XI. OF a.s.sURANCE OF GRACE.--In like manner they declare and a.s.sert, that although there may be much darkness, and manifold doubts and fears, seated in the same soul where true and saving faith is: and although true believers may wait long before they know themselves to be believers, and be a.s.sured that they are really in a state of grace; and even, after they have arrived at a subjective a.s.surance of their salvation, may have it much shaken, clouded and intermitted; that yet there is no doubting, no darkness, in the saving acts of a true and lively faith: but in all the appropriating acts of saving faith, there is an objective a.s.surance, an a.s.sured confidence and trust in Jesus Christ, and the promise of life in which he is revealed to the soul; according to Isa. 1, 10; Mark ix, 24; 1 John v, 13; Psal. lxxvii, 1 to 11; Psal. lx.x.xviii, throughout; Gal. ii, 20; Mark xi, 24; Confess, chap.

18 throughout; Larg. Cat. ques. 72, 80, 81; Short. Cat. question 86.

XII. OF THE PERSEVERANCE OF THE SAINTS.--They further a.s.sert and declare, that whosoever, of any of the children of men, in all ages, have attained salvation, did believe in, and receive the Lord Jesus Christ, the promised Messiah, and only Savior from sin, to whom all the prophets bear witness, in whom all the promises and lines of salvation do center; and particularly, that however much the faith of the disciples and apostles of our Lord and Savior Jesus Christ in him, as their only Redeemer, might be at any time overclouded, yet it was never totally subverted; and that the n.o.ble grace of faith in the souls of believers cannot be totally lost; but that such is the immutability of G.o.d's decrees, and his unchangeable love; such the efficacy of their Redeemer's merit, and constant abiding of the spirit of holiness in them; and such the nature of the new covenant, that, notwithstanding of various temptations and afflictions, the prevailing of remaining corruption in them, they must all and every one of them, certainly and infallibly persevere in a state of grace unto the end, and be at last saved with an everlasting salvation; as appears from Heb. xi, 13; John iv, 42; Phil. i, 6; John x, 28, 29; 1 Pet. ii, 9; Jer. x.x.xiv, 4; Confess, chap. 8, -- 1, chap. 14, -- 2, and chap. 17 throughout.

XIII. OF LIBERTY OF CONSCIENCE.--They further a.s.sert and declare, that the n.o.ble faculty of conscience, G.o.d's deputy in the soul of man, over which he alone is absolute Lord and Sovereign, is not subjected unto the authority of man; neither are any human commands further binding upon the consciences of men, than they are agreeable unto, and founded upon the revealed will of G.o.d, whether in matters of faith or practice. And although the Lord Jesus Christ has purchased a glorious liberty unto believers from sin, and all the bitter fruits thereof, and of access to a throne of grace with boldness; and has procured unto his church freedom from the yoke of the ceremonial law, with a more abundant communication of gospel influences: yet, inasmuch as conscience is the rule ruled, not the rule, ruling, none can, without manifest sin, upon pretense of conscience or Christian liberty, cherish any forbidden l.u.s.t in their souls, nor are left at freedom to reject any of the divine ordinances inst.i.tuted in the word, to change or corrupt their scriptural inst.i.tution, by immixing human inventions therewith, or in the least deviating from the punity thereof. And that therefore, all who vent or maintain tenets or opinions, contrary to the established principles of Christianity, whether in the matter of doctrine, divine wors.h.i.+p, or practice in life, which are contrary to, and inconsistent with the a.n.a.logy of faith, and power of true G.o.dliness, or destructive to that pure peace and good order established by Christ in his church, are accountable unto the church; and upon conviction, ought to be proceeded against, by inflicting ecclesiastical censures or civil pains, in a way agreeable unto the divine determination in the word concerning such offenses.

And further, they declare, that it is most wicked, and what manifestly strikes against the sovereign authority of G.o.d, for any power on earth to pretend to tolerate, and, by sanction of civil law, to give license to men to publish and propagate with impunity, whatever errors, heresies, and d.a.m.nable doctrines, Satan, and their own corrupt and blinded understandings, may prompt them to believe and embrace; toleration being destructive of all true religion, and of that liberty wherewith Christ has made his people free; and the great end thereof, which is, "That being delivered out of the hands of our enemies, we may serve the Lord--in holiness and righteousness, all the days of our lives." Agreeable to James iv, 12; Rom. xiv, 4; Acts iv, 19, and v, 29; 1 Cor. vii, 23; Matth. xxiii, 9; 2 John 10, 11; 2 Cor. i, 24; Matth. xv, 9; Col. ii, 20, 22, 23; Gal. ii, 4, 5, and v, 1, 13; Isa. viii, 20; Acts xvii, 11; Hosea v, 11; 1 Cor. v, 1,5, 11, 13; t.i.t. i. 10, 11, 13, and iii, 20; Matth. xviii, 15-17; Deut. xiii, 6-12; Ezek. vii, 23, 25, 26; Zech. xiii, 2, 3; Rev. ii, 2, 14, 15, 20; Confess, chap. 20; Larg. Cat.

quest. 100, 103; Sh. Cat. quest. 49, 50.

