Willisons Testimony:
Prefatory Statement by the Transcriber
The original title of
Mr. Willisons Testimony is transcribed below following this preface in its
entirety. The title states that the
Testimony is a Fair and Impartial Testimony. As such, Mr. Willison presents an account of the events that
took place in the history of the Church of Scotland. Not only does he write of the events that took place between the
men involved, he also inserts proclamations of praise to God and alludes to the
Lords providential care over His Church.
Mr. Willison demonstrates a highly practical understanding of Gods
providence as he demonstrates the infallibility of Gods word in connection
with history. He applies the eternal
truths of the Holy Writ to the events that took place in a most appropriate
manner. Also, as Mr. Willison recounts
the sins of the Church, he not only exposes those who promoted error, but also
demonstrates that those who stood for truth had a tendency to sin in a way
peculiar to individuals who strive to maintain purity in doctrine. The reader
may note that the parallels between the Church of Scotland then and the
Reformed and Presbyterian Churches of today seem strikingly similar. There is nothing new under the sun.
Concerning the transcribed version, certain changes
have been made. These changes are minor
and were made primarily for ease of reading.
They are as follows. In the
original text, references made to a king such as Charles I would have a period
after the I. (ie. king Charles I. did so and so
) . The period has been eliminated after such references so that the
text reads king Charles I did so and so
in order to prevent the appearance
of a sentence ending in mid sentence.
Also, all hyphenations placed in hyphenated words have been eliminated and the words kept in tact. Another change was made with quoted
data. The original text placed quoted
data with quotation marks at the beginning of each line. If a quote was longer than one line, each
line would begin with a mark. These
multiple quotation marks have been removed and modern methods for quoting data
have been used in their place. In
addition, archaic spellings have not been changed so there are words that
appear misspelled according to modern spellings. Finally, when archaic words or words peculiar to Scottish
language are used, definitions in brackets often follow. These definitions were derived from Websters New Universal Unabridged
Dictionary, 2nd ed., (New York: Simon & Schuster, 1983). The
scanned transcribed version of the text below may still have errors.
The overall layout of the book
is as it was originally printed. In
chronological order, the reader will find the Title
Page, Preface, Testimony, Advertisement, Adherence, Postscript, Contents,
Postscript and a list of Subscribers
Names. In addition, the
transcriber has added a Subject Index in
the Appendix. The reader will please note that the Contents and Subject Index in the Appendix
are found at the end of the book.
Page numbers for the Contents of
the book, Preface, Testimony etc., can be found listed in the Subject Index.
Ron Creech, Transcriber.
A
FAIR AND IMPARTIAL TESTIMONY
Essayed
In
Name Of A Number of
Ministers,
Elders, and Christian People Of
THE CHURCH OF SCOTLAND
Unto
The Laudable
PRINCIPLES, WRESTLINGS & ATTAINMENTS
OF THAT CHURCH;
and
Against the Backslidings, Corruptions,
Divisions,
and Prevailing Evils,
Both
Of
FORMER & PRESENT TIMES
And
Namely
THE DEFECTIONS OF THE
Established
Church;
Of
The
Nobility,
Gentry, Commons, Seceders,
Episcopalians,
Etc.
Containing
A BRIEF HISTORICAL DEDUCTION OF THE
chief
occurrences in this church
from her beginning to the year 1744,
WITH
REMARKS;
and
humble pleadings with our mother
church,
to exert herself
to
stop
defection, and promote reformation.
attested & adhered unto by sundry
ministers.
By
the Rev. JOHN WILLISON,
Minister
of the Gospel at Dundee, Scotland,
Psal. ci 3.
I hate the work of them that turn aside, it shall not cleave to me.
Isa. xliii. 10 Ye are my Witnesses saith the Lord.
Ezek. Xliii. 11. Shew them the form of the house, and write it in their sight.
Isa. Lviii. 1. Shew the house of Jacob their sins.
PITTSBURGH:
published
by zadok cramer and sold at his
bookstore,
market street.
from
the press of cramer and spear1808
THE
PREFACE.
THOUGH I be far
less fit for framing a Testimony
to the principles, wrestlings and attainments of this church, and against the
corruptions, defections and evils of the times, than many of my brethren; yet
being encouraged by some whom I highly valued to undertake it, and finding none
else inclined to it, I have essayed it through Divine strength, hoping to see
a witnessing Body appear within this
Church, as well as without it, at least some who would desire to testify
against the evils of the day with just zeal, impartiality and meekness.
No sooner I set
my face to it, but I saw it to be a matter of great difficulty to steer a
straight course, without swerving to the right or left hand, in these reeling
and shaking times, when such different opinions are vented, provocations are
given, calumnies are spread, and
mens passions are stirred on each side, so that even the meekest and wisest
are ready to stagger: I found also the
difficulty increase, from the divided sentiment of godly ministers with respect
to some particular occurrences, and the strong inclination of many live at ease,
enjoy quiet, and even to sit down Issacar like and couch under the burden, when
hopes of relief does not appear. These
things greatly discouraged me to proceed in the design.
But when I daily weighed and considered the growing
dangers of the church, the backsliding
Willison
- Preface iv:
disposition that still prevailed, and the unsuccessfulness
of all other methods to recover her from it such as Dissents, Protests, Instructions, Representations, Petitions,
Separations, Secessions, &c. and that the only mean now left to be
tried for giving check to corruption and exciting reformation, seemed to be
that of an honest Testimony of some within the church: I determined at length
to go on through all difficulties and discouragements, to prepare and publish
the following Essay, with a sincere intention
to preserve my Mother church, and promote her interests: looking to Heaven for
a blessing on it, that it may be of use to excite judicatories to put a stop to
some evils, and reform some things amiss: And though it should have little
effect on the present backsliding age, yet hoping it may be useful to, the
rising generation when God shall send a general revival of true Christianity in
the land; at such a time the subscribers of this testimony will continue, when
dead, thus to speak, to the glory of the ever living Redeemer.
I considered also
within myself, that our old suffering ministers were all gone off the stage,
and many other worthy brethren were going time to time, and that I myself get
frequent warnings to prepare for going: and at the same time, that numbers of
eminent good men drop into the silent grave, without leaving any testimony
behind them; so that in a short time it may be called in question what their
mind was concerning the principles and attainments of our fathers, and the corruptions
of present and former times; and if I continued to linger a little longer, this
would be my own fate also. Wherefore I resolved to expose this Essay, and myself likewise, to the censure
Willison
- Preface v:
of the world: and though I should be charged with mean and
selfish views in it, as affecting Singularity,
a Name, Applause from some, &c. if the Lord call me to bear reproach
in carrying on a good design, why should I not submit to it? Surely it may be thought that one of my age
should be dead to these vanities, and that it is high time for me to be seeking
the approbation of my great Judge, more than that of all the world. May I ever
mind this!
Quest.. It is like it may be asked,
What warrant have ye for emitting such a Testimony?
Answ.
The reasons and grounds of it seem so plain both from Scripture and
sound reason, that we may adventure to submit them to all thinking persons to
judge of them.
I. The servants of God, and especially
ministers of the gospel, are frequently in Scripture called his Witnesses; in regard they are called to
give testimony to his truths and ways, and to bear witness against what is
prejudicial or contrary thereunto, Rev. xi. 3, 7. Luke xxiv. 48. John v.
33. and xv. 27. Acts i. 8.and xxii. 15, 18. and xxvi. 19. It is by such
faithful witness hearing that we must hold fast the truths of God when ready to
be plucked from us, and to contend for the faith which he hath delivered to his
saints, Rev. iii. 11. Jude verse
3. And in this way we are to wrestle
with and overcome truth's
adversaries, Rev. xii. 11. They overcame by the blood of the Lamb, and
the word of their testimony. The
character which God gives his servants three times in the compass of a few
verses should make very deep impression upon us, Isa. xliii. 10, 12. and xliv.
8. Ye
are my witnesses, saith the Lord. And
it is in that capacity he calls
and requires us to confess
Christ before men, to bear
Willison
- Preface vi:
witness to
Christ and to his truths, to stand fast is the faith, to quit ourselves like
men, to be strong, to be steadfast, to be zealous and valiant for the truth, to be faithful unto death.To contend earnestly for the faith and set
ourselves for the defence of the gospel.To plead with our Mother; to
keep the charge of the Lord, and the
charge of his sanctuary; to keep that which is committed to our, trust; to be
clean who bear the vessels of the Lord, and not to touch the unclean thing.To save ourselves from an untoward generation: to keep our garments clean
and unspotted from the world, to hate the work of them that turn aside, that it
may not cleave to us; to keep ourselves pure, and not to be partakers of other
mens sins; to flee from sin, and
deliver every man his own soul; to abhor what is evil, to cleave unto the Lord
and to that which is good; to keep ourselves from the accursed thing.To be watchmen to the house of Israel, and
give them warning from God; to cry aloud and not spare, to shew the house of
Jacob their sins; to reprove the works of darkness; not to suffer sin upon our
brother; to be pure from the blood of all men, and not to shun to declare all
the counsel of God.Now these
multiplied Scripture texts and Divine precepts afford us clear and plain
warrant to make an open appearance and declaration for our Lord Jesus Christ,
and for his truths and ways when injured; and against the evils and corruptions
of the times, especially when they are avowed and infectious, and like to
infect more and more.
II. Writing and
leaving a testimony behind us to true religion, and against error and
corruption, is necessary and useful for the instruction, conviction, and
confirmation both of the present and future generations, and a very proper mean
for handing
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- Preface vii:
down God's truths and institutions pure from age to age;
which is a debt that one generation owes to another, as God declares in his
word; Psal. lxxviii‑5,6,7. He
established a testimony in, Jacob, and appointed a law in Israel, which he
commanded our fathers that they should make them known to their children; that
the generation to come might know them, even the children which should be born,
who should arise and declare them to their children: That they might set their hope in God, and not forget the works
of Cod, but keep his commandments. Psal.
cxlv. 4. One generation shall praise thy
works to another and shall declare thy mighty acts. And according to Psal.
cii. 18. God's works of grace and mercy are to be written for the generations to come, that the people which are to be
created may praise the Lord. And we
are enjoined, Psal. xlviii. 13. to walk about Zion, to tell her towers, mark
her bulwarks and palaces, viz. the institutions and ornaments of the gospel
church, that we may shew them to the
generation following. And we are
appointed, Ezek. xliii. 11. to shew to
the house of Israel the form and fashion of the house of God, with the ordinances and laws thereof, and to
write it in their sight, that they may keep them and do them. All these do
plainly demonstrate our Scripture warrant for leaving such written testimonies
behind us.
III. Writing and
emitting faithful testimonies for God and his ways, is necessary and seasonable
especially in times of corruption and backsliding, even when true religion is
in danger. In such times Christ doth kindly
accept and reward our open confessing of
him and his truths before men, Rev.
ii. 2. Matth. x. 32. And, on the other hand,
he severely threatens our conniving at error and
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- Preface viii:
impiety, and not bearing
testimony against them when they abound, Rev. ii. 14, 15, 16. Now, is not the backsliding day in which we live a proper season for such
open confessions and faithful testimonies, when errors of all kinds are
tolerate, approven truths are run down, and manifold corruptions prevail, to
the dishonour of God and our holy religion; and when applications to
judicatories for redress are unsuccessful?
Surely it must be in such a time as this, that God calls his servants
and witnesses to rise up for him (by
faithful testimonies) against the evil‑doers,
and stand up for him against the
workers of iniquity, Psal. xciv. 16.
Object. Some perhaps will say, The corruptions and grievances of the times
are not so great as some are ready to make them."
Answ. No doubt some do aggravate them beyond what is true and
just. But, if what these say be fact,
who use to speak within bounds, viz. 1. That a spirit of infidelity
and error greatly prevails in the land, and open attacks are made upon the
holy Scriptures and the Christian religion.2.
That a free toleration is given to all kinds of error, Arminian, Socinian, Arian, Popish, Deistical, &c. which are spreading more.3. That sundry of the clergy are suspected of,
and charged more than formerly, not only with looseness and immoralities in
their lives, but also with laxness and unsoundness in their principles; and some of these are allowed to possess
eminent posts in colleges, and even to teach divinity, and train up young men
for the holy ministry.4. That many of
these have no regard to act 7th assembly 1736 with respect to
evangelical preaching, but take up with legal doctrine, and a sort of
heathenish morality, instead of preaching Christ to sinners, which
Willison
- Preface ix:
ought to be the main business of every gospel
minister.5. That many of them give
great encouragement to patronage, that woful usurpation over the church of God,
when they are under no necessity from the law to do it.6. That gross intrusions are continued upon
Christian congregations, who are thereby spoiled of their right to call their
own pastors, contrary to the word of God and our known principles.7. That
there are now most unreasonable divisions, ill grounded and unscriptural
separations, among sound and godly Presbyterians; contrary to Christ's royal
law of love, and precepts of keeping the
unity of the Spirit in the bond of
peace.8. That there are strange
liberties taken by many (of whom better things might have been expected) in
reproaching the work of God's holy Spirit, in awakening, convincing, and
bringing lost sinners home to himself.9.
That the Episcopal clergy are forsaking the Protestant cause, licking up
old Popish errors and superstitions which their fathers cast out, and sliding
gradually back again to RomeNow, if these things be true (as many alledge
with too much ground) Christs witnesses have a plain call from him to stand up
against these defections by faithful testimonies, and to give free warning of
the evil and danger of them before it be too late.
IV. A written subscribed testimony seems
necessary in obedience to the Ninth Commandment, for preserving and clearing
the names and characters of honest ministers and elders in times of defection,
and for vindicating them from the common charge of the corruptions and wrong
steps of the societies whereof they are members. As they are often loaded
unjustly with these evils, so their giving a subscribed testimony against them
is a proper
Willison - Preface
x:
way to wipe off aspersions from their names while they live,
to prevent blackning of their memories when dead, and also to yield them much
inward peace when dying. Wherefore in my humble opinion, the call seems to be
pretty clear to them who desire to, keep
their garments unspotted, and to hate the work of them that turn aside, that it may not cleave to them, and who would
embalm their names to posterity as witnesses for God in an evil time, to
declare their minds by joining in such a testimony as this, and thereby exoner
their consciences with respect to the backsliding and defections under which
they have been long groaning. And
whatsoever their hands finds to do in this matter, it is fit they do it without
loss of time, seeing their standing is so slippery every day upon the brink of
the grave.
