The principles of some parties, who have made the most specious
appearances for the Reformation, considered.--Particular grounds of
testimony against that body of ministers and people known by the name of
the Secession, wherein their partiality and unfaithfulness in their
profession of the covenanted testimony of the Church of Scotland is
discovered in various instances,--their loose and immoral doctrine about
civil society and government--their corruption in worship, sinful terms
of communion, &c., &c.
The Presbytery having in the preceding pages exhibited their testimony
against both church and state, as now established in these isles of the
sea, and therein discovered the reasons, why they are obliged to
disapprove of both, proceed, next, to take notice of some of the parties
that have made the most specious appearances for reformation in this
land since the Revolution, of which that party commonly known by the
name of the _Secession_, are not the least remarkable. It is vast pity,
and it is with grief and lamentation, that the Presbytery find
themselves, in point of duty, obliged to lift up a testimony against the
forementioned party; considering, that they have made a professed
appearance under a judicial banner displayed for truth, and a covenanted
work of reformation, and have, in reality, showed much zeal in opposing
a variety of errors in doctrine, corruption in discipline and
government, most prevalent in the national Church of _Scotland_; have
contributed to vindicate some of the most important truths and doctrines
of the Christian faith, that have been openly impugned in this day of
blasphemy, and may have been instrumental in turning many to
righteousness, and reviving the exercise of practical godliness among
not a few. But as _Paul_ withstood _Peter_ to the face, and testified
against his dissimulation, though both of them apostles of our common
Lord and Savior; so it still remains duty to testify against the most
godly, and such as may have been very useful to the church in many
respects, in so far as they have not showed themselves _earnest
contenders for the faith once delivered to the saints_, but have dealt
treacherously with God in the concerns of his glory. It is therefore
with just regret they proceed to observe, that they are obliged, to
testify against this party designated, first, by the title of _The
Associate Presbytery_ (and then that of _The Associate Synod_)--and that
particularly, for their error in doctrine, treachery in covenant,
partiality and tyranny in discipline and government. It may at first
seem strange, to see a charge of error advanced against those who made
the countenancing of error in the judicatories of the established
church, one principal ground of their secession therefrom. But by taking
a narrower view of the principles and doctrines which they have roundly
and plainly asserted, and endeavored to justify in their printed
pamphlets anent civil government, the reception and belief of which they
zealously inculcate upon their followers, it will appear, that their
scheme is so far from tending to promote the declarative glory of God,
and the real good of human and religious society, or the church of God,
which are the very ends of the divine ordinance of magistracy, that it
is not only unscriptural, but anti-scriptural, contrary to the common
sentiments of mankind, and introductive of anarchy and confusion in
every nation, should it be thoroughly adopted, and therefore ought to be
testified against. The sum of their principles anent civil magistracy,
may be collected from these few passages, to be found in a print
entitled, _Answers by the Associate Presbytery to reasons of dissent,
&c.--Page_ 70. "This divine law, not only endows men in their present
state with a natural inclination to civil society and government, but it
presents unto them an indispensable necessity of erecting the same into
some form, as a moral duty, the obligation and benefit whereof no
wickedness in them can lose or forfeit.--_Page_ 74. Whatever magistrates
any civil state acknowledged, were to be subjected to throughout the
same.--_Page_ 50. Such a measure of these qualifications (viz.,
scriptural) and duties cannot be required for the being of the lawful
magistrate's office, either as essential to it, or a condition of it
_sine qua non_: I. It cannot be required as essential thereunto; for
then it would be the same thing with magistracy, which is grossly
absurd, and big with absurdities. In the _next_ place, it cannot be a
condition of it _sine qua non_, or, without which one is not really a
magistrate, however far sustained as such by civil society; for then no
person could be a magistrate, unless he were so faultlessly. The due
measure and performance of scriptural qualifications and duties belong
not to the being and validity of the magistrate's office, but to the
well-being and usefulness thereof.--_P._ 87. The precepts, already
explained, are a rule of duty toward any who are, and while they are
acknowledged as magistrates by the civil society. Nothing needs be added
for the clearing of this, but the overthrow of a distinction that has
been made of those that are acknowledged as magistrates by the civil
society, into such as are so by the preceptive will of God, and such as
are so by his providential will only; which distinction is altogether
groundless and absurd: All providential magistrates are also preceptive,
and that equally in the above respect (viz., as to the origin of their
office) the office and authority of them all, in itself considered, does
equally arise from, and agree unto the preceptive will of God.--_P._
88. The precepts already explained (_Prov._ xxiv, 21; _Eccl._ x, 4;
_Luke_ xx, 25; _Rom._ xiii, 1-8; _Tit._ iii, 1; _1 Pet._ ii, 13-18), are
a rule of duty equally toward any who are, and while they are
acknowledged as magistrates by the civil society; they are, and continue
to be a rule of duty in this matter, particularly, to all the Lord's
people, in all periods, places, and cases." These few passages,
containing the substance of Seceders' principles on the head of civil
government, may be reduced to the following particulars: 1. They
maintain the people to be the ultimate fountain of magistracy, and that
as they have a right to choose whomsoever they please to the exercise of
civil government over them; so their inclinations, whether good or bad,
constitute a lawful magistrate, without regard had to the divine law. 2.
That the law of God in the scriptures of truth, has no concern with the
institution of civil government, but only adds its precept in forcing
obedience upon the conscience of every individual, under the pain of
eternal damnation, to whomsoever the body politic shall invest with the
civil dignity; and that, without any regard to the qualifications of
person or office. 3. Whomsoever the _primores regni_, or representatives
of a nation, do set up, are lawful magistrates, and that not only
according to the providential, but according to the preceptive will of
God also, in regard that God, the supreme governor, has prescribed no
qualifications in his word, as essential to the being of a lawful
magistrate, nor told what sort of men they must be, that are invested
with that office over his professing people, though it is confessed
there are many that are necessary to the well-being and usefulness of
that office: and therefore, 4. That no act, or even habitual series of
the greatest wickedness and mal-administration can forfeit the person's
right to the people's subjection, for conscience sake, considered as
individuals, while the majority of a nation continue to recognize and
own his authority. The absurdity of this scheme of principles may
obviously appear at first view to every unbiassed mind that is blessed
with any competent measure of common sense and discretion, and tolerable
knowledge of divine revelation. That magistracy is a divine ordinance,
flowing originally from Jehovah, the supreme and universal Sovereign of
Heaven and earth, as the ultimate fountain thereof, cannot be denied.
Neither is it to be doubted, but that the Lord has lodged a power and
right in the people, of choosing and setting up those persons that shall
exercise civil government over them, and to whom they will submit
themselves. But then, while God has lodged this power in the people, of
conveying the right of civil authority to their magistrates, he has at
the same time given them positive and unalterable laws, according to
which they are to proceed, in setting up their magistrates; and, by the
sovereign authority of the Great Lawgiver, are they expressly bound to
act in agreeableness to these rules, without any variation, and that,
under the pain of rebellion against him, who is King of kings, and Lord
of lords. The Presbytery, therefore, testify against this scheme of
Seceding principles, calculated, in order to inculcate a stupid
subjection and obedience to every possessor of regal dignity, at the
expense of trampling upon all the laws of God, respecting the
institution, constitution, and administration of the divine ordinance of
magistracy. Particularly, this opinion is,
1. Contrary to the very nature of magistracy, as described in the
scriptures of truth, where we are taught, that all authority to be
acknowledged of men, must be of God, and ordained of God. The divine
ordination of magistracy is the alone formal reason of subjection
thereto, and that which makes it a damnable sin to resist. So the
apostle teacheth, _Rom._ xiii, 1, &c.: "There is no power but of God;
the powers that be, are ordained of God." Not only is it the current
sentiment of orthodox divines upon the place, but the text and context
make it undeniably evident, that by _power_ here, is understood, not a
natural, but a moral power, consisting not only in an ability, but in a
right to command. Which power is said to be ordained of God, as
importing, not merely the proceeding of the thing from God
providentially, but such a being from God, as carries in it his
instituting or appointing thereof, by the warrant of his word, law, or
precept. So that that power which is to be owned as of God, includes
these two particulars, without which, no authority can be acknowledged
as God's ordinance, viz., institution and constitution, so as to possess
him, who is God's minister, with a moral power. In the divine
institution of magistracy is contained, not only the appointment of it,
but the defining the office in its qualifications and form, in a moral
sense, prescribing what shall be the end, and what the measure of its
authority, and how the supreme power shall rule and be obeyed. Again,
the constitution of the power, or the determination of the form, and
investiture of the particular person with the government, is of God:
hence our Savior, _John_ x, 35, in his application of these words in the
_Psalms_, "I said, ye are gods," to magistrates, shows how they were
gods, "because unto them the word of God came;" that is, by his word and
warrant he authorized them; his constitution is passed upon them, who
are advanced by men, according to his law in his word. When therefore a
nation acts according to divine rule, in the molding of government, and
advancing of persons to the exercise of it; there the government and
governors may be said to be ordained of God. But that government that is
not consonant to the divine institution, and those governors, that are
not advanced to the place of supreme rule, in a Christian land, by the
people, regulating themselves by the divine law, cannot be said to be
the powers ordained of God. It is not merely the conveying the imperial
dignity by men unto any particular person, that constitutes the power to
be of God; but because, and in so far as this is done by virtue of a
warrant from God and in agreeableness to his law that the action has the
authority of God upon it.
Hence, if in this matter there is a substantial difference from, or
contrariety to the divine rule, then there is nothing but a
contradiction to God's ordinance: this must needs be granted, unless it
is maintained that God has wholly left the determination of this
ordinance to men, absolutely and unlimitedly, giving them an unbounded
liberty to act therein, according to their own pleasure, which is most
absurd. From the whole, it follows, that more is requisite than the
inclinations of any people, to constitute a lawful magistrate, such as
can be acknowledged God's ordinance. That power which in its institution
and constitution is of God, by his law, can alone challenge subjection,
not only for wrath, but for conscience sake.
2. The Presbytery testify against this scheme of principles, as being
anti-scriptural, and what, in its tendency, is destructive to the
authority of the sacred oracles. _Seceders_ maintain, that the people,
without regard to scriptural qualifications, have an essential right to
choose whom they please to the exercise of civil government, and that
whomsoever they choose are lawful magistrates; and thus make the great
ordinance of magistracy dependent on the uncertain and corrupt will of
man. But that this annarchical system is not of divine authority, but
owes its origin to their own invention, appears from the following texts
of holy writ, besides others, _Exod._ xviii. 21: "Moreover, thou shalt
provide out of all the people, able men, such as fear God, men of truth,
hating covetousness; and place such over them to be rulers." This
counsel of Jethro, was God's counsel and command to Moses, in the choice
of magistrates, supreme and subordinate; and discovers, that people are
not left to their own will in this matter. It is God's direction, that
the person advanced to rule, must be _a man in whom is the spirit;
Numb._ xxvii, 18; which _Deut._ xxxiv, 9, interprets to be _the spirit
of wisdom_, (i.e.) the spirit of government, fitting and capacitating a
man to discharge the duties of the magistratical office, to the glory of
God and the good of his people; without this, he ought not to be chosen.