XIV. OF TESTIMONY-BEARING.--Again, they declare and a.s.sert, that all true believers, members of the church invisible, are by the indissoluble bond of the Spirit, and true faith in Christ, their Head, savingly united unto, and have communion with him in grace and in glory, in this life and the life to come. In all their afflictions he is afflicted, and shares with them in their sufferings and trials, is with them in and through death, exalteth them at last over all their enemies, receiving them into glory and blessedness with himself, that they may behold and share in his glory with him through eternity: and that all of them being knit and joined together in holy love and affection, do partic.i.p.ate mutually of each others gifts and graces; and are indispensably bound to exercise themselves in the practice of all commanded duties, for preserving the love of G.o.d, and life of grace, in their own, and one another's souls. And further, they declare that the visible church, and the members thereof, are externally in covenant with Christ their Head, have one and the same Lord, profess the same faith in doctrine and wors.h.i.+p, receive the same seals of G.o.d's covenant, baptism, and the Lord's Supper: and are thereby bound to hold fast the Head, to be subject to his authority, keep the faith they have received, and maintain an holy communion and fellows.h.i.+p in the wors.h.i.+p of G.o.d; closely abiding by the standard of Christ, their captain and leader, and lifting up the banner of divine truth, in opposition unto, and holy contempt of all their enemies of every kind. And further, they affirm, that as the visible church in general, is bound to be faithful to Christ, their Head and Lord, and to preserve inviolate, the whole of that sacred _depositum_ of truth wherewith she is intrusted by him, not quitting with, nor willfully apostatizing from the same, in profession or practise: so no particular subject of this spiritual kingdom of Christ can recede from any part of divine truth, which they have received, and whereof they have made profession, without lese-majesty unto the Son of G.o.d, and violation of their obligations they have come under, at receiving the seals of the covenant, with whatever other lawful vows they have made unto the Most High; according to 1 John i, 2, 3; Eph.

iii, 16-19; John i, 16; Heb. x, 24, 25; Acts ii, 42, 46; Eph. iv, 4-6; Phil. iii, 16; Rev. ii, 25, and iii, 3; Confess, chap. 2, 6; Larg. Cat.

quest. 63; Short. Cat. quest. 50.

XV. OF CHURCH GOVERNMENT.--They likewise affirm and declare, that the Lord Jesus Christ, our exalted Immanuel, the sole and supreme Head, Lawgiver and King of his church, which is his spiritual and absolutely free and independent kingdom, has herein warranted, inst.i.tuted and appointed certain office-bearers (who derive their mission and authority from him alone) to regulate, administer, judge and determine in all the affairs of his house, to whom alone the keys of the kingdom of heaven are by him committed. Particularly, they are intrusted with the key of doctrine, to discover the mind of G.o.d, and preach Christ crucified unto sinners; the key of government for preserving that beauty of order, purity and power in the house of G.o.d, which he has enjoined should take place therein; the key of discipline, to inflict ecclesiastical censures upon such as turn aside after their _crooked ways_, or continue obstinate in their offenses; the key of ordination and mediate mission, in ordinary circ.u.mstances of the church, solemnly to set apart and send forth church officers unto that sacred function and official trust in the house of G.o.d, on the regular trial of the suitableness of their gifts and qualifications for that spiritual service and ministration; according to 1 Cor. xii, 28; Eph. iv, 11; Matth. xviii, 19; John xx, 23; Matth. xviii, 18; Acts xv, throughout, and xvi, 4; Matth. xxviii, 19, 20; Mark xvi, 15; Acts vi, 6; 1 Tim. iv, 14, and iii, 10; Confess, chap 30, -- 2, 3 and 31; -- 3. Form of church government, books of discipline, and the several laudable acts and const.i.tutions of this church; particularly, _Act_ of _a.s.sem._ at _Edinburgh, August_ 4th, 1649, _Sess._ 4, ent.i.tled, _Directory for electing of ministers_.

They likewise a.s.sert and maintain, that the Lord Jesus Christ, the church's glorious Head, hath appointed a certain form of government therein, distinct from civil government, and not at all subordinate to civil rulers. And that the only ecclesiastical government warranted by Christ is his word, and to continue in his church unalterable, is Presbyterial church government, exclusive of all superior dignity above a teaching presbyter, and consisting in her judicative capacity of kirk-sessions, in subordination to presbyteries; of presbyteries, in subordination to provincial synods; of provincial synods, in subordination to national; and national to ec.u.menical a.s.semblies, or general councils.

