IV. OF CREATION.--In like manner they acknowledge and declare, that as

God, from the infinity of his being and goodness, has communicated a

finite created existence to all other beings, framing them with natures

wisely suited and adapted to the different ends of their creation; so by

the same all-powerful word whereby they were at first created, he

preserves and upholds all his creatures in their beings, and by the

incessant care and invariable conduct of his divine providence, does

constantly direct and overrule them and all their actions unto his own

glory; according to divine revelation, Gen. i, throughout; Col i, 16;

Rom. xi, 36; Psal, cxlv, 17, and xxxiii, 9; and cxix, 91; Heb. i, 2, 3;

Confess, chap. 4, 5; larger Cat. quest. 14; short. Cat. quest. 8.

Likewise they profess and declare, that God, as the last and finishing

part of his workmanship in this lower world, created man an intelligent

being, endued with a living, reasonable and immortal soul, whose

greatest glory consisted in his having the gracious image of his God and

Creator drawn upon his soul, chiefly consisting in that knowledge,

righteousness and inherent holiness wherewith he was created. And

further, that God, in his favor and condescension to man, was pleased to

enter into a covenant with him, as the public head and representative of

all his posterity, wherein God promised unto him eternal life and

blessedness with himself in glory, upon condition of personal, perfect

and perpetual obedience; to the performance whereof, he furnished him

with full power and ability, and threatened death upon the violation of

his law and covenant, as is evident from the sacred text; Gen. i, 26,

27; Eccl. vii, 29; Gen. ii, 17; Rom. x, 5, and according to our Confess,

chap. 4, § 2; chap, 7, § 1, 2; chap. 19, § 1; larger Cat. quest. 20;

short. Cat. quest. 10, 12.

V. OF THE FALL OF MAN.--They again assert and maintain, that the first

and common parents of mankind, being seduced by the subtilty of Satan,

transgressed the covenant of innocency, in eating the forbidden fruit;

whereby they lost the original rectitude of their nature, were cut off

from all gracious intercourse with God, and became both legally and

spiritually dead; and therefore they being the natural root of all

mankind, and the covenant being made with _Adam_, not as a private, but

a public person, all his descendants by ordinary generation, are born

under the guilt of that first sin, destitute of original righteousness,

and having their nature wholly depraved and corrupted; so that they are

by nature children of wrath, subjected unto all the penal evils

contained in the curse of a broken law, both in this life, and in that

which is to come; Gen. iii, 6, 13; Eccl. vii. 20; Rom. v, from 12 to 20;

Rom. iii, 10-19; Eph. ii, 3; Confess, chap. 6: larger Cat. quest. 21,

22, short. Cat. question 13 to 20.

In like manner they assert and declare, that all mankind, by their

original apostasy from God, are not only become altogether filthy and

abominable in the eyes of God's holiness; but also, are hereby utterly

indisposed, disabled, and entirely opposite to all good, the

understanding become darkness, and the will enmity and rebellion itself

against God; so that man, by his fall, having lost all ability of will

to what is spiritually good, cannot in his natural state, and by his own

strength, convert himself (being dead in trespasses and sins), nor can

he in less or more contribute to his own salvation, or in the least

prepare himself thereunto; neither is there any natural, necessary or

moral connection between the most diligent and serious use of the means,

and obtaining salvation thereby. Although the Presbytery maintain, that

as a God of grace has promised the converting influences of his Spirit

to be showered down upon dead souls, in the use of means of his own

appointment; they are therefore to be attended to with the utmost care

and diligence; as appears from Rom. v, 6; John vi, 44, 65; Tit. iii,

3-5; Job xiv, 4; Confess. chap. 9, § 3; larger Cat. quest. 25.

VI. OF THE COVENANT OF GRACE.--Likewise they assert and declare, that

Jehovah, in the person of the Father, having purposed to save a certain

number of the ruined family of _Adam_, did from all eternity enter into

a covenant transaction with Jesus Christ, his eternal and only begotten

Son, who contracted as the second _Adam_, in the name of all his

spiritual seed. In which covenant, the Father promising to confer

eternal life upon a select number given unto Christ, upon condition of

his fulfilling all righteousness for them; the Lord Jesus Christ did

again stipulate and engage, as the condition of the covenant by him to

be fulfilled, that in the fullness of time, assuming the human nature

into a personal union with the divine, he would therein, and in the

elect's name fulfill, not only the preceptive part of the law, but also

bear the whole punishment contained in the threatening thereof: which

covenant, that it might be absolutely free to sinners, and that the

salvation therein provided for them, might not be of debt, but of grace,

was unto Jesus Christ a covenant of redemption, nothing being therein

promised to him, but upon his paying a full price, adequate to the most

extensive demands of law and justice; according to Psal. lxxxix, 2, 3,

28, 34, 35; Tit. i, 2; Isa. liii, 10, 11; Matth. v, 17; Confess. chap.

7, § 3; Larg. Cat. quest. 30, 31; Short. Cat. quest. 20.

VII. OF THE MEDIATOR.--In like manner they profess, assert, and declare,

that the Lord Jesus Christ, the second person in the glorious and

adorable Trinity, being by the Father's appointment constituted mediator

and surety of the new covenant, did, in the fullness of time, assume the

human nature, consisting of a true body and reasonable soul, into a

personal union with his divine; which two natures, in the one person of

our Immanuel, God-man, remain distinct, without conversion, composition,

or confusion. And being every way completely qualified and furnished for

executing his mediatory offices of prophet, priest, and king, was called

to the exercise thereof, by God the Father, who put all power and

judgment into his hand, and gave him commandment to execute the same;

Prov. viii, 23; Heb. ii, 14; 1 Tim. ii, 5; John vi, 27, and v, 27;

Confess. chap. 8 throughout; Larg. Cat. quest. 21-23; short. Cat. quest,

21, 22.

Again, they acknowledge and declare, that the Lord Jesus Christ our

REDEEMER, the only begotten Son of God, by eternal and ineffable

generation, is most properly a divine person, true and very God, one in

essence, equal and the same in power, eternity, glory, and all divine

perfections with the Father and Holy Ghost: and that therefore it is

most blasphemous to assert, that the terms, _necessary existence_, and

_supreme deity_, and the title of _the only true God_, do not belong to

the Son equally with the Father, as the same in substance, being

expressly contrary to these texts of sacred writ which assert the

opposite truth; John i, 1-4; Phil, ii, 6; John x, 30; 1 John v, 20, and

to our standards, Confess. chap. 8, § 2; Larg. Cat. quest. 36; Short.

Cat. 6.

They likewise further acknowledge, assert, and declare, that the Lord

Jesus Christ, the eternal Son of God, and only Mediator between God and

man, being designed from everlasting the REDEEMER of his people, and

having all fullness, power, and authority lodged in him for the

execution of his mediatory trust, has, ever since the fall of mankind,

as the great and good shepherd of _Israel_, undertaken the care,

government, protection, and instruction of the Church of God, in

agreeableness to the above said trust: which he did all along under the

Old Testament, and still continues faithfully to discharge in all the

parts thereof; so that whatever revelation God made unto his church

since the fall, was by Jesus Christ as the great prophet and preacher of

righteousness. Particularly, it was he that first appeared unto lapsed

man, and as the great revealer of the council of peace, called upon him

in the voice of mercy, saying, "_Adam_, where art thou?" It was he that,

pleasing himself in the forethoughts of his future incarnation, and as a

prelude thereto, condescended at different times to appear in a human

form, and speak unto the fathers. By him, as the messenger of the

covenant, were the lively oracles delivered to the Israelitish church;

and by his Spirit in the prophets, successively raised up to instruct

his church in the knowledge of the divine will, was signified and

foretold the grace that should come, until the fullness of the time

appointed in the council of Heaven, when it was promised he should come,

and by his personal presence fill his house with glory. Then did God in

these last days speak unto men by his Son, whom he has appointed heir of

all things; who, not only by himself, but also, after his ascension, by

his evangelists and apostles filled with the Spirit, has made known all

things that he heard of his Father. And now, after the canon of

scripture is completed, and no new revelation to be expected to the end

of time, continues by his word and spirit to instruct sinners in the

knowledge of all things necessary for their sanctification and

salvation; according to Acts x, 38, and iii, 22; Luke iv, 18, 21; John

i, 18; 1 Pet. i, 10-12; Heb. i, 1, 2; Eph. iv, 11-13; Confess. chap. 8,

§ 1; Larg. Cat. quest. 43; Short. Cat. quest. 24.

In like manner, they profess and declare, that the Lord Jesus Christ,

being called of him that said unto him, "Thou art my Son, this day have

I begotten thee," unto the honorable office of High Priest over the

house of God, and confirmed therein by all the solemnities of the oath

of God, he did most willingly undertake this work, saying, _Lo, I come

to do thy will, O God!_ And that he might finish and fulfill the same,

in agreeableness to his eternal engagements to the Father, to the Old

Testament types and sacrifices, promises and prophecies, wherein he was

foresigned and revealed to be the seed of the woman, that should bruise

the serpent's head, did, in the fullness of time, humble himself to be

made of a woman, made under the law, in the form of a bond servant to

Jehovah. In which character, he not only fulfilled the preceptive part

of the law, but also, with the most unparalleled meekness, patience and

resignation, submitted to the most grievous and dreadful sufferings,

both in body and soul, even all that divine wrath, indignation and

punishment, wrapped up in the terrible curse of a broken covenant of

works. By which obedience of his unto the death, through the eternal

Spirit offering himself without spot unto God, a proper, real and

expiatory sacrifice for sin, he has fully satisfied divine justice, made

reconciliation for the iniquities of his people, and purchased an

eternal inheritance for them in the kingdom of glory. The saving

benefits of which redemption, by the Spirit's effectual application

thereof, he does, by his intercession at the Father's right hand, as an

arisen, living, and now glorified Savior, constantly and certainly

communicate unto all those whom the Father has given him. Further, the

Presbytery declare, that however they acknowledge the standing of the

world, as a theater to display the riches of divine grace, the preaching

of the gospel indefinitely to mankind sinners, and all the common favors

of life indifferently enjoyed by them, do all result, as native,

necessary and determined consequences, from the interposition of Christ

in behalf of his spiritual seed, and have their ultimate foundation in

the infinite sufficiency, fullness and perfection, of the blood and

sacrifice of Christ, God-man: yet they affirm, that, as a certain elect

and select number were given unto Christ, to be redeemed from among men,

so, for their sakes alone, he engaged his heart to approach unto God.

For their sakes, he sanctified himself; in their name, i.e., in their

law-room and stead, and for their good, as the surety of the better

covenant, he became obedient unto death, and endured the whole of that

punishment threatened by the law, and incurred by the transgression of

it. He subjected himself to that very curse, bore that wrath and died

that death, which they themselves should have undergone. And hereby, by

his doing and dying, he made a proper, real, full and expiatory

satisfaction to the justice of God for their sins. Wherefore it is

impossible but that to all those for whom Christ has purchased this

complete redemption, and for whose sins he has given this full

satisfaction accepted of God, he will certainly and effectually apply

and communicate the same in the saving benefits thereof; seeing that it

is his will who has merited it, that all those who are the Father's

choice by election, and his purchase by redemption, should be _ever with

him where he is, that they may behold his glory_; and since, as he is

thus willing, he is also able, to save them to the uttermost that come

to God by him. So that all for whom Christ died, all that are redeemed

by his blood, are, in consequence hereof; effectually called, justified,

sanctified and glorified; according to Psal. xl, 7, 8; Heb. x, 5-11;

Phil. ii, 8; Gal. iv, 4, 5; Heb. ix, 14, 28; Dan. ix, 24; Psal. lxxv, 3;

Isa. xlix, 8; John vi, 37, 39, chap. x, 15, 16; Eph. i, 7; Rom. viii,

34, and ver. 29, 30; John xvii throughout; John xi, 52; Confess, chap.

vii, § 4, 5, 8; Larg. Cat. quest. 44; Sh. Cat. quest. 25.

