do reject and condemn the following contrary errors, tenets and opinions, whether of older or later date, vented either by open enemies or professed friends to the reformation cause. And,
1. They reject and condemn that loose latitudinarian tenet and opinion of opening the door of communion with the church in her judicative capacity, 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 and opinions contrary to, and eversive of the cardinal and fundamental doctrines of Christianity, or such principles and practices as oppose, obscure or darken the church’s beauty and purity, and spoil her of her power, and particularly that of the church of _Scotland_, in her attainments in reformation; this being evidently destructive and ruinous to truth and holiness, the only foundation and basis of external union and concord in the church, and consequently of all durable, harmonious and comfortable communion among the ministers and members of Christ’s mystical 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 to the acts and practice of this church, in her best and purest times, in excluding from her communion, and refusing to unite with any chargeable as above.
Again, they hereby reject that false and ungodly principle and opinion, That a God of infinite wisdom has left his professing people destitute of any declaration of his will (which they are absolutely bound to regard) concerning both the institution, administration and qualifications of such persons as should administer these two distinct ordinances, government, civil and ecclesiastical; or that these two different species of government have not their foundation and institution, as the ordinances of God, in his revealed will; but that either (with the corrupt revolution church) he hath left the government of his house a matter of indifference, and the pattern thereof to be moulded by the discretion of the wise men of this world, and according to the corrupt will and fluctuating inclination of the people; or, with their public resolution-brethren, the _Seceders_, exchanging the clear scriptural and covenanted basis of civil government, with the obscure foundation of the law and light of nature, or the more dissolute basis of 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 divine revelation, as a rule imperfect and insufficient to guide Christians into the knowledge of the will of God, and their duty, as the peculiar and 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, Sec. 3.
They in like manner reject and condemn the ecclesiastical headship of the church, blasphemously arrogated by that man of sin, and son of perdition the Pope of _Rome_; with all that superiority of dignity and office in the house of God, claimed by anti-christian Prelates, together with the whole of their hierarchical order, and the civil places and power of churchmen, by both usurped; which is a most wicked attempt to overturn God the Father’s deed, constituting his Son Christ, sole King and Head of his church, an exauctorating of Jesus Christ from his throne, and headship in his church, an elevation of his ministers, contrary to his will, and the nature and ends of their office; and an anti-scriptural and confused blending together of different and distinct ordinances. 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, Sec. 6, and contrary to our solemn covenants, and many acts and ordinances of both church and state, in times of reformation.
They likewise reject and condemn that gross Erastian principle, That the civil magistrate is supreme head over all persons, and in all causes, ecclesiastical as well as civil, whether in more ancient and later times of tyranny and persecution, openly and blasphemously usurped, or at and since the Revolution, more craftily yet too manifestly claimed; as appears from the 37th article of the church of _England_, and king’s declaration prefixed to the said articles: and is further evident from the many encroachments made upon the royal dignity and headship of Christ, by the usurpers of his throne, practically vesting themselves with power and authority to convene and adjourn at their pleasure, and give laws and ordinances to the church, which is a daring attack on the prerogative, sovereignty, wisdom and power of her absolute King and Lord, on whom, as a nail fastened in a sure place, his Father has hung all the glory of his house, and vested him with the sole supremacy over the same, being filled abundantly with the spirit of wisdom and understanding, with the spirit of counsel and of might, to direct and preside in the management of all her concerns, and to preserve from and overcome 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, Sec. 6.
They also reject and condemn that Erastian tenet and opinion, that the whole or any part of the power, mission, qualifications, or administration of ecclesiastical officers, or ministers of the church of Christ, depends upon the authority and dictation of the civil magistrate, because it is manifestly destructive of the church’s power and authority, under Christ her Head, and derived from him, and likewise of the ministerial freedom and faithfulness of Christ’s embassadors: and particularly they reject and condemn, as gross Erastianism (whether practiced before or since the Revolution, and especially since the incorporating union with _England_ on terms diametrically opposite to our covenant union), the civil magistrate’s limiting the mission of office-bearers in the church, according to his will; prescribing certain qualifications, and restricting to certain limitations; such as the test, indulgences, allegiance, assurance, and abjuration oaths, act restoring patronages, and the act anent _Porteous_, together with the threatened deprivation of office and benefice, upon non-compliance; 1 Cor. xii, 28; Matt, xviii, 17, 18; John xx, 23.
They further reject and condemn that Erastian opinion, that the external government of Christ’s house is left unto the precarious determination of sinful men, or hath either its immediate or mediate dependence upon the will and pleasure of the civil magistrate, according to the import of the claim of right, the anti-scriptural basis of the revolution settlement. This being evidently an impious reflection on the perfect wisdom of the church’s Head, subversive of the beauty of his house, and fertile of disorder therein, laying the kingdom of Christ obnoxious to spiritual tyranny and oppression, when strangers, enemies, or such as have no call or warrant to build the house of the Lord, put to their hand to model the form of her government as best suits their perverse inclinations and secular views, in express contradiction to the will and law of the God of heaven, Exod xxv, 40, and xxvi, 30; Ezek. xliii, 11; 1 Chron. xv, 12, 13; Neh. ii, 20, with many other texts above cited.
Again they reject and condemn that latitudinarian tenet, That the Lord Jesus Christ, the alone Head of the church, hath left his house void of any particular form of government, of divine institution exclusive of all other, under the New Testament dispensation: which, is a manifest reflection upon his fidelity to him who appointed him, and most absurd to 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, Sec. 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, or particular congregational eldership, is vested with equal ecclesiastical power and authority, with any superior judicatory, and is neither subordinate nor accountable to them (in the Lord) in their determinations. They likewise reject as sectarian, That the community of the faithful or professing Christians, in a private station hath any scriptural warrant for public teaching, or judicative determination in the church; both which opinions are not only expressly contrary to scripture, 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 most hurtful and dangerous to the church of God, depriving her ministers and members of just and necessary recourse to superior judgment and decision in matters difficult, discrediting and prostituting the sacred office of the ministry, and tending to overthrow a standing ministry in the church of Christ, and subvert that comely and beautiful order he hath prescribed therein.
