magistracy; and thereby to an acknowledging ofthe lawfulness of a government, which themselves confess has not onlydeparted from, and neglected their duty of espousing and supporting thecovenanted principles of this church, but also opposed, contradicted andoverthrown the glorious reformation once established in these nations. Agovernment, under which, as they profess, the nations cannot be enrichedby the blessings of the gospel; and that, because it does not, in allthe appurtenances of its constitution and administration, run inagreeableness to the word of God. By all which it appears that althoughthey refuse formally to swear any oaths of allegiance to the powers inbeing; yet they do materially, and with great solemnity, engagethemselves to be true and faithful to a government, under which, andwhile it stands, they are certain, if their concessions hold true, thatthey shall never see the nations flourish, either in their temporal orspiritual interests. It is only needful further to observe, that_Seceders_ in the terms of their communion, by debarring from the tableof the Lord, all who impugn the lawfulness of a prelatic, Erastiangovernment (as is notourly known they do), make subjection and loyaltyto such an authority, a necessary, and, to them, commendatoryqualification of worthy receivers of the Lord's supper, although none ofthose qualifications--required by God in his word. While (as has beenalready observed) they, with the most violent passion, refuse to admitthe professing and practicing the true religion, a necessaryqualification of lawful civil rulers over a people possessed of andprofessing the true religion, which is in effect to deny the necessityof religion altogether as to civil rulers, than which nothing can bemore absurd. 

_Lastly_, not to multiply more particulars, the Presbytery testifyagainst the scandalous abuse, and sinful prostitution of churchdiscipline, and tyranny in government, whereby the forementioned partyhave remarkably signalized themselves; and which, in a most precipitantand arbitrary manner, they have pretended to execute against such ashave discovered the smallest degree of faithfulness, in endeavoring tomaintain the principles of our reformation, in agreeableness to the truestate of the covenanted testimony of the Church of _Scotland_; which hasnot only appeared in the case of _David Leslie_, and some others, onaccount of a paper of grievances given in to said Associates; againstwhom they proceeded to the sentence of excommunication, without usingthose formalities and means of conviction required and warranted by thechurch's Head, even in the case of just offenses done by any of theprofessed members of his mystical body; or so much as allowing thatcommon justice to the sentenced party, that might be expected from anyjudicatory, bearing the name of Presbyterian. (Though the Presbytery arenot hereby to be understood as approving every expression contained inforesaid paper. ) But particularly, they have given notable proof oftheir fixed resolution, to bear down all just appearances in favor of_Zion's_ King and cause, in the case of Mr. _Nairn_, once of theirnumber, because of his espousing the principles of this Presbytery, especially, respecting God's ordinance of magistracy, against whom theyproceeded to the highest censures of the church, upon the footing of apretended libel; in which libel, they did not so much as pretend anyimmorality in practice, or yet error in principle, as the ground oftheir arbitrary procedure, further than his espousing the receivedprinciples of this church in her best times, and what stood in necessaryconnection with such a profession: although, in adorable providence, hehas since been left to fall into the practice of such immorality, as hasjustly rendered him the object of church censure by this Presbytery. Asalso in the case of Messrs. _Alexander Marshall_, and _JohnCuthbertson_, with some others, elders and private Christians, againstwhom they proceeded in a most unaccountable, anti-scriptural, andunprecedented manner, and upon no better foundation, than that noticedin the case above, pretended to depose and cast such out of thecommunion of their church, as never had subjected to their authority, nor formerly stood in any established connection with them. 

And further, besides these instances condescended upon, they habituallyaggravate their abuse of the ordinances of Christ's house, in pretendingto debar and excommunicate from the holy sacrament of the supper, manyof the friends and followers of the Lamb, only because they cannotconscientiously, and in a consistency with their fidelity to their Headand Savior, acknowledge the authority of the usurpers of his crown aslawful. From all which, and every other instance of their continuedprostitution of the discipline instituted by Christ in his church, andof that authority, which he, as a Son over his own house, has given untofaithful gospel ministers, to the contempt and scorn of an ungodlygeneration; the Presbytery cannot but testify against them, as guilty ofexercising a tyrannical power over the heritage of the Lord; and to whommay too justly be applied, the word of the Lord, spoken by his prophet, _Isa. _ lxvi, 5: "Your brethren that bated you, that cast you out for myname's sake, said, Let the Lord be glorified: but he shall appear toyour joy, and they shall be ashamed. " Wherefore, and for all theforesaid grounds, the Presbytery find and declare, that the pretended_Associate Presbytery_, now called _Synod_, whether before or since, intheir separate capacity, claiming a parity of power, neither were, norare lawful and rightly constituted courts of the Lord Jesus Christ, according to his word, and to the testimony of the true PresbyterianCovenanted Church of Christ in _Scotland_: and therefore ought not, naycannot, in a consistency with bearing a faithful testimony for thecovenanted truths, and cause of our glorious Redeemer, be countenancedor submitted to in their authority by his people. 

Again, the Presbytery find themselves in duty obliged to testify againstthese brethren who some time ago have broken off from their communion, for their unwarrantable separation, and continued opposition to thetruth and testimony, in the hands of this Presbytery, even to the extentof presuming, in a judicial capacity, to threaten church censure againstthe Presbytery, without alleging so much as any other reason for thisstrange procedure, than their refusing to approve as truth, a point ofdoctrine, that stands condemned by the standards of the Reformed Churchof _Scotland_, founded on the authority of divine revelation. But, asthe Presbytery have formerly published a vindication of the truthmaintained by them, and of their conduct, respecting the subject matterof difference with their _quondam_ brethren, they refer to saidvindication, for a more particular discovery of the error of theirprinciple, and extravagance of their conduct in this matter. Andparticularly, they testify against the more avowed apostasy of some ofthese brethren, who are not ashamed to declare their backslidings in thestreets, and publish them upon the house tops; as especially appearsfrom a sermon entitled, _Bigotry Disclaimed_--together with thevindication of said sermon; wherein is vented such a loose andlatitudinarian scheme of principles, on the point of church communion, as had a native tendency to destroy the scriptural boundaries thereof, adopted by this church in her most advanced purity; and which is alsoinconsistent with the ordination vows, whereby the author was solemnlyengaged. This, with other differences, best known to themselves, occasioned a rupture in that pretended Presbytery, which for some yearssubsisted: but this breach being some considerable time ago againcemented, they constituted themselves in their former capacity, uponterms (as appears from a printed account of their agreement andconstitution, which they have never yet disclaimed as unjust) not veryhonorable nor consistent with their former principles and professed zealfor maintaining the same. Which agreement was made up, without anyevidence of the above author's retracting his lax principles, containedin the foresaid sermon. Whatever was the cause, whether from theinfluence of others (as was said by the publisher of their agreement), or from a consciousness of dropping part of formerly receivedprinciples, is not certain; but one of these brethren, for a time, gaveup with further practical communion with the other, namely, Mr. _HughInnes_, late of the _Calton, Glasgow_; while yet it was observed, thatboth used a freedom, not formerly common to them, anent the presentauthority, in their public immediate addresses to the object of worship;which, together with their apparent resiling from part of their formertestimony occasioned stumbling to some of their people, and terminatedin the separation of others. Foresaid latitudinarianism and fallingaway, is also sadly verified, in the conduct of another principal memberof their pretended Presbytery, who has professedly deserted alltestimony bearing for the reformation principles of the CovenantedChurch of _Scotland_. [5]

At last, after their declared interviews for that purpose, thesebrethren have patched up a mank agreement, which they have published, ina paper entitled _Abstract of the covenanted principles of the Church ofScotland, &c. _, with a prefixed advertisement in some copies, assertingthe removal of their differences, which arose from a sermon on _Psal. _cxxii, 3, published at _Glasgow_, --by a disapprobation of what isimplied in some expressions hereof, viz. , "That all the members ofChrist's mystical body may, and ought to unite in visible churchcommunion. "

Here is, indeed, a smooth closing of the wound that should have beenmore thoroughly searched, that, by probing into the practicalapplication of said sermon, the corrupt matter of communion with theRevolution Church, in the gospel and sealing ordinance thereof, mighthave been found out; but not one word of this in all that abstract, which contains their grounds of union, and terms of communion. Nothingof the above author's recanting his former latitudinarian practices ofhearing, and thereby practically encouraging, that vagrant Episcopalian, _Whitefield_; his communicating, which natively implies union, with theRevolution Church, in one of the seals of the covenant; nor his publicpraying for an Erastian government, in a way, and for a reason, thatmust needs be understood as an homologation of their authority. On whichaccounts, the Presbytery testify against said union, as beinginconsistent with faithfulness in the cause of Christ; and against saidabstract, as, however containing a variety of particulars very just andgood, yet bearing no positive adherence to, nor particular mention of, faithful wrestlings and testimonies of the martyrs and witnesses for_Scotland's_ covenanted cause. As also, they testify against thenotorious disingenuity of their probationer, who, after a professeddissatisfaction on sundry occasions, with the declining steps of saidbrethren, particularly with the declaimer against bigotry, hasoverlooked more weighty matters, and embraced a probability of enjoyingthe long grasped for privilege of ordination, though it should beobserved at a greater expense than that of disappointing the expectationof a few dissatisfied persons, who depended upon his honesty, after theyhad broken up communion with those he continues still to profess hissubjection unto. 

And further, the Presbytery testify against the adherents of foresaidbrethren, in strengthening their hands in their course of separationfrom the Presbytery, rejecting both their judicial and ministerialauthority, and the ordinances of the gospel dispensed by them. And moreespecially, the Presbytery condemn the conduct of such of them as, professedly dissatisfied with the above said left-hand extremes, andother defections of foresaid brethren, have therefore broken off fromtheir communion; yet, instead of returning to their duty in a way ofsubjecting themselves to the courts of Christ, and ordinances institutedby him in his church, have turned back again to their own right-handextremes of error, which once they professedly gave up, but now persistin, an obstinate impugning the validity of their ministerial authorityand protestative mission, undervalue the pure ordinances of the gospeldispensed by them, and live as if there were no church of Christ in theland, where they might receive the seals of the covenant, either tothemselves or their children; and therefore, in the righteous judgmentof God, have been left to adopt such a dangerous and erroneous system ofprinciples, as is a disgrace to the profession of the covenantedcause. [6]

ADVERTISEMENT. 

The following supplement, having been a competent length of time beforethe church in _overture_, was adopted in Logan county, Ohio, May, 1850. And, although without the formality of a judicial sanction, we trust itwill not be found destitute of divine authority. The design of it is toshow the application of the principles of our Testimony to society, asorganized in the United States. For although conventional regulations, civil and ecclesiastical, in this land, are very different from thecondition of society in Great Britain, where our Testimony was firstemitted, yet the corruptions of human nature, embodied in thecombinations of society, are not less visible in this than in otherlands, nor less hostile to the supreme authority of the Lord and hisAnointed. "The beast and the false prophet" continue to be the objectsof popular devotion: Rev. Xix, 20. 

_Cincinnati_, Nov. 12th, 1850. 

SUPPLEMENT TO PART III, Containing an application of the principles of our Covenanted Testimonyto the existing condition of society in these United States. 

The controversy which arose between the Associate and Reformed churches, on the doctrine of civil magistracy, was the occasion of greaterdivergency between them, on collateral subjects. From false principles, consistent reasoning must produce erroneous conclusions. Assuming thatthe Son of God, as Mediator, has nothing to do with the concerns ofGod's moral government beyond the precincts of the visible church, itwould follow, that church members, as citizens of the "kingdoms of thisworld, " neither owe him allegiance nor are bound to thank him for"common benefits. " The assumption is, however, obviously erroneous, because, as Mediator, he is "head over all things to the church, " Eph. I, 22, consequently, all people, nations and languages, are bound toobey and serve him, in this office capacity, and to thank him for hismercies. 

While this controversy was keenly managed by the respective parties inthe British isles, the Lord Christ interposed between the disputants, asit were, to decide the chief point in debate. By the rise of the Britishcolonies west of the Atlantic, against the parent country, and theirsuccessful struggle to gain a national independence, a clear commentarywas furnished on the long-contested principle, that, in some cases, itis lawful to resist existing civil powers. Seceders, forgetting, for thetime, their favorite theory, joined their fellow colonists in castingoff the yoke of British rule. Those who vehemently opposed ReformedPresbyterians, for disowning the British government, joined cheerfullyin its overthrow. How fickle and inconsistent is man! Duringthe revolutionary struggle might be witnessed the singularspectacle--humbling to the pride of human reason, revolting to thesensibilities of the exercised Christian--brethren of the samecommunion, on opposite sides of the Atlantic, pleading with the God ofjustice to give success to the respective armies! East of the ocean thepetition would be, "Lord, prosper the British arms;" on the west, "Lord, favor the patriots of these oppressed colonies!" Such are theconsequences natively resulting from a theory alike unscriptural andabsurd--a principle deep-laid in that system of opposition to the Lordand his Anointed, emphatically styled "The Antichrist. "

Great national revolutions are special trials of the faith and patienceof the saints. No firmness of character will be proof against popularopinion and example at such a time, without special aid from on high. Reformed Presbyterians in the colonies rejoiced in the success of therevolution, issuing in the independence of the United States. Theirexpectation of immediate advantage to the reformation cause was toosanguine. A new frame of civil polity was to be devised by the colonies, now that they were independent of the British crown. This state ofthings called forth the exercise of human intellect, in more thanordinary measure, to meet the emergency. Frames of national policy areapt to warp the judgment of good men. Even Christian ministers are proneto substitute the maxims of human prudence for the precepts ofinspiration. Many divines conceived the idea of conforming the visiblechurch to the model of the American republic. The plan was projected andadvocated, of bringing all evangelical denominations into oneconfederated unity, while the integral parts should continue independentof each other. This plan would have defeated its own object, the unityof the visible church, and subverted that form of government establishedby Zion's King. Upon trial by some of the New England Independents andPresbyterians, the plan has proved utterly abortive. 

Prior to the Revolutionary war, a Presbytery had been constituted inAmerica, upon the footing of the covenanted reformation. The excitingscenes and active sympathies, attendant on the Revolutionary war, addedto a hereditary love of liberty, carried many covenanters away fromtheir distinctive principles. The Reformed Presbytery was dissolved, andthree ministers who belonged to it, joining some ministers of theAssociate Church, formed that society, since known by the name of theAssociate Reformed Church. The union was completed in the year 1782, after having been five years in agitation. 

These ministers professed, as the basis of union, the Westminsterstandards; but the abstract of principles, which they adopted as themore immediate bond of coalescence, discovered, to discerningspectators, that the individuals forming the combination, were by nomeans unanimous in their views of the doctrines taught in thosestandards. Indeed, there were certain sections of the Confession_reserved_ for future discussion, which, in process of time, were whollyrejected. This attack upon a document, venerable not so much for its ageas its scriptural character, gave rise to zealous opposition by some inthe body, and ultimately resulted in a rupture. Two ministers dissentedfrom the majority, left their communion, and proceeded to erect a neworganization, styled "The Reformed Dissenting Presbytery. " This was inthe year 1801. At this date, there were four denominations, in theUnited States, claiming to be the legitimate successors of the Britishreformers, viz. , the Associate, Reformed, Associate Reformed, andReformed Dissenting Presbyterians. Three of these professedly appearunder the banner of a standing judicial testimony, which they severallyemitted to the public. The Associate Reformed Church, by judicialdeclaration and uniform practice, is opposed to this method oftestimony-bearing. 

The Reformed Presbytery, which had been dissolved by the defection ofthe ministry, during the Revolutionary war, was reorganized toward theclose of the eighteenth century. The troubles in Ireland, when theinhabitants united for the purpose of gaining independence of theBritish crown, were the occasion of bringing strength to the church inAmerica. Reformed Presbyterians, feeling sensibly with others the arm ofBritish tyranny, joined interests hastily with Papists and others, inone sworn association, for the purpose of overturning the existinggovernment by force of arms. The enterprise, as might have beenexpected, was unsuccessful; Isa. Viii, 11, 12; Obadiah 7; 2 Cor. Vi, 17. Many fled to the asylum which God had provided, shortly before, inAmerica. Among the refugees were some of the Covenanters, by which thechurch was strengthened in her ministry and membership. 

Early in the nineteenth century, measures were taken by the ReformedPresbytery, in the United States, for re-exhibiting the principles of acovenanted reformation, in a judicial way. Accordingly, in the year1806, the Presbytery published, as adopted, a work entitled "ReformationPrinciples Exhibited"--a book which has ever since been popularly calledthe American Testimony. The familiar designation, _Testimony_, thegeneral complexion of the book, the orthodox aspect of terms, and evenmost of the leading sentiments of the work, gave it currency, andrendered it generally acceptable to pious and intelligent Covenanters. And however it seemed to the unsuspecting to sustain, it eventually andeffectually supplanted the Scottish Testimony. The men who had theprincipal hand in giving shape and direction to the principles andpractice of Covenanters in the United States, at that time, were locatedin some of the most populous and commercial cities on the Atlanticcoast, where temptations to conform to this world were many andpressing. A disposition to temporize was manifested in these localities, soon after their principles had been judicially exhibited. The last warbetween the United States and England, subjected Covenanters to newtrials in America. As aliens, they were deemed unsafe residents at theseaboard, and were ordered, by the government, to retire a certaindistance to the interior (much like the course pursued by ClaudiusCaesar toward the Jews, Acts xviii, 2). To meet the exigency, adeputation of the church was appointed to repair to Washington, in 1812, and offer a pledge that they would defend the integrity of the countryagainst all enemies. This measure was, however, never carried out. 

The church increased in numbers and influence, and began to be noticedwith respect and professions of esteem among surrounding denominations. Some of her members had ventured to act in the capacity of citizens ofthe United States, by serving on juries. This was of course managed fora time clandestinely. At length, waxing confident by success, they beganto act more openly. This gave rise to a petition addressed to thesupreme judicatory of the church. The petitioners were answered byinstructing them to apply for direction to the inferiorjudicatories--thus shunning the duty of applying their own acknowledgedprinciples. This was in the year 1823. This course did not satisfy thepetitioners, and application was again made to Synod in 1825, to explainthe import of their former Act. The reply was--"This Synod neverunderstood any act of theirs, relative to their members sitting onjuries, or contravening the old common law of the church on thatsubject;" a response obviously as equivocal as the preceding. As earlyas 1823, a motion was made in the Synod to open a correspondence withthe judicatories of other denominations. This motion was resisted, andfor the time proved abortive. At next meeting of Synod, however, themeasure was brought before that body, by a proposal from the GeneralAssembly to correspond by delegation. This proposal found many, and someof them able, advocates in the Reformed. P. Synod. The measure was, however, again defeated; but immediately after the failure, a number ofministers forsook the Reformation ranks and consorted with the GeneralAssembly. In the year 1828, the Synod gave its sanction and lent itspatronage to the Colonization Society, which was continued till the year1836, when its patronage was transferred to the cause of Abolition. Thespirit of declension became manifest at the session of Synod in 1831, when some of the most prominent and practical principles of the ReformedChurch were openly thrown into debate, in the pages of a monthlyperiodical, under the head of "Free Discussion. " Through the perniciousinfluence of that perfidious journal, sustained by the patronage ofministers of eminent standing in the church, a large proportion--neatlyone-half--of the ministry were prepared, by the next meeting of Synod in1833, to renounce the peculiar principles and long known usages of theReformed Covenanted Church. Organizing themselves as a separate body, yet claiming their former ecclesiastical name, they deliberatelyincorporated with the government of the United States, and some of thesenior ministers, more fully to testify their loyalty, in their old age, took the oath of naturalization!--thus breaking down the carved workwhich they had for many years assiduously labored to erect. 