They also acknowledge, assert and declare, that the Lord Jesus Christ

is, by the appointment of God the Father, set as King upon his holy hill

of Zion; over which, as his special kingdom, he is invested with an

absolute power and supremacy, as the sole and only head thereof, to

appoint offices, officers, laws and ordinances. And that accordingly, by

virtue of this solemn investiture, the same Lord Jesus Christ has, in

all ages, called out of the world, and maintained therein, a church unto

himself, which he visibly governs by a complete system of laws, officers

and censures, instituted in his word, and has not left the affairs of

his church, in which (as a Son over his own house) he peculiarly

presides, to be regulated and modeled by the carnal policy and invention

of men. Also, that, as King in _Zion_, he powerfully and irresistibly,

in a day of efficacious grace, subdues the perverse hearts and wills of

sinners unto his obedience, persuading and enabling as many as were

appointed to obtain salvation through him, to believe in his name, in

order thereunto. All whom he either preserves from, or supports under,

the various temptations, trials and afflictions, they are liable to in

this mortal life; till at last, completing a work of grace in their

souls, he advances them to a state of perfection and glory.

Further, the Presbytery declare and maintain, that, in subserviency to

this his special mediatory kingdom, the Lord Jesus Christ has a supreme

and sovereign power given unto him, in heaven and in earth, and over the

infernal powers of darkness--angels, authorities and powers being put in

subjection to him; that he has the management of all the wheels of

providence put into his hand, whereby he restrains, disappoints, and at

last totally destroys, all the enemies of his interest and glory; and by

which he orders and overrules all the events that fall out in time, for

the accomplishment of the great and glorious ends of his incarnation,

and lasting good of those that love him: according to Psal. ii, 6; Isa.

ix, 6, 7; Isa. xxxiii, 22; Matth. xxi, 5; Isa. lv, 4, 5; Gen. xlix, 10;

Heb. iii, 6; Psal. cx, 1, 2; Matth. xxviii, 18; John vii, 2; 1 Pet. iii,

22; Phil, ii, 9-11; Confess, chap, viii § 3; Larg. Cat. quest. 45; Sh.

Cat. quest. 26.

They again declare and assert, that as the light of nature is absolutely

insufficient to give a just discovery, either of the grievous malady of

sin, or the blessed remedy provided for sinners, so none, however

diligent they may be to frame their lives according to the dictates of

nature's light, can possibly attain to salvation, while they remain

without any objective revelation of Jesus Christ, as the great

propitiation and peace-maker, who has abolished death, and brought life

and immortality to light, by the gospel. And further, that there is no

other name, doctrine or religion, whereby any can be saved, but in the

name, doctrine and religion of the Lord Jesus Christ, of which he is the

great author and institutor; in the profession and faith whereof, he

leads his people through this world into the possession of endless

felicity and glory in the world to come.

VIII. OF THE GOSPEL OFFER.--They further declare, that, as God the

Father, out of his unbounded love, has, on the footing of the infinite

sufficiency of the death and sacrifice of Christ, made a free and

unhampered gift and grant of him, as an all-sufficient Savior, unto

sinners of mankind lost, as such, in the word: so the ministers and

embassadors of Christ (according as they are expressly authorized and

commanded by him) are to publish this gospel, these glad tidings of

great joy to all the world, wherever they may be called or cast, in the

providence of God, and make a full, free and unhampered offer of Christ

and his whole salvation to sinners, without distinction, assuring them

of God's mercy and grace, through Christ, in whom he proclaims himself

well pleased; of Christ's omnipotent power and ability to save to the

uttermost all that come unto God by him; and that there are no

impediments, bars or hinderances, _ab extra_, between Jesus Christ, as

held forth in the offer of the gospel, and sinners lost, why they, even

every one of them, may not receive and appropriate him, as the Lord

their righteousness. And the above said frank and unhampered gift of

Christ, and him crucified, by God the Father, as a full and

all-sufficient Savior unto lost and ruined sinners, the Presbytery view

as the great and prime foundation, both of the ministerial offer, and

of, faith in the Lord Jesus, for life and salvation: as is clear from

Rom. x, 14; 1 Cor. i, 21-25; Isa. lv, 1; Mark xvi, 15; John iii, 16;

Confess, chap, vii, § 3; Larg. Cat. ques. 67; Sh. Cat. ques. 31, &c.

IX. OF JUSTIFICATION.--Again, they profess and declare, that the active

and passive obedience, or the complete mediatory righteousness, of the

Lord Jesus Christ, is the only meritorious cause of a sinner's

justification, pardon of sin, and acceptance of his person and services

with a holy God; and that true and saving faith, which is also the gift

of God, is the alone instrumental cause of the sinner's justification in

his sight; or that evangelical condition, or internal mean, in and by

which the soul is interested in Christ, and the whole of his

righteousness and salvation. Which righteousness, received and rested on

by faith, is the only foundation of a sinner's title to eternal life and

glory; as appears evident from Rom. iii, 22-29; Rom. v, 17-20; Jer.

xxiii, 6; Gal. ii, 16; Acts x, 43; Col. i, 27; Acts viii, 37; Rom. x, 9;

Mark v, 36; Eph. ii, 8; Confess, chap. 11, 14; Larg. Cat. ques. 70, 73;

Sh. Cat. ques. 3.

They likewise profess and maintain, that believers, by the righteousness

of Christ being justified from all things, from which they could not be

justified by the law of Moses, are by Jesus Christ perfectly delivered

from the law, as a covenant of works, both as commanding and condemning;

so as that thereby they are neither justified nor condemned, it being

dead to them, and they to it, by the body of Christ, to whom they are

married. However, notwithstanding of this freedom, they are still

servants unto God; still under the moral law, as a rule of life in the

hand of their glorious Mediator and new covenant Head, directing them

how they are to walk, so as to please God; the obligation whereof, as

such, remains perpetual and indissoluble; and that this privilege is

peculiar to believers only, all others being still under the old

covenant obligation, both as to the debt of obedience and punishment;

according to Rom. vi, 14, and vii, 4, 6; Gal. iv, 4, 5, and ii, 16; Rom.

viii, 1; Gal. iii, 10; Confess, chap, xix, § 5, 6; Larg. Cat. ques. 97;

Sh. Cat. ques. 43, 44.

X. OF GOOD WORKS.--Again, they assert and declare, that as no works

are truly and spiritually good, but those that are performed by a person

united to the Lord Jesus Christ by faith, and under the influence of his

Holy Spirit; and consequently, that none of the actions of the

unregenerate, however in themselves materially agreeable unto the letter

of the law, are either pleasing or acceptable to God; nor can they

dispose or prepare their souls for receiving his grace, though their

omission and neglect of these is still more displeasing unto God, and

destructive unto themselves. So likewise they declare, that even the

best works of obedience performed by the regenerate, can neither merit

the pardon of any one sin, nor procure them the smallest measure or

God's grace or favor, because of the manifold sins and imperfections

they are still attended with, and because of the infinite distance

between God and them, with respect to whom, when they have done all that

they can, they are but unprofitable servants. Neither is their ability

to do them at all of themselves, but wholly from the Spirit dwelling in

them. And further, that the spring and principle motive of true love to

God, and acceptable obedience to him, is not self-interest or love to

our own felicity, nor yet a slavish fear of punishment; but the glorious

perfections and transcendent excellencies of the Deity, manifested in

the face of Jesus Christ, who is the brightness of the Father's glory,

and express image of his person, are the prime and chief motives both of

love, fear and obedience unto God; all who really love God loving him

principally for himself. As also, that all acceptable service to God,

performed by believers, is principally influenced by the authority of a

God of grace, stamped upon his word, springs from faith in Jesus Christ,

as an animating and active principle in their souls, and is ultimately

directed to the glory of God in Christ, as the great end thereof. Hence,

therefore, although God has graciously connected his own glory and his

people's felicity inseparably together, that yet no actions, however

good in themselves or beneficial to others, which arise only from a

principle of self-interest, love to one's own bliss, or fear of hell,

are evidential of saving grace in the soul, or any more than what one in

a state of nature may perform; according to Gen. iv, 5; Heb. xi, 4, 6;

Matth. vi, 2, 5, 16; Hag. ii, 14; Amos, v, 21, 22; Tit. i, 15, and iii,

5; Rom. iii, 20, and iv, 2, 4, 6; Job xxii, 2, 3; Eph. i, 6; 1 Pet. ii,

5; Exod. xxviii, 38; Confess, chap. 16 throughout; Larg. Cat. ques. 73,

101; Sh. Cat. ques. 44.

XI. OF ASSURANCE OF GRACE.--In like manner they declare and assert, that

although there may be much darkness, and manifold doubts and fears,

seated in the same soul where true and saving faith is: and although

true believers may wait long before they know themselves to be

believers, and be assured that they are really in a state of grace; and

even, after they have arrived at a subjective assurance of their

salvation, may have it much shaken, clouded and intermitted; that yet

there is no doubting, no darkness, in the saving acts of a true and

lively faith: but in all the appropriating acts of saving faith, there

is an objective assurance, an assured confidence and trust in Jesus

Christ, and the promise of life in which he is revealed to the soul;

according to Isa. 1, 10; Mark ix, 24; 1 John v, 13; Psal. lxxvii, 1 to

11; Psal. lxxxviii, throughout; Gal. ii, 20; Mark xi, 24; Confess, chap.

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

XII. OF THE PERSEVERANCE OF THE SAINTS.--They further assert and

declare, that whosoever, of any of the children of men, in all ages,

have attained salvation, did believe in, and receive the Lord Jesus

Christ, the promised Messiah, and only Savior from sin, to whom all the

prophets bear witness, in whom all the promises and lines of salvation

do center; and particularly, that however much the faith of the

disciples and apostles of our Lord and Savior Jesus Christ in him, as

their only Redeemer, might be at any time overclouded, yet it was never

totally subverted; and that the noble grace of faith in the souls of

believers cannot be totally lost; but that such is the immutability of

God's decrees, and his unchangeable love; such the efficacy of their

Redeemer's merit, and constant abiding of the spirit of holiness in

them; and such the nature of the new covenant, that, notwithstanding of

various temptations and afflictions, the prevailing of remaining

corruption in them, they must all and every one of them, certainly and

infallibly persevere in a state of grace unto the end, and be at last

saved with an everlasting salvation; as appears from Heb. xi, 13; John

iv, 42; Phil. i, 6; John x, 28, 29; 1 Pet. ii, 9; Jer. xxxiv, 4;

Confess, chap. 8, § 1, chap. 14, § 2, and chap. 17 throughout.

XIII. OF LIBERTY OF CONSCIENCE.--They further assert and declare, that

the noble faculty of conscience, God's deputy in the soul of man, over

which he alone is absolute Lord and Sovereign, is not subjected unto the

authority of man; neither are any human commands further binding upon

the consciences of men, than they are agreeable unto, and founded upon

the revealed will of God, whether in matters of faith or practice. And

although the Lord Jesus Christ has purchased a glorious liberty unto

believers from sin, and all the bitter fruits thereof, and of access to

a throne of grace with boldness; and has procured unto his church

freedom from the yoke of the ceremonial law, with a more abundant

communication of gospel influences: yet, inasmuch as conscience is the

rule ruled, not the rule, ruling, none can, without manifest sin, upon

pretense of conscience or Christian liberty, cherish any forbidden lust

in their souls, nor are left at freedom to reject any of the divine

ordinances instituted in the word, to change or corrupt their scriptural

institution, by immixing human inventions therewith, or in the least

deviating from the punity thereof. And that therefore, all who vent or

maintain tenets or opinions, contrary to the established principles of

Christianity, whether in the matter of doctrine, divine worship, or

practice in life, which are contrary to, and inconsistent with the

analogy of faith, and power of true godliness, or destructive to that

pure peace and good order established by Christ in his church, are

accountable unto the church; and upon conviction, ought to be proceeded

against, by inflicting ecclesiastical censures or civil pains, in a way

agreeable unto the divine determination in the word concerning such

offenses.