V. Emitting
testimonies in time of defection hath been the approven practice of God's
worthies in former times. They judged
their giving written testimonies against growing errors and corruptions to be
the lifting up, a banner for truth, and the proper means to stop the current of
defection, and to excite and plead with their Mother to use her best endeavours
for that effect.We have still extant such faithful testimonies given by sundry
ministers in the years 1658 and 1659, when a toleration was granted by law to
the sectaries and errors which then prevailed: and namely, that famous
testimony drawn up against these errors, and to the doctrine, worship,
discipline, and government of
this church, subscribed by Mr. Samuel Rutherford, Mr. James
Wedderburn, Mr. James Guthrie, Mr. Alexander
Moncrieff, Mr. Thomas Lundie, and many
others.Likewise a testimony against toleration by the presbytery of
Edinburgh,
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- Preface xi:
5th October, 1659.One by the ministers of
Lancashire, 3d March, 1648.One by Mr. George Gillespie, two days
before his death.One by the ministers of London, 14th December, 1647.One by Mr. Rutherford on his
death‑bed, February, 1661.One by, Dr. Horneck against stageplays, &c.
And, lastly, what are all the dying speeches which our martyrs have left
written behind them, but so many testimonies to the truths and ways of God, and
against the errors and corruptions of their times? And these testimonies, however much despised by the world, God
hath blessed as means for continuing truth and gospel purity among us to this
day. And who knows but the Testimony
now essayed in imitation of the foresaid worthies, may likewise be of use for
preserving truth, and exciting reformation, when many of the present
backsliding generation are laid in the dust?
A new turn of affairs, and a general revival, may yet come; (The Lord
himself hasten it!) Now it will be
highly useful at such a time, for the generation to know something of the
sentiments and practices of ancient wrestlers against corruption. Were there no testimonies of this kind, both
the knowledge of truth, and the sense of duty and of sin in sundry cases, would
be lost to the rising ages, towards whom we of the present age are
indispensibly bound to act a kind and faithful part, viz. to give them just information.
Object. It may be alledged, That the dissents and contendings of honest
ministers, recorded in the books of synods and presbyteries, and other
judicatories, are sufficient to inform after ages."
Answ. These Testimonies commonly lye
dormant in church‑records, and are little known in the world: and frequently these, registers are quite
Willison
- Preface xii:
lost, by their going from hand to hand, or by the death of
their keepers; which indeed is a very
great loss to after ages. Were all the testimonies of ministers and
judicatories relating to patronages and accepting of presentations published,
they might be of very great use; and
particularly the acts of synods thereanant [with reference to the acts of
synods], mentioned p. 54. of the Testimony.
The synods of Aberdeen, Ross, Angus, Perth, Fife, &c. they made acts of that kind, severals
of which I have seen, which well deserve, to be published. The substance of
them being comprehended in the act of the synod of Fife, I shall insert it here.
Coupar, April 2nd 1735.
The synod of Fife taking into their serious consideration,
that patronages,
with power of presenting men to take the oversight of souls, is a
manifest
encroachment upon the rights and liberties of the church of Christ, which the judicatories and faithful members
of this church from its reformation have always
complained of, and struggled against, as what deprives Christian congregations of
that interest they ought to have in calling their own pastors, and which is claimed and asserted by
the assemblies of this church. And
further considering,
that some do accept of presentations before any call from the vacant congregations,
and without the advice and consent of the presbytery of the bounds, and sometimes even
before the parishioners have occasion to hear them,
or shew their inclinations to them; and adhere to their presentations notwithstanding the
aversion of the congregations, and thereby give great offence, in shewing so little regard to
the weighty ends of a gospel‑ministry, the glory of the great and chief Shepherd, and the
edification of his
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- Preface xiii:
flock, and in
affording too much occasion to people to look on them as seeking
more a living to
themselves than to serve the Lord Jesus Christ. Therefore the synod of Fife do hereby give
warning to all ministers and preachers of the gospel within their bounds, of the evil and danger of such
undue acceptance of presentations; earnestly exhorting and admonishing to
beware thereof, as they would
not mar the edification of Christ's flock, and continue this heavy grievance upon this church, and expose
themselves to the just censure of its judicatories. And, to the
intent this admonition may, be the more regarded, the synod appoints a copy thereof to be recorded
in all the presbytery‑books within that bounds;
and the
presbyteries, at their first meeting after the minutes of the synod come to their hands, cause read the
same judicially, and also give copies thereof to all the ministers and preachers within their
bounds, and likewise such students of divinity
as may be presently under their trials, or hereafter may be taken on trials by them; and that hereafter,
before they enter any upon trials either for preaching the gospel, or for the holy ministry, they
endeavour to understand their sentiments anent [regarding] presentations being a
grievance to this church, and their resolution
to observe the recommendation of this act.
But it must be told with deep regret, that these acts of
synods, not being supported by superior judicatories, came soon to be
disregarded, and so the door of patronage is still kept open, whereby a corrupt
ministry enters into the church: May the Lord in mercy shut that door! Alas, how sad and mournful a thing is it,
that ministers and preachers have no pity on this once famous church, which is
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- Preface xiv:
already defaced, and corrupted and likely to be corrupted
more and more, by patronage and presentations; when it is plainly in their
power to deliver their Mother church from this woful corruption and
bondage! Oh what hard and cruel hearts
must many ministers and preachers now have!
There, is one
thing to be lamented, which tends to bring in a set of clergy, who have no
scruple to encourage patronage, intrusions, error and looseness; namely, the
planting of our universities with masters, who are either suspected as to their
principles or morals, or who have little zeal for orthodoxy or piety. When such men are appointed to be heads of
colleges, professors of sciences, languages, or divinity, for training up of
young men for the ministry; what is to be expected from the students, under
their care, but that many of them will be leavened with bad principles and
inclinations? And how can better
masters in colleges or professors of divinity be looked for, while these are
chosen by statesmen, magistrates, or regents, severals of whom have no real
concern for Christianity, but may be even tinctured with error or
infidelity? Alas! whilst matters stand
thus with us, if private measures be not taken by friends of the church to get
sound and pious men to teach divinity besides these, in colleges, this church
may soon be overrun with corruption, looseness and error of all sorts; which I
pray the Lord in mercy to prevent.
Some, may
object, Why do ye insist so much
against patronage, seeing this was in the church in former times, of the
presbytery, and now accepting of presentations is become common and
fashionable, and the judicatories connive at it?
Answ.
1. Our circumstances now differ vastly
from theirs in former times. Why ? In former
Willison - Preface xv:
times the law laid them under a necessity of entering to
churches by the patron's leave, there being no other way of entry; but now we
are under no such necessity, there being a gospel door still left open to
us.In former times they were never delivered from patronage nor, sensible of
the happiness of freedom from it.but we have been set at liberty, and known
the happiness of it.They did not voluntarily submit to patronage after they
were freed from it; but this, alas, is what we are doing: we have chosen this
bondage, and subjected ourselves to it without any necessity from the law; so
that our compilers with patronage are far more inexcusable than these in former
times; our misery now is undeniable from
ourselves, we are plainly self destroyers.
O that our help may come from God in Christ, who even pities them who
destroy themselves!
2. However common
the accepting of presentations be at
this time, the accepter's sin is not lessened thereby, nor is he the safer from
the wrath of God. A just God hath
common punishments for common sinners:
witness the flood that he brought upon a world of sinners at once. The accepter makes himself directly a
partner with the patron in his sinful usurpation over the church of God, and
becomes in some respects more guilty than he; as is evident from the Testimony, p. 51 and 52.Now if this
practice be sinful (as certainly it is) the commonness of it will not at all
loose us from, obedience to God's command, that injoins us to hate and abhor that which is evil, and
as God's witnesses to bear our testimony against it. Surely the commonness of this evil is one ground of the Lords
controversy with this church and land for
which we ought to fast and mourn.
Willison
- Preface xvi:
3. As to the church's conniving at these
acceptances, I heartily bewail it:
Alas! the fear of man hath brought them into this snare, as is observed in the Testimony, p. 51. But, whatever be the
temptation, the word of God holds it as a sin in any church to bear with these
members who are evil, or do evil, without duty testifying against the evil,
yea, and censuring these who are impenitent and obstinate in an evil course. Wherefore I am afraid that our keeping
silence so much at this sinful connivance, may come to involve us into the
guilt of it. O what need have we to be
humbled under a sense of this and other shortcomings, and to cry with the
Psalmist, Who can understand his errors? Cleanse
thou me from secret faults. May the Lord bring the whole church, and every
member of it to a sense of what is sin, and what is duty, in this matter!As
for my part, I must declare my opinion, That all these who are erroneous,
immoral, intruders, supporters of patronage, and spoilers of Christian
congregations of the rights which Christ hath purchased for them, ought to
be testified against, and dealt with to
bring them to repentance; and, if they remain impenitent and obstinate they
ought to be purged out of the church.And, if they still be connived at in the
church notwithstanding of impenitence, I cannot but look upon the society as
dangerous, infectious and hurtful. Likewise I must own, that the word of God
makes it the duty of these who would keep their garments clean, to mark them,
avoid them, and turn away from them, at least as to imitate fellowship and
familiarity; for, if we should continue familiar with them, we will be ready to
lose that abhorrence of their evil courses which God commands, and also to
encourage and harden them
Willison
- Preface xvii:
in them. Wherefore it seems needful for these who would keep
conscience while attending judicatories where such members are, that they
protest or declare that their presence ought not to be constructed as giving
any sort of countenance or encouragement to their evil courses, but rather as
designed to testify against them, stop
and prevent them, and to excite and promote reformation as much as in their
power.
I make no
question but sundry will be offended with this plain dealing, and especially
these who would fain be at ease in Zion, though in a time of grievous
provocations and backslidings, and of the Lord's judgments both inflicted and
impending: but if I know my own heart,
it is truly conscience not humour, love to the church not hatred, that prompt
me to this plainness. I see no way to
put an end to the Lord's controversy
with us, but by a sincere turning to God in Christ, in the way of faith,
repentance and reformation. Now, if we would behave as true penitents, make
peace with an offended God, we must
fall in with the revealed will of God in every thing: we must be far from pleading for sin, bearing with or conniving at
it; that we must forsake sin, yea, hate and abhor what is evil, reprove the
works of darkness, and have no fellowship with them. This being the express will of God to us, how can we think he
will be it Peace with us, until we sincerely fall with it! I acknowledge it is not easy to keep up the
impressions of sins evil, and a due abhorrence of it, when sin turns common
and fashionable; it is not easy to keep clean garments when the examples of sin
are always before our eyes, and especialy when we see these who are reported
pious drawn into it; but these things should weigh but
Willison
- Preface xviii:
little with us, when we see it is the express will of God
that they who bear the vessels of the
Lord must be Clean, must keep themselves pure, and not so much as touch the unclean thing; and these who,
would take the kingdom, must do violence to their carnal ease and interest,
when they, interfere with the will and glory of God. These considerations have
moved me to use this plainness, and to join in the following Testimony against sin; and that not only
keep myself pure, but also to preserve others,
if possible, from the prevailing sins and evils of the day, which are
more infectious and dangerous than, any plague whatsoever: and, this I think is
the greatest act of charity that can be done to the precious souls of men.
The common Objection against emitting this or the
like Testimony is, That
it may have bad consequences, make new divisions and distinctions in the
church, give advantage to her adversaries, &c.
Ans. 1. The subscribers of this Testimony testify against the ill-grounded divisions and
unscriptural separations among Presbyterians which now prevail; and they design
not to alter their respects or conduct towards other godly ministers, who may
not be clear about every thing contained in this Testimony, seeing they never intended it as the badge of a party,
or a term of communion either ministerial or Christian, but only to be an
exoneration to conscience, a witness against corruption, and a prompter to
reformation.
2. This argument,
taken from the fear of division, strikes, equally against all testimonies
whatsoever, against these emitted by our ancient worthies in times of
defection, against the representation of the 42 ministers in the year 1732, and
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against all dissents and protestations in judicatories: for it may be pretended, that these
testimonies or publick appearances tend also to make divisions in the church:
nay, the same argument may be made use of against our giving a testimony
against Prelacy, or the English service, or any gross error, were they coming
into the church.
3. We must neglect present duty for fear
of bad consequences which possibly may never happen; especially when we
evidently see that the neglect will have far worse consequences.In my view, by
our omitting to give a testimony against error and corruption when it is called
for, and all to prevent the evil of division which is uncertain; we bring on
evils far greater and more certain, viz.
the loss of truth and purity, and the
sinful neglect of duty, both to
God, and the generations present and to come.
We see that great man, Luther, reckoned the loss of any of God's truths
to be the greatest of evils; Ruat calum (said
he) potius quam una mica veritatis
pereat. And holy David
says, Psal. cxix. 72.
The law of thy mouth is better to
me than thousands of gold and silver.
4.
We ought to observe the order laid down in that Divine precept, Ezek. viii. 19. Love the truth and peace; where the
Spirit of God gives truth to the precedence of peace. Peace indeed is a thing very lovely in itself, but truth is far
more amiable and precious, and must never be sacrificed to preserve peace. Union or peace is no real blessing to a
church, if she be in a state of lukewarmness, or sliding back into corruption
or error. Peace, in such a state, is
rather a judgment than a mercy.
5. A most lamentable division and schism
broke in amongst us a few years ago, when no testimony was in the field. Nay, in all probability, if a free
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and faithful testimony had been essayed by a great body of
ministers sometime before it happened, instead of making a schism, it had
prevented one, and might also have stopt judicatories from going such lengths
as they have done.
6. As to
adversaries getting advantage by this Testimony;
the subscribers, as they had no such view, so they expect no such event,
but rather the contrary, viz. that
they will lose by it. But, whatever
happen, if truth and holiness get any advantage by it, as is honestly
designed; that gain will countervail any other damage.