In like manner they reject and condemn that gross invasion and encroachment upon the church’s liberties, by the intrusion of popish patronages, whether imposed as a law by civil, or executed by ecclesiastical powers. Of the latter of these, the ministers and judicatories of the now corrupt, harlot Church of _Scotland_, cannot but be more egregiously guilty. The nature of their sacred function and trust obliges them to preserve inviolate the church’s freedom and liberties: but in place of this, their hands are _chief in the trespass_, in an authoritative and active enforcement of this wicked act–an act evidently destructive of the very nature and essence of that mutual relation between pastor and people, and which has the native and necessary tendency to schism in the church, spiritual leanness, and starving of the flock, by thrusting in idle, idol shepherds upon them, such as serve not our Lord Jesus Christ, but their own bellies; feed themselves, but not the flock; and seek not them, but theirs, contrary to John x, 2, 9; Heb. v, 4; 1 Tim. iii, 3; 1 Cor. xii, 14, with many more; and to acts of both church and state, in times of reformation in these covenanted lands.
But, on the other hand, that the Presbytery, when thus condescending on particulars, pass not over in sinful silence, what stands opposite to the word of God and their declared principles, as above concerning civil authority, the administrators thereof, and subjection of the people thereto: they reject, likeas they hereby reject and condemn that anti-scriptural principle and opinion, that the divine scriptural ordinance of magistracy has not its foundation in the moral preceptive law of God (wherein alone his will is revealed and declared unto his people, concerning the nature, use, and ends of all his ordinances), but in the subjective light of nature (even as corrupted), so confused and dark in its discoveries, so gross and selfish in its principles, motives, and ends, that neither the true nature of this, nor any other of the ordinances of Jehovah, as revealed in his word, can hereby be known, or the true use and ends thereof sufficiently discovered or obtained.
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 solely belong to professing Christians, in a Christian reformed land, but that the 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 the constitution of a lawful magistrate according to God’s ordinance. A tenet contrary to the light and dictates both of reason and scripture.
And they hereby also disclaim that corrupt notion, that all providential magistrates, who are, and while they are acknowledged by any civil society especially in an apostate backsliding land and people from the scriptural standard (in respect of the origin of their office), are also preceptive; and that the office and authority of all so constituted and acknowledged, in itself considered, does equally arise from, and agree unto the preceptive will of God, contrary to scriptural precepts, Deut. xvii, 18; what falls under scriptural reproof, Hos. viii, 4; and what greatly depreciates the valiant contendings of our honored ancestors for civil reformation, and tends to invalidate their deeds of constitution thereanent.
Again the Presbytery testifies against, and condemns that principle, that the Christian people of God ought to give explicit acknowledgment of, 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 people to constitute and set up, without regard to the precept of his word. And they hereby reject whatever in opposition to the covenanted principles of the Church of _Scotland_, does justly, and in its own nature imply a voluntary and real acknowledgment of the lawfulness of the title and authority of an anti-scriptural, anti-covenanted, and Erastian government, constituted upon the ruins of our scriptural covenanted reformation. Particularly, they testify against praying for success and prosperity to such, in their stated opposition to the Lord and his Anointed, or in any form implying a homologation of their title as lawful, swearing oaths of fidelity and allegiance to such, accepting any office from such, and executing these in their name and authority under them, military associations with such, by a voluntary enlisting under their banner, and fighting for their support and establishment. And that in regard these are actions, as they express a proper and explicit owning of the lawfulness of that authority, which they immediately respect, so they are such as cannot be obtained without the actual consent of the party performing, and must therefore imply a deliberate approbation of foresaid iniquitous authority.
Further, they testify against a direct and active, free and voluntary paying of tribute and other dues, unto such, and that for conscience sake, as unto the ordinance of God, according to his precept; and particularly, when these dues are required as a tessera of loyalty to such; or when required, as an evidence of a person’s active contributing to the accomplishment of some wicked action, expressly declared to be the immediate end of the imposition. Thus the case was in the time of persecution, when the declared end of the additional cess, was the immediate suppression of the pure preaching of the gospel in the fields. As also, not only against professed witnesses for reformation principles, their prosecuting of their witnessing brethren at law before the courts of anti-scriptural, unqualified judges; but generally, against all law processes, in a way of direct counteracting any part of reformation attainments, or express homologating the authority of an unlawful judge. And, in fine, against all voluntary subjection, for conscience sake, unto such powers as are not the ordinance of God, according to his revealed preceptive will, as contrary to scripture; 2 Sam. 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 this church approving, and ordinances of the state, establishing the civil authority upon its scriptural foundation, and thereby discovering the proper object of a Christian people’s voluntary and conscientious subjection; and particularly, to the act of classes. While in the meantime, it must be acknowledged, that the state and condition of Presbyterian Covenanters in these lands, continuing, as a community, to witness and contend for reformation of both church and state, that obtained, and was established, between 1638 and 1650, cannot be regarded as that of a free people enjoying their ancient privileges and liberties, but as that of an oppressed people, brought under the power of a conqueror, and no better than captives in their own land. As this was evidently the state of the suffering remnant under the persecuting period, when, by the force of the sword, they were robbed of their former liberties, and reduced to the most deplorable condition. So, however the Revolution did alter some circumstances in the condition of Covenanters; yet, in regard it was established upon, and did homologate the overthrow of the reformation, to which that people do still adhere, it could make no substantial change in their condition, from what it formerly was. And moreover, as it is necessarily requisite to the constituting of the relation between magistrate and people, that there be a mutual and voluntary consent; and as the community of presbyterian Covenanters did never, at or since the Revolution, give such consent; but, on the contrary, have, in the most public manner, protested against the constitution and installment of rulers in agreeableness thereto, as being contrary to the word of God, covenanted constitution, and fundamental laws of the nations; as is evident from their printed testimonies and declarations. It follows, that their state is that of an oppressed people, in passive subjection to a conquering power, whose duty is, to wait with patience upon _Israel’s_ God for his return to revive his work, and recall the bondage of his _Zion_. And while they are to take care to do nothing that justly implies their consent to the continued opposition made unto the covenanted reformation, yet they ought to observe a proper difference between such actions and things as are 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 or not.[7] Most applicable to this our present condition, are the words of the _Levites_, expressing the distressed state of _Israel_, which they had 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 unto our fathers, to eat the fruit thereof, and the good thereof, behold we are servants in it: and it yieldeth much increase unto the kings which thou hast set over us, because of our sins; also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress.”