_Deut._ i, 13: "Take ye wise men and understanding, and known among your
tribes, and I will make them rulers over you." Here is a precept,
directing the people in their choice: they must not be children nor
fools; if so, they are plagues and punishments, instead of scriptural
magistrates, who are always a blessing. And they must be men of known
integrity and affection to the real welfare of _Israel_, not such as are
known to be haters of, and disaffected to the _Israel_ of God. Again,
the express law of the king, is, that he must be one of the Lord's
chosing; _Deut._ xvii. 14, 15: "When thou art come unto the land which
the Lord thy God giveth thee, and shalt possess it, and shalt dwell
therein, and shalt say, I will set a king over me, like as all the
nations about me: thou shalt in anywise set him king over thee, whom the
Lord thy God shall choose: one from among thy brethren shalt thou set
king over thee, thou mayest not set a stranger over thee, who is not thy
brother." Here, though Christians have a right to set a king over them,
yet, it is evident, they are not left at liberty to choose whom they
please, but are, in the most express and positive terms, limited and
circumscribed in their choice to him, whom the Lord their God shall
choose: and this divine choice must certainly be understood (in a large
sense) of a person of such a character, temper of mind, and
qualifications, as God pointed out to them in his law, particularly in
the text before cited (for whatever God's word approves of and chooses,
that God himself chooses). And in the text before, as the person is
further described, both negatively and positively, he must be a brother;
which relation is not to be confined to that of kindred or nation, but
especially respects religion. He must not be a stranger and enemy to the
true religion, but a brother, in respect of a cordial embracing, and
sincere profession (so far as men can judge) of the same cause of
religion, and so one, of whom it may be expected that he will employ his
power and interest to advance the kingdom of Jesus Christ. This precept
respects the office, and points at the very deed of constitution, and in
the most positive manner, restricts not only the people of the _Jews_,
but every nation blessed with the light of divine revelation, in their
setting up of civil rulers, pointing forth on whom they may, and on whom
they may not confer this honorable office. The same truth is confirmed
by 2 _Sam._ xxiii, 2, 3, 4: "The spirit of the Lord spake by me--the God
of _Israel_ said,--he that ruleth over men must be just, ruling in the
fear of God."--So _Job_ xxxiv, 17, 18: "Shall even he that hateth right
govern?--Is it fit to say to a king, Thou art wicked? and to princes, Ye
are ungodly?" In which words, while _Elihu_ is charging _Job_ with
blasphemy, in accusing God of injustice, declaring that if he made God a
hater of right and impeached him of injustice, he did, in effect,
blasphemously deny his government, universal dominion and sovereignty in
the world. It is not only supposed, but strongly asserted and affirmed,
that he that hateth right should not govern. Again, 1 _Cor._ vi, 1, 4,
5: "If then ye have judgments of things pertaining to this life, set
them to judge--Is it so, that there is not a wise man among you? no, not
one that is able to judge between his brethren?" All these texts, which
are plain, positive, moral precepts, whereby God hath set boundaries
about his own ordinance; that it be not corrupted by men, as they
demonstrate what magistrates ought to be, and prove that they cannot be
of God's ordaining who have not these qualifications: so they evince,
that scriptural qualifications are nothing less necessary and essential
to the being of a lawful scriptural magistrate, than the consent of the
people; and consequently, do sufficiently overturn this anti-scriptural
scheme. _Seceders_ indeed grant, that God hath declared his will,
concerning the choice of magistrates in the above, and such like
precepts; but, from their granting these scriptural qualifications to be
only advantageous to those that have them, and necessary to the
well-being and usefulness of lawful magistrates, and at the same time
denying them to be necessary to the being thereof; it necessarily
follows, as the consequence of their sentiments, that they allow civil
society a negative over the supreme Lawgiver in this matter; and in so
doing, exalt the will and inclination of the creature above the will of
the Creator, which is the very definition of sin. Say they in the
fore-quoted pamphlet, page 80th, "It is manifest, that the due measure
and performance of scriptural qualifications and duties, belong not to
the being and validity of the magistrate's office, but to the well-being
and usefulness thereof." How easy is it here to turn their own artillery
against themselves, and split their argument with a wedge of its own
timber? For if, as is granted, scriptural qualifications are essential
to the usefulness of the magistrate's office, they must also be
necessary to the being thereof, otherwise it is in itself quite useless.
And if in itself useless, with respect to the great ends thereof,
without the due measure of scriptural qualifications, it cannot then be
the ordinance of God, in regard it must not be supposed, that a God of
infinite wisdom and goodness, who does nothing in vain, has instituted
an ordinance for the good of his people, in subserviency to his glory,
which yet, in itself (as to its being and essence), is useless, and of
no profit nor advantage to them. And as for their comparison of the
magistrate's office to other common and ordinary places and relations
among men, the parallel will not hold, no not for illustration, far less
for a proof of their doctrine. Nor is there any comparison, unless they
can prove, that God in his word has as plainly and positively required
men to be so and so qualified, before it is lawful for them to enter
into, or for others to put them in such places and relations, as he has
done, with regard to magistracy. This is indeed the scope and end of
their whole scheme, to derogate from, degrade and lessen the dignity of
this great ordinance of magistracy, allowing it no more than what is
common to men in general, in other inferior states and ordinary business
of life, alleging, "That these qualifications (which they grant God has
prescribed in his word) are only advantageous to them that have them;"
and that at the hazard of evidently opposing and contradicting the
intention of the Spirit of God, in the above texts of scripture, which
imply a specialty, and particular appropriation to kings and rulers in
their office.
Again, this principle either, as above said, denies magistracy to be
God's ordinance instituted in his word; or then says, that he hath
instituted ordinances in his revealed will, without prescribing any
qualifications as essential to their being, but entirely left the
constitution of them to the will of man. But how absurd is this, and
derogatory to the glory of God, in all his perfections, who is a God of
order, once to imagine, that he hath set any of his ordinances, either
as to matter or manner, upon the precarious footing of the pure will of
wicked and ungodly men? The smallest acquaintance with divine revelation
will readily convince, that he hath not. It may as well, and with the
same parity of reason, be refused, that there are any qualifications
requisite, as essential to the being and validity of the office of the
ministry, but only necessary to its well-being and usefulness; and
therefore, is as lawful (in its exercise) in the want of these
qualifications, as the ordinance of magistracy is accounted to be. But
how contrary is this to scripture, _Tit._ i, 7, 8; 1 _Tim._ iii, 2, 3,
4, 5, 6, 7, &c. Now, comparing these with the above-cited texts,
respecting the qualifications of magistrates, it appears, that the
qualifications of the magistrate are required in the same express and as
strong terms (if not also somewhat more clearly,) as the qualifications
of the minister; and seeing a holy God hath made no difference, as to
the essentiality of the qualifications pertaining to these distinct
ordinances, it is too much presumption for any creature to attempt doing
it. Both magistrate and minister are, in their different and distinct
spheres, clothed with an equal authority from the law of God,--have
subjection and obedience equally, under the same pains, required to them
respectively, (as _Deut_. xvii. 9 to 13; 2 _Chron_. xix, 5 to 11; _Heb_.
xiii, 17, &c.)--and the qualifications of both, as above, stated and
determined with equal peremptoriness, making them no less essential to
the being and validity of the one than the other. And this being the
case, it is not easy to understand how _Seceders_ will reconcile their
principles anent civil government, with their principle and practice, in
separating from an established church or ministry, whose constitution
they acknowledge to be good; and who being presbyterially ordained, are
also still countenanced by the body of the people. Sure, had they dealt
fairly, honestly and impartially in the matters of God, they would have
acted in this case agreeably to their declared principle, page 79th of
their pamphlet, viz.: "The passages holding forth these qualifications
and duties of magistrates, do not by the remotest hint imply, that, if
in any wise they be deficient in, or make defection from the same, their
authority and commands, even in matters lawful, must not be subjected
unto and obeyed," &c. Certainly, according to this, all the
deficiencies, defections, and mal-administrations in the church, could
never have been a warrantable ground (which yet they make the only
ground) of their separation from her. "But on the contrary," they should
still have continued in communion with her, and subjection to her in
matters lawful, in a way of testifying "against the same, and essaying
their reformation, by all means that were habile for them." _Seceders_
must either grant, that such was their duty, and so of themselves
condemn their separation as unwarrantable; or else deny, that the
qualifications of the magistrate and minister are required in the same
express terms in scripture; that both are clothed with an equal (though
distinct) authority; and that subjection and obedience are under the
same pains enjoined to both, and consequently say, that it is less
dangerous to cast off, contemn and disregard the authority of a church,
than that of the state; while yet (according to their scheme) civil
authority is entirely resolved into, and depends purely upon the
changeable will of civil society. But, it is presumed, they will allow,
that ecclesiastical authority is derived, and flows from, and depends
entirely upon the Lord Jesus Christ alone, the glorious Judge, Lawgiver,
and King of his church; so that (according to them) this being of a far
more noble extract and original, it must be of far more dangerous
consequence, to contemn and cast off it, than the other.
Again, as this doctrine gives unto men a negative over the Holy One of
Israel, it also opens a wide door for introducing and enforcing the
cause of deism, already too prevalent: for, if all who are set up by
civil society, however wicked, and void of the qualifications God has
required, while they are acknowledged and submitted to by their
constituents, must be equally regarded as God's ordinance, with those
who have those qualifications; then it will follow, that the corrupt
will of wicked men legitimates the magistrate's office and authority,
not only without, but in contradiction to the preceptive will of God;
and what is this (_absit blasphemia_), but to exalt man above God, in
giving unto the universal Sovereign and Supreme Lawgiver, only a
consultative power in the constitution of magistracy, while it ascribes
unto man an absolute and definitive power, whereby they have power to
receive or reject the law of God (at least respecting magistracy) at
pleasure, and their deed of constitution be equally valid, when
opposite, as when agreeable unto, and founded upon his righteous law.
And sure, by the same reason, that man may take a liberty to dispense
with the authority of God, in one point of his commanding will; he may
also in another, until at last every part of it is rejected. It is but a
contempt of the same authority, and he that offends in one point, is
guilty of all. Such are the absurdities that this their scheme leads to,
though it is hoped the authors do not intend so. It may here be only
necessary further to observe, that among the other desperate shifts
_Seceders_ are driven to in defense of their favorite notion, they say,
that scriptural qualifications cannot be essential to God's ordinance of
magistracy, or necessarily required as a condition of it _sine qua non_;
for then it would be the same thing with magistracy; nor can these
qualifications be the condition (_sine qua non_, or), without which one
could not be a magistrate; for then it would be necessary, that every
one were possessed of them faultlessly, before he could be owned as a
lawful magistrate; either of which they allege would be grossly absurd.
But this plausible and fair-set argument of theirs, if it prove any
thing, will prove more than it is supposed they themselves will grant,
and consequently proves nothing at all. For the same gross absurdity
may, with equal reason, be inferred from a maintaining, that a due
measure and performance of scripture qualifications and duties are
essential to any other of God's ordinances, and so that these are the
ordinance itself. For instance, they might as well reason (as some have
justly observed already), that scriptural qualifications are not
essential to a lawful gospel minister, for then it would be the same
thing with the ministry, itself; nor can it be a condition, without
which one is not really a minister, unless he were so faultlessly. And
thus they have at once stripped, not only all of the race of _Adam_,
that ever exercised that office, but themselves also, of any real
mission, as ministers, unless they have assumed the Pope's
infallibility, and are advanced to the _Moravian_ perfection. So,
although the scripture declares it essential to the true church, that
she hold the head, yet by their childish reasoning, this would infer a
conclusion big with absurdities, even that this qualification of a true
church, is the church itself. And, in like manner, it can no longer be
admitted, that faith in Christ, and holiness, are essential to the being
of a true Christian; for that would be to make faith the same thing with
a Christian, and would infer, that as in heaven only holiness is in
perfection, so there alone Christians are to be found. Upon the whole,
as the Lord has given an indispensable law, respecting the constitution
of kings, showing what conditions and qualifications are required of
them; it undeniably follows, as an established truth, that Christianized
nations must invest none with that office, but in a way agreeable to
that law, and those alone according to scripture, are magistrates of
God's institution, who are in some measure possessed of these
qualifications. It is therefore an anti-scriptural tenet, that nothing
is requisite to constitute a lawful magistrate, but the inclinations and
choice of the civil society.
