9. The iniquity of attempting to destroy the necessary distinction between the providential and preceptive will of God in the matter of magistracy, appears from God's express disallowance of some whom providence had actually exalted to the supreme command over a people;Ezek.xxi, 27: "I will overturn, &c." Although this may have an ultimate respect to Christ, yet it has also a reference to the rightful governors ofJudah, when disposessed of their right by the providential will of God. And here the Lord threatens the execution of his judgments upon the unjust possessor. See alsoAmosvi, 13;Hab.ii, 5, 6;Nah.iii, 4, 5; andMatth.xxvi, 52. By all which it appears, that the supreme lawgiver states a real difference between those who are only exalted by the providential will of GOD, and not authorized by his preceptive will; and therefore it is impossible that the office and authority of them both can equally arise from, and agree to the precept. Again, inHos.viii, 4, "They have set up kings, but not by me; they have made princes, and I knew it not," is this distinction showed, as with the brightness of a sun-beam, so that he that runs may read it. The LORD by his prophet here charges this people with horrid apostasy, in changing both the ordinances of the magistracy and the ministry, particularly, although the LORD commanded, if they would set up kings, they should set up none but whom he chose;Deut.xvii, 15. Yet they had no regard to his law. This charge seems to have respect to the civil constitution among the ten tribes after their revolt from the house of David; not simply charging their revolt on them, but that after their secession, they did not consult GOD, nor act according to his precept, in their setting up of kings. As nothing can happen in the world, but by the course of providence; and as all things are known unto GOD, in respect of his omniscience, the text cannot respect either of these. The true import of the charge then is, they have set up kings, but not according to the law and preceptive will of GOD; and therefore he neither did nor would approve either them or their kings. Hence the prophet charges this as one cause of their national destruction. Here then it is undeniably evident that GOD himself establishes that distinction pleaded for; and it is therefore most wicked to assert, asSecedersdo, that it is altogether groundless and absurd. Again, this text discovers, that all kings that are set up and acknowledged by civil society, are not agreeable to the preceptive will of GOD, or, as such, approven by him, as they have falsely asserted: for here the LORD declares, thatIsraelhad set up kings that were not agreeable to his precept: and the charge respects their authority, the very deed of constitution. To say then, that all providential magistrates are also preceptive, is directly to give the GOD of truth the lie. Moreover, this plainly intimates, that all such providential magistrates as are not set up in agreeableness to the precept; are disallowed and condemned by GOD, and therefore GOD commands to put away the carcasses of such kings, as, because of the blind consent of civil society, were little better than adored by the people,Ezek. xliii, 9, "that he might dwell in the midst of them forever;" and therefore he declares it the sin, and so the cause of the people's ruin, as in the above text: and also inHos.v, 11, "Ephraimis oppressed;" because he willingly walked after the commandment, deliberately and implicitly followed every wicked ruler set up by civil society. It is but a perverting and abusing the above text, to plead that it is only a condemnation ofIsrael, for not consulting the LORD in making choice of their kings, but no condemnation of them for setting them up, and acknowledging them, in contradiction to the LORD'S choice, as plainly laid before them in his preceptive will. And it is very contradictory, to acknowledge it a sin, not to consult God, and yet to assert that it is a matter of indifference as to the validity of their office, whether his counsel be followed or not, which it must be, if, as their principle bears, the being of the magistrate's office and authority is equally good and valid, when contrary, as when agreeable to the commanding will of God. But if, as is granted, it be a sin not to consult God in the choice of magistrates, it must needs be a great aggravation thereof, after consulting him, to reject and contemn his counsel, and openly contradict his positive command, by constituting kings in opposition to his declared will, which is evidently the sin charged uponIsrael, and the reason why he disclaims all such; and therefore, according to that known and approven rule, that wherever any sin is forbidden and condemned in scripture, there the contrary duty is commanded and commended; it follows, that the setting up of rulers, in opposition to the express command of God, being here condemned, the contrary duty is commended, namely, a disowning of all such rulers; for, if it be a sin to set up rulers, and not by God, it must also be a sin to acknowledge them when so set up, in regard it is a continuing in, and approving of the sin of that wicked erection; although such an acknowledgment may indeed be agreeable to their principle, which gives to the creature a prerogative above the Creator. From the whole it may already appear, what reason the Presbytery have for testifying againstSeceders, for maintaining such a corrupt doctrine; a doctrine, which they very justly acknowledge (p. 87) cannot be established, but by the overthrow of this distinction between the providential and preceptive will of God; a distinction, that as they shall never be able to overturn by all their impotent and impious attacks: so it will to all ages stand as a strong bulwark, inviolably defending the truth here contended for by the Presbytery.
4. The Presbytery testify against this anti-government principle of theSecession, as being contradictory to, and inconsistent with the reformation principles, and covenanted obligations, whereby these nations, in agreeableness to the law of God, bound themselves to maintain all the ordinances of God in their purity, according to their original institution in the scriptures of truth. The Seceding scheme (as has been noticed formerly) is, that whomsoever the bulk of the nation, or body politic, set up, and providence proves auspicious and favorable to, is the lawful magistrate, to be owned and submitted to for conscience sake. The inconsistency of which tenet with reformation principles, may appear from viewing and comparing therewith the coronation oath,James VI, Parl.1,cap.8, where it is ordained as a conditionsine qua non, that all kings, princes, and magistrates, shall at their installment solemnly swear to maintain the true religion of Jesus Christ, and oppose all false religions. So alsoJames VI, Parl. 1, cap.9th, which ordains, that no person may be a judge or member of any court that professes not the true religion. AlsoCharles I,Parl.2,sess2d,Act.14, it is ordained, that before the king be admitted to the exercise of his royal power, he shall give satisfaction to the kingdom anent the security of religion: and so the same parliament,Act15th, 1649, express themselves (referring to the coronation oath above mentioned): "The estates of parliament judging it necessary, that the prince and people be of one perfect religion, appoint, that all kings and princes, who shall reign or bear rule within this realm, shall at the receipt of their princely authority, solemnly swear to observe in their own persons, and to preserve the religion, as it is presently established and professed. And they ordain, that before the king's majesty who now is, or any of his successors, shall be admitted to the exercise of his royal power, he shall, by and attour the foresaid oath, declare by his solemn oath, under his hand and seal, his allowance of the National Covenant, and of the Solemn League and Covenant, and obligation to prosecute the ends thereof in his station and calling; and that he shall consent, and agree to acts of parliament, enjoining the Solemn League and Covenant, and fully establishing Presbyterian government, the Directory for worship, Confession of Faith, and Catechisms approved by the General Assembly of this kirk, and parliament of this kingdom—and that he shall observe these in his own practice and family,—and shall never make opposition to any of these, or endeavor any change thereof. Likeas, the estates of parliament discharge all the lieges and subjects of this kingdom to procure or receive from his majesty any commissions or gifts whatsoever, until his majesty shall give satisfaction, as said is, under the pain of being censured in their persons and estates, as the parliament shall judge fitting. And if any such commissions or gifts be procured or received by any of the subjects before such satisfaction, the parliament declares and ordains all such and all that shall follow thereupon, to be void and null." And the same session,Act26th, it is in short ordained, that none shall bear any place of public trust in the nation, but such as have the qualifications God requires in his word. Thus, in the prefatory part of the act, they say, "The estates of parliament taking into consideration, that the Lord our God requires that such as bear charge among his people, should be able men, fearing God, hating covetousness, and dealing truly: and that many of the evils of sin and punishment, under which the land groans, have come to pass, because hitherto they have not been sufficiently provided and cared for," &c. (And afterward in the statutory part), "Do therefore ordain, that all such as shall be employed in any place of power and trust in this kingdom, shall not only be able men, but men of known affection unto, and of approved fidelity and integrity in the cause of God, and of a blameless Christian conversation," &c. To the same purpose,Act11th,Parl.2d,Sess.3d, entitledact for purging the army. See also the coronation oath, ofScotland, as subscribed byCharles II, atScoon, 1650. All which, and many other fundamental laws of the like nature, made in time of reformation, show the principles of our reformers to have been quite different from those ofSecedersanent civil government: and that to constitute