Likewise the Presbytery testify against all ministerial or church communion with such, who, though they may occupy the place of office-bearers in the church of Christ, yet are destitute of those qualifications indispensably required by the church’s Head, or enter not into their office by the door he has appointed in his word, own another head than Christ, or apostatize and fall from the truth and cause of Christ, formerly espoused and sworn to by them in a church capacity; against all active owning and countenancing of such, by attending upon any of their corrupt official ministrations, or receiving any ordinances from such, to whom the Lord has denied his blessing. Against all voluntary contracting with prelates, curates, or such officers of human invention in the church, for paying tithes or other dues unto them, as unto lawful, scriptural parish ministers. For besides that there is nothing due unto them, their office having no divine authority; so there being under the New Testament a change of the priesthood, there is also a 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 declared concerning these two divine distinct ordinances, the ministry and magistracy, that the principles maintained thereanent by the Presbytery, are nothing else than an endeavor, as a judicatory of the Lord Jesus Christ, constituted in his name, to hold fast the church of _Scotland’s_ testimony, agreeable to the scriptures of truth, for confession and covenants, fundamental acts and constitutions both of church and state and 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 the nature of it, an homologation of the church’s faithful opposition to backsliders, 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 the word of God, and under the New Testament dispensation, and may be lawfully taken and entered into by the Lord’s people. That such oaths and vows only are warrantable, as are lawful both for the matter and the manner of them; and those that are so, when once engaged in, must not be violated on any consideration, and that, because of the authority of the awful name of God interposed in them. And further, they declare, that the right of administering oaths is competent only to those vested with such authority as is agreeable to the word of truth. As also, that it is the incumbent duty of Christians, by solemn oath to bind themselves to maintain and defend the persons of righteous rulers, in the lawful exercise of their authority; and to such only, it is lawful to swear oaths of allegiance and fidelity. And hereby, they disapprove the principle of refusing allegiance to lawful authority. At the same time, the Presbytery testify against, as above, all the oaths of allegiance in being, to an Erastian Prelatical government. And further, they reject and detest that sinful, idolatrous and superstitious form of swearing, in laying the hand upon, and kissing the gospels, practiced by the Prelatical churches of _England_ and _Ireland_, and even introduced into _Scotland_, as a gross profanation of that holy ordinance, and contrary to the scripture examples thereof. Hereby they also testify against all sinful swearing, whereby the name of God, his titles, perfections, or graces of his Holy Spirit, are profaned in ordinary discourse. As also, the unnecessary oaths of customhouse, trade, &c., as a reiterated and fearful profanation of the name of God. And moreover, they testify against, and condemn that ungodly and superstitious oath, practiced by that 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 covenanting with a God in Christ, is a duty warranted in the scriptures of the Old and New Testament, and by the examples of the godly, agreeable thereto; and that not only to individuals in particular, but to churches and nations in general. Which covenants once entered into, and being for the matter of them lawful, are most sacred, and therefore inviolably binding; and what cannot be broken or transgressed, without manifest guilt, and incurring the dreadful resentment of a holy and jealous God, who has severely threatened to punish covenant-breakers. And hence they assert, that the National Covenant of _Scotland_, and the Solemn League and Covenant entered into by the three nations, for reformation and defense of religion, and for the maintainance and preservation of the truths and ordinances of God in purity, and sworn by our honored ancestors, not only for themselves, but including also their posterity, are of divine authority, as having their foundation upon the word of God; therefore moral, and so perpetually binding upon the nations, and every individual of them, to the latest posterity. Wherefore, the Presbytery testify against the principle of refusing the lawfulness of national covenanting, particularly, under the New Testament dispensation, and all principles and practices that strike against the moral obligation of these covenants; see Deut. vi, 13, Isa. ix, 18, and xliv, 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 and ordinances both of church and state in times of reformation, respecting the 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 to the Westminster Confession of Faith, as it was approven by act of the General 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 sacred oracles.
And with respect to the fourth article of the 23d chapter of our Confession, the Presbytery hereby declare, that they reject that corrupt sense and gloss which has been imposed upon it, whether by open enemies, or false friends to our covenanted reformation in former or latter times, viz., That a reformed Christian people, having generally received, and publicly professing the true religion; and more especially, having expressly and solemnly bound themselves by public national vows to the Most High, for the preservation of it, may warrantably set over them an infidel, or one of a religion differing from the true religion, and thereupon acknowledge and submit themselves unto him, as their lawful civil ruler for conscience sake. And moreover, they declare that they understand said articles, as principally relating to the condition of a people emerging out of the darkness and superstition of Paganism or Popery, &c., before that religion has obtained the sanction of civil authority; when, although the major part or bulk of a people should embrace the true religion, yet that does not dissolve or loose the relation subsisting between them and their civil rulers, prior to their conversion, agreeable to, and founded upon the just 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 just and legal over a people partly converted to the knowledge and gospel of Christ. Thus it was with the primitive Christians, and thus it was particularly with our ancestors in _Scotland_, at the beginning of the reformation; and this perfectly well agrees to the apostolic precept and determination 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 all the faithful testimonies, declarations and protestations, emitted by the witnesses for the work of reformation, whether before or under the late times of tyranny and persecution, in prisons, scaffolds, or in the fields, 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 agreeable to the word of truth, and as a just and proper vindication of foresaid covenanted cause. And particularly with the above proviso and limitation, they declare their adherence to the _Rutherglen, Sanquhar_ and _Lanerk_ declarations, _annis_ 1679, 1680, 1682; as also to the declarations 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 the additional acknowledgments of sins, and engagements to duties at these times; to the declarations published at _Sanquhar_, 1718, and at _Montherrick_, 1740, 1741. And in like manner, they testify their adherence to the _Act_ formerly emitted by this Presbytery, in condemnation of the universal scheme. And they do hereby testify against, and disapprove all partiality and unfaithfulness, whether in respect of right or left hand extremes, in any testimonies, published in a way of professed adherence to reformation principles; particularly, they reject the testimony published by those designated the _Associate Presbytery_, as no adequate testimony for truth, because of the partiality and unfaithfulness, both to God and the generation, discovered therein; being, instead of a faithful vindication, no better than a burial of some of the most important attainments in reformation of this church and land. And they likewise reject, detest and abhor that spurious brat, stuffed with gross error, blasphemy and nonsense, most falsely and unjustly designated, “A testimony for the word of Christ’s patience,” by that sacrilegious usurper of the ministry, _William Dunnet_, who, being once plunged into the depths of enthusiasm, such is his madness, that under pretense of an immediate mission from heaven, he not only daringly usurps the whole of the ministerial function, but also wickedly claims an Erastian exercise of the office of the civil magistrate, in a stupid unaccountable declaration of war, offensive and defensive, against all mankind, himself, and his blind-folded confederates only excepted; having probably had these anti-scriptural notions instilled into him by the industry of some unstable heads, who, after they had made a professed subjection to this Presbytery, in the Lord, did, with some others of the same stamp, in a most unwarrantable and schismatical manner, break off from their communion, without so much as discovering any shadow of reason, in justification of their rash, ungrounded and precipitate separation.