3. The Presbytery testify against this system of principles, because it
has a direct tendency to destroy the just and necessary distinction that
ought to be maintained between the perceptive and providential will of
God, and necessarily jumbles and confounds these together, in such a
manner, as a man is left at an utter uncertainty to know when he is
accepted and approven of God in his conduct, and when not. That this is
the scope of their principles, is confessed, p. 87, of their book of
principles: "Nothing needs be added [say they] for the clearing of this,
but the overthrow of a distinction that has been made of those who are
acknowledged as magistrates by civil society, into such as are so by the
preceptive will of God, and such are so by his providential will only;
which distinction is altogether groundless and absurd. It will not be
refused, that all such preceptive magistrates are also providential.
But, moreover, all such providential magistrates are also preceptive.
The office and authority of them all, in itself considered, does equally
arise from, and agrees to the preceptive will of God." A doctrine most
shocking in itself! How strange! that Christians, from any
consideration, will obstinately maintain a favorite opinion, which is
confessedly built upon, and cannot be established but at the expense of
blending and confounding the preceptive and providential will of God,
while the distinction thereof is clearly and inviolably established in
the word of God! Although divine providence, which is an unsearchable
depth, does many times, and, in many cases, serve as a commentary to
open up the hidden mysteries of scripture revelation; yet, where the law
of God in the scriptures of truth is silent, there providence regulates
not, is neither institutive, nor declarative of God's will to be done by
us; and where the said divine law does ordain or deliver a rule to us in
any case, there providence gives no relaxation, allowance or countermand
to the contrary. (See _Gee_ on magistracy, in his excellent discourse on
providence.) That an overthrow of this necessary distinction, for the
sake of the above dangerous scheme, cannot be admitted of, in a
consistency with a due regard to the authority of revealed religion, and
that therefore the right and lawfulness of magistracy is not founded
upon the providential will of God, though they are countenanced and
supported by the majority of a nation, will partly appear from the
following considerations:
1. If there is no distinction to be made between the preceptive and
providential will of God, then is providence equally in all respects the
rule of duty, as much as the precept is, and so man should be left at an
utter uncertainty, what is duty, in regard of the opposition that is
many times between providential dispensations and the precept. Nay, then
it is impossible that man can be guilty of sin, in transgressing the
divine will, because God infallibly brings to pass, by his holy and
over-ruling providence, whatever he has decreed by his eternal purpose.
_Rom._ ix, 17. And thus the Jews, in murdering the Son of God, should be
acquitted from the charge of guilt, and could not be said to transgress
the divine will.
2. If no distinction is to be made between the preceptive and
providential will of God, but providence is declarative of the precept,
then is providence a complete rule without the written word. And this at
once supersedes the necessity of divine revelation, and derogates from
the sufficiency and perfection of the scriptures of truth. The written
word is affirmed to be _perfect_: _Psal._ xix, 7. Sinners are reproved
for doing that which the word gave no command for, _Jer._ vii, 31, and
xix, 5; and challenged for following the promising appearances: _Isa._
xxx. 1, 2, 3, 11. It is therefore daring presumption to set up
providence for a rule in opposition to the written law of God. Hence it
must be concluded, either that the preceptive will of God in the
scriptures is imperfect, or the laws therein repealable by providence;
or then that providence cannot be the rule of human actions.
3. If the distinction between the preceptive and providential will of
God is to be overthrown, then providence must be expressive of God's
approbative ordination, equally as his revealed will is. For, without
this (viz. the divine approbation), there can be no lawful title to what
is possessed. But this is what providence of itself cannot do; it cannot
without the precept discover either God's allowance or disallowance. If
then this distinction is denied, and the providential will of God
asserted to be declarative of his preceptive, and so of his approbative
will; it remains to be manifested, where and how it has been appointed
of God for such an end, an end that is by the Spirit of God denied unto
it: _Eccl._ ix, 1, 2, 4. If this distinction is to be overthrown, then
either the providential will of God, without any regard to the precept,
in every case, and in every sort of tenure, gives a just and lawful
right and title; or God has declared in his word that it shall be so in
the matter of civil government only, viz. that whosoever gains the
ascendancy in the inclinations of the people, by whatever sinful methods
this is obtained, it matters not, and so is by the hand of providence
raised up above all his rivals to the regal dignity, he is the lawful
magistrate, God's ordinance according to his precept. The first cannot
be said; it were impious to suppose it; for that would justify all
robberies and violences, and legitimate every fraud; not the latter, for
where is it to be found in all the book of divine revelation, that God
hath made such a law touching magistracy? But how big with absurdities,
to say, that a holy God has given to man a plain and positive law to be
his governing rule in every particular that concerns him, this of
magistracy only excepted. In this great ordinance he hath wholly left
him to be guided, or rather misled and bewildered by his own corrupt
inclinations: but the contrary of this has been in part discovered, and
may further. 5. If, in order to establish their anti-government scheme,
the foresaid distinction is to be destroyed, and all such as are
providential powers, and acknowledged by man, are also preceptive, and
therefore to be submitted to for conscience sake, then are the kingdoms
of men necessarily obliged to own and submit unto the dominion of the
devil. The devil not only claims to himself the possession of the power
of all the kingdoms of this world, but it is certain that of the most of
them he still retains an actual predominancy, hence styled the god of
this world. Now, it cannot be refused, but that the power he exercises
is providential (or a power of permission); and it is most certain, that
it is with the consent and good will of all the children of men, while
in a natural state. But are men therefore obliged to acknowledge his
authority, or submit to that providential power he maintains over them?
If every providential power is also preceptive, the answer must be given
in the affirmative. The like may be said of the Pope of _Rome_, the
devil's captain-general, to display his hellish banner against the King
of kings, and Lord of lords, with respect to those nations where he is
acknowledged in his diabolical pretensions. It can be to no purpose for
_Seceders_ to allege that the Pope claims a power unlawful in itself,
and therefore cannot be owned, in regard the person whom they make a
pretended acknowledgment of, as their lawful sovereign, is by the act of
his constitution invested with a similar power, a power both civil and
ecclesiastical, and declared to be head of the church, as well as the
state. Nothing, therefore, remains for them, but either to acknowledge
this clear distinction between the providential and preceptive will of
God, or then profess the lawfulness of both the above mentioned powers.
6. If the foresaid distinction is too big with absurdities to be
received, and if the authority of all providential magistrates does
equally arise from, and agree unto the precept, then it would be no sin
to resist the powers ordained of God, provided that providence proves
auspicious and favorable to the rebel, and advances him to the throne,
with the good will of his fellow rebellious subjects, by expelling the
lawful sovereign; at least such resistance could not be determined to be
sinful, until once the event declared, whether providence would
countenance the treasonable attempt or not. Thus what the apostle
declares a damnable sin, _Rom._ xiii, 2, must be justified and made the
foundation of subsequent duty, if patronized by a multitude. This they
evidently maintain, as appears from their declaration of principles,
page 82, where, pretending to obviate some difficulties anent their
principles, arising from the people of God's disowning anti-scriptural
magistrates: "The whole nature of any simple revolt [say they] lies in
breaking off immediately from the civil body, by withdrawing from, or
withdrawing part of their territories; and then it necessarily follows
at the same time, that these revolters break off from the head of the
civil body, without ever denying his authority over the members who
still cleave unto the same." This, in connection with their grand
foundation principle, and the scope of their discourse at the above
citation, discovers that they grant, that if the whole civil society
should reject the authority they had set up (however agreeable it should
have been to the preceptive will of God, and should again set up
another, though never so opposite thereto), their doing so would be
lawful; but it is not lawful for a few to disown any authority (however
wicked and anti-scriptural), unless they can at the same time withdraw
from, or withdraw part of his territories. Nothing can be more absurd
than to say, that a people are bound by the laws of God to give
subjection for conscience sake, and yet at the same time are at liberty
to cast off and reject the same authority at pleasure. If the magistrate
be lawful, it is utterly unlawful to reject him; an attempt to divest
him of his office, power and authority, though carried on by the
_primores regni_, is rebellion against God. It is most ridiculous to
allege, that a people considered as a body politic, are not under the
same obligation to their rightful sovereign, as when they are considered
as individuals, but may lawfully reject him, and set up another, if they
please; so that he who one day is God's minister, next day hath no title
to that office, but if he claim it, must be treated as a traitor,
whereby all security that can possibly be given to the most lawful
magistrate, is at once destroyed. Thus, if the Chevalier had succeeded
in his late attempt, had gained the favor of the _primores regni_, and
thereby mounted the _British_ throne; _Seceders_ must then, of
necessity, either have quit their present principles, or then have
subjected to his yoke for conscience sake, under the pain of eternal
damnation. His being a professed Papist, and enslaved vassal of _Rome_,
could not have warranted them to leave their place of subjection to him
while owned by the civil society, and so they must have treated the
present powers as usurpers and enemies to government, though they now
flatter them with the pretensions of an ill-grounded loyalty. Again, how
absurd and self contradictory to grant, that a minor part may not only
revolt, but also withdraw part of a prince's territories; and yet that
the same party may not, when residing in the nation, refuse to
acknowledge the lawfulness of an anti-scriptural power. This is to say,
that people are no longer obliged to submit to authority, than they are
in capacity to withdraw from, or withdraw part of their prince's
territories from him, and so to justify their rebellion, by that which
can only be a terrible aggravation of their sin. These, with a number of
other absurdities, natively flow from a denial of the distinction
between the providential and preceptive will of God, making the title of
the lawful magistrate depend solely upon the will of the people. Nothing
is more evident than this, that if the inclinations of the people,
exclusive of all other qualifications, constitute a lawful magistrate,
then (though he rules ever so agreeable to God's preceptive will), so
soon as this body (though in a most unjust and tyrannical manner) casts
him off, he that moment for ever loses all title and claim to the
office, and can no longer be regarded as a lawful magistrate. A
principle that in its nature and tendency is introductive of all anarchy
and confusion, and with the greatest propriety deserves the encomium of
the _anti-government scheme_.
7. This anarchical system of principles, which destroys the above just
and necessary distinction, is directly in opposition to the laudable and
almost universal practice of all nations, in ordaining and enacting
certain fundamental laws, constitutions and provisos, whereby the throne
is fenced, the way to it limited, and the property thereof predisposed.