And further, they declare, that it is most wicked, and what manifestly

strikes against the sovereign authority of God, for any power on earth

to pretend to tolerate, and, by sanction of civil law, to give license

to men to publish and propagate with impunity, whatever errors,

heresies, and damnable doctrines, Satan, and their own corrupt and

blinded understandings, may prompt them to believe and embrace;

toleration being destructive of all true religion, and of that liberty

wherewith Christ has made his people free; and the great end thereof,

which is, "That being delivered out of the hands of our enemies, we may

serve the Lord--in holiness and righteousness, all the days of our

lives." Agreeable to James iv, 12; Rom. xiv, 4; Acts iv, 19, and v, 29;

1 Cor. vii, 23; Matth. xxiii, 9; 2 John 10, 11; 2 Cor. i, 24; Matth. xv,

9; Col. ii, 20, 22, 23; Gal. ii, 4, 5, and v, 1, 13; Isa. viii, 20; Acts

xvii, 11; Hosea v, 11; 1 Cor. v, 1,5, 11, 13; Tit. i. 10, 11, 13, and

iii, 20; Matth. xviii, 15-17; Deut. xiii, 6-12; Ezek. vii, 23, 25, 26;

Zech. xiii, 2, 3; Rev. ii, 2, 14, 15, 20; Confess, chap. 20; Larg. Cat.

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

XIV. OF TESTIMONY-BEARING.--Again, they declare and assert, that all

true believers, members of the church invisible, are by the indissoluble

bond of the Spirit, and true faith in Christ, their Head, savingly

united unto, and have communion with him in grace and in glory, in this

life and the life to come. In all their afflictions he is afflicted, and

shares with them in their sufferings and trials, is with them in and

through death, exalteth them at last over all their enemies, receiving

them into glory and blessedness with himself, that they may behold and

share in his glory with him through eternity: and that all of them being

knit and joined together in holy love and affection, do participate

mutually of each others gifts and graces; and are indispensably bound to

exercise themselves in the practice of all commanded duties, for

preserving the love of God, and life of grace, in their own, and one

another's souls. And further, they declare that the visible church, and

the members thereof, are externally in covenant with Christ their Head,

have one and the same Lord, profess the same faith in doctrine and

worship, receive the same seals of God's covenant, baptism, and the

Lord's Supper: and are thereby bound to hold fast the Head, to be

subject to his authority, keep the faith they have received, and

maintain an holy communion and fellowship in the worship of God; closely

abiding by the standard of Christ, their captain and leader, and lifting

up the banner of divine truth, in opposition unto, and holy contempt of

all their enemies of every kind. And further, they affirm, that as the

visible church in general, is bound to be faithful to Christ, their Head

and Lord, and to preserve inviolate, the whole of that sacred

_depositum_ of truth wherewith she is intrusted by him, not quitting

with, nor willfully apostatizing from the same, in profession or

practise: so no particular subject of this spiritual kingdom of Christ

can recede from any part of divine truth, which they have received, and

whereof they have made profession, without lese-majesty unto the Son of

God, and violation of their obligations they have come under, at

receiving the seals of the covenant, with whatever other lawful vows

they have made unto the Most High; according to 1 John i, 2, 3; Eph.

iii, 16-19; John i, 16; Heb. x, 24, 25; Acts ii, 42, 46; Eph. iv, 4-6;

Phil. iii, 16; Rev. ii, 25, and iii, 3; Confess, chap. 2, 6; Larg. Cat.

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

XV. OF CHURCH GOVERNMENT.--They likewise affirm and declare, that the

Lord Jesus Christ, our exalted Immanuel, the sole and supreme Head,

Lawgiver and King of his church, which is his spiritual and absolutely

free and independent kingdom, has herein warranted, instituted and

appointed certain office-bearers (who derive their mission and authority

from him alone) to regulate, administer, judge and determine in all the

affairs of his house, to whom alone the keys of the kingdom of heaven

are by him committed. Particularly, they are intrusted with the key of

doctrine, to discover the mind of God, and preach Christ crucified unto

sinners; the key of government for preserving that beauty of order,

purity and power in the house of God, which he has enjoined should take

place therein; the key of discipline, to inflict ecclesiastical censures

upon such as turn aside after their _crooked ways_, or continue

obstinate in their offenses; the key of ordination and mediate mission,

in ordinary circumstances of the church, solemnly to set apart and send

forth church officers unto that sacred function and official trust in

the house of God, on the regular trial of the suitableness of their

gifts and qualifications for that spiritual service and ministration;

according to 1 Cor. xii, 28; Eph. iv, 11; Matth. xviii, 19; John xx, 23;

Matth. xviii, 18; Acts xv, throughout, and xvi, 4; Matth. xxviii, 19,

20; Mark xvi, 15; Acts vi, 6; 1 Tim. iv, 14, and iii, 10; Confess, chap

30, § 2, 3 and 31; § 3. Form of church government, books of discipline,

and the several laudable acts and constitutions of this church;

particularly, _Act_ of _Assem._ at _Edinburgh, August_ 4th, 1649,

_Sess._ 4, entitled, _Directory for electing of ministers_.

They likewise assert and maintain, that the Lord Jesus Christ, the

church's glorious Head, hath appointed a certain form of government

therein, distinct from civil government, and not at all subordinate to

civil rulers. And that the only ecclesiastical government warranted by

Christ is his word, and to continue in his church unalterable, is

Presbyterial church government, exclusive of all superior dignity above

a teaching presbyter, and consisting in her judicative capacity of

kirk-sessions, in subordination to presbyteries; of presbyteries, in

subordination to provincial synods; of provincial synods, in

subordination to national; and national to ecumenical assemblies, or

general councils.

And further, they assert, that the office-bearers of the Lord's house,

are, according to the command, and in the name and authority of the Lord

Jesus Christ, the only Lawgiver and King of his church, and by virtue of

the church's intrinsic power derived from Christ, to assemble,

constitute and adjourn these several courts of his house, nominate the

fixed or occasional times of their subsequent meetings, as the church's

condition or exigencies require; although they grant that the Christian

magistrate may, in extraordinary cases, or otherwise, call together a

synod of ministers, and ether fit persons, for consultation and advice

in religious matters: but in which they have no power to judge or

determine in matters of faith; but only discretively to examine, whether

the synod's determinations and decisions be consonant and agreeable to

scripture, and accordingly to acquiesce therein; Isa. ix, 6, 7; Ezek.

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

xix, 8-11; Acts xvii, 11; Confess, chap. 30, § 1 and chap. 31, § 1, 2,

and conform to act of assembly, anno 1647; § 2,3; 2d book of discipline,

and propositions for church government.

They likewise assert and maintain, that the office-bearers in the church

of Christ, according to their different places and stations therein,

must give evidence of their being possessed in some suitable measure of

the qualifications which God in his word requires to be in any that are

to be placed in such stations or offices, particularly that of

devotedness to the cause and honor of Christ. And they further assert,

that ministers of the gospel, and other church officers, must enter into

the exercise of their office, at the door of Christ's appointment, by

the call and choice of the Christian people, who are capable with

judgment to give their consent; 1 Tim. iii, from verse 2 to 12; Tit. i,

5, 6, 7; Acts vi, 2 to 6; Chap, xiv, 23; John x, 4, 5, and agreeable to

the laudable acts and ordinances of this church and state, in favor of

reformation principles, books of discipline, &c.

XVI. OF CIVIL GOVERNMENT.--In like manner they assert and maintain, that

God Almighty, the Sovereign Lord of all things, and special protector

and preserver of his professed subjects in this lower world, hath for

his own glory and the public good, authorized and instituted in his word

the office and ordinance of civil government and governors, for the

preservation of external peace and concord, administration of justice,

defense and encouragement of such as are, and do good, and punishment of

evil doers, who transgress either table of the law. For all which ends,

subordinate unto that of his own glory, God, the alone supreme fountain

of all power, has instituted and appointed this ordinance. And further

they maintain, that a due measure of those qualifications which God, the

great lawgiver requires in his word, together with what other

stipulations according to the same unerring rule, a Christian people,

who are blessed with the light of divine revelation, have made the

fundamental conditions of civil government among them, are essentially

necessary to the constitution and investiture of lawful authority over

such a people. No other but such a constitution and investiture, can

either be approven of by God, or answer the ends, ultimate or

subordinate, of this ordinance, unto the honor of the great institutor,

as appears from Prov. viii, 15, 16; Psa. cxlvii, 19, 20, and cxlix, G,

7, 8, 9; Isa. xlix, 23; Rom. xiii, 1, 2, 3, 4; Deut. xvii, 14, 15; 2

Sam. xxiii, 2, 3, 4; Exod. xviii, 21. Confess, chap. 23, § 1. Seasonable

warning by the general assembly, July 27, 1649. Act 15, Sess. 2, Parl.

1, 1640.

They further assert and maintain, that the constituting of the relation

betwixt rulers and ruled, is voluntary and mutual; and that the lawful

constitution of civil magistrates, is, by the mutual election of the

people (in whom is the radical right, or intermediate voice of God, of

choosing and appointing such as are to sway the scepter of government

over them) and consent of those who are elected and chosen for the

exercise of that office, with certain stipulations according to

scripture and right reason, obliging each other unto the duty of their

different stations and relations. And further they affirm that when

magistrates are so constituted, Christians are bound by the law of God

to pray for the divine blessing upon their persons and government,

reverence and highly esteem them, yield a conscientious subjection and

obedience to their lawful commands, defend and support them in the due

exercise of their power; which power magistrates are especially to exert

for the outward defense of the church of God, against all her external

enemies, restraining or otherwise punishing, as the case may require,

all open blasphemers, idolaters, false-worshipers, heretics, with all

avowed contemners of the worship and discipline of the house of God; and

by his civil sanction to corroborate all the laws and ordinances of

Christ's house, providing and enjoining that every thing in the house of

the God of heaven, be done according to the law of the God of heaven;

Deut. xvii, 14; 2 Kings xi, 17; 1 Sam. xi, 15; 1 Tim. ii, 1,2; 1 Peter

ii, 17; Rom xiii, 2 to 8; 2 Kings xviii, 4, and xxiii, 1 to 26; 2 Chron.

xxix, and xxx, chapters throughout; Ezra vii, 23. Confess. chap. 23, §

3, coronation oath of Scotland, sworn and subscribed by Charles II. at

Scone, January 1st, 1651, and oath of fidelity by the people.

XVII. OF CORRUPTIONS IN THE TWO PRECEDING ORDINANCES.--But, with respect

to these two great ordinances of divine institution, the magistracy and

ministry, with the qualifications of the persons and duty of the people,

as before asserted, the Presbytery reject, like as they did, and hereby

do reject and condemn the following contrary errors, tenets and

opinions, whether of older or later date, vented either by open enemies

or professed friends to the reformation cause. And,

1. They reject and condemn that loose latitudinarian tenet and opinion

of opening the door of communion with the church in her judicative

capacity, or sealing ordinances, unto the grossly ignorant, loose,

careless, profane and scandalous: and to the anti-christian deist,

blasphemous heretic, or any who maintain doctrines, principles and

opinions contrary to, and eversive of the cardinal and fundamental

doctrines of Christianity, or such principles and practices as oppose,

obscure or darken the church's beauty and purity, and spoil her of her

power, and particularly that of the church of _Scotland_, in her

attainments in reformation; this being evidently destructive and ruinous

to truth and holiness, the only foundation and basis of external union

and concord in the church, and consequently of all durable, harmonious

and comfortable communion among the ministers and members of Christ's

mystical body: See Eph. v, 11; Isa. viii, 20; Amos iii, 3; 1 Cor. vi,

10; Heb. xii, 14; Rev. xxii, 14, 15; 2 Cor. vi, 17, 18; and conform to

the acts and practice of this church, in her best and purest times, in

excluding from her communion, and refusing to unite with any chargeable

as above.