Upon the whole, the Presbytery, protesting that they have been influenced to this necessary work of displaying a judicial banner for the covenanted cause and interest of our exalted Redeemer, purely out of a regard to the glory of God, a desire that Christ’s kingdom may be advanced, and his buried truths revived, as also a concern for the welfare and happiness of the present and succeeding generations, do earnestly, in the bowels of our Lord Jesus Christ, beseech and obtest all and every one, into whose hands this testimony may come, that, without considering the insignificancy of the instruments, and laying aside prejudice and carnal selfish considerations, they receive the truth as it is in Jesus, not only in the notion, but in the love and power of it; that they take with the many just and highly aggravated grounds of the Lord’s controversy, and causes of his wrath against us, not only on account of private and personal wickedness come to a very great height, but particularly on account of the general opposition to the public concerns of his glory, in what respects the doctrine, worship, government and discipline of his house. Alas! our public abominations are both obstinately persisted in and publicly justified. That they lay to heart the great and terrible wickedness of the day and generation, with deep humiliation before the Lord, while he waits to, be gracious, 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 of flying under the covert of the atoning blood of the Son of God, by faith in his name, for the remission of sins, and endeavoring after personal reformation, as to all the impiety and irreligion, all the detestable indifferency, lukewarmness and hypocrisy, in the matters of God, which universally prevail; they also study and set about public reformation, every one in their several stations, according to our solemn national engagements, concurring to restore the Lord’s ruined and buried work, and rebuild his house, which is now lying as a desolate heap, covered over with the rubbish of manifold errors, corruptions and human inventions. If we still hold fast our abominations, and will not, by repentance and reformation, return and give glory to the Lord our God before he cause darkness, then, when he returns for the salvation of _Zion_, “He will come treading down the people in his anger, and making them 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 there not virtue in Christ’s blood for the most desperate cases, that churches, as well as particular persons, can be in? Is there not ground to 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 so long 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 all the contempt and ignominy which it presently lies under? Sure the continuance 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 filled with sin against the holy One of _Israel_;” Jer. li, 5. And though, while so much of error, prejudice and carnal interest, lie as impassable mountains in the way, there is little appearance of the nations taking this course yet the Lord seems still to bespeak us in that endearing language, Jer. iii, 12, “Go and proclaim these words towards the north, and say, Return thou backsliding _Israel_, saith the Lord, and I will not cause mine anger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger forever.” Though we have nationally torn our marriage contract with heaven, and taken away our names, yet the Lord has not. _Turn, O backsliding children, saith the Lord, for I am married unto you._ Let all, then, _repent, and turn themselves from all their transgressions, so iniquity shall not be their ruin_; but if not, then let all the impenitent despisers of the repeated calls of mercy know, that abused patience will at length turn into fury, and the Lord Jehovah, who has already furbished his sword, and prepared the instruments of death, will speedily give that dreadful commission to the executioners of his wrath: “Put ye in the sickle, for the harvest is ripe; come, get you down, for the press is full, the fats overflow, for their wickedness is great:” Joel iii, 13. “But because God will do this to _Israel_, let us prepare to meet our God.” Further, the Presbytery invite and entreat all who tender the glory of God, the removal of the causes of his wrath and indignation, and who desire the continuance of his tabernacle and gracious presence among us, to come and join in a harmonious, zealous and faithful testimony for the precious truths and interest of _Zion’s_ glorious King, and against every course that has a tendency to heighten, and at last to lay on the copestone of our defections. Consider it is the Lord’s call and command to every one, even in their most private station, _Contend earnestly for the faith once delivered to the saints_. It is the burden he, at this day, lays on his church and people: _Hold fast what thou hast till I come, that no man take thy crown_; hold fast by our former attainments in reformation. And finally, the Presbytery exhort all with whom they are more particularly connected, _To stand fast in one spirit, with one mind, striving together for the faith of the gospel, and in nothing terrified by your adversaries_. Let the flame of fervent and true love to God, his truths, and to one another, prevent and extinguish the wild fire of unnecessary and hurtful mutual animosities; and _endeavoring to keep the unity of the spirit in the bond of peace_, study oneness in promoting the Lord’s opposed work, and in walking in the good old way, without turning aside to the right hand or to the left, because of the lion that is therein, and without laying other foundations than what were laid. Let none of Christ’s true and faithful witnesses suffer their hearts to sink into despondency; the cause is the Lord’s, and assuredly he will thoroughly plead that cause which is his own. It will outlive all its enemies, and yet have a glorious resurrection; and this will be the crown and comfort of all such as continue, amidst all trials and sufferings, contending for him, in the blessed expectation of the conqueror’s everlasting reward. Therefore, _lift up the hands that hang down, and strengthen the feeble knees_; greater afflictions have been accomplished in those that are gone before, and are now inheriting the promises, than any wherewith the Lord is presently trying his church. And as the God of all grace, after they had suffered awhile, made them perfect, and put them in possession of that eternal glory to which they were called by Jesus Christ, so shall he establish, strengthen and keep his people still from falling, and, after all their sorrows and sufferings, present them faultless before the presence of his glory, with exceeding joy. “Return, we beseech thee, O God of Hosts; look down from heaven, and behold and visit this vine; and the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself, it is burnt with fire, it is cut down, they perish at the rebuke of thy countenance. Let thy hand be upon the man of thy right hand, upon the Son of man whom thou madest strong for thyself, so will not 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 be saved: Let God arise, let _Zion’s_ immortal and omnipotent King Jesus reign, and let all his enemies be scattered; but let them that love him be 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, respecting the establishment of Popery in Canada), the Presbytery deeply lament, that, in the present edition of their Testimony, they are furnished with fresh matter to animadvert upon the continued tendency of the British administration in favor of the religion of Antichrist.