The Scripture sufficiently discovers those restrictions and rules, which
God himself has prescribed and laid down, for directing and determining
of his people's procedure about the erection of magistrates. And profane
history abounds in discovering certain fundamental laws and conditions
to take place, almost in every nation, without conforming to which, none
can be admitted to that dignity over them. But to what purpose are any
such laws and constitutions, if this vague principle is once admitted,
which cancels and disannuls all such provisos and acts? Why should
_Moses_ have been so solicitous about his successor in the government of
_Israel, Numb._ xxvii, 15-17, if God had ordained the inclinations of
the people alone should determine? Or to what purpose did _Israel_,
after the death of _Joshua_, ask of God, who should be their leader, if
their own inclinations alone were sufficient to determine it? If God has
declared, that the corrupt will of the people is the alone basis of
civil power, then, not only are all state constitutions and fundamental
laws useless, because, on every vacancy of the throne, they not only
must all give place to the superior obligation, the incontrollable law,
of the uncertain inclinations of the body politic, but they are in their
nature unlawful; their proper use in every nation being to prevent all
invasion upon the government by unqualified persons, and to illegitimate
it, if at any time done. So that, if the consent of civil society is the
only essential condition of government which God has authorized, not
only are all scriptural conditions and qualifications useless and
unlawful, but also all human securities, either from intruders or for
lawful governors, are unlawful, in regard the very design of them all is
to oppose this grand foundation principle, the jure-divinity of which
_Seceders_ have found out, and do confidently maintain. And thus, by the
seceding scheme, is condemned, not only the practice of almost all other
nations, determining by law, some indispensable qualifications that
their rulers must have; but particularly the practice of these once
reformed lands, when reformation had the sanction, not only of
ecclesiastic, but also of civil, authority, is hereby condemned.
Scripture and covenant qualifications were then made essential to the
being of a lawful magistrate, by the fundamental laws and constitutions
of the nations; so that however the inclinations of the people might run
(as it soon appeared they were turned in opposition to these), yet, by
these laws, and in a consistency with that constitution, none could be
admitted to the place or places of civil authority, but such as
professed, and outwardly practiced, according to reformation principles.
See _Act_ 15th, _Sess._ 2d, _Parl._ 1649. And how happy we had been, if
we had constantly acted in conformity to these agreeable laws,
experience, both former and latter, will bear witness. How much better
had it been for us to have walked in God's statutes, and executed his
judgments, than by our abhorrence of them, and apostasy from them, to
provoke him to give us statutes that are not good, and judgments whereby
we cannot live (_Ezek._ xx, 25), or have any comfortable enjoyment and
possession of the blessings and privileges of his everlasting gospel, as
it is with us at this day. And yet, this is what _Seceders_ would have
us caressing, embracing and (with them) blessing God for, under the
notion of a present good; and so bless God for permitting his enemies
(in anger against an ungrateful and guilty people) to overturn his work
and interest, and establish themselves upon the ruins thereof; to bless
him for making our own iniquities to correct us, and our backslidings to
reprove us, until we know what an evil and bitter thing it is to depart
from the LORD GOD of our fathers; to bless him (for what is matter of
lamentation) that the adversaries of _Zion_ are the chief, and her
enemies prosper, _Lam._ i, 5: and all this abstractly, under the notion,
of good, which comes very near the borders of blasphemy.
But, moreover, the civil settlement at the revolution is also condemned
by this principle of theirs; not because of its opposition to a
covenanted reformation, but in regard it includes some essential
qualifications required in the supreme civil ruler. The nations are, by
that deed of constitution, bound up in their election of a magistrate;
and all Papists, such as marry with Papists, or do not publicly profess
the Protestant religion, are declared incapable of the throne. So that
we see the present law makes some other qualifications, besides the
consent of the body politic, essential to the constitution of a lawful
sovereign in _Britain_. From all which it is plain, that this principle
of _Seceders_ is neither a reformation nor a revolution principle; let
then the impartial world judge whence it came.
_Seceders_, in consequence of their contradictory and self-inconsistent
system of principles, declare they cannot swear allegiance to a lawful
government. They maintain the present to be lawful, yet (in Dec. of
their principles, _page_ 55th) they say, "The question is not whether it
be lawful for us to swear the present allegiance to the civil
government, which the Presbytery acknowledge they cannot do, seeing
there are no oaths to the government in being, but what exclude the oath
of our covenants, and homologate the united constitution." But seeing
they acknowledge that every constitution of government, that comprehends
the will and consent of civil society, were it as wicked and diabolical
as can be imagined, is lawful--yea, as lawful as any that is most
consonant to the preceptive will of God, having all the essentials of
his ordinance; and seeing, because of the will and consent of the
people, they own the present to be lawful, it is most surprising why
they cannot swear allegiance to it; their reasons cannot, in a
consistency with their principle, be sustained as valid. That the
present oaths of allegiance and the oath of the covenants are
inconsistent, is readily granted; but seeing the oaths of allegiance
bind to nothing more than what they confess they are bound to for
conscience sake, namely, to own the lawfulness of the government, and to
maintain it according to the constitution thereof (which is a duty owed
by subjects to every lawful sovereign); and seeing that whatever is in
the oaths of allegiance contrary to the covenants, does not flow from
them, abstractly considered, but from the constitution to which they
bind (which constitution is sanctified by the people's acknowledgement
of it). If, therefore, the covenants forbid a duty, to which they are
bound for conscience sake, their authority in that ought not to be
regarded.
But certainly _Seceders_, who have found it duty to alter and model the
covenants, according to the circumstances of the times they live in,
might have found it easy work to reconcile the oath of the covenants
with allegiance to a lawful government. The other part of their reason
is no less ridiculous and self-contradictory, viz., "They cannot swear
allegiance to the present government, because it homologates the united
constitution." But is not this constitution according to the will, and
by consent of, the body politic? and is it not ordained by the
providential will of God? therefore, according to them, has all the
essentials of a lawful constitution, which claims their protection,
under pain of damnation. How great the paradox! they cannot swear
allegiance, because they would bind them to acknowledge and defend a
lawful constitution. Is not active obedience, is not professed
subjection for conscience sake, an homologation of the constitution?
Certainly they are, and that not in word only, but in deed and in truth.
And what is the allegiance, but a promise to persevere in what they do
daily, and what they hold as their indispensable duty to do? To grant
the one, then, and refuse the other, is, in effect, to homologate or
acknowledge the constitution, and not to acknowledge it, at the same
time, which is a glaring absurdity.
But here, they would have people attend to their chimerical distinction
between the king's civil and ecclesiastical authority. They have made a
successless attempt (in order to establish their antigovernment scheme)
for the overthrow of a distinction, which Heaven has irreversibly fixed,
between the preceptive and providential will of God; and, for the same
purpose, they will impose this distinction on the generation--a mere
shift and artifice, which has no foundation nor subsistence any where
else, but in their imagination, and serves for no purpose but to cheat
their own and others' consciences, and betray the cause of God. It is
plain, that as a power, both civil and ecclesiastical, belongs to the
essence and constitution of an English diocesan bishop, so the same is
declared to belong now to the essence and constitution of an English
king, who is the head and chief prelate among them all; and it is their
manner to call themselves his bishops (not Christ's), as having their
power, both ecclesiastical and civil, immediately from him, as the
fountain of all power within his dominions So that there is no room for
this distinction of _Seceders_ here, unless they are such expert
logicians, as to distinguish a thing from that which is essential to it,
and so from itself; but this is a destruction, not a distinction.
_Seceders_ indeed presume and depend very much upon their abilities of
this kind; for they can distinguish between the magistrate's office and
its essential qualifications, which God has inseparably joined together
in his word. They can distinctly pray for the head, author, authorizer
and prime supporter, of abjured Prelacy and Prelates, that God would
bless him in his government, and yet not pray for the Prelates
themselves. They can pray very fervently and distinctly for the British
and Irish parliaments, and yet not at all pray for the bishops,
necessary and essential members there. And what is all this but to pray
for a nonentity, a mere creature of their own mind? They have neither
king nor parliament in their abstracted and imaginary sense, but do
clearly distinguish themselves out of both. We might refer them to that
famous and faithful embassador, and renowned martyr for the cause and
testimony of Jesus, Mr. _Donald Cargill_, in his last speech and
testimony, and let him determine the controversy (in this particular)
between us. They will not be so bold as to say, that this honorable
witness died with a lie in his right hand. His words are these: "As to
the cause of my suffering, the main is, not acknowledging the present
authority as it is now established. This is the magistracy I have
rejected, that was invested with Christ's power; and seeing that power
taken from Christ, which is his glory, and made the essential of the
crown, I thought it was as if I had seen one wearing my husband's
clothes, after he had killed him. And seeing it is made the essential of
the crown, there is no distinction we can make, that can free the
conscience of the acknowledger from being a partaker of this
sacrilegious robbing of God. And it is but to cheat our conscience, to
acknowledge the civil power, for it is not the civil power only, that is
made the essential of the crown. And seeing they are so express, we must
be plain; for otherwise, it is to deny our testimony, and consent to his
robbery." From these words it is evident, _first_, that Mr. Cargill was
no _Seceder_, or of their mind, in this particular; and _second_, that,
at the time, there were some who did cheat and impose upon their own
consciences, by distinguishing (where there was no room for distinction)
between the king's civil and ecclesiastical authority--which distinction
was condemned and testified against by all who were truly faithful to
Christ and their own consciences, and tender of his honor and glory, by
their unanimous rejection of that anti-christian and unlawful power; and
that when they had much more reason and temptation to fly to such a
subterfuge for their safety, than _Seceders_ now have. And, _third_,
from these words it is also clear, that Mr. _Cargill_ and that poor,
distressed and persecuted people that adhered to him, rejected and
disclaimed the then authority, not so much because of their tyranny and
mal-administrations, as on account of the unlawfulness and wickedness of
the constitution itself (which was the prime original and spring of all
the wickedness in the administration), namely, because the king
arrogantly and sacrilegiously assumed to himself that power, which was
the sole and glorious prerogative of Jesus Christ. And as to the
difference that _Seceders_ make between that and the present time (since
the revolution), it is certain, that whatever greater degree of absolute
supremacy was then assumed by _Charles_ II, it does not vary the kind of
that claimed, or rather conferred on and exercised, by the supreme
powers, since the revolution (for _majus et minus non variant speciem_),
nor acquit them of the guilt of robbing the Son of God, Jesus Christ, of
his incommunicable prerogative and supremacy in and over his church, as
the only king and head thereof. Nor will the difference of times, while
the constitution remains the same, while God remains the same, and truth
and duty remain the same, nor yet any distinction that can be made, free
the conscience of the acknowledger, more now than then, from being a
partaker (art and part) with the civil power, in this sacrilegious
robbery. _Psal._ l, 18: "When thou sawest a thief, then thou consentedst
with him," &c.
But passing this: seeing the above mentioned reasons, which _Seceders_
allege why they cannot swear allegiance to the present government, which
they assert is lawful and scriptural, cannot be sustained, some others
must be sought for them: and they may be either, because they judge
allegiance itself unlawful; or rather, because then they would be bound
by oath to continue faithful to this government in all changes that can
happen. Whereas now, they are free, and equally ready, in a full
consistency with their principles, to profess their subjection to
another, were it even a popish pretender. For according, to them, an
infidel or papist may have a just and lawful authority over us,
notwithstanding all, both the reformation and revolution laws, to the
contrary. If, therefore, the legislature would, in the oaths of
allegiance, insert this limitation, viz. so long as the body politic is
pleased to acknowledge the supreme magistrate, they would find it easier
to come over their other pretended and inconsistent difficulties. For
the truth is, they cannot, in a consistency with their anti-government
scheme, and with safe consciences, swear to any government, but with
such limitation, in regard they cannot be sure, but he that is now owned
by civil society may be rejected, and another set up, who must be
acknowledged. So they would be brought into an inextricable dilemma;
either they must own them both to be God's ordinance, which is absurd;
or then be perjured, by rejecting him to whom they had sworn; or then
incur damnation, by refusing obedience to him, who is set up by the body
politic. Such is the labyrinth of confusion and contradiction this
anarchical system leads into; a system that cancels all constitutions by
God and men anent civil government.