But it is in vain
to multiply answers to some, who will by no arguments be reconciled to a fair
and honest testimony to truth, when the stream of opposition is strong against
it. I now see by the discouragements I have met with in this attempt, that
these who will be faithful to the truth, must be valiant for it also, and not
daunted by the fear of faces, power or numbers of these who oppose it, or who shift
appearing for it. It is one of the
characters of God's servants, which he takes pleasure in, to be valiant for the truth upon the earth, especially
when it is run down, Jer. ix. 3. And
indeed it is sometimes run down with such violence, that there is no lifting up
a testimony for it, without something of this Christian valour. It is truly afflicting to me, to find that
there are so many of my brethren whom I love and esteem, who privately own
they are of the same mind with the following testimony concerning the
defections and corruptions of the times, and yet have not the resolution to declare
this under their hand to the world. I
would be very loth [loath] to say they are of these whom the Scripture calls
the Fearful, because of the society
I see them classed with, Rev. xxi. 8. But I
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have freedom to say, that the present dangerous state of this church, of the truths of
God, and of true Christianity, in this day of backsliding, is such, as requires
more courage and resolution for preserving true religion, and reviving a work
of reformation, than what the most part of good men appear at this time to be
possessed of. May the Lord himself
spirit and qualify men for his own work!
As I join with
the Testimony in other things, so
especially in the humble pleadings with
our Mother, with which it concludes; intreating that she would call all
ranks to lay to heart the sins abounding and judgments impending, and to set
about extraordinary fasting, humiliation, prayer, repentance and
reformation. The present dangerous
situation these nations are in from the combination of cruel Popish
adversaries, who have destroyed other Protestant churches, and multitudes of
their fellow‑creatures, doth loudly, call upon us to these duties. Very lately we were like to have been
surprised with a formidable invasion from France, when unprovided for it; but
the Lord of Hosts, in his astonishing mercy, pitied our naked defenceless
condition, stept in himself, and fought for us; he caused his winds and stormy
seas to oppose the enemy and dash many of them in pieces, and so brake the
attempt for that time: Surely our deliverance about the end of February last
1744, by God's own immediate hand, together with others of the same kind,
should not be forgot by us. But though he hath hereby allowed us a further
breathing time, and space to repent, our danger is not over; for now France as
well as Spain have declared war against us.
Now the "kings of the earth do set themselves, and the
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- Preface xxii:
princes take counsel together, against the Lord," and these Protestant nations. Now there is a more formidable conjunction
of Popish powers against us, than ever we saw before. Now France, Spain, Rome, Naples, Sicily, &c. these cruel and bloody nations, seem
all to be combined against our Protestant king, and his royal family (whom God long preserve) seeking and
plotting how to destroy them, together with our religion, laws, and liberties;
and, instead thereof, to set up among us a Popish Pretender, an arbitrary
government, and a blasphemous, idolatrous and bloody religion. And may not the numerous hosts of these
nations, and the cruelty of a Popish party, wherever they get the upper hand of
Protestants, as manifested in the dreadful burnings in queen Mary's reign the
inquisition in Spain and Italy, the massacres in Ireland, in Paris, and other
towns of France; I say, may not these alarm us, and sufficiently convince us of
our danger, if the Lord permit them, for our sins to plot and effectuate a new
invasion upon us? These days wherein we
live, are surely perilous times upon sundry accounts, and call us not only to
join in fervent prayer to God for mercy mid help for Christ's sake, and to be
deeply humbled for, and to mourn over, the procuring causes of God's wrath; but
also to bear free and open testimony against these evils which are the Achans
in our camp, and Jonah's under deck, that raise such terrible storms against
this poor church and land. It cannot
but make deep impression, when sometimes we call to mind the fore‑thoughts
and predictions of several of God's worthies in this land, from scaffolds, and
also from the pulpit and press, that God would at length proceed to terrible
judgments, in resentment of his controversy with
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- Preface xxiii:
covenant‑breaking Scotland, before the return of his
wonted glory and presence in the sanctuary; yea, that our land should be made
to swim with blood for the blood of God's saints that hath been shed
therein." Now, the oftner that God
delivers us from Popish enemies, and the longer we unthankfully abuse and
misimprove God's mercies and deliverances, our guilt and danger still become
the greater. As the cup of our iniquity
fills up, so doth the cup of God's wrath proportionably.
Ought not then
these awful dispensations to move and quicken us to act a faithful part, both
for God's glory and our own safety, even to pray, dissent, declare and testify,
against these evils which we cannot stop?
Were we helped to do this sincerely, we might hope, through our
Redeemer's mediation, that they would not be charged upon us in the day of
count and rekoning, and that we should even be hid in the day of the Lord's
anger. For we find the angel of the
covenant doth hold the winds, until the servants of the living God be sealed
for preservation, in a time of danger: nay, an upright witnessing remnant
might, through Divine mercy, be the happy means of preserving the whole land
from the invasion of cruel and bloody enemies, and of getting the poor decayed
church of Scotland interested in that promise, Jer. xxx. 11. I am with thee,
to save thee: and though I make a full end of all nations about thee, yet I
will not make a full end of thee; but I will correct thee in measure, and not
leave thee altogether unpunished." May the Lord himself direct ministers
and others to proper measures for turning away the fierceness of God's anger
from us; and open the eyes of men to discern the true grounds and causes, of
God's
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- Preface xxiv:
controversy with the land!
And if it should please the Lord to bless the following testimony for
promoting these ends, in any measure, yea, though it were but to convince one
minister or preacher of the evil of intrusions, of supporting patronage, and of
the neglect of preaching Christ, it would contribute to support me, under all
the, discouragements I have met with in making the Essay to lift up a testimony
against these evils. That the mighty Lord, who can accomplish great things by
small means, may succeed this honest design, is the prayer of
Jo.
Willison
A
FAIR AND IMPARTIAL
TESTIMONY,
ESSAYED IN THE
NAME OF
A NUMBER OF
MINISTERS, ELDERS
AND CHRISTIAN
PEOPLE OF THE
CHURCH OF
SCOTLAND.
ACCORDING
to ancient historians, our
gracious God was pleased to visit Scotland very early with his glorious gospel,
by means of some preachers and other Christians, who were forced to flee to
Scotland to be out of the reach of Roman cruelty under the second persecution
raised by the emperor Domitian about the year of our Lord 95, which was before
the death of the apostle John; where they propagated the knowledge of Jesus
Christ, which at length conquered Pagan darkness and idolatry so far, that in
the beginning of the third century, about the year 203, king Donald I, did
publicly, profess the faith of Jesus Christ; and he himself, his queen, his
family, and diverse of' the nobles, were solemly baptized. After which, the
king used his best endeavours to root out idolatry and heathenish superstition
from his dominions, and to settle a gospel ministry in every corner thereof.
But, this religious king being much hindered in his good designs by his
continual wars with the Romans under the emperor Severus, this blessed
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- Testimony 26:
work
was afterwards greatly neglected by following princes until the reign of king
Crathilinth, who about the year 277 set about the glorious work of advancing
Christianity after the example of king Donald the first Christian king, but was
greatly hindered by the heathenish priests named Druids, called so (as some
think) because of their sacrificing groves under oaks. These idolatrous priests
had got great interest and credit among the people, by reason of their sense‑pleasing
worship, and of their having drawn into their hands the determining of civil
affairs; wherefore the people reckoned them so necessary, that they knew not
how to live without them. But the Lord in mercy seconded the intentions of the
good king, by sending several worthy men, both ministers and private
Christians, from the south parts of Britain, and other parts of the Roman
empire, who were obliged to flee in the time of the ninth persecution under
Aurelius, and of the tenth under Dioclesian, from the terrible slaughter then made
among the Christians. And these retiring to Scotland for refuge, as others had
done long before them, were very helpful in turning the people from idolatry.
King Crathilinth,
finding among these Refugees many men of eminent piety and
learning, did kindly entertain them, and employ them in
opposing the Druids, and further settling of Christianity through his kingdom.
These holy men being settled in several places of the land, and choosing
retirement from all civil and worldly affairs, and giving up themselves wholly
to the service of God in the ministerial work were called Culdees, or Cultores Dei.
These Culdees, through the divine blessing, got the better of the Druids, and
were great instruments of advancing true piety and Christianity in
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- Testimony 27:
Scotland ? so that from these uttermost parts of the earth were songs heard, even glory to Jesus
Christ the righteous: and thus were accomplished in part tile ancient
promises made to our Redeemer, That the
heathen should be given to him as his inheritance, and the uttermost parts of
the earth for his possession; that the
isles should wait for his law, and their kings bring presents to him; that he
should be the confidence of the ends of the earth, and of them that are afar of
upon the sea.
These blessed
instruments, the Culdees, were strict in their lives, and in governing the
church of Christ. They allowed no higher order among them than presbyters or
parochial bishops, and so continued for many years, until Paladius was sent
thither by pope Celestine about the year 452, who by his subtile insinuations
did gain so far upon the simple people, as to bring them to consent to a change
of the government of the church into prelacy, and he himself became the chief
Prelate among them. Both the historians
of our own and other nations, such as Fordun, Boethius, John Major,
Buchanan, Sir Thomas Craig, Prosper, Baronius, Beda, Baleus,
&c. do all agree that the Scots for several hundred years after Christ,
were taught and governed by priests and monks without bishops, and that
Paladius was the first bishop or prelate that ever Scotland saw. John of Fordun in his Scots Chronicle, lib. 3. cap. 8. Saith, Before the incoming of Paladius, the Scots had
for teachers of the faith and ministers of the sacraments, presbyters only, or
monks, following the rites and customs of the primitive church." And who questioned but the Scots were as
sincere Christians, their ministers as real ministers, and their sacraments as
true sacraments all these 400
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- Testimony 28:
years,
as they were in after ages ? Yea, Baleus is his history of the Britons, cent. 14. cap. 6. saith more, Ante Paladium Scoti, &c.
Before Paladius came, the Scots had their bishops and
ministers, according to the ministry of the word of God, chosen by the suffrage
of the people, after the custom those of Asia; but these things did not
please the Romans, who hated the Asiatics.
So
that we see the ancient Scots maintained presbytery, without either prelacy or
patronage, till the Romans or church of Rome introduced both. And surely the
Scots have still good reason to be zealous for their ancient church government
and privileges, which they long enjoyed, in opposition to these Romish
corruptions.
But Paladius having got our government changed, and our
acquaintance made with Rome, then the mistress of the world; the church fell
into a decaying condition, and popish corruptions increased more and more, till
at length gross darkness overspread this whole land, as well as other nations;
under which she lay for many ages (for what we read) until the year 1494, in
the reign of king James IV when the Lollards of Kyle, to the number of thirty
persons, were summoned before the king and his council for holding many of the
protestant articles of faith, though they were dismissed at that time. So that
God had his witnesses in Scotland, who bore testimony to his truths,against the
errors and idolatries of Rome, even in the darkest times.
Not many years after, that eminent man, Mr. Patrick Hamilton
abbot of Fern, went abroad to the university of Wittemberg, where he became
acquainted with Luther and Melanchton, and made great progress in learning and
in the knowlege
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- Testimony 29:
of Christ
[This section of the text from which this
transcription was made has about thirty words either missing or not legible.]
at St. Andrews in the year 1327
[This section of the text
from which this transcription was made has about three words either missing or
not legible.]
wisdom of God, tended much to the spreading of the truth:
for many, enquiring into the cause of this burning, came afterwards to the
knowledge and profession of the truth; so that it spread more and more through
the land, in spite of all that enemies could do against it. Likewise Paul Craw
was condemned to be burnt at St. Andrews, in the year 1431, for maintaining the
doctrine of John Wickliff and John Huss.
It is most
remarkable, that, after the burning of Mr. Hamilton, the favourers of the truth
increased to many thousands; and God was pleased to raise up other famous
instruments for spreading the light and carrying on his work, such as masters
George Wishart, John Rough, John Knox, John Willock, Mr. Craig, John Erskine of
Dun, and many others. These polished shafts God was pleased so to endow and
furnish with gifts, graces, and zeal for God and his truths, and some of them
with a prophetical spirit, that their adversaries were not able to resist the
wisdom and spirit by which they spake; and multitudes of all ranks were by them
converted to the Lord: so that in spite of all the power and policy of the
popish clergy assisted by our rulers, and all the fiery persecution which they
raised against the professors of the gospel, the Lord was pleased with a high
hand to ransom this land from popish tyranny, idolatry and superstition; so
that the pope's authority was abolished in Scotland by the parliament, the
reformation established, and a sound Confession of Faith approven in
Willison - Testimony
30:
the year 1560. This was the doing of the Lord and most
wondrous in our Eyes!
The great rule
and pattern of reformation, which our reformers observed, was the word of God,
and the practice of the apostolic churches therein recorded, into which they
made very narrow and impartial enquiry, their searches being attended with
earnest prayers to God for the light and teaching of his Spirit, and
communication of counsels with divines of other nations. After all which travel, they came to agree
upon a platform of church government and discipline, in a due subordination of
kirk sessions, presbyteries and synods unto general assemblies; as appears from
our books of discipline, which were very early received and approven by the
general assemblies of this church.
Though the civil
powers, after the year 1560, were favourable to the reformation; yet our
reformers had great and long struggling with many who were addicted to prelacy,
and several popish errors and superstitions: but it pleased the Lord so far to
countenance and help them, that a National Covenant was framed and entered into
for the support of the reformation. This covenant was at first subscribed by
the king and his household in the year 1580, and afterwards by persons of all
ranks in the year 1581, and again by all sorts of persons in the year 1590; and
afterwards presbyterian government and all the pieces of reformation then
attained unto, were solemnly ratified by king and parliament in the year 1592.
Only the grievance of patronage, under which the church was groaning, was not
yet removed.