Again, they hereby reject that false and ungodly principle and opinion,

That a God of infinite wisdom has left his professing people destitute

of any declaration of his will (which they are absolutely bound to

regard) concerning both the institution, administration and

qualifications of such persons as should administer these two distinct

ordinances, government, civil and ecclesiastical; or that these two

different species of government have not their foundation and

institution, as the ordinances of God, in his revealed will; but that

either (with the corrupt revolution church) he hath left the government

of his house a matter of indifference, and the pattern thereof to be

moulded by the discretion of the wise men of this world, and according

to the corrupt will and fluctuating inclination of the people; or, with

their public resolution-brethren, the _Seceders_, exchanging the clear

scriptural and covenanted basis of civil government, with the obscure

foundation of the law and light of nature, or the more dissolute basis

of mere election and acknowledgment of whomsoever the _primores regni_,

though never so wicked and licentious, choose and set up as magistrates.

Which notion contains an injurious and impious impeachment of divine

revelation, as a rule imperfect and insufficient to guide Christians

into the knowledge of the will of God, and their duty, as the peculiar

and professed subjects of the King of kings, and supreme lawgiver,

concerning all his ordinances; and is contrary to 2 Tim. iii, 16; Rom,

ii, 14; Ezek. xliii, 11; and xliv, 5; Lev. xviii, 2, 3, 4, 5; Matt,

xxviii, 20. Confess, chap. 23, § 3.

They in like manner reject and condemn the ecclesiastical headship of

the church, blasphemously arrogated by that man of sin, and son of

perdition the Pope of _Rome_; with all that superiority of dignity and

office in the house of God, claimed by anti-christian Prelates, together

with the whole of their hierarchical order, and the civil places and

power of churchmen, by both usurped; which is a most wicked attempt to

overturn God the Father's deed, constituting his Son Christ, sole King

and Head of his church, an exauctorating of Jesus Christ from his

throne, and headship in his church, an elevation of his ministers,

contrary to his will, and the nature and ends of their office; and an

anti-scriptural and confused blending together of different and distinct

ordinances. Psa. ii, 6; Isa. ix, 6, and xxii, 24; Col. i, 18; Mark x,

42, 43; Luke xxii, 25, 26; I Pet. v, 3; 2 Chron. xix, 12; 1 Cor. vii, 2.

Confess. chap. 25, § 6, and contrary to our solemn covenants, and many

acts and ordinances of both church and state, in times of reformation.

They likewise reject and condemn that gross Erastian principle, That the

civil magistrate is supreme head over all persons, and in all causes,

ecclesiastical as well as civil, whether in more ancient and later times

of tyranny and persecution, openly and blasphemously usurped, or at and

since the Revolution, more craftily yet too manifestly claimed; as

appears from the 37th article of the church of _England_, and king's

declaration prefixed to the said articles: and is further evident from

the many encroachments made upon the royal dignity and headship of

Christ, by the usurpers of his throne, practically vesting themselves

with power and authority to convene and adjourn at their pleasure, and

give laws and ordinances to the church, which is a daring attack on the

prerogative, sovereignty, wisdom and power of her absolute King and

Lord, on whom, as a nail fastened in a sure place, his Father has hung

all the glory of his house, and vested him with the sole supremacy over

the same, being filled abundantly with the spirit of wisdom and

understanding, with the spirit of counsel and of might, to direct and

preside in the management of all her concerns, and to preserve from and

overcome all her enemies; Isa. xxii, 24, and xi, 2, 3, and ix, 6; Col.

i, 18; Eph. i, 22; 2 Chr. xxvi, 18; Heb. v, 4; Confess. chap. 25, § 6.

They also reject and condemn that Erastian tenet and opinion, that the

whole or any part of the power, mission, qualifications, or

administration of ecclesiastical officers, or ministers of the church of

Christ, depends upon the authority and dictation of the civil

magistrate, because it is manifestly destructive of the church's power

and authority, under Christ her Head, and derived from him, and likewise

of the ministerial freedom and faithfulness of Christ's embassadors: and

particularly they reject and condemn, as gross Erastianism (whether

practiced before or since the Revolution, and especially since the

incorporating union with _England_ on terms diametrically opposite to

our covenant union), the civil magistrate's limiting the mission of

office-bearers in the church, according to his will; prescribing certain

qualifications, and restricting to certain limitations; such as the

test, indulgences, allegiance, assurance, and abjuration oaths, act

restoring patronages, and the act anent _Porteous_, together with the

threatened deprivation of office and benefice, upon non-compliance; 1

Cor. xii, 28; Matt, xviii, 17, 18; John xx, 23.

They further reject and condemn that Erastian opinion, that the external

government of Christ's house is left unto the precarious determination

of sinful men, or hath either its immediate or mediate dependence upon

the will and pleasure of the civil magistrate, according to the import

of the claim of right, the anti-scriptural basis of the revolution

settlement. This being evidently an impious reflection on the perfect

wisdom of the church's Head, subversive of the beauty of his house, and

fertile of disorder therein, laying the kingdom of Christ obnoxious to

spiritual tyranny and oppression, when strangers, enemies, or such as

have no call or warrant to build the house of the Lord, put to their

hand to model the form of her government as best suits their perverse

inclinations and secular views, in express contradiction to the will and

law of the God of heaven, Exod xxv, 40, and xxvi, 30; Ezek. xliii, 11; 1

Chron. xv, 12, 13; Neh. ii, 20, with many other texts above cited.

Again they reject and condemn that latitudinarian tenet, That the Lord

Jesus Christ, the alone Head of the church, hath left his house void of

any particular form of government, of divine institution exclusive of

all other, under the New Testament dispensation: which, is a manifest

reflection upon his fidelity to him who appointed him, and most absurd

to suppose of him who is true and faithful, as a Son over his own house,

and contrary to Isa. ix, 6, 7; 1 Tim. v, 17; Heb. iii, 2, 3, 5; 1 Cor.

xii, 28; Rom. xii 6, 7, 8; Acts xx, 17, 28; Matt, xxviii, 20. Confess.

chap. 30, § 1, and to the propositions for church government.

They further reject and condemn that sectarian principle and tenet,

whether in former or latter times maintained, that a kirk session, or

particular congregational eldership, is vested with equal ecclesiastical

power and authority, with any superior judicatory, and is neither

subordinate nor accountable to them (in the Lord) in their

determinations. They likewise reject as sectarian, That the community of

the faithful or professing Christians, in a private station hath any

scriptural warrant for public teaching, or judicative determination in

the church; both which opinions are not only expressly contrary to

scripture, Acts xv, throughout, and xvi, 4; I Cor. v, 4; 1 Tim: v, 17;

Heb. v, 4, and xiii, 17, &c, but also have been found hitherto most

hurtful and dangerous to the church of God, depriving her ministers and

members of just and necessary recourse to superior judgment and decision

in matters difficult, discrediting and prostituting the sacred office of

the ministry, and tending to overthrow a standing ministry in the church

of Christ, and subvert that comely and beautiful order he hath

prescribed therein.

In like manner they reject and condemn that gross invasion and

encroachment upon the church's liberties, by the intrusion of popish

patronages, whether imposed as a law by civil, or executed by

ecclesiastical powers. Of the latter of these, the ministers and

judicatories of the now corrupt, harlot Church of _Scotland_, cannot but

be more egregiously guilty. The nature of their sacred function and

trust obliges them to preserve inviolate the church's freedom and

liberties: but in place of this, their hands are _chief in the

trespass_, in an authoritative and active enforcement of this wicked

act--an act evidently destructive of the very nature and essence of that

mutual relation between pastor and people, and which has the native and

necessary tendency to schism in the church, spiritual leanness, and

starving of the flock, by thrusting in idle, idol shepherds upon them,

such as serve not our Lord Jesus Christ, but their own bellies; feed

themselves, but not the flock; and seek not them, but theirs, contrary

to John x, 2, 9; Heb. v, 4; 1 Tim. iii, 3; 1 Cor. xii, 14, with many

more; and to acts of both church and state, in times of reformation in

these covenanted lands.

But, on the other hand, that the Presbytery, when thus condescending on

particulars, pass not over in sinful silence, what stands opposite to

the word of God and their declared principles, as above concerning civil

authority, the administrators thereof, and subjection of the people

thereto: they reject, likeas they hereby reject and condemn that

anti-scriptural principle and opinion, that the divine scriptural

ordinance of magistracy has not its foundation in the moral preceptive

law of God (wherein alone his will is revealed and declared unto his

people, concerning the nature, use, and ends of all his ordinances), but

in the subjective light of nature (even as corrupted), so confused and

dark in its discoveries, so gross and selfish in its principles,

motives, and ends, that neither the true nature of this, nor any other

of the ordinances of Jehovah, as revealed in his word, can hereby be

known, or the true use and ends thereof sufficiently discovered or

obtained.

They likewise testify against, and reject that equally absurd opinion,

as a stream flowing from the foresaid corrupt fountain, that the office,

authority, and constitution of lawful magistrates, does not solely

belong to professing Christians, in a Christian reformed land, but that

the election and choice of any one whosoever, made by the civil body

(whether Pagan, Papist, Atheist, Deist, or other enemy to God, to man,

and to true religion), makes up the whole of what is essential to the

constitution of a lawful magistrate according to God's ordinance. A

tenet contrary to the light and dictates both of reason and scripture.

And they hereby also disclaim that corrupt notion, that all providential

magistrates, who are, and while they are acknowledged by any civil

society especially in an apostate backsliding land and people from the

scriptural standard (in respect of the origin of their office), are also

preceptive; and that the office and authority of all so constituted and

acknowledged, in itself considered, does equally arise from, and agree

unto the preceptive will of God, contrary to scriptural precepts, Deut.

xvii, 18; what falls under scriptural reproof, Hos. viii, 4; and what

greatly depreciates the valiant contendings of our honored ancestors for

civil reformation, and tends to invalidate their deeds of constitution

thereanent.

Again the Presbytery testifies against, and condemns that principle,

that the Christian people of God ought to give explicit acknowledgment

of, implicit subjection and obedience to, whatever civil authority

(though most wicked and unlawful) the Lord in his holy providence, may,

for the trial and punishment of his church, permit a backsliding people

to constitute and set up, without regard to the precept of his word. And

they hereby reject whatever in opposition to the covenanted principles

of the Church of _Scotland_, does justly, and in its own nature imply a

voluntary and real acknowledgment of the lawfulness of the title and

authority of an anti-scriptural, anti-covenanted, and Erastian

government, constituted upon the ruins of our scriptural covenanted

reformation. Particularly, they testify against praying for success and

prosperity to such, in their stated opposition to the Lord and his

Anointed, or in any form implying a homologation of their title as

lawful, swearing oaths of fidelity and allegiance to such, accepting any

office from such, and executing these in their name and authority under

them, military associations with such, by a voluntary enlisting under

their banner, and fighting for their support and establishment. And that

in regard these are actions, as they express a proper and explicit

owning of the lawfulness of that authority, which they immediately

respect, so they are such as cannot be obtained without the actual

consent of the party performing, and must therefore imply a deliberate

approbation of foresaid iniquitous authority.

Further, they testify against a direct and active, free and voluntary

paying of tribute and other dues, unto such, and that for conscience

sake, as unto the ordinance of God, according to his precept; and

particularly, when these dues are required as a tessera of loyalty to

such; or when required, as an evidence of a person's active contributing

to the accomplishment of some wicked action, expressly declared to be

the immediate end of the imposition. Thus the case was in the time of

persecution, when the declared end of the additional cess, was the

immediate suppression of the pure preaching of the gospel in the fields.