And further, they a.s.sert, that the office-bearers of the Lord's house, are, according to the command, and in the name and authority of the Lord Jesus Christ, the only Lawgiver and King of his church, and by virtue of the church's intrinsic power derived from Christ, to a.s.semble, const.i.tute and adjourn these several courts of his house, nominate the fixed or occasional times of their subsequent meetings, as the church's condition or exigencies require; although they grant that the Christian magistrate may, in extraordinary cases, or otherwise, call together a synod of ministers, and ether fit persons, for consultation and advice in religious matters: but in which they have no power to judge or determine in matters of faith; but only discretively to examine, whether the synod's determinations and decisions be consonant and agreeable to scripture, and accordingly to acquiesce therein; Isa. ix, 6, 7; Ezek.

xliii, 10, 11; Acts xv, 2, 4, 6; 1 Tim. v, 17; Heb. xiii, 17; 2 Chron.

xix, 8-11; Acts xvii, 11; Confess, chap. 30, -- 1 and chap. 31, -- 1, 2, and conform to act of a.s.sembly, anno 1647; -- 2,3; 2d book of discipline, and propositions for church government.

They likewise a.s.sert and maintain, that the office-bearers in the church of Christ, according to their different places and stations therein, must give evidence of their being possessed in some suitable measure of the qualifications which G.o.d in his word requires to be in any that are to be placed in such stations or offices, particularly that of devotedness to the cause and honor of Christ. And they further a.s.sert, that ministers of the gospel, and other church officers, must enter into the exercise of their office, at the door of Christ's appointment, by the call and choice of the Christian people, who are capable with judgment to give their consent; 1 Tim. iii, from verse 2 to 12; t.i.t. i, 5, 6, 7; Acts vi, 2 to 6; Chap, xiv, 23; John x, 4, 5, and agreeable to the laudable acts and ordinances of this church and state, in favor of reformation principles, books of discipline, &c.

XVI. OF CIVIL GOVERNMENT.--In like manner they a.s.sert and maintain, that G.o.d Almighty, the Sovereign Lord of all things, and special protector and preserver of his professed subjects in this lower world, hath for his own glory and the public good, authorized and inst.i.tuted in his word the office and ordinance of civil government and governors, for the preservation of external peace and concord, administration of justice, defense and encouragement of such as are, and do good, and punishment of evil doers, who transgress either table of the law. For all which ends, subordinate unto that of his own glory, G.o.d, the alone supreme fountain of all power, has inst.i.tuted and appointed this ordinance. And further they maintain, that a due measure of those qualifications which G.o.d, the great lawgiver requires in his word, together with what other stipulations according to the same unerring rule, a Christian people, who are blessed with the light of divine revelation, have made the fundamental conditions of civil government among them, are essentially necessary to the const.i.tution and invest.i.ture of lawful authority over such a people. No other but such a const.i.tution and invest.i.ture, can either be approven of by G.o.d, or answer the ends, ultimate or subordinate, of this ordinance, unto the honor of the great inst.i.tutor, as appears from Prov. viii, 15, 16; Psa. cxlvii, 19, 20, and cxlix, G, 7, 8, 9; Isa. xlix, 23; Rom. xiii, 1, 2, 3, 4; Deut. xvii, 14, 15; 2 Sam. xxiii, 2, 3, 4; Exod. xviii, 21. Confess, chap. 23, -- 1. Seasonable warning by the general a.s.sembly, July 27, 1649. Act 15, Sess. 2, Parl.

1, 1640.

They further a.s.sert and maintain, that the const.i.tuting of the relation betwixt rulers and ruled, is voluntary and mutual; and that the lawful const.i.tution of civil magistrates, is, by the mutual election of the people (in whom is the radical right, or intermediate voice of G.o.d, of choosing and appointing such as are to sway the scepter of government over them) and consent of those who are elected and chosen for the exercise of that office, with certain stipulations according to scripture and right reason, obliging each other unto the duty of their different stations and relations. And further they affirm that when magistrates are so const.i.tuted, Christians are bound by the law of G.o.d to pray for the divine blessing upon their persons and government, reverence and highly esteem them, yield a conscientious subjection and obedience to their lawful commands, defend and support them in the due exercise of their power; which power magistrates are especially to exert for the outward defense of the church of G.o.d, against all her external enemies, restraining or otherwise punis.h.i.+ng, as the case may require, all open blasphemers, idolaters, false-wors.h.i.+pers, heretics, with all avowed contemners of the wors.h.i.+p and discipline of the house of G.o.d; and by his civil sanction to corroborate all the laws and ordinances of Christ's house, providing and enjoining that every thing in the house of the G.o.d of heaven, be done according to the law of the G.o.d of heaven; Deut. xvii, 14; 2 Kings xi, 17; 1 Sam. xi, 15; 1 Tim. ii, 1,2; 1 Peter ii, 17; Rom xiii, 2 to 8; 2 Kings xviii, 4, and xxiii, 1 to 26; 2 Chron.

xxix, and x.x.x, chapters throughout; Ezra vii, 23. Confess. chap. 23, -- 3, coronation oath of Scotland, sworn and subscribed by Charles II. at Scone, January 1st, 1651, and oath of fidelity by the people.