Here we must take
occasion to adore the distinguishing goodness of God to this poor nation of
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- Testimony 31:
Scotland, in bowing and inclining the hearts of the whole
nation, as the heart of man, to enter into a solemn national covenant with God;
even the hearts of our king, our nobles, barons, gentlemen, citizens,
ministers, and professors of all ranks, to make a national surrender of
themselves and their posterity to the Lord; and to bind both themselves, and
them, to cleave to his truths and ordinances, and promote religion and
reformation in their stations. Our histories inform us how this national
covenant was afterwards renewed in this early period by our general assemblies,
synods, presbyteries and particular parishes, and remarkably attended with much
of the Lord's presence and countenance, and great outpourings of his Spirit; at
which occasions there were to be seen floods of tears flowing from melting
hearts and weeping eyes. Calderwood, in
his history, tells us of a wonderful day of this sort at the reviewing of the
covenant by the general Assembly at Edinburgh, in the little kirk, upon the
30th March 1596, Mr. John Davidson minister of Salt Prestoun presiding as the
chief actor; likewise of another such day at the renewing of the covenant by
the Synod of Fife at Dunfermline that same year, where Mr. James Melvil,
minister at Kilrenny was moderator and chief actor. Also synods and
presbyteries elsewhere had previous melting seasons, when about this work,
which proved a special time of reviving to the work of God through the whole
land. In this period the church of Scotland enjoyed very glorious days of the
Son of man, and was honoured with large testimonies from divines of other
churches: For the great pitch of
reformation she had attained unto, she was called Philadelphia, and the morning‑star
of the reformation.
Willison
- Testimony 32:
But
these bright times did not long continue, clouds did soon arise: For king James VI having the view of
succeeding to the crown of England, and desirous to gratify the prelatists
there, did, contrary to his solemn declarations and engagements, begin to make
incroachments upon the church and her liberties, about the years 1597 and
1598; and continuing so to do, there followed a long course
of defection in this church, for about the space of forty years; during which
time, prelacy that bitter weed was introduced into the government, superstition
and popish ceremonies into the worship, and Arminian and Popish errors crept
into the doctrine. The king, for accomplishing
his designs, got several packt assemblies convened, as these
at Linlithgow in the years 1606 and 1608, that at Glasgow 1610, that at
Aberdeen 1616, that at St. Andrews 1617, and that at Perth 1618, wherein, one
way or other, he got several corruptions approven, and particular the Five
Articles of Perth: prelates were set
up, unlawful oaths exacted of intrants into the ministry; several popish
ceremonies, with a service‑book, and book of canons, were imposed upon
the church, and many sinfully complied therewith; whereby the church's beauty
was miserably sullied, and the land greatly polluted.
Yet, during this
time of grievous backsliding from a covenanted reformation, it pleased the Lord
to raise up several worthies, ministers and professors of religion, to bear
testimony to the doctrine, worship, government and discipline of this church,
and to Christ's right of headship over her and her
judicatories, and to his power to institute her laws and ordinances, in
opposition to the incroachments then made upon the same: upon which account
divers pastors were arraigned before the council
Willison - Testimony
33:
the high commission, and Diocesan synods; some were deprived
of their churches and benefices, some were banished, some confined, and others
imprisoned, and some were sentenced to death: likewise, several gentlemen and
magistrates were sorely persecuted by the domineering prelates, for not
conforming to the courses of defection. As for these faithful witnesses, who
were suffered to live in their own land, severals of them went up and down in
much poverty and affliction, teaching and confirming the people of God, waiting
for God's returning in mercy to his oppressed church and people. Nevertheless,
in this dark hour, the Lord gave testimony to his word in the mouths of his
persecuted servants, through several comers of the land, by accompanying it
with more than ordinary power and success; particularly in the year 1625 and afterwards, at Stewartown, Irvine,
and many other places of the west of Scotland. A famous instance of that power
was given at the solemn communion celebrated at the kirk of Shots the 20th
June 1630, which proved a most remarkable sowing of seed through Clidesdale to
the glory of free grace.
Afterwards, when the night seemed to be
darkest, and the prelates in the height of their power and pride, competing
with the nobles for all kinds of civil offices, and honours, and when
corruptions in doctrine, worship and government were like to advance more and more;
the Lord was pleased to look through the cloud with pity to this distressed
church, in the year 1637, and to appear for her relief, first by animating
severals of the common people of Edinburgh to oppose the reading of the new
service‑book there; and also at the same time exciting several honest
ministers and
Willison - Testimony
34:
professors in other parts of the nation to present
supplications to the council, in September 1637, against pressing the Liturgy
and canons upon them. But these, after several expresses to and from court,
being at last refused, and new orders given for the use of the aforesaid books;
a great number of all, ranks, nobility, gentry, ministers, &c. convened at
Edinburgh in February 1638, where, after serious deliberation and prayer to
God, they resolved upon reviving and
renewing of the national covenant, which had almost been buried for
forty years before. This they drew up and subscribed with some additions and,
explications suitable to their present circumstances, and sent copies thereof
through the land, which, being read in churches, was heartily embraced, sworn,
and subscribed by all ranks, with many tears and great joy so that the whole
land, great and small (a very few excepted) without any compulsion from church
or state, did in a few months voluntarily and cheerfully, return to their
ancient principles, and subject themselves to the oath of God for reformation;
and this they did when both the court and prelates were enraged against them
for it. But the Lord from heaven did remarkably countenance them with the
extraordinary manifestations of his presence, and downpouring of his
Spirit, both upon Judicatories and the worshipping Assemblies of his people,
which proved as life from the dead to a poor, withered, backslidden church.
Nay (which is
wonderful) things ripened so fast for reformation, that, in November 1638, a
free and lawful, general assembly, indicted by the king, convened at Glasgow,
the very place where prelacy was restored in the year 1610. There the general
assembly, (notwithstanding of the former backslidings
Willison - Testimony
35:
of the Ministry) came to agree with wonderful harmony, to
condemn and annul six pretended corrupt assemblies who had changed the
government and corrupted the worship of this church, together with the high
commission court, the service book, the book of canons, and the book of
ordination, as also the unlawful oaths imposed upon intrants into the ministry:
they likewise deposed and excommunicated the Prelates (except two) for
oppression and gross scandals. They approved the national covenant, and
declared Prelacy with the five articles of Perth to be adjured by it; and made
sundry other worthy acts for purging the church, and promoting reformation and
appointed the time of their next meeting, for carrying on what was so happily
begun. And though the Prelates with their abettors made great opposition to
their godly intentions, yea, run to court, and stirred up the king to make war
against Scotland; yet the Lord was pleased so to countenance his servants and
people, that the begun reformation was carried on, and at last ratified both by
king and parliament in July 1641. Thereby Prelacy was abolished, and Presbytery
established by law; and the king being personally present, he for himself and
his successors promised in verbo principis never to come on the
contrary of that settlement; which occasioned great joy through all the land,
and was followed with much of the Lord's power and presence in his
ordinances: So that the land, that
formerly was like a wilderness, was now by the divine blessing turned into a
fruitful field.
The Lord having
thus prospered the nation of Scotland in her reforming work, her neighbours in
England professed a desire to join with them for carrying on the like work of
reformation through
Willison - Testimony 36:
the whole three kingdoms; and the English parliament sent
their commissioners to Scotland for that effect. And accordingly there was a
solemn league and covenant agreed upon, and sworn in the year 1643, for
maintaining, advancing, and carrying on a work of reformation in the three
kingdoms of Scotland, England, and Ireland. In this covenant, all ranks
engaging bound themselves to personal reformation, and in their several
stations to endeavour national reformation; to preserve the protestant
religion, abolish Popery, Prelacy, superstition, schism, profaneness, an
whatsoever shall be found contrary to sound doctrine and the power of
godliness; and to endeavour to bring the three kingdoms to the nearest
conjunction and uniformity in religion, as to doctrine, worship and government,
according to the word of God, and the example of the best reformed churches;
that so they and their posterity after them might as brethren live in faith and
love that the Lord might be one, and his name one through the three
kingdoms.This indeed was a glorious
design, had the English parliament and people been truly and heartily sincere
in it, as the Scots nation both parliament and general assembly were, who with
one voice approved and swore this covenant themselves, and did recommend it to
all others through the land, who generally received it with great enlargements
of heart and expressions of gladness, as they had done the national covenant in
the year 1638. It is true, the
parliament of England took the covenant, as did the city of London, the
Westminster assembly and many others in England, though there were but few of
them who seemed to mind it much afterwards.
Some good things indeed were thereupon done; for in consequence of this
covenant,
Willison
- Testimony 37:
and the uniformity in
religion engaged unto therein, the English hierarchy and liturgy were laid
aside for a time, our present confession of faith was agreed upon by the
assembly of divines at Westminster with commissioners from this church,
together with the larger and shorter catechisms, the directory for worship,
with a directory for church government, church-censures, and ordination of
ministers. As all these were agreed
upon by the Westminster assembly as a part of the covenanted uniformity in
religion which was to be settled through the three kingdoms, so they were
received after examination, and approven by our general assemblies and
parliaments in Scotland. It is true, there were several acts and ordinances of
the English parliament for establishing these in England: but they took little
effect, because of the opposition which was made to the form of Presbyterial
government by the Independents and Sectaries there.
Notwithstanding
of this defection in England, the nation and church of Scotland pursued
reformation according to their covenant engagements, and got several laws
enacted both by church and state for carrying on the same: and particularly
they got an excellent act past by the Parliament, for abolishing the patronages
of kirks, which is worthy to be written in letters of gold, a part whereof we
shall here transcribe.
At Edinburgh,
March " 9th 1649. The estates of Parliament being sensible of the
great obligation
that lies upon them by the national covenant, and by the solemn league and covenant, and by
many deliverances and mercies from God, and by
the late solemn
engagement unto duties, to preserve the, doctrine, and maintain and vindicate the liberties
of the kirk of Scotland, and to advance the work of
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reformation
therein to the utmost of their power:
and considering that patronages and
presentations of kirks is all evil and bondage under which the Lord's people and ministers of this land have
long groaned, and that it hath no warrant in God's word, but is founded only on the common law, and is a custom Popish, and
brought into the
kirk in time of ignorance and superstition; and that the same is contrary to the second book of
discipline, in which, upon solid and good ground,
it is reckoned
among abuses that are desired to be reformed, and unto several acts of general assemblies; and
that it is prejudicial to the liberty of the people, and planting of kirks, and unto the free calling and
entry of ministers unto their
charge: and the
said estates, being willing and desirous to promote and advance the reformation foresaid, that
every thing in the house of God may be ordered according
to his word and commandment; do therefore from the sense of the
former
obligations, and upon the former grounds and reasons, discharge for ever hereafter all patronages and
presentations of kirks, whither belonging to the king, or to any laick [lay] patron, Presbyteries, or others
within this kingdom, as being unlawful
and unwarrantable by God's word, and contrary to the doctrine and liberties of this kirk.
Afterwards they
say,
And it is
further declared and ordained, That if any presentation shall hereafter be given, procured or received, that the same is null and of none
effect; and that it is
lawful for Presbyteries to reject the same, and to refuse to admit any to
trials thereupon; and,
notwithstanding thereof, to proceed to the planting of the kirk, upon the suit and calling or with
the consent of the congregation, on whom none
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is to be obtruded against their will, &c.
By which excellent
act it is evident, that our reforming nobility and gentry, many whereof were
Patrons themselves, looked upon themselves as under strong obligations, both
from the Word of God and their covenant engagements, to abolish patronages, and
restore the liberty of congregations in calling of their ministers.
Thus our
reforming ancestors were helped to many excellent things from 1638 to 1650 for
promoting reformation in the land, though at the same time (it must be owned)
they were not free of mistakes and wrong steps in their management.There is no period here, the church can be said to
be without spot or wrinkle.
After this a mournful scene opened by breaking division that
entered into the
church, which ended to stop the progress of
reformation-work, and make way at
length for restoring Prelacy. This was
occasioned by some ensnaring questions put to the commission in December 1650 by the king and parliament (which they had better
declined to answer) concerning the
admission of persons into places of public trust civil and military, who
formerly had been opposers of the covenanted reformation, upon their making
public profession of their repentance; these who were for admitting them being
called public resolutioners, and these against it being called protestors. There were many eminently good and great men
upon both sides, and some as eminent who joined neither side. The point seemed narrow for the church to
carry the difference to such a height as to suspend and depose one another upon
it as they did, according as parties
had the upper hand in Synods and Presbyteries:
for Cromwell the usurper
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would not then allow them to meet in general assemblies, by
which the division possibly might have been healed. But this fatal division
looked like a judicial stroke from heaven upon the church for their other sins:
the Lord's judgments are a great deep. Possibly there might be too great
compliances in this matter with court‑measures, and the hurnours of great
men, as there were afterwards in the matter of indulgences, tolerations, and
other ensnaring things brought in by the court upon the church. It is certain, that the greatest number of
the strict and zealous ministers were on the protestors' side, who afterwards
made a noble stand against Prelacy. And it appeared afterwards, the protestors'
fears which they expressed, that these men, when taken into places of trust,
would soon act the old game, were but too well founded. It must also be acknowledged, that though
the most part of the public resolutioners submitted to Prelacy, yet several
worthy men among them did not, and were exposed to sufferings for it as well as
others.
At the time of
the breaking out of these fatal divisions among us, an army of Sectaries under
Cromwell invaded and oppressed us. These Sectaries had grown to such a height
in the English army, that they invaded the parliament of England their masters,
put away the house of peers, modeled the house of commons according to their
pleasure, and erected a new court called the high court of justice, before
which they impanelled king Charles I and violently took away his life, January
30th 1649; against which our commissioners both from church and state in
Scotland, then at London, did protest, and were therefore hardly used.
Immediately thereupon Scotland proclaimed
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his
son Charles II their king, and out of conscience to their covenant sent for
him, and crowned him at Scoon, where he solemnly swore the covenant, January 1st
1651. All which drew down the wrath of the Sectarian army upon us, who invaded
the land, shed much blood, conquered us, and kept us in bondage ten years. During which time a sinful toleration of
Sectarian errors was granted, by Cromwell and his council in Scotland, which
brought in great looseness both in principle arid practice; which toleration
was faithfully witnessed against both by the Presbytery of Edinburgh, and a
good number of ministers in the provinces of Perth and Fife, as appears by
their testimonies published in the year 1659.
Soon after this the yoke of the oppressor was broken, and
the king peaceably restored in the year 1660, to the joy of the whole land, who
thereupon expected good days both to church and state. (And, alas, the most
part went to dreadful excess in jollity
and drunkenness upon this event.)