As also, not only against professed witnesses for reformation

principles, their prosecuting of their witnessing brethren at law before

the courts of anti-scriptural, unqualified judges; but generally,

against all law processes, in a way of direct counteracting any part of

reformation attainments, or express homologating the authority of an

unlawful judge. And, in fine, against all voluntary subjection, for

conscience sake, unto such powers as are not the ordinance of God,

according to his revealed preceptive will, as contrary to scripture; 2

Sam. ii, 10; 2 Kings xi, 4, 17; 2 Chron. xix, 2; Isa. viii, 12 and lxv,

11; Rom. xiii, 1 to 8; 1 Cor. vi, 1 to 8, contrary to the acts of this

church approving, and ordinances of the state, establishing the civil

authority upon its scriptural foundation, and thereby discovering the

proper object of a Christian people's voluntary and conscientious

subjection; and particularly, to the act of classes. While in the

meantime, it must be acknowledged, that the state and condition of

Presbyterian Covenanters in these lands, continuing, as a community, to

witness and contend for reformation of both church and state, that

obtained, and was established, between 1638 and 1650, cannot be regarded

as that of a free people enjoying their ancient privileges and

liberties, but as that of an oppressed people, brought under the power

of a conqueror, and no better than captives in their own land. As this

was evidently the state of the suffering remnant under the persecuting

period, when, by the force of the sword, they were robbed of their

former liberties, and reduced to the most deplorable condition. So,

however the Revolution did alter some circumstances in the condition of

Covenanters; yet, in regard it was established upon, and did homologate

the overthrow of the reformation, to which that people do still adhere,

it could make no substantial change in their condition, from what it

formerly was. And moreover, as it is necessarily requisite to the

constituting of the relation between magistrate and people, that there

be a mutual and voluntary consent; and as the community of presbyterian

Covenanters did never, at or since the Revolution, give such consent;

but, on the contrary, have, in the most public manner, protested against

the constitution and installment of rulers in agreeableness thereto, as

being contrary to the word of God, covenanted constitution, and

fundamental laws of the nations; as is evident from their printed

testimonies and declarations. It follows, that their state is that of an

oppressed people, in passive subjection to a conquering power, whose

duty is, to wait with patience upon _Israel's_ God for his return to

revive his work, and recall the bondage of his _Zion_. And while they

are to take care to do nothing that justly implies their consent to the

continued opposition made unto the covenanted reformation, yet they

ought to observe a proper difference between such actions and things as

are necessary, and in themselves just and lawful, by a moral obligation,

and those that are not so. As also, between that which cannot be had,

nor the value or equivalent of it, unless the person actually give it;

and that which may be obtained, whether he actually contribute to it or

not.[7] Most applicable to this our present condition, are the words of

the _Levites_, expressing the distressed state of _Israel_, which they

had brought themselves into by their sins, as recorded by Neh. ix, 36,

37: "Behold we are servants this day; and for the land thou gavest unto

our fathers, to eat the fruit thereof, and the good thereof, behold we

are servants in it: and it yieldeth much increase unto the kings which

thou hast set over us, because of our sins; also they have dominion over

our bodies, and over our cattle, at their pleasure, and we are in great

distress."

Likewise the Presbytery testify against all ministerial or church

communion with such, who, though they may occupy the place of

office-bearers in the church of Christ, yet are destitute of those

qualifications indispensably required by the church's Head, or enter not

into their office by the door he has appointed in his word, own another

head than Christ, or apostatize and fall from the truth and cause of

Christ, formerly espoused and sworn to by them in a church capacity;

against all active owning and countenancing of such, by attending upon

any of their corrupt official ministrations, or receiving any ordinances

from such, to whom the Lord has denied his blessing. Against all

voluntary contracting with prelates, curates, or such officers of human

invention in the church, for paying tithes or other dues unto them, as

unto lawful, scriptural parish ministers. For besides that there is

nothing due unto them, their office having no divine authority; so there

being under the New Testament a change of the priesthood, there is also

a change of the law, respecting tithes; according to 2 Cor. vi, 17; Rev.

ii, 20, &c.

By all which it appears, from what is above asserted and declared

concerning these two divine distinct ordinances, the ministry and

magistracy, that the principles maintained thereanent by the Presbytery,

are nothing else than an endeavor, as a judicatory of the Lord Jesus

Christ, constituted in his name, to hold fast the church of _Scotland's_

testimony, agreeable to the scriptures of truth, for confession and

covenants, fundamental acts and constitutions both of church and state

and this, according to the command of the church's sole King and Head;

Rev. ii, 25, and iii, 11. And what is testified against, is, in the

nature of it, an homologation of the church's faithful opposition to

backsliders, in their course of defection, from the national,

attainments in religion and reformation, resisting even unto blood,

striving against sin.

XVIII. OF OATHS AND VOWS.--The Presbytery further assert and declare,

that oaths and vows are a part of religious worship, warranted in the

word of God, and under the New Testament dispensation, and may be

lawfully taken and entered into by the Lord's people. That such oaths

and vows only are warrantable, as are lawful both for the matter and the

manner of them; and those that are so, when once engaged in, must not be

violated on any consideration, and that, because of the authority of the

awful name of God interposed in them. And further, they declare, that

the right of administering oaths is competent only to those vested with

such authority as is agreeable to the word of truth. As also, that it is

the incumbent duty of Christians, by solemn oath to bind themselves to

maintain and defend the persons of righteous rulers, in the lawful

exercise of their authority; and to such only, it is lawful to swear

oaths of allegiance and fidelity. And hereby, they disapprove the

principle of refusing allegiance to lawful authority. At the same time,

the Presbytery testify against, as above, all the oaths of allegiance in

being, to an Erastian Prelatical government. And further, they reject

and detest that sinful, idolatrous and superstitious form of swearing,

in laying the hand upon, and kissing the gospels, practiced by the

Prelatical churches of _England_ and _Ireland_, and even introduced into

_Scotland_, as a gross profanation of that holy ordinance, and contrary

to the scripture examples thereof. Hereby they also testify against all

sinful swearing, whereby the name of God, his titles, perfections, or

graces of his Holy Spirit, are profaned in ordinary discourse. As also,

the unnecessary oaths of customhouse, trade, &c., as a reiterated and

fearful profanation of the name of God. And moreover, they testify

against, and condemn that ungodly and superstitious oath, practiced by

that unhallowed club, called _Free Masons_: according to Deut. x, 20;

Exod. xx, 7; Neh. xiii, 25; Ezra x, 5; Deut. vi, 13; Matth. iv, 35, 36;

Ezek. xvii, 16, 17, 18, 19; Rev. x, 5, 6; Jer. iv, 2. and v, 2; Confess.

chap. 22.

Again, they testify and declare, that the work of solemn covenanting

with a God in Christ, is a duty warranted in the scriptures of the Old

and New Testament, and by the examples of the godly, agreeable thereto;

and that not only to individuals in particular, but to churches and

nations in general. Which covenants once entered into, and being for the

matter of them lawful, are most sacred, and therefore inviolably

binding; and what cannot be broken or transgressed, without manifest

guilt, and incurring the dreadful resentment of a holy and jealous God,

who has severely threatened to punish covenant-breakers. And hence they

assert, that the National Covenant of _Scotland_, and the Solemn League

and Covenant entered into by the three nations, for reformation and

defense of religion, and for the maintainance and preservation of the

truths and ordinances of God in purity, and sworn by our honored

ancestors, not only for themselves, but including also their posterity,

are of divine authority, as having their foundation upon the word of

God; therefore moral, and so perpetually binding upon the nations, and

every individual of them, to the latest posterity. Wherefore, the

Presbytery testify against the principle of refusing the lawfulness of

national covenanting, particularly, under the New Testament

dispensation, and all principles and practices that strike against the

moral obligation of these covenants; see Deut. vi, 13, Isa. ix, 18, and

xliv, 5; Jer. 1, 5; Deut. xxix, 12 to 16, 24, 25; Lev. xxvi, 25, 26;

Josh, ix, 14, 15, 18, 19; 2 Sam. xxi, 1; Ezek. xvi, 59, and xvii, 15,

16, 18, 19; Hos. x, 4; Gal. iii, 15; 2 Cor. viii, 5. See also acts and

ordinances both of church and state in times of reformation, respecting

the taking, and binding obligation, of the covenants.

Again, the Presbytery hereby testify and declare their approbation of,

and adherence unto, all the different steps of reformation, that ever,

in any period, were attained unto in this church and land: particularly,

besides what has been mentioned above, they declare their adherence to

the Westminster Confession of Faith, as it was approven by act of the

General Assembly of the Church of _Scotland, anno_ 1647: Catechisms,

larger and shorter; Form of church government, Directory for worship,

and Books of Discipline, as agreeable to, and extracted from the sacred

oracles.

And with respect to the fourth article of the 23d chapter of our

Confession, the Presbytery hereby declare, that they reject that corrupt

sense and gloss which has been imposed upon it, whether by open enemies,

or false friends to our covenanted reformation in former or latter

times, viz., That a reformed Christian people, having generally

received, and publicly professing the true religion; and more

especially, having expressly and solemnly bound themselves by public

national vows to the Most High, for the preservation of it, may

warrantably set over them an infidel, or one of a religion differing

from the true religion, and thereupon acknowledge and submit themselves

unto him, as their lawful civil ruler for conscience sake. And moreover,

they declare that they understand said articles, as principally relating

to the condition of a people emerging out of the darkness and

superstition of Paganism or Popery, &c., before that religion has

obtained the sanction of civil authority; when, although the major part

or bulk of a people should embrace the true religion, yet that does not

dissolve or loose the relation subsisting between them and their civil

rulers, prior to their conversion, agreeable to, and founded upon the

just and reasonable laws of the realm. In this case only, it is granted,

that an infidel, or one of a different religion, may have authority just

and legal over a people partly converted to the knowledge and gospel of

Christ. Thus it was with the primitive Christians, and thus it was

particularly with our ancestors in _Scotland_, at the beginning of the

reformation; and this perfectly well agrees to the apostolic precept and

determination in a case similar to the above; 1 Cor. vii, 12, 13 and 39,

and 2 Cor. vi, 14.

As also, they further declare their approbation of, and adherence to all

the faithful testimonies, declarations and protestations, emitted by the

witnesses for the work of reformation, whether before or under the late

times of tyranny and persecution, in prisons, scaffolds, or in the

fields, by land or sea; or by such, as since that time have succeeded.

them in the self same testimony, as they are founded upon, and agreeable

to the word of truth, and as a just and proper vindication of foresaid

covenanted cause. And particularly with the above proviso and

limitation, they declare their adherence to the _Rutherglen, Sanquhar_

and _Lanerk_ declarations, _annis_ 1679, 1680, 1682; as also to the

declarations published at _Sanquhar_, 1683, 1684, 1692, and 1695, 1703,

1707; to the _informatory vindication_, and _cloud of witnesses_; to the

_covenants national_ and _solemn league_, sworn at _Auchensaugh_, near

_Douglas_, in the year 1712, at _Crawfurd-john_ 1745; with the

additional acknowledgments of sins, and engagements to duties at these

times; to the declarations published at _Sanquhar_, 1718, and at

_Montherrick_, 1740, 1741. And in like manner, they testify their

adherence to the _Act_ formerly emitted by this Presbytery, in

condemnation of the universal scheme. And they do hereby testify

against, and disapprove all partiality and unfaithfulness, whether in

respect of right or left hand extremes, in any testimonies, published in

a way of professed adherence to reformation principles; particularly,

they reject the testimony published by those designated the _Associate

Presbytery_, as no adequate testimony for truth, because of the

partiality and unfaithfulness, both to God and the generation,

discovered therein; being, instead of a faithful vindication, no better

than a burial of some of the most important attainments in reformation

of this church and land. And they likewise reject, detest and abhor that

spurious brat, stuffed with gross error, blasphemy and nonsense, most

falsely and unjustly designated, "A testimony for the word of Christ's

patience," by that sacrilegious usurper of the ministry, _William

Dunnet_, who, being once plunged into the depths of enthusiasm, such is

his madness, that under pretense of an immediate mission from heaven, he

not only daringly usurps the whole of the ministerial function, but also

wickedly claims an Erastian exercise of the office of the civil

magistrate, in a stupid unaccountable declaration of war, offensive and

defensive, against all mankind, himself, and his blind-folded

confederates only excepted; having probably had these anti-scriptural

notions instilled into him by the industry of some unstable heads, who,

after they had made a professed subjection to this Presbytery, in the

Lord, did, with some others of the same stamp, in a most unwarrantable

and schismatical manner, break off from their communion, without so much

as discovering any shadow of reason, in justification of their rash,

ungrounded and precipitate separation.