8. This anti-government Seceding principle, destructive of said
distinction between the providential and preceptive will of God, is both
contrary to, and confuted by many approven scriptural examples; in which
the Spirit of God testifies, that the actual possession of the throne,
under the favor of providence, and by the consent of a majority of a
nation, may be in one, while the moral power and right of government is
in another. The word of God acknowledges _David_ the rightful sovereign
over all _Israel_, for the space of forty years (1 Kings, ii, 11; 1
Chron. xxix, 26, 27); seven of these he is said to have reigned in
_Hebron_, and thirty-three in _Jerusalem_. During the first seven years
of his reign at _Hebron_, there is a positive confinement of his actual
rule to the tribe of _Judah_ only; 2 Sam. v, 5. And at the same time,
_Ishbosheth_ is said to be made king over all _Israel_, and to have
reigned two years. In agreeableness to Seceding principles, there is no
reconciling these different texts. According to their scheme _David_ can
with no propriety be said to have reigned forty years over all _Israel_,
seeing seven of the years were elapsed before he was actually
acknowledged by all _Israel_, before providence put him in the actual
possession of all that extensive power. There is another known example,
applicable to the present purpose, in the instance of _David_, during
the rebellion of his unnatural son _Absalom_. According to the sacred
story, 2 Sam. chap, xv, xvi, xvii, xviii, xix, it appears, that he was
wholly ejected, both out of the hearts and territories of _Israel_, and
not only the throne, but the will and consent of the people given up to
_Absalom_. But was _David_ therefore divested of his right and title?
Though it is most contrary to scripture to suppose it; yet, according to
_Seceders_, seeing _Absalom_ was king, by possession of the throne, and
had not only the power providentially put into his hand, but had it also
by the consent of the people; it necessarily follows that _Absalom_,
being a providential magistrate, his office and authority did equally
arise from, and agree to the preceptive will of God, and subjection and
obedience, for conscience sake, was equally due to him, as to _David_,
by the _Israelitish_ tribes. And so it was a damnable sin in _David_ to
fight against him, as it could be no less than a resisting the ordinance
of God. The same may be said with respect to that other revolt, by the
instigation, and under the conduct of _Sheba_; 2 Sam. chap. xx. But
although, according to _Seceders_, he must also have been their lawful
magistrate, the Spirit of God discovers the reverse, still acknowledging
the right of government in all these changes to be in _David_. Another
example is in the case of _Solomon_, who was ordained or designed by God
expressly for the kingdom of _Israel_. _Adonijah_ had obtained the
ascendancy, both in respect of actual possession, and the inclinations
and consent of the majority of the nation; the consent was general; 1
Kings, i, 5, 7, 9, 11, 18, 25, and ii, 15. He had all to plead for
himself, which _Seceders_ make essential to the constitution of a lawful
king. He had got to the throne by providence, and had full admission and
possession, by the inclinations of the people. If then there is no
distinction to be made of those who are acknowledged by civil society,
into such as are so by the preceptive will of God, and such as are so by
his providential will only--then _Solomon_ had no right nor title to the
crown; and the enterprise of _David_ and _Nathan_, &c., of setting him
on the throne, was utterly unlawful. Both they and _Solomon_ ought to
have acquiesced in the duty of subjection to _Adonijah_, as being the
ordinance of God. But this would have been opposite to the express
direction of the Lord, appointing the kingdom to _Solomon_, "It was his
from the Lord," as _Adonijah_ himself confessed. To the same purpose
might be adduced, the instance of _Joash_, the son of _Akaziah_, who was
king _de jure_, even when _Athaliah_ had not only the countenance of
providence, but the consent of the people, in the possession of the
kingdom; 2 Chron. xxii, 10, 12. Again, the practice of nations, in
owning those for their lawful sovereigns, who, by providence, were put
from the actual exercise of their rule and authority, contributes to
confute this absurd notion. Thus, the people of _Israel_, who had risen
up for _Absalom_, do even, when _David_ was out of the land, own him for
their king. So, during the _Babylonish_ captivity, there are several
persons noted as princes of _Judah_, whom the people owned, as having
the right of government over them. With a variety of other instances,
all discovering, in opposition to their anarchical system, that it is
not by the dispensations of providence, that the right and title of the
lawful magistrate is to be determined. Moreover, as the Associate
Presbytery have so barefacedly belied the scriptures of truth, as to
assert that there cannot be so much as an instance found in all the
history of the Old Testament, of any civil members refusing, either by
word or deed, an acknowledgment of, or subjection unto the authority of
any magistrate actually in office, by the will of the civil body:
besides what have been already adduced, take these few following
examples of many. After that _Saul_, by his disobedience to the
commandment of the Lord, had forfeited his title to the kingdom, he was
no more honored as king, by _Samuel_, the prophet; but, on the contrary,
he openly testified to his face, that the Lord had rejected him from
being king; 1 Sam. xv, 26-35. Though he mourned over him as one
rejected, yet he no more acknowledged him as clothed with the authority
as a lawful king; nay, the Lord having rejected him, reproves his
prophet for mourning for him, 1 Sam. xvi, 1. From which, and the command
he received to anoint _David_ in his stead, and that even while the
civil society did acknowledge, and was subject unto _Saul_, it appears,
that the throne of _Israel_ was then regarded, both by the Lord and his
prophet, as vacant, until _David_ was annointed; from which time, in the
eye of the divine law, he was the rightful king, and ought, in
consequence of the public intimation made by the prophet of _Saul's_
rejection, to have been acknowledged as the Lord's Anointed by the whole
kingdom of _Israel_. In agreeableness whereto, the scripture informs,
that not only _David_ in expectation of the Lord's promise, resisted
_Saul_ as an unjust usurper, but many among the tribes of _Israel_, whom
the Spirit of God honorably mentions, rejected the government of _Saul_,
and joined themselves to him that was really anointed of the Lord; 1
Chron. xii, 1-23. Now, if the Lord did command, under pain of damnation,
to give loyal obedience to all in the place of supreme authority,
however wicked, while acknowledged by the body politic, he would not
reject such, nor command to set up others in their room, nor approve of
those who disowned and resisted them. But all this is done in this
instance, which of itself, is sufficient to overthrow their scheme.
Another instance is in 2 Chron. xi, 13, 16, where the authority of
_Jeroboam_ is rejected and cast off, even when acknowledged and
submitted to by the nation of _Israel_, by the priests and _Levites_,
and after them, by all such as did set their hearts to seek the Lord God
of _Israel_, through all the ten tribes; and this, because of his
abominable wickedness. Whereby it appears a commendable duty to refuse
the lawfulness of the authority of wicked occupants, though acknowledged
by the majority of a nation. A similar example there is in the reign of
_Baasha_, who could not by all his vigilance prevent many from casting
off his government; 2 Chron. xv, 9. Again, there is an express example
of _Elisha's_ disowning the king of _Israel_, even when the civil
society owned him; 2 Kings, iii, 14, 15. He did not regulate his conduct
by providence, and the will of the people, but, in opposition to both,
refused him that honor that is due to all that are really kings. To
these may be added that notable example of _Libnah_, a city of the
priests, who could not but have knowledge by the law of their God what
was their duty; 2 Chron. xxi, 10. Here is an instance of a people's
casting off allegiance to a king, properly because of his apostasy and
intolerable wickedness, whereby they bore testimony against him, and
discovered what was the duty of the whole nation, on account of his
apostasy from the Lord. Their so doing was a most positive, actual and
express condemnation, both of _Jehoram_ for his wickedness, and of the
people for concurring, joining with him, and strengthening his hands in
it (even as _Noah_ by his faith and obedience is said to have condemned
the antediluvian world; Heb. ix, 7.) And this their conduct and
testimony the Spirit of God justifies, and records to their honor. These
few of many that might be adduced, declare the impudence, as well as
fallacy and imposture of _Seceders_ in this matter, and also justify the
principles which they maliciously nick-name the anti-government scheme;
and that for no other reason, but because it establishes the ordinance
of magistracy among a people favored by God with divine revelation, upon
his preceptive will, in opposition to their anarchical notions of
setting it wholly upon the tottering basis of the corrupt will of man.
And, to conclude this particular, how ridiculously absurd is it in them
to insinuate, that, in the examples above, or others to be found in
sacred history, those persons did, notwithstanding their own practice in
rejecting the authority of wicked rulers, still view it as the duty of
the rest of the nation, to acknowledge them? This is pure jargon and
nonsense, contrary both to reason and religion. By what law could the
opposite practices of those that disowned, and those that still
continued to own the authority of unlawful rulers, be justified? It
could not by the divine law, which never condemns that as sin in one,
which it approves as duty in others in the same circumstances. Seeing
therefore these, in the instances above, are justified, the practice of
those who continued to acknowledge the lawfulness of these wicked
rulers, must be regarded as condemned, both by the divine law, and also
by the practices of the above persons, which do all jointly concur in
witnessing, that they viewed it the duty of all the rest of the nation,
to have done as they did. And from the whole, it appears a commendable
duty for the Lord's people to disown the right and lawfulness of rulers
set up in contradiction to the divine law.
9. The iniquity of attempting to destroy the necessary distinction
between the providential and preceptive will of God in the matter of
magistracy, appears from God's express disallowance of some whom
providence had actually exalted to the supreme command over a people;
_Ezek._ xxi, 27: "I will overturn, &c." Although this may have an
ultimate respect to Christ, yet it has also a reference to the rightful
governors of _Judah_, when disposessed of their right by the
providential will of God. And here the Lord threatens the execution of
his judgments upon the unjust possessor. See also _Amos_ vi, 13; _Hab._
ii, 5, 6; _Nah._ iii, 4, 5; and _Matth._ xxvi, 52. By all which it
appears, that the supreme lawgiver states a real difference between
those who are only exalted by the providential will of GOD, and not
authorized by his preceptive will; and therefore it is impossible that
the office and authority of them both can equally arise from, and agree
to the precept. Again, in _Hos._ viii, 4, "They have set up kings, but
not by me; they have made princes, and I knew it not," is this
distinction showed, as with the brightness of a sun-beam, so that he
that runs may read it. The LORD by his prophet here charges this people
with horrid apostasy, in changing both the ordinances of the magistracy
and the ministry, particularly, although the LORD commanded, if they
would set up kings, they should set up none but whom he chose; _Deut._
xvii, 15. Yet they had no regard to his law. This charge seems to have
respect to the civil constitution among the ten tribes after their
revolt from the house of David; not simply charging their revolt on
them, but that after their secession, they did not consult GOD, nor act
according to his precept, in their setting up of kings. As nothing can
happen in the world, but by the course of providence; and as all things
are known unto GOD, in respect of his omniscience, the text cannot
respect either of these. The true import of the charge then is, they
have set up kings, but not according to the law and preceptive will of
GOD; and therefore he neither did nor would approve either them or their
kings. Hence the prophet charges this as one cause of their national
destruction. Here then it is undeniably evident that GOD himself
establishes that distinction pleaded for; and it is therefore most
wicked to assert, as _Seceders_ do, that it is altogether groundless and
absurd. Again, this text discovers, that all kings that are set up and
acknowledged by civil society, are not agreeable to the preceptive will
of GOD, or, as such, approven by him, as they have falsely asserted: for
here the LORD declares, that _Israel_ had set up kings that were not
agreeable to his precept: and the charge respects their authority, the
very deed of constitution. To say then, that all providential
magistrates are also preceptive, is directly to give the GOD of truth
the lie. Moreover, this plainly intimates, that all such providential
magistrates as are not set up in agreeableness to the precept; are
disallowed and condemned by GOD, and therefore GOD commands to put away
the carcasses of such kings, as, because of the blind consent of civil
society, were little better than adored by the people, _Ezek_. xliii, 9,
"that he might dwell in the midst of them forever;" and therefore he
declares it the sin, and so the cause of the people's ruin, as in the
above text: and also in _Hos._ v, 11, "_Ephraim_ is oppressed;" because
he willingly walked after the commandment, deliberately and implicitly
followed every wicked ruler set up by civil society. It is but a
perverting and abusing the above text, to plead that it is only a
condemnation of _Israel_, for not consulting the LORD in making choice
of their kings, but no condemnation of them for setting them up, and
acknowledging them, in contradiction to the LORD'S choice, as plainly
laid before them in his preceptive will. And it is very contradictory,
to acknowledge it a sin, not to consult God, and yet to assert that it
is a matter of indifference as to the validity of their office, whether
his counsel be followed or not, which it must be, if, as their principle
bears, the being of the magistrate's office and authority is equally
good and valid, when contrary, as when agreeable to the commanding will
of God. But if, as is granted, it be a sin not to consult God in the
choice of magistrates, it must needs be a great aggravation thereof,
after consulting him, to reject and contemn his counsel, and openly
contradict his positive command, by constituting kings in opposition to
his declared will, which is evidently the sin charged upon _Israel_, and
the reason why he disclaims all such; and therefore, according to that
known and approven rule, that wherever any sin is forbidden and
condemned in scripture, there the contrary duty is commanded and
commended; it follows, that the setting up of rulers, in opposition to
the express command of God, being here condemned, the contrary duty is
commended, namely, a disowning of all such rulers; for, if it be a sin
to set up rulers, and not by God, it must also be a sin to acknowledge
them when so set up, in regard it is a continuing in, and approving of
the sin of that wicked erection; although such an acknowledgment may
indeed be agreeable to their principle, which gives to the creature a
prerogative above the Creator. From the whole it may already appear,
what reason the Presbytery have for testifying against _Seceders_, for
maintaining such a corrupt doctrine; a doctrine, which they very justly
acknowledge (p. 87) cannot be established, but by the overthrow of this
distinction between the providential and preceptive will of God; a
distinction, that as they shall never be able to overturn by all their
impotent and impious attacks: so it will to all ages stand as a strong
bulwark, inviolably defending the truth here contended for by the
Presbytery.