But, ah! soon was their joy turned to mourning, soon was their
oppression in conscience doubled, the late glorious work of reformation razed,
and all its carved work broke down with axes and hammers, as it were, all at
once. For king Charles II after his
restoration having called a parliament in England, they restored abjured
Prelacy with the service book and ceremonies, which had been laid aside:
whereupon about two thousand ministers there, who could not in conscience
conform thereunto, were cast out at Bartholomew day, August 24th
1662.He likewise called a parliament in Scotland who in the years 1661
and 1662, removed all the legal securities of the church of Scotland, and work
of reformation therein. By that
unparalleled act recissory,
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they
annulled all the parliaments which had met from 1640 to 1651; they asserted the
king's supremacy in all causes civil and ecclesiastic, and declared all
meetings and assemblies, leagues and covenants without the king's authority to
be unlawful and unwarrantable, and devolved the power of settling the
government of the church upon the king; they declared the national covenant, as
sworn in the year 1638, and the solemn league and covenant to be unlawful
oaths, and all men to be free from the obligation of them; and they declared
all that was done from 1638 to 1650, in prosecution of a covenanted
reformation, to be rebellious and treasonable.
The king's prerogative and supremacy in church affairs being
thus screwed up, he by proclamation
declared his royal pleasure to be for restoring the government of the church by
archbishops and bishops, as it was exercised in the year 1637. In the mean time Mr. James Sharp minister at
Craill, (who had formerly been intrusted to act for the church, but now
betrayed her) went to London with other three ministers, and were consecrated
bishops in the Prelatic sense, having first been ordained deacons, and after
that Presbyters, according to the form of the church of England. (This the
Prelates set up by king James VI would not submit to.) Thereafter these, returning from London to
Edinburgh, consecrated the rest of the bishops. Then they all took their seats
in Parliament, where they got new acts made in their favours, commanding all
ministers to obey them, and attend
their Diocesan meetings. A little
before this, the meetings of Synods, Presbyteries and kirk sessions had been
discharged by the privy council, until they should be authorized by the
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bishops,
who were soon to enter upon the government of their respective sees: Whereupon,
at the time of the meeting of provincial synods in April thereafter, several
noblemen and gentlemen were sent to raise them by force. It is to be regretted, that synods at this
time so readily dismissed, and that Presbyteries and kirk‑sessions were
deserted also, without any suitable testimony or remonstrance against these
fearful encroachments and alterations.
One thing that contributed much to hinder any joint
testimony, and to strike terror into many, was the severe treatment which some
faithful ministers met with, when essaying a testimony of this sort: For Mr. James Guthrie minister at Sterling,
with some few other ministers, having met in a private house in Edinburgh, soon
after the king's return, to draw up a supplication to him, wherein, after
congratulating his return, they humbly put him in mind of his oaths unto and
covenants with God, for maintaining the true Protestant religion as established
by acts of parliament and general assembly, &c. for this they were
apprehended and imprisoned 23rd August
1660, and all such meetings and petitions were discharged as seditious. And, to strike the greater terror, Mr. James
Guthrie was indicted before the parliament of high treason; and, being
singularly faithful and zealous for carrying on reformation, he was condemned
to die, and his head to be set upon one of the ports of the city of
Edinburgh. He was accordingly executed
the first of June 1661, and his head
set up on the Nether bow port, which continued there till the revolution, as a
public witness against the woful defections of a cruel perfidious
generation. Likewise the worthy and
renowned marquis of Argy II
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was five days before executed upon the same account, and his
head set up upon the tolbooth of Edinburgh, to the great reproach of the
nation: and sometime after Lord Waristoun suffered in the same manner; three
eminently great and good men, who died with the resolution and Christianity of
the ancient martyrs. Now, what could be
expected from a reign and a government, whose foundation was laid in cruelty,
and soaked with the precious blood of God's saints?
After this the
parliament and council went on in their cruel and persecuting designs against
faithful ministers who would not conform to antiscriptural Prelacy, take
presentations from Patrons, and collations from bishops, and also take an oath
to the king, which they called an oath of allegiance, wherein they behoved to
own his supremacy in all causes civil and ecclesiastic: some of these ministers
they banished out of all his majesty's dominions: these generally went to Holland, and were kindly received
there. Besides these, several hundreds
were summarily ordered to leave their churches, and remove from their
congregations: With which orders (it must be owned) they did too easily comply
upon proclamations by the council, before they were thrust out by force;
thereby leaving their poor flocks to corrupt teachers that were afterwards thrust
in upon them, and not giving a due testimony against such a tyrannical act and encroachment
upon the spiritual kingly power and headship of our Lord Jesus Christ, who is
the only Lord of our ministry, and of the exercise thereof. Likewise, by an act of parliament, all the
subjects were required to attend these who were thrust into their parishes, and
other conformists, in their meetings for worship and that in acknowledgment of,
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and
hearty compliance with his majesty's government ecclesiastic; which indeed the
far greatest part did, whereby all degrees of persons through the land were
miserably involved in the breach of the covenant, and defections of the
time. Nay, the wickedness of this
period came to such a pitch, that our national covenant, and the solemn league,
were ordered by public authority to be most ignominiously burnt at several
market‑crosses, to the fearful dishonoring of the great tremendous God,
with whom these covenants were made.
After some time silence, the ejected ministers began to be
convinced it was their duty to preach the gospel, at the earnest desire of
their people, who declined to hear the curates who were thrust in upon them,
though sorely harassed for it: and that they ought to preach, notwithstanding
the prohibitions of the magistrate, especially when they saw
what sort of men were thrust in upon the people. At first they had worship only in private
houses in the most peaceable and harmless manner; but the cruel prelates and
rulers would not bear with any such meetings; so that at length, by their severities,
they were driven from houses to the fields for more safety. But still severer laws were made against all
such meetings, whether in the houses or fields. Nay, they came even to that height to enact, Charles II Par. 2.
Sess. 2. 1670, That if any man shall
preach or pray in the fields, or in any
house, where there shall be more hearers than the house contains, so as some of
them be without doors, he shall be punished with death and confiscation of
goods." So that, by this terrible
law, two or three hearkening at honest men's doors or windows in time of family‑worship,
[t]hough posted there out of malice or mere curiosity,
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did
expose the worshippers of God to a cruel death. These and such like laws tended
to banish family‑worship out of the land, and were too successful that
way. Likewise severe punishments were enacted against the hearers of ejected
ministers, and these who did not hear the parish‑ministers, or employed
others to baptize their children. And they proceeded to incredible barbarities
against Non‑conformists, both ministers and
people.
Yet, in these cruel persecuting times, the Lord gave testimony to the word of
his grace, and blessed his ordinances (though prohibited by men) with very
remarkable success; and the more pains the persecuting Prelates and their
instruments were at to suppress these assemblies, the more numerous they grew,
and the parish‑churches were the more deserted.
When methods of force and cruelty could not prevail to stop
these assemblies, they
fell upon more crafty ways, by granting indulgence to some
of the ejected ministers to preach in vacant churches, under certain
limitations: such as, Their being confined within their parishes, and not
encouraging these of other congregations to resort to them; their forbearing to
lecture before sermon; their not preaching in church‑yards; their not
admitting ministers who were not indulged to assist them, &c. This
indulgence, and prescribing rules to ministers, being ordered by the king and
his council by virtue of his ecclesiastic supremacy, now established by law,
was on the magistrate's part a sinful incroachment upon Christ's headship over
his church. And though poor harassed
ministers might be glad of any little breathing time for the exercise of their
ministry in the midst of heavy sufferings, yet, if any of them did accept of
the magistrate's
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indulgence upon the conditions and restrictions prescribed,
they cannot be justified thereinBut for these worthy ministers who left all for
Christ and their conscience, and suffered greatly for not complying with
Prelacy, and other defections of their time, and who always refused that they
accepted the indulgence upon the terms of the king and council (though they
preached in the churches they assigned) neither did observe
these terms while they enjoyed the benefit, and were
afterwards turned out again upon that account; it were hard to charge them with
approving of the king's usurped supremacy: Though, at the same time, we wish
they had given a more full and explicit testimony against the Erastian
incroachments of the magistrate, than we can learn they did. Yet
notwithstanding hereof, God was pleased to glorify his sovereign grace in
giving remarkable success to the labours and ministry of these indulged in
churches, as well as these who preached in the fields, betwixt whom there
continued much love and peace for many years; until once some began to condemn
the indulged so far, as to preach up separation from them; upon which followed
very sad and mournful divisions among the people of God, even while under
violent persecution, the fruits whereof continue to this very day.
At this time many
conscience‑debauching oaths, declarations and bonds were imposed upon the
people of this land, for engaging them to own the king's supremacy over all
persons, and in all causes; to renounce our covenants, with defensive arms, and
alI the former steps taken for carrying on reformation. Among others, that self contradictory oath
of the Test was imposed, and made a handle for persecuting many of all ranks
and stations.
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They who refused these oaths, and did not conform to Prelacy
as required, were exposed to the greatest cruelties, being put to wander about
in deserts and mountains, and to lodge in dens and caves of the earth.
Multitudes were banished their native country; many suffered long imprisonment,
and that in the most miserable and unheathful places; others were fined and
spoiled of their goods, and many pillaged and plundered by merciless soldiers
and barbarous Highlanders let loose upon them; husbands were exorbitantly fined,
and entirely ruined, for their wives absenting from the parish‑churches,
though it was not in their power to help it; preaching, praying, or even
hearing at meetings not authorised by law, was made death: Yea, refusing to
witness against these guilty of the crimes of preaching, praying, or hearing,
was also punishable with death. Simple conversing with persons forfeited or
intercommuned, though our nearest relations, husbands, wives, parents,
children, &c. or the giving them
any supply when starving, or the not revealing the giving or demanding of it,
was declared treason; so that men were exposed to a cruel death for pure acts
of charity. The privy council in those days assumed a parliamentary power, and
made acts and laws even more bloody than those of the parliament: And though
these were most cruel and barbarous in themselves, yet they were often more
barbarously put in execution; so that this poor land became a miserable field
of blood, cruelty and defection. Many
of all ranks, noblemen, gentlemen, ministers, citizens, and commons, had their
blood shed on scaffolds, as if they had been the greatest malefactors, and
their heads and members set up on pinnacles to the view of the world. Many were
tortured
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with boots, thumbkins [thumbscrew], fire matches, &c. to force them to discover their
secret thoughts of state matters, accuse themselves or others, and answer such
questions as judges pleased to ask at them.
To such a height of cruelty and tyranny were things carried, that full
power was given to merciless soldiers both to be judges and executioners of
innocent people; so that in time of peace, without any witnesses or form of
law, they cut off many in the open fields and high ways, and dragged severals
out of their houses, and murdered them, if they did not take such oaths or
answer such questions as they put to them; and sometimes would not give them so
much time, before killing them, as to pray to God for mercy. Thus was the land soaked with blood, for the
planting and growth of the bitter root of Prelacy therein. Ah! have we not cause to fear that the Lord
plead a controversy with us, as he did with Judah many years after, for the
sins of Manasseh, and the innocent blood that he shed, which (it is said) the Lord
would not pardon? 2 Kings xxiv. 3,
4. O that the land were purged from it!
After king
Charless death, king James a professed Papist, succeeded to him in the year
1685, when not only our civil liberties, but the Protestant religion, was ready
to be sacrificed; for he was admitted to the government without taking the
coronation‑oath, which binds the king to maintain it: And our parliament,
when they met, made an officer of duty to the king, wherein they openly declare
for the king's absolute power and authority, and promise to give him entire
obedience without reserve. This
engagement surely was blasphemous, being only proper to the sovereign majesty
of God. Upon such encouragement the
king took upon him by virtue of his absolute power and prerogative
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royal, to dispense with laws at his pleasure, and,
particularly to suspend all penal laws against Papists, and to allow them the
free exercise of their religion.
Sometime after, viz. 28th
June 1687, he by his proclamation suspended all penal and sanguinary
[bloodthirsty] laws made against other Nonconformists, viz. Presbyterians: and gave them leave to worship God in their
own way in houses, injoining them to take care that nothing by preached or
taught among them that might any wise tend to alienate the hearts of his
people from him or his government; and to signify to the next magistrate what
places they make use of, with the names of the preachers. Presbyterian ministers did generally accept
of this liberty, and these who were abroad returned home, and got meeting
houses fitted up for them, and multitudes flocked to attend their ministry, and
found it remarkably blessed to them.
This toleration indeed proceeded from a vile spring, viz. the king's absolute dispensing power; yet, Divine Providence made
use of it, contrary to the design of the granter, as a mean to bring home the
banished, and prepare the way for the happy revolution that soon followed upon
it. There is in the proclamation an injunction upon ministers to preach nothing
that tended to alienate the hearts of the subjects from the king and his
government. If the meaning of that was,
that, in their sermons they should give no testimony against Popery or the
toleration of it, it was sinful in any minister to comply with it: But we ought
in charity to believe that these faithful ministers, who had long given proof,
by their sufferings, of their zeal for Christ and his cause, had no regard to
the injunction in that sense, but exonerated their consciences in testifying against
the errors and corruptions of the day, and
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for
which some were imprisoned at that time.
No doubt those who had been long oppressed in their consciences, had
their blood mingled with their sacrifices, and wanted ordinances, would be
glad of a breathing time to serve the Lord.
But, alas, we have it to regret, that in every thing we offend, and come short of the glory of God. Ah! we
and our fathers have sinned, and we have great cause to be deeply humbled
both for their sins and our own.
But behold how the mercy of God appeared
for us, after innumerable provocations, and when all ranks had made fearful
defections from God and their engagements to him. And after this church had
lien under oppression for near twenty eight years, and Popery was far advanced,
and the civil power in the hands of Papists, and there was but little wanting
to accomplish the ruin both of our civil and religious liberties; the mighty
Lord
stept in, and in made a wonderful appearance for us, by
sending over the Prince of Orange (afterwards proclaimed king) in November 1688, to rescue us from Popery
and tyranny, and that at a time after several attempts for our relief had
misgiven, and the hearts of all true Protestants were beginning to faint within
them, and the Popish faction had a numerous army to support them. Yet now, when God's time was come, our
deliverance was brought about with great facility, through the wonderful
working and concurrence of Divine Providence: So that it was not our own arm, but the Lord's right
hand, that
wrought this salvation for us; a
salvation never to be forgotten by the friends of religion and
liberty.In particular, the church of
Scotland ought always to commemorate the glorious deliverance and revolution
in 1688, whereby she was
raised out of the dust, and to be thankful to the
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great God the Author thereof, and to have a savoury
remembrance of the name of king William the happy instrument of it under God.