Upon the whole, the Presbytery, protesting that they have been

influenced to this necessary work of displaying a judicial banner for

the covenanted cause and interest of our exalted Redeemer, purely out of

a regard to the glory of God, a desire that Christ's kingdom may be

advanced, and his buried truths revived, as also a concern for the

welfare and happiness of the present and succeeding generations, do

earnestly, in the bowels of our Lord Jesus Christ, beseech and obtest

all and every one, into whose hands this testimony may come, that,

without considering the insignificancy of the instruments, and laying

aside prejudice and carnal selfish considerations, they receive the

truth as it is in Jesus, not only in the notion, but in the love and

power of it; that they take with the many just and highly aggravated

grounds of the Lord's controversy, and causes of his wrath against us,

not only on account of private and personal wickedness come to a very

great height, but particularly on account of the general opposition to

the public concerns of his glory, in what respects the doctrine,

worship, government and discipline of his house. Alas! our public

abominations are both obstinately persisted in and publicly justified.

That they lay to heart the great and terrible wickedness of the day and

generation, with deep humiliation before the Lord, while he waits to, be

gracious, and is calling all ranks to humble themselves, and saying,

"Rend your heart and not your garments, and turn unto the Lord your God,

for he is gracious and merciful;" Joel ii, 13. That, in the way of

flying under the covert of the atoning blood of the Son of God, by faith

in his name, for the remission of sins, and endeavoring after personal

reformation, as to all the impiety and irreligion, all the detestable

indifferency, lukewarmness and hypocrisy, in the matters of God, which

universally prevail; they also study and set about public reformation,

every one in their several stations, according to our solemn national

engagements, concurring to restore the Lord's ruined and buried work,

and rebuild his house, which is now lying as a desolate heap, covered

over with the rubbish of manifold errors, corruptions and human

inventions. If we still hold fast our abominations, and will not, by

repentance and reformation, return and give glory to the Lord our God

before he cause darkness, then, when he returns for the salvation of

_Zion_, "He will come treading down the people in his anger, and making

them drunk in his fury, and bringing down their strength to the earth;"

Isa. lxiii, 6. "But is there no hope in _Israel_ concerning this thing?

Is there no balm in _Gilead_? Is there not a physician there?" Is there

not virtue in Christ's blood for the most desperate cases, that

churches, as well as particular persons, can be in? Is there not ground

to hope, that the Lord will not altogether forsake these sinful lands,

which were given to him of old for an inheritance, and wherein he has so

long maintained his possession, but that he will yet build up our

_Zion_, and appear in his glory therein, will plead his own cause,

revive his own work, a covenanted work of reformation, and remove all

the contempt and ignominy which it presently lies under? Sure the

continuance of his gracious calls and invitations to return to him,

gives ground to hope, that our "_Israel_ hath not been forsaken, nor

_Judah_ of his God, of the Lord of Hosts, though their land was filled

with sin against the holy One of _Israel_;" Jer. li, 5. And though, while

so much of error, prejudice and carnal interest, lie as impassable

mountains in the way, there is little appearance of the nations taking

this course yet the Lord seems still to bespeak us in that endearing

language, Jer. iii, 12, "Go and proclaim these words towards the north,

and say, Return thou backsliding _Israel_, saith the Lord, and I will

not cause mine anger to fall upon you; for I am merciful, saith the

Lord, and I will not keep anger forever." Though we have nationally torn

our marriage contract with heaven, and taken away our names, yet the

Lord has not. _Turn, O backsliding children, saith the Lord, for I am

married unto you._ Let all, then, _repent, and turn themselves from all

their transgressions, so iniquity shall not be their ruin_; but if not,

then let all the impenitent despisers of the repeated calls of mercy

know, that abused patience will at length turn into fury, and the Lord

Jehovah, who has already furbished his sword, and prepared the

instruments of death, will speedily give that dreadful commission to the

executioners of his wrath: "Put ye in the sickle, for the harvest is

ripe; come, get you down, for the press is full, the fats overflow, for

their wickedness is great:" Joel iii, 13. "But because God will do this

to _Israel_, let us prepare to meet our God." Further, the Presbytery

invite and entreat all who tender the glory of God, the removal of the

causes of his wrath and indignation, and who desire the continuance of

his tabernacle and gracious presence among us, to come and join in a

harmonious, zealous and faithful testimony for the precious truths and

interest of _Zion's_ glorious King, and against every course that has a

tendency to heighten, and at last to lay on the copestone of our

defections. Consider it is the Lord's call and command to every one,

even in their most private station, _Contend earnestly for the faith

once delivered to the saints_. It is the burden he, at this day, lays on

his church and people: _Hold fast what thou hast till I come, that no

man take thy crown_; hold fast by our former attainments in reformation.

And finally, the Presbytery exhort all with whom they are more

particularly connected, _To stand fast in one spirit, with one mind,

striving together for the faith of the gospel, and in nothing terrified

by your adversaries_. Let the flame of fervent and true love to God, his

truths, and to one another, prevent and extinguish the wild fire of

unnecessary and hurtful mutual animosities; and _endeavoring to keep the

unity of the spirit in the bond of peace_, study oneness in promoting

the Lord's opposed work, and in walking in the good old way, without

turning aside to the right hand or to the left, because of the lion that

is therein, and without laying other foundations than what were laid.

Let none of Christ's true and faithful witnesses suffer their hearts to

sink into despondency; the cause is the Lord's, and assuredly he will

thoroughly plead that cause which is his own. It will outlive all its

enemies, and yet have a glorious resurrection; and this will be the

crown and comfort of all such as continue, amidst all trials and

sufferings, contending for him, in the blessed expectation of the

conqueror's everlasting reward. Therefore, _lift up the hands that hang

down, and strengthen the feeble knees_; greater afflictions have been

accomplished in those that are gone before, and are now inheriting the

promises, than any wherewith the Lord is presently trying his church.

And as the God of all grace, after they had suffered awhile, made them

perfect, and put them in possession of that eternal glory to which they

were called by Jesus Christ, so shall he establish, strengthen and keep

his people still from falling, and, after all their sorrows and

sufferings, present them faultless before the presence of his glory,

with exceeding joy. "Return, we beseech thee, O God of Hosts; look down

from heaven, and behold and visit this vine; and the vineyard which thy

right hand hath planted, and the branch that thou madest strong for

thyself, it is burnt with fire, it is cut down, they perish at the

rebuke of thy countenance. Let thy hand be upon the man of thy right

hand, upon the Son of man whom thou madest strong for thyself, so will

not we go back from thee; quicken us, and we will call upon thy name;

turn us again, O Lord of Hosts, cause thy face to shine, and we shall be

saved: Let God arise, let _Zion's_ immortal and omnipotent King Jesus

reign, and let all his enemies be scattered; but let them that love him

be as the sun, when he goeth forth in his might."

Extracted by JO. THORBURN, Pr. Clk.

ADDENDA.

In addition to what is said (from page 65 to 67 preceding, respecting

the establishment of Popery in Canada), the Presbytery deeply lament,

that, in the present edition of their Testimony, they are furnished with

fresh matter to animadvert upon the continued tendency of the British

administration in favor of the religion of Antichrist.

Not long after the civil establishment of Popery in Canada, new

privileges, civil and religious, were bestowed upon the professors of

that religion at home, both in England and Ireland, by which Catholics

have received toleration, under the sanction of law, openly to profess

and practice their idolatry, to open seminaries of learning for the

public instruction of youth in their own religion, and to purchase and

transfer estates to their Popish relations, in direct opposition to the

established laws of the land, framed by our Protestant ancestors, under

the sense of felt necessity, whereby Catholics were laid under

disabilities, as to the enjoyment of those privileges, which they saw to

be inconsistent with the peace of the state and safety of the Protestant

religion, on account of the barbarous massacres committed by Catholics

upon Protestants, and the numerous hostile attempts made to overturn, by

violence, the Protestant religion within these lands, as proceeding from

the sanguinary spirit of Popery. The modern plea set up in favor of

those privileges being conferred upon Popery, that the Catholics of this

day have candidly renounced the whole of their old principles which they

held, as inimical to a Protestant country, never can be admitted, while

they still retain the most dangerous of all their principles, viz.,

implicit faith in the doctrines of supreme councils, and the dispensing

authority of the Pope. Against this sinful indulgence granted to Popery,

the Presbytery testified at the time, in a separate piece, entitled, A

Testimony and Warning against the Blasphemies and Idolatries of Popery,

&c., to which they still refer the reader. An attempt also was made to

extend a similar indulgence to Catholics in Scotland, but which was

happily frustrated through the zealous exertions of the people, who,

pleading the established laws of the land, boldly reclaimed against the

measure, which produced the desired effect of compelling the government

to desist. But alas! no sooner, was the popular zeal cooled, than

government sowed tares by enlarging the privileges of Catholics with

regard to civil property. The deplorable fact now is, that Popery,

basking in the sunshine of legislative power, advanced to the legal

possession of new privileges, and shielded by a formal toleration in the

neighboring kingdoms, may be considered as enjoying the actual

protection of government in Scotland. In Ireland, privileges of a still

more exalted nature are bestowed upon Popery, while the Catholic is so

far enfranchised, that, in conjunction with the Protestant, he may give

his voice for members to serve in the legislature of the country. What

greatly adds to the evil is, the lamentable alteration of public

opinion, so lately displayed against the measures of government in

former indulgences bestowed upon the Catholic interest; but which has

now changed into an entire approbation thereof, both by the great body

of the people and the minority in the two houses of Parliament; and the

only complaint against government on that score is, that, stopping short

of meeting just claims of Catholics, they have not ingrafted them into

all the privileges of British subjects, and for ever done away the

odious distinction between Protestant and Catholic, as to privilege.

