is, that the king and parliament have taken upon them to prescribe and
lay down, by magistratical authority, conditions and qualifications,
_sine qua non_, of ministers and preachers. For proof of which, see
_Act_ 6th, _Sess._ 4th, _Parl._ 1st, 1693, where it is enacted, "That
the said oath of allegiance be sworn the same with the foresaid
assurance, be subscribed by all preachers and ministers of the gospel
whatever--certifying such of the foresaid persons as are, or shall be,
in any public office, and shall own and exercise the same without taking
the said oath and assurance in manner foresaid,--ministers provided to
kirks shall be deprived of their benefices or stipends, and preachers
shall be punished with banishment, or otherwise, as the council shall
think fit." Also, _Act_ 23d, 1693, it is ordained, "That no person be
admitted or continued to be a minister, or preach within this church,
unless that he have first taken and subscribed the oath of allegiance,
and subscribed the oath of assurance in manner appointed. And further
statute and ordain, that uniformity of worship be observed by all the
said ministers and preachers, as the same are at present performed and
allowed therein, or shall hereafter be declared by the authority of the
same: and that no minister or preacher be continued and admitted
hereafter, unless that he subscribe to observe, and do actually observe,
the foresaid uniformity." The Erastianism in these acts seems screwed up
yet a little higher, by _Act_ 7th, _Sess._ 5th, _Parl._ 1st, 1695;
where, after appointing a new day to such ministers as had not formerly
obeyed, it is ordained: "With certification that such of the said
ministers as shall not come in between and said day, are hereby, and by
the force of this present act, _ipso facto_, deprived of their
respective kirks and stipends, and the same declared vacant, without any
further sentence." The Erastianism in these acts is so manifest at first
sight, that it is needless to illustrate the same; only it may be
remarked, that, by these acts, the civil magistrate prescribes new
ministerial qualifications, viz., the oaths of allegiance and assurance;
and these imposed instead of an oath of allegiance to Zion's King, viz.,
the oaths of the covenants. As also, that ministers are hereby
restricted from advancing reformation, being bound down to observe that
uniformity at present allowed, or that shall hereafter be declared by
authority of parliament. And further, Erastianism is here advanced to
the degree of wresting the keys of government out of the hands of the
church altogether--taking to themselves the power of deposing all such
ministers as shall not submit to their anti-christian impositions, and
of declaring and ascertaining, by their own authority, what mode of
worship or government shall take place in the church hereafter. This
Erastian appointment of ministerial qualifications, &c., is evidently
injurious, both to the headship of Christ in his church, and to the
church's intrinsic power. It pertains to the royal prerogative of
Christ, to appoint all the qualifications of his officers, which he has
done in the Word. And it pertains to the church representative, by
applying the laws of Christ in his Word, to declare who are qualified
for the ministry, and who are not. But here the civil power, without any
regard to church judicatories, by a magisterial authority, judges and
determines, the qualifications that gospel ministers must have,
otherwise they cannot be acknowledged ministers of this church. At the
same time, it must be regretted, that the church, instead of faithfully
discovering the sinfulness of foresaid conduct, and testifying against
it, as an anti-christian usurpation, have declared their approbation
thereof, by taking the above named illimited oaths, according to the
parliament's order; and also by the assembly's enjoining their
commission to act conform to the parliament's directions respecting
ministerial qualifications, in their admission of those that had
formerly conformed to Episcopacy, and refusing to admit any into their
communion without having these new ministerial qualifications.
4. A fourth piece of Erastianism exercised since the commencement of the
revolution settlement, against which the presbytery testify, is, the
civil magistrate, by himself and his own authority, without consulting
the church, or any but his parliament, privy council, and diocesan
bishops, his appointing diets and causes of public fasting and
thanksgiving. A number of instances might here be condescended on. So an
act of the states, _anno_ 1689, for public thanksgiving. An act of
parliament 1693, appointing a monthly fast, declares, "That their
majesties, with advice and consent of the said estates of parliament, do
hereby command and appoint, that a day of solemn fasting and humiliation
be religiously and strictly observed, by all persons within this
kingdom, both in church and meeting-houses, upon the third _Thursday_ of
the month of _May_, and, the third _Thursday_ of every month thereafter,
until intimation of forbearance be made by the lords of their majesties'
privy council; and ordains all ministers to read these presents a
_Sunday_ before each of these fast days, nominated, by authority; and
ordains all disobeyers to be fined in a sum not exceeding 100£., and
every minister who shall not obey, to be processed before the lords of
their majesties' privy council; and requiring sheriffs to make report of
the ministers who shall fail of their duty herein, to the privy
council." But it is to no purpose to multiply instances of this kind,
seeing it has been the common practice of every sovereign since the
revolution, to appoint and authorize national diets of fasting, with
civil pains annexed. And as the state has made these encroachments upon
the royalties of Christ, so this church, instead of bearing faithful
testimony against the same, have finally submitted thereto. In
agreeableness to the royal appointment, they observed the monthly fast
for the success of the war against _Lewis_ XIV (of which above), and in
favor of the Pope, which king _William_ was bound to prosecute by virtue
of a covenant made with the allies at the _Hague, February_, 1691, to be
seen in the declaration of war then made against _France_, wherein it is
expressly said, "That no peace is to be made with _Lewis_ XIV, till he
has made reparation to the Holy See for whatsoever he has acted against
it, and till he make void all these infamous proceedings (viz., of the
parliament of _Paris_) against the holy father, _Innocent_ XI." Behold
here the acknowledgment of the Pope's supremacy, and his power and
dignity, both as a secular and ecclesiastical prince; and in the
observation of these fasts, the church did mediately (_tell it not in
Gath_--) pray for success to the _man of sin_--a practice utterly
repugnant to Protestant, much more to Presbyterian, principles, and
which will be a lasting stain upon both church and state. As this church
did then submit, so since she has made a resignation and surrender of
that part of the church's intrinsic right to the civil power, see _Act_
7th, _Assem._ 1710: "All ministers and members are appointed religiously
to observe all fasts and thanksgivings whatever, appointed by the church
or supreme magistrate; and the respective judicatories are appointed to
take particular notice of the due observation of this, and _Act_ 4th,
1722, _Act_ 5th, 1725." From which acts it is manifest, that the
Revolution Church has not only declared the power and right of
authoritative indicting public fasts and thanksgivings for ordinary,
even in a constituted settled national church, to belong, at least
equally, to the civil magistrate, as to the church; but, by their
constant practice, have undeniably given up the power of the same to the
civil power altogether--it being fact, that she never, by her own power,
appoints a national diet of fasting, but still applies to the king for
the nomination thereof. And further, as a confirmation of this
surrender, it appears from their public records, that when some members
have protested against the observation of such diets, the assembly would
neither receive nor record such protest. Now, the sinfulness of this
Erastian practice still persisted in, is evident from the Scriptures of
truth, where the glorious king of Zion assigns the power of appointing
fasts, not to the civil magistrate, but to the spiritual office-bearers
in his house. _Jer._ xiii, 18: "Say unto the king and queen, Humble
yourselves." Here it is the office of the prophets of the Lord, to
enjoin humiliation work upon those that are in civil authority, contrary
to the present practice, when kings and queens, usurping the sacred
office, by their authority, say to ministers, "Humble yourselves." See
also, _Joel_ i, 13, 14, and ii, 15, 16, compared with _Numb._ x, 8-10.