XVII. OF CORRUPTIONS IN THE TWO PRECEDING ORDINANCES.--But, with respect to these two great ordinances of divine inst.i.tution, the magistracy and ministry, with the qualifications of the persons and duty of the people, as before a.s.serted, the Presbytery reject, like as they did, and hereby 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 lat.i.tudinarian 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 unG.o.dly principle and opinion, That a G.o.d of infinite wisdom has left his professing people dest.i.tute of any declaration of his will (which they are absolutely bound to regard) concerning both the inst.i.tution, 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 inst.i.tution, as the ordinances of G.o.d, 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 G.o.d, 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, -- 3.

They in like manner reject and condemn the ecclesiastical heads.h.i.+p 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 G.o.d, 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 G.o.d the Father's deed, const.i.tuting his Son Christ, sole King and Head of his church, an exauctorating of Jesus Christ from his throne, and heads.h.i.+p 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, -- 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 heads.h.i.+p 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, -- 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 emba.s.sadors: 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, a.s.surance, 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 G.o.d 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 lat.i.tudinarian 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 inst.i.tution 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, -- 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 elders.h.i.+p, 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 G.o.d, depriving her ministers and members of just and necessary recourse to superior judgment and decision in matters difficult, discrediting and prost.i.tuting 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 trespa.s.s_, 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, pa.s.s not over in sinful silence, what stands opposite to the word of G.o.d 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 G.o.d (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 const.i.tution 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 G.o.d, to man, and to true religion), makes up the whole of what is essential to the const.i.tution of a lawful magistrate according to G.o.d'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 const.i.tuted and acknowledged, in itself considered, does equally arise from, and agree unto the preceptive will of G.o.d, 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 const.i.tution thereanent.

Again the Presbytery testifies against, and condemns that principle, that the Christian people of G.o.d 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 const.i.tute 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 t.i.tle and authority of an anti-scriptural, anti-covenanted, and Erastian government, const.i.tuted 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 h.o.m.ologation of their t.i.tle 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 a.s.sociations 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 G.o.d, 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 h.o.m.ologating 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 G.o.d, 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, establis.h.i.+ng 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 cla.s.ses. 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 circ.u.mstances in the condition of Covenanters; yet, in regard it was established upon, and did h.o.m.ologate 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 const.i.tuting 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 const.i.tution and installment of rulers in agreeableness thereto, as being contrary to the word of G.o.d, covenanted const.i.tution, 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 pa.s.sive subjection to a conquering power, whose duty is, to wait with patience upon _Israel's_ G.o.d 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 dest.i.tute 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 t.i.thes 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 t.i.thes; according to 2 Cor. vi, 17; Rev.

ii, 20, &c.

By all which it appears, from what is above a.s.serted 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, const.i.tuted 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 const.i.tutions 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 h.o.m.ologation 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 a.s.sert and declare, that oaths and vows are a part of religious wors.h.i.+p, warranted in the word of G.o.d, 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 G.o.d 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 inc.u.mbent 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 superst.i.tious 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 G.o.d, his t.i.tles, 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 G.o.d. And moreover, they testify against, and condemn that unG.o.dly and superst.i.tious 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 G.o.d in Christ, is a duty warranted in the scriptures of the Old and New Testament, and by the examples of the G.o.dly, 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 G.o.d, who has severely threatened to punish covenant-breakers. And hence they a.s.sert, 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 G.o.d 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 G.o.d; 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 a.s.sembly of the Church of _Scotland, anno_ 1647: Catechisms, larger and shorter; Form of church government, Directory for wors.h.i.+p, 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 princ.i.p.ally relating to the condition of a people emerging out of the darkness and superst.i.tion 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 _a.s.sociate Presbytery_, as no adequate testimony for truth, because of the partiality and unfaithfulness, both to G.o.d 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 G.o.d, 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, wors.h.i.+p, 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 G.o.d, 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 G.o.d, 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 G.o.d, 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 G.o.d 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 G.o.d, 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 impa.s.sable 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 G.o.d will do this to _Israel_, let us prepare to meet our G.o.d." Further, the Presbytery invite and entreat all who tender the glory of G.o.d, 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 G.o.d, 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 a.s.suredly 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 G.o.d 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 G.o.d 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 s.h.i.+ne, and we shall be saved: Let G.o.d 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.