It was hoped that the severe trial to which the professing witnesses ofChrist were subjected at that time, would have taught them a lesson notsoon to be forgotten. It was thought by many that the church was nowpurged from the leaven which had almost leavened the whole lump. TheSynod met in 1834, when a perverse spirit was evident in the midst ofits members. The Colonization and Abolition Societies, with otherassociations--the exfoliations of Antichrist--had evidently gained anascendency in the affections of many of the members. The altercation andbitterness with which the claims of these societies were discussed, evidenced to such as were free from their infection, that some of thosepresent viewed these popular movements as transcending in importance, the covenanted testimony of the church. As the practice of occasionalhearing was on the increase in some sections of the church, Synod wasmemorialized on that subject, but refused to declare the law of thechurch. The old spirit of conformity to the world was still moremanifest in 1836, when Synod was importuned by her children, from theeastern and western extremes of the church, by petition, memorial, protest and appeal--growing out of the practice then generally prevalentof incorporating with the voluntary associations of the age. Theresponse of the supreme judicatory was in this case as ambiguous as onany former occasion. The backsliding course of the factious majority wasbut feebly counteracted by dissent from only two members of Synod; arespectable minority having been outwitted by the carnal wisdom of thosewho were prompt in applying the technicalities of law. Hope was, however, cherished, that this check so publicly given, together with thepractical workings of the system of moral amalgamation, would induceeven reckless innovators to pause--to consider their ways and theirdoings. This hope, however rational and sanguine, was totallydisappointed in 1838, when the table of the supreme judicatory might besaid to be crowded with petitions, letters, remonstrances, memorials, protests and appeals. The just grievances of the children of witnessingand martyred fathers, were treated with contempt--"laid on the table, ""returned, " with the cry "let them be kicked under the table, " &c. Andwhen some attempted to urge their right to be heard, they were called toorder, treated with personal insult, or subjected to open violence. Afew of these, having thus experienced the tyranny and abuse of theruling faction, declined the authority and communion of Synod, andestablished a separate fellowship. 

When the Synod again met in 1840, the same measures which had beencarried by mob violence at the preceding meeting, were pressed asbefore; but with less tumult--leaders having learned caution from theconsequences following their former outrageous conduct. Matters had nowcome to a crisis, when a reclaiming minority were reduced to thisdilemma--either to acquiesce in the almost total subversion of thecovenanted constitution of the church; or, by separating from anirreclaimable majority, attempt, by an independent organization, to makeup the breach. It is easy to see which alternative was duty, not onlyfrom the nature of the case, but from the well defined footsteps of theflock. Reformation has been effected in the church of God in all ages, by the protestation and separation of a virtuous Minority. At thisjuncture a paper was laid upon the table of Synod, of which thefollowing is a true copy:

"PREAMBLE AND RESOLUTIONS. 

"Whereas, It is the province and indispensable duty of this Synod, whensociety is in a state of agitation as at present, to know the signs ofthe times and what Israel ought to do: and whereas it is also the dutyof this Synod, to testify in behalf of truth, to condemn sin and testifyagainst those who commit it; to acquaint our people with their danger, and search into the causes of God's controversy with them and with us:and whereas it is the duty of Synod further, to point out to the peopleof God the course to be pursued, that divine judgments may be averted orremoved--therefore, "1. _Resolved_, That uniting with, or inducing to fellowship, by themembers of the Reformed Presbyterian Church, in the voluntary andirresponsible associations of the day--composed of persons of allreligious professions and of no profession--be condemned, as unwarrantedby the word of God, the subordinate Standards of the church, and thepractice of our covenant fathers. 

"2. That an inquiry be instituted, in order to ascertain the grounds ofGod's controversy with us, in the sins of omission and commission, wherewith we are chargeable in our ecclesiastical relations. 

"3. That the sins thus ascertained, be confessed, mourned over andforsaken, and our engagement to the contrary duties renewed; that theLord may return, be entreated of his people and leave a blessing behindhim. "

This paper was instantly "laid on the table;" and when, at a subsequentsession of the court, it was regularly called up for action, it wasagain and finally "laid on the table!" Ever since that transaction, thispaper has been diligently misrepresented, as consisting only of _one_resolution, and that the _first_, contrary to its own evidence. 

After the final adjournment of Synod, those individuals who, as aminority, had opposed the innovations and backslidings of theirbrethren, embraced an opportunity for consultation. It appeared thatwithout preconcert, they were unanimous that all legal means havingfailed to reclaim their backsliding brethren, who constituted a largemajority of Synod; both duty and necessity required them to assume aposition independent _of_ former organizations, that they might, untrammeled, carry out practically their testimony. Accordingly twoministers and three ruling elders proceeded to constitute a Presbyteryon constitutional ground, declaring in the deed of constitution, adherence to all reformation attainments. This transaction took place inthe city of Alleghany, June 24th, 1840. The declining majority continuedtheir course of backsliding, following those who had relinquished theirfellowship with slanderous imputations and pretended censure, as isusual in such cases. Since that time, there are no evidences given bythem either of repentance or reformation. 

The Synod of Scotland has for many years been in a; course ofdeclension, in many respects very similar to that of America. As earlyas the year 1815, some ministers of that body began to betray adisposition to accommodate their profession to the taste of the world. The judicial testimony emitted by their fathers was represented as tooelaborate and learned to be read and understood by the common reader, and too severe in its strictures upon the principles and practice ofother Christian denominations. The abstract of terms of communion wasviewed as too strict and uncharitable, especially the AuchensaughCovenant became particularly obnoxious. By a persevering importunity fora series of years this degenerating party prevailed so far in the Synodas to have the Auchensaugh Deed expunged from the symbols of theirprofession. This was accomplished in 1822; and, taken in connection withother movements indicating a prevailing spirit of worldly conformity, this outrage upon the constitution of the Reformed Presbyterian Church, gave rise to a secession from the body, by the oldest minister in theconnection, and a considerable number of others, elders and members. Atthe above date, the Rev. James Reed declined the fellowship of theScottish Synod; and he maintained the integrity of the covenantedstandards in a separate communion till his death: declaring at hislatter end, that "he could not have laid his head upon a dying pillow inpeace, if he had not acted as he did in that matter. "

Deaf to the remonstrances of this aged and faithful minister, his formerbrethren pursued their perverse and downward course, until their newposition became apparent by the adoption of a Testimony and Terms ofCommunion adapted to their taste. Their Testimony was adopted in 1837. This document ostensibly consists of two parts, historical anddoctrinal; but really only of the latter as _authoritative_. This willappear from the preface to the history, as also that it is without the_formal_ sanction of the Synod, which appears prefixed to the doctrinalpart of the book. A considerable time before they ventured to obtrudethis new Testimony on the church; they had prepared the way for itsintroduction, by supplanting the authoritative "Rules of Society, "framed and adopted by their fathers. This was done by issuing what theycalled a "Guide to Social Worship, " which the Scottish Synod sent forthunder an ambiguous _recommendation_, and the spurious production wasrepublished by order of Synod, in America, 1836, with the like equivocalexpression of approbation. 

What has been just related of the Ref. Pres. Church in Scotland, willapply substantially to that section of the same body in Ireland. On thedoctrine of the magistrate's power _circa sacra_, however, there was acontroversy of several years' continuance and managed with muchasperity, in which Rev. Messrs. John Paul, D. D. , and Thomas Houston werethe most distinguished disputants. Their contendings issued in breach oforganic fellowship in 1840. Indeed the sister-hood which had subsistedfor many years among the Synods east and west of the Atlantic ocean, wasviolated in 1833; when the rupture took place in the Synod of America, by the elopement of the declining party, who are since known by alliancewith the civil institutions of the United States. Among these fiveSynods, the principle called _elective affinity_ has been strikinglyexemplified; while what the Scripture denominates _schism_, has been asvisibly rampant as perhaps at any period under the Christiandispensation. 

This brief historical sketch may serve to show the outlines of thecourses respectively pursued by the several parties in the British Islesand America, who have made professions of attachment to that work in thekingdom of Scotland especially, which has been called the SecondReformation. But the duty of fidelity to Zion's King, and even the dutyof charity to these backsliding brethren; together with the informing ofthe present and succeeding generations, require, that we notice moreformally some of the more prominent measures of these ecclesiasticalbodies and so manifest more fully our relation to them. It is not to beexpected however, that we are about to condescend upon _all_ theerroneous sentiments or steps of defection, supplied by the history ofthese communities. To direct the honest inquiries of the Lord's people, and assist them in that process of reasoning by which facts are comparedwith acknowledged Standards, supreme and subordinate, that theirmoral character may be tested, is all that is proposed in the followingsections. 

SECTION I. The Secession from the Revolution Church of Scotland in thatcountry assumed a position in relation to the civil institutions ofGreat Britain, which their posterity continue too occupy until thepresent time in the United States without material alteration. 

1. They cooperate practically with all classes in the civil community, in maintaining national rebellion against the Lord and his Anointed. They give their suffrages toward the elevation of vile persons to thehighest places of civil dignity in the American confederacy--knowing thecandidates to be strangers or enemies to Immanuel. And although theyhave recently lifted a testimony against that system of robbery calledslavery, which is so far right; yet this fact only goes to render theirprofessed loyalty to an unscriptural frame of civil government, asmanifestly inconsistent as it is impious. 

2. The have all along in the United States renounced the civil part ofthe British Covenants, declaring that they "neither have nor ever hadanything to do with them. " Truth is not local, nor does the obligationof the second table of the moral law, on which that part of ourcovenants is plainly founded, depend on the permanency of our residencein a particular portion of the world. "The earth is the Lord's and thefullness thereof. " It follows, that however solemnly or frequently theyprofess to renew their fathers' covenants; the whole transactiondisplays their unfaithfulness to the Lord, who is a party in thecovenants; and is calculated to mislead the unwary. 

3. Their unsteadfastness is further evidenced, by conforming to otherecclesiastical communities in the loose practice of occasional orindiscriminate hearing; and even in some instances of ministerialintercommunion--the law of their church on that matter having becomeobsolete. Against these courses, in some of which that body hasobstinately persevered for more than a hundred years, we deem itincumbent on us to continue an uncompromising testimony. Many commentsthe Moral Governor of the nations has furnished in his providence withinthe last century, making still more intelligible the righteous claims ofhis word: but Seceders seem to have their moral vision obscured by avail of hereditary prejudice. We trust the Lord is on his way to destroythe face of the covering cast over all people, and the vail that isspread over all nations; Is. Xxv, 7. 

SEC. II. Our testimony against the unfaithfulness of the AssociateReformed Church, continues also without material change since the riseof that body. The following among others may here be noticed, asconstituting just grounds of opposition in a way of testimony-bearing, by all who would be found faithful to the Lord, and their covenantengagements. 

1. Their very origin was unwarranted by scripture. All the scripturalattainments to which they profess to adhere, were already incorporatedin the standards of the organic bodies, from whose fellowship theyseceded. They did therefore make a breach without a definite object, andmultiply divisions in the visible body of Christ without necessity. Thusthey did violence to the royal law of love; for while under a professionof charity they invited to their new fellowship their former brethren;the nature of the case evinces a disposition to unmitigated tyranny. This state of things we think has not been generally understood. Weshall here endeavor to render it intelligible. The fact of organizingthat church (the Associate Reformed) said to both Covenanters andSeceders "It is your duty to dissolve your respective organizations, andjoin us. " This is undeniable. The Covenanter or Seceder replies byasking--"What iniquity have you or your fathers found in us, that youforsook our communion?" &c. "Not any, " replies the Associate ReformedChurch; "only some trifling opinions peculiar to you severally which wedeem unworthy of contending about. Only join our church, and we willnever quarrel with you, relative to your singularities. " "Ah, " repliesthe other party, "the matters about which we differ, are trifling inyour account; how then could they be of such magnitude as to warrantyour breaking fellowship with us? What you call _trifles, peculiarities_, &c, we cannot but still judge important principles, sealed by the precious blood of martyrs: must we deny these or bury themin silence, to gain membership in your new church? Is this the natureand amount of your professed charity? This is not that heaven-bornprinciple 'that rejoiceth not in iniquity, but rejoiceth in the truth. 'You break fellowship for what you esteem mere trifles--you propose to usa new term of communion, with which it is morally impossible that weshould comply, without doing violence to our consciences. Is thischarity or tyranny?"

2. Although covenanting was declared by this body at their origin, to bean "important duty, " they never recognized the solemn deeds of theirfathers as binding on them; nor have they ever attempted theacknowledged duty in a way supposed to be competent to themselves. Nay, the obligation of the British covenants has been denied both openly andfrequently from the pulpit and the press; and even attempts have beenmade, not seldom, by profane ridicule, to bring them into contempt. Thevery duty of public, social covenanting, either in a National orecclesiastical capacity, has been often opposed in the polemic writingsof the ministers of this body, however often inculcated and exemplifiedin the word of God. The moral nature of the duty taken in connectionwith prophetic declarations, to be fulfilled only under the Christiandispensation, demonstrates the permanency of this divine ordinance untilthe end of the world. 

3. This church set out with unsound views of church fellowship, as hasbeen already in part made appear. But when their position came to bemore pointedly defined, they made the novel distinction between _fixed_and _occasional_ communion. The practical tendency of this unscripturalexperiment was necessarily to _catholic_ communion, which theory wassoon advocated by some of the most prominent of the ministry; andaccordingly eventuated in the merging of a large number of her ministryand membership, in the communion of the General Assembly. 

4. On the doctrine of the divine ordinance of civil government, thischurch has all along been unsound; as is fully evidenced in the practiceof her members, which has been similar to that of Seceders. Ourtestimony against the latter is, in this particular, equally directedagainst the former. 

5. This church has appeared as the advocate of a boundless toleration, conforming her views and policy in a most servile manner to the infidelmodel presented in the civil constitutions of republican America. Itwould seem, indeed, that this body aimed at conforming theirecclesiastical polity to that standard, from the fact that the verysymbol of their profession as a corporate body, is designated the"Constitution of the Associate Reformed Church"--a designation whichmight be considered as militating against the supremacy of the HolyScriptures. In this Constitution a sphere is assigned to conscience, which is incompatible with due subjection to the Supreme Lawgiver. Aswell might the _will_, or any other faculty of the soul of man, beinvested with this impious supremacy, and immunity from control, by anyauthority instituted on earth by the only Lord of conscience. Jehovahwill rule the _consciences_ of his creatures, as well as their_judgments_ and _wills_, by his holy law, in the civil commonwealth, inthe church and in the family. 

6. The unfaithfulness of this body appears further, in shunning todeclare the _divine right_ and unalterableness of Presbyterial ChurchGovernment, she testifies not against Prelacy or Independency. If thischurch is Presbyterial in practice, it is on no better footing than thatof the Revolution Church of Scotland. 

7. The purity of divine worship is not guarded by the terms offellowship in this church. It is true, "No Hymns merely of humancomposure, are allowed in her churches. " But what mean these guardedterms and phrases, "merely;" "churches?" The best interpretation ofthese cunningly contrived expressions is supplied by the practice ofthose ministers of the body, who scruple not to offer unto God "hymnsmerely of human composure" when occupying pulpits of otherdenominations, or sojourning for a night in families where these hymnsare statedly used. It is known that this part of the order of publicworship has been submitted in some instances, to the voice of thecongregation by their pastor; thus manifesting in the same act, latitudinarianism in regard both to the government and worship of thehouse of God. 

Lastly, to specify no further--Laxity of discipline is observable inthis church. She has always admitted to her fellowship, and to aparticipation in her special privileges (the seals of the covenants), persons who openly deny the divine warrant for a fast in connection withthe celebration of the Lord's Supper; yea, who ridicule that part of thesolemnity as _superstitious_! The same privileges are granted in thischurch to such as habitually neglect the worship of God in the family. Nor does this church inculcate or enjoin, as a part of Christianpractice, fellowship meetings for prayer and conference. We must, aswitnesses for the cause of Christ, solemnly protest against thesesentiments and correspondent practices, as inconsistent with thescripture and the reformation attainments of our covenant fathers. 

SEC. III. The Reformed Dissenting Church embraced more of the peculiarprinciples of the covenanted reformation than either of the twopreceding. On the doctrines of magistracy and toleration, abstractlyconsidered, they have manifested commendable fidelity. Nevertheless, inthe practical application of these doctrines and in other respects, weare constrained to continue a testimony against them. 

1. What has been remarked of the origin of the Associate Reformed body, is partly true also of the party which dissented from them: theirorganization was uncalled for, there being no scriptural attainmentembraced by them, which was not already exhibited under a judicialbanner. Those who erected the Reformed Dissenting Presbytery may havebeen harshly treated by ministers of the Reformed Presbytery, whenattempting negotiations for union, as public fame has often rumored: yetsupposing this to have been the case, multiplying separate fellowshipswas not a happy expedient for effecting union in the truth. 

2. This body of Christians have been all along unfaithful in applyingtheir own avowed principles relative to magistracy. Their innovation inthis respect would seem to have been a carnal expedient to reach atwo-fold object: the one, to retaliate on the Reformed Church forsupposed indignities offered; the other, to render themselves morepopular in the eyes of other communities. They admit that a constitutionof civil government may be so immoral, that it cannot be considered asGod's ordinance; that in such a case "no Christian can, without sinningagainst God, accept any office supreme or subordinate, where an oath tosupport such a constitution is made essential to his office. " Theseadmissions are equally just and important; yet these concessions arewholly neutralized in practice by these people, for they claim it astheir privilege to choose others to fill those offices, which they say, they themselves cannot fill "without sinning against God. " We mustcontinue our earnest testimony against this attempt to separate in law, between the representative and his constituents, involving as it does, if consistently carried out, the total overthrow of the covenants ofworks and grace, and ultimately of God's moral government by hisannotated Son! The effort made to sustain their practice in this matter, from the examples of the Marquis of Argyle and Lord Warriston, is verydisingenuous; simply because the church of Scotland had not at the datereferred to, reached the measure of her attainments on that head. Indeed, the whole drift of their argument goes to justify the position, that in some cases, it is expedient to do evil that good may come. 

3. On the doctrine of faith this church has, we think, darkened counsel, by words without knowledge. Their distinctions and caveats relative to_assurance_, are calculated rather to bewilder than enlighten the mindof the general reader. "Receiving and resting on Christ as offered inthe gospel, " amounts to "appropriation, certainty, assurance, " &c. Thereis evidence of a tendency to "vain jangling" here, against which, evensuppose there be no error couched in the terms, we ought to testify. 

4. This church evinces a disposition to intercommunion, in the practiceboth of ministers and members, wholly inconsistent with steadfastness, and at war with her own declared views of toleration. Occupying pulpitsin common with more corrupt communities, doing this in connection withthe celebration of the Lord's Supper, and attendance and co-operationwith others in conventional proceedings among those who style themselves"Reformed Churches, " are practices among these people, on which we feelconstrained to animadvert with decided disapprobation. As also theirviolation of the form of Presbyterian church government by one ministerwith ruling elders presuming to set apart candidates to the office ofthe holy ministry. 

SEC. IV. To speak thus publicly against those who may be the precioussons of Zion, is a painful duty. That charity, however, which rejoicethin the truth, requires of Christ's witnesses that they censure andrebuke, in a way competent to them, those of the household of faith whomthey see and know to be in a course of error or of sin; _Isa. _ lviii, 1;_Tit. _ i, 13. 

Many of those with whom we were wont to take pleasure in displaying abanner jointly, and in a judicial capacity, are now, alas! arrayedagainst us. To the real friend of Jesus, and the truth as it is inJesus, there cannot be a more lamentable spectacle than the _professedwitnesses_ of the Lamb disposed in rank under hostile colors as thecompany--not of two, but of many armies, ready to engage in mutualdestruction! And indeed those who bite and devour one another, are indanger of being consumed one of another. The Lord is righteous in allthat is come upon us; for we have sinned against him--both we and ourfathers. We know not how to avert more wrath from the Lord, reclaimbacksliders, confirm the wavering, direct sincere inquirers, apprise theunsuspecting of their danger, and exonerate our own consciences, otherwise than by giving open, candid and honest testimony for Christand truth, against those, even once brethren by covenant bonds, who havedishonored him, and caused the way of truth to be evil spoken of. 