Since which time the Lord has granted her fifty five years freedom from
persecution, and peaceable enjoyment of gospel-ordinances and church
judicatories, such as she never had since the reformation. Though, alas! we
must acknowledge with shame, that we have not improven such noble opportunities
for God and his glory, as we ought to have done.
The Prince of
Orange having, in his declaration for Scotland, shewn a great concern for our
religious and civil liberties, and for the persecuted Presbyterians in
Scotland, whose sufferings he was well informed of by our refugees in Holland
from time to time; the Presbyterian ministers met and addressed him,
congratulating his arrival in Britain, and thanking him for his declaration;
wherein they complain of the overturning of Presbyterian government which was
generally received as of Divine right, and of the establishing of Prelacy
contrary to solemn engagements. When
the prince came to the throne, and had the government in his hands, he acted
agreeably to his declaration; And though he did not all for us we could have
wished, yet we have good ground to be assured of king William's hearty
inclination to serve the church of Scotland, and his willingness to have done
much more for her than he did.But it was our, unhappiness, as well as his,
that he had a Prelatic church in England to manage and gratify among
whom
the Scots Prelatists wanted not abundance of friends to agent daily for them:
These Proved great clogs and hindrances to the king's gracious intentions: yet
notwithstanding he did a great deal to raise up a poor sinking church from
imminent ruin, which we ought never to forget.
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Through the encouragement of his declaration, and call to
our states, a convention of states met at Edinburgh in April 1689, who formed a claim of right, setting forth the
grievances and privileges of the nation, and among the rest declaring, That
Prelacy, and the superiority of any office in the church above Presbyters, is
and hath been a great and insupportable grievance and trouble to this nation,
and contrary to the inclinations of the generality of the people ever since the
reformation (they having reformed from Popery by Presbyters) and therefore
ought to be abolished." And the
said convention being afterward turned into a parliament, the king and queen,
with their advice and consent, in July
1689, did formally abolish Prelacy, and rescind all acts and statutes formerly
past in favour of it.There was also the draught of an act brought in, and
twice read in parliament, for excluding all these from places of public trust,
who had a share in the oppressions of the former reigns; but the more zealous
part in the parliament had not strength to carry it, and therefore it was
dropt, to the great prejudice of both church and state.The earls Melvill, Crawfurd, and several others,
were very friendly to Presbyterians: yet they could not this session of
Parliament carry an act for restoring Presbyterian government, partly because
several leading members were either inclined to Episcopacy, or pretended to
dread the tyranny of Presbytery; and partly because the enemies of this
church had so much interest in severals about the king to cast remora's in the way.Yet a good many
episcopal minister were by the council turned out of their churches for not
praying for king William and queen Mary, and for other acts of disloyalty.
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Next year, April
1690, an act of parliament was past for restoring all the surviving
Presbyterian ministers to their churches, who had been thrust from them
since. January 1661 for not conforming
to Prelacy and the courses of the time.
Likewise they rescinded the act for the king's supremacy in
ecclesiastick causes.June 7th 1690, they past an
act for received among us, after it was read in their presence:
also they established Presbyterian government and discipline, as it was
settled by 14th act, James VI Parl. 12. 1592. except that part of it relating
to patronages; they rescinded many acts which were made against Presbytery, and
for Prelacy, and for the five articles of Perth, the test, &c. and appointed the first meeting of
the general assembly to be, in October 1690.
It is to be observed, that, in the act establishing Presbyterian government,
they establish it, not only as agreeable to the inclinations of the people as
in the claim of right, but also as agreeable to the word of God, and most
conducive to the advancement of true piety and godliness. And by that act they expressly rescind all
other acts; laws, statutes and proclamations, in so far as they are contrary
to, or inconsitent [sic] with, the Protestant religion and Presbyterian
government now established; which includes all the unrighteous acts of the
late reigns against the church. By
their 23rd act they abolished patronages, and gave liberty to
parishes to call their own ministersBy act 27th and 28th,
they rescinded the persecuting laws of the former period; whereby men's
consciences were delivered from the thraldom of ensnaring oaths, and of
attending any worship against their light.Likewise they past an act for
rescinding the fines and forfeitures of the former reigns; which was a
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public condemnation of the oppression and cruelty
thereof.Surely then we must own that these were not small things which king
William and his parliament did for this poor church when lying in the
dust. Some at a distance may make light
of them, because every thing was not done they would have had; but surely
Christians of solid judgment, and these who groaned so long under the heavy
bondage and sufferings of those times, were made to acknowledge with
thankfulness, that it was the Lord's right hand that turned again the captivity
of our Zion. Our restored captives were
then surprised with their liberty; they were like men that dreamed, amazed at
the works of the Lord, and obliged to say, The
Lord hath done great things for us.
In consequence of
the act of parliament, the first general assembly met at Edinburgh October 16th 1690, after
about forty years interruption, where was a great gathering of old banished
suffering ministers, who had survived the long storm of persecution that lay
upon this tossed afflicted church. These ministers had several general meetings
before this: in one of them they agreed that the first day of the Assembly's
meeting should be kept as a day of solemn fasting and humiliation, which was
observed accordingly by prayer and preaching both before and after noon, their
majesties high commissioner Lord Carmichael joining with them in that good
work. Afterwards king William's letter
to the Assembly was presented, in which he expresses his affection to them,
but presses calmness and moderation in their proceedings in very strong terms;
yea tells them, that his authority should never be a tool to their irregular
passions.In answer to this letter, the Assembly say,
They received his
letter with all
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the joy and
thankfulness that the rising and shinning again of the royal favour upon this long afflicted and
distressed church could possibly inspire.The God of love, the Prince of Peace with all the providences that
have gone over us, and
circumstances
that we are under, as well as your majesty's obliging pleasure,
require of its a
calm and peaceable procedure. And if
after the violence for conscience
sake, that we have suffered and so much detested, and these
grievous abuses
of authority in the late reigns, (whereby, through
some men's irregular
passion, we have so sadly smarted) we
ourselves should lapse into
the
same errors, we should certainly prove the most unjust towards God, foolish towards ourselves, and ungrate
towards your majesty, of all men upon earth.
Afterwards they say, Desiring in all things to approve
ourselves unto God, as the true disciples of Jesus
Christ, who, though most zealous against all corruptions in his church, was
most gentle towards the persons of all men.But, notwithstanding of all this
moderation of the Assembly, the Prelatical party raised great clamours against
them at court, and through England, for their severity.But, as the Assembly
observe in their foresaid answer to the kingGreat revolutions of this nature
must be attended with occasions of complaint; and even the worst of men are
ready to cry out of wrong for their justest deservings."
This assembly was
much concerned, to get Presbyterians united among themselves, who, under the
late persecution had been wofully divided by means of the indulgences and
toleration granted by the civil government: and to compass this design, they
received into fellowship with this church and her
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- Testimony 57
judicatories, three ministers, Masters Linning, Shields, and
Boyd, who had carried the point of separation on the foresaid accounts to too
great a height; but now promised to live in union with, and subjection to, the
judicatories of the church for the future; having at the same time given in a
long paper for the exoneration of their consciences, bearing testimony to what
they judged right, and against what they took to be wrong. These three
ministers afterwards proved eminently useful in the church and in the
judicatories, and contributed greatly to heal the schism that was among us.
This church
having been long overwhelmed with ruins, this assembly 1690 had much work to
do, to remove some of the rubbish, and establish some order: They had civil rulers urging a coalition
with, or comprehension of, many of them; they had rents among themselves to
heal, and many other difficulties to grapple with. Amidst all these they did a great many good things, such as
appointing all ministers, elders and probationers to subscribe the Confession
of Faith; making acts for keeping the Lord's day, and for applying the
parliament to alter markets from Saturdays and Mondays, for erecting schools in
the Highlands, providing them with Irish Bibles, for rescinding the sentences
past by the publick resolutioners and protestors against one another. They appointed large committees or
commissions for visiting several parts of the national church, with
instructions how to manage; they also appointed two of their number to repair to
London, to wait upon the king concerning the affair of this church. And for further healing of their rents,
turning away the wrath of God, and
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imploring his mercy, they appointed a national fast to be
observed on the second Thursday of January thereafter: In the causes whereof, they enumerate a
great many
sins of the land, both in the former land present times; such as,
Ingratitude for
mercies treacherous dealing with God, unsteadfastness in his
covenant, falling
from their first love, open defection of all ranks from the ways of
God, by horrid
immoralities, and sacrificing the interest of Christ and privileges of
his church to the
will and lusts of men, introducing Prelacy, imposing and, taking
unlawfull oaths,
shedding innocent blood, the general fainting under the late
persecutions and
even of eminent ministers, by either yielding
to the defections
and evils of the
time, or not giving seasonable and necessary testimony against them; ignorance and neglect of
Christ, and of living by faith on him; contempt of
the gospel, and
barrenness under it; want of holiness and piety towards God,
and of love and
charity towards men; the most part being, more ready to censure
the sins of
others, than to repent of their own.
These and a great many other evils they mention as a ground
of fasting. It has indeed been complained
of, that the hints given of some of
these evils are too general. No
doubt, if the drawing of the act had been put in some hands, these had been more particularly and fully
expressed, and the Assembly would not have scrupled to have approven the act
in that shape. It is wished the act had been more full and explicit
with respect to the shedding of the
blood of God's saints and martyrs under prelacy, the king's ecclesiastic supremacy then advanced to a most
blasphemous height, the self-contradictory oath of the abominable test, and the
fearful indignities done to our covenants,
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which we find mentioned by subsequent assemblies, and for
which their is cause of mourning and humiliation to this day. Likewise we wish they had done more to
retrieve the honour of these broken and burnt Covenants, by openly asserting the lawfulness and obligation of
them, and applying to the civil powers for their concurrence to renew them, or
rather of one made up of both, with accommodation to their times and
circumstances. No doubt they were well
apprised of the opposition that would be made to such a motion, as they found
made to other such designs, and particularly to that of purging the church, and
keeping out of judicatories these who were enemies to it; in which they met
with strenuous opposition from statesmen and great men in power, and even from
the throne itself; as appears from two letters from the king to the commission
of assembly 1690, and his letter to assembly 1692, wherein he presses strongly
their uniting with the Episcopal ministers then in churches. His commissioner the earl of Lothian
seconded the king's letter; and because they fell not in with it, he said he
had orders to dissolve the Assembly, which he did, without naming a diet for
another.
And here we
cannot but observe the noble spirit and disposition of the Assembly 1692, which
they shewed upon that occasion. The moderator Mr. William Crichton, in his
speech to the commissioner, delivered himself as follows:
May it please
your grace, this Assembly, and all the members of this national
church are under
the greatest obligations possible to his majesty: and, if his majesty's
commands to us had been in any or all our concerns, in the world, we would have laid our hands upon our
mouth and been silent ;
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but they being for a dissolution of tbis
assembIy without indicting another to a certain
day, therefore having been moderator to this assembly, I in their name, they adhering to me, humbly
crave leave to declare, that the office bearers in the house of God have a spiritual intrinsic power from
Jesus Christ, the only Head of his
church, to meet in assembly about the affairs thereof, the necessity of the same being first
represented to the magistrate; and further I humbly crave, that the
dissolution of this assembly, without indicting a new one to a certain day, may
not be to the prejudice of our yearly
general assemblies granted us by the laws of the
kingdom.
Here the members rose
up, and with one voice declared their adherence to what the
moderator had
said. Whereupon the moderator turning
himself to the assembly, as if he
was to pray, the
members by a general cry pressed to name a diet for the next general
assembly. The moderator thereupon said, That, if they
pleased, the next general
assembly might meet
here at Edinburgh upon the third Wednesday of August 1693
years. And the members did again with one voice
declare their approbation
whereof.Wherefore
these who knew the difficulties our ancestors had then to struggle
with, will rather be
inclined to pity than censure them, and to bless God that helped them
to do so well; though
still it must be owned, it would have been much for the church's
exoneration, that
matters had been more plainly and closely laid to the door of the state,
that the world might
have seen, where the stop was.
Nevertheless, by
that wonderful Revolution, all persecution was stopt, and the
church enjoyed the
freedom of gospel ordinances; the Lord gave large
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testimony to the word of his grace, and there were great
days of the Son of man in many places
of the land, and multitudes of souls
were brought in to Jesus Christ their Saviour.
Likewise judicatories did many good things some of which we shall
instance.
The general
assembly, in the years 1694, 1697,1698, and subsequent years shewed great zeal
for suppressing profaneness and immorality, by making many acts to that
purpose, and by applying to the parliament to concur with them by the civil authority;
who were pleased to revive former acts, and make several excellent new acts in
that end, which the assembly appointed to be read, together with their own
acts, frequently from the pulpits.
Likewise it was the care and business of the general assembly for many
years to get the North and Highlands supplied and planted with proper
ministers; they sent diverse committees of the most experienced ministers to
purge and plant the North, and transported many of the best ministers of the
South to that country.
These first
assemblies, and severals since, have made strict laws with respect to licensing
preachers, not only about their learning, orthodoxy and prudence; but have
appointed presbyteries
to make narrow
inquiry into their moral character and piety, and what sense and
impressions they
have of religion upon their own souls; and they declare that
such as are
esteemed to be vain, imprudent, proud, or worldly minded, by the
generality of
sober intelligent persons who converse with them, shall be kept back
from that sacred
work.
Happy were it for the church, if these excellent rules were
strictly observed by all the
presbyteries of this church.
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They made acts
against the atheistical opinions of the Deists and others. They condemned the
errors of Madam Bourignon, and deposed Dr. Garden for espousing them. They
strictly appointed all ministers and preachers to subscribe the Confession of Faith. And for preserving of truth, and for
preventing the corrupting of youth with error and immorality, they appointed
all schoolmasters, chaplains and governors of youth to subscribe the Confession of Faith: and these who do
not so, or are guilty of negligence, error or immorality, they appointed
presbyters to apply to magistrates, heritors, &c. to get them removed from their offices.They also enacted, That
these who should receive licence or ordination from any of the late prelates,
should be incapable of ministerial communion with this church, till they gave
evidence of their repentance.