When we open our eyes to the measures of the present day, we behold

still more abominations. The government so far from remembering whence

they are fallen, repenting and doing their first works, have started

again in the cause of Antichrist, by leaguing themselves in a military

expedition with a group of Popish despots on the continent, who have

long given their power to the beast; of this expedition one object

evidently appears to be the re-establishment and support of Popery in

France, where under the administration of the omnipotent, and avenging

holy providence of God, in the pouring out of the vials of his wrath

upon the beast, that false religion has received a sore and bleeding

wound, and where the people, long crushed under the tyranny of a

despotic throne, and usurpation of an imposing priesthood, have risen to

extricate themselves from the accumulated oppression, and by their

astonishing efforts have shaken off the Papal yoke, by renouncing their

accustomed allegiance to the head of the Antichristian states at Rome,

have withdrawn their wonted supplies from his treasures, and completely

overthrown the temporal power of his religion in their own country,

which had for many ages kept them in fetters. If any doubt should be

entertained with regard to the support afforded to the sinking cause of

Popery in France by this expedition, the declaration published by the

brother of the late King of France, stiling himself Louis XVIII, at the

head of the emigrants in arms, exhibits the fact in the clearest point

of view, while he plainly and unequivocally says, in that declaration,

that their designs are the erection of the throne and altar, by which

are meant the civil government and the Catholic religion, as they

existed in France prior to the revolution. Britain, not satisfied with

sending forth numerous hosts to the field abroad, and lavishing her

treasures to supply the exhausted finances of the coalesced powers, has

opened her arms at home to receive flying emigrants, caressed by her, as

if they had been sufferers in the cause of genuine Christianity. By the

voice of Episcopal dignitaries the Popish clergy have been extolled, as

men of the most eminent piety, while places have been furnished by

government, to accommodate them in their mass service; and a branch of

the bloody house of Bourbon, whom divine vengeance has reduced to the

abject state of a wandering exile, is admitted among us, with all marks

of honor, and, with his train, provided for, as if he were a zealous

supporter of the Protestant cause, seeking an asylum from the rage of

Papal persecution in this reformed land. It cannot escape the notice of

the attentive observer, how closely the crown of Britain has become

allied to this false religion, in consequence of the conquest of the

island of Corsica, and the accession of the crown of that island to the

crown of Britain. According to the new constitution of Corsica, the king

of Great Britain, as represented by his viceroy, makes an essential

branch of the parliament, all the acts whereof must be assented to by

him, in order, to give them the force of law. Now, it is to be remarked,

that in this constitution Popery is expressly declared to be the only

established religion in the island; it is therefore agreed to be divided

into districts, to be filled up with ministers of the Catholic religion,

endowed with legal maintenance. So the king of Britain, as wearing the

Corsican crown, engages to unite this constitutional establishment of

the Catholic religion, the king of Great Britain, as the king of

Corsica, gives his firm assent. Moreover, to provide for the more

extensive propagation of Popery in Corsica, the legislature stipulate to

consult with the See of Rome; here, also, he engages to join the wisdom

of his counsels to those of the Pope, for the express purpose of giving

a wider spread to Popery. If the prophet Jehu accused Jehoshaphat,

though a good prince, when he was returning from a military expedition

with Ahab, king of Israel, in such cutting language; 2 Chron. xix, 2,

_Shouldst thou help the ungodly, and love them that hate the Lord?

therefore, is wrath upon thee from the Lord_: in what words shall we

pronounce upon this conduct of Britain, in mixing with her politics and

wars, active measures to raise again the falling Dagon of Popery from

the threshold, and to help forward the interests of a religion which the

Lord has solemnly declared he will destroy with the judgments of his

hand and the brightness of his coming. Besides the iniquity of the thing

itself, in giving direct aid to this religion; our guilt derives great

aggravations from a view of the present dispensations of Providence in

visibly sending down terrible judgments (no matter through what rough

hands) upon that anti-christian power, that has long, sat upon many

waters; and the loud voice of Jehovah is uttering, on the awful crisis

of its downfall, to all the fearers of his name to escape a share in its

judgments, by flying away from all communion with its evils; Rev. xviii,

4, _Come out of her, my people, that ye be not partakers of her sins,

and that ye receive not of her plagues._ But, blind to his avenging

hand, and deaf to this summons, Great Britain, once without, is now

again returning into a most unlawful communion to support this adjudged

power, by which she constitutes herself a partner in its sins, and

thereby exposes herself to a portion of its plagues. In vain will it be

urged as a plea of justification, that the authors of the revolution in

France, having overturned the constitution of their own country, and

spread desolation through the wide extent of it, menaced other nations,

and us also; and that, therefore, Britain, acting on the first principle

of nature's law, self-preservation, joined the allied powers for her own

defense. Though the Presbytery are by no means to be understood as

giving their suffrage for the lawfulness and justice of the war on our

side; yet, for the sake of argument, allowing the plea--what then? Will

this sanctify the measures adopted by Britain, in recovering, supporting

and propagating the cause of Popery, that the conquest of the enemy, and

her own safety are the ends ultimately to be gained by them? The

Christian maxim, that evil is not to be done that good may come, binds

as strongly nations as individuals. Popery is not a local evil; it is

still the mystery of iniquity, as much in France, and in Corsica, as it

is in Great Britain; it is everywhere the forbidden fruit, not to be

touched. If the security of a Protestant country is to be sought for, in

dependence upon, or in any state of connection with the co-existence and

maintenance of Antichrist, we have indeed a feeble pillar to rest upon,

for, as sure as God himself has spoken it, the Papal kingdoms are the

Babylon to fall and to rise no more again at all. Perhaps, our allies

would not be pleased with another mode of conduct; and shall we run the

hazard of displeasing the God of all our salvation, to gratify, in sin,

the friends of the man of sin? If the crown of Corsica cannot be worn,

but upon the condition of supporting Popery, and joining in councils

with the Church of Rome, to advance her interest there, we are afraid

the weight of it, like a millstone, will sink us deep in the gulf of

God's wrath. But Popery was the former religion of that island, and the

people wished no change. If the wretched inhabitants, loving darkness

rather than the light, refused to be reclaimed, leave them to

themselves, but why should we have fellowship with them in their

unfruitful works of darkness. The Presbytery would not wish to be

understood as if they meant that Protestants ought to raise a crusade,

in order to exterminate Catholics in foreign lands, as Catholics have

attempted to do against Protestants, for the weapons of our warfare, in

propagating religion are not carnal. But it certainly is the incumbent

duty of all Protestant nations to abstain from anything, that has a

tendency to uphold and propagate their religion; and as no positive

countenance should be given to it, so it is highly proper that Catholics

should be kept in such a state of restraint, as they may not again have

it in their power to repeat those bloody scenes, which Popery had acted

upon us. With a view to deliver themselves from the guilt of

participating in the evil, the Presbytery do lift up a judicial

testimony against the present anti-christian courses of administration;

as, also, against those state fasts, proceeding from an Erastian

supremacy, which have been appointed to be observed by all persons, in

order to engage by prayer the Almighty to crown their measures with

success. Likewise, the Presbytery do testify against the national

church, particularly her ministers, who from their station ought to act

as spiritual watchmen, and give pointed warning of sin and danger on the

present occasion; but, who, instead of faithfully discharging this duty,

sanction all these measures of government, which cannot fail to produce

a hardening effect upon the generation.

N.B. Since writing the above, by a reverse in the war, Britain has lost

possession of Corsica, but while this does not acquit her of the guilt

of her anti-christian administration there, neither will it supersede

the necessity of our testimony against it.

* * * * *

ADVERTISEMENT.

The late Reformed Presbytery, June 2d, 1845, adopted the following

doctrinal and practical declarations. They have therefore a judicial

sanction; and having been in overture before the people prior to the

action of Presbytery, we subjoin them as a suitable supplement.

_Cincinnati, Nov. 12th_, 1850.

JUDICIAL DECLARATIONS.

1. Man is a free agent, unconscious of restraint in his volitions by the

execution of the immutable decree of God; and it is not possible for

him, in any instance, to avoid fulfilling that decree: yet the law of

God--not his decree--is the rule of man's conduct, and the standard of

final judgment.

2. It is the duty of a Christian to pray for the church of Christ--to

inquire diligently into her scriptural character, and to seek covenant

blessings in her communion.

3. If the majority should violate the terms upon which church members

were united, it is lawful for the minority to testify against the

defection, and to walk by the rule of their former attainments. And when

any community assuming to be the Church of Christ, imposes sinful terms

of communion--when the constitution is anti-scriptural--when the

administration is corrupt, and attempts at its reformation have proved

ineffectual--it is the duty of Christians to separate from it: "_Come

out of her, my people_," &c.; Rev. xviii, 4.

4. No member of the Reformed Presbyterian Church can, without

contracting guilt, in the present state of society, take the oath of

allegiance to the government of these United States, hold office,

exercise the elective franchise, act as a juror, or hold communion in

other ecclesiastical bodies, by what is commonly styled _occasional

hearing_; Rev. xi, 1-3.

TERMS

OF

MINISTERIAL AND CHRISTIAN COMMUNION

IN THE

REFORMED PRESBYTERIAN CHURCH.

* * * * *

1. An acknowledgment of the Old and New Testament to be the Word of God,

and the alone infallible rule of faith and practice.

2. An acknowledgement that the whole doctrine of the Westminster

Confession of Faith, and the Catechisms, larger and shorter, are

agreeable unto, and founded upon the Scriptures.

3. An acknowledgment that Presbyterian Church government is of divine

right, and unalterable: and that the most perfect model as yet attained,

is exhibited in the Form of Government and Directory for Worship, as

adopted by the Church of Scotland, in the Second Reformation.

4. An acknowledgment that public, social covenanting, is an ordinance of

God, and obligatory on churches and nations under the New Testament

dispensation: and that the National Covenant of Scotland, and the Solemn

League and Covenant of Scotland, England and Ireland, were an

exemplification of this divine institution: and that these solemn deeds

are of perpetual obligation upon the moral person, as continued by

representation and accession: and in consistency with this,

acknowledging the renovation of these covenants at Auchensaugh, 1712, to

be agreeable to the Word of God.

5. An approbation of the faithful contendings of the martyrs of Jesus,

against paganism, popery, prelacy, malignancy, and sectarianism; and

against immoral constitutions of civil government--Erastian tolerations

and persecutions which flow therefrom: the Judicial Act, Declaration and

Testimony, emitted by the Reformed Presbytery in North Britain, 1761,

together with the Historical and Declaratory Supplements adopted by the

Reformed Church in North America, 1850--as containing an noble example

for their posterity to follow, in contending for all divine truth, and

in testifying against all corruptions embodied in the constitutions of

either church or State.

6. Practically adorning the doctrine of God our Savior, by walking in

all his commandments and ordinances blamelessly.

FOOTNOTES:

[Footnote 1: _Christ's rights, &c._ By these are not meant the rights of

Christ personal. It is not in the power of mortals, or any creature, to

acquire and secure these to him; but the rights of Christ mystical, that

is, of the church, or, of his truth, true worship, and religion, and

professors of it as such.]

[Footnote 2: Besides the above instances of that unholy, tyrannical, and

church-robbing policy, which has been exercised by the supreme civil

powers in these nations with reference to religion and the worship of

God, all of which existed when the presbytery first published their

testimony, there has, of late, a very singular instance of the same kind

occurred, in the course of administration, which the presbytery cannot

forbear to take notice of, but must embrace the present opportunity to

declare their sense of, and testify against; and especially, as it is

one that carries a more striking evidence than any of the former, of our

public national infidelity and licentiousness, and of our being

judicially infatuated in our national counsels, and given up of heaven

to proceed from evil to worse, in the course of apostasy from the cause

and principles of the reformation. We particularly mean the instance of

a late bill or act, which has been agreed upon by both houses of

parliament, and which also, June, 1774, was sanctioned with the royal

assent, entitled "An act for making more effectual provision for the

government of the province of Quebec in North America." By which act,

not only is French despotism, or arbitrary power, settled as the form of

civil government, but, which is still worse, Popery, the _Religion of

Antichrist_, with all its idolatries and blasphemies, has such security

and establishment granted it, as to be taken immediately under the legal

protection of the supreme civil authority of these nations in that vast

and extensive region of _Canada_, lately added to the British dominions

in North America--a province so large and fertile, that it is said to be

capable of containing, if fully peopled, not less than thirty millions

of souls. This infamous and injurious bill, before it passed into a law,

was publicly reprobated and declaimed against by sundry members of both

houses. It has been petitioned and remonstrated against by the most

respectable civil body corporated in Britain, or its dominions, the city

of London; by all the provinces of North America south of Quebec; and

even by the inhabitants of the city of Quebec itself. It has been, in

the most public manner, in open parliament, declared to be "a most

cruel, oppressive, and odious measure--a child of inordinate power," &c.