Against those who separated from us in Philadelphia, 1833, erecting arival judicatory, and dishonestly claiming the name ReformedPresbyterian Church, we bear our feeble testimony for the followingamong other reasons:

1. They did then openly enter on a course subversive of our wholecovenanted system of doctrine and order, by withdrawing their dissentfrom the civil institutions of the United States, and incorporating withthe National Society--knowing the same to be, by the terms of thenational compact, opposed in many respects, both to godliness andhonesty. 

2. This party had, in a clandestine way, exerted their influence toseduce and draw away disciples after them for a series of years. This isevident from the petitions addressed to Synod on the jury law, issuingfrom those who are known to have been in correspondence with some of theleaders in that defection. 

3. This party are chargeable with mutilating the Judicial Testimonyemitted in Scotland, 1761; and also with changing the terms ofcommunion, and obtruding a mutilated formula upon an unsuspectingpeople, contrary to due order. 

_History_ and _argument_ are excluded from the terms of ChurchFellowship, on the very face of "Reformation Principles Exhibited;" andthe Auchensaugh Covenant expunged from the formula of terms ofcommunion, without submitting them in overture to the people forinspection. We say these steps of defection and apostasy are chargeableto the account of those who made the breach in 1833: _First_, Becausethe senior and leading ministers in that separation were the men whoframed the American Testimony and Terms of Communion; and so had manyyears before laid the platform and projected the course on which theyviolently entered at that date. _Second_, These separatists, in theedition of these symbols of their profession lately published, haveconsistently left out of the volume, the Historical Part, and alsoremodeled the formula of Terms of Communion. 

4. This body continues to wax worse and worse, against all remonstrancefrom their former connections and others, as also in the face ofprovidential rebukes;--losing, because forfeiting, the confidence ofconscientious and honorable men, exemplified in the frequent meetings, and to them, disastrous results, of the Convention of, so called, Reformed Churches. 

SEC. V. With the foregoing party may be classed those different andconflicting fellowships in Scotland and Ireland, whose recent Terms ofCommunion and Judicial Testimony, substantially identify with thosementioned in the preceding section. 

1. Public fame charges the Eastern Synod of Ireland, and the Synod ofScotland, with connivance at the members and officers under theirinspection, in co-operating with the immoral and anti-christiangovernment of Great Britain. They are therefore guilty of giving theirpower and strength to that powerful and blood-thirsty horn of the beast. We are inclined to give more credit to public fame in this than we wouldin many other cases, because:

2. These Synods have opened a door in their new Testimony for suchsinful confederacies. "What!" will the simple and uninitiated reader ofthe Testimony ask, "does not that Testimony declare, often and often, that the British constitution is anti-christian?" We answer, the _book_declares so; but we caution the reader to be on his guard, lest he judgeand take for granted, without a careful examination, that the book andthe Testimony are the same thing. Let the honest inquirer consult the_preface_ to the _Historical_ part of the book, and then the preface tothe Doctrinal part: the latter, he will find, on due examination, toconstitute the Testimony. True, in page 8 of the preface to the volume, it is said, "the Testimony, as now published, consists of two parts, theone _Historical_ and the other _Doctrinal_. " This sounds orthodox; but, in the same page, when these two parts come to be defined, it is said, "when the church requires of those admitted into her fellowship, anacknowledgement of a work like the present, the approbation expressedhas a reference to the _principles_ embodied in it, and _the properapplication_ of them, " &c. "So they wrap it up"--better than our fatherssucceeded in a similar enterprise in America. The truth is what theycall the _historical_ part is largely _argumentative_; and both theseparts are carefully and covertly excluded from the _terms offellowship_! We shall have occasion to recur to this subject, as thereare many others likeminded with these innovators. 

3. These people are also deeply involved in the popular, so called, benevolent associations of the world, Sunday Schools, Bible Societies, Temperance Reforms, Missionary Enterprise, &c, evidencing a widedeparture from our covenanted uniformity, based upon our covenantedTestimony. 

SEC. VI. Those who in 1838, on account of sensible tyranny, growing outof defection on the part of the majority, declined the authority ofSynod, have shared all along in our sympathies; and it has been ourdesire that they and we could see eye to eye in the doctrines and orderof the house of God. 

Although this party promised fair for a time, and apparently contendedfor "all the attainments of a covenanted reformation, " in process oftime it became apparent that they possessed not intelligence sufficientto manage a consistent testimony for that cause. They seem to have beenunder the influence of temporary impulse, arising from the experience of_mal-administration_; rather than to have discovered any_constitutional_ defection in the body from which they separated. Thisis apparent indeed if we have access to any credible source ofinformation relative to the principles they profess, and their Christianpractice. More particularly, 1. Although that paper which they designate "Safety League, " has thesound of orthodoxy; yet, as originated, and since interpreted by them, there is a lamentable falling off from the attainments and footsteps ofthe flock. _First_, so far as we can ascertain, that instrument hadclandestine origin being framed and subscribed by those _who were yet infellowship with the Synod_! This might be earnest, but, we think, nothonorable contending for the truth. _Second_, when this paper comes tobe interpreted by its framers and signers, it seems to cover only theAmerican Testimony and Terms, as remodeled by breach of presbyterialorder. At other times, it will conveniently extend to the ScottishTestimony, 1761, and the Auchensaugh Deed, 1712! From which we inferthat these people have no settled standards. 

2. We testify against these people for unwarrantable separation from us. One of their elders co-operated in organizing the Reformed Presbytery in1840; this in official, and, as then distinctly understood, representative capacity. Yet, some time afterward, he and his brethrenwithdrew from said Presbytery, without assigning justifiable reasons. 

3. Efforts are known to have been made, by some then in theirfellowship, to have social corresponding meetings established amongthem, but without success; in opposition to the well-defined example ofour witnessing fathers, whose example they affect to imitate. 

Lastly, these quondam brethren are not, to this day, distinguishable, inthe symbols of their profession, from any party who have more evidentlyand practically abandoned the distinctive principles and order of acovenanted ancestry. There is no constitutional barrier in the way oftheir coalescence with any party, whom interest or caprice may select. 

SEC. VII. Against that party usually, but improperly, styled the OldLights, are we obliged to testify more pointedly than against any otherparty now claiming to be Reformed Presbyterians. _First_, because webelieve there are among them still, real Covenanters; and, in proportionto the whole body, a greater number of such than in any otherfellowship. These we would undeceive, if the Lord will; for we earnestlydesire renewed fellowship with all such on original ground. _Second_, because the leaders among these make the fairest show in the flesh, and, calculating on spiritual sloth and the force of confirmed habit, hope tolead honest people insensibly after them back into Egypt. _Third_, because they are more numerous, and, from habit, more exemplary thanother parties; and therefore more likely to influence honest Christiansunwittingly to dishonor Christ, and gainsay his precious truth. 

1. These former brethren acted, in 1833, very similar to the policy ofthe Revolution Church of Scotland in 1689. Instead of repairing thebreaches made, and going on to fortify our New Testament Jerusalem, against the assaults of enemies in future, they rested in their presentposition, providing only for a new edition of Reformation PrinciplesExhibited, with a continuance of the history to that date. It was urged, at the time, that the argumentative part of our Testimony should behastened to completion, but without effect. As the apostate Assembly ofScotland, 1689, admitted unsound ministers, curates, &c. , to seats incourt; so, with the like politic design, members were admitted to seatsin Synod, 1833, who claimed "a right to withdraw to another party, ifthey should see cause"--yea, one of these was called to the moderator'schair!

2. At next meeting, 1834, when the continuation of the historical partof the Testimony was read, and referred to a committee for publicationin the forthcoming edition of Reformation Principles Exhibited, it wasdirected that the terms of communion should be inserted, supplying thedeficiency in the first term, in these words: "and the alone infalliblerule of faith and manners. " In the new edition these important wordswere omitted, as before! Several ministers seemed to be influenced insocial relations, at that time, more by public opinion, than by theinfallible rule. No further progress was made with the argumentativepart of the Testimony, and a petition from Greenfield, to have Synod'smind relative to occasional hearing, was returned. Against these stepsof unfaithfulness we lift our protest. 

3. Against the tyranny manifested at the next meeting, there were someto stand up at the time; but the spirit of the world prevailed in allthe important transactions. We testify against those who refused topermit petitions, memorials, and other papers addressed to that court, to be read. Especially do we protest against that satanical spiritevidenced in misrepresenting certain respectful and argumentativepapers, as being "abusive, " "insulting, " &c. : also the unrighteousattempt, by some guilty members of that court, to stop the mouth ofpetitioners; and we condemn the reason assigned for so doing, viz. , "They had no right to petition, because they were under suspension"!This reason is worthy of double condemnation, as coming from the mouthof him who, in this instance, acted the ecclesiastical tyrant, and whowould come down from Zion's walls to the plains of Ono, mingle inpolitical strife, that he might open his mouth for the dumb; and becausea brother in covenant bonds would demur, censure him, and then make thefact of censure a reason why he should not be heard when petitioning forrelief from such tyranny! "Revolters are profound to make slaughter. "

4. As papers were numerous on the table of Synod in 1838, so theyfurnished occasion for displays of character and conduct, humiliating toall lovers of Zion, who witnessed the transactions of that meeting ofthe supreme judicatory. 

This was the first time, so far as we know, when that body was calledupon formally to review and rectify, in a way competent to them, someparts, both of the constitutional law and administration of the ReformedPresbyterian Synod and Church in America. For a series of years, andchiefly through the influence of leaders in that faction which separatedfrom the body in 1833, high-handed measures of tyranny had transpired:and some of the subjects of that tyranny were yet writhing under a senseof accumulated wrongs; others had, by death, been released from thisspecies of persecution. Some thought it dutiful to call Synod'sattention to these matters, and a _petition_ was laid before them, fromRev. Robert Lusk, requesting that certain cases of discipline, which thepetitioner specified, be reviewed; and especially asking, that "the term_testimony_ be restored to its former ecclesiastical use. " As this was, in our deliberate opinion, the most important measure brought under thecognizance of the church representative in America, during the currentof the nineteenth century, it was thought the court would take thematter under deliberate consideration. Whether through ignorance of thematter proposed, or that sectional interests engrossed the attention ofparties, or that the prevailing majority desired to be untrammeled intheir future course, the petition was smuggled through and shuffled by, under the cognomen of a "letter, " which a member of Synod answered onbehalf of the court, as though it were a matter of the smallestimportance imaginable! We solemnly testify against this manner ofdisposing of a weighty matter at that time, whether through inattentionor design. We protest also against the violent conduct of thoseministers, and others on the same occasion, who made the place of solemnworship and judicial deliberation, a scene of confusion, byvociferations, gesticulations and physical force, in violation of God'slaw, ordination vows, and the first principle of Presbyterian churchgovernment. 

5. Here we can advert only to a tithe of the fruits of darkness, whichhad been increasing in quantity and bitterness, since the meeting ofSynod in New York, 1838. To carry out measures of worldly policy, in1840, diligent electioneering was carried on during the intermediatetime, that the court might be what is technically called a _packedSynod_. That court was chiefly composed of such ministers and elders aswere known to favor innovations; and some who were known to be disposedto resist defection, were excluded from seats in court. Against thisdishonest, partial and unjust measure, we protest. And here we lift ourtestimony against this course, as having greatly retarded the Lord'swork for many years before, and as having facilitated the introductionof error, disorder and open tyranny, in manifold instances, during thesame period. 

6. We testify against the tyranny exercised upon James McKinney, ofColdenham, who was not allowed to read his vindication andjustification, when he asked permission to do so, from the publishedsentiments of some of those who condemned him!!! Also the crueltypracticed toward Miss King, an absent member, whose representation ofher case to the Synod, could not so much as be heard. We bear testimonyagainst those who in that Synod would interrupt, call to order--inviolation of order--those members who were appearing in defense ofinjured truth, and who were often silenced by tumult, or the call oforder by an obsequious moderator. Especially do we testify against thedishonesty and unfaithfulness of that body, displayed by them indisposing of the paper inserted (see p. 132), calling Synod's attentionto what we firmly believe to be the source of all the error, guilt anddistractions incident or attending to that body for many years. 

On the practice of confederating with the enemies of God, we testifyagainst this party, not only for the _fact_ of so confederating, butalso, and chiefly, for resisting the evidence of God's word, oftenadduced in condemnation of the practice--refusing to hear thetestimonies, experience, and reasoning of Christ's witnesses andmartyr's when cited from the Cloud of Witnesses, InformatoryVindication, Gillespie on Confederacies, &c; and for obstinately goingon in this trespass, in the face of manifold convictions from livingwitnesses and providential rebukes. 

As it respects ecclesiastical relations, we testify against these formerbrethren for having wittingly, perseveringly, and presumptuouslyfostered _schism_ in the visible church, manifestly for carnal ends, during many years. It is notorious that five Synods are in organicfellowship, while hardly two of them will hold ministerial orsacramental communion! What a picture does this state of things in theprofessing church of Christ present to the infidel; how hardening to theself-righteous and the openly profane! And although conventionalregulations be lightly looked upon by many, not being based upon expresswords of scripture; yet when framed and engaged to, according to thegeneral rules of scripture, much sin is the result of violating them, and trampling them under foot, as has often been done by this body ofpeople. This has been the case in Presbyteries, subordinate Synods, andespecially in the general Synod. Subordinate Synods have been dissolvedby the action of the general Synod after they had ceased to be; andwithout consulting the Presbyteries, who alone were competent to decreeor dissolve the delegation form of the general Synod, that courtdissolved itself, after having many years trampled upon the law ofPresbyteries fixing the ratio of delegation. Against such reckless, disorderly procedure we testify as being the cause or occasion of muchsin against Zion's King, and much suffering to his precious people. 

Finally--We solemnly enter our protestation against this church, ashaving taken the lead of most others in razing the very foundation stoneof the covenanted structure. All the evils that have befallen theprofessed friends of a work of reformation on both sides of the Atlanticare traceable to a _setting aside_ the _footsteps_ of the flock frombeing terms of ecclesiastical communion. It is now more than ten yearssince this important matter was expressly submitted to the Old LightSynod's consideration, and during the subsequent period, in variousforms, the same has been pressed, but without effect; except asmanifesting more fully their obduracy. They refuse still to return, Ephraim-like, going on frowardly in the way of their own heart. 

That uninspired history ought to be incorporated among the terms ofcommunion in the Church of Christ, is a proposition which we firmlybelieve, on the evidence both of reason and Scripture, although denied, condemned, and rejected by all pretenders to reformation attainments. That _history_ and _argument_ are so rejected by all parties affectingto be _reformed_ churches, will appear from the following citations fromtheir own authoritative judicial declarations: "Authentic history andsound argument are always to be highly valued; but they should not beincorporated with the confession of the Church's faith. " "TheDeclaratory part is, the Church's _standing Testimony_. "--Ref. Prin. Exhibited, preface--edition, 1835. Here history and argument are bothexcluded, not only from the Church's _testimony_ but also from herconfession! This is the declared sentiment of Old and New LightCovenants, together with the Safety League people--evidencing to all whoare free from party influence, that however they differ in practice, onthis all important point they perfectly harmonize in principle. East ofthe Atlantic, among the three Synods professing to follow the footstepsof the flock, the declared sentiment is the same, but then they differfrom their brethren in practice--mingling with the heathen and learningtheir works without scruple. In this respect they are more consistentthan the other parties, though more visibly corrupt. 

The Reformed Dissenters "prefix a _Narrative_ to their testimony, " thusrejecting _history_ from _testimony_. Some advocates for union inconventions of reformed churches, have plead for a historicalintroduction to their proposed _testimony_; but they have carefullyassured the public that this introduction shall constitute no _term_ ofunion or communion. Thus, it is evident, that all the professedfollowers of the British Reformers around us, have cast off thisreformation attainment from the standards of their professionsseverally. We condemn this church-rending and soul-ruining sentiment, and testify against all who maintain it, for the following reasons:

_First_, on their part it is inconsistent and self-contradictory. Theyall say they are following the footsteps and holding the attainments ofthe Scottish Reformers. But how do they discover these footsteps, or howascertain these attainments? Are they recorded in the Bible? No. Arethey to be found elsewhere but in _uninspired history_? Certainly nowhere else. Yet all these parties absurdly reject uninspired historyfrom their bonds of fellowship! and still venture to tell the world, they are holding fast these attainments!! This is solemn trifling, profane mockery. _Second_. This position is unsound and false in thelight of reason. All civilized nations, as well as the Jews, have itwritten in their laws, "That the testimony of two men is true. " Thewitnesses do not need to be inspired to be credible. "We receive thewitness of men, " although a "false witness will utter lies. " No societycan exist without practical recognition of the credibility of humantestimony; and this is especially true of the "Church of the living God, which is the pillar and ground of the truth;" for, _Third_. In the lightof Scripture, her members cannot perform some of their most importantduties, either to God or to one another if they irrationally andwickedly relinquish this principle. God's people are charged "not toforget his mighty works;" Psa. Lxxviii. 7. Are these works all writtenin the Bible? They are required to confess their fathers' sins, as wellas their own. Since the divine canon was closed, many sins have been, and now are chargeable against professing Christians. Are these recordedin the Scriptures? And thus the reader may ask himself of sin and dutyto any extent, in relation to God as a party. 

And the same is true of the second table of the moral law. For example:in reference to "the first commandment with promise, " should theChristian minor be asked as the Jew did his Lord, "Who is your father?"How shall he answer? Is he warranted to appeal to God to manifest hisearthly sonship? No; but he is required by God's law to "honor hisfather;" and his obedience to this command is grounded on humantestimony as to the object to whom this honor is due. Thus consistency, reason and scripture combine, to accuse and fasten guilt--the guilt ofapostasy upon all who have renounced that fundamental principle of ourglorious covenanted reformation--_that history and argument belong tothe bond of ecclesiastical fellowship_. With any who hold the theoryhere condemned, however exemplary or even conscientious in morals andreligion they may appear, we can have no ecclesiastical fellowship; for, however ardent their attachment or strong their expressions of affectionto Confession, Catechisms, Covenants, &c. ; they give no guarantee ofcompetent intelligence or probable stability; as alas! we see in thepresent declining course of many in our day. 

We would earnestly and affectionably beseech all well wishers to acovenanted work of reformation: that they would take into their seriousconsideration whether these things are, or are not connected inseparablywith the wellfare of Zion. Especially would we expostulate with such ashave any regard for the Judicial Testimony adopted at Ploughlandhead, Scotland, in 1761: that they conscientiously compare it with the bookcalled Reformation Principles Exhibited, and also with the new ScottishTestimony, where it is practicable, and all these with the supremestandard, the holy scriptures. They will find on examination, that theseare wholly irreconcilable in the very form of testimony-bearing. Particularly, let the reader notice that our fathers in 1761, considered_history_ and _argument_ as constituting their testimony: and did notlook upon _doctrinal declaration_ as formal testimony at all. Look atthe very title page of their Testimony; where you read, "Act, Declaration and Testimony, " plainly distinguishing between _declaration_and _Testimony_. Now, all innovators make doctrinal declaration theirtestimony, reversing our fathers' order; yea, we would add God's order, for he distinguishes between his law and testimony; Ps. Lxxviii, 5-7;cv, 42-45. God's special providences toward his covenanted peopleconstitute his testimony by way of eminence; Exod. Xx, 1, &c. , and theirconduct under his providences constitute their testimony, which mustconsist of history; and by this and the blood of the Lamb, Christ'switnesses are destined to overcome all anti-christian combinations. 