Not long after the civil establishment of Popery in Canada, new privileges, civil and religious, were bestowed upon the professors of that religion at home, both in England and Ireland, by which Catholics have received toleration, under the sanction of law, openly to profess and practice their idolatry, to open seminaries of learning for the public instruction of youth in their own religion, and to purchase and transfer estates to their Popish relations, in direct opposition to the established laws of the land, framed by our Protestant ancestors, under the sense of felt necessity, whereby Catholics were laid under disabilities, as to the enjoyment of those privileges, which they saw to be inconsistent with the peace of the state and safety of the Protestant religion, on account of the barbarous massacres committed by Catholics upon Protestants, and the numerous hostile attempts made to overturn, by violence, the Protestant religion within these lands, as proceeding from the sanguinary spirit of Popery. The modern plea set up in favor of those privileges being conferred upon Popery, that the Catholics of this day have candidly renounced the whole of their old principles which they held, as inimical to a Protestant country, never can be admitted, while they still retain the most dangerous of all their principles, viz., implicit faith in the doctrines of supreme councils, and the dispensing authority of the Pope. Against this sinful indulgence granted to Popery, the Presbytery testified at the time, in a separate piece, entitled, A Testimony and Warning against the Blasphemies and Idolatries of Popery, &c., to which they still refer the reader. An attempt also was made to extend a similar indulgence to Catholics in Scotland, but which was happily frustrated through the zealous exertions of the people, who, pleading the established laws of the land, boldly reclaimed against the measure, which produced the desired effect of compelling the government to desist. But alas! no sooner, was the popular zeal cooled, than government sowed tares by enlarging the privileges of Catholics with regard to civil property. The deplorable fact now is, that Popery, basking in the sunshine of legislative power, advanced to the legal possession of new privileges, and shielded by a formal toleration in the neighboring kingdoms, may be considered as enjoying the actual protection of government in Scotland. In Ireland, privileges of a still more exalted nature are bestowed upon Popery, while the Catholic is so far enfranchised, that, in conjunction with the Protestant, he may give his voice for members to serve in the legislature of the country. What greatly adds to the evil is, the lamentable alteration of public opinion, so lately displayed against the measures of government in former indulgences bestowed upon the Catholic interest; but which has now changed into an entire approbation thereof, both by the great body of the people and the minority in the two houses of Parliament; and the only complaint against government on that score is, that, stopping short of meeting just claims of Catholics, they have not ingrafted them into all the privileges of British subjects, and for ever done away the odious distinction between Protestant and Catholic, as to privilege.
When we open our eyes to the measures of the present day, we behold still more abominations. The government so far from remembering whence they are fallen, repenting and doing their first works, have started again in the cause of Antichrist, by leaguing themselves in a military expedition with a group of Popish despots on the continent, who have long given their power to the beast; of this expedition one object evidently appears to be the re-establishment and support of Popery in France, where under the administration of the omnipotent, and avenging holy providence of God, in the pouring out of the vials of his wrath upon the beast, that false religion has received a sore and bleeding wound, and where the people, long crushed under the tyranny of a despotic throne, and usurpation of an imposing priesthood, have risen to extricate themselves from the accumulated oppression, and by their astonishing efforts have shaken off the Papal yoke, by renouncing their accustomed allegiance to the head of the Antichristian states at Rome, have withdrawn their wonted supplies from his treasures, and completely overthrown the temporal power of his religion in their own country, which had for many ages kept them in fetters. If any doubt should be entertained with regard to the support afforded to the sinking cause of Popery in France by this expedition, the declaration published by the brother of the late King of France, stiling himself Louis XVIII, at the head of the emigrants in arms, exhibits the fact in the clearest point of view, while he plainly and unequivocally says, in that declaration, that their designs are the erection of the throne and altar, by which are meant the civil government and the Catholic religion, as they existed in France prior to the revolution. Britain, not satisfied with sending forth numerous hosts to the field abroad, and lavishing her treasures to supply the exhausted finances of the coalesced powers, has opened her arms at home to receive flying emigrants, caressed by her, as if they had been sufferers in the cause of genuine Christianity. By the voice of Episcopal dignitaries the Popish clergy have been extolled, as men of the most eminent piety, while places have been furnished by government, to accommodate them in their mass service; and a branch of the bloody house of Bourbon, whom divine vengeance has reduced to the abject state of a wandering exile, is admitted among us, with all marks of honor, and, with his train, provided for, as if he were a zealous supporter of the Protestant cause, seeking an asylum from the rage of Papal persecution in this reformed land. It cannot escape the notice of the attentive observer, how closely the crown of Britain has become allied to this false religion, in consequence of the conquest of the island of Corsica, and the accession of the crown of that island to the crown of Britain. According to the new constitution of Corsica, the king of Great Britain, as represented by his viceroy, makes an essential branch of the parliament, all the acts whereof must be assented to by him, 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 only established religion in the island; it is therefore agreed to be divided into districts, to be filled up with ministers of the Catholic religion, endowed with legal maintenance. So the king of Britain, as wearing the Corsican crown, engages to unite this constitutional establishment of the Catholic religion, the king of Great Britain, as the king of Corsica, gives his firm assent. Moreover, to provide for the more extensive propagation of Popery in Corsica, the legislature stipulate to consult with the See of Rome; here, also, he engages to join the wisdom of his counsels to those of the Pope, for the express purpose of giving a wider spread to Popery. If the prophet Jehu accused Jehoshaphat, though a good prince, when he was returning from a military expedition with 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 we pronounce upon this conduct of Britain, in mixing with her politics and wars, active measures to raise again the falling Dagon of Popery from the threshold, and to help forward the interests of a religion which the Lord has solemnly declared he will destroy with the judgments of his hand and the brightness of his coming. Besides the iniquity of the thing itself, in giving direct aid to this religion; our guilt derives great aggravations from a view of the present dispensations of Providence in visibly sending down terrible judgments (no matter through what rough hands) upon that