Here whatever pertains to these solemnities, is entrusted to, and
required of, the ministers of the Lord, without the intervention of
civil authority. The same is imported in _Matth._ xvi, 19, and xviii,
18; _John_ xx, 23--it being manifestly contained in the power of the
keys committed, by the church's head, to ecclesiastical officers.
Moreover, this Erastianism, flowing from a spiritual supremacy exercised
over the church, is peculiarly aggravated by these particulars:
1. That commonly these fasts have been appointed on account of wars, in
which the nations were engaged, in conjunction with gross anti-christian
idolaters, who have been most active in their endeavors to root out
Protestantism. Now, it cannot but be most provoking to the Majesty of
Heaven for professed Presbyterians to observe fasts, the professed
design of which, includes success to the interest of the avowed enemies
of our glorious REDEEMER. Again, the above practice is aggravated, from
this consideration, that these diets of fasting, with civil pains
annexed to them, are sent by public proclamation, directed to their
sheriffs and other subordinate civil officers, who are authorized to
dispatch them to the ministers, and inspect their observation thereof.
And while professed ministers of Christ tamely comply with all this, it
amounts to no less, than a base subjection of the worship of God, in the
solemnity of fasting in a national way, to the arbitrament of the civil
powers, when whatever time and causes they appoint, must be observed.
From all which, in the words of the ministers of _Perth_ and _Fife_, in
their testimony to the truth, &c., 1758, the presbytery testify against
the above Erastian conduct, as being, in its own nature, introductory to
greater encroachments, and putting into the hands of the civil powers,
the modeling of the worship of God, and things most properly
ecclesiastical.
5. Another piece of Erastianism, respecting the present administration,
which the Presbytery testify against, is the king and parliament their
arbitrarily imposing several of their acts and statutes upon ministers
and preachers, under ecclesiastical pains and censures; while this
Revolution Church, by their silent submission and compliance therewith,
have, at least, interpretatively given their consent thereto. Thus, as
the oaths of allegiance and assurance were enjoined upon all in
ecclesiastical office, under the pain of church censure (of which
above), so likewise, _Act_ 6th, 1706, ordains, "That no professors and
principals, bearing office in any university, be capable, or be admitted
to continue in the exercise of their said functions, but such as shall
own the civil government, in manner prescribed, or to be prescribed by
acts of parliament." In consequence of which, there is an _Act_ 1707, an
act in the first year of king _George_ I, and another in the fifth year
of his reign; by all which statutes, ecclesiastical persons are enjoined
to take the oath of abjuration, with the other oaths, under pain of
having ecclesiastical censures inflicted upon them. And they ordain,
"That no person be admitted to trials, or licensed to preach, until they
have taken the public oaths, on pain of being disabled." The foresaid
act, in the fifth year of _George_ I, ordains, "all ministers and
preachers to pray in express words for his majesty and the royal family,
as in former acts." The king and parliament at their own hand prescribe
a set form of prayer for the Church of _Scotland_, and that under
Erastian penalties, upon the disobeyers. Again, by an act of 1737,
framed for the more effectual bringing to justice the murderers of
Captain _Porteous_, it is enacted, "That this act shall be read in every
parish church throughout _Scotland_, on the first Lord's day of every
month, for one whole year, from the first day of _August_, 1737, by the
minister of the parish, in the morning, immediately before the sermon;
and, in case such ministers shall neglect to read this act, as is here
directed, he shall, for the first offense, be declared incapable of
sitting or voting in any church judicatory; and for the second offense,
be declared incapable of taking, holding or enjoying any ecclesiastical
benefice in that part of _Great Britain_ called _Scotland_." The
Erastianism of this act is very plain, the penalties thereof are
ecclesiastical, and infer a kind of deposition; seeing the disobeyers
are hereby disabled from exercising and enjoying what is essential to
their office. Moreover, the wickedness of this act appears, in that it
was appointed to be read on the Sabbath day, and in time of divine
service; whereby ministers being constituted the magistrates' heralds to
proclaim this act, were obliged to profane the Lord's day, and corrupt
his worship, by immixing human inventions therewith, which was directly
a framing mischief into a law. Yet, with all these impositions above
noticed, this church has generally complied; and thereby declared that
they are more studious of pleasing and obeying men, than God, seeing
their practice therein infers no less, than a taking instructions in the
ministerial function, and matters of divine worship, from another head
than Christ.
6. The last piece of Erastian administration in church and state, the
presbytery take notice of, and testify against, is that of patronages.
When the parliament 1690, had changed the form of patronages, by taking
the power of presentations from patrons, and lodging it in the hands of
such heritors and elders as were qualified by law, excluding the people
from a vote in calling their ministers, this Erastian act, spoiling the
people of their just privilege, was immediately embraced by the church,
as is evident from their overtures for church discipline, 1696, where
they declare that only heritors and elders have a proper right to vote
in the nomination of a minister. Also their overtures, 1705 and 1719, do
lodge the sole power of nomination of ministers in the hands of the
majority of heritors, by giving them a negative over the eldership and
congregation. But, as if this had not been a sufficient usurpation of
the people's right, purchased to them by the blood of Christ, by an act
of parliament, 1712, the above act, 1690, is repealed, and patrons fully
restored to all their former anti-christian powers over the heritage of
the Lord; which yoke still continues to oppress the people of God. While
again, this church, as if more careful to please the court, and court
parasites, than Christ and his people, have not only peaceably fallen in
with this change, daily practicing it in planting vacant congregations,
but, as fond of this child of _Rome_, have further established and
confirmed the power of patrons, by the sanction of their authority, as
appears from several acts of assembly, thereby declaring their
resolutions to have this epidemic evil continued, though it should
terminate in the utter ruin of the church. Patronage was always by the
Church of _Scotland_ since the reformation, accounted an intolerable
yoke; and therefore she never ceased contending against it until it was
at last utterly abolished by acts both of reforming assemblies and
parliaments; and that as one of the inventions of the whore of _Rome_.