lawful magistrates, they must of necessity have scriptural and covenant qualifications, besides the consent of the people. With what face then can they pretend to have adopted a testimony for reformation principles, and to be of the same principles with our late reformers? The vanity of this pretense will further appear, by comparing their principles with the Solemn League and Covenant, with every article of which they are inconsistent. They profess the moral obligation of the covenants, and yet at the same time maintain the lawfulness of every providential government, whether popish or prelatic, if set up by the body politic. But how opposite this to thefirstarticle, obliging constantly to endeavor the preservation of the reformed religion? Can it be consistent therewith, to commit the government of the nations to a sworn enemy to the reformation? or, with that sincerity which becomes the professors of Christ, to plead the lawfulness of an authority raised upon the overthrow of the reformed religion? No less opposite is it to thesecondarticle, which obliges, and that without respect of persons, to endeavor the extirpation of popery, prelacy—to maintain and plead for the lawfulness of that which establishes or supports prelacy or popery in the nations. This appears rather like a sincere endeavor in them to promote whatever is contrary to sound doctrine, and the power of true godliness; and that, because an apostate people approves thereof, contrary toExod.xxiii, 2: "Thou shalt not follow a multitude to do evil." Again, thethirdarticle binds to preserve the rights of parliaments, and the liberties of the kingdoms, and the king's authority in the preservation and defense of the true religion. But how inconsistent is it therewith, to own and defend an authority that in its constitution and habitual series of administration, is destructive of all these precious and valuable interests? It is full of contradiction, and a mocking both of God and the world, to pretend to own and defend the destroyers of the true religion, in the defense of religion, asSecedersdo in their mock acknowledgment of such as are sworn to maintain Prelacy, in opposition to the reformed religion. The contradictoriness of this principle of theirs to thefourtharticle, needs no illustration. Again, the owning of an authority, which is reared up and stands upon the footing of the destruction of the covenanted union, and uniformity of the nations in religion can never be consistent with thefifth, article, which binds, to an endeavoring, that these kingdoms may remain conjoined in that firm covenanted union to all posterity. In like manner, as thesixtharticle obliges to a defending of all that enter into that League and Covenant, and never to suffer ourselves to be divided, and make defection to the contrary part; it must be a manifest contradiction thereto, not only to defend such as are enemies to that covenant, but even in their opposition thereto. And it is a making defection to the contrary part, and from that cause and covenant with a witness, to plead the lawfulness of the national constitution, which is established upon the ruins of a covenanted work of reformation, asSecedersdo; whose principle and practice, in opposition to what is professed in the conclusion of the covenant, as well as what was the very design of entering into it, is, instead of a going before others, in the example of a real reformation, a corrupting of the nations more and more, and going before them in the example of a real apostasy and defection from the reformation, so solemnly sworn to be maintained in this covenant; and a teaching of them to appoint themselves a captain, to return to their anti-christian bondage.
Upon the whole, as the Presbytery ought to testify against this new scheme of principles, respecting the ordinance of magistracy; they therefore, upon all the grounds formerly laid down, did, and hereby do declare, testify against, and condemn the same, as what is, indeed, a new and dangerous principle, truly anti-government, introductory of anarchy and confusion, of apostasy and defection from the covenanted work of reformation, the principles by which it was carried on and maintained, and acts and laws, by which it was fenced and established; and what is flatly opposite to, and condemned by the word of divine revelation, in many express and positive precepts, and approven examples, agreeable thereto, as well as by our solemn national covenants, founded upon, and agreeable to the said word of divine revelation. And finally, let this be further observed, that as it was a beautiful branch of our glorious reformation, that the civil government of this nation was modeled agreeable to the word of God; and that the right of regal government was constituted, bounded and fixed by an unalterable law, consonant to the word of God, and sworn to be inviolably preserved both by king and people: so theAssociate Brethren, by their doctrine on this head, which is inconsistent with our uncontroverted establishment, and fundamental laws, excluding from the throne all papists and prelatists, have counteracted a most important point of the covenanted reformation, and opened a wide door toJacobitism. For, if every one is bound to acknowledge implicitly any government, in fact, that prevails: then, if a party in these nations should rise up, and set apopishpretender on the throne, according to their doctrine, all should be obliged to subject to him; and it would be sinful to impugn the lawfulness of his authority, although that, by being popish, he is destitute of the essential qualifications required of a king, not only by the word of God, but by the national constitution and laws, in order to make him a lawful sovereign to these nations.
2. The Presbytery testify against the Associate Presbytery, now called Synod, for their wronging, perverting and misapplying the blessed scriptures of truth in many texts, in order to support their erroneous tenet: namely, that the word of God requires no qualifications as essential to the being of a lawful Christian magistrate: but that whosoever are set up, and while they continue to be acknowledged by civil society, are lawful magistrates, though destitute of scripture qualifications, and acting in a manifest opposition to the revealed will and law of God.
The texts of scripture used by them, do prove this general proposition, viz., That it is the duty of the people of God to obey and submit to lawful rulers in their lawful commands: and that it is utterly unlawful and sinful to oppose such lawful authority. But none of these texts quoted by them, prove, that it is the duty of the people of God, blessed with the knowledge of his revealed will, to submit to, and obey, for conscience sake, an authority that is sinful, and opposite to the revealed will of God, both in its constitution and general course of administration. Nor do they prove, that a prelatical, Erastian or popish government, is a lawful government, either expressly, or by right of necessary consequence, over a people, who either do, collectively considered as a church and nation, or are bound to profess all the parts of the true religion, and to maintain all the divine ordinances in their purity: nor do they prove, that any can be lawful rulers over these Christian and covenanted nations, who want the essential qualifications required by the word of God, the covenants, and fundamental laws of the kingdoms: or that it is sinful in the people of God, to say so much, in testifying against the joint and national apostasy from God and the purity of religion. Particularly,
The first text they adduce is,Prov.xxvi, 21: "My son, fear, thou the Lord and the king, and meddle not with them that are given to change." It is granted, that this scripture enjoins all those duties that, in a consistency with the fear of the Lord, a people owe to their rightful kings. But nothing can be more absurd, than to extend the command to all that bear the name of kings, who are acknowledged by a nation as kings, and while they do so own them, though their constitution should be most anti-christian, and they justly chargeable with unparalleled evils not only in their private character, but in their public conduct: be they idolaters, adulterers, blasphemers, sabbath-breakers, murderers, invaders, and avowed usurpers of the throne, crown and scepter, and incommunicable prerogatives of Christ, the glorious King of Zion, setting themselves in the temple of God, and exalting themselves above all that is called God, by dispensing with his laws, and, in place thereof, substituting their own wicked laws, whereby they establish iniquity, and enjoin, under severe penalties, the profanation of the name, day and ordinances of the Lord. This command must certainly be understood in a consistency with the duty and character of one that is resolved to be an inhabitant of the Lord's holy hill,Psal.xv, "In whose eyes a vile person is contemned." It must be consistent with the fear of the Lord, which can stand very well with a fearing and honoring all who are really kings; but a flat contradiction thereto, to fear every vile person, because it is the will of civil society to set him up in the character of king. Till therefore Seceders prove, either that kings are under no obligation to obey the law of God themselves, and so not liable to its sanction and penalty, in case of disobedience; or then, that the favor and approbation of civil society can justify a dispensing with the law of God, they will never be able to prove from this, nor any other text, that such as are guilty of any crime declared capital in the word of truth have a right and title to that fear, honor and obedience, that is due to lawful kings, even though they are acknowledged by civil society. And so this text makes nothing for, but against their darling tenet; and their explication thereof is evidently a wresting of scripture, making it speak in their favor, contrary to the scope and meaning of the Holy Spirit therein. And their inviduous insinuation, that all who differ from their opinion, do likewise depart from the fear of the Lord, is but a further evidence of their abuse of scripture, while it is at the same time utterly false. See Mr. Knox's history, p. 422, 1stBook of Discipline, cap.10, 11.