anti-christian power, that has long, sat upon many waters; and the loud voice of Jehovah is uttering, on the awful crisis of its downfall, to all the fearers of his name to escape a share in its judgments, 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 avenging hand, and deaf to this summons, Great Britain, once without, is now again returning into a most unlawful communion to support this adjudged power, by which she constitutes herself a partner in its sins, and thereby exposes herself to a portion of its plagues. In vain will it be urged as a plea of justification, that the authors of the revolution in France, having overturned the constitution of their own country, and spread desolation through the wide extent of it, menaced other nations, and us also; and that, therefore, Britain, acting on the first principle of nature’s law, self-preservation, joined the allied powers for her own defense. Though the Presbytery are by no means to be understood as giving their suffrage for the lawfulness and justice of the war on our side; yet, for the sake of argument, allowing the plea–what then? Will this sanctify the measures adopted by Britain, in recovering, supporting and propagating the cause of Popery, that the conquest of the enemy, and her own safety are the ends ultimately to be gained by them? The Christian maxim, that evil is not to be done that good may come, binds as strongly nations as individuals. Popery is not a local evil; it is still the mystery of iniquity, as much in France, and in Corsica, as it is in Great Britain; it is everywhere the forbidden fruit, not to be touched. If the security of a Protestant country is to be sought for, in dependence upon, or in any state of connection with the co-existence and maintenance of Antichrist, we have indeed a feeble pillar to rest upon, for, as sure as God himself has spoken it, the Papal kingdoms are the Babylon to fall and to rise no more again at all. Perhaps, our allies would not be pleased with another mode of conduct; and shall we run the hazard 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 councils with the Church of Rome, to advance her interest there, we are afraid the weight of it, like a millstone, will sink us deep in the gulf of God’s wrath. But Popery was the former religion of that island, and the people wished no change. If the wretched inhabitants, loving darkness rather than the light, refused to be reclaimed, leave them to themselves, but why should we have fellowship with them in their unfruitful works of darkness. The Presbytery would not wish to be understood as if they meant that Protestants ought to raise a crusade, in order to exterminate Catholics in foreign lands, as Catholics have attempted to do against Protestants, for the weapons of our warfare, in propagating religion are not carnal. But it certainly is the incumbent duty of all Protestant nations to abstain from anything, that has a tendency to uphold and propagate their religion; and as no positive countenance should be given to it, so it is highly proper that Catholics should be kept in such a state of restraint, as they may not again have it in their power to repeat those bloody scenes, which Popery had acted upon us. With a view to deliver themselves from the guilt of participating in the evil, the Presbytery do lift up a judicial testimony against the present anti-christian courses of administration; as, also, against those state fasts, proceeding from an Erastian supremacy, which have been appointed to be observed by all persons, in order to engage by prayer the Almighty to crown their measures with success. Likewise, the Presbytery do testify against the national church, particularly her ministers, who from their station ought to act as spiritual watchmen, and give pointed warning of sin and danger on the present occasion; but, who, instead of faithfully discharging this duty, sanction all these measures of government, which cannot fail to produce a hardening effect upon the generation.
N.B. Since writing the above, by a reverse in the war, Britain has lost possession of Corsica, but while this does not acquit her of the guilt of her anti-christian administration there, neither will it supersede the necessity of our testimony against it.
* * * * *
ADVERTISEMENT.
The late Reformed Presbytery, June 2d, 1845, adopted the following doctrinal and practical declarations. They have therefore a judicial sanction; and having been in overture before the people prior to the action 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 the execution of the immutable decree of God; and it is not possible for him, in any instance, to avoid fulfilling that decree: yet the law of God–not his decree–is the rule of man’s conduct, and the standard of final judgment.
2. It is the duty of a Christian to pray for the church of Christ–to inquire diligently into her scriptural character, and to seek covenant blessings in her communion.
3. If the majority should violate the terms upon which church members were united, it is lawful for the minority to testify against the defection, and to walk by the rule of their former attainments. And when any community assuming to be the Church of Christ, imposes sinful terms of communion–when the constitution is anti-scriptural–when the administration is corrupt, and attempts at its reformation have proved ineffectual–it is the duty of Christians to separate from it: “_Come out of her, my people_,” &c.; Rev. xviii, 4.
4. No member of the Reformed Presbyterian Church can, without contracting guilt, in the present state of society, take the oath of allegiance to the government of these United States, hold office, exercise the elective franchise, act as a juror, or hold communion in other ecclesiastical bodies, by what is commonly styled _occasional hearing_; 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 Westminster Confession of Faith, and the Catechisms, larger and shorter, are agreeable unto, and founded upon the Scriptures.
3. An acknowledgment that Presbyterian Church government is of divine right, and unalterable: and that the most perfect model as yet attained, is exhibited in the Form of Government and Directory for Worship, as adopted by the Church of Scotland, in the Second Reformation.
4. An acknowledgment that public, social covenanting, is an ordinance of God, and obligatory on churches and nations under the New Testament dispensation: and that the National Covenant of Scotland, and the Solemn League and Covenant of Scotland, England and Ireland, were an exemplification of this divine institution: and that these solemn deeds are of perpetual obligation upon the moral person, as continued by representation and accession: and in consistency with this, acknowledging the renovation of these covenants at Auchensaugh, 1712, to be 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; and against immoral constitutions of civil government–Erastian tolerations and persecutions which flow therefrom: the Judicial Act, Declaration and Testimony, emitted by the Reformed Presbytery in North Britain, 1761, together with the Historical and Declaratory Supplements adopted by the Reformed Church in North America, 1850–as containing an noble example for their posterity to follow, in contending for all divine truth, and in testifying against all corruptions embodied in the constitutions of either church or State.
6. Practically adorning the doctrine of God our Savior, by walking in all his commandments and ordinances blamelessly.
FOOTNOTES:
[Footnote 1: _Christ’s rights, &c._ By these are not meant the rights of Christ personal. It is not in the power of mortals, or any creature, to acquire and secure these to him; but the rights of Christ mystical, that is, of the church, or, of his truth, true worship, and religion, and professors of it as such.]