As this anti-christian practice was unknown to the church in her
primitive and purest times, until gradually introduced with other popish
corruptions, so it has not the least vestige of any warrant in the word
of truth: nay, is directly opposite thereto, and to the apostolical
practice: Acts i, 15-24; chap. vi, 2-7: as also, xiv, 23, and xvi, 9,
with other passages therein;--a book, intended to give us the
apostolical practice and pattern, in the settlement of the Christian
church: and 2 Cor. iii, 19, &c. Wherefore the presbytery testify against
this Erastian usurpation, as most sinful in itself, most injurious to
the church of Christ, and inconsistent with the great ends of the
ministry; and against this church, for not only submitting unto, but
even promoting this wickedness; which is evident, from her deposing some
of her members, for no other reason but because they could not approve
of this pernicious scheme. Witness Mr. _Gallespie_, minister at Carnock,
who was deposed May, 1752: and against all violent intruders, who, not
entering by the door, can be regarded only as thieves and robbers; John
x, 1.
These are a few of the many instances of the Erastian usurpations of the
headship of Christ, as a Son, in and over his own house, and of the
church's intrinsic power assumed by the state, and consented to by this
church since the Revolution.[2] And without condescending upon any more,
the presbytery concludes this part, with observing upon the whole, that
when Henry VIII of England did cast off the authority of the see of
Rome, and refused to give that subjection to the pope formerly paid by
him and his predecessors; he did, at the same time, assume to himself
all that power in his dominions, which the pope formerly claimed; and
soon afterward procured to have himself acknowledged and declared, by
act of parliament, to be head of the church--head over all persons, and
in all causes, civil and ecclesiastical. And which anti-christian
supremacy has, ever since, continued an essential part of the English
constitution, and inherent right of the crown; so that all the crowned
heads there, have ever since been as little popes over that realm: and
that all such still appropriate unto themselves that blasphemous
anti-christian title of the head of the church, and supreme judge in all
causes, is undeniably evident from the known laws and canons of England:
and further appears from a declaration made by King George I, June 13th,
1715, where he styles himself _Defender of the faith, and supreme
Governor of the church in his dominions_; declaring, that before the
clergy can order or settle any differences about the external policy of
the church, they must first obtain leave under his broad seal so to do.
Which title or authority for man, or angel, to assume, is a downright
dethroning and exauctorating of Christ, the only and alone Head and
Supreme Governor of his church. From this spiritual anti-christian
supremacy, granted by English laws to the king of England, confirmed and
established, by virtue of the incorporating union, in British kings, by
acts of British parliament, do flow all the forementioned acts imposed
upon the Revolution Church of Scotland. And as these acts and laws
declare, that the British monarch confines not his spiritual supremacy
to the church of England, but it extends it also over the church of
Scotland: so this Revolution Church, having never either judicially or
practically lifted up the standard of a public, free and faithful
testimony, against these sinful usurpations, flowing from the fountain
of said supremacy, and clothed with the authority of an anti-christian
parliament, where abjured bishops sit constituent members, but, on the
contrary, has submitted to every one of them; therefore, this church may
justly be constructed, as approvers and maintainers of Erastian
supremacy. And hereby, indeed, the revolt of these degenerate lands from
their sworn subjection and obedience to the Lord Jesus Christ, as
supreme in his own house, is completed, when they have these many years
substituted another in his place, and framed supremacy into a standing
law, to be the rule, according to which their kings must lord it over
the house and heritage of the Living God. Again:
The presbytery testify against the manifold, and almost uninterrupted
opposition to the ancient glorious uniformity in religion between the
nations, that has appeared in the administrations of both church and
state, since the last Revolution. The revolution constitution and
settlement of religion, as has been already observed, laid our solemn
covenants and work of reformation, sworn to therein, in a grave, and
many stones have since been brought and cast upon them: many ways and
measures have both church and state taken to make sure the revolution
sepulcher of a covenanted work of reformation, and prevent, if possible,
its future resurrection: against all which, the presbytery judge
themselves bound to lift up their testimony. Particularly,
1. The presbytery testify against the incorporating union of this nation
with _England_; and as being an union founded upon an open violation of
all the articles of the Solemn League and Covenant, still binding upon
the nations; and consequently, destructive of that uniformity in
religion, once happily attained to by them: which will at first view
appear, by comparing the articles of the union with those of the Solemn
League. All associations and confederacies with the enemies of true
religion and godliness, are expressly condemned in scripture, and
represented as dangerous to the true _Israel_ of God: _Isa._ viii, 12;
_Jer._ ii, 28; _Psal._ cvi, 35; _Hos._ v, 13, and vii, 8, 11; 2 _Cor._
vi, 14, 15. And if simple confederacies with malignants and enemies to
the cause of Christ are condemned, much more is an incorporation with
them, which is an embodying of two into one, and, therefore, a straiter
conjunction. And taking the definition of malignants, given by the
declaration of both kingdoms joined in arms, _anno_ 1643, to be just,
which says, "such as would not take the covenant, were declared to be
public enemies to their religion and country, and that they are to be
censured and punished, as professed adversaries and malignants;" it
cannot be refused, but that the prelatical party in _England_, now
joined with, are such. Further, by this incorporating union, this nation
is obliged to support the idolatrous Church of _England_; agreeable
whereto, the _Scottish_ parliament, in their act of security, relative
to the treaty of union, declares, "that the parliament of _England_ may
provide for the security of the Church of _England_, as they think
expedient." Accordingly, the _English_ parliament, before entering upon
the treaty of union with _Scotland_, framed an act for securing the
Church of _England's_ hierarchy and worship, as by law established.