In attempting thus to follow the approved example of our covenantfathers, whose practice it was to testify not only against thecorruptions of ecclesiastical, but also of civil constitutions, wheretheir lot was cast, we deem it incumbent on us to continue our testimonyfirst published in 1806, against the immoralities incorporated with thegovernment of these United States. 

Believing that a nation as such, is a proper subject of God'sgovernment, and that those nations favored with his law as revealed inthe holy scriptures, are peculiarly required to regard the authority ofthe Lord and his Anointed, therein made fully known: it is with deepregret that we feel constrained to designate and testify against evilsin the Constitution of this nation. Notwithstanding numerousexcellencies embodied in this instrument, there are moral evilscontained in it also, of such magnitude, that no Christian canconsistently give allegiance to the system. There is not contained in itany acknowledgment of the Christian religion, or professed submission tothe kingdom of Messiah. It gives support to the enemies of the Redeemer, and admits to its honors and emoluments Jews, Mohammedans, Deists andAtheists--it establishes that system of robbery by which men are held inslavery, despoiled of liberty, and property, and protection. It violatesthe principles of representation, by bestowing upon the domestic tyrantwho holds hundreds of his fellow creatures in bondage, an influence inmaking laws for freemen proportioned to the number of his own slaves. This constitution is, in many instances, inconsistent, oppressive andimpious. 

Much guilt, and of long standing, is chargeable against this nation, forits cruel treatment of the colored race, in subjecting them ever since1789 to hopeless bondage; its unjust transactions with the Indian race, and more recently waging an unjust war with a neighboring republic, aswould appear, for the wicked purpose of extending the iniquitous systemof slavery. 

"Arise O God, judge the earth: for thou shalt inherit all nations. "

PART IV. 

A brief declaration or summary of the principles maintained by thePresbytery, as to doctrine, worship, discipline, and government, inagreeableness to the word of God, our Confession of Faith andCatechisms, and whole covenanted testimony of the Church ofScotland. --The contrary doctrines condemned. 

Unto what has been more generally laid down in the preceding pages, withrespect to the principles and practice of this church and nation, bothin former and present times; the Presbytery proceed to subjoin apositive and explicit declaration of their principles anent the truthsof our holy religion, whether by the generality agreed unto, or by somecontroverted. 

I. OF GOD. --The Presbytery did, and hereby do acknowledge and declare, that there is one infinite, eternal, self-existent, and independentBeing; and that this only true and living God, absolutelyall-sufficient, having all being, perfection, glory, and blessedness, inand of himself, subsists in three distinct, divine persons, the Father, Son, and Holy Spirit (in one and the same undivided essence andgodhead), all equally the same in substance, power, and glory, althoughdistinguished by their personal properties; according to Deut. Vi, 4; 1Cor. Viii, 6; 1 Tim. I, 17; Acts xvii, 24, 25; 1 John v, 7; Matth. Xxviii, 19; Confession of Faith, chap. 2; larger catechism, quest. 7--11; shorter catechism, quest. 4--6. 

II. OF THE HOLY SCRIPTURES. --Again, they confess and declare, thatalthough the light of nature discovers unto us that there is a God, yetof itself it is absolutely insufficient to teach us the saving knowledgeof the invisible Being and his will; and therefore God of his infinitecondescension has given us a most perfect revelation of himself and ofhis will in the scriptures of truth, contained in the sacred books ofthe Old and New Testament; which scriptures the Presbytery assert to beof divine authority, and not to be believed and received because of anyother testimony, than that of God their author, who is truth itself. Which word of God is the alone perfect and complete rule, both of faithand practice, containing a full and ample revelation of the wholecounsel of God, both respecting his own glory and the salvation of men;by which all spirits are to be tried, and to which all doctrines andcontroversies in religion are to be brought, as to the supreme judge, inwhose sentence alone we are to acquiesce; according to Rom. I, 19, 20; 1Cor. Ii, 13, 14; Heb. I, 1; 2 Tim. Iii, 16; 2 Pet. I, 19, 21; 2 Tim. Iii, 15; Gal. I. 8, 9; Eph. Ii, 20, and our standards, Confess. Chap. 1;larger Cat. Quest. 2-5; shorter Cat. Quest. 2, 3. 

III. OF THE DECREES OF GOD. --Again, they assert and maintain, thatJehovah, according to his own most wise counsel, and for his own glory, has, by one immanent act of his will from eternity, purposed and decreedall events in time; and particularly, that by his absolute sovereignty, he has unchangeably determined the final state of all intelligentbeings, visible and invisible. That God of his mere good pleasure, abstracting from all other causes whatever, for the praise of hisglorious grace to be manifested in time, has from all eternitypredestinated a certain definite number of mankind sinners, in andthrough Jesus Christ, to eternal life, together with all the meansleading thereunto. And also, by the same sovereign will, has passed by, and left others in their sins, foreordaining them to bear the justpunishment of their own iniquities; as is evident from Rom. Ix, 11, 13, 15, 16, 18; Eph. I, 4, 6, 9, 11; Jude verse 4; and according to Confess, chap. 3; larger Cat. Quest. 12, 13; shorter Catechism quest. 7. 

IV. OF CREATION. --In like manner they acknowledge and declare, that asGod, from the infinity of his being and goodness, has communicated afinite created existence to all other beings, framing them with natureswisely suited and adapted to the different ends of their creation; so bythe same all-powerful word whereby they were at first created, hepreserves and upholds all his creatures in their beings, and by theincessant care and invariable conduct of his divine providence, doesconstantly direct and overrule them and all their actions unto his ownglory; according to divine revelation, Gen. I, throughout; Col i, 16;Rom. Xi, 36; Psal, cxlv, 17, and xxxiii, 9; and cxix, 91; Heb. I, 2, 3;Confess, chap. 4, 5; larger Cat. Quest. 14; short. Cat. Quest. 8. 

Likewise they profess and declare, that God, as the last and finishingpart of his workmanship in this lower world, created man an intelligentbeing, endued with a living, reasonable and immortal soul, whosegreatest glory consisted in his having the gracious image of his God andCreator drawn upon his soul, chiefly consisting in that knowledge, righteousness and inherent holiness wherewith he was created. Andfurther, that God, in his favor and condescension to man, was pleased toenter into a covenant with him, as the public head and representative ofall his posterity, wherein God promised unto him eternal life andblessedness with himself in glory, upon condition of personal, perfectand perpetual obedience; to the performance whereof, he furnished himwith full power and ability, and threatened death upon the violation ofhis law and covenant, as is evident from the sacred text; Gen. I, 26, 27; Eccl. Vii, 29; Gen. Ii, 17; Rom. X, 5, and according to our Confess, chap. 4, § 2; chap, 7, § 1, 2; chap. 19, § 1; larger Cat. Quest. 20;short. Cat. Quest. 10, 12. 

V. OF THE FALL OF MAN. --They again assert and maintain, that the firstand common parents of mankind, being seduced by the subtilty of Satan, transgressed the covenant of innocency, in eating the forbidden fruit;whereby they lost the original rectitude of their nature, were cut offfrom all gracious intercourse with God, and became both legally andspiritually dead; and therefore they being the natural root of allmankind, and the covenant being made with _Adam_, not as a private, buta public person, all his descendants by ordinary generation, are bornunder the guilt of that first sin, destitute of original righteousness, and having their nature wholly depraved and corrupted; so that they areby nature children of wrath, subjected unto all the penal evilscontained in the curse of a broken law, both in this life, and in thatwhich is to come; Gen. Iii, 6, 13; Eccl. Vii. 20; Rom. V, from 12 to 20;Rom. Iii, 10-19; Eph. Ii, 3; Confess, chap. 6: larger Cat. Quest. 21, 22, short. Cat. Question 13 to 20. 

In like manner they assert and declare, that all mankind, by theiroriginal apostasy from God, are not only become altogether filthy andabominable in the eyes of God's holiness; but also, are hereby utterlyindisposed, disabled, and entirely opposite to all good, theunderstanding become darkness, and the will enmity and rebellion itselfagainst God; so that man, by his fall, having lost all ability of willto what is spiritually good, cannot in his natural state, and by his ownstrength, convert himself (being dead in trespasses and sins), nor canhe in less or more contribute to his own salvation, or in the leastprepare himself thereunto; neither is there any natural, necessary ormoral connection between the most diligent and serious use of the means, and obtaining salvation thereby. Although the Presbytery maintain, thatas a God of grace has promised the converting influences of his Spiritto be showered down upon dead souls, in the use of means of his ownappointment; they are therefore to be attended to with the utmost careand diligence; as appears from Rom. V, 6; John vi, 44, 65; Tit. Iii, 3-5; Job xiv, 4; Confess. Chap. 9, § 3; larger Cat. Quest. 25. 

VI. OF THE COVENANT OF GRACE. --Likewise they assert and declare, thatJehovah, in the person of the Father, having purposed to save a certainnumber of the ruined family of _Adam_, did from all eternity enter intoa covenant transaction with Jesus Christ, his eternal and only begottenSon, who contracted as the second _Adam_, in the name of all hisspiritual seed. In which covenant, the Father promising to confereternal life upon a select number given unto Christ, upon condition ofhis fulfilling all righteousness for them; the Lord Jesus Christ didagain stipulate and engage, as the condition of the covenant by him tobe fulfilled, that in the fullness of time, assuming the human natureinto a personal union with the divine, he would therein, and in theelect's name fulfill, not only the preceptive part of the law, but alsobear the whole punishment contained in the threatening thereof: whichcovenant, that it might be absolutely free to sinners, and that thesalvation therein provided for them, might not be of debt, but of grace, was unto Jesus Christ a covenant of redemption, nothing being thereinpromised to him, but upon his paying a full price, adequate to the mostextensive demands of law and justice; according to Psal. Lxxxix, 2, 3, 28, 34, 35; Tit. I, 2; Isa. Liii, 10, 11; Matth. V, 17; Confess. Chap. 7, § 3; Larg. Cat. Quest. 30, 31; Short. Cat. Quest. 20. 

VII. OF THE MEDIATOR. --In like manner they profess, assert, and declare, that the Lord Jesus Christ, the second person in the glorious andadorable Trinity, being by the Father's appointment constituted mediatorand surety of the new covenant, did, in the fullness of time, assume thehuman nature, consisting of a true body and reasonable soul, into apersonal union with his divine; which two natures, in the one person ofour Immanuel, God-man, remain distinct, without conversion, composition, or confusion. And being every way completely qualified and furnished forexecuting his mediatory offices of prophet, priest, and king, was calledto the exercise thereof, by God the Father, who put all power andjudgment into his hand, and gave him commandment to execute the same;Prov. Viii, 23; Heb. Ii, 14; 1 Tim. Ii, 5; John vi, 27, and v, 27;Confess. Chap. 8 throughout; Larg. Cat. Quest. 21-23; short. Cat. Quest, 21, 22. 

Again, they acknowledge and declare, that the Lord Jesus Christ ourREDEEMER, the only begotten Son of God, by eternal and ineffablegeneration, is most properly a divine person, true and very God, one inessence, equal and the same in power, eternity, glory, and all divineperfections with the Father and Holy Ghost: and that therefore it ismost blasphemous to assert, that the terms, _necessary existence_, and_supreme deity_, and the title of _the only true God_, do not belong tothe Son equally with the Father, as the same in substance, beingexpressly contrary to these texts of sacred writ which assert theopposite truth; John i, 1-4; Phil, ii, 6; John x, 30; 1 John v, 20, andto our standards, Confess. Chap. 8, § 2; Larg. Cat. Quest. 36; Short. Cat. 6. 

They likewise further acknowledge, assert, and declare, that the LordJesus Christ, the eternal Son of God, and only Mediator between God andman, being designed from everlasting the REDEEMER of his people, andhaving all fullness, power, and authority lodged in him for theexecution of his mediatory trust, has, ever since the fall of mankind, as the great and good shepherd of _Israel_, undertaken the care, government, protection, and instruction of the Church of God, inagreeableness to the above said trust: which he did all along under theOld Testament, and still continues faithfully to discharge in all theparts thereof; so that whatever revelation God made unto his churchsince the fall, was by Jesus Christ as the great prophet and preacher ofrighteousness. Particularly, it was he that first appeared unto lapsedman, and as the great revealer of the council of peace, called upon himin the voice of mercy, saying, "_Adam_, where art thou?" It was he that, pleasing himself in the forethoughts of his future incarnation, and as aprelude thereto, condescended at different times to appear in a humanform, and speak unto the fathers. By him, as the messenger of thecovenant, were the lively oracles delivered to the Israelitish church;and by his Spirit in the prophets, successively raised up to instructhis church in the knowledge of the divine will, was signified andforetold the grace that should come, until the fullness of the timeappointed in the council of Heaven, when it was promised he should come, and by his personal presence fill his house with glory. Then did God inthese last days speak unto men by his Son, whom he has appointed heir ofall things; who, not only by himself, but also, after his ascension, byhis evangelists and apostles filled with the Spirit, has made known allthings that he heard of his Father. And now, after the canon ofscripture is completed, and no new revelation to be expected to the endof time, continues by his word and spirit to instruct sinners in theknowledge of all things necessary for their sanctification andsalvation; according to Acts x, 38, and iii, 22; Luke iv, 18, 21; Johni, 18; 1 Pet. I, 10-12; Heb. I, 1, 2; Eph. Iv, 11-13; Confess. Chap. 8, § 1; Larg. Cat. Quest. 43; Short. Cat. Quest. 24. 

In like manner, they profess and declare, that the Lord Jesus Christ, being called of him that said unto him, "Thou art my Son, this day haveI begotten thee, " unto the honorable office of High Priest over thehouse of God, and confirmed therein by all the solemnities of the oathof God, he did most willingly undertake this work, saying, _Lo, I cometo do thy will, O God!_ And that he might finish and fulfill the same, in agreeableness to his eternal engagements to the Father, to the OldTestament types and sacrifices, promises and prophecies, wherein he wasforesigned and revealed to be the seed of the woman, that should bruisethe serpent's head, did, in the fullness of time, humble himself to bemade of a woman, made under the law, in the form of a bond servant toJehovah. In which character, he not only fulfilled the preceptive partof the law, but also, with the most unparalleled meekness, patience andresignation, submitted to the most grievous and dreadful sufferings, both in body and soul, even all that divine wrath, indignation andpunishment, wrapped up in the terrible curse of a broken covenant ofworks. By which obedience of his unto the death, through the eternalSpirit offering himself without spot unto God, a proper, real andexpiatory sacrifice for sin, he has fully satisfied divine justice, madereconciliation for the iniquities of his people, and purchased aneternal inheritance for them in the kingdom of glory. The savingbenefits of which redemption, by the Spirit's effectual applicationthereof, he does, by his intercession at the Father's right hand, as anarisen, living, and now glorified Savior, constantly and certainlycommunicate unto all those whom the Father has given him. Further, thePresbytery declare, that however they acknowledge the standing of theworld, as a theater to display the riches of divine grace, the preachingof the gospel indefinitely to mankind sinners, and all the common favorsof life indifferently enjoyed by them, do all result, as native, necessary and determined consequences, from the interposition of Christin behalf of his spiritual seed, and have their ultimate foundation inthe infinite sufficiency, fullness and perfection, of the blood andsacrifice of Christ, God-man: yet they affirm, that, as a certain electand select number were given unto Christ, to be redeemed from among men, so, for their sakes alone, he engaged his heart to approach unto God. For their sakes, he sanctified himself; in their name, i. E. , in theirlaw-room and stead, and for their good, as the surety of the bettercovenant, he became obedient unto death, and endured the whole of thatpunishment threatened by the law, and incurred by the transgression ofit. He subjected himself to that very curse, bore that wrath and diedthat death, which they themselves should have undergone. And hereby, byhis doing and dying, he made a proper, real, full and expiatorysatisfaction to the justice of God for their sins. Wherefore it isimpossible but that to all those for whom Christ has purchased thiscomplete redemption, and for whose sins he has given this fullsatisfaction accepted of God, he will certainly and effectually applyand communicate the same in the saving benefits thereof; seeing that itis his will who has merited it, that all those who are the Father'schoice by election, and his purchase by redemption, should be _ever withhim where he is, that they may behold his glory_; and since, as he isthus willing, he is also able, to save them to the uttermost that cometo God by him. So that all for whom Christ died, all that are redeemedby his blood, are, in consequence hereof; effectually called, justified, sanctified and glorified; according to Psal. Xl, 7, 8; Heb. X, 5-11;Phil. Ii, 8; Gal. Iv, 4, 5; Heb. Ix, 14, 28; Dan. Ix, 24; Psal. Lxxv, 3;Isa. Xlix, 8; John vi, 37, 39, chap. X, 15, 16; Eph. I, 7; Rom. Viii, 34, and ver. 29, 30; John xvii throughout; John xi, 52; Confess, chap. Vii, § 4, 5, 8; Larg. Cat. Quest. 44; Sh. Cat. Quest. 25. 

They also acknowledge, assert and declare, that the Lord Jesus Christis, by the appointment of God the Father, set as King upon his holy hillof Zion; over which, as his special kingdom, he is invested with anabsolute power and supremacy, as the sole and only head thereof, toappoint offices, officers, laws and ordinances. And that accordingly, byvirtue of this solemn investiture, the same Lord Jesus Christ has, inall ages, called out of the world, and maintained therein, a church untohimself, which he visibly governs by a complete system of laws, officersand censures, instituted in his word, and has not left the affairs ofhis church, in which (as a Son over his own house) he peculiarlypresides, to be regulated and modeled by the carnal policy and inventionof men. Also, that, as King in _Zion_, he powerfully and irresistibly, in a day of efficacious grace, subdues the perverse hearts and wills ofsinners unto his obedience, persuading and enabling as many as wereappointed to obtain salvation through him, to believe in his name, inorder thereunto. All whom he either preserves from, or supports under, the various temptations, trials and afflictions, they are liable to inthis mortal life; till at last, completing a work of grace in theirsouls, he advances them to a state of perfection and glory. 

Further, the Presbytery declare and maintain, that, in subserviency tothis his special mediatory kingdom, the Lord Jesus Christ has a supremeand sovereign power given unto him, in heaven and in earth, and over theinfernal powers of darkness--angels, authorities and powers being put insubjection to him; that he has the management of all the wheels ofprovidence put into his hand, whereby he restrains, disappoints, and atlast totally destroys, all the enemies of his interest and glory; and bywhich he orders and overrules all the events that fall out in time, forthe accomplishment of the great and glorious ends of his incarnation, and lasting good of those that love him: according to Psal. Ii, 6; Isa. Ix, 6, 7; Isa. Xxxiii, 22; Matth. Xxi, 5; Isa. Lv, 4, 5; Gen. Xlix, 10;Heb. Iii, 6; Psal. Cx, 1, 2; Matth. Xxviii, 18; John vii, 2; 1 Pet. Iii, 22; Phil, ii, 9-11; Confess, chap, viii § 3; Larg. Cat. Quest. 45; Sh. Cat. Quest. 26. 

They again declare and assert, that as the light of nature is absolutelyinsufficient to give a just discovery, either of the grievous malady ofsin, or the blessed remedy provided for sinners, so none, howeverdiligent they may be to frame their lives according to the dictates ofnature's light, can possibly attain to salvation, while they remainwithout any objective revelation of Jesus Christ, as the greatpropitiation and peace-maker, who has abolished death, and brought lifeand immortality to light, by the gospel. And further, that there is noother name, doctrine or religion, whereby any can be saved, but in thename, doctrine and religion of the Lord Jesus Christ, of which he is thegreat author and institutor; in the profession and faith whereof, heleads his people through this world into the possession of endlessfelicity and glory in the world to come. 