They made
excellent barrier acts, for preventing all innovations in our doctrine,
worship, or government, by appointing that all these acts which are to be
binding rules and constitutions to the church, shall first be proposed as
overtures to the assembly, and be transmitted by them to the several presbyteries
of this church, that they may send their opinions or consent to the next
assembly, who may then pass the same into acts, if the more general opinion of
the church, thus had, agree thereunto.They made many acts and frequent
applications to the government for suppressing and preventing the growth of
popery; and encouraged students and preachers having Irish, that they might be
useful in those parts; and do still continue to send such to assist the
ministers where popery abounds, by preaching catechising, and instructing of
the people, for counteracting the trafficking priests among
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them: in which design our sovereigns now concur by their
yearly bounty of a thousand pounds sterling.Also the assembly have been at
great pains to get schools erected in every parish through the land, and
appoint ministers to see that none be suffered to neglect the teaching of
their children to read, and that the poor be taught upon charity.
The commission of
assembly 1690, according to their instructions, sent four worthy ministers,
Masters Shields, Boreland, Stobo, and Dalgliesh, with the Scots colony to
America; and one great design was for propagating the gospel and converting
the Heathen in those parts. The
assembly 1700 appointed a national fast, and one special ground was for their
success. Of which they acquainted them by a letter, in which they directed
them, upon their landing and settling in America, to keep a day with all the
people for solemn prayer and fasting, bewailing former sins, renewing baptismal
engagements, and with the greatest seriousness dedicating themselves and the
land unto the Lord." The assembly
1704 set on foot that noble project of propagating Christian knowledge in the
Highlands, Islands, and foreign parts of the world, by erecting charity schools
and otherwise, which they began by a voluntary subscription and contribution
through the nation, instructing their commission to encourage and carry
on the said design, which was done from time to time, until
they obtained letters patent from the sovereign, anno 1709, for erecting the subscribers into a society and
corporation for managing that affair; and many collections have our assemblies
appointed for that blessed design, whereby, and by donations
from pious persons both at home and abroad to the society, their stock is greatly
increased,
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and they are now enabled to maintain above 130 charity
schools in our Highlands and Islands at home, besides several missionaries in
America, for propagating Christianity among the Heathen. And we have certain information of the happy
success of these schools at home; thousands of ignorant and barbarous people
have been civilized and
reformed, and many of them, we hope, have become truly
religious. Likewise the assembly have been at great pains to get new impressions
of the Bible in Irish, and also to get the Psalms, Confession of Faith, Larger
and Shorter Catechisms translated
into Irish, and dispersed through the Highlands; and by the
help of piously disposed persons, both in this and our neighbour nation, they
have got to the number of 80 libraries settled in particular places through the
Highlands and Islands. And what reason
have we and all Scotsmen to give thanks to God for directing, countenancing and
prospering this noble design so far in our land?They also
established an excellent form of process in church judicatories with relation
to scandals and censures, by act 11. Ass. 1707; likewise an useful method for
ministerial visitation of families, by act
10. Ass.
1708.
These, and many
other good things, have our old suffering ministers and our general assembly
been instruments, under God, to set on foot and promote, since the revolution;
for which we desire always to offer up our hearty thanksgiving and praises to
Almighty God, for helping them so far in advancing of our holy religion.
It has been
indeed complained by some, that after the revolution they did not pass distinct
recissory acts, for Christ's headship
over his church, the Divine right of Presbytery,
the church's intrinsic
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power, the
obligation of our covenants, &c.No doubt it might be some stop to
them, that the magistrate entertained a jealous eye then upon the church, with
respect to these points, lest they should have carried matters to too great
heights against those who differed from them; and therefore the king and
parliament, parl. 1. sess. 2. rescinded all the old acts in favour of the
church which enjoined civil pains upon their sentences of excommunication. Yet notwithstanding, we wish they had done
more, if possible, for asserting these principles which they held, than they
did, immediately after the revolution.
Had they foreseen what a handle their not doing it would have given to
some to promote a separation from this church, we persuade ourselves they would
have essayed to have done more. These old sufferers indeed might reckon that
the world was sufficiently apprised of their principles with respect to the
foresaid points, and that no man would question them, seeing they had hazarded
the loss of all things for adhering to them; for it was upon that very account
they were cast out of their houses and benefices, imprisoned, fined, banished,
and hunted as partridges in the mountains.
And although they past not distinct Assertory
Acts with respect to these points, yet we have plain declarations of their
mind about them in several public acts and deeds. It was upon their solicitation that the parliament, June 7 1690,
past an act for establishing Presbyterian government among us, as being
agreeable to the word of God; and at the same time ratified our Confession of
Faith, and inserted it verbatim in
their public records, in which Confession it is expressly asserted, chap. 30.
sect. 1, 2. The Lord Jesus, as King and
Head of his church, hath therein appointed
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a government
in the hand of church officers, distinct
from the civil magistrate. To these officers, the keys of the kingdom
of heaven are committed, &c. And chap. 26. sect. 6, There is no head
of the church but the Lord Jesus Christ.
And chap. 23. sect. 3. The civil magistrate may not assume to himself the administration of the word and
sacraments, or the power of the keys of the kingdom of heaven, &c.Likewise
they rescinded the act for the king's supremacy in church affairs.Our first,
assembly, by many acts, have, approven our Confession
with all the aforesaid articles, and appointed all the members of this
church to adhere thereto; also ministers, elders, and intrants to the
ministry, are bound to make solemn profession thereof, and subscribe the same;
and parents at baptism are daily required to train up their children according
to it.
Likewise the
moderators of all our assemblies, at the close of every assembly, do publicly
assert, and declare before the king's high commissioner, that as the assembly met in the name of our Lord
Jesus Christ the only King and Head of his church, so they part in the same
name; and also they named the diet of the next assembly.And when
the commissioner dissolved the assembly 1692 abruptly,
without naming a diet for another; the moderator did in his face, with consent
of the whole assembly, remonstrate against it, and declare, That the
office-bearers in the house of God have a spiritual intrinsic power from Jesus
Christ, the only Head of his church, to meet in assemblies about the affairs
thereof; and he named a diet for another assembly. All this is recorded in the assemblys
books. In like manner did the assembly remonstrate, when dissolved in the year
1703. And
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the very next assembly 1704, in their answer to the queens
letter, do plainly tell her, that they were now again met in a national
assembly in the name Of our Lord Jesus Christ. Also, they approved the
several synod‑books through Scotland, which had Assertory Acts recorded in them, for Christ's Headship, the Divine right of Presbytery, the church's
intrinsic power, &c. To
prevent which approbation, was the reason (as then generally believed) why
the commissioner dissolved the preceding assembly. Again, the assembly 1705, in their 7th act concerning
Mr.. Hepburn, do assert in plain words, that the Lord Jesus Christ is the alone King and Head of, the church. And Ass. 1707, act 11, declare, that our
Lord Jesus Christ hath instituted a
government, and governors ecclesiastical in his house, with power to meet for
the order and government thereof.And as for the Divine right of
Presbytery, the assembly 1711 do expressly declare for it in their 10th
act, when they appoint all intrants to the
ministry, both when licensed and ordained, to subscribe and declare, not only
that our Confession of Faith and purity of
worship are founded upon the word of God, but also that the Presbyterian government and
discipline of this church are founded upon the word of God, and agreeable thereto; and also
solemnly to engage that that they will
firmly and constantly adhere to the
said doctrine and worship, and to the utmost of their power, in their station, assert, maintain
will defend
the discipline and Presbyterian government of this, church, by kirk‑sessions,
presbyteries, provincial synods, and general assemblies, during all
the days of their lives. Whereby all ministers and preachers do plainly
renew our covenants.And that ministers in former Years were of the
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same mind appears by the church's declaration by their
commission in the year 1698, published in their Seasonable Admonition, p. 5. in
which they say, We do believe and own that Jesus Christ is the only Head and King of
his church: and that he hath instituted in his church, officers and ordinances,
order and government, and not left it to the will of man, magistrate or church,
to alter at their pleasure. And we believe this government is neither
prelatical nor congregational, but presbyterian, which now, through the mercy
of God, is established amongst us; and believe we have a better foundation for
this our church‑government, than the inclination of the people, or laws
of men, &c. And that commission's whole actings and
conclusions were ratified and approven by Ass. 1699, act 12.Besides all
which, our assemblies and commissions have frequently owned the obligation of
our covenants by mentioning the breaches of them among our causes of
fasting. Ass. 1700, act 5. they lament our continued
unfaithfulness to God, notwithstanding of our solemn covenants and engagements
to the contrary. Again, Ass. 1701, act 9. they say, Our sins are the more aggravated, that they are against so many solemn repeated vows and engagements,
and covenants with our God, which have been openly violated and broken by
persons of all ranks, and treated with
public contempt, indignities and affronts, &c.We bless God, that has
determined our church to own these truths so openly, over the belly of all
their difficulties and discouragements; and we desire heartily to join with
them in declaring for the Headship of our
Lord Jesus Christ over his church, in opposition to the pope, magistrate or
any other; likewise for the spiritual
intrinsic power of the church to chuse [choose] her
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officers, meet in her judicatories, inflict censures, and
govern the church, in opposition to all Erastian opinions or practices promoted
by any party or person whatsoever; as also for the Divine right of Presbyterian
government in the church, in opposition to Prelacy, independency, &c. and for the lasting obligation of our
covenants, seeing they bind us to nothing but what we are antecedently bound to
by the Scriptures of truth.
Thus the church of Scotland continued
owning and adhering to her ancient principles and doctrines, and using means to
promote religion through the land for many years after the revolution, without
any visible declension. But, alas! her
degeneracy and defection hath of late years become too visible; and our union
with England in 1707 may be looked upon as the chief source thereof, next to
the corruption of our hearts. When this
transaction came to be laid before the Scots parliament in 1706, the nation was
most intent about it, not knowing the nature or articles, whether it was a
federal or incorporating union: but when it was seen to be the latter, and the
majority of the house disposed to agree to it, both the church and the body of
the people were vastly uneasy, great numbers of addresses came up against it,
and insurrections were much feared. The commission by appointment sat during
the whole session, and was exceeding numerous; members attending by turns. They presented three addresses to the
parliament, the first was for an
unalterable security of the established religion, to the people of this land
and all succeeding generations, so far as human laws can go. To satisfy them, the parliament enacted,
That the establishment of the doctrine,
worship, discipline and Presbyterian government of this church
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should be held
as an unalterable, fundamental and, essential condition of the union of the two
kingdoms, if concluded. This
seemed to quiet many, reckoning the security of the church not so precarious
and uncertain, when thus established by the mutual agreement of both
parliaments in a solemn treaty of union, that when settled by acts of the Scots
parliament only; for the faith of the English in keeping treaties was at this
time much spoken of. But the most part
of the church continued still averse to an incorporating union, and their
coming under the jurisdiction of a British parliament, in which the English
members, being prelatical would be ten to one of Scots members wherefore the
commission presented a second address, declaring this aversion. They indeed met with great opposition from
noblemen and gentlemen, elders in the commission, who had views of temporal
offices and advantages from court by being for the union; yet they represented
the grievances the church and her members might fall under by the union, such
as oaths, tests and impositions inconsistent with their principles. And in their address they plainly testified
against the subjecting of this nation to
a British parliament, in which twenty six prelates would be constituent members
and legislators; For (say they) it is
contrary to our known principles and covenants, that any churchman should bear
civil offices, or have power in the commonwealth. To this they got no
answer, save a clause put in the act for securing the church, that no oath, test or subscription shall ever be
imposed within the bounds of this church and kingdom contrary to our
Presbyterian establishment. By
which (it is to be regreted) the parliament neither shewed regard to the
principles of Scotsmen when out of the kingdom,
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nor to the
obligation of our covenants: nay, they proceeded to worse afterwards, by
declaring that the parliament of England
might provide for the security of the church of England within the bounds of
that kingdom, as they should think expedient; whereby they consented to
the securing of the prelacy and ceremonies of that church as a fundamental of
the union. This being both against the word of God and our solemn league, we
have cause to mourn over it as a national breach of covenant, in some respect;
though it is a mercy the church was helped to remonstrate against it; for the
commission when informed of it, presently presented a third address (though
greatly opposed) craving that there
might be no such stipulation or
consent for the establishment of the hierarchy and ceremonies, as they would
not involve themselves and the nation in guilt, &c. From all which it is
evident, that this church did remonstrate against making an union with England
upon terms not consistent with our ancient covenant union with that kingdom:
for the ensuing assembly 1707 approved the commission in what they did.
But,
notwithstanding of the church's remonstrance against this union and the
foresaid sinful stipulation, it was concluded and ratified by both parliaments;
but it doth not appear that this memorable transaction has been followed with
the special blessings of heaven, seeing it hath brought on very much sin, and
many growing evils upon this poor land, to the dishonour of God, and decay of
true Christianity among us. For after
the union, when our correspondence and communication with the English was
greatly increased, the Lord's day began to be profaned after their example, and
other immoralities much to abound, and the
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societies for reformation of manners to dwindle away. Likewise our nobility and gentry have been
since that period giving up gradually with family religion, and the very form
of Godliness, and falling into a looser way of living; for many of them since
the union do either dwell or spend
much time in England, whereby they learn many of their vices and evil customs;
they are either reconciled to the English hierarchy and worship, or live much
in the neglect of all public worship; and, being there under the inspection of
no parish-minister they and their families get leave to live as they list: and,
when they come down to Scotland, they get many to follow their loose examples. Also, since the union, public oaths are
prodigiously multiplied, in qualifying men for offices, in collecting and
paying of taxes; and manifold perjuries are thereby committed, and particularly
by custom‑house oaths, and running of goods, which also opens a door to
many other sins. And hereby Atheism, Deism and infidelity have made progress in
the land.