4. The Presbytery testify against this anti-government principle of the
_Secession_, as being contradictory to, and inconsistent with the
reformation principles, and covenanted obligations, whereby these
nations, in agreeableness to the law of God, bound themselves to
maintain all the ordinances of God in their purity, according to their
original institution in the scriptures of truth. The Seceding scheme (as
has been noticed formerly) is, that whomsoever the bulk of the nation,
or body politic, set up, and providence proves auspicious and favorable
to, is the lawful magistrate, to be owned and submitted to for
conscience sake. The inconsistency of which tenet with reformation
principles, may appear from viewing and comparing therewith the
coronation oath, _James VI, Parl._ 1, _cap._ 8, where it is ordained as
a condition _sine qua non_, that all kings, princes, and magistrates,
shall at their installment solemnly swear to maintain the true religion
of Jesus Christ, and oppose all false religions. So also _James VI,
Parl. 1, cap._ 9th, which ordains, that no person may be a judge or
member of any court that professes not the true religion. Also _Charles
I_, _Parl._ 2, _sess_ 2d, _Act._ 14, it is ordained, that before the
king be admitted to the exercise of his royal power, he shall give
satisfaction to the kingdom anent the security of religion: and so the
same parliament, _Act_ 15th, 1649, express themselves (referring to the
coronation oath above mentioned): "The estates of parliament judging it
necessary, that the prince and people be of one perfect religion,
appoint, that all kings and princes, who shall reign or bear rule within
this realm, shall at the receipt of their princely authority, solemnly
swear to observe in their own persons, and to preserve the religion, as
it is presently established and professed. And they ordain, that before
the king's majesty who now is, or any of his successors, shall be
admitted to the exercise of his royal power, he shall, by and attour the
foresaid oath, declare by his solemn oath, under his hand and seal, his
allowance of the National Covenant, and of the Solemn League and
Covenant, and obligation to prosecute the ends thereof in his station
and calling; and that he shall consent, and agree to acts of parliament,
enjoining the Solemn League and Covenant, and fully establishing
Presbyterian government, the Directory for worship, Confession of Faith,
and Catechisms approved by the General Assembly of this kirk, and
parliament of this kingdom--and that he shall observe these in his own
practice and family,--and shall never make opposition to any of these,
or endeavor any change thereof. Likeas, the estates of parliament
discharge all the lieges and subjects of this kingdom to procure or
receive from his majesty any commissions or gifts whatsoever, until his
majesty shall give satisfaction, as said is, under the pain of being
censured in their persons and estates, as the parliament shall judge
fitting. And if any such commissions or gifts be procured or received by
any of the subjects before such satisfaction, the parliament declares
and ordains all such and all that shall follow thereupon, to be void and
null." And the same session, _Act_ 26th, it is in short ordained, that
none shall bear any place of public trust in the nation, but such as
have the qualifications God requires in his word. Thus, in the prefatory
part of the act, they say, "The estates of parliament taking into
consideration, that the Lord our God requires that such as bear charge
among his people, should be able men, fearing God, hating covetousness,
and dealing truly: and that many of the evils of sin and punishment,
under which the land groans, have come to pass, because hitherto they
have not been sufficiently provided and cared for," &c. (And afterward
in the statutory part), "Do therefore ordain, that all such as shall be
employed in any place of power and trust in this kingdom, shall not only
be able men, but men of known affection unto, and of approved fidelity
and integrity in the cause of God, and of a blameless Christian
conversation," &c. To the same purpose, _Act_ 11th, _Parl._ 2d, _Sess._
3d, entitled _act for purging the army_. See also the coronation oath,
of _Scotland_, as subscribed by _Charles II_, at _Scoon_, 1650. All
which, and many other fundamental laws of the like nature, made in time
of reformation, show the principles of our reformers to have been quite
different from those of _Seceders_ anent civil government: and that to
constitute lawful magistrates, they must of necessity have scriptural
and covenant qualifications, besides the consent of the people. With
what face then can they pretend to have adopted a testimony for
reformation principles, and to be of the same principles with our late
reformers? The vanity of this pretense will further appear, by comparing
their principles with the Solemn League and Covenant, with every article
of which they are inconsistent. They profess the moral obligation of the
covenants, and yet at the same time maintain the lawfulness of every
providential government, whether popish or prelatic, if set up by the
body politic. But how opposite this to the _first_ article, obliging
constantly to endeavor the preservation of the reformed religion? Can it
be consistent therewith, to commit the government of the nations to a
sworn enemy to the reformation? or, with that sincerity which becomes
the professors of Christ, to plead the lawfulness of an authority raised
upon the overthrow of the reformed religion? No less opposite is it to
the _second_ article, which obliges, and that without respect of
persons, to endeavor the extirpation of popery, prelacy--to maintain and
plead for the lawfulness of that which establishes or supports prelacy
or popery in the nations. This appears rather like a sincere endeavor in
them to promote whatever is contrary to sound doctrine, and the power of
true godliness; and that, because an apostate people approves thereof,
contrary to _Exod._ xxiii, 2: "Thou shalt not follow a multitude to do
evil." Again, the _third_ article binds to preserve the rights of
parliaments, and the liberties of the kingdoms, and the king's authority
in the preservation and defense of the true religion. But how
inconsistent is it therewith, to own and defend an authority that in its
constitution and habitual series of administration, is destructive of
all these precious and valuable interests? It is full of contradiction,
and a mocking both of God and the world, to pretend to own and defend
the destroyers of the true religion, in the defense of religion, as
_Seceders_ do in their mock acknowledgment of such as are sworn to
maintain Prelacy, in opposition to the reformed religion. The
contradictoriness of this principle of theirs to the _fourth_ article,
needs no illustration. Again, the owning of an authority, which is
reared up and stands upon the footing of the destruction of the
covenanted union, and uniformity of the nations in religion can never be
consistent with the _fifth_, article, which binds, to an endeavoring,
that these kingdoms may remain conjoined in that firm covenanted union
to all posterity. In like manner, as the _sixth_ article obliges to a
defending of all that enter into that League and Covenant, and never to
suffer ourselves to be divided, and make defection to the contrary part;
it must be a manifest contradiction thereto, not only to defend such as
are enemies to that covenant, but even in their opposition thereto. And
it is a making defection to the contrary part, and from that cause and
covenant with a witness, to plead the lawfulness of the national
constitution, which is established upon the ruins of a covenanted work
of reformation, as _Seceders_ do; whose principle and practice, in
opposition to what is professed in the conclusion of the covenant, as
well as what was the very design of entering into it, is, instead of a
going before others, in the example of a real reformation, a corrupting
of the nations more and more, and going before them in the example of a
real apostasy and defection from the reformation, so solemnly sworn to
be maintained in this covenant; and a teaching of them to appoint
themselves a captain, to return to their anti-christian bondage.
Upon the whole, as the Presbytery ought to testify against this new
scheme of principles, respecting the ordinance of magistracy; they
therefore, upon all the grounds formerly laid down, did, and hereby do
declare, testify against, and condemn the same, as what is, indeed, a
new and dangerous principle, truly anti-government, introductory of
anarchy and confusion, of apostasy and defection from the covenanted
work of reformation, the principles by which it was carried on and
maintained, and acts and laws, by which it was fenced and established;
and what is flatly opposite to, and condemned by the word of divine
revelation, in many express and positive precepts, and approven
examples, agreeable thereto, as well as by our solemn national
covenants, founded upon, and agreeable to the said word of divine
revelation. And finally, let this be further observed, that as it was a
beautiful branch of our glorious reformation, that the civil government
of this nation was modeled agreeable to the word of God; and that the
right of regal government was constituted, bounded and fixed by an
unalterable law, consonant to the word of God, and sworn to be
inviolably preserved both by king and people: so the _Associate
Brethren_, by their doctrine on this head, which is inconsistent with
our uncontroverted establishment, and fundamental laws, excluding from
the throne all papists and prelatists, have counteracted a most
important point of the covenanted reformation, and opened a wide door to
_Jacobitism_. For, if every one is bound to acknowledge implicitly any
government, in fact, that prevails: then, if a party in these nations
should rise up, and set a _popish_ pretender on the throne, according to
their doctrine, all should be obliged to subject to him; and it would be
sinful to impugn the lawfulness of his authority, although that, by
being popish, he is destitute of the essential qualifications required
of a king, not only by the word of God, but by the national constitution
and laws, in order to make him a lawful sovereign to these nations.
2. The Presbytery testify against the Associate Presbytery, now called
Synod, for their wronging, perverting and misapplying the blessed
scriptures of truth in many texts, in order to support their erroneous
tenet: namely, that the word of God requires no qualifications as
essential to the being of a lawful Christian magistrate: but that
whosoever are set up, and while they continue to be acknowledged by
civil society, are lawful magistrates, though destitute of scripture
qualifications, and acting in a manifest opposition to the revealed will
and law of God.
