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 ma.s.sacres 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, ent.i.tled, 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 G.o.d, 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 acc.u.mulated 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 ma.s.s service; and a branch of the b.l.o.o.d.y 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 const.i.tution 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 a.s.sented to by him, in order, to give them the force of law. Now, it is to be remarked, that in this const.i.tution 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 const.i.tutional establishment of the Catholic religion, the king of Great Britain, as the king of Corsica, gives his firm a.s.sent. 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 unG.o.dly, and love them that hate the Lord?

therefore, is wrath upon thee from the Lord_: in what words shall we p.r.o.nounce 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 const.i.tutes 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 const.i.tution 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 G.o.d 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 G.o.d 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 G.o.d'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 inc.u.mbent 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 b.l.o.o.d.y scenes, which Popery had acted upon us. With a view to deliver themselves from the guilt of partic.i.p.ating 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.

ADVERTIs.e.m.e.nT.

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 G.o.d; and it is not possible for him, in any instance, to avoid fulfilling that decree: yet the law of G.o.d--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 a.s.suming to be the Church of Christ, imposes sinful terms of communion--when the const.i.tution 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 G.o.d, 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 G.o.d, 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 inst.i.tution: 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 G.o.d.

5. An approbation of the faithful contendings of the martyrs of Jesus, against paganism, popery, prelacy, malignancy, and sectarianism; and against immoral const.i.tutions 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 n.o.ble example for their posterity to follow, in contending for all divine truth, and in testifying against all corruptions embodied in the const.i.tutions of either church or State.

6. Practically adorning the doctrine of G.o.d 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 G.o.d, 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 a.s.sent, ent.i.tled "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 pa.s.sed into a law, was publicly reprobated and declaimed against by sundry members of both houses. It has been pet.i.tioned 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 pa.s.sed 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 a.s.sume the anti-christian t.i.tle 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, princ.i.p.ally in behalf of the rights and interests of the great G.o.d 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 G.o.d. It is certainly a deed highly provoking and dishonoring to the G.o.d 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 G.o.d. 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 prost.i.tution of the ordinance of civil power, sacred by its divine inst.i.tution, 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 G.o.d 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 G.o.d, in a national engagement to support and defend what G.o.d 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 G.o.d 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 const.i.tutions 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 const.i.tutions of the kingdom of Scotland, which are now set aside. But it is contrary to, and a manifest violation of the Revolution and British const.i.tution 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 G.o.d, 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 a.s.sembly 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 a.s.sume to themselves, but rather that of an a.s.sociation; or, in the words of the weeping prophet, _an a.s.sembly 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, ent.i.tled, _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 pa.s.sionate desire after these privileges, he left his old friends, and made his application to the a.s.sociate 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 G.o.d's holy and righteous justice, left to receive and submit to the pretended authority and ministrations of _William Dunnet_, a deceiver, dest.i.tute of all mission and authority, whom they were afterward obliged to abandon In 1771, they published a pamphlet ent.i.tled, _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 G.o.d 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 G.o.d 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_ G.o.d than the Scripture reveals, and blasphemously subst.i.tute 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 G.o.d, 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 a.s.sume "to appoint and call men," not to the _work_ (which yet is all that the Church of Christ, according to the will of G.o.d, 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 G.o.d, "to repent them of all their wickedness, and to pray G.o.d, 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 pa.s.sage--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 G.o.d'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.]