Which act, they declare, "Shall be inserted, in express terms, in any
act of parliament which shall be made for settling and ratifying any
treaty of union, and shall be declared to be an essential fundamental
part thereof." Hence, the act of the _English_ parliament for the union
of the two kingdoms, contains the above act for securing the Church of
_England_. Which act being sent down to _Scotland_, stands recorded
among the acts of the last _Scottish_ parliament. Moreover, the last
article of said union contains, that all laws and statutes in either
kingdom, so far as they are contrary to, or inconsistent with the terms
of these articles, or any of them, shall, from and after the union,
cease and become void; which, as in the act of exemplification, was
declared to be, by the parliaments of both kingdoms. Thus, this nation,
by engrossing the _English_ act, establishing Prelacy, and all the
superstitious ceremonies, in the act of the union parliament, and by
annulling all acts contrary to the united settlement, have sealed, as
far as men can do, the gravestones formerly laid upon the covenanted
uniformity of the nations. To all which the revolution church, by
consenting, and practically approving this unhallowed union, have said
Amen; though, at first, some of the members opposed and preached against
it, yet afterward changed, and (if some historians may be credited) by
the influence of gold, were swayed to an approbation. This church's
consent to the union is evident, from their accepting of the act of
security, enacted by the _Scots_ parliament, as the legal establishment
and security of the Church of _Scotland_; and from the assembly 1715,
utterly rejecting a proposal to make a representation to the king, that
the incorporating union was a grievance to the Church of _Scotland_;
though it ought still to be regarded as such, by all the lovers of
reformation principles, because it is a disclaiming of our sworn duty,
to endeavor the reformation of _England_ and _Ireland_. It is a
consenting to the legal and unalterable establishment of abjured Prelacy
in them, obliges the sovereigns of _Great Britain_ to swear to the
preservation of the prelatical constitution, and idolatrous ceremonies
of the episcopal church, and join in communion therewith; and,
therefore, for ever secludes all true Presbyterians from the supreme
rule. This union establishes the civil, lordly power of bishops,
obliging the Church of _Scotland_ to acknowledge them as their lawful
magistrates and ministers, to pray for a blessing upon them in the
exercise of their civil power, and is therefore a solemn ratification of
anti-christian Erastianism. It has formally rescinded, and for ever made
void any act or acts, in favor of a covenanted uniformity in religion,
that might be supposed to be in force before this union: and therefore,
while it stands, it is impossible there can be a revival of that blessed
work, which was once the glory of the nations of _Scotland, England_ and
_Ireland_.
2. The presbytery testify against the sinful practice of imposing oaths
upon the subjects, contradictory to presbyterian principles in general,
and the oath of the covenants in particular, as the allegiance, and
particularly the abjuration; all which oaths, imposed by a _British_
parliament, exclude our covenanted uniformity, and homologate the united
constitution. But, to prevent mistakes, let it be here observed, that
the presbytery do not testify against any of these oaths, out of the
remotest regard to the spurious pretended right of a popish pretender to
the throne and crown of these kingdoms; for they judge and declare,
that, by the word of God, and fundamental laws of the nations, he can
have no right, title or claim, to be king of these covenanted
kingdoms--seeing, by our covenants and laws, establishing the covenanted
reformation, which are well founded on the divine law, all Papists, as
well as Prelatists, are forever excluded from the throne of these, and
especially of this land. So that it is utterly inconsistent with the
principles maintained by this presbytery, constituted upon the footing
of the covenanted church of _Scotland_, and the oath of God they, with
the nations, are under, ever to acknowledge and own the popish
pretender, or any of that cursed race, as their king; but they testify
against these oaths, because they bind to the acknowledgment of the
lawfulness of a prelatic Erastian constitution of civil government, and
homologate the incorporating union, in one article whereof, it is
declared, that these words, "This realm, and the crown of this realm,
&c," mentioned in the oaths, shall be understood of the crown and realm
of _Great Britain_, &c.; and that in that sense the said oaths shall be
taken and subscribed, and particularly the oath of abjuration, which
whosoever takes, swears to maintain Erastian supremacy, Prelacy, and
_English_ popish ceremonies; and so, at least, by native and necessary
consequence, the swearing thereof is an abjuring of our sacred
covenants. But that which puts it beyond all dispute, that the oath of
abjuration, in the literal sense thereof, obliges to maintain the
prelatic constitution of _England_, both in church and state, as by law
established, and secured by the union act, is the express words of that
act of parliament, by which this oath was imposed, and to which it
expressly refers, viz., the act of further limitation, where it is said:
"On which said acts (viz., of limitation, and further limitation), the
preservation of your majesty's royal person and government, and the
maintaining of the church of _England_, as by law established, do, under
God, entirely depend. To the intent therefore, that these acts may be
forever inviolably preserved, it is hereby enacted, that magistrates and
ministers shall take the following oath," namely, of abjuration. The
above act, then, declaring that said oath was directly intended for the
support and establishment of the prelatic church of _England_, it
follows, that this oath is a solemn abjuration of the covenanted
reformation, as it is also expressly repugnant to Presbyterian
principles. But though the above oath is so manifestly sinful, yet the
ministers of this church did neither faithfully warn others of the sin
and danger thereof, nor faithfully oppose it when imposed on themselves;
but, agreeing that every one should act therein as he thought proper,
they who refused it may be reputed _socii criminis_ with the generality,
who, contrary to their professed principles, did take and subscribe the
same, and that (as says the oath) heartily and willingly; whereby they
not only engaged to maintain a prelatic government, Prelacy, with all
its popish ceremonies, but to maintain _only_ a prelatic government, and
to oppose all others, even though Presbyterian, in their accession to
the throne; and this by virtue of the sinful limitations and conditions,
wherewith the oath is clogged. And hereby, these nominal Presbyterians
discover that they are not possessed of a zeal for the advancement of
the true Presbyterian cause and principles, proportionable to that which
the _English_ discover for their will worship and superstition.
3. The presbytery testify against a sinful and almost boundless
toleration, granted _anno_ 1712, a woful fruit of the union; by which
toleration act, not only those of the Episcopal communion in _Scotland_
have the protection of authority, but a wide door is cast open, and
ample pass given to all sects and heretics (popish recusants and
antitrinitarians some way excepted, who yet are numerous in the nation),
to make whatever attacks they please upon the kingdom and interest of
our glorious Redeemer, in order to the advancement of their own and the
devil's, and all with impunity. The foresaid act warrants the Episcopal
clergy publicly to administer all ordinances, and perform their worship
after their own manner, with all the popish canons and ceremonies
thereof, and obliges all magistrates to protect and assist them, while
it destroys the hedge of church discipline against the scandalous and
profane, and is, therefore, a settling and establishing of Prelacy in
_Scotland_, giving it a security, little, if anything, inferior to that
which the established church has. Again, by a clause in the toleration
bill, the security given by former laws to Presbyterian church
government and discipline, is undermined and taken away, at least
rendered ineffectual, and made the subject of ridicule to the openly
profane, by the civil magistrate's withdrawing his concurrence, in as
much as it declares the civil pain of excommunication to be taken away,
and that none are to be compelled to appear before church judicatories.