Asecondtext abused, for supporting their forementioned principle, isEccles.x, 4: "If the spirit of the ruler rise up against thee, leave not thy place, for yielding pacifieth great offenses." As formerly, so here they assert, that this text refers to any rulers presently acknowledged by the civil society, and that the rising of the ruler's spirit must be understood as groundless, and so sinful, and necessarily comprehends any wrath or wrong that a subject may meet with unjustly at the ruler's hand, upon personal or religious accounts. That yet, notwithstanding, the subject (in the use of lawful endeavors for his own vindication) must continue in subjection and obedience to the ruler, in lawful commands, while the civil state continues to acknowledge him; and this, as the only habile mean of convincing the ruler of his error, and preventing further evils.
But, as the reason which they there allege, does not necessarily conclude and prove this rising of spirit in the ruler to be sinful; so the whole of their application and gloss built upon it, is invalidated; and, moreover, is a condemnation of the principles and practice of our reformers, and sufferers for the cause and truths of Christ, in the late times, when they left their place of subjection, and took up arms in defense of their religion, liberties and lives.
Their explication is also self inconsistent; for, if this rising of spirit necessarily comprehends any wrath or wrong, on personal or religious accounts, then there must be a yielding, or keeping the place of subjection, not only in lawful commands, but in all matters, whether lawful or not; otherwise, this yielding cannot be supposed to answer the end designed. For though a subject should yield in all other particulars, yet, unless he also yield in that particular, on which the rising of the ruler's spirit is grounded, his yielding cannot pacify the ruler's wrath. So all the subjection, they contend, the sufferers gave, particularly in the beginning of the late persecution, to the then rulers, did not, nor could, pacify their wrath, because they would not give up with their conscience and all religion, which was the very foundation of the rising of his spirit against them; though, according to their explication of the text, this was what they should have done, and so have pacified the ruler's wrath. It is but a mere shift to tell the world, that it is only in lawful matters they are to yield; the yielding must surely correspond to the rising of the spirit spoken of. But with such deceitful shifts are they forced to cover over a doctrine, which, if presented in its native dress, would not meet with such ready reception. But in opposition to their strained interpretation of the text, the ruler must be understood a lawful ruler, who is the minister of God for good—one who has not only moral abilities for government, but also a right to govern. And as a subject may be keeping his place of subjection to a righteous ruler, and yet be guilty, in his private or public character, of what gives just offense, and occasions the ruler's spirit justly, and so not sinfully, to rise against him—thus, one may be guilty of many criminal mismanagements in the discharge of his public trust, guilty of profaning the name of God or his day, or of riot, excessive drinking, &c, without having any thought of casting off the authority of his ruler—so, when a person has hereby provoked the spirit of his ruler, this divine precept teaches the party offending not to aggravate his offense, by attempting (though able) to make good his part, or rebel against his sovereign, but to yield, acknowledge his guilt and trespass, and submit to such punishments as the lawful ruler shall justly inflict, according to the degree and quality of the offense; whereby only, the ruler will be satisfied. Agreeable to this, is that parallel text,Eccles.viii, 2, 3: "I counsel thee to keep the king's commandment, and that in regard of the oath of God: Be not hasty to go out of his sight; stand not in an evil thing." On the whole, it must be a great abuse of Scripture, to wrest a divine precept, which directs subjects to submit to such punishments as their lawful ruler shall justly lay them under for their offenses, to the support of this anti-scriptural notion, viz., that every wicked person, whom the majority of a nation advances to the supreme rule, is the minister of God, to whom obedience is due, under pain of eternal damnation, as is done with this text.
Athirdscripture, perverted to support the above principle, isLukexx, 25: "Render therefore toCaesarthe things which beCaesar's, and unto God the things which be God's." From this,Secedersimagine strongly to fortify their cause. But, from a just view of the text, it will appear, that the answer given by Christ contains no acknowledgment ofCaesar'stitle to tribute, or of his authority as lawful. It is beyond doubt, that the question was captious, and that the design of the Scribes and Pharisees, in proposing it to Christ, was to have him ensnared in his words. This they thought themselves sure of, whether he should answer positively or negatively. For if positively, and so recognize and acknowledgeCaesar'stitle, then they would have occasion to accuse him to the people, as an enemy to the laws, liberty and honor, of theJewishnation. This is evident from ver. 26: "And they could not take hold of his words before the people." And then, if he should deny that it was lawful, they would have an opportunity or pretense of delating and delivering him to theRomangovernor, as an enemy toCaesar. They seem, however, to have been confident, that he who taught the way of God in truth, without regard to any, would never inculcate it as a duty for them to give tribute toCaesar, subjection to whom, as their lawful governor, for conscience sake, was so contrary to the divine law given to theJews, respecting their magistrates; and if so, they would not miss of sufficient accusation against him. But here infinite wisdom shone forth, in giving such an answer as declared their wisdom to be but folly, and at once disappointed all their malicious hopes; an answer which leftCaesar'sclaim unresolved, as to any positive determination whether it belonged to him or not. The question is in direct terms. Our Lord does not directly answer to the question, in the terms proposed by the wicked spies. He neither expressly says it is lawful or unlawful to pay it, but gave his answer in such terms as they could not from it form an accusation against him, either to the people or to the governor. He, in general, teaches to giveCaesarall things that, by the law of God, were due to him; at the same time enjoining them that, under pretense of giving to men their demands, they rob not God of what was his due, namely, a conscientious regard to all the laws he had given them, and universal obedience to all his commands, without regard to persons of any station. And it is certain, thatCaesarwas a proud, aspiring, idolatrous and bloody usurper (like the king ofBabylon, Hab. ii, 5, for which causes the Lord denounces fearful wrath and judgments against him, Hab. ii, 7-14), having no other right to the most part of his dominions, than the Lord's providential disposal, which sometimes makes "the tabernacles of robbers prosper; into whose hand God bringeth abundantly;" Job xii, 6. "And for their sins givesJacobto the spoil, andIsraelto the robbers;" Isa. xiii, 24. "And giveth power to the beast, to continue forty and two months, and to have power over all nations;" Rev. xiii, 5, 7. So that, by looking into the divine law, which determines every one's due, according to their just character, and of which they could not be ignorant, they might see that he had a just title to all that was due to an usurper, idolater and murderer. That theJewishcoin did bearCaesar'simage, could be no evidence of his being their lawful sovereign, seeing it is most common for the greatest usurpers and tyrants to stamp their image upon the coin of the nations they tyrannize over. And though it be granted that theJewshad, by this time, consented toCaesar'susurpation, yet that could not legitimate his title, nor warrant their subjection to him for conscience sake, seeing they could not consent to his authority, but in express contradiction to the many plain and positive scripture precepts, given by God unto them, as has been seen above. It is, therefore, violence done to the text (as also opposite to the sentiments of some eminent divines on the place), to say that it contains a command to pay tribute toCaesar; and it would appear from Luke xxiii, 2, that theJewsthemselves did not understand it so. It may be further observed, that this is not the only instance where our Lord, in infinite wisdom, declined to give direct answers to the ensnaring questions of his malicious enemies. See John viii, 3-12; Matth. xxi, 23-28; John xviii, 19-21, where are questions of a similar nature, proposed with the same hellish intention, and all answered by him in like manner. In each of which,Secedersmight, on as good ground as in the answer to the question anent tribute, say that Christ did shift and dissemble the truth. But the least insinuation of such a charge cannot be made from any of these answers, without the greatest blasphemy.