The texts of scripture used by them, do prove this general proposition,
viz., That it is the duty of the people of God to obey and submit to
lawful rulers in their lawful commands: and that it is utterly unlawful
and sinful to oppose such lawful authority. But none of these texts
quoted by them, prove, that it is the duty of the people of God, blessed
with the knowledge of his revealed will, to submit to, and obey, for
conscience sake, an authority that is sinful, and opposite to the
revealed will of God, both in its constitution and general course of
administration. Nor do they prove, that a prelatical, Erastian or popish
government, is a lawful government, either expressly, or by right of
necessary consequence, over a people, who either do, collectively
considered as a church and nation, or are bound to profess all the parts
of the true religion, and to maintain all the divine ordinances in their
purity: nor do they prove, that any can be lawful rulers over these
Christian and covenanted nations, who want the essential qualifications
required by the word of God, the covenants, and fundamental laws of the
kingdoms: or that it is sinful in the people of God, to say so much, in
testifying against the joint and national apostasy from God and the
purity of religion. Particularly,
The first text they adduce is, _Prov._ xxvi, 21: "My son, fear, thou the
Lord and the king, and meddle not with them that are given to change."
It is granted, that this scripture enjoins all those duties that, in a
consistency with the fear of the Lord, a people owe to their rightful
kings. But nothing can be more absurd, than to extend the command to all
that bear the name of kings, who are acknowledged by a nation as kings,
and while they do so own them, though their constitution should be most
anti-christian, and they justly chargeable with unparalleled evils not
only in their private character, but in their public conduct: be they
idolaters, adulterers, blasphemers, sabbath-breakers, murderers,
invaders, and avowed usurpers of the throne, crown and scepter, and
incommunicable prerogatives of Christ, the glorious King of Zion,
setting themselves in the temple of God, and exalting themselves above
all that is called God, by dispensing with his laws, and, in place
thereof, substituting their own wicked laws, whereby they establish
iniquity, and enjoin, under severe penalties, the profanation of the
name, day and ordinances of the Lord. This command must certainly be
understood in a consistency with the duty and character of one that is
resolved to be an inhabitant of the Lord's holy hill, _Psal._ xv, "In
whose eyes a vile person is contemned." It must be consistent with the
fear of the Lord, which can stand very well with a fearing and honoring
all who are really kings; but a flat contradiction thereto, to fear
every vile person, because it is the will of civil society to set him up
in the character of king. Till therefore Seceders prove, either that
kings are under no obligation to obey the law of God themselves, and so
not liable to its sanction and penalty, in case of disobedience; or
then, that the favor and approbation of civil society can justify a
dispensing with the law of God, they will never be able to prove from
this, nor any other text, that such as are guilty of any crime declared
capital in the word of truth have a right and title to that fear, honor
and obedience, that is due to lawful kings, even though they are
acknowledged by civil society. And so this text makes nothing for, but
against their darling tenet; and their explication thereof is evidently
a wresting of scripture, making it speak in their favor, contrary to the
scope and meaning of the Holy Spirit therein. And their inviduous
insinuation, that all who differ from their opinion, do likewise depart
from the fear of the Lord, is but a further evidence of their abuse of
scripture, while it is at the same time utterly false. See Mr. Knox's
history, p. 422, 1st _Book of Discipline, cap._ 10, 11.
A _second_ text abused, for supporting their forementioned principle, is
_Eccles._ x, 4: "If the spirit of the ruler rise up against thee, leave
not thy place, for yielding pacifieth great offenses." As formerly, so
here they assert, that this text refers to any rulers presently
acknowledged by the civil society, and that the rising of the ruler's
spirit must be understood as groundless, and so sinful, and necessarily
comprehends any wrath or wrong that a subject may meet with unjustly at
the ruler's hand, upon personal or religious accounts. That yet,
notwithstanding, the subject (in the use of lawful endeavors for his own
vindication) must continue in subjection and obedience to the ruler, in
lawful commands, while the civil state continues to acknowledge him; and
this, as the only habile mean of convincing the ruler of his error, and
preventing further evils.
But, as the reason which they there allege, does not necessarily
conclude and prove this rising of spirit in the ruler to be sinful; so
the whole of their application and gloss built upon it, is invalidated;
and, moreover, is a condemnation of the principles and practice of our
reformers, and sufferers for the cause and truths of Christ, in the late
times, when they left their place of subjection, and took up arms in
defense of their religion, liberties and lives.
Their explication is also self inconsistent; for, if this rising of
spirit necessarily comprehends any wrath or wrong, on personal or
religious accounts, then there must be a yielding, or keeping the place
of subjection, not only in lawful commands, but in all matters, whether
lawful or not; otherwise, this yielding cannot be supposed to answer the
end designed. For though a subject should yield in all other
particulars, yet, unless he also yield in that particular, on which the
rising of the ruler's spirit is grounded, his yielding cannot pacify the
ruler's wrath. So all the subjection, they contend, the sufferers gave,
particularly in the beginning of the late persecution, to the then
rulers, did not, nor could, pacify their wrath, because they would not
give up with their conscience and all religion, which was the very
foundation of the rising of his spirit against them; though, according
to their explication of the text, this was what they should have done,
and so have pacified the ruler's wrath. It is but a mere shift to tell
the world, that it is only in lawful matters they are to yield; the
yielding must surely correspond to the rising of the spirit spoken of.
But with such deceitful shifts are they forced to cover over a doctrine,
which, if presented in its native dress, would not meet with such ready
reception. But in opposition to their strained interpretation of the
text, the ruler must be understood a lawful ruler, who is the minister
of God for good--one who has not only moral abilities for government,
but also a right to govern. And as a subject may be keeping his place of
subjection to a righteous ruler, and yet be guilty, in his private or
public character, of what gives just offense, and occasions the ruler's
spirit justly, and so not sinfully, to rise against him--thus, one may
be guilty of many criminal mismanagements in the discharge of his public
trust, guilty of profaning the name of God or his day, or of riot,
excessive drinking, &c, without having any thought of casting off the
authority of his ruler--so, when a person has hereby provoked the spirit
of his ruler, this divine precept teaches the party offending not to
aggravate his offense, by attempting (though able) to make good his
part, or rebel against his sovereign, but to yield, acknowledge his
guilt and trespass, and submit to such punishments as the lawful ruler
shall justly inflict, according to the degree and quality of the
offense; whereby only, the ruler will be satisfied. Agreeable to this,
is that parallel text, _Eccles._ viii, 2, 3: "I counsel thee to keep the
king's commandment, and that in regard of the oath of God: Be not hasty
to go out of his sight; stand not in an evil thing." On the whole, it
must be a great abuse of Scripture, to wrest a divine precept, which
directs subjects to submit to such punishments as their lawful ruler
shall justly lay them under for their offenses, to the support of this
anti-scriptural notion, viz., that every wicked person, whom the
majority of a nation advances to the supreme rule, is the minister of
God, to whom obedience is due, under pain of eternal damnation, as is
done with this text.
A _third_ scripture, perverted to support the above principle, is _Luke_
xx, 25: "Render therefore to _Caesar_ the things which be _Caesar's_,
and unto God the things which be God's." From this, _Seceders_ imagine
strongly to fortify their cause. But, from a just view of the text, it
will appear, that the answer given by Christ contains no acknowledgment
of _Caesar's_ title to tribute, or of his authority as lawful. It is
beyond doubt, that the question was captious, and that the design of the
Scribes and Pharisees, in proposing it to Christ, was to have him
ensnared in his words. This they thought themselves sure of, whether he
should answer positively or negatively. For if positively, and so
recognize and acknowledge _Caesar's_ title, then they would have
occasion to accuse him to the people, as an enemy to the laws, liberty
and honor, of the _Jewish_ nation. This is evident from ver. 26: "And
they could not take hold of his words before the people." And then, if
he should deny that it was lawful, they would have an opportunity or
pretense of delating and delivering him to the _Roman_ governor, as an
enemy to _Caesar_. They seem, however, to have been confident, that he
who taught the way of God in truth, without regard to any, would never
inculcate it as a duty for them to give tribute to _Caesar_, subjection
to whom, as their lawful governor, for conscience sake, was so contrary
to the divine law given to the _Jews_, respecting their magistrates; and
if so, they would not miss of sufficient accusation against him. But
here infinite wisdom shone forth, in giving such an answer as declared
their wisdom to be but folly, and at once disappointed all their
malicious hopes; an answer which left _Caesar's_ claim unresolved, as to
any positive determination whether it belonged to him or not. The
question is in direct terms. Our Lord does not directly answer to the
question, in the terms proposed by the wicked spies. He neither
expressly says it is lawful or unlawful to pay it, but gave his answer
in such terms as they could not from it form an accusation against him,
either to the people or to the governor. He, in general, teaches to give
_Caesar_ all things that, by the law of God, were due to him; at the
same time enjoining them that, under pretense of giving to men their
demands, they rob not God of what was his due, namely, a conscientious
regard to all the laws he had given them, and universal obedience to all
his commands, without regard to persons of any station. And it is
certain, that _Caesar_ was a proud, aspiring, idolatrous and bloody
usurper (like the king of _Babylon_, Hab. ii, 5, for which causes the
Lord denounces fearful wrath and judgments against him, Hab. ii, 7-14),
having no other right to the most part of his dominions, than the Lord's
providential disposal, which sometimes makes "the tabernacles of robbers
prosper; into whose hand God bringeth abundantly;" Job xii, 6. "And for
their sins gives _Jacob_ to the spoil, and _Israel_ to the robbers;"
Isa. xiii, 24. "And giveth power to the beast, to continue forty and two
months, and to have power over all nations;" Rev. xiii, 5, 7. So that,
by looking into the divine law, which determines every one's due,
according to their just character, and of which they could not be
ignorant, they might see that he had a just title to all that was due to
an usurper, idolater and murderer. That the _Jewish_ coin did bear
_Caesar's_ image, could be no evidence of his being their lawful
sovereign, seeing it is most common for the greatest usurpers and
tyrants to stamp their image upon the coin of the nations they tyrannize
over. And though it be granted that the _Jews_ had, by this time,
consented to _Caesar's_ usurpation, yet that could not legitimate his
title, nor warrant their subjection to him for conscience sake, seeing
they could not consent to his authority, but in express contradiction to
the many plain and positive scripture precepts, given by God unto them,
as has been seen above. It is, therefore, violence done to the text (as
also opposite to the sentiments of some eminent divines on the place),
to say that it contains a command to pay tribute to _Caesar_; and it
would appear from Luke xxiii, 2, that the _Jews_ themselves did not
understand it so. It may be further observed, that this is not the only
instance where our Lord, in infinite wisdom, declined to give direct
answers to the ensnaring questions of his malicious enemies. See John
viii, 3-12; Matth. xxi, 23-28; John xviii, 19-21, where are questions of
a similar nature, proposed with the same hellish intention, and all
answered by him in like manner. In each of which, _Seceders_ might, on
as good ground as in the answer to the question anent tribute, say that
Christ did shift and dissemble the truth. But the least insinuation of
such a charge cannot be made from any of these answers, without the
greatest blasphemy.
A _fourth_ text used by them for maintaining their erroneous scheme, is
Rom. xiii, 1-8. Without animadverting upon every part of their
explication of this place of holy writ, it is sufficient to observe: 1.
That the power here spoken of by the apostle, is not a _physical_, but a
_moral_ power; a power that is lawful and warranted, in regard of
matter, person, title or investiture. A legitimacy in each of these must
go to the making of a moral power; and an illegitimacy in any of these
is an illegitimacy in the very being and constitution, and so a nullity
to the power as moral, a making it of no authority. As the text speaks
only of this moral power, so it excludes every unlawful power (see Mr.