There is nothing in religion of an indifferent nature; "For whosoever
[saith Christ] shall break one of the least of these commandments, and
shall teach men so, shall be called least in the kingdom of heaven." It
must, then, be the most daring wickedness, and an affronting of the
Majesty of Heaven in the highest manner, for an earthly monarch to
pretend to enact a toleration of religions, and thereby give a liberty
where the divine law has laid a restraint; it implies an exalting of
himself, not only to an equality with, but to a state of superiority
above, the God of glory. Whatever principles are of divine authority
require no toleration from man; it is wickedness to pretend to do it,
seeing whatever comes under the necessity of a toleration, properly so
called, falls, at the same time, under the notion of a crime. And no
less wicked is it for a magistrate to protect, by a promiscuous
toleration, all heretics, heresies and errors; yea, it is a manifest
breach of trust, and plain perverting the end of his office, seeing he
is appointed to be _custos et vindex utriusque tabulae_, intrusted with
the concerns of God's glory, as well as the interests of men. Experience
has, in every age, taught, that a toleration of all religions is the
cut-throat and ruin of all true religion. It is the most effectual
method that ever the policy of hell hatched, to banish all true
godliness out of the world. But however manifold the evils be that
toleration is big with, this church, instead of opposing, seems to have
complied therewith, and to be of toleration principles; which is
evident, not only from their receiving into communion the _Scots_
curates, of which above; but from their joining in communion with Mr.
_Whitefield (an English_ curate and member of that church, and
ring-leader of the Methodists there), when he is in _Scotland_. Again,
it is known, that when the _Scots_ gentlemen are sent to attend the
_British_ parliament, or at any time in _England_, they do, many of
them, join in communion with the prelatic church--nay, are guilty of
taking the sacramental test (that is, taking the sacrament after their
superstitious manner, to qualify them for any public post); yet this
church receives them into the closest communion, without requiring any
satisfaction for these evils; whereby they act contrary to Christ's
example, in purging and keeping his house pure, and contrary to the
Scripture; _Rev._ ii, 14, 15, 20.
4. In like manner, the presbytery testify against the tyranny that has
frequently appeared in the administration since the revolution, both in
church and state. The civil powers have discovered not a little of
tyrannical and arbitrary power, in imposing their laws, statutes and
injunctions, upon the church, as in the instances of the particulars
formerly noticed. But further, it has appeared in their fining and
imprisoning persons, because (though endeavoring to live peaceably, as
far as possible, with all men) they could not, in conscience, and in a
due regard to the covenanted cause, own the lawfulness of their
authority, by swearing fidelity to the present constitution. Again, in
their dispensing with, and counteracting, the law of God in a variety of
instances. Thus, while, without any divine warrant, the crime of theft
is capitally punished, yet the grossest adulterers, who are capitally
punishable by the divine law, pass with impunity. And frequently
reprieves, and sometimes pardons (as in the case of _Porteous_), have
been granted to murderers, expressly contrary to the law of God, which
declares that "Whosoever sheddeth man's blood, by man shall his blood be
shed." Another astonishing and full evidence of the above charge, is in
the act repealing the penal statutes against witches, &c., 1735, where
it is enacted, "That no prosecution, suit or proceeding, shall be
carried on against any person or persons, for witchcraft, sorcery,
enchantment or conjuration," &c. This act, in plain terms, flatly
contradicts and opposes the law of God, in the very letter thereof. See
_Levit._ xx, 6, 27; _Deut._ xviii, 10-12; _Exod._ xxii, 18. Not only has
the state, in these and other instances (as the imposing almost
intolerable taxations upon the impoverished subjects, for supporting the
grandeur of useless and wicked pensioners, and for carrying on wars,
often not only sinful in respect of their rise and causes, but in their
nature and tendency unprofitable to the nations), been guilty of this
evil, but also the Revolution Church has exercised a most tyrannical
government. As many of the constituent members of the Revolution Church
had shown a persecuting, tyrannizing spirit, against the faithful
contenders for the truth, in the matter of the public resolutions, so
the same spirit has still continued since the revolution, and frequently
exerted itself in a most arbitrary manner, against all who have made any
appearance for a covenanted work of reformation. Accordingly, soon after
the revolution, this church raised some processes against Mr. _John
Hepburn_, minister at _Orr_, under pretense of some irregularities, but
in reality, for his making some appearance against their abounding
defection, and for a covenanted work of reformation, and continued their
prosecution to suspension and deposition; and further, applied to the
civil magistrate, to apprehend said Mr. _Hepburn_, who accordingly was
imprisoned in _Edinburgh_, and then, because of his preaching to the
people out of a window, was carried to _Stirling_ castle, and kept close
prisoner there for a considerable time, as a book, entitled _Humble
Pleadings_, fully discovers. They likewise exercised their tyranny
against Messrs. _Gilchrist_ in _Dunscore_, and _Taylor_ in _Wamphray_,
whom they prosecuted, not only to deposition, but even excommunication,
for no reason but their bearing testimony against that ensnaring oath of
abjuration, and a number of other defections. Again, this church, still
fond of suppressing the good old cause and owners thereof, framed and
prosecuted a libel, most unjustly (some even of themselves being
judges), against Mr. _John McMillan_, minister in _Balmaghie_, for
presenting, in a regular manner, a paper of real and acknowledged
grievances; and, because he would not resile from it, but continued to
plead for a redress, was at last deposed. As also Mr. _John McNeil_,
preacher, for the same reason, had his license taken from him; and, by
the authority of the assembly, both of them were prosecuted and
censured, not for scandal, insufficiency or negligence, error in
doctrine, &c., but only on account of their pleading for the covenanted
reformation of the Church of _Scotland_, and maintaining a necessary
testimony against the prevailing corruptions and defections of former
and present times, as appears from their paper of grievances and joint
declinature, printed 1708. Nay, such was their mad zeal against
reformation principles, that, by the _Act_ 15th of _Assem._ 1715, the
commission was not only empowered to censure all the forementioned
persons, but also enjoined to apply to the civil magistrate for
suppressing and punishing them; and accordingly sundry of them were
proclaimed rebels over public market crosses, only for their continued
adherence to reformation. And besides other instances, their magisterial
and lordly power exercised over the flock of Christ, in the violent
intrusion of ministers into vacant churches over the belly of the
people, and then excommunicating from sealing ordinances such as cannot
in conscience submit to the ministry of these intruders, is a most
glaring one; while at the same time, severe censures are inflicted upon
such ministers as have the honesty to oppose these anti-christian
measures. Loud complaints have likewise been made against their
arbitrary and tyrannical conduct, with reference to Mr. _Ebenezer
Erskine_, and others with him, designated by the name of the _Associate
Presbytery_, because of their remonstrating against, and endeavoring to
rectify, some of the forementioned evils in the church; the justness of
which grievances and complaints may be instructed from their own
writings on that head.