Afourthtext used by them for maintaining their erroneous scheme, is Rom. xiii, 1-8. Without animadverting upon every part of their explication of this place of holy writ, it is sufficient to observe: 1. That the power here spoken of by the apostle, is not aphysical, but amoralpower; a power that is lawful and warranted, in regard of matter, person, title or investiture. A legitimacy in each of these must go to the making of a moral power; and an illegitimacy in any of these is an illegitimacy in the very being and constitution, and so a nullity to the power as moral, a making it of no authority. As the text speaks only of this moral power, so it excludes every unlawful power (see Mr.Geeon magistracy, on this text). 2. That thebeingof God, or the ordination God here spoke of, is not a being of Godprovidentiallyonly, but such abeing ofGod as contains in it his institution and appointment, by the warrant of his law and precept; so that the magistrates to whom the apostle enjoins obedience, are such as are set up according to the preceptive ordination and will of God, as is evinced not only by the author referred to above, and other divines, but what sufficiently appears from the context, where the subjection enjoined, and resistance forbidden, with their respective reasons, are what can only be spoken with respect to powers ordained by the preceptive will of God. Again, by considering the office and duty of the powers, and the end of their ordination, as described, ver. 3, 4, which by no means agree to any but those moral powers ordained by the preceptive will of God, it appears a manifest abuse of this text, to apply it to every one advanced by providence to the place of supreme rule, not only without any regard, but in direct opposition to the preceptive will of God. It is most absurd and self-contradictory in professed testimony bearers for a covenanted reformation, to apply this text in a way of pleading the lawfulness of an Erastian, anti-christian constitution, that is destitute of all those qualifications already mentioned (and always included in the scriptural definition of a lawful magistrate), as necessary to constitute a moral power, viz., in regard of matter, person, title or investiture, &c. But of the power which they so zealously plead for, the matter is unlawful, being Erastian, partly civil, partly ecclesiastical, by the united constitution. The person invested with this supreme power, is one who is declared incapable, by the fundamental laws and covenanted constitution of the nations; the manner of investiture, and terms on which the crown is held, sinful—the constitution being in an immediate opposition to the unalterable constitution of the kingdom of theMessias, and founded on the destruction of the covenanted reformation. And it may be added, that it is unlawful, as to the exercise and application of it, which has been all along in opposition to alltruereligion, and a grievous oppression of the church, the kingdom of Christ, in the liberties thereof. And it must be so; for the tree must be made good, before the fruit can be such. By all which it appears, there is a nullity in the power as moral, being so very opposite to the revealed will of God. And from what is said, it is obvious that this scripture gives no countenance to their corrupt scheme, but furnishes with strong arguments against it.
Afifthscripture adduced is, Titus iii, 1: "Put them in mind to be subject to principalities and powers," &c. AsSecedersapply this text to the same purpose, and explain it in the same manner, as they have done those others above mentioned, so what is already said is sufficient to discover the deceit of their use and explication thereof. The powers and magistrates the apostle requires subjection to, are only such as are so in a moral sense; none but such are accounted powers and magistrates in the sense of the text. The apostle must mean the same powers here he describes in Rom. xiii, 1-3, &c., otherwise he contradicts himself, which must not be admitted; and the powers he there speaks of, are moral powers, i.e., such as have not only proper abilities for government and rule, but also a right of constitution, impowering them to use their abilities for that purpose. How can one be expected or said to be theministerof Godfor good, or aterror to evil doers, and a praise to them that do well, if he is so disposed and inclined, as to love that which is evil, and hate that which is good, and so actually is a praise to evil doers, and a terror to such as do well? To suppose any such thing, is to overthrow the universally established connection between cause and effect, the means and the end. And so much (namely, that the powers there spoken of are moral powers),Secedersare forced to grant in their explication of Rom. xiii. Say they, "The text speaks only of powers in a moral sense." And this concession at once destroys their scheme, and confirms what the Presbytery plead for, namely, that none are lawful powers but such as are so according to the preceptive will of God in his word; which certainly, in the judgment of allwho would deal reverently with the oracles of God, is, in this case, a rule far preferable "to the remainders of natural light, in the moral dictates of right reason," from whichSecedersfetch the institution of this divine ordinance of magistracy, and on which they settle it, as on (what they call) "the natural and eternal law of God;" preferring that to the plain, perfect and complete, revelation of God's will in his word.
Thelasttext used by them, is, 1 Pet. ii, 13 to 17, the import of which, they say, is, that all who have a constitution by consent of the civil society, are to be subjected to for the Lord's sake, as having an institution from him: and that, however seldom they were inclined or employed in the discharge of the duties proper to their office. It may suffice to observe, that while the apostle is here speaking, as in the above texts, of moral powers, as above described, it is evident, that byevery ordinance of man, can only be meant the different kinds and forms of civil government, and governors set up by men, to each of which the apostle exhorts to a submission, providing, that in the setting up of these, they acted agreeably to the general laws and rules appointed by God in his word, both respecting the constitution of government, and the qualifications of governors. Then, as they bear the stamp of divine authority, they were to be submitted to for the Lord's sake. But what manifest abuse of scripture is it, to allege with them that the inspired apostle exhorts to submit to every monster of iniquity, if only set up by the civil society, though perhaps guilty of a number of crimes that by the law of God, and laws of men founded thereon, are punishable by a severe death? Sure, such can never have a title to that obedience which is due to the ordinance of God, who have not so much as a title to live upon the earth. Moreover, let it be considered, that in the above cited texts, the spirit of God enjoins either that obedience and subjection that is due to lawful magistrates, or that subjection only which is for a time, by an extraordinary and special command, such as Jer. xxix, 7, given to conquerors and usurpers, having no right but what is providential. If the first, then they cannot intend any but those moral powers who are said to be of God, in respect of his approbative and preceptive will. If the last, then these texts are not the rule of obedience to lawful rulers, who are set up qualified, and govern according to the law of God. But that these texts can only be understood of the first, is evident from this, that in them not only is the office, duty and end of the civil magistrate as particularly described, as the obedience and subjection commanded; but the one is made the foundation, ground, and reason of, and inseparably connected with the other. And therefore it was, that the renowned witnesses for Christ and his interest, contended so much for reformation in the civil magistracy and magistrate, in an agreeableness to the original institution of that ordinance, and endured so great opposition on that account.
To conclude this: as it is evident these texts give no countenance to the corrupt scheme ofSeceders, but always suppose the power, to which subjection and obedience for conscience sake is enjoined to be lawful, in regard of matter, person, title, &c. So the Presbytery cannot but testify against them for perverting and wresting the scriptures of truth, to a favoring of their anarchical and anti-scriptural tenet, and for their so stiffly and tenaciously pleading for avowed apostasy and defection (which is the whole scope and amount of their declared scheme of politics), viz., that it is lawful for posterity to turn back to where their forefathers were, giving up with many precious truths, and further attainments in reformation, valuable and necessary, acquired at the expense of much zeal, faithfulness and treasure, and handed down to us, sealed by the spirit of God upon the souls of his people, as his work and cause; and on public scaffolds and high places of the field, with the dearest blood of multitudes of Christ's faithful witnesses, who loved not their lives unto the death. And this, in express contradiction to the land's solemn covenant engagements to the Lord, for maintaining and holding fast that whereunto we had attained. For notwithstanding all the regard and deferenceSecedersprofess to the covenants and reformation principles, they are, all the while, directly pleading in defense of the same cause, advancing the same arguments to support it, and likewise giving the same corrupt and perverted explication of the above texts of scripture, that the merciless and bloody murderers and persecuters did, in the late tyrannous times, in their stated opposition to the cause and interest of glorious Christ, together with the indulged who took part with them, in opposing the kingdom and subjects of Zions exalted King. And as [pity it is]Secedershave pleaded the cause of malignants, and, rubbing the rust from their antiquated arguments, have presented them with a new lustre; so the Presbytery, in opposition thereto, are satisfied to plead the same cause, with the same arguments and to understand these scriptures in the same sense as was done by the witnesses for reformation, whom the Lord honored to seal his truths with their blood, as is sufficiently confirmed from the Cloud of Witnesses; where their concurring testimonies are harmoniously stated, upon their disowning the authority of the then anti-christian and Erastian government, even when acknowledged by the bulk and body of the nation, both civil and ecclesiastical. Whence also it is evident, that the persecution was not the cause of their casting off that authority; but that authority's assuming and usurping the royal prerogatives of Christ, the church's Head, was the cause of their disowning it; and then their refusing to acknowledge foresaid authority, was the cause of all their persecution.