VIII. OF THE GOSPEL OFFER. --They further declare, that, as God theFather, out of his unbounded love, has, on the footing of the infinitesufficiency of the death and sacrifice of Christ, made a free andunhampered gift and grant of him, as an all-sufficient Savior, untosinners of mankind lost, as such, in the word: so the ministers andembassadors of Christ (according as they are expressly authorized andcommanded by him) are to publish this gospel, these glad tidings ofgreat joy to all the world, wherever they may be called or cast, in theprovidence of God, and make a full, free and unhampered offer of Christand his whole salvation to sinners, without distinction, assuring themof God's mercy and grace, through Christ, in whom he proclaims himselfwell pleased; of Christ's omnipotent power and ability to save to theuttermost all that come unto God by him; and that there are noimpediments, bars or hinderances, _ab extra_, between Jesus Christ, asheld forth in the offer of the gospel, and sinners lost, why they, evenevery one of them, may not receive and appropriate him, as the Lordtheir righteousness. And the above said frank and unhampered gift ofChrist, and him crucified, by God the Father, as a full andall-sufficient Savior unto lost and ruined sinners, the Presbytery viewas the great and prime foundation, both of the ministerial offer, andof, faith in the Lord Jesus, for life and salvation: as is clear fromRom. X, 14; 1 Cor. I, 21-25; Isa. Lv, 1; Mark xvi, 15; John iii, 16;Confess, chap, vii, § 3; Larg. Cat. Ques. 67; Sh. Cat. Ques. 31, &c. 

IX. OF JUSTIFICATION. --Again, they profess and declare, that the activeand passive obedience, or the complete mediatory righteousness, of theLord Jesus Christ, is the only meritorious cause of a sinner'sjustification, pardon of sin, and acceptance of his person and serviceswith a holy God; and that true and saving faith, which is also the giftof God, is the alone instrumental cause of the sinner's justification inhis sight; or that evangelical condition, or internal mean, in and bywhich the soul is interested in Christ, and the whole of hisrighteousness and salvation. Which righteousness, received and rested onby faith, is the only foundation of a sinner's title to eternal life andglory; as appears evident from Rom. Iii, 22-29; Rom. V, 17-20; Jer. Xxiii, 6; Gal. Ii, 16; Acts x, 43; Col. I, 27; Acts viii, 37; Rom. X, 9;Mark v, 36; Eph. Ii, 8; Confess, chap. 11, 14; Larg. Cat. Ques. 70, 73;Sh. Cat. Ques. 3. 

They likewise profess and maintain, that believers, by the righteousnessof Christ being justified from all things, from which they could not bejustified by the law of Moses, are by Jesus Christ perfectly deliveredfrom the law, as a covenant of works, both as commanding and condemning;so as that thereby they are neither justified nor condemned, it beingdead to them, and they to it, by the body of Christ, to whom they aremarried. However, notwithstanding of this freedom, they are stillservants unto God; still under the moral law, as a rule of life in thehand of their glorious Mediator and new covenant Head, directing themhow they are to walk, so as to please God; the obligation whereof, assuch, remains perpetual and indissoluble; and that this privilege ispeculiar to believers only, all others being still under the oldcovenant obligation, both as to the debt of obedience and punishment;according to Rom. Vi, 14, and vii, 4, 6; Gal. Iv, 4, 5, and ii, 16; Rom. Viii, 1; Gal. Iii, 10; Confess, chap, xix, § 5, 6; Larg. Cat. Ques. 97;Sh. Cat. Ques. 43, 44. 

X. OF GOOD WORKS. --Again, they assert and declare, that as no worksare truly and spiritually good, but those that are performed by a personunited to the Lord Jesus Christ by faith, and under the influence of hisHoly Spirit; and consequently, that none of the actions of theunregenerate, however in themselves materially agreeable unto the letterof the law, are either pleasing or acceptable to God; nor can theydispose or prepare their souls for receiving his grace, though theiromission and neglect of these is still more displeasing unto God, anddestructive unto themselves. So likewise they declare, that even thebest works of obedience performed by the regenerate, can neither meritthe pardon of any one sin, nor procure them the smallest measure orGod's grace or favor, because of the manifold sins and imperfectionsthey are still attended with, and because of the infinite distancebetween God and them, with respect to whom, when they have done all thatthey can, they are but unprofitable servants. Neither is their abilityto do them at all of themselves, but wholly from the Spirit dwelling inthem. And further, that the spring and principle motive of true love toGod, and acceptable obedience to him, is not self-interest or love toour own felicity, nor yet a slavish fear of punishment; but the gloriousperfections and transcendent excellencies of the Deity, manifested inthe face of Jesus Christ, who is the brightness of the Father's glory, and express image of his person, are the prime and chief motives both oflove, fear and obedience unto God; all who really love God loving himprincipally for himself. As also, that all acceptable service to God, performed by believers, is principally influenced by the authority of aGod of grace, stamped upon his word, springs from faith in Jesus Christ, as an animating and active principle in their souls, and is ultimatelydirected to the glory of God in Christ, as the great end thereof. Hence, therefore, although God has graciously connected his own glory and hispeople's felicity inseparably together, that yet no actions, howevergood in themselves or beneficial to others, which arise only from aprinciple of self-interest, love to one's own bliss, or fear of hell, are evidential of saving grace in the soul, or any more than what one ina state of nature may perform; according to Gen. Iv, 5; Heb. Xi, 4, 6;Matth. Vi, 2, 5, 16; Hag. Ii, 14; Amos, v, 21, 22; Tit. I, 15, and iii, 5; Rom. Iii, 20, and iv, 2, 4, 6; Job xxii, 2, 3; Eph. I, 6; 1 Pet. Ii, 5; Exod. Xxviii, 38; Confess, chap. 16 throughout; Larg. Cat. Ques. 73, 101; Sh. Cat. Ques. 44. 

XI. OF ASSURANCE OF GRACE. --In like manner they declare and assert, thatalthough there may be much darkness, and manifold doubts and fears, seated in the same soul where true and saving faith is: and althoughtrue believers may wait long before they know themselves to bebelievers, and be assured that they are really in a state of grace; andeven, after they have arrived at a subjective assurance of theirsalvation, may have it much shaken, clouded and intermitted; that yetthere is no doubting, no darkness, in the saving acts of a true andlively faith: but in all the appropriating acts of saving faith, thereis an objective assurance, an assured confidence and trust in JesusChrist, and the promise of life in which he is revealed to the soul;according to Isa. 1, 10; Mark ix, 24; 1 John v, 13; Psal. Lxxvii, 1 to11; Psal. Lxxxviii, throughout; Gal. Ii, 20; Mark xi, 24; Confess, chap. 18 throughout; Larg. Cat. Ques. 72, 80, 81; Short. Cat. Question 86. 

XII. OF THE PERSEVERANCE OF THE SAINTS. --They further assert anddeclare, that whosoever, of any of the children of men, in all ages, have attained salvation, did believe in, and receive the Lord JesusChrist, the promised Messiah, and only Savior from sin, to whom all theprophets bear witness, in whom all the promises and lines of salvationdo center; and particularly, that however much the faith of thedisciples and apostles of our Lord and Savior Jesus Christ in him, astheir only Redeemer, might be at any time overclouded, yet it was nevertotally subverted; and that the noble grace of faith in the souls ofbelievers cannot be totally lost; but that such is the immutability ofGod's decrees, and his unchangeable love; such the efficacy of theirRedeemer's merit, and constant abiding of the spirit of holiness inthem; and such the nature of the new covenant, that, notwithstanding ofvarious temptations and afflictions, the prevailing of remainingcorruption in them, they must all and every one of them, certainly andinfallibly persevere in a state of grace unto the end, and be at lastsaved with an everlasting salvation; as appears from Heb. Xi, 13; Johniv, 42; Phil. I, 6; John x, 28, 29; 1 Pet. Ii, 9; Jer. Xxxiv, 4;Confess, chap. 8, § 1, chap. 14, § 2, and chap. 17 throughout. 

XIII. OF LIBERTY OF CONSCIENCE. --They further assert and declare, thatthe noble faculty of conscience, God's deputy in the soul of man, overwhich he alone is absolute Lord and Sovereign, is not subjected unto theauthority of man; neither are any human commands further binding uponthe consciences of men, than they are agreeable unto, and founded uponthe revealed will of God, whether in matters of faith or practice. Andalthough the Lord Jesus Christ has purchased a glorious liberty untobelievers from sin, and all the bitter fruits thereof, and of access toa throne of grace with boldness; and has procured unto his churchfreedom from the yoke of the ceremonial law, with a more abundantcommunication of gospel influences: yet, inasmuch as conscience is therule ruled, not the rule, ruling, none can, without manifest sin, uponpretense of conscience or Christian liberty, cherish any forbidden lustin their souls, nor are left at freedom to reject any of the divineordinances instituted in the word, to change or corrupt their scripturalinstitution, by immixing human inventions therewith, or in the leastdeviating from the punity thereof. And that therefore, all who vent ormaintain tenets or opinions, contrary to the established principles ofChristianity, whether in the matter of doctrine, divine worship, orpractice in life, which are contrary to, and inconsistent with theanalogy of faith, and power of true godliness, or destructive to thatpure peace and good order established by Christ in his church, areaccountable unto the church; and upon conviction, ought to be proceededagainst, by inflicting ecclesiastical censures or civil pains, in a wayagreeable unto the divine determination in the word concerning suchoffenses. 

And further, they declare, that it is most wicked, and what manifestlystrikes against the sovereign authority of God, for any power on earthto pretend to tolerate, and, by sanction of civil law, to give licenseto men to publish and propagate with impunity, whatever errors, heresies, and damnable doctrines, Satan, and their own corrupt andblinded understandings, may prompt them to believe and embrace;toleration being destructive of all true religion, and of that libertywherewith Christ has made his people free; and the great end thereof, which is, "That being delivered out of the hands of our enemies, we mayserve the Lord--in holiness and righteousness, all the days of ourlives. " Agreeable to James iv, 12; Rom. Xiv, 4; Acts iv, 19, and v, 29;1 Cor. Vii, 23; Matth. Xxiii, 9; 2 John 10, 11; 2 Cor. I, 24; Matth. Xv, 9; Col. Ii, 20, 22, 23; Gal. Ii, 4, 5, and v, 1, 13; Isa. Viii, 20; Actsxvii, 11; Hosea v, 11; 1 Cor. V, 1, 5, 11, 13; Tit. I. 10, 11, 13, andiii, 20; Matth. Xviii, 15-17; Deut. Xiii, 6-12; Ezek. Vii, 23, 25, 26;Zech. Xiii, 2, 3; Rev. Ii, 2, 14, 15, 20; Confess, chap. 20; Larg. Cat. Quest. 100, 103; Sh. Cat. Quest. 49, 50. 

XIV. OF TESTIMONY-BEARING. --Again, they declare and assert, that alltrue believers, members of the church invisible, are by the indissolublebond of the Spirit, and true faith in Christ, their Head, savinglyunited unto, and have communion with him in grace and in glory, in thislife and the life to come. In all their afflictions he is afflicted, andshares with them in their sufferings and trials, is with them in andthrough death, exalteth them at last over all their enemies, receivingthem into glory and blessedness with himself, that they may behold andshare in his glory with him through eternity: and that all of them beingknit and joined together in holy love and affection, do participatemutually of each others gifts and graces; and are indispensably bound toexercise themselves in the practice of all commanded duties, forpreserving the love of God, and life of grace, in their own, and oneanother's souls. And further, they declare that the visible church, andthe members thereof, are externally in covenant with Christ their Head, have one and the same Lord, profess the same faith in doctrine andworship, receive the same seals of God's covenant, baptism, and theLord's Supper: and are thereby bound to hold fast the Head, to besubject to his authority, keep the faith they have received, andmaintain an holy communion and fellowship in the worship of God; closelyabiding by the standard of Christ, their captain and leader, and liftingup the banner of divine truth, in opposition unto, and holy contempt ofall their enemies of every kind. And further, they affirm, that as thevisible church in general, is bound to be faithful to Christ, their Headand Lord, and to preserve inviolate, the whole of that sacred_depositum_ of truth wherewith she is intrusted by him, not quittingwith, nor willfully apostatizing from the same, in profession orpractise: so no particular subject of this spiritual kingdom of Christcan recede from any part of divine truth, which they have received, andwhereof they have made profession, without lese-majesty unto the Son ofGod, and violation of their obligations they have come under, atreceiving the seals of the covenant, with whatever other lawful vowsthey have made unto the Most High; according to 1 John i, 2, 3; Eph. Iii, 16-19; John i, 16; Heb. X, 24, 25; Acts ii, 42, 46; Eph. Iv, 4-6;Phil. Iii, 16; Rev. Ii, 25, and iii, 3; Confess, chap. 2, 6; Larg. Cat. Quest. 63; Short. Cat. Quest. 50. 

XV. OF CHURCH GOVERNMENT. --They likewise affirm and declare, that theLord Jesus Christ, our exalted Immanuel, the sole and supreme Head, Lawgiver and King of his church, which is his spiritual and absolutelyfree and independent kingdom, has herein warranted, instituted andappointed certain office-bearers (who derive their mission and authorityfrom him alone) to regulate, administer, judge and determine in all theaffairs of his house, to whom alone the keys of the kingdom of heavenare by him committed. Particularly, they are intrusted with the key ofdoctrine, to discover the mind of God, and preach Christ crucified untosinners; the key of government for preserving that beauty of order, purity and power in the house of God, which he has enjoined should takeplace therein; the key of discipline, to inflict ecclesiastical censuresupon such as turn aside after their _crooked ways_, or continueobstinate in their offenses; the key of ordination and mediate mission, in ordinary circumstances of the church, solemnly to set apart and sendforth church officers unto that sacred function and official trust inthe house of God, on the regular trial of the suitableness of theirgifts and qualifications for that spiritual service and ministration;according to 1 Cor. Xii, 28; Eph. Iv, 11; Matth. Xviii, 19; John xx, 23;Matth. Xviii, 18; Acts xv, throughout, and xvi, 4; Matth. Xxviii, 19, 20; Mark xvi, 15; Acts vi, 6; 1 Tim. Iv, 14, and iii, 10; Confess, chap30, § 2, 3 and 31; § 3. Form of church government, books of discipline, and the several laudable acts and constitutions of this church;particularly, _Act_ of _Assem. _ at _Edinburgh, August_ 4th, 1649, _Sess. _ 4, entitled, _Directory for electing of ministers_. 

They likewise assert and maintain, that the Lord Jesus Christ, thechurch's glorious Head, hath appointed a certain form of governmenttherein, distinct from civil government, and not at all subordinate tocivil rulers. And that the only ecclesiastical government warranted byChrist is his word, and to continue in his church unalterable, isPresbyterial church government, exclusive of all superior dignity abovea teaching presbyter, and consisting in her judicative capacity ofkirk-sessions, in subordination to presbyteries; of presbyteries, insubordination to provincial synods; of provincial synods, insubordination to national; and national to ecumenical assemblies, orgeneral councils. 

And further, they assert, that the office-bearers of the Lord's house, are, according to the command, and in the name and authority of the LordJesus Christ, the only Lawgiver and King of his church, and by virtue ofthe church's intrinsic power derived from Christ, to assemble, constitute and adjourn these several courts of his house, nominate thefixed or occasional times of their subsequent meetings, as the church'scondition or exigencies require; although they grant that the Christianmagistrate may, in extraordinary cases, or otherwise, call together asynod of ministers, and ether fit persons, for consultation and advicein religious matters: but in which they have no power to judge ordetermine in matters of faith; but only discretively to examine, whetherthe synod's determinations and decisions be consonant and agreeable toscripture, and accordingly to acquiesce therein; Isa. Ix, 6, 7; Ezek. Xliii, 10, 11; Acts xv, 2, 4, 6; 1 Tim. V, 17; Heb. Xiii, 17; 2 Chron. Xix, 8-11; Acts xvii, 11; Confess, chap. 30, § 1 and chap. 31, § 1, 2, and conform to act of assembly, anno 1647; § 2, 3; 2d book of discipline, and propositions for church government. 

They likewise assert and maintain, that the office-bearers in the churchof Christ, according to their different places and stations therein, must give evidence of their being possessed in some suitable measure ofthe qualifications which God in his word requires to be in any that areto be placed in such stations or offices, particularly that ofdevotedness to the cause and honor of Christ. And they further assert, that ministers of the gospel, and other church officers, must enter intothe exercise of their office, at the door of Christ's appointment, bythe call and choice of the Christian people, who are capable withjudgment to give their consent; 1 Tim. Iii, from verse 2 to 12; Tit. I, 5, 6, 7; Acts vi, 2 to 6; Chap, xiv, 23; John x, 4, 5, and agreeable tothe laudable acts and ordinances of this church and state, in favor ofreformation principles, books of discipline, &c. 

XVI. OF CIVIL GOVERNMENT. --In like manner they assert and maintain, thatGod Almighty, the Sovereign Lord of all things, and special protectorand preserver of his professed subjects in this lower world, hath forhis own glory and the public good, authorized and instituted in his wordthe office and ordinance of civil government and governors, for thepreservation of external peace and concord, administration of justice, defense and encouragement of such as are, and do good, and punishment ofevil doers, who transgress either table of the law. For all which ends, subordinate unto that of his own glory, God, the alone supreme fountainof all power, has instituted and appointed this ordinance. And furtherthey maintain, that a due measure of those qualifications which God, thegreat lawgiver requires in his word, together with what otherstipulations according to the same unerring rule, a Christian people, who are blessed with the light of divine revelation, have made thefundamental conditions of civil government among them, are essentiallynecessary to the constitution and investiture of lawful authority oversuch a people. No other but such a constitution and investiture, caneither be approven of by God, or answer the ends, ultimate orsubordinate, of this ordinance, unto the honor of the great institutor, as appears from Prov. Viii, 15, 16; Psa. Cxlvii, 19, 20, and cxlix, G, 7, 8, 9; Isa. Xlix, 23; Rom. Xiii, 1, 2, 3, 4; Deut. Xvii, 14, 15; 2Sam. Xxiii, 2, 3, 4; Exod. Xviii, 21. Confess, chap. 23, § 1. Seasonablewarning by the general assembly, July 27, 1649. Act 15, Sess. 2, Parl. 1, 1640. 

They further assert and maintain, that the constituting of the relationbetwixt rulers and ruled, is voluntary and mutual; and that the lawfulconstitution of civil magistrates, is, by the mutual election of thepeople (in whom is the radical right, or intermediate voice of God, ofchoosing and appointing such as are to sway the scepter of governmentover them) and consent of those who are elected and chosen for theexercise of that office, with certain stipulations according toscripture and right reason, obliging each other unto the duty of theirdifferent stations and relations. And further they affirm that whenmagistrates are so constituted, Christians are bound by the law of Godto pray for the divine blessing upon their persons and government, reverence and highly esteem them, yield a conscientious subjection andobedience to their lawful commands, defend and support them in the dueexercise of their power; which power magistrates are especially to exertfor the outward defense of the church of God, against all her externalenemies, restraining or otherwise punishing, as the case may require, all open blasphemers, idolaters, false-worshipers, heretics, with allavowed contemners of the worship and discipline of the house of God; andby his civil sanction to corroborate all the laws and ordinances ofChrist's house, providing and enjoining that every thing in the house ofthe God of heaven, be done according to the law of the God of heaven;Deut. Xvii, 14; 2 Kings xi, 17; 1 Sam. Xi, 15; 1 Tim. Ii, 1, 2; 1 Peterii, 17; Rom xiii, 2 to 8; 2 Kings xviii, 4, and xxiii, 1 to 26; 2 Chron. Xxix, and xxx, chapters throughout; Ezra vii, 23. Confess. Chap. 23, §3, coronation oath of Scotland, sworn and subscribed by Charles II. AtScone, January 1st, 1651, and oath of fidelity by the people. 