It must not be here omitted to remark, that as this church is justly
charged with tyranny in government, so she is equally guilty of
partiality in discipline. Though all that discover any measure of
faithfulness in the concerns of Christ's glory, are sure to meet with
most severe treatment, yet the loose, profane and erroneous, have seldom
any church censures put in execution against them. This church never
made any suitable inquiry into the sinful compliances, and sad
defections of her members and office-bearers, during the persecuting
period: and that unfaithfulness in the exercise of church discipline is
still copied after. How few, guilty of the most gross scandals, are
censured, such as notorious drunkenness, blasphemy, cursing, swearing,
sabbath-breaking, uncleanness, especially among the rich, who are
capable to give pecuniary mulcts to free them from church censure?
(Thus, in conformity to the prelatical and anti-christian example,
setting to sale the censures of the church, and dispensing with the laws
of Christ for money.) Nay, not only are such overlooked, but many guilty
of these gross sins, together with oppression, neglecters of family
worship, and the grossly ignorant, are without any public
acknowledgement of these sins, admitted to the highest and most solemn
ordinances, viz., both sacraments. And this may be thought the less
strange, when persons chargeable with most of these sins, are admitted,
and continued to be office-bearers in the house of God. Persons, and
even teachers maintaining most dreadful blasphemous errors connived at,
patronized, or but slightly censured, and still kept in communion,
without any open renunciation of these heresies. Play-houses, the
seminaries of vice and impiety, erected in the principal cities of the
nation, and stage players, commonly among the most abandoned of mankind,
escape with impunity. Yea, this pagan entertainment of the stage is
countenanced by the members and office-bearers of this church, and that
to such a degree, that one of the ministers thereof has commenced author
of a most profane play, called _The Tragedy of Douglas_, wherein
immorality is promoted, and what is sacred exposed to ridicule. Oh! how
astonishing! that a minister in the once famous church of Scotland
should be guilty of such abominations, and yet not immediately sentenced
to bear the highest of all church censure!
5. The Presbytery testify against this established church, for
unfaithfulness of doctrine; which will appear by a few instances:
although before the Revolution, the Lord Jesus was openly, as far as
human laws could do, divested of his headship and sovereignty in and
over his church; although the divine right of presbytery had been
publicly and nationally exploded, derided and denied, yet this church
has never by any formal act, declared that our Lord Jesus Christ is sole
king, the alone supreme head of his church--nor in the same manner
declared that the presbyterian form of church government is of divine
right, and condemned all other forms as contrary to the word. Such a
testimony was the more necessary, when the civil powers have arrogated
Christ's power to themselves, and continue to exercise it over his
church; and the want of it is an evidence of the church's unsoundness in
the doctrine of government, and of Christ's kingly office. This church's
error in doctrine further appears from their condemnation of a book
entitled _The marrow of modern divinity_, as containing gross antinomian
errors; whereby they condemned many great gospel truths as errors,
particularly, that believers are altogether set free from the law, as a
covenant of works, both from its commanding and condemning power,
together with others; whereby they have made way for, and encouraged
that legal, moral way of harranguing, exclusive of Christ and his most
perfect righteousness (which is so common and frequent in all parts of
the land), and opened a door for introducing _Baxterian_ principles,
which, in consequence hereof, have since very much prevailed. Another
evidence of this church's unsoundness and unfaithfulness in doctrine, is
their excessive, sinful lenity toward the most gross heretics.
Notwithstanding _Arminian_ and _Pelagian_ heresies, and _Arian_
blasphemies, have been publicly taught; and although true godliness, and
the effectual working of the Spirit on the souls of men have been
publicly exposed as enthusiasm, and many other damnable heresies vented,
yet this church has never lifted up the faithful standard of a judicial
testimony, in condemnation of these heresies, and in vindication of the
precious truths of Christ thereby impugned. And when the ministers and
members of this church have been processed before her assemblies, and
convicted of maintaining many gross errors, no adequate censure has been
inflicted. This particularly appears in the case of Mr. Simpson,
professor of divinity in the college of Glasgow, when processed before
the judicatories of this church, in the years 1715 and 1716, for several
gross errors; such as, "That regard to our own happiness, in the
enjoyment of God, ought to be our chief motive in serving him, and that
our glorifying of God is subordinate to it: that Adam was not our
federal head;" and other _Arminian, Socinian_ and _Pelagian_ heresies,
all to be found in his answers to Mr. Webster's libel given in against
him, and clearly proven: yet was he dismissed with a very gentle
admonition. Which sinful lenity encouraged him, not only to persist in
the same errors, but also to the venting of _Arian_ heresies among his
students.
Accordingly, he was again arraigned before the assembly's bar in the
years 1727-28-29, when it was found clearly proven that he had denied
the necessary existence of our Lord Jesus Christ, and the numerical
Oneness of the Three Persons of the Trinity in substance and essence,
with other damnable tenets. Yet when these articles, whereby he had
attempted to depose the Son of God from his supreme deity, were proven,
and when (as one of the members of this church, in his protest against
the assembly's sentence, said) the Son of God was, as it were, appearing
at the bar of that assembly, craving justice against one who had
derogated from his essential glory, and blasphemed his name, at which
every knee should bow. Yet such was the corruption and unfaithfulness of
this church, that the blasphemer was dismissed without any adequate
censure passed upon him, and still continued in the character of a
minister and member of this church.
Again, when Mr. Campbell, professor of church history at St. Andrews,
was processed before the judicatories of this church, for maintaining a
scheme of dangerous and most pernicious principles, which he published
to the world, having a manifest tendency to subvert revealed religion,
and expose the exercise of serious godliness, under the notion of
enthusiasm; to advance self-love, as the leading, principle and motive
in all human actions whatever, and to destroy the self-sufficiency of
God, making him a debtor to his creatures: yet though these, with a
number of God-dishonoring, creature-exalting, and soul-ruining errors,
were notorious from his books, and were defended by him; the heretic,
instead of being duly censured, was countenanced and carressed: whereby
this church has given a most deep wound to some of the most important
truths of the Christian religion, and becomes chargeable with the guilt
of all the errors maintained by that erroneous professor.