3. The Presbytery testify against foresaid Associates, on account of their corruption in worship; particularly, in the duty of prayer, both as practiced by their ministers, and by them enjoined upon their people.
Wherein, in an inconsistency with a faithful testimony against the declared enemies of the church's head and king, they affect to express a superlative loyalty unto the prelatic possessors of power, not much differing from the forms imposed upon, and observed by the Erastian church. The Presbytery acknowledge it duty to pray for all men, in the various stations of life, as sinners lost, of the ruined family of Adam, standing absolutely in need of a Savior, that they may be saved and come to the knowledge of the truth; as is enjoined,Tim.ii, 1, 2. Which yet must not be understood in an unlimited sense, but with submission to the will of God, if they belong to the election of grace. Nay, they acknowledge it indispensable duty, as to pray, that the church may obtain such kings and queens, as shall he nursing fathers and mothers, according to the Lord's gracious promise; so, when such are granted to them, it is their duty to make prayers and supplications, in a particular manner, for them. But it is no less than an abuse of scripture, and flat contradiction to many promises and threatenings, to extend foresaid command to every person without distinction whom providence advances to the supreme rule over the people of God, in a way of acknowledging their authority as lawful, and of praying for success and prosperity to them (as Seceders do), to pray for success unto, and the continuance of wicked rulers, that are enemies to the Lord, and usurpers of his crown, and such whom the Lord in anger against a people for their sins, may send as a special punishment upon them, and from whom he has promised deliverance unto his people, as a peculiar blessing, is no less than the slighting of the promises, and deriding of threatenings, and in reality, is a taking part with God's enemies, against him and his cause. As it is impossible, sincerely to pray for the coming of Christ's kingdom, and advancement thereof, without also, as a necessary mean conducive thereto, to pray for the downfall and destruction of all his enemies, as such, whatever be their place and station (which is not at all inconsistent with praying for their salvation, as lost sinners); seeing Jesus Christ no less effectually destroys his enemies, when he makes them to bow in a way of willing subjection to the scepter of his law and grace, than when he breaks them in pieces with his iron rod of wrath; so, how self-contradictory is it inSeceders, to pray for the coming of Christ's mediatory kingdom; and, at the same time to pray for the success and preservation of one, in his kingly character, who themselves acknowledge, has, in that character, made grievous encroachments upon the royal prerogatives of the Lord Jesus Christ, is an usurper of his crown, and therefore, in that view, must be considered as an enemy to his kingdom?
That the above is no false charge againstSeceders, is witnessed by a variety of their causes of fasting, concluding with such prayers, which they have emitted, as well as by their daily practice: and particularly,Antiburgher Seceders, have given a late recent proof of this; in what they call, A solemn warning by theAssociate Synod, &c. Which unfaithful warning concludes with a self-contradictory form of prayer, enjoined upon all under the inspection of saidSynod. Among other things, they "exhort all—the people under their inspection, to pour out earnest and incessant supplications before the Lord, in a dependence upon the merit and intercession of our great High-priest, that he may—bring about a revival of our covenanted reformation,—removing all the mountains which stand in the way; that he may abundantly bless our sovereign kingGeorge, and the apparent heir of the crown,—blasting all the plots or efforts of whatever enemies, open or secret,—against the Protestant succession to the throne of these kingdoms in the family ofHanover; that he may be gracious to the high courts of parliament, in this and the neighboring island,—leading them to proper measures for the honor of Christ; that he may hasten the enlargement of the Mediator's kingdom," &c.
On all which, let it suffice to observe, 1. That as in no part of this prayer they make any exceptions against, so they must be understood therein, approving of the constitution of the king, the establishment, and limitation of the throne of these kingdoms in theHanoverianfamily, as presently by law established: and also, approving of theBritishandIrish, parliaments, in their constitution as by law established, though both of them grossly Erastian, and necessarily connected with maintainingEnglishpopish ceremonies, the wholeEnglishhierarchy, and civil places and power of churchmen; in opposition to the word of God, reforming laws, and covenanted constitutions of the nations. Hence, 2. This pattern of prayer must be understood as containing earnest supplications to the Lord, that he may continue and preserve an Erastian constitution, that he may perpetuate the limited succession to the throne in the family ofHanover; and that, in opposition to all attempts whatever, toward any change, however much it might contribute to the glory of God, good of the church, and revival of a covenanted reformation; and also, seems to include a desire that, God may preserve and maintain a parliament in the nations, one of the houses whereof, viz., the House of Peers, is composed partly ofspiritual lords, as essential members thereof,—an anti-christian designation, a title and office, not to be found in the book of divine revelation. So, 3. This prayer seems to suppose a consistency between the preservation of all these, and the revival of a covenanted reformation in these lands; and also that they, particularly a parliament, thus anti-christian in its constitution, are proper instruments for promoting the honor and declarative glory of Christ; although the prelates, constituent members therein, are a generation of men that were never yet known to have a vote for Christ's kingdom and interest. And therefore, 4. This prayer consists of flat contradiction. (1.) In regard the revival of a covenanted reformation, and the flourishing of Christ's mediatory kingdom, nationally, must be attended with the overthrow of all constitutions, civil and ecclesiastical, that hinder and oppose the same;Hag.ii, 6, 7, and with the down bringing of all the enemies thereof, from the height of their excellency. (2.) It is a contradiction for them to pray, that the Lord would remove all the mountains that stand in the way of the revival of our reformation; and yet, at the same time, pray for the preservation and continuance of the constitution, under which (as they themselves acknowledge,Defense of their Princ., page51): "There is a mighty bar thrust into the way of our covenanted reformation, both in church and state; yea, a gravestone is laid, and established upon the same." (3.) It is a sinful and glaring contradiction forSecedersto rank an approbation of theEnglishhierarchy among our public national sins and steps of defection (as they do, page 53 of their pamphlet); and yet themselves persist and continue in the same sin and guilt, homologating and approving the anti-christian constitution of theBritishandIrishparliaments, by praying (like their forefathers, in their fulsome address toJamesthe Papist) for divine illumination and conduct to the Prelates in their civil places and power, as necessary members there, as they do in this prayer of theirs. Can such be supposed to be either truly sensible of sin, or humbled for it, who, notwithstanding all their confessions, still continue in the love and practice of it? But with such mock acknowledgements (of which a variety of other instances might be given) have they hitherto imposed on the generation. And so, 5. It is a prayer, that in several parts thereof, has no scripture warrant, no foundation in the promises of God. Particularly, on what scriptural warrant, what promise, canSecedersbuild their prayers for, or expectation of the Lord's answering them, by blessing an Erastian government to themselves or others, which being, in its constitution, contrary to the word of God,—is such, that under it (as they grant,ibid, page 46), a people cannot truly prosper in their civil concerns, nor be enriched with the blessings of the gospel? From what scriptural promise are they warranted to pray, that God may perpetuate the succession to the throne in any one family, and especially, when that succession is circumscribed and limited, in a way opposite to the laws of God, and mediatory kingdom of Christ? and therefore, a prayer that cannot be made in faith, and so cannot be acceptable to God in its complex form. No person can have faith in the merit and intercession of Christ, for obtaining anything in prayer, but what Christ has priorly merited, and does actually intercede for. But it would savor too much of blasphemy, to apply some of the particulars already noticed in this form of prayer, to the merit and intercession of ourgreat High-priest. Sure it cannot be thought, that he makes intercession for the prosperity and success of his enemies, in their stated opposition to his kingdom and interest in this world; neither can it be consistent with fidelity to Christ, as a King, for his professed subjects to pray for it. What a fearful trifling with God in the duty of prayer, is it to pray that the Lord may bring down Popery and Prelacy; and next breath to pray that the Lord may continue, prosper, and preserve the Erastian head, and great bulwark of Prelacy?