[Footnote 2: Besides the above instances of that unholy, tyrannical, and church-robbing policy, which has been exercised by the supreme civil powers in these nations with reference to religion and the worship of God, all of which existed when the presbytery first published their testimony, there has, of late, a very singular instance of the same kind occurred, in the course of administration, which the presbytery cannot forbear to take notice of, but must embrace the present opportunity to declare their sense of, and testify against; and especially, as it is one that carries a more striking evidence than any of the former, of our public national infidelity and licentiousness, and of our being judicially infatuated in our national counsels, and given up of heaven to proceed from evil to worse, in the course of apostasy from the cause and principles of the reformation. We particularly mean the instance of a late bill or act, which has been agreed upon by both houses of parliament, and which also, June, 1774, was sanctioned with the royal assent, entitled “An act for making more effectual provision for the government of the province of Quebec in North America.” By which act, not only is French despotism, or arbitrary power, settled as the form of civil government, but, which is still worse, Popery, the _Religion of Antichrist_, with all its idolatries and blasphemies, has such security and establishment granted it, as to be taken immediately under the legal protection of the supreme civil authority of these nations in that vast and extensive region of _Canada_, lately added to the British dominions in North America–a province so large and fertile, that it is said to be capable of containing, if fully peopled, not less than thirty millions of souls. This infamous and injurious bill, before it passed into a law, was publicly reprobated and declaimed against by sundry members of both houses. It has been petitioned and remonstrated against by the most respectable civil body corporated in Britain, or its dominions, the city of London; by all the provinces of North America south of Quebec; and even by the inhabitants of the city of Quebec itself. It has been, in the most public manner, in open parliament, declared to be “a most cruel, oppressive, and odious measure–a child of inordinate power,” &c. All which are sufficient indications how scandalous, offensive, and obnoxious this act was. There was afterward, in the month of May, 1775, a bill brought into the house of lords, in order to effectuate the repeal of the foresaid disgraceful act, when, in the course of public debate, it was represented by those few members of the house who appeared in the opposition, as “one of the most destructive, most despotic, most nefarious acts that ever passed the house of peers.” But all in vain–the repeal could not be effected.
And moreover, let it be further observed here, that the bench of bishops in the house of peers, who assume the anti-christian title of _spiritual lords_, and pretend to claim a seat in parliament for the care of religion, during the whole course of this contest, instead of appearing for the Protestant interest, have, to their lasting infamy, publicly distinguished themselves in opposition to it, by–“Standing forth the avowed supporters of Popery.”
The presbytery, therefore, find themselves in duty obliged, in their judicative capacity, principally in behalf of the rights and interests of the great God and of his Son Jesus Christ our Redeemer–that is to say, in behalf of the rights of truth, true religion, and righteousness among men, which he ever owns as his, to add, as they hereby do, their public testimony against this nefandous national deed, so manifestly injurious to all these.
The presbytery do not, as some others, found their testimony against this extravagant act establishing Popery, &c., in Canada, solely or simply on its injuriousness to the private interests of men–their bodily lives, goods, or outward privileges; nor do they declare against and condemn it merely because _that_ religion which is sanctioned with this 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 general congress to the people of Great Britain.) These are all indeed incontestable proofs that it is not the religion of the divine Jesus, but of antichrist. Nevertheless, the same have been known to be the staple and constant fruits of Prelacy too, which, to the extent of its reach and influence, has as much Christian blood wrapped up in its skirts as Popery, if not more. Nor yet is it merely on account that it is greatly injurious, as indeed it is, and a notorious breach of the public faith to the British Protestant settlers in that province. The presbytery’s particular objections against this extraordinary measure are of a different quality. They are briefly such as follow:
1. The _iniquity_ of it against God. It is certainly a deed highly provoking and dishonoring to the God of heaven. For (1), it is a giving that public protection and countenance to a _lie_, i.e. to idolatry and false 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 our national power to the preservation of the life of the Romish beast, after the deadly wound given it by the Reformation. And therefore (2), a most wretched prostitution of the ordinance of civil power, sacred by its divine institution, to be _a terror_ and restraint _to evil doers, and a praise to them that do well_, Rom. xiii,–to the quite contrary purposes. What right have open idolaters and blasphemers to be protected and supported by any ordinance of God in the public acts of their idolatry? And how awful is it to think (3), that it is a setting ourselves openly to fight against God, in a national engagement to support and defend what God has declared and testified to us in his word, he will have destroyed; and wherein he expressly forbids giving the least countenance to idolatry. And shall we thus harden ourselves against God and prosper? (4), As this last instance of our profane national policy is a still more open discovery of our incorrigibleness in our apostasy, so it is also the most striking of all the former of that Erastianism and spiritual supremacy exercised by the civil powers in these lands over the church and kingdom of Christ. Herein we have an open and avowed justification of that anti-scriptural right and power claimed by them to settle and establish whatever mode of religion they please, or is most agreeable to the inclinations of the people, or which best answers their worldly political purposes, although it should be the religion of Satan in place of that of Christ. This has been the great leading principle all along since the Revolution, but never more openly discovered than in this instance. Upon all which it may appear how sinful and provoking to the divine Majesty this act must be.
2. The _folly and shamefulness_ of it as to ourselves. How disgraceful and dishonorable is this public act in favor of Popery, even to the nation itself, and its representatives, who me the authors of it. How palpably inconsistent is it with our national character and profession as Protestant, and with our national establishments, civil and ecclesiastical (both which are professedly built upon reformation from Popery), to come to take that idolatrous religion under our national protection, and become _defenders_ of the _anti-christian_ faith; nay, were it competent for the presbytery as a spiritual court, and spiritual watchmen, to view this act in a civil light, they might show at large, that it is a violation of the fundamental national constitutions of the kingdom, and reaches a blow to the credit of the legal security granted to the Protestant religion at home. We need not here mention how contrary this act is to the fundamental laws and constitutions of the kingdom of Scotland, which are now set aside. But it is contrary to, and a manifest violation of the Revolution and British constitution itself; contrary to the Claim of Right, yea, to the oath solemnly sworn by every English and British sovereign upon their accession to the throne, as settled by an act of the English parliament in the first year of William III. By which they are obliged to “profess, and to the utmost of their power maintain, in all their dominions, the laws of God, the true profession of the gospel, and the true reformed religion established by law.” But these things the presbytery leave to such whom it may more, properly concern. Let it, however, be observed that the presbytery are not here to be interpreted as approving of the abovesaid oath, as it designedly obliges to the maintenance of the abjured English hierarchy and popish ceremonies, which might better be called _a true reformed lie_, than the true reformed religion. Nevertheless, this being the British coronation oath, it clearly determines that all legal establishments behoove to be Protestant, and that without a violation of said oath, no other religion can be taken under protection of law but what is called Protestant religion only.