XVII. OF CORRUPTIONS IN THE TWO PRECEDING ORDINANCES. --But, with respectto these two great ordinances of divine institution, the magistracy andministry, with the qualifications of the persons and duty of the people, as before asserted, the Presbytery reject, like as they did, and herebydo reject and condemn the following contrary errors, tenets andopinions, whether of older or later date, vented either by open enemiesor professed friends to the reformation cause. And, 1. They reject and condemn that loose latitudinarian tenet and opinionof opening the door of communion with the church in her judicativecapacity, or sealing ordinances, unto the grossly ignorant, loose, careless, profane and scandalous: and to the anti-christian deist, blasphemous heretic, or any who maintain doctrines, principles andopinions contrary to, and eversive of the cardinal and fundamentaldoctrines of Christianity, or such principles and practices as oppose, obscure or darken the church's beauty and purity, and spoil her of herpower, and particularly that of the church of _Scotland_, in herattainments in reformation; this being evidently destructive and ruinousto truth and holiness, the only foundation and basis of external unionand concord in the church, and consequently of all durable, harmoniousand comfortable communion among the ministers and members of Christ'smystical body: See Eph. V, 11; Isa. Viii, 20; Amos iii, 3; 1 Cor. Vi, 10; Heb. Xii, 14; Rev. Xxii, 14, 15; 2 Cor. Vi, 17, 18; and conform tothe acts and practice of this church, in her best and purest times, inexcluding from her communion, and refusing to unite with any chargeableas above. 

Again, they hereby reject that false and ungodly principle and opinion, That a God of infinite wisdom has left his professing people destituteof any declaration of his will (which they are absolutely bound toregard) concerning both the institution, administration andqualifications of such persons as should administer these two distinctordinances, government, civil and ecclesiastical; or that these twodifferent species of government have not their foundation andinstitution, as the ordinances of God, in his revealed will; but thateither (with the corrupt revolution church) he hath left the governmentof his house a matter of indifference, and the pattern thereof to bemoulded by the discretion of the wise men of this world, and accordingto the corrupt will and fluctuating inclination of the people; or, withtheir public resolution-brethren, the _Seceders_, exchanging the clearscriptural and covenanted basis of civil government, with the obscurefoundation of the law and light of nature, or the more dissolute basisof mere election and acknowledgment of whomsoever the _primores regni_, though never so wicked and licentious, choose and set up as magistrates. Which notion contains an injurious and impious impeachment of divinerevelation, as a rule imperfect and insufficient to guide Christiansinto the knowledge of the will of God, and their duty, as the peculiarand professed subjects of the King of kings, and supreme lawgiver, concerning all his ordinances; and is contrary to 2 Tim. Iii, 16; Rom, ii, 14; Ezek. Xliii, 11; and xliv, 5; Lev. Xviii, 2, 3, 4, 5; Matt, xxviii, 20. Confess, chap. 23, § 3. 

They in like manner reject and condemn the ecclesiastical headship ofthe church, blasphemously arrogated by that man of sin, and son ofperdition the Pope of _Rome_; with all that superiority of dignity andoffice in the house of God, claimed by anti-christian Prelates, togetherwith the whole of their hierarchical order, and the civil places andpower of churchmen, by both usurped; which is a most wicked attempt tooverturn God the Father's deed, constituting his Son Christ, sole Kingand Head of his church, an exauctorating of Jesus Christ from histhrone, and headship in his church, an elevation of his ministers, contrary to his will, and the nature and ends of their office; and ananti-scriptural and confused blending together of different and distinctordinances. Psa. Ii, 6; Isa. Ix, 6, and xxii, 24; Col. I, 18; Mark x, 42, 43; Luke xxii, 25, 26; I Pet. V, 3; 2 Chron. Xix, 12; 1 Cor. Vii, 2. Confess. Chap. 25, § 6, and contrary to our solemn covenants, and manyacts and ordinances of both church and state, in times of reformation. 

They likewise reject and condemn that gross Erastian principle, That thecivil magistrate is supreme head over all persons, and in all causes, ecclesiastical as well as civil, whether in more ancient and later timesof tyranny and persecution, openly and blasphemously usurped, or at andsince the Revolution, more craftily yet too manifestly claimed; asappears from the 37th article of the church of _England_, and king'sdeclaration prefixed to the said articles: and is further evident fromthe many encroachments made upon the royal dignity and headship ofChrist, by the usurpers of his throne, practically vesting themselveswith power and authority to convene and adjourn at their pleasure, andgive laws and ordinances to the church, which is a daring attack on theprerogative, sovereignty, wisdom and power of her absolute King andLord, on whom, as a nail fastened in a sure place, his Father has hungall the glory of his house, and vested him with the sole supremacy overthe same, being filled abundantly with the spirit of wisdom andunderstanding, with the spirit of counsel and of might, to direct andpreside in the management of all her concerns, and to preserve from andovercome all her enemies; Isa. Xxii, 24, and xi, 2, 3, and ix, 6; Col. I, 18; Eph. I, 22; 2 Chr. Xxvi, 18; Heb. V, 4; Confess. Chap. 25, § 6. 

They also reject and condemn that Erastian tenet and opinion, that thewhole or any part of the power, mission, qualifications, oradministration of ecclesiastical officers, or ministers of the church ofChrist, depends upon the authority and dictation of the civilmagistrate, because it is manifestly destructive of the church's powerand authority, under Christ her Head, and derived from him, and likewiseof the ministerial freedom and faithfulness of Christ's embassadors: andparticularly they reject and condemn, as gross Erastianism (whetherpracticed before or since the Revolution, and especially since theincorporating union with _England_ on terms diametrically opposite toour covenant union), the civil magistrate's limiting the mission ofoffice-bearers in the church, according to his will; prescribing certainqualifications, and restricting to certain limitations; such as thetest, indulgences, allegiance, assurance, and abjuration oaths, actrestoring patronages, and the act anent _Porteous_, together with thethreatened deprivation of office and benefice, upon non-compliance; 1Cor. Xii, 28; Matt, xviii, 17, 18; John xx, 23. 

They further reject and condemn that Erastian opinion, that the externalgovernment of Christ's house is left unto the precarious determinationof sinful men, or hath either its immediate or mediate dependence uponthe will and pleasure of the civil magistrate, according to the importof the claim of right, the anti-scriptural basis of the revolutionsettlement. This being evidently an impious reflection on the perfectwisdom of the church's Head, subversive of the beauty of his house, andfertile of disorder therein, laying the kingdom of Christ obnoxious tospiritual tyranny and oppression, when strangers, enemies, or such ashave no call or warrant to build the house of the Lord, put to theirhand to model the form of her government as best suits their perverseinclinations and secular views, in express contradiction to the will andlaw of the God of heaven, Exod xxv, 40, and xxvi, 30; Ezek. Xliii, 11; 1Chron. Xv, 12, 13; Neh. Ii, 20, with many other texts above cited. 

Again they reject and condemn that latitudinarian tenet, That the LordJesus Christ, the alone Head of the church, hath left his house void ofany particular form of government, of divine institution exclusive ofall other, under the New Testament dispensation: which, is a manifestreflection upon his fidelity to him who appointed him, and most absurdto suppose of him who is true and faithful, as a Son over his own house, and contrary to Isa. Ix, 6, 7; 1 Tim. V, 17; Heb. Iii, 2, 3, 5; 1 Cor. Xii, 28; Rom. Xii 6, 7, 8; Acts xx, 17, 28; Matt, xxviii, 20. Confess. Chap. 30, § 1, and to the propositions for church government. 

They further reject and condemn that sectarian principle and tenet, whether in former or latter times maintained, that a kirk session, orparticular congregational eldership, is vested with equal ecclesiasticalpower and authority, with any superior judicatory, and is neithersubordinate nor accountable to them (in the Lord) in theirdeterminations. They likewise reject as sectarian, That the community ofthe faithful or professing Christians, in a private station hath anyscriptural warrant for public teaching, or judicative determination inthe church; both which opinions are not only expressly contrary toscripture, Acts xv, throughout, and xvi, 4; I Cor. V, 4; 1 Tim: v, 17;Heb. V, 4, and xiii, 17, &c, but also have been found hitherto mosthurtful and dangerous to the church of God, depriving her ministers andmembers of just and necessary recourse to superior judgment and decisionin matters difficult, discrediting and prostituting the sacred office ofthe ministry, and tending to overthrow a standing ministry in the churchof Christ, and subvert that comely and beautiful order he hathprescribed therein. 

In like manner they reject and condemn that gross invasion andencroachment upon the church's liberties, by the intrusion of popishpatronages, whether imposed as a law by civil, or executed byecclesiastical powers. Of the latter of these, the ministers andjudicatories of the now corrupt, harlot Church of _Scotland_, cannot butbe more egregiously guilty. The nature of their sacred function andtrust obliges them to preserve inviolate the church's freedom andliberties: but in place of this, their hands are _chief in thetrespass_, in an authoritative and active enforcement of this wickedact--an act evidently destructive of the very nature and essence of thatmutual relation between pastor and people, and which has the native andnecessary tendency to schism in the church, spiritual leanness, andstarving of the flock, by thrusting in idle, idol shepherds upon them, such as serve not our Lord Jesus Christ, but their own bellies; feedthemselves, but not the flock; and seek not them, but theirs, contraryto John x, 2, 9; Heb. V, 4; 1 Tim. Iii, 3; 1 Cor. Xii, 14, with manymore; and to acts of both church and state, in times of reformation inthese covenanted lands. 

But, on the other hand, that the Presbytery, when thus condescending onparticulars, pass not over in sinful silence, what stands opposite tothe word of God and their declared principles, as above concerning civilauthority, the administrators thereof, and subjection of the peoplethereto: they reject, likeas they hereby reject and condemn thatanti-scriptural principle and opinion, that the divine scripturalordinance of magistracy has not its foundation in the moral preceptivelaw of God (wherein alone his will is revealed and declared unto hispeople, concerning the nature, use, and ends of all his ordinances), butin the subjective light of nature (even as corrupted), so confused anddark in its discoveries, so gross and selfish in its principles, motives, and ends, that neither the true nature of this, nor any otherof the ordinances of Jehovah, as revealed in his word, can hereby beknown, or the true use and ends thereof sufficiently discovered orobtained. 

They likewise testify against, and reject that equally absurd opinion, as a stream flowing from the foresaid corrupt fountain, that the office, authority, and constitution of lawful magistrates, does not solelybelong to professing Christians, in a Christian reformed land, but thatthe election and choice of any one whosoever, made by the civil body(whether Pagan, Papist, Atheist, Deist, or other enemy to God, to man, and to true religion), makes up the whole of what is essential to theconstitution of a lawful magistrate according to God's ordinance. Atenet contrary to the light and dictates both of reason and scripture. 

And they hereby also disclaim that corrupt notion, that all providentialmagistrates, who are, and while they are acknowledged by any civilsociety especially in an apostate backsliding land and people from thescriptural standard (in respect of the origin of their office), are alsopreceptive; and that the office and authority of all so constituted andacknowledged, in itself considered, does equally arise from, and agreeunto the preceptive will of God, contrary to scriptural precepts, Deut. Xvii, 18; what falls under scriptural reproof, Hos. Viii, 4; and whatgreatly depreciates the valiant contendings of our honored ancestors forcivil reformation, and tends to invalidate their deeds of constitutionthereanent. 

Again the Presbytery testifies against, and condemns that principle, that the Christian people of God ought to give explicit acknowledgmentof, implicit subjection and obedience to, whatever civil authority(though most wicked and unlawful) the Lord in his holy providence, may, for the trial and punishment of his church, permit a backsliding peopleto constitute and set up, without regard to the precept of his word. Andthey hereby reject whatever in opposition to the covenanted principlesof the Church of _Scotland_, does justly, and in its own nature imply avoluntary and real acknowledgment of the lawfulness of the title andauthority of an anti-scriptural, anti-covenanted, and Erastiangovernment, constituted upon the ruins of our scriptural covenantedreformation. Particularly, they testify against praying for success andprosperity to such, in their stated opposition to the Lord and hisAnointed, or in any form implying a homologation of their title aslawful, swearing oaths of fidelity and allegiance to such, accepting anyoffice from such, and executing these in their name and authority underthem, military associations with such, by a voluntary enlisting undertheir banner, and fighting for their support and establishment. And thatin regard these are actions, as they express a proper and explicitowning of the lawfulness of that authority, which they immediatelyrespect, so they are such as cannot be obtained without the actualconsent of the party performing, and must therefore imply a deliberateapprobation of foresaid iniquitous authority. 

Further, they testify against a direct and active, free and voluntarypaying of tribute and other dues, unto such, and that for consciencesake, as unto the ordinance of God, according to his precept; andparticularly, when these dues are required as a tessera of loyalty tosuch; or when required, as an evidence of a person's active contributingto the accomplishment of some wicked action, expressly declared to bethe immediate end of the imposition. Thus the case was in the time ofpersecution, when the declared end of the additional cess, was theimmediate suppression of the pure preaching of the gospel in the fields. As also, not only against professed witnesses for reformationprinciples, their prosecuting of their witnessing brethren at law beforethe courts of anti-scriptural, unqualified judges; but generally, against all law processes, in a way of direct counteracting any part ofreformation attainments, or express homologating the authority of anunlawful judge. And, in fine, against all voluntary subjection, forconscience sake, unto such powers as are not the ordinance of God, according to his revealed preceptive will, as contrary to scripture; 2Sam. Ii, 10; 2 Kings xi, 4, 17; 2 Chron. Xix, 2; Isa. Viii, 12 and lxv, 11; Rom. Xiii, 1 to 8; 1 Cor. Vi, 1 to 8, contrary to the acts of thischurch approving, and ordinances of the state, establishing the civilauthority upon its scriptural foundation, and thereby discovering theproper object of a Christian people's voluntary and conscientioussubjection; and particularly, to the act of classes. While in themeantime, it must be acknowledged, that the state and condition ofPresbyterian Covenanters in these lands, continuing, as a community, towitness and contend for reformation of both church and state, thatobtained, and was established, between 1638 and 1650, cannot be regardedas that of a free people enjoying their ancient privileges andliberties, but as that of an oppressed people, brought under the powerof a conqueror, and no better than captives in their own land. As thiswas evidently the state of the suffering remnant under the persecutingperiod, when, by the force of the sword, they were robbed of theirformer liberties, and reduced to the most deplorable condition. So, however the Revolution did alter some circumstances in the condition ofCovenanters; yet, in regard it was established upon, and did homologatethe overthrow of the reformation, to which that people do still adhere, it could make no substantial change in their condition, from what itformerly was. And moreover, as it is necessarily requisite to theconstituting of the relation between magistrate and people, that therebe a mutual and voluntary consent; and as the community of presbyterianCovenanters did never, at or since the Revolution, give such consent;but, on the contrary, have, in the most public manner, protested againstthe constitution and installment of rulers in agreeableness thereto, asbeing contrary to the word of God, covenanted constitution, andfundamental laws of the nations; as is evident from their printedtestimonies and declarations. It follows, that their state is that of anoppressed people, in passive subjection to a conquering power, whoseduty is, to wait with patience upon _Israel's_ God for his return torevive his work, and recall the bondage of his _Zion_. And while theyare to take care to do nothing that justly implies their consent to thecontinued opposition made unto the covenanted reformation, yet theyought to observe a proper difference between such actions and things asare necessary, and in themselves just and lawful, by a moral obligation, and those that are not so. As also, between that which cannot be had, nor the value or equivalent of it, unless the person actually give it;and that which may be obtained, whether he actually contribute to it ornot. [7] Most applicable to this our present condition, are the words ofthe _Levites_, expressing the distressed state of _Israel_, which theyhad brought themselves into by their sins, as recorded by Neh. Ix, 36, 37: "Behold we are servants this day; and for the land thou gavest untoour fathers, to eat the fruit thereof, and the good thereof, behold weare servants in it: and it yieldeth much increase unto the kings whichthou hast set over us, because of our sins; also they have dominion overour bodies, and over our cattle, at their pleasure, and we are in greatdistress. "

Likewise the Presbytery testify against all ministerial or churchcommunion with such, who, though they may occupy the place ofoffice-bearers in the church of Christ, yet are destitute of thosequalifications indispensably required by the church's Head, or enter notinto their office by the door he has appointed in his word, own anotherhead than Christ, or apostatize and fall from the truth and cause ofChrist, formerly espoused and sworn to by them in a church capacity;against all active owning and countenancing of such, by attending uponany of their corrupt official ministrations, or receiving any ordinancesfrom such, to whom the Lord has denied his blessing. Against allvoluntary contracting with prelates, curates, or such officers of humaninvention in the church, for paying tithes or other dues unto them, asunto lawful, scriptural parish ministers. For besides that there isnothing due unto them, their office having no divine authority; so therebeing under the New Testament a change of the priesthood, there is alsoa change of the law, respecting tithes; according to 2 Cor. Vi, 17; Rev. Ii, 20, &c. 

By all which it appears, from what is above asserted and declaredconcerning these two divine distinct ordinances, the ministry andmagistracy, that the principles maintained thereanent by the Presbytery, are nothing else than an endeavor, as a judicatory of the Lord JesusChrist, constituted in his name, to hold fast the church of _Scotland's_testimony, agreeable to the scriptures of truth, for confession andcovenants, fundamental acts and constitutions both of church and stateand this, according to the command of the church's sole King and Head;Rev. Ii, 25, and iii, 11. And what is testified against, is, in thenature of it, an homologation of the church's faithful opposition tobacksliders, in their course of defection, from the national, attainments in religion and reformation, resisting even unto blood, striving against sin. 

XVIII. OF OATHS AND VOWS. --The Presbytery further assert and declare, that oaths and vows are a part of religious worship, warranted in theword of God, and under the New Testament dispensation, and may belawfully taken and entered into by the Lord's people. That such oathsand vows only are warrantable, as are lawful both for the matter and themanner of them; and those that are so, when once engaged in, must not beviolated on any consideration, and that, because of the authority of theawful name of God interposed in them. And further, they declare, thatthe right of administering oaths is competent only to those vested withsuch authority as is agreeable to the word of truth. As also, that it isthe incumbent duty of Christians, by solemn oath to bind themselves tomaintain and defend the persons of righteous rulers, in the lawfulexercise of their authority; and to such only, it is lawful to swearoaths of allegiance and fidelity. And hereby, they disapprove theprinciple of refusing allegiance to lawful authority. At the same time, the Presbytery testify against, as above, all the oaths of allegiance inbeing, to an Erastian Prelatical government. And further, they rejectand detest that sinful, idolatrous and superstitious form of swearing, in laying the hand upon, and kissing the gospels, practiced by thePrelatical churches of _England_ and _Ireland_, and even introduced into_Scotland_, as a gross profanation of that holy ordinance, and contraryto the scripture examples thereof. Hereby they also testify against allsinful swearing, whereby the name of God, his titles, perfections, orgraces of his Holy Spirit, are profaned in ordinary discourse. As also, the unnecessary oaths of customhouse, trade, &c. , as a reiterated andfearful profanation of the name of God. And moreover, they testifyagainst, and condemn that ungodly and superstitious oath, practiced bythat unhallowed club, called _Free Masons_: according to Deut. X, 20;Exod. Xx, 7; Neh. Xiii, 25; Ezra x, 5; Deut. Vi, 13; Matth. Iv, 35, 36;Ezek. Xvii, 16, 17, 18, 19; Rev. X, 5, 6; Jer. Iv, 2. And v, 2; Confess. Chap. 22. 