4. Again, the Presbytery testify against the Associate party for their treachery in covenant. This is a sin that is in scripture, and even by the common voice of mankind, declared very heinous; but which, by what is already discovered anent said party, appears too, too justly chargeable upon them. It is notorious, and what themselves boast much of, that they professedly maintain the moral and perpetual obligation of the covenants, both the National Covenant ofScotland, and the Solemn League and Covenant ofScotland, England, andIreland, entered into for reformation and defense of religion, and bringing the churches of God in the three kingdoms to the nearest conjunction and uniformity in religion, according to the word of God. They also do in the most public manner profess, that they are the only true faithful witnesses for a covenanted reformation. But the consistency of such a profession with maintaining principles that are diametrically opposite to these covenants, and the cause of truth, sworn to in them (as has been made evident they do) is altogether unintelligible. Is it possible strenuously to maintain the lawfulness of a prelatical government abjured in the covenants, and yet at the same time sincerely and honestly, according to the profession made by the church,Psal.xliv, 17, 18, to contend for the moral obligation of the covenants, and the work of reformation sworn to in them? But further, the necessity of lifting up a testimony againstSecedersfor their treachery and unfaithfulness in the matter of the covenants, will appear by considering that they, after making a very solemn profession of renewing the National Covenant ofScotland, and the Solemn League and Covenant of the three lands, in place of practicing accordingly, have, in reality, made a new and very different bond or covenant, both in form and substance, which they have not only sworn themselves, but also imposed upon many honest people: and this as a renewing, nay, as the only right way of renewing said covenants according to the circumstances, of the times. That this bond entered into bySeceders(however good it may be, considered in an abstract sense) is not a renovation of the national covenants, as they assert it to be, but a treacherous and deceitful burying of these covenants, as to their sum and substance, is abundantly evident from their industrious keeping out, and omitting the most part of them out of their new and artificial bond. Particularly, although they pretend to a renovation both of the National and Solemn League and Covenant, yet they have almost entirely left out, and passed over the National Covenant ofScotland; and satisfying themselves with simply testifying against Popery, have omitted all the particular errors, and branches thereof expressly contained in the National Covenant. As to the Solemn League, of which they pretend their bond is also a renovation, there is very little of it to be found therein, as appears from a comparison of the one with the other. Thus they have left out that remarkable and necessary clause in the first Article, viz., "Against our common enemies:" and in place of endeavoring to bring the churches of God in the three kingdoms to the nearest conjunction and uniformity in religion, Confession of Faith, Form of Church Government, Directory for Worship and Catechizing, as in said article, there is an unintelligible clause or jumble of words brought in, viz., to promote and advance our covenanted conjunction and uniformity in religion, just as if that conjunction and uniformity had a present existence (in its native and original state and form) in the three lands; when, on the contrary, Presbytery is established inScotland, yet not on the footing of the word of God and the covenants, and Episcopacy is established inEnglandandIreland, in contradiction to the word of God and the covenants. 2. They have kept out that necessary clause in the 2d article, viz., "Without respect of persons, endeavor the extirpation," &c, and instead thereof say, "Testify against Popery and Prelacy;" where appears not only a difference in expression, but a substantial difference. 3. They have altogether omitted and kept out the 3d and 4th articles. 4. They have kept out that material and necessary clause in the 5th article, viz., "That justice may be done on the willful opposers thereof," in manner expressed in the preceding article. 5. They have left out all the 6th article, excepting these words: "We shall not give ourselves up to a detestable neutrality and indifference in the cause of God." And 6. They have wholly omitted that material paragraph of the conclusion of the Solemn League. It is therefore evident, that the model of the covenants agreed to bySeceders, is different in substance, as well as form, from our ancient covenants; so that, under pretense of renovation, they have made a new bond.
But, again, that their pretended renovation is a real burying of the covenanted reformation, appears from their overlooking, casting by, and keeping out the National Covenant, as it was renewed in the year 1638, and the Solemn League and Covenant, as renewed in the year 1648, and going back to the years 1580 and 1581, as the pattern they propose to follow in carrying on of their covenanted testimony. And what can be the reason of this? Can it be, because Prelacy, and the civil places and power of churchmen, were, by the explication and application of the covenant,anno1638, expressly and explicitly condemned, while they were formerly only implicitly, and by way of consequence? So they have at least, by this step back, both tacitly condemned our reformers, of giving themselves needless trouble in their explanation of the covenant, as condemning and abjuring Episcopacy; and also, do overlook, despise, and disgracefully bury the many advanced steps of reformation attained to in these covenanted lands between 1638 and 1649 (particularly the church ofScotland'stestimony against Prelacy) in which time reformation arrived to a greater height of purity than ever was attained in any foregoing period of this church and nation. However, whatever their reasons were for so doing, that they have so done is clear, from their actEdinburgh, February3d, 1743, where they conclude with anota bene, lest it should not otherwise have been observed that they do so, and thereby declare their sin asSodom, as if the publishing of it would make an atonement for it. "N.B. Only the National Covenant, as it was entered into,annis1580, 1581 (without the bond wherein it was renewedanno1638) and the Solemn League and Covenant (without the solemn acknowledgment of sins, and engagement to duties,anno1648), are hereby prefixed unto the following act, agreeably unto the design of said act": and for this they pretend the example of our reformers,anno1638, who renewed the National Covenant by a new bond, in place of that new bond wherewith it was renewed and sworn, 1590, which they omitted—wherein their deceit and unfaithfulness is very obvious from the following observations: 1. Hereby they have cast a most injurious calumny and reproach upon our honored reformers, and in their pretending to imitate their practice, in renovation of the covenants, are guilty of a most dreadful and deceitful imposition on the generation; for though our reformers did renew the covenants with a new bond, and perhaps very seldom swear them without some additions, yet they never went back from any part of reformation, espoused, and sworn to in the renovations that were before them, under a pretense, that such points of reformation formerly attained, were unsuitable, or not adapted to their circumstances, asSecedershave done. On the contrary, our reformers, in all the different renovations of the covenants, not only included all that was formerly attained to, binding themselves in strict adherence to all the articles priorly in the oath and covenant of God (at the same time solemnly acknowledging all former breaches thereof; and obliging themselves, in the strength of grace to the performance of the contrary, and consequential duties), but also, still went forward in explaining and more explicitly applying the covenants against the sins of the day, and more expressly binding themselves to the opposite duties, as is clear from the bond wherewith our reformers renewed the covenants 1638, and the solemn acknowledgment of sins, and engagement to duties, 1648; both which theSecedershave barefacedly cast by and exploded in their alleged renovation of the covenants; whereby, as it is manifest that our reformers always went forward to further degrees of reformation, so it is no less manifest, that foresaid party acting contrary to them, have gone backward. But 2d. They have not only rejected the renovations of the covenants by our ancestors 1638 and 1640; but even when they pretended to follow the renovation of the covenant, 1580 and 1581, they have kept out and perverted almost the whole of the national covenants, as was already observed; particularly in their new bond, they have cast away the civil part of the covenants altogether. For what reason they do so, is indeed hard to say. True, they allege it would be a blending of civil and religious matters together; and that it is not proper (or competent for them, as a church judicatory) to meddle in these matters that are of a civil nature. But seeing infinite wisdom has not judged it a (sinful) blending of civil and religious concerns together, to deliver the duties both civil and religious in one and the same moral law unto mankind; it is difficult to conceive, how the people of God their binding themselves in a covenant of duties to the conscientious performance of all the duties God required of them in his word, whether civil or religious, according to their respective or immediate objects, can be reputed a blending of them together; or that this has the remotest