_Gee_ on magistracy, on this text). 2. That the _being_ of God, or the
ordination God here spoke of, is not a being of God _providentially_
only, but such a _being of_ God as contains in it his institution and
appointment, by the warrant of his law and precept; so that the
magistrates to whom the apostle enjoins obedience, are such as are set
up according to the preceptive ordination and will of God, as is evinced
not only by the author referred to above, and other divines, but what
sufficiently appears from the context, where the subjection enjoined,
and resistance forbidden, with their respective reasons, are what can
only be spoken with respect to powers ordained by the preceptive will of
God. Again, by considering the office and duty of the powers, and the
end of their ordination, as described, ver. 3, 4, which by no means
agree to any but those moral powers ordained by the preceptive will of
God, it appears a manifest abuse of this text, to apply it to every one
advanced by providence to the place of supreme rule, not only without
any regard, but in direct opposition to the preceptive will of God. It
is most absurd and self-contradictory in professed testimony bearers for
a covenanted reformation, to apply this text in a way of pleading the
lawfulness of an Erastian, anti-christian constitution, that is
destitute of all those qualifications already mentioned (and always
included in the scriptural definition of a lawful magistrate), as
necessary to constitute a moral power, viz., in regard of matter,
person, title or investiture, &c. But of the power which they so
zealously plead for, the matter is unlawful, being Erastian, partly
civil, partly ecclesiastical, by the united constitution. The person
invested with this supreme power, is one who is declared incapable, by
the fundamental laws and covenanted constitution of the nations; the
manner of investiture, and terms on which the crown is held, sinful--the
constitution being in an immediate opposition to the unalterable
constitution of the kingdom of the _Messias_, and founded on the
destruction of the covenanted reformation. And it may be added, that it
is unlawful, as to the exercise and application of it, which has been
all along in opposition to all _true_ religion, and a grievous
oppression of the church, the kingdom of Christ, in the liberties
thereof. And it must be so; for the tree must be made good, before the
fruit can be such. By all which it appears, there is a nullity in the
power as moral, being so very opposite to the revealed will of God. And
from what is said, it is obvious that this scripture gives no
countenance to their corrupt scheme, but furnishes with strong arguments
against it.
A _fifth_ scripture adduced is, Titus iii, 1: "Put them in mind to be
subject to principalities and powers," &c. As _Seceders_ apply this text
to the same purpose, and explain it in the same manner, as they have
done those others above mentioned, so what is already said is sufficient
to discover the deceit of their use and explication thereof. The powers
and magistrates the apostle requires subjection to, are only such as are
so in a moral sense; none but such are accounted powers and magistrates
in the sense of the text. The apostle must mean the same powers here he
describes in Rom. xiii, 1-3, &c., otherwise he contradicts himself,
which must not be admitted; and the powers he there speaks of, are moral
powers, i.e., such as have not only proper abilities for government and
rule, but also a right of constitution, impowering them to use their
abilities for that purpose. How can one be expected or said to be the
_minister_ of God _for good_, or a _terror to evil doers, and a praise
to them that do well_, if he is so disposed and inclined, as to love
that which is evil, and hate that which is good, and so actually is a
praise to evil doers, and a terror to such as do well? To suppose any
such thing, is to overthrow the universally established connection
between cause and effect, the means and the end. And so much (namely,
that the powers there spoken of are moral powers), _Seceders_ are forced
to grant in their explication of Rom. xiii. Say they, "The text speaks
only of powers in a moral sense." And this concession at once destroys
their scheme, and confirms what the Presbytery plead for, namely, that
none are lawful powers but such as are so according to the preceptive
will of God in his word; which certainly, in the judgment of all _who
would deal reverently with the oracles of God_, is, in this case, a rule
far preferable "to the remainders of natural light, in the moral
dictates of right reason," from which _Seceders_ fetch the institution
of this divine ordinance of magistracy, and on which they settle it, as
on (what they call) "the natural and eternal law of God;" preferring
that to the plain, perfect and complete, revelation of God's will in his
word.
The _last_ text used by them, is, 1 Pet. ii, 13 to 17, the import of
which, they say, is, that all who have a constitution by consent of the
civil society, are to be subjected to for the Lord's sake, as having an
institution from him: and that, however seldom they were inclined or
employed in the discharge of the duties proper to their office. It may
suffice to observe, that while the apostle is here speaking, as in the
above texts, of moral powers, as above described, it is evident, that by
_every ordinance of man_, can only be meant the different kinds and
forms of civil government, and governors set up by men, to each of which
the apostle exhorts to a submission, providing, that in the setting up
of these, they acted agreeably to the general laws and rules appointed
by God in his word, both respecting the constitution of government, and
the qualifications of governors. Then, as they bear the stamp of divine
authority, they were to be submitted to for the Lord's sake. But what
manifest abuse of scripture is it, to allege with them that the inspired
apostle exhorts to submit to every monster of iniquity, if only set up
by the civil society, though perhaps guilty of a number of crimes that
by the law of God, and laws of men founded thereon, are punishable by a
severe death? Sure, such can never have a title to that obedience which
is due to the ordinance of God, who have not so much as a title to live
upon the earth. Moreover, let it be considered, that in the above cited
texts, the spirit of God enjoins either that obedience and subjection
that is due to lawful magistrates, or that subjection only which is for
a time, by an extraordinary and special command, such as Jer. xxix, 7,
given to conquerors and usurpers, having no right but what is
providential. If the first, then they cannot intend any but those moral
powers who are said to be of God, in respect of his approbative and
preceptive will. If the last, then these texts are not the rule of
obedience to lawful rulers, who are set up qualified, and govern
according to the law of God. But that these texts can only be understood
of the first, is evident from this, that in them not only is the office,
duty and end of the civil magistrate as particularly described, as the
obedience and subjection commanded; but the one is made the foundation,
ground, and reason of, and inseparably connected with the other. And
therefore it was, that the renowned witnesses for Christ and his
interest, contended so much for reformation in the civil magistracy and
magistrate, in an agreeableness to the original institution of that
ordinance, and endured so great opposition on that account.
To conclude this: as it is evident these texts give no countenance to
the corrupt scheme of _Seceders_, but always suppose the power, to which
subjection and obedience for conscience sake is enjoined to be lawful,
in regard of matter, person, title, &c. So the Presbytery cannot but
testify against them for perverting and wresting the scriptures of
truth, to a favoring of their anarchical and anti-scriptural tenet, and
for their so stiffly and tenaciously pleading for avowed apostasy and
defection (which is the whole scope and amount of their declared scheme
of politics), viz., that it is lawful for posterity to turn back to
where their forefathers were, giving up with many precious truths, and
further attainments in reformation, valuable and necessary, acquired at
the expense of much zeal, faithfulness and treasure, and handed down to
us, sealed by the spirit of God upon the souls of his people, as his
work and cause; and on public scaffolds and high places of the field,
with the dearest blood of multitudes of Christ's faithful witnesses, who
loved not their lives unto the death. And this, in express contradiction
to the land's solemn covenant engagements to the Lord, for maintaining
and holding fast that whereunto we had attained. For notwithstanding all
the regard and deference _Seceders_ profess to the covenants and
reformation principles, they are, all the while, directly pleading in
defense of the same cause, advancing the same arguments to support it,
and likewise giving the same corrupt and perverted explication of the
above texts of scripture, that the merciless and bloody murderers and
persecuters did, in the late tyrannous times, in their stated opposition
to the cause and interest of glorious Christ, together with the indulged
who took part with them, in opposing the kingdom and subjects of Zions
exalted King. And as [pity it is] _Seceders_ have pleaded the cause of
malignants, and, rubbing the rust from their antiquated arguments, have
presented them with a new lustre; so the Presbytery, in opposition
thereto, are satisfied to plead the same cause, with the same arguments
and to understand these scriptures in the same sense as was done by the
witnesses for reformation, whom the Lord honored to seal his truths with
their blood, as is sufficiently confirmed from the Cloud of Witnesses;
where their concurring testimonies are harmoniously stated, upon their
disowning the authority of the then anti-christian and Erastian
government, even when acknowledged by the bulk and body of the nation,
both civil and ecclesiastical. Whence also it is evident, that the
persecution was not the cause of their casting off that authority; but
that authority's assuming and usurping the royal prerogatives of Christ,
the church's Head, was the cause of their disowning it; and then their
refusing to acknowledge foresaid authority, was the cause of all their
persecution.
3. The Presbytery testify against foresaid Associates, on account of
their corruption in worship; particularly, in the duty of prayer, both
as practiced by their ministers, and by them enjoined upon their people.
Wherein, in an inconsistency with a faithful testimony against the
declared enemies of the church's head and king, they affect to express a
superlative loyalty unto the prelatic possessors of power, not much
differing from the forms imposed upon, and observed by the Erastian
church. The Presbytery acknowledge it duty to pray for all men, in the
various stations of life, as sinners lost, of the ruined family of Adam,
standing absolutely in need of a Savior, that they may be saved and come
to the knowledge of the truth; as is enjoined, _Tim._ ii, 1, 2. Which
yet must not be understood in an unlimited sense, but with submission to
the will of God, if they belong to the election of grace. Nay, they
acknowledge it indispensable duty, as to pray, that the church may
obtain such kings and queens, as shall he nursing fathers and mothers,
according to the Lord's gracious promise; so, when such are granted to
them, it is their duty to make prayers and supplications, in a
particular manner, for them. But it is no less than an abuse of
scripture, and flat contradiction to many promises and threatenings, to
extend foresaid command to every person without distinction whom
providence advances to the supreme rule over the people of God, in a way
of acknowledging their authority as lawful, and of praying for success
and prosperity to them (as Seceders do), to pray for success unto, and
the continuance of wicked rulers, that are enemies to the Lord, and
usurpers of his crown, and such whom the Lord in anger against a people
for their sins, may send as a special punishment upon them, and from
whom he has promised deliverance unto his people, as a peculiar
blessing, is no less than the slighting of the promises, and deriding of
threatenings, and in reality, is a taking part with God's enemies,
against him and his cause. As it is impossible, sincerely to pray for
the coming of Christ's kingdom, and advancement thereof, without also,
as a necessary mean conducive thereto, to pray for the downfall and
destruction of all his enemies, as such, whatever be their place and
station (which is not at all inconsistent with praying for their
salvation, as lost sinners); seeing Jesus Christ no less effectually
destroys his enemies, when he makes them to bow in a way of willing
subjection to the scepter of his law and grace, than when he breaks them
in pieces with his iron rod of wrath; so, how self-contradictory is it
in _Seceders_, to pray for the coming of Christ's mediatory kingdom;
and, at the same time to pray for the success and preservation of one,
in his kingly character, who themselves acknowledge, has, in that
character, made grievous encroachments upon the royal prerogatives of
the Lord Jesus Christ, is an usurper of his crown, and therefore, in
that view, must be considered as an enemy to his kingdom?
That the above is no false charge against _Seceders_, is witnessed by a
variety of their causes of fasting, concluding with such prayers, which
they have emitted, as well as by their daily practice: and particularly,
_Antiburgher Seceders_, have given a late recent proof of this; in what
they call, A solemn warning by the _Associate Synod_, &c. Which
unfaithful warning concludes with a self-contradictory form of prayer,
enjoined upon all under the inspection of said _Synod_. Among other
things, they "exhort all--the people under their inspection, to pour out
earnest and incessant supplications before the Lord, in a dependence
upon the merit and intercession of our great High-priest, that he
may--bring about a revival of our covenanted reformation,--removing all
the mountains which stand in the way; that he may abundantly bless our
sovereign king _George_, and the apparent heir of the crown,--blasting
all the plots or efforts of whatever enemies, open or secret,--against
the Protestant succession to the throne of these kingdoms in the family
of _Hanover_; that he may be gracious to the high courts of parliament,
in this and the neighboring island,--leading them to proper measures for
the honor of Christ; that he may hasten the enlargement of the
Mediator's kingdom," &c.