Again, they testify and declare, that the work of solemn covenantingwith a God in Christ, is a duty warranted in the scriptures of the Oldand New Testament, and by the examples of the godly, agreeable thereto;and that not only to individuals in particular, but to churches andnations in general. Which covenants once entered into, and being for thematter of them lawful, are most sacred, and therefore inviolablybinding; and what cannot be broken or transgressed, without manifestguilt, and incurring the dreadful resentment of a holy and jealous God, who has severely threatened to punish covenant-breakers. And hence theyassert, that the National Covenant of _Scotland_, and the Solemn Leagueand Covenant entered into by the three nations, for reformation anddefense of religion, and for the maintainance and preservation of thetruths and ordinances of God in purity, and sworn by our honoredancestors, not only for themselves, but including also their posterity, are of divine authority, as having their foundation upon the word ofGod; therefore moral, and so perpetually binding upon the nations, andevery individual of them, to the latest posterity. Wherefore, thePresbytery testify against the principle of refusing the lawfulness ofnational covenanting, particularly, under the New Testamentdispensation, and all principles and practices that strike against themoral obligation of these covenants; see Deut. Vi, 13, Isa. Ix, 18, andxliv, 5; Jer. 1, 5; Deut. Xxix, 12 to 16, 24, 25; Lev. Xxvi, 25, 26;Josh, ix, 14, 15, 18, 19; 2 Sam. Xxi, 1; Ezek. Xvi, 59, and xvii, 15, 16, 18, 19; Hos. X, 4; Gal. Iii, 15; 2 Cor. Viii, 5. See also acts andordinances both of church and state in times of reformation, respectingthe taking, and binding obligation, of the covenants. 

Again, the Presbytery hereby testify and declare their approbation of, and adherence unto, all the different steps of reformation, that ever, in any period, were attained unto in this church and land: particularly, besides what has been mentioned above, they declare their adherence tothe Westminster Confession of Faith, as it was approven by act of theGeneral Assembly of the Church of _Scotland, anno_ 1647: Catechisms, larger and shorter; Form of church government, Directory for worship, and Books of Discipline, as agreeable to, and extracted from the sacredoracles. 

And with respect to the fourth article of the 23d chapter of ourConfession, the Presbytery hereby declare, that they reject that corruptsense and gloss which has been imposed upon it, whether by open enemies, or false friends to our covenanted reformation in former or lattertimes, viz. , That a reformed Christian people, having generallyreceived, and publicly professing the true religion; and moreespecially, having expressly and solemnly bound themselves by publicnational vows to the Most High, for the preservation of it, maywarrantably set over them an infidel, or one of a religion differingfrom the true religion, and thereupon acknowledge and submit themselvesunto him, as their lawful civil ruler for conscience sake. And moreover, they declare that they understand said articles, as principally relatingto the condition of a people emerging out of the darkness andsuperstition of Paganism or Popery, &c. , before that religion hasobtained the sanction of civil authority; when, although the major partor bulk of a people should embrace the true religion, yet that does notdissolve or loose the relation subsisting between them and their civilrulers, prior to their conversion, agreeable to, and founded upon thejust and reasonable laws of the realm. In this case only, it is granted, that an infidel, or one of a different religion, may have authority justand legal over a people partly converted to the knowledge and gospel ofChrist. Thus it was with the primitive Christians, and thus it wasparticularly with our ancestors in _Scotland_, at the beginning of thereformation; and this perfectly well agrees to the apostolic precept anddetermination in a case similar to the above; 1 Cor. Vii, 12, 13 and 39, and 2 Cor. Vi, 14. 

As also, they further declare their approbation of, and adherence to allthe faithful testimonies, declarations and protestations, emitted by thewitnesses for the work of reformation, whether before or under the latetimes of tyranny and persecution, in prisons, scaffolds, or in thefields, by land or sea; or by such, as since that time have succeeded. Them in the self same testimony, as they are founded upon, and agreeableto the word of truth, and as a just and proper vindication of foresaidcovenanted cause. And particularly with the above proviso andlimitation, they declare their adherence to the _Rutherglen, Sanquhar_and _Lanerk_ declarations, _annis_ 1679, 1680, 1682; as also to thedeclarations published at _Sanquhar_, 1683, 1684, 1692, and 1695, 1703, 1707; to the _informatory vindication_, and _cloud of witnesses_; to the_covenants national_ and _solemn league_, sworn at _Auchensaugh_, near_Douglas_, in the year 1712, at _Crawfurd-john_ 1745; with theadditional acknowledgments of sins, and engagements to duties at thesetimes; to the declarations published at _Sanquhar_, 1718, and at_Montherrick_, 1740, 1741. And in like manner, they testify theiradherence to the _Act_ formerly emitted by this Presbytery, incondemnation of the universal scheme. And they do hereby testifyagainst, and disapprove all partiality and unfaithfulness, whether inrespect of right or left hand extremes, in any testimonies, published ina way of professed adherence to reformation principles; particularly, they reject the testimony published by those designated the _AssociatePresbytery_, as no adequate testimony for truth, because of thepartiality and unfaithfulness, both to God and the generation, discovered therein; being, instead of a faithful vindication, no betterthan a burial of some of the most important attainments in reformationof this church and land. And they likewise reject, detest and abhor thatspurious brat, stuffed with gross error, blasphemy and nonsense, mostfalsely and unjustly designated, "A testimony for the word of Christ'spatience, " by that sacrilegious usurper of the ministry, _WilliamDunnet_, who, being once plunged into the depths of enthusiasm, such ishis madness, that under pretense of an immediate mission from heaven, henot only daringly usurps the whole of the ministerial function, but alsowickedly claims an Erastian exercise of the office of the civilmagistrate, in a stupid unaccountable declaration of war, offensive anddefensive, against all mankind, himself, and his blind-foldedconfederates only excepted; having probably had these anti-scripturalnotions instilled into him by the industry of some unstable heads, who, after they had made a professed subjection to this Presbytery, in theLord, did, with some others of the same stamp, in a most unwarrantableand schismatical manner, break off from their communion, without so muchas discovering any shadow of reason, in justification of their rash, ungrounded and precipitate separation. 

Upon the whole, the Presbytery, protesting that they have beeninfluenced to this necessary work of displaying a judicial banner forthe covenanted cause and interest of our exalted Redeemer, purely out ofa regard to the glory of God, a desire that Christ's kingdom may beadvanced, and his buried truths revived, as also a concern for thewelfare and happiness of the present and succeeding generations, doearnestly, in the bowels of our Lord Jesus Christ, beseech and obtestall and every one, into whose hands this testimony may come, that, without considering the insignificancy of the instruments, and layingaside prejudice and carnal selfish considerations, they receive thetruth as it is in Jesus, not only in the notion, but in the love andpower of it; that they take with the many just and highly aggravatedgrounds of the Lord's controversy, and causes of his wrath against us, not only on account of private and personal wickedness come to a verygreat height, but particularly on account of the general opposition tothe public concerns of his glory, in what respects the doctrine, worship, government and discipline of his house. Alas! our publicabominations are both obstinately persisted in and publicly justified. That they lay to heart the great and terrible wickedness of the day andgeneration, with deep humiliation before the Lord, while he waits to, begracious, and is calling all ranks to humble themselves, and saying, "Rend your heart and not your garments, and turn unto the Lord your God, for he is gracious and merciful;" Joel ii, 13. That, in the way offlying under the covert of the atoning blood of the Son of God, by faithin his name, for the remission of sins, and endeavoring after personalreformation, as to all the impiety and irreligion, all the detestableindifferency, lukewarmness and hypocrisy, in the matters of God, whichuniversally prevail; they also study and set about public reformation, every one in their several stations, according to our solemn nationalengagements, concurring to restore the Lord's ruined and buried work, and rebuild his house, which is now lying as a desolate heap, coveredover with the rubbish of manifold errors, corruptions and humaninventions. If we still hold fast our abominations, and will not, byrepentance and reformation, return and give glory to the Lord our Godbefore he cause darkness, then, when he returns for the salvation of_Zion_, "He will come treading down the people in his anger, and makingthem drunk in his fury, and bringing down their strength to the earth;"Isa. Lxiii, 6. "But is there no hope in _Israel_ concerning this thing?Is there no balm in _Gilead_? Is there not a physician there?" Is therenot virtue in Christ's blood for the most desperate cases, thatchurches, as well as particular persons, can be in? Is there not groundto hope, that the Lord will not altogether forsake these sinful lands, which were given to him of old for an inheritance, and wherein he has solong maintained his possession, but that he will yet build up our_Zion_, and appear in his glory therein, will plead his own cause, revive his own work, a covenanted work of reformation, and remove allthe contempt and ignominy which it presently lies under? Sure thecontinuance of his gracious calls and invitations to return to him, gives ground to hope, that our "_Israel_ hath not been forsaken, nor_Judah_ of his God, of the Lord of Hosts, though their land was filledwith sin against the holy One of _Israel_;" Jer. Li, 5. And though, whileso much of error, prejudice and carnal interest, lie as impassablemountains in the way, there is little appearance of the nations takingthis course yet the Lord seems still to bespeak us in that endearinglanguage, Jer. Iii, 12, "Go and proclaim these words towards the north, and say, Return thou backsliding _Israel_, saith the Lord, and I willnot cause mine anger to fall upon you; for I am merciful, saith theLord, and I will not keep anger forever. " Though we have nationally tornour marriage contract with heaven, and taken away our names, yet theLord has not. _Turn, O backsliding children, saith the Lord, for I ammarried unto you. _ Let all, then, _repent, and turn themselves from alltheir transgressions, so iniquity shall not be their ruin_; but if not, then let all the impenitent despisers of the repeated calls of mercyknow, that abused patience will at length turn into fury, and the LordJehovah, who has already furbished his sword, and prepared theinstruments of death, will speedily give that dreadful commission to theexecutioners of his wrath: "Put ye in the sickle, for the harvest isripe; come, get you down, for the press is full, the fats overflow, fortheir wickedness is great:" Joel iii, 13. "But because God will do thisto _Israel_, let us prepare to meet our God. " Further, the Presbyteryinvite and entreat all who tender the glory of God, the removal of thecauses of his wrath and indignation, and who desire the continuance ofhis tabernacle and gracious presence among us, to come and join in aharmonious, zealous and faithful testimony for the precious truths andinterest of _Zion's_ glorious King, and against every course that has atendency to heighten, and at last to lay on the copestone of ourdefections. Consider it is the Lord's call and command to every one, even in their most private station, _Contend earnestly for the faithonce delivered to the saints_. It is the burden he, at this day, lays onhis church and people: _Hold fast what thou hast till I come, that noman take thy crown_; hold fast by our former attainments in reformation. And finally, the Presbytery exhort all with whom they are moreparticularly connected, _To stand fast in one spirit, with one mind, striving together for the faith of the gospel, and in nothing terrifiedby your adversaries_. Let the flame of fervent and true love to God, histruths, and to one another, prevent and extinguish the wild fire ofunnecessary and hurtful mutual animosities; and _endeavoring to keep theunity of the spirit in the bond of peace_, study oneness in promotingthe Lord's opposed work, and in walking in the good old way, withoutturning aside to the right hand or to the left, because of the lion thatis therein, and without laying other foundations than what were laid. Let none of Christ's true and faithful witnesses suffer their hearts tosink into despondency; the cause is the Lord's, and assuredly he willthoroughly plead that cause which is his own. It will outlive all itsenemies, and yet have a glorious resurrection; and this will be thecrown and comfort of all such as continue, amidst all trials andsufferings, contending for him, in the blessed expectation of theconqueror's everlasting reward. Therefore, _lift up the hands that hangdown, and strengthen the feeble knees_; greater afflictions have beenaccomplished in those that are gone before, and are now inheriting thepromises, than any wherewith the Lord is presently trying his church. And as the God of all grace, after they had suffered awhile, made themperfect, and put them in possession of that eternal glory to which theywere called by Jesus Christ, so shall he establish, strengthen and keephis people still from falling, and, after all their sorrows andsufferings, present them faultless before the presence of his glory, with exceeding joy. "Return, we beseech thee, O God of Hosts; look downfrom heaven, and behold and visit this vine; and the vineyard which thyright hand hath planted, and the branch that thou madest strong forthyself, it is burnt with fire, it is cut down, they perish at therebuke of thy countenance. Let thy hand be upon the man of thy righthand, upon the Son of man whom thou madest strong for thyself, so willnot we go back from thee; quicken us, and we will call upon thy name;turn us again, O Lord of Hosts, cause thy face to shine, and we shall besaved: Let God arise, let _Zion's_ immortal and omnipotent King Jesusreign, and let all his enemies be scattered; but let them that love himbe as the sun, when he goeth forth in his might. "

Extracted by JO. THORBURN, Pr. Clk. 

ADDENDA. 

In addition to what is said (from page 65 to 67 preceding, respectingthe establishment of Popery in Canada), the Presbytery deeply lament, that, in the present edition of their Testimony, they are furnished withfresh matter to animadvert upon the continued tendency of the Britishadministration in favor of the religion of Antichrist. 

Not long after the civil establishment of Popery in Canada, newprivileges, civil and religious, were bestowed upon the professors ofthat religion at home, both in England and Ireland, by which Catholicshave received toleration, under the sanction of law, openly to professand practice their idolatry, to open seminaries of learning for thepublic instruction of youth in their own religion, and to purchase andtransfer estates to their Popish relations, in direct opposition to theestablished laws of the land, framed by our Protestant ancestors, underthe sense of felt necessity, whereby Catholics were laid underdisabilities, as to the enjoyment of those privileges, which they saw tobe inconsistent with the peace of the state and safety of the Protestantreligion, on account of the barbarous massacres committed by Catholicsupon Protestants, and the numerous hostile attempts made to overturn, byviolence, the Protestant religion within these lands, as proceeding fromthe sanguinary spirit of Popery. The modern plea set up in favor ofthose privileges being conferred upon Popery, that the Catholics of thisday have candidly renounced the whole of their old principles which theyheld, as inimical to a Protestant country, never can be admitted, whilethey still retain the most dangerous of all their principles, viz. , implicit faith in the doctrines of supreme councils, and the dispensingauthority of the Pope. Against this sinful indulgence granted to Popery, the Presbytery testified at the time, in a separate piece, entitled, ATestimony and Warning against the Blasphemies and Idolatries of Popery, &c. , to which they still refer the reader. An attempt also was made toextend a similar indulgence to Catholics in Scotland, but which washappily frustrated through the zealous exertions of the people, who, pleading the established laws of the land, boldly reclaimed against themeasure, which produced the desired effect of compelling the governmentto desist. But alas! no sooner, was the popular zeal cooled, thangovernment sowed tares by enlarging the privileges of Catholics withregard to civil property. The deplorable fact now is, that Popery, basking in the sunshine of legislative power, advanced to the legalpossession of new privileges, and shielded by a formal toleration in theneighboring kingdoms, may be considered as enjoying the actualprotection of government in Scotland. In Ireland, privileges of a stillmore exalted nature are bestowed upon Popery, while the Catholic is sofar enfranchised, that, in conjunction with the Protestant, he may givehis voice for members to serve in the legislature of the country. Whatgreatly adds to the evil is, the lamentable alteration of publicopinion, so lately displayed against the measures of government informer indulgences bestowed upon the Catholic interest; but which hasnow changed into an entire approbation thereof, both by the great bodyof the people and the minority in the two houses of Parliament; and theonly complaint against government on that score is, that, stopping shortof meeting just claims of Catholics, they have not ingrafted them intoall the privileges of British subjects, and for ever done away theodious distinction between Protestant and Catholic, as to privilege. 

When we open our eyes to the measures of the present day, we beholdstill more abominations. The government so far from remembering whencethey are fallen, repenting and doing their first works, have startedagain in the cause of Antichrist, by leaguing themselves in a militaryexpedition with a group of Popish despots on the continent, who havelong given their power to the beast; of this expedition one objectevidently appears to be the re-establishment and support of Popery inFrance, where under the administration of the omnipotent, and avengingholy providence of God, in the pouring out of the vials of his wrathupon the beast, that false religion has received a sore and bleedingwound, and where the people, long crushed under the tyranny of adespotic throne, and usurpation of an imposing priesthood, have risen toextricate themselves from the accumulated oppression, and by theirastonishing efforts have shaken off the Papal yoke, by renouncing theiraccustomed allegiance to the head of the Antichristian states at Rome, have withdrawn their wonted supplies from his treasures, and completelyoverthrown the temporal power of his religion in their own country, which had for many ages kept them in fetters. If any doubt should beentertained with regard to the support afforded to the sinking cause ofPopery in France by this expedition, the declaration published by thebrother of the late King of France, stiling himself Louis XVIII, at thehead of the emigrants in arms, exhibits the fact in the clearest pointof view, while he plainly and unequivocally says, in that declaration, that their designs are the erection of the throne and altar, by whichare meant the civil government and the Catholic religion, as theyexisted in France prior to the revolution. Britain, not satisfied withsending forth numerous hosts to the field abroad, and lavishing hertreasures to supply the exhausted finances of the coalesced powers, hasopened her arms at home to receive flying emigrants, caressed by her, asif they had been sufferers in the cause of genuine Christianity. By thevoice of Episcopal dignitaries the Popish clergy have been extolled, asmen of the most eminent piety, while places have been furnished bygovernment, to accommodate them in their mass service; and a branch ofthe bloody house of Bourbon, whom divine vengeance has reduced to theabject state of a wandering exile, is admitted among us, with all marksof honor, and, with his train, provided for, as if he were a zealoussupporter of the Protestant cause, seeking an asylum from the rage ofPapal persecution in this reformed land. It cannot escape the notice ofthe attentive observer, how closely the crown of Britain has becomeallied to this false religion, in consequence of the conquest of theisland of Corsica, and the accession of the crown of that island to thecrown of Britain. According to the new constitution of Corsica, the kingof Great Britain, as represented by his viceroy, makes an essentialbranch of the parliament, all the acts whereof must be assented to byhim, in order, to give them the force of law. Now, it is to be remarked, that in this constitution Popery is expressly declared to be the onlyestablished religion in the island; it is therefore agreed to be dividedinto districts, to be filled up with ministers of the Catholic religion, endowed with legal maintenance. So the king of Britain, as wearing theCorsican crown, engages to unite this constitutional establishment ofthe Catholic religion, the king of Great Britain, as the king ofCorsica, gives his firm assent. Moreover, to provide for the moreextensive propagation of Popery in Corsica, the legislature stipulate toconsult with the See of Rome; here, also, he engages to join the wisdomof his counsels to those of the Pope, for the express purpose of givinga wider spread to Popery. If the prophet Jehu accused Jehoshaphat, though a good prince, when he was returning from a military expeditionwith Ahab, king of Israel, in such cutting language; 2 Chron. Xix, 2, _Shouldst thou help the ungodly, and love them that hate the Lord?therefore, is wrath upon thee from the Lord_: in what words shall wepronounce upon this conduct of Britain, in mixing with her politics andwars, active measures to raise again the falling Dagon of Popery fromthe threshold, and to help forward the interests of a religion which theLord has solemnly declared he will destroy with the judgments of hishand and the brightness of his coming. Besides the iniquity of the thingitself, in giving direct aid to this religion; our guilt derives greataggravations from a view of the present dispensations of Providence invisibly sending down terrible judgments (no matter through what roughhands) upon that anti-christian power, that has long, sat upon manywaters; and the loud voice of Jehovah is uttering, on the awful crisisof its downfall, to all the fearers of his name to escape a share in itsjudgments, by flying away from all communion with its evils; Rev. Xviii, 4, _Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. _ But, blind to his avenginghand, and deaf to this summons, Great Britain, once without, is nowagain returning into a most unlawful communion to support this adjudgedpower, by which she constitutes herself a partner in its sins, andthereby exposes herself to a portion of its plagues. In vain will it beurged as a plea of justification, that the authors of the revolution inFrance, having overturned the constitution of their own country, andspread desolation through the wide extent of it, menaced other nations, and us also; and that, therefore, Britain, acting on the first principleof nature's law, self-preservation, joined the allied powers for her owndefense. Though the Presbytery are by no means to be understood asgiving their suffrage for the lawfulness and justice of the war on ourside; yet, for the sake of argument, allowing the plea--what then? Willthis sanctify the measures adopted by Britain, in recovering, supportingand propagating the cause of Popery, that the conquest of the enemy, andher own safety are the ends ultimately to be gained by them? TheChristian maxim, that evil is not to be done that good may come, bindsas strongly nations as individuals. Popery is not a local evil; it isstill the mystery of iniquity, as much in France, and in Corsica, as itis in Great Britain; it is everywhere the forbidden fruit, not to betouched. If the security of a Protestant country is to be sought for, independence upon, or in any state of connection with the co-existence andmaintenance of Antichrist, we have indeed a feeble pillar to rest upon, for, as sure as God himself has spoken it, the Papal kingdoms are theBabylon to fall and to rise no more again at all. Perhaps, our allieswould not be pleased with another mode of conduct; and shall we run thehazard of displeasing the God of all our salvation, to gratify, in sin, the friends of the man of sin? If the crown of Corsica cannot be worn, but upon the condition of supporting Popery, and joining in councilswith the Church of Rome, to advance her interest there, we are afraidthe weight of it, like a millstone, will sink us deep in the gulf ofGod's wrath. But Popery was the former religion of that island, and thepeople wished no change. If the wretched inhabitants, loving darknessrather than the light, refused to be reclaimed, leave them tothemselves, but why should we have fellowship with them in theirunfruitful works of darkness. The Presbytery would not wish to beunderstood as if they meant that Protestants ought to raise a crusade, in order to exterminate Catholics in foreign lands, as Catholics haveattempted to do against Protestants, for the weapons of our warfare, inpropagating religion are not carnal. But it certainly is the incumbentduty of all Protestant nations to abstain from anything, that has atendency to uphold and propagate their religion; and as no positivecountenance should be given to it, so it is highly proper that Catholicsshould be kept in such a state of restraint, as they may not again haveit in their power to repeat those bloody scenes, which Popery had actedupon us. With a view to deliver themselves from the guilt ofparticipating in the evil, the Presbytery do lift up a judicialtestimony against the present anti-christian courses of administration;as, also, against those state fasts, proceeding from an Erastiansupremacy, which have been appointed to be observed by all persons, inorder to engage by prayer the Almighty to crown their measures withsuccess. Likewise, the Presbytery do testify against the nationalchurch, particularly her ministers, who from their station ought to actas spiritual watchmen, and give pointed warning of sin and danger on thepresent occasion; but, who, instead of faithfully discharging this duty, sanction all these measures of government, which cannot fail to producea hardening effect upon the generation. 