tendency to destroy that distinction which God in his revealed will has stated between what is immediately civil in its nature, and what is properly religious. This, therefore, is a mere groundless pretense and evasion; and if it has any force at all, as a reason, it strikes against the reformers who compiled these covenants. They are the proper objects at whom through the sides of others it thrusts; for they, at the framing of sundry of their covenants, and afterward at the renovation of their covenant, did it both without the ecclesiastical authority, and also without, and contrary unto, yea, at the hazard of suffering the greatest severities from the civil authority on that account. And yet the ecclesiastical judicatories of the church ofScotlandafterward found it competent for them, as such, to approve of these covenants, both as to the matter and form of them, without branding and exploding them as a blending of matters civil and religious together, asSecedershave done. Again, as the covenants require no other than a lawful magistrate; and seeingSecedersacknowledge the present as lawful, and that it is their duty to be subject to, and support them as such, it is impossible to conceive any reason, why they have not honored the present rulers with a place in their new and artificial bond: unless perhaps this, that they were aware that would have been so glaring a contradiction to these covenants they were pretending to renew, as would doubtless have startled and driven away from them a good many honest people, whom they have allured and led aside by their good words and fair-set speeches; and yet it is pretty obvious they have included the present rulers in their bond, and taken them in an oblique and clandestine way, by swearing to the relative duties contained in the fifth commandment, seeing they acknowledge them as their civil parents. Again, as their bond is supposed to reduplicate upon the national covenants, and so to bind to every article in them, by native consequence, they swear to a prelatical government: for seeing they have made no exception in their bond, it must be applied to no other, but the government, which presently exists; and this, in flat contradiction to the covenants, by which such a government is abjured. So that their new bond is no less opposite to the national covenants, and is much mere deceitful, than if they had plainly and explicitly sworn allegiance to the present government therein; only the generality of their implicit followers do not so readily observe it. Upon the whole, how strange is it, that they should have the assurance to father their deceitful apostasy, and wretched burying of the covenants upon our reformers, so injuriously to their character, and at the hazard of imposing a heinous and base cheat upon the world, while, notwithstanding all their vain pretensions, it is undeniably evident to those who will impartially, and without prejudice, examine the method and order whereby our ancestors renewed our covenants, that in this they have been so far from following their example, that they have directly contradicted the same, and, in reality, buried much of the covenants and work of reformation sworn to in them. For though a people may very lawfully, by a new bond, enlarge and add to their former obligations that they brought themselves under; yet they can never, without involving themselves in the guilt of perjury, relax or cancel former obligations by any future bond. Accordingly, our worthy ancestors, by all the new bonds they annexed to former obligations, were so far from attempting to loose themselves from any covenanted duty that either they or their fathers were priorly bound unto, that they thereby still brought themselves under straighter bonds to perform all their former and new obligations of duty to God. But, as has been discovered,Seceders, by their artificial bond, have cast out the very substance and spirit of the covenants, by their rumping and hewing them at pleasure, to reduce them to the sinful circumstances of the time: and this, in opposition to their own public profession, that these covenants are moral in their nature and obligation upon these nations to the latest posterity. How surprising it is then, that after such a profession, they dare cast out of their bond the greatest parts of the covenants! This is not only to break these obligations, but it is to make a public declaration, that different times and circumstances do free men from their obligation to keep their most solemn vows to the Most High. To this, as very applicable, may be subjoined the words of Mr.Case, in a sermon relative to the covenants: "Others have taken it (viz., the covenant) with their own evasions, limitations and reservations: such a Jesuitical spirit has got in among us, by which means it comes to pass, that by that time that men have pared off and left out, and put what interpretation they frame to themselves, there is little left worth the name of a covenant." And, indeed, so many are the self-inconsistencies and gross contradictions attending this new bond, that it would have been much more for the honor both of the covenants, and ofSecedersthemselves, rather never to have attempted such a work, than to have done it in a way of tearing to pieces our solemn national vows. Wherefore the Presbytery cannot but, in testifying against them for their unfaithfulness, obtest all the lovers of truth, to beware of joining in this course of treachery, and apostasy from God and his covenanted cause.
5. The presbytery testify against foresaid party, for their unfaithfulness and partiality in point of testimony-bearing to a covenanted, work of reformation; while yet they not only profess to be witnesses, but the only true and faithful contenders for the said work and cause. The justness of this charge manifestly appears from the scope of their Act and Testimony, which seems to be principally leveled against the corruptions of the present church judicatories, and not equally against the corruptions of both church and state, in agreeableness to the faithful testimonies of the Lord's people in former times, and in a consistency with the reformation that was jointly carried on in both church and state, and solemnly sworn and engaged to in the covenants. They appear never to have fully adopted the testimony of the Church ofScotlandin her purest times, when the profession of the true religion was by law made a necessary qualification of every one that should be admitted to places of civil trust and power in the nation. Nor are the faithful testimonies of the valiant sufferers and contenders, even unto death, for the precious truths of God in the late persecuting period, as stated against both church and state, fully stated, and judicially approven by them; much less have they fully adopted the testimony, as stated against the revolution constitution, both civil and ecclesiastical, which they did not in their testimony condemn as sinful; but, on the contrary, acknowledged the civil constitution lawful, notwithstanding of their complaining of some defects and omissions therein. Of which error in the foundation, it may be said, in respect of all the mal-administrations since, it wasfons et origo mali. And seeing, in and by the revolution constitution, the nation was involved in the guilt of apostasy and treachery, in subverting and overturning the good and laudable laws for true religion and right liberty, a faint declaring against some omissions cannot be accounted sufficient; especially when what is thus partly complained of, is at the same time complexly extolled, as a great and glorious deliverance to the church and nation. Their testimony further appears to be partial and unfaithful, considering that their secession was not from the constitution of the Revolution Church, but in a partial and limited way, from a prevailing corrupt party in the judicatories of the church: upon which footing it was, that some of greatest note among them made their accession after their first secession, expressly declaring so much; whereby they have injured the true state of the testimony which the Lord honored his covenanted Church ofScotlandto bear; which is stated against all lukewarm andLaodiceanprofessors, as well as open enemies, and against all Erastian usurpation, and sectarian invasion on the cause of Christ. Moreover, their unfaithfulness in point of testimony, convincingly appears from their bitter contentions, and almost endless disputes among themselves, after their breach, upon the religious clause of some burgess oaths, anent the true state of their own testimony, whether lifted up against the revolution constitution of the church, and settlement of religion, or not. Had necessary and real faithfulness been studied, in stating their testimony clearly and plainly, against all the defection, and apostasy of the day from a covenanted reformation, there had been no occasion for such a dispute among them. And now, when the one party have more openly avowed their unfaithfulness, in receding from almost everything that had the least appearance of faithfulness to the cause and covenant of God, in their former testimony, and professedly adopted the revolution settlement, as theirs, acknowledging the constitutions, both civil and ecclesiastical, as lawful, in an open contradiction to any testimony for reformation work: the other party,to wit, Antiburghers, have now indeed professedly cast off the revolution constitution of the church (at the same time continuing to make their partial Act and Testimony the basis of their distinguished profession); but yet, in an inconsistency therewith, and in contradiction to the covenanted testimony of the church ofScotland, continue to adopt the constitution of the State, as being, however defective, yet agreeable to the precept and so lawful. Hence, they are still most partial in