The presbytery conclude the whole of this additional remark with observing, That as in the former instances of the exercise of this Erastian power above mentioned, the present church of Scotland never gave evidence of her fidelity to Christ, so far as to testify against them; so their assembly has, in a like supine, senseless manner, conducted themselves with reference to this last and most alarming instance. Notwithstanding all that has been remonstrated against it, and in favor of the reformed religion, they have remained mute and silent, which indeed evidences them not to be truly deserving of the character of _venerable_ and _reverend_, which they assume to themselves, but rather 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 community of Old Dissenters under the pastoral inspection of the Rev. Mr. _John McMillan_ senior; was educated and lived in communion with them, till upwards of the age of thirty years; during which time he wrote and published a book, entitled, _Plain Reasons, &c._, setting forth the grounds why Presbyterian Dissenters refused to hold communion with the revolution, church and state; but, having no prospect of obtaining license and ordination among them, in regard they had then no ordained minister belonging to them but old Mr. _McMillan_ alone, it appeared that, from a passionate desire after these privileges, he left his old friends, and made his application to the Associate Presbytery, who treated him as above narrated.]
[Footnote 5: Mr. _John Cameron_, then a probationer and clerk to their Presbytery.]
[Footnote 6: These people, referred to above, very unjustly designate themselves such _who adhere to the testimony for the kingly prerogative of Christ_. They did at first, before their agreement with the Presbytery, and ever since their elopement, do still profess to appear for what they call _An Active Testimony_, conform to the rude draft of a paper 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 most inconsistent anti-predestinarian, Arminian schemes of universal redemption, and not only to a total separation from the Presbytery, and rejection of their judicial authority, but even to an open denial of the protestative mission of the ministers therein, and of all others; the most part of them were, in God’s holy and righteous justice, left to receive 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 a pamphlet entitled, _A short Abstract of their Principles and Designs_. In this they cunningly evade the acknowledgment of our Confession of Faith and Catechisms, decline to own the doctrine of the holy Trinity in _unity_, and do professedly adopt and avow the hypothesis of the famous modern Socinian, Dr. _Taylor, of Norwich_, anent the person of Christ. According to which he is no more than “a glorious being, truly created by God before the world.” This pre-existent creature they call a _superangelic_ spirit; which spirit, coming in time to be united to a human body, makes according to them, the person of Christ. A person neither truly God nor truly man, but a sort of being different from both. The absurdity and blasphemy of this hypothesis needs no elucidation. Thus they idolatrously worship _another_ god than the Scripture reveals, and blasphemously substitute and trust in _another_ savior than the gospel offers unto sinners. In the same pamphlet they declare and publish their resolution to take some of their number under formal trials, whom, upon being approved, they might appoint and send forth to preach the gospel and administer the ordinances of it. And all which they have accordingly done, to the great dishonor of God, reproach of religion, and the profession of it.
And now, from the above principles and practices, the reader may justly conclude how unworthily these Christians (if they may be called such) profess to stand up for the royal prerogatives of Christ. What an arrogant and presumptuous invasion upon, and usurpation of, the powers and prerogatives of this glorious King, for any mortal to assume “to appoint and call men,” not to the _work_ (which yet is all that the Church of Christ, according to the will of God, and her privileges from Christ her head, ever claimed), but to the very _power_ and _office_ of the holy ministry, “and to _install_ them in it.” Besides, that their doctrine as to Christ’s person, which denies his divine nature and sonship, saps the very foundations of _that_ and all his other offices. We would, therefore, yet beseech them, by the mercies of God, “to repent them of all their wickedness, and to pray God, if perhaps the thoughts of their heart may be forgiven them.”]
[Footnote 7: It has been complained by some, that the sense of both the members of this particular paragraph is obscure, and not so intelligible as it should be to many readers; but this complaint seems rather to arise from the want of proper attention and consideration, than from any other cause. As to the first branch of the sentence, Among–“Such actions and things as are necessary, and in themselves just and lawful by a moral obligation”–may be reckoned the payment of county tolls on highways and bridges, for the benefit of an easy and commodious passage–keeping watch in cities which have no settled or regular guard, to prevent public damage by fire or otherwise. In like manner, the payment of custom in public markets or fairs, or of town dues, all of which, being intended for the benefit of public corporations, are given or paid as the price of liberty and privilege of trade and commerce. And to this may be added, such necessary instances of _self-defense_ as a person may be obliged to, when maliciously and villanously attacked in his character or goods, by persons perhaps designedly taking advantage of his Christian temper, or profession. Or when perhaps a person may be maliciously charged with, and prosecuted for crimes not only peculiarly dishonorable to religion, but even capital, as has been the case with some individuals. In all such cases, self-defense at law becomes necessary before the ordinary courts and judges of any nation, or place of the world whatever, when such defenses are admitted without the formal and explicit acknowledgment of the lawfulness of unjust or usurped authority (when such happens to be in place, as in the instance of Paul’s appeal to Caesar, Acts xxv), or acting any otherwise contrary to justice and charity. And with regard to the other branch of the sentence where it is observed–“That a difference ought to made between those things that cannot be had, nor yet the value and equivalent of them, unless the person actually give it,” &c.: This is sufficiently explained in a paragraph, page 163, near the foot. Prayers for God’s blessing on any government–enlisting and bearing arms in their service–accepting offices and places of power from them–swearing oaths of fidelity to them, &c.–are such things as can by no means be got, nor yet the equivalent of them, unless the party actually consents and grants them. These, therefore, and, such like, are the only instances of action which, the Presbytery judge, do, in their own nature, contain and express a proper and explicit acknowledgment of the lawfulness of that authority which they immediately respect.]