All which are sufficient indications how scandalous, offensive, and

obnoxious this act was. There was afterward, in the month of May, 1775,

a bill brought into the house of lords, in order to effectuate the

repeal of the foresaid disgraceful act, when, in the course of public

debate, it was represented by those few members of the house who

appeared in the opposition, as "one of the most destructive, most

despotic, most nefarious acts that ever passed the house of peers." But

all in vain--the repeal could not be effected.

And moreover, let it be further observed here, that the bench of bishops

in the house of peers, who assume the anti-christian title of _spiritual

lords_, and pretend to claim a seat in parliament for the care of

religion, during the whole course of this contest, instead of appearing

for the Protestant interest, have, to their lasting infamy, publicly

distinguished themselves in opposition to it, by--"Standing forth the

avowed supporters of Popery."

The presbytery, therefore, find themselves in duty obliged, in their

judicative capacity, principally in behalf of the rights and interests

of the great God and of his Son Jesus Christ our Redeemer--that is to

say, in behalf of the rights of truth, true religion, and righteousness

among men, which he ever owns as his, to add, as they hereby do, their

public testimony against this nefandous national deed, so manifestly

injurious to all these.

The presbytery do not, as some others, found their testimony against

this extravagant act establishing Popery, &c., in Canada, solely or

simply on its injuriousness to the private interests of men--their

bodily lives, goods, or outward privileges; nor do they declare against

and condemn it merely because _that_ religion which is sanctioned with

this national decree and engagement for its defense is a sanguinary one:

"Has deluged our island in blood, and dispersed impiety, persecution,

and murder, &c., through the world." (See an address from the general

congress to the people of Great Britain.) These are all indeed

incontestable proofs that it is not the religion of the divine Jesus,

but of antichrist. Nevertheless, the same have been known to be the

staple and constant fruits of Prelacy too, which, to the extent of its

reach and influence, has as much Christian blood wrapped up in its

skirts as Popery, if not more. Nor yet is it merely on account that it

is greatly injurious, as indeed it is, and a notorious breach of the

public faith to the British Protestant settlers in that province. The

presbytery's particular objections against this extraordinary measure

are of a different quality. They are briefly such as follow:

1. The _iniquity_ of it against God. It is certainly a deed highly

provoking and dishonoring to the God of heaven. For (1), it is a giving

that public protection and countenance to a _lie_, i.e. to idolatry and

false worship (and to anti-christian idolatry, the worst of all other),

which is only due to the truth of God. It is a devoting and giving our

national power to the preservation of the life of the Romish beast,

after the deadly wound given it by the Reformation. And therefore (2), a

most wretched prostitution of the ordinance of civil power, sacred by

its divine institution, to be _a terror_ and restraint _to evil doers,

and a praise to them that do well_, Rom. xiii,--to the quite contrary

purposes. What right have open idolaters and blasphemers to be protected

and supported by any ordinance of God in the public acts of their

idolatry? And how awful is it to think (3), that it is a setting

ourselves openly to fight against God, in a national engagement to

support and defend what God has declared and testified to us in his

word, he will have destroyed; and wherein he expressly forbids giving

the least countenance to idolatry. And shall we thus harden ourselves

against God and prosper? (4), As this last instance of our profane

national policy is a still more open discovery of our incorrigibleness

in our apostasy, so it is also the most striking of all the former of

that Erastianism and spiritual supremacy exercised by the civil powers

in these lands over the church and kingdom of Christ. Herein we have an

open and avowed justification of that anti-scriptural right and power

claimed by them to settle and establish whatever mode of religion they

please, or is most agreeable to the inclinations of the people, or which

best answers their worldly political purposes, although it should be the

religion of Satan in place of that of Christ. This has been the great

leading principle all along since the Revolution, but never more openly

discovered than in this instance. Upon all which it may appear how

sinful and provoking to the divine Majesty this act must be.

2. The _folly and shamefulness_ of it as to ourselves. How disgraceful

and dishonorable is this public act in favor of Popery, even to the

nation itself, and its representatives, who me the authors of it. How

palpably inconsistent is it with our national character and profession

as Protestant, and with our national establishments, civil and

ecclesiastical (both which are professedly built upon reformation from

Popery), to come to take that idolatrous religion under our national

protection, and become _defenders_ of the _anti-christian_ faith; nay,

were it competent for the presbytery as a spiritual court, and spiritual

watchmen, to view this act in a civil light, they might show at large,

that it is a violation of the fundamental national constitutions of the

kingdom, and reaches a blow to the credit of the legal security granted

to the Protestant religion at home. We need not here mention how

contrary this act is to the fundamental laws and constitutions of the

kingdom of Scotland, which are now set aside. But it is contrary to, and

a manifest violation of the Revolution and British constitution itself;

contrary to the Claim of Right, yea, to the oath solemnly sworn by every

English and British sovereign upon their accession to the throne, as

settled by an act of the English parliament in the first year of William

III. By which they are obliged to "profess, and to the utmost of their

power maintain, in all their dominions, the laws of God, the true

profession of the gospel, and the true reformed religion established by

law." But these things the presbytery leave to such whom it may more,

properly concern. Let it, however, be observed that the presbytery are

not here to be interpreted as approving of the abovesaid oath, as it

designedly obliges to the maintenance of the abjured English hierarchy

and popish ceremonies, which might better be called _a true reformed

lie_, than the true reformed religion. Nevertheless, this being the

British coronation oath, it clearly determines that all legal

establishments behoove to be Protestant, and that without a violation of

said oath, no other religion can be taken under protection of law but

what is called Protestant religion only.

The presbytery conclude the whole of this additional remark with

observing, That as in the former instances of the exercise of this

Erastian power above mentioned, the present church of Scotland never

gave evidence of her fidelity to Christ, so far as to testify against

them; so their assembly has, in a like supine, senseless manner,

conducted themselves with reference to this last and most alarming

instance. Notwithstanding all that has been remonstrated against it, and

in favor of the reformed religion, they have remained mute and silent,

which indeed evidences them not to be truly deserving of the character

of _venerable_ and _reverend_, which they assume to themselves, but

rather that of an association; or, in the words of the weeping prophet,

_an assembly of treacherous men_: Jer. ix, 2.]

[Footnote 3: See pages 68, 69, preceding.]

[Footnote 4: Mr. _Andrew Clarkson_ originally belonged to the community

of Old Dissenters under the pastoral inspection of the Rev. Mr. _John

McMillan_ senior; was educated and lived in communion with them, till

upwards of the age of thirty years; during which time he wrote and

published a book, entitled, _Plain Reasons, &c._, setting forth the

grounds why Presbyterian Dissenters refused to hold communion with the

revolution, church and state; but, having no prospect of obtaining

license and ordination among them, in regard they had then no ordained

minister belonging to them but old Mr. _McMillan_ alone, it appeared

that, from a passionate desire after these privileges, he left his old

friends, and made his application to the Associate Presbytery, who

treated him as above narrated.]

[Footnote 5: Mr. _John Cameron_, then a probationer and clerk to their

Presbytery.]

[Footnote 6: These people, referred to above, very unjustly designate

themselves such _who adhere to the testimony for the kingly prerogative

of Christ_. They did at first, before their agreement with the

Presbytery, and ever since their elopement, do still profess to appear

for what they call _An Active Testimony_, conform to the rude draft of a

paper commonly known by the name of the _Queensferry Paper_ or

_Covenant_ (see _Cloud of Witnesses_, Appendix, page 270). After their

_activity_ had carried them the length of avouching the most

inconsistent anti-predestinarian, Arminian schemes of universal

redemption, and not only to a total separation from the Presbytery, and

rejection of their judicial authority, but even to an open denial of the

protestative mission of the ministers therein, and of all others; the

most part of them were, in God's holy and righteous justice, left to

receive and submit to the pretended authority and ministrations of

_William Dunnet_, a deceiver, destitute of all mission and authority,

whom they were afterward obliged to abandon In 1771, they published a

pamphlet entitled, _A short Abstract of their Principles and Designs_.

In this they cunningly evade the acknowledgment of our Confession of

Faith and Catechisms, decline to own the doctrine of the holy Trinity in

_unity_, and do professedly adopt and avow the hypothesis of the famous

modern Socinian, Dr. _Taylor, of Norwich_, anent the person of Christ.

According to which he is no more than "a glorious being, truly created

by God before the world." This pre-existent creature they call a

_superangelic_ spirit; which spirit, coming in time to be united to a

human body, makes according to them, the person of Christ. A person

neither truly God nor truly man, but a sort of being different from

both. The absurdity and blasphemy of this hypothesis needs no

elucidation. Thus they idolatrously worship _another_ god than the

Scripture reveals, and blasphemously substitute and trust in _another_

savior than the gospel offers unto sinners. In the same pamphlet they

declare and publish their resolution to take some of their number under

formal trials, whom, upon being approved, they might appoint and send

forth to preach the gospel and administer the ordinances of it. And all

which they have accordingly done, to the great dishonor of God, reproach

of religion, and the profession of it.

And now, from the above principles and practices, the reader may justly

conclude how unworthily these Christians (if they may be called such)

profess to stand up for the royal prerogatives of Christ. What an

arrogant and presumptuous invasion upon, and usurpation of, the powers

and prerogatives of this glorious King, for any mortal to assume "to

appoint and call men," not to the _work_ (which yet is all that the

Church of Christ, according to the will of God, and her privileges from

Christ her head, ever claimed), but to the very _power_ and _office_ of

the holy ministry, "and to _install_ them in it." Besides, that their

doctrine as to Christ's person, which denies his divine nature and

sonship, saps the very foundations of _that_ and all his other offices.

We would, therefore, yet beseech them, by the mercies of God, "to repent

them of all their wickedness, and to pray God, if perhaps the thoughts

of their heart may be forgiven them."]

[Footnote 7: It has been complained by some, that the sense of both the

members of this particular paragraph is obscure, and not so intelligible

as it should be to many readers; but this complaint seems rather to

arise from the want of proper attention and consideration, than from any

other cause. As to the first branch of the sentence, Among--"Such

actions and things as are necessary, and in themselves just and lawful

by a moral obligation"--may be reckoned the payment of county tolls on

highways and bridges, for the benefit of an easy and commodious

passage--keeping watch in cities which have no settled or regular

guard, to prevent public damage by fire or otherwise. In like manner,

the payment of custom in public markets or fairs, or of town dues, all

of which, being intended for the benefit of public corporations, are

given or paid as the price of liberty and privilege of trade and

commerce. And to this may be added, such necessary instances of

_self-defense_ as a person may be obliged to, when maliciously and

villanously attacked in his character or goods, by persons perhaps

designedly taking advantage of his Christian temper, or profession. Or

when perhaps a person may be maliciously charged with, and prosecuted

for crimes not only peculiarly dishonorable to religion, but even

capital, as has been the case with some individuals. In all such cases,

self-defense at law becomes necessary before the ordinary courts and

judges of any nation, or place of the world whatever, when such defenses

are admitted without the formal and explicit acknowledgment of the

lawfulness of unjust or usurped authority (when such happens to be in

place, as in the instance of Paul's appeal to Caesar, Acts xxv), or

acting any otherwise contrary to justice and charity. And with regard to

the other branch of the sentence where it is observed--"That a

difference ought to made between those things that cannot be had, nor

yet the value and equivalent of them, unless the person actually give

it," &c.: This is sufficiently explained in a paragraph, page 163, near

the foot. Prayers for God's blessing on any government--enlisting and

bearing arms in their service--accepting offices and places of power

from them--swearing oaths of fidelity to them, &c.--are such things as

can by no means be got, nor yet the equivalent of them, unless the party

actually consents and grants them. These, therefore, and, such like, are

the only instances of action which, the Presbytery judge, do, in their

own nature, contain and express a proper and explicit acknowledgment of

the lawfulness of that authority which they immediately respect.]