their testimony, of which they have given a fresh and notable proof, in forementioned warning published by them: wherein though there are a variety of evils condescended upon, as just grounds of the Lord's controversy with the nations, yet there is not that faithfulness used therein, in a particular charging home of the several sins mentioned, upon every one in their different ranks, as, in agreeableness to the word of God, is requisite to work a conviction in every one, that they may turn from their sins, and as might correspond to the title given that performance. Thus, passing other instances that might also have been observed, they justly remark,page31st, "The glorious sovereignty of our Lord Jesus Christ, as the alone King and Head of his church, is sadly encroached upon and opposed by the royal supremacy, in causes ecclesiastical. The king is acknowledged as supreme head, or governor on earth, of the churches ofEnglandandIreland. The civil sovereign is thus declared to be the head or fountain of church power, from whence all authority and ministrations in these churches do spring, is vested with all powers of government and discipline, and constituted the sole judge of controversies within the same." "The established Church ofScotlandhave also, by some particular managements, subjected and subordinated their ecclesiastical meetings to the civil power." But while they acknowledge this to be the sin of the church, and an high provocation against the Lord; yet, as to the particular sin of the civil power, in assuming and usurping this Erastian supremacy unto itself, they are quite silent. They have not the faithfulness to say, in their warning, to the robber of Christ, in this matter, as once the prophet of the Lord said to the king ofIsrael, in another case,Thou art the man. On the contrary (which cannot but have a tendency to ward off any conviction of his sin that this warning, should it come into his hands, might be expected to work), they are guilty of the basest flattery, used by court parasites, stiling him, "the best of kings, of the mildest administration," as inpage13th; and acknowledge it, as a particular effect of the Lord's goodness, that we are privileged with such an one. But is he indeed deserving of such a character? better than which could not be given to the most faithful ruler, devoting all his power, as in duty bound, to the support and advancement of the kingdom and interest of Jesus Christ, that over reigned. Does he really merit such an encomium, who sacrilegiously usurps and wears the crown, that alone can flourish on the head ofZion'sking? And is this such a blessing to the church, that an enemy to her Lord and Head rules over her? Oh! may not the Lord say? "I hearkened and heard, but they spake not aright."
6. The Presbytery testify against said Seceding party, because of the sinfulness of their terms of ministerial and Christian communion, as being partly destructive of that liberty wherewith Christ has made his people free. By which they have both imposed upon themselves, and shut the door of access unto the privileges of the church, upon all such, as, in a consistency with their adherence to truth and duty, cannot accept of their unwarrantable restrictions. Of this, they gave early discoveries, as appears from the known instance of that notable, backslider, Mr.Andrew Clarkson, whom they obliged, before license, to make a public and solemn renunciation of his former principles and profession, respecting the covenanted reformation.[4] As also, their rejecting all accessions from hisLaodiceanbrethren, wherein was contained an explicit adherence to the same, until they did drop their former testimony. This blind zeal inSeceders, against a testimony for truth in its purity, did gradually increase, until it hurried them on to a more particular and formal stating of their terms of communion, whereby were totally excluded all the free and faithful of the land from their communion, who could not approve of, nor swear the bond, whereby they pretended to renew the covenants: as in their act atEdinburgh, 1744; wherein they did resolve and determine, "That the renovation of the National Covenant ofScotland, and the Solemn League and Covenant of the three nations, in the manner now agreed upon, and proposed by the Presbytery, shall be the terms of ministerial communion with this Presbytery, and likewise of Christian communion, in admission of people to sealing ordinances; secluding therefrom all opposers, contemners, and slighters of the said renovation of our solemn covenants." By this act,Secedershave obliged their adherents to consent to their infamous burial of our national covenants with the Lord, and reformation therein sworn to, particularly as they were renewed, both 1638 and 1648. And that they might further evince their resolution to bear down the foresaid work, they afterward proceeded to subjoin unto theirformulaof questions to be put to candidates before license, and to probationers before ordination, the following questions, viz., "Are you satisfied with, and do you propose to adhere unto, and maintain the principles about the present civil government, which are declared and maintained in theAssociate Presbytery'sanswers to Mr.Nairn, with their defense thereunto subjoined?" Whereby, in opposition to the professed endeavors for the revival of a covenanted reformation in the lands, they expressly bind down all their intrants into the office of the ministry, to an explicit acknowledgement of their anti-government scheme of principles anent the ordinance of magistracy; and thereby to an acknowledging of the lawfulness of a government, which themselves confess has not only departed from, and neglected their duty of espousing and supporting the covenanted principles of this church, but also opposed, contradicted and overthrown the glorious reformation once established in these nations. A government, under which, as they profess, the nations cannot be enriched by the blessings of the gospel; and that, because it does not, in all the appurtenances of its constitution and administration, run in agreeableness to the word of God. By all which it appears that although they refuse formally to swear any oaths of allegiance to the powers in being; yet they do materially, and with great solemnity, engage themselves to be true and faithful to a government, under which, and while it stands, they are certain, if their concessions hold true, that they shall never see the nations flourish, either in their temporal or spiritual interests. It is only needful further to observe, thatSecedersin the terms of their communion, by debarring from the table of the Lord, all who impugn the lawfulness of a prelatic, Erastian government (as is notourly known they do), make subjection and loyalty to such an authority, a necessary, and, to them, commendatory qualification of worthy receivers of the Lord's supper, although none of those qualifications—required by God in his word. While (as has been already observed) they, with the most violent passion, refuse to admit the professing and practicing the true religion, a necessary qualification of lawful civil rulers over a people possessed of and professing the true religion, which is in effect to deny the necessity of religion altogether as to civil rulers, than which nothing can be more absurd.
Lastly, not to multiply more particulars, the Presbytery testify against the scandalous abuse, and sinful prostitution of church discipline, and tyranny in government, whereby the forementioned party have remarkably signalized themselves; and which, in a most precipitant and arbitrary manner, they have pretended to execute against such as have discovered the smallest degree of faithfulness, in endeavoring to maintain the principles of our reformation, in agreeableness to the true state of the covenanted testimony of the Church ofScotland; which has not only appeared in the case ofDavid Leslie, and some others, on account of a paper of grievances given in to said Associates; against whom they proceeded to the sentence of excommunication, without using those formalities and means of conviction required and warranted by the church's Head, even in the case of just offenses done by any of the professed members of his mystical body; or so much as allowing that common justice to the sentenced party, that might be expected from any judicatory, bearing the name of Presbyterian. (Though the Presbytery are not hereby to be understood as approving every expression contained in foresaid paper.) But particularly, they have given notable proof of their fixed resolution, to bear down all just appearances in favor ofZion'sKing and cause, in the case of Mr.Nairn, once of their number, because of his espousing the principles of this Presbytery, especially, respecting God's ordinance of magistracy, against whom they proceeded to the highest censures of the church, upon the footing of a pretended libel; in which libel, they did not so much as pretend any immorality in practice, or yet error in principle, as the ground of their arbitrary procedure, further than his espousing the received principles of this church in her best times, and what stood in necessary connection with such a profession: although, in adorable providence, he has since been left to fall into the practice of such immorality, as has justly rendered him the object of church censure by this Presbytery. As also in the case of Messrs.Alexander Marshall, andJohn Cuthbertson, with some others, elders and private Christians, against whom they proceeded in a most unaccountable, anti-scriptural, and unprecedented manner, and upon no better foundation, than that noticed in the case above, pretended to depose and cast such out of the communion of their church, as never had subjected to their authority, nor formerly stood in any established connection with them.