N. B. Since writing the above, by a reverse in the war, Britain has lostpossession of Corsica, but while this does not acquit her of the guiltof her anti-christian administration there, neither will it supersedethe necessity of our testimony against it. 

 * * * * *

ADVERTISEMENT. 

The late Reformed Presbytery, June 2d, 1845, adopted the followingdoctrinal and practical declarations. They have therefore a judicialsanction; and having been in overture before the people prior to theaction of Presbytery, we subjoin them as a suitable supplement. _Cincinnati, Nov. 12th_, 1850. 

JUDICIAL DECLARATIONS. 

1. Man is a free agent, unconscious of restraint in his volitions by theexecution of the immutable decree of God; and it is not possible forhim, in any instance, to avoid fulfilling that decree: yet the law ofGod--not his decree--is the rule of man's conduct, and the standard offinal judgment. 

2. It is the duty of a Christian to pray for the church of Christ--toinquire diligently into her scriptural character, and to seek covenantblessings in her communion. 

3. If the majority should violate the terms upon which church memberswere united, it is lawful for the minority to testify against thedefection, and to walk by the rule of their former attainments. And whenany community assuming to be the Church of Christ, imposes sinful termsof communion--when the constitution is anti-scriptural--when theadministration is corrupt, and attempts at its reformation have provedineffectual--it is the duty of Christians to separate from it: "_Comeout of her, my people_, " &c. ; Rev. Xviii, 4. 

4. No member of the Reformed Presbyterian Church can, withoutcontracting guilt, in the present state of society, take the oath ofallegiance to the government of these United States, hold office, exercise the elective franchise, act as a juror, or hold communion inother ecclesiastical bodies, by what is commonly styled _occasionalhearing_; Rev. Xi, 1-3. 

TERMS

OF

MINISTERIAL AND CHRISTIAN COMMUNION

IN THE

REFORMED PRESBYTERIAN CHURCH. 

 * * * * *

1. An acknowledgment of the Old and New Testament to be the Word of God, and the alone infallible rule of faith and practice. 

2. An acknowledgement that the whole doctrine of the WestminsterConfession of Faith, and the Catechisms, larger and shorter, areagreeable unto, and founded upon the Scriptures. 

3. An acknowledgment that Presbyterian Church government is of divineright, and unalterable: and that the most perfect model as yet attained, is exhibited in the Form of Government and Directory for Worship, asadopted by the Church of Scotland, in the Second Reformation. 

4. An acknowledgment that public, social covenanting, is an ordinance ofGod, and obligatory on churches and nations under the New Testamentdispensation: and that the National Covenant of Scotland, and the SolemnLeague and Covenant of Scotland, England and Ireland, were anexemplification of this divine institution: and that these solemn deedsare of perpetual obligation upon the moral person, as continued byrepresentation and accession: and in consistency with this, acknowledging the renovation of these covenants at Auchensaugh, 1712, tobe agreeable to the Word of God. 

5. An approbation of the faithful contendings of the martyrs of Jesus, against paganism, popery, prelacy, malignancy, and sectarianism; andagainst immoral constitutions of civil government--Erastian tolerationsand persecutions which flow therefrom: the Judicial Act, Declaration andTestimony, emitted by the Reformed Presbytery in North Britain, 1761, together with the Historical and Declaratory Supplements adopted by theReformed Church in North America, 1850--as containing an noble examplefor their posterity to follow, in contending for all divine truth, andin testifying against all corruptions embodied in the constitutions ofeither church or State. 

6. Practically adorning the doctrine of God our Savior, by walking inall his commandments and ordinances blamelessly. 

FOOTNOTES:

[Footnote 1: _Christ's rights, &c. _ By these are not meant the rights ofChrist personal. It is not in the power of mortals, or any creature, toacquire and secure these to him; but the rights of Christ mystical, thatis, of the church, or, of his truth, true worship, and religion, andprofessors of it as such. ]

[Footnote 2: Besides the above instances of that unholy, tyrannical, andchurch-robbing policy, which has been exercised by the supreme civilpowers in these nations with reference to religion and the worship ofGod, all of which existed when the presbytery first published theirtestimony, there has, of late, a very singular instance of the same kindoccurred, in the course of administration, which the presbytery cannotforbear to take notice of, but must embrace the present opportunity todeclare their sense of, and testify against; and especially, as it isone that carries a more striking evidence than any of the former, of ourpublic national infidelity and licentiousness, and of our beingjudicially infatuated in our national counsels, and given up of heavento proceed from evil to worse, in the course of apostasy from the causeand principles of the reformation. We particularly mean the instance ofa late bill or act, which has been agreed upon by both houses ofparliament, and which also, June, 1774, was sanctioned with the royalassent, entitled "An act for making more effectual provision for thegovernment of the province of Quebec in North America. " By which act, not only is French despotism, or arbitrary power, settled as the form ofcivil government, but, which is still worse, Popery, the _Religion ofAntichrist_, with all its idolatries and blasphemies, has such securityand establishment granted it, as to be taken immediately under the legalprotection of the supreme civil authority of these nations in that vastand extensive region of _Canada_, lately added to the British dominionsin North America--a province so large and fertile, that it is said to becapable of containing, if fully peopled, not less than thirty millionsof souls. This infamous and injurious bill, before it passed into a law, was publicly reprobated and declaimed against by sundry members of bothhouses. It has been petitioned and remonstrated against by the mostrespectable civil body corporated in Britain, or its dominions, the cityof London; by all the provinces of North America south of Quebec; andeven by the inhabitants of the city of Quebec itself. It has been, inthe most public manner, in open parliament, declared to be "a mostcruel, oppressive, and odious measure--a child of inordinate power, " &c. All which are sufficient indications how scandalous, offensive, andobnoxious this act was. There was afterward, in the month of May, 1775, a bill brought into the house of lords, in order to effectuate therepeal of the foresaid disgraceful act, when, in the course of publicdebate, it was represented by those few members of the house whoappeared in the opposition, as "one of the most destructive, mostdespotic, most nefarious acts that ever passed the house of peers. " Butall in vain--the repeal could not be effected. 

And moreover, let it be further observed here, that the bench of bishopsin the house of peers, who assume the anti-christian title of _spirituallords_, and pretend to claim a seat in parliament for the care ofreligion, during the whole course of this contest, instead of appearingfor the Protestant interest, have, to their lasting infamy, publiclydistinguished themselves in opposition to it, by--"Standing forth theavowed supporters of Popery. "

The presbytery, therefore, find themselves in duty obliged, in theirjudicative capacity, principally in behalf of the rights and interestsof the great God and of his Son Jesus Christ our Redeemer--that is tosay, in behalf of the rights of truth, true religion, and righteousnessamong men, which he ever owns as his, to add, as they hereby do, theirpublic testimony against this nefandous national deed, so manifestlyinjurious to all these. 

The presbytery do not, as some others, found their testimony againstthis extravagant act establishing Popery, &c. , in Canada, solely orsimply on its injuriousness to the private interests of men--theirbodily lives, goods, or outward privileges; nor do they declare againstand condemn it merely because _that_ religion which is sanctioned withthis national decree and engagement for its defense is a sanguinary one:"Has deluged our island in blood, and dispersed impiety, persecution, and murder, &c. , through the world. " (See an address from the generalcongress to the people of Great Britain. ) These are all indeedincontestable proofs that it is not the religion of the divine Jesus, but of antichrist. Nevertheless, the same have been known to be thestaple and constant fruits of Prelacy too, which, to the extent of itsreach and influence, has as much Christian blood wrapped up in itsskirts as Popery, if not more. Nor yet is it merely on account that itis greatly injurious, as indeed it is, and a notorious breach of thepublic faith to the British Protestant settlers in that province. Thepresbytery's particular objections against this extraordinary measureare of a different quality. They are briefly such as follow:

1. The _iniquity_ of it against God. It is certainly a deed highlyprovoking and dishonoring to the God of heaven. For (1), it is a givingthat public protection and countenance to a _lie_, i. E. To idolatry andfalse worship (and to anti-christian idolatry, the worst of all other), which is only due to the truth of God. It is a devoting and giving ournational power to the preservation of the life of the Romish beast, after the deadly wound given it by the Reformation. And therefore (2), amost wretched prostitution of the ordinance of civil power, sacred byits divine institution, to be _a terror_ and restraint _to evil doers, and a praise to them that do well_, Rom. Xiii, --to the quite contrarypurposes. What right have open idolaters and blasphemers to be protectedand supported by any ordinance of God in the public acts of theiridolatry? And how awful is it to think (3), that it is a settingourselves openly to fight against God, in a national engagement tosupport and defend what God has declared and testified to us in hisword, he will have destroyed; and wherein he expressly forbids givingthe least countenance to idolatry. And shall we thus harden ourselvesagainst God and prosper? (4), As this last instance of our profanenational policy is a still more open discovery of our incorrigiblenessin our apostasy, so it is also the most striking of all the former ofthat Erastianism and spiritual supremacy exercised by the civil powersin these lands over the church and kingdom of Christ. Herein we have anopen and avowed justification of that anti-scriptural right and powerclaimed by them to settle and establish whatever mode of religion theyplease, or is most agreeable to the inclinations of the people, or whichbest answers their worldly political purposes, although it should be thereligion of Satan in place of that of Christ. This has been the greatleading principle all along since the Revolution, but never more openlydiscovered than in this instance. Upon all which it may appear howsinful and provoking to the divine Majesty this act must be. 

2. The _folly and shamefulness_ of it as to ourselves. How disgracefuland dishonorable is this public act in favor of Popery, even to thenation itself, and its representatives, who me the authors of it. Howpalpably inconsistent is it with our national character and professionas Protestant, and with our national establishments, civil andecclesiastical (both which are professedly built upon reformation fromPopery), to come to take that idolatrous religion under our nationalprotection, and become _defenders_ of the _anti-christian_ faith; nay, were it competent for the presbytery as a spiritual court, and spiritualwatchmen, to view this act in a civil light, they might show at large, that it is a violation of the fundamental national constitutions of thekingdom, and reaches a blow to the credit of the legal security grantedto the Protestant religion at home. We need not here mention howcontrary this act is to the fundamental laws and constitutions of thekingdom of Scotland, which are now set aside. But it is contrary to, anda manifest violation of the Revolution and British constitution itself;contrary to the Claim of Right, yea, to the oath solemnly sworn by everyEnglish and British sovereign upon their accession to the throne, assettled by an act of the English parliament in the first year of WilliamIII. By which they are obliged to "profess, and to the utmost of theirpower maintain, in all their dominions, the laws of God, the trueprofession of the gospel, and the true reformed religion established bylaw. " But these things the presbytery leave to such whom it may more, properly concern. Let it, however, be observed that the presbytery arenot here to be interpreted as approving of the abovesaid oath, as itdesignedly obliges to the maintenance of the abjured English hierarchyand popish ceremonies, which might better be called _a true reformedlie_, than the true reformed religion. Nevertheless, this being theBritish coronation oath, it clearly determines that all legalestablishments behoove to be Protestant, and that without a violation ofsaid oath, no other religion can be taken under protection of law butwhat is called Protestant religion only. 

The presbytery conclude the whole of this additional remark withobserving, That as in the former instances of the exercise of thisErastian power above mentioned, the present church of Scotland nevergave evidence of her fidelity to Christ, so far as to testify againstthem; so their assembly has, in a like supine, senseless manner, conducted themselves with reference to this last and most alarminginstance. Notwithstanding all that has been remonstrated against it, andin favor of the reformed religion, they have remained mute and silent, which indeed evidences them not to be truly deserving of the characterof _venerable_ and _reverend_, which they assume to themselves, butrather that of an association; or, in the words of the weeping prophet, _an assembly of treacherous men_: Jer. Ix, 2. ]

[Footnote 3: See pages 68, 69, preceding. ]

[Footnote 4: Mr. _Andrew Clarkson_ originally belonged to the communityof Old Dissenters under the pastoral inspection of the Rev. Mr. _JohnMcMillan_ senior; was educated and lived in communion with them, tillupwards of the age of thirty years; during which time he wrote andpublished a book, entitled, _Plain Reasons, &c. _, setting forth thegrounds why Presbyterian Dissenters refused to hold communion with therevolution, church and state; but, having no prospect of obtaininglicense and ordination among them, in regard they had then no ordainedminister belonging to them but old Mr. _McMillan_ alone, it appearedthat, from a passionate desire after these privileges, he left his oldfriends, and made his application to the Associate Presbytery, whotreated him as above narrated. ]

[Footnote 5: Mr. _John Cameron_, then a probationer and clerk to theirPresbytery. ]

[Footnote 6: These people, referred to above, very unjustly designatethemselves such _who adhere to the testimony for the kingly prerogativeof Christ_. They did at first, before their agreement with thePresbytery, and ever since their elopement, do still profess to appearfor what they call _An Active Testimony_, conform to the rude draft of apaper commonly known by the name of the _Queensferry Paper_ or_Covenant_ (see _Cloud of Witnesses_, Appendix, page 270). After their_activity_ had carried them the length of avouching the mostinconsistent anti-predestinarian, Arminian schemes of universalredemption, and not only to a total separation from the Presbytery, andrejection of their judicial authority, but even to an open denial of theprotestative mission of the ministers therein, and of all others; themost part of them were, in God's holy and righteous justice, left toreceive and submit to the pretended authority and ministrations of_William Dunnet_, a deceiver, destitute of all mission and authority, whom they were afterward obliged to abandon In 1771, they published apamphlet entitled, _A short Abstract of their Principles and Designs_. In this they cunningly evade the acknowledgment of our Confession ofFaith and Catechisms, decline to own the doctrine of the holy Trinity in_unity_, and do professedly adopt and avow the hypothesis of the famousmodern Socinian, Dr. _Taylor, of Norwich_, anent the person of Christ. According to which he is no more than "a glorious being, truly createdby God before the world. " This pre-existent creature they call a_superangelic_ spirit; which spirit, coming in time to be united to ahuman body, makes according to them, the person of Christ. A personneither truly God nor truly man, but a sort of being different fromboth. The absurdity and blasphemy of this hypothesis needs noelucidation. Thus they idolatrously worship _another_ god than theScripture reveals, and blasphemously substitute and trust in _another_savior than the gospel offers unto sinners. In the same pamphlet theydeclare and publish their resolution to take some of their number underformal trials, whom, upon being approved, they might appoint and sendforth to preach the gospel and administer the ordinances of it. And allwhich they have accordingly done, to the great dishonor of God, reproachof religion, and the profession of it. 

And now, from the above principles and practices, the reader may justlyconclude how unworthily these Christians (if they may be called such)profess to stand up for the royal prerogatives of Christ. What anarrogant and presumptuous invasion upon, and usurpation of, the powersand prerogatives of this glorious King, for any mortal to assume "toappoint and call men, " not to the _work_ (which yet is all that theChurch of Christ, according to the will of God, and her privileges fromChrist her head, ever claimed), but to the very _power_ and _office_ ofthe holy ministry, "and to _install_ them in it. " Besides, that theirdoctrine as to Christ's person, which denies his divine nature andsonship, saps the very foundations of _that_ and all his other offices. We would, therefore, yet beseech them, by the mercies of God, "to repentthem of all their wickedness, and to pray God, if perhaps the thoughtsof their heart may be forgiven them. "]

[Footnote 7: It has been complained by some, that the sense of both themembers of this particular paragraph is obscure, and not so intelligibleas it should be to many readers; but this complaint seems rather toarise from the want of proper attention and consideration, than from anyother cause. As to the first branch of the sentence, Among--"Suchactions and things as are necessary, and in themselves just and lawfulby a moral obligation"--may be reckoned the payment of county tolls onhighways and bridges, for the benefit of an easy and commodiouspassage--keeping watch in cities which have no settled or regularguard, to prevent public damage by fire or otherwise. In like manner, the payment of custom in public markets or fairs, or of town dues, allof which, being intended for the benefit of public corporations, aregiven or paid as the price of liberty and privilege of trade andcommerce. And to this may be added, such necessary instances of_self-defense_ as a person may be obliged to, when maliciously andvillanously attacked in his character or goods, by persons perhapsdesignedly taking advantage of his Christian temper, or profession. Orwhen perhaps a person may be maliciously charged with, and prosecutedfor crimes not only peculiarly dishonorable to religion, but evencapital, as has been the case with some individuals. In all such cases, self-defense at law becomes necessary before the ordinary courts andjudges of any nation, or place of the world whatever, when such defensesare admitted without the formal and explicit acknowledgment of thelawfulness of unjust or usurped authority (when such happens to be inplace, as in the instance of Paul's appeal to Caesar, Acts xxv), oracting any otherwise contrary to justice and charity. And with regard tothe other branch of the sentence where it is observed--"That adifference ought to made between those things that cannot be had, noryet the value and equivalent of them, unless the person actually giveit, " &c. : This is sufficiently explained in a paragraph, page 163, nearthe foot. Prayers for God's blessing on any government--enlisting andbearing arms in their service--accepting offices and places of powerfrom them--swearing oaths of fidelity to them, &c. --are such things ascan by no means be got, nor yet the equivalent of them, unless the partyactually consents and grants them. These, therefore, and, such like, arethe only instances of action which, the Presbytery judge, do, in theirown nature, contain and express a proper and explicit acknowledgment ofthe lawfulness of that authority which they immediately respect. ]