A third instance of this church's unfaithfulness, appears in the case of
Mr. Glas, and others, who openly vented, by preaching and printing,
independent schemes of church government, with some new improvements;
attacked our Confession of faith and Covenants, unhinging all order and
government in the church, pulled up the hedge of discipline, to
introduce all errors in doctrine, and corruption in worship; and, at
last, openly renounced presbytery, name and thing (denying that there is
any warrant for national churches under the New Testament), and
asserted, that our martyrs, who suffered for adhering to the covenanted
reformation, were so far in a delusion, with many other sectarian
tenets: for which, the church at first suspended, and then deposed some
of them. But afterward, as if this church repented of doing so much in
favor of presbytery, they were reponed, to the great danger of the
church: for having discovered no remorse for their errors, they
immediately employed all their parts to shake presbytery, by setting up
independent churches and ordaining several mechanics to be their
ministers; and nothing done by the church for putting a stop to these
errors, and for reviving and vindicating the precious truths they had
impugned.
Likewise, when Mr. Wishart was staged for error vented by him in some of
his sermons, with respect to the influence of arguments taken from the
awe of future rewards and punishments, and other erroneous notions; he
was dismissed without any renunciation of his heterodox principles, and
assoilzied by the judicatories of this church: and, as easy absolutions
encourage error, so no sooner was he assoilzied, but he had the
assurance to recommend erroneous books, such as Doctor Whitchcot's
sermons, to his students. It is indeed no small evidence of the
unsoundness of this church, when the heads of colleges are suffered,
_impune_, to recommend such books for students and probationers to form
upon.
Again, when professor Leechman was quarreled with for his deistical
sermon on prayer, by the presbytery of _Glasgow_, and afterward carried
before the assembly; yet although in all his sermons, he presents God as
the object of prayer, merely as our Creator, without any relation to
Christ, as Mediator; but recommends to his hearers, as the only
acceptable disposition of mind, an assured confidence in the goodness
and mercy of their Creator: not only has that Christless sermon been
very much extolled, but the author dismissed from the assembly's bar in
such a manner, as if thereby he had merited their applause. From all
which it sufficiently appears, that this church is unsound and
unfaithful, in point of doctrine; especially, if it is considered, that
she has been frequently addressed by representations, declaring the
necessity of an assertory net, affirming and ascertaining the precious
truths injured and impuned, and that publicly, by the above mentioned
errors; and that a solemn warning should be emitted, discovering the
evil and danger of them: yet that necessary duty has still been
contemned and disregarded.
The great truths of God, have, for many years, lain wounded and bleeding
in our streets, trampled upon by their open and daring enemies; while
this church has entirely forgotten and slighted the divine command, to
contend earnestly for the faith once delivered to the saints. And though
the _Westminster_ Confession of Faith continues to be subscribed by
intrants into the ministry (the covenants owned by the Reformed Church
of _Scotland_, as a part of her confession, being abstracted from the
confession of this present church), yet how little of that system and
order of doctrine is now taught? the generality having just as much of
Christ, and the doctrines of his cross, in most of their discourses, as
is to be found in the writings of _Plato, Epictetus_ and _Seneca_, and
the rest of the Pagan moralists. So that this church appears orthodox,
in little (or no) other sense than the church of _England_ is so, viz.,
by subscribing the thirty-nine articles, which are _Calvinistical_ in
the doctrinal parts; while yet the _Arminian_ system of doctrine is
generally received and taught by her clergy. Add to what is above, that
this church maintains no suitable testimony against sins of all sorts,
in persons of all stations; neither emits faithful warnings anent the
snares and dangers of the nation, nor full and free declarations of
present duty, as church judicatories, like faithful watchmen did in
former times. But such faithfulness in God's matters is not now, alas!
to be expected; seeing this church has made a formal concert, or mutual
paction, binding up one another from preaching against, and applying
their doctrines to the sins, corruptions and scandals of the times: see
_Acts of Assem._ 16th, 17th, _anno_ 1712; _Act_ 6th, 1713; _Act_ 8th,
1714; _Act_ 6th, 1715. The Presbytery cannot also here omit observing,
and that with deep regret, that although the most damnable principles,
which have a direct tendency to deny the being of God, and so to
propagate opinionative atheism, to subvert all religion, to extol the
power of corrupt nature, and exalt Popery, as the best form of religion,
to deny the subjection of the world to the providence of God, to destroy
all distinction between virtue and vice, and consequently affirm, that
there is no moral evil in the world, and to ridicule Christianity, as
destitute of divine authority, have been lately vented by _David Hume_,
Esq.; and another designated by the name of _Sopho_: yet this church has
passed no suitable censure upon the authors of these impious and
blasphemous principles, though they justly deserve the very highest: nor
have they done anything to testify their dislike, or put an effectual
stop to the spreading of these abominable tenets. The presbytery
therefore, as they declare their abhorrence of these, and the other
errors formerly mentioned, so testify against the church's notorious
unfaithfulness, in suffering these wretches to pass with impunity; and
as being, on all these accounts noticed, unsound and corrupt, in the
matter of doctrine, &c. It may also be here remarked, as an undoubted
evidence of the corruptness of the state, that, although there are civil
laws presently in being, which declare the maintaining of
antitrinitarian, atheistical principles, to be not only criminal, but
capital; yet the civil powers in the nation have not so much regard to
God, and the Son of God, as to punish treason openly acted against them.
6. The presbytery testify against both church and state, for their
sinful associations with malignants: as declared enemies to the
covenanted interest have engrossed the civil power wholly to their
hands, since the public resolutions, that a door was opened for their
admission; so such is the nature of the laws presently extant and in
force, that one cannot be admitted to any office, civil or military, but
by swearing away all friendship to a covenanted reformation. And,
moreover, all along since the late Revolution, the nations have been the
most earnest pursuing after friendship with the grossest idolators; and,
in express contradiction to the word of God, have confederated in the
closest alliance with God's declared enemies abroad; nay, have exhausted
their strength and substance, in maintaining the quarrel of such as have
been remarkable for their hatred at, and persecution of the protestant
interest. The Revolution Church has also said a confederacy with such as
have, on all occasions, shewed a rooted enmity and hatred at reformation
principles: which appears from their admitting such (noticed above) to
be office-bearers in the church: from their observing fasts, and praying
for success to the allied armies, though almost wholly composed of such,
and many of them oftentimes gross Popish idolaters: from their going in
with, and approving of the sinful incorporating union with _England_:
from their acknowledging the civil power of church men as lawful: from
their joining in religious communion with Mr. _Whitefield_; and in many
other instances. Not to insist further in enumerating particulars, the
Presbytery finally testify against church and state, for their
negligence to suppress impiety, vice, and superstitious observance of
holy days, &c. The civil powers herein acting directly contrary to the
nature and perverting the very ends of the magistrate's office, which is
to be _custos et vindex utriusque tabulae_; the minister of God, a
revenger, to execute wrath on him that doeth evil. Transgressors of the
first table of the law may now sin openly with impunity; and, while the
religious observation of the sabbath is not regarded, the superstitious
observation of holy-days, even in _Scotland_, is so much authorized,
that on some of them the most considerable courts of justice are
discharged to sit. Stage-plays, masquerades, balls, assemblies, and
promiscuous dancings, the very nurseries of impiety and wickedness, are
not only tolerated, but even countenanced by law. And as these, with
other evils, are permitted by the civil powers; so this church seems to
have lost all zeal against sin. No suitable endeavors are used to
prevent the growth of atheism, idolatry and superstition: and though
Prelacy, as well as Popery, is growing apace in the lands, and organs
publicly used in that superstitious worship; yet no testimony is given
against them, but new modes introduced into the worship of God, for
carnal ends, as a gradual advance toward that superstition. Yea, so
unconcerned about suppressing vice and extravagant vanity, &c, that not
only are the forementioned nurseries of sin frequented by ministers'
children, but ministers themselves have countenanced them by their
presence, to the great scandal of their office, and manifest
encouragement of these seminaries of immorality. And notwithstanding
that by the late proclamation, the penal laws against vice and profanity
seem to be revived (which is in itself so far good), yet this cannot
supersede or remove the ground of the Presbytery's testimony against
church and state complexly, on the above account, or even against the
thing itself, in the manner that it is gone about. For besides that,
notwithstanding of all former endeavors of this kind, since the
overthrow of our scriptural and covenanted reformation, immorality and
wickedness have still increased and overflowed all these banks; partly,
because, after all their pretenses, the laws were not vigorously put in
execution (and as good, no law nor penalty, as no execution), and
partly, because these law-makers, being also themselves the
law-breakers, have entrusted the execution to such as are generally
ringleaders in a variety of gross immoralities; it is not likely, that
ever God will countenance and bless such attempts, whereby (contrary to
scripture and all good order) the ecclesiastical power is subjected to
the civil, and ministers made the bare inspectors of men's manners, and
informers to inferior judges, without having it in their power to oblige
such transgressors (if obstinate) to compear before church judicatories,
and conform and submit to the laws of Christ's house. Nay, so far will
God be from approving such Erastian methods of reformation, that he will
certainly visit for this, among all our other iniquities, and in his own
due time make a breach upon us, because we sought him not in the due
order. Wherefore, and for all these grounds, the Presbytery testify
against both church and state, as in their constitutions Erastian and
anti-scriptural, including the substitution and acknowledgement of
another head and governor over the church than Christ, as may be
sufficiently evident from proofs above adduced. And particularly,
because the British united constitution is such as involves the whole
land, and all ranks therein, in the dreadful guilt of idolatry,
communicating with idolators, apostasy, perjury, &c.[3] They declare
they can have no communion therewith; but that it is such an association
as that God's call to his people, concerning it, is, "Come out from
among them. Be ye separate, and touch not the unclean thing, and I will
receive you, saith the Lord."
* * * * *
SUPPLEMENT TO PART SECOND.
For as much as a good number of people in the north of _Ireland_ have
acceded, and submitted themselves to the Presbytery, and one of their
number is fixed among them as their proper pastor; the Presbytery
intended to have subjoined something by way of appendix to the above
Testimony, with relation to the state of religion in that kingdom,
especially with regard to the settlement of the presbyterian religion
there. But as diocesan Episcopacy is the religion there established by
law, against which the Presbytery has declared and testified (as above)
as an anti-scriptural, anti-covenanted and merely a human and political
settlement (whether considered abstractly or complexly with that in the
kingdom of _Scotland_), there needs nothing be further said anent it.
And as those called Presbyterians in _Ireland_, are equally enemies to
the true covenanted Presbyterian cause with those of the Revolution
Church of _Scotland_; so the above testimony equally strikes against
them with the other. There seems, however, to be this considerable
difference betwixt the Presbyterians in _Scotland_ and _Ireland, viz._,
That although the settlements the same as to the matter of it, yet so it
is not as to the form or manner of it, the Presbyterians in _Ireland_
neither having, nor claiming any other security or foundation for their
different mode of religious worship than the royal indulgence, or
toleration Act. And therefore, as the Presbytery did and do testify
against toleration, and toleration principles, disclaiming such an
anti-scriptural shelter; they therein, of consequence, bear witness and
testimony against all such as do in these lands (where God has given his
people a claim of another kind) professedly dwell under such a shadow.
But besides, the Presbytery view them (complexly considered) as unworthy
of their regard or notice in these papers, as to engaging in any
particular or explicit testimony against them, in as much as they have
denuded themselves of almost any pretense to the Presbyterian name, by
not only disclaiming and opposing the true Presbyterian cause, but
having also fallen from the belief and profession of the most important
and fundamental truths of Christianity; thereby plainly discovering
themselves to be creatures of quite another species and spirit, than the
ministers of Jesus Christ, and friends to the blessed spiritual
Bridegroom; deserving rather to be termed a synagogue of _Libertines_, a
club of _Socinians, Arians, Pelagians_ &c., banded together against
Christ, and the doctrines of his cross than a synod of the ministers of
the gospel. Therefore, as the presbytery testify and remonstrate against
them, their toleration, or indulgence footing, on which they professedly
stand, together with their poisonous jumble and medley of errors,
commonly called _Newlight_, adopted, and with the greatest warmth and
diligence, spread and propagated by most of them, and connived at and
tolerated by the rest and all their books or prints written by them, or
others of the like spirit with them in defense of these dangerous and
damnable tenets so they do hereby judicially warn and exhort all the
people under their inspection there, to beware of such men, and such
books, however they may varnish over the doctrines they bring, with fine
words fair speeches and pretenses, in order to deceive the hearts of the
simple; and this, as they would not incur the displeasure of a holy and
jealous God, and have their souls defiled and destroyed by these
error's. On the contrary to endeavor to have their minds and
understandings enlightened with the knowledge of the truths of Christ,
and mysteries of his gospel, and their hearts warmed with the love of
them; so that being through grace established in the belief of the
truth, they may not "be as children tossed to and fro, and carried about
with every wind of doctrine, by the sleight of men, and cunning
craftiness, whereby they lie in wait to deceive;" _Eph._ iv, 14, 15.
"But speaking the truth in love may grow up in all things unto him,
which is the Head even Christ;" and striving to refrain and keep
themselves from every wicked, offensive and backsliding course, and to
live soberly, righteously and godly, blameless and harmless as the sons
of God, without rebuke, adorning the gospel of Christ with a
conversation becoming the same; so shall they thereby glorify God, and
transmit a faithful testimony for the despised truths of Christ to
posterity, that so there may be a seed to do service unto him in these
lands, and make his name to be remembered through all generations.