Likewise soon
after the union, the English service and ceremonies were set up in several
places, and afterwards the parliament gave a toleration for it, and the body of
the Episcopal clergy embraced that worship, though their ancestors had always
supposed it heretofore. Yea, by this
law, almost all errors are tolerated; and now even the Popish worship is kept
openly, and connived at.A
superstitious form of swearing was soon introduced; from England, by laying the
hand on and kissing the gospels. The
sacramental test, and conformity to the liturgy and ceremonies, is imposed upon
the members of this church while serving the king in England and Ireland. Likewise many other incroachments are made
upon the government, rights and
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privileges of this church by the toleration act, and by the
act for restoring patronages, by the act for a vacation of the lords of session
and other courts in the end of December, whereby the keeping of holy days is
encouraged; and lastly, by refusing access to the house of peers, unless the
address be directed to the lords spiritual. And all these grievances are
brought upon us, notwithstanding of our security by the union‑act, and
the English faith so much talked of. From all which we may conclude, That as our
union with England was made upon sinful terms, so in the event it hath proven a
great judgment upon this land and church.
Alas! we have been perfidious to God, and no wonder though men should be
left to prove perfidious to us.
Very soon did
Scotland feel the bitter effects of the union; for, in the view of its being
concluded, several of the Episcopal clergy began to set up the English service
in meeting houses, hoping to find more countenance and support from England on
this account. This way of worship was
wholly new and strange, and could never find place in Scotland before. Wherefore the general assembly 1707, that
met soon after the conclusion of the union, gave an honest testimony against
this new worship, by their 15th act, intituled, Act against innovations in
the worship of God; wherein they say, The
purity of Divine worship, and uniformity therein, hath been the great happiness
of this church ever since her reformation; and that the introduction of these
innovations was not so much as once attempted, even during the late prelacy;
that they are dangerous to this church, and manifestly contrary to our own known principle, viz. that the assembly
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moved with
zeal for the glory of God, and the purity and uniformity of his worship, doth
discharge the practice of all such innovations of Divine worship within this
church; and doth require and obtest [supplicate]
all the ministers of this church,
especially these in whose bounds any such innovations are, or may happen to
be, to represent to their people the evil thereof, and seriously to exhort them
to beware of them, &c. And they appoint the commission to use
all proper means for suppressing such innovations. Which the commission did,
as appears by their act 5th August 1709, which they ordained to be read in all
the churches through Scotland. But the
more the church opposed this new worship (as they judged they were warranted to
do by the laws of the land) the more forward were their enemies to set it up,
and at length got the parliament to espouse their cause.
Likewise, soon
after the union, gross profanation of the Lord's day began to abound, by
traveling, carrying goods, driving cattle, and other abuses on that holy day;
as appears from the 12th act of ass. 1708.
For preventing whereof, the assembly in that act appointed each
presbytery to send some of their number to attend the lords of justiciary
[judicial officer] at their first circuit that falls to be in their bounds, and
to represent to their lordships the profanation of the Lord's day by the
foresaid wicked and sinful practices.
And the general assembly did seriously recommend to the lords of
justiciary to take effectual course to restrain and punish the foresaid abuses;
which, the assembly say, they will
acknowledge as a singular service done to God and his church. Also they
enjoin all ministers to represent to their profile, among whom such practices
are, the great hazard their immortal souls are in by
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such courses; and also to proceed not only with ecclesiastic
censures against sabbath breakers, but also to apply to justices of peace and
other magistrates in their bounds, to execute the laws against them.But our
commerce with England still increasing, the profanation of the Lord's day
among us is come to a great height, in spite of all the church hath done
against it.
But, our sins and provocations against God being highly
aggravated; as a just punishment upon us, God was pleased to let loose our
enemies in the British parliament to bring in a bill, which they got past into
a law, for allowing those of the Episcopal clergy the use of the English
liturgy in Scotland, containing some grievous clauses in it against the just
and legal rights of the established church.
While the bill was in dependence March 1712, the commission met and
addressed the queen, in which they gave free and faithful testimony against the
said bill, which the assembly that met in May 1712 did unanimously approve;
and, as a token of it, did insert their address in their books, and print it
with their acts. In it, they say,
The church of
Christ in Scotland is in hazard of sad alterations and innovations,
inconsistent with
and contrary to that happy establishment, secured to us by the
laws of both of
God and the realm; by the said bill.If the matters in question did
only relate to
our own case and better accommodation, we should patiently bear the
same: but when we
see the glory of God, and the power and purity of our holy
religion, and of
the ordinances of Jesus Christ in this church, so much concerned, we
cannot but hope
that your majesty will allow us to plead our just right, &c.
Afterwards they
plead the several acts of parliament
for settling and
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securing the worship, discipline and government of this
church, with her rights and privileges; all which acts were ratified by the
parliaments of both kingdoms in the treaty of union, and declared to be a
fundamental, essential and unalterable condition of the said treaty of union
in all time coming. It is observable,
after their pleading the 5th act parl. 1690, which allows the Presbyterian
ministers and elders to have power to try and purge out all insufficient,
negligent, scandalous and erroneous ministers by due course of ecclesiastical
process and censures, and likewise to redress all other church disorders;They
add,
By which act it is evident, that
Presbyterian church government being thus established, the ministers and elders
of this church have all the powers committed by our Lord and Master to his
ministers and officers, to watch over the flock, and to guard against all
usurpers and intruders.Afterwards they add, We cannot but express our astonishing surprise and deep affection to
hear of such a bill, offered for such a large and almost boundless toleration,
not only threatening the overthrow of this church, but giving a large licence
almost to all errors and blasphemies, and throwing up all good discipline, to
the dishonour of God, and the scandal and ruin of the true Christian religion,
and the infallible disturbance of the quiet, and to the confusion of this
church and nation.And therefore we do in all humility, but with the greatest
earnestness, beseech, nay obtest your majesty, by the same mercy of God that restored this church, and raised
your majesty to the throne, to interpose for the relief of this church, and the
maintenance of the present
establishment, against such a manifest and ruining incroachment.The church
being most earnest to oppose this toleration
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and other grievances then coming upon the church, they sent
three of their number, Masters Carstares, Blackwall, and Baillie, to London, to
present this and others of their petitions, and to agent the church's
cause: but, notwithstanding of all that
this and other acts were past against the church; all Episcopal ministers were
allowed to preach, pray, administer the sacraments, and marry, without any
other caveat that appears for their doctrine save that that they shall not deny, in
their preaching or writing, the
doctrine of the blessed Trinity.
They are not by that act obliged to satisfy the church, or any person
or society, concerning their belief of the doctrine of the Trinity; it is
enough if they do not openly impugn it: so that there is a liberty given to the
most erroneous or scandalous men to preach and dispense sacraments, without
being accountable to any.
We do here join
with the church in testifying against such a boundless toleration, as being
contrary to the word of God, and the practice of reforming magistrates and
churches therein commended: as in 2
Chron. xxxiv. 3.3. Rev. ii. 2. and to these texts wherein
such a toleration is reproved, as Rev. ii. 14,15, 20. as also it is contrary to
our Confession of Faith, chap. 23. and
to our Larger Catechism upon the 2nd commandment.
At the same time
there was another distressing bill presented in the parliament for restoring of
patronages, and repealing the act 1690, which gave liberty to parishes to call
their own ministers.This also carried against the church, notwithstanding of
the common's address, which was in like manner approven by the assembly. In this address they plead and assert, That
the act 1690,
abolishing patronages, is a part of our Presbyterian
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constitution,
ratified by the acts of parliament of both kingdoms in the treaty of union, and declared to be unalterable: That,
from our first reformation from Popery, patronages
have still been reckoned a yoke and burden upon this church; and this is declared by the first and second books of
Discipline: that the restoring of them will inevitably
obstruct the work of the gospel, and create great disorders and disquiet in this church and nation; and that there is
one known abuse attending patronages, viz.
the laying a foundation for Simoniacal pactions betwixt patrons and those
presented by them.
Though this did not avail to stop the bill, yet it was a
plain testimony from the church against Patronages; which we cannot but approve
and adhere to.
Likewise we
approve of that noble testimony which the general assembly gave against both
the toleration, and patronages, May 14th 1715, when they approved a
memorial concerning them, which they appointed to be sent to the duke of
Montrose
principal secretary of state, most humbly entreatng him to
lay it before the king, viz. King
George I. The tenor of it is as
follows:
The church of
Scotland, being restored at the happy revolution, was by the claim of right, and acts of parliament following
thereupon, established in its doctrine, worship discipline and government; and, that this legal constitution
and establishment might be
unalterably secured, it was declared to be a fundamental and essential condition
of the union, and accordingly ratified in
the parliaments of both kingdoms. But
the zeal of the established church
of Scotland for, and their steady adherence to, the Protestant succession, did expose them to the resentments of a
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disaffected
party. And now they account themselves
aggrieved by some acts past in the
parliament of Great Britain; as 1mo,
By the act granting such a large and almost
boundless toleration to these of the Episcopal persuasion in Scotland,
while the liberty
allowed to Protestant Dissenters in England (who had always given the most satisfying proofs of their undoubted
zeal and good affection to the Protestant succession) was
retrenched. And though the church of
Scotland hath an
equal security in
a legal establishment with that of England, yet there is a vast
inequality as to
the toleration of the respective Dissenters.
In Scotland the toleration
doth not restrain the desseminating the most dangerous errors,
by requiring a
Confession of
Faith, or subscription to the doctrinal articles of the established church,
as is required of
Dissenters in England: it also
weakeneth the discipline of the
church against
"the scandalous and profane; by withdrawing the concurrence of the
civil
magistrate. It is also an inequality
and hardship upon the established church of
Scotland, that
these of her communion who are employed in his majesty's service in
England or
Ireland, should be obliged to join in communion and conformity to the
church of
England; whereas conformity to this church is not required (nor do we
plead that it
should be) of members of the church of England, when called to serve
his majesty in
Scotland, who here enjoy the full liberty of Dissenters without
molestation; and
the common and equal privileges of the subjects of the united
kingdom,
stipulated by the union, do claim the same liberty to the members of the
church of Scotland,
when employed in his majesty's service in England and
Ireland.
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2do, By the act restoring
the power of presentation to patrons, the legally established constitution of this church was altered in a very
important point: and while it appears equitable in itself, and
agreeable to the liberty of Christians and a free
people, to have interest in the choice of these to whom they intrust the care
of their souls, is an hardship to be imposed upon in so tender
a point, and that frequently, by patrons who have no
property nor residence in the parishes; and this besides the snares of Simoniacal pactions [a Simoniacal paction is the buying or
selling of ecclesiastical pardons, offices, or emoluments via an agreement or
bargain.], and the many troubles and contests arising from the power of
patronages, and the abuses thereof, by disaffected patrons putting their power into
other hands, who as effectually serve their purposes; by
patrons competing for the
right of presentation in the same parish; and by frequently
presenting ministers
settled in eminent posts to mean and small parishes, to
elude the planting thereof:
By all which, parishes are often kept long vacant, to the
great hindrance of the
progress of the gospel.
Although the
church of Scotland was brought under the distress enough by the toleration and
patronages, yet, to add to it, the oath of abjuration was also imposed upon the
ministers thereof in the year 1712.
This occasioned a great question among them, and much writing upon it,
whether the conditions or qualifications required of the successor to the
crown, in the act so of parliament settling the succession, of which this is on
that he must join in communion with the
church of England, be understood as any part of the oath, or not? These who were not clear to take it,
apprehended these conditions might be reckoned a part of the oath, because in
it they were to swear to maintain
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the succession AS entailed by such acts of parliament, in
which these conditions were contained.
Others again understood these conditions as no part of the oath, seeing
when the oath was first framed in the English parliament in the year 1701, and
a clause was offered to be added to it for maintaining the church of England,
it was rejected, because the Dissenters could not take it: and at the union
the parliament had expressly exeemed these of this church from all oaths
inconsistent with their principles: and consequently, that the AS in the oath was
not reduplicative upon the qualifications of the successor, but merely
indicative, as only pointing out the act wherein the succession was settled,
and the illustrious family and persons on whom it was entailed failing the
heirs of king William, queen Anne and her heirs, &c. And therefore they understood that the oath
brought them under no other obligation, but to allegiance to the sovereign, and
to an engagement against a Popish pretender, and to the succession in the
Protestant line: and, to prevent mistakes and misrepresentations they might be
liable to in this matter, they resolved to give in written declarations to this
purpose upon instrument, at taking of the oath, which generally they did. At this time the commission addressed the
queen (as also did the assembly) in favours of these who still scrupled at the
oath, as if the AS in it did some way refer to the conditions required of the
successor, that such might be favourably dealt with, as her loyal
subjects. As also they petitioned her,
that their declarations of loyalty to the queen, their renouncing the Pretender,
and engagements to support the succession to the crown in the Protestant line
in the family of Hanover, as contained in their address, might be accepted by
her as their sense of the said oath,
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without respect to the condition scrupled at.In answer
thereto, the queen, in her letter to the assembly, declared that the address
of the commission did so much manifest their loyalty to her, and their true
concern for the succession in the Protestant line by law established, that it
could not but be acceptable. This
answer did very much confirm these who judged that the AS in the oath did not
reduplicate upon the qualifications of the successor, and gave freedom to many
to take it.
After king George
I came to the throne, and understood
our difficulties by the representation of assembly 1715, and former addresses,
he interposed for the relief of these who scrupled at the oath, and got the
parliament to turn the AS into WHICH, as also to declare that the oath was not
meant to oblige his majesty's subjects in Scotland to any thing inconsistent
with their church establishment according to law. This removed the scruples of many; but nevertheless there were
not a few worthy ministers who remained uneasy and scrupulous upon account
there was still mention, made in the oath of the act of parliament that
required the conditions of the successor, and therefore wanted to have it
wholly taken out of the oath. Which,
upon application, the king was so good as to grant, by an act of parliament in
the 5th year of his reign.Thus did the Lord in his mercy settle the
great commotions that were in the church by reason of that oath, and extricate
her out of some of her difficulties; yea, so far, that the most strict and
zealous ministers in Scotland were brought to declare both from the pulpit and
the press, that the embracing or refusing the oath of abjuration did not afford
the least ground for separation.
It is remarkable, that in the midst of all these
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grievances and pressures which the church groaned under,
the Lord did not suffer her to sink.The times indeed became very cloudy and
dark; the church's friends were turned out of place, and her enemies were
exalted in power; Jacobites were put in places of highest trust, and many of
them became so insolent, as to maltreat and abuse the
ministers of the gospel, and sometimes to cause burn at
market‑crosses the acts of synods for fasts, because in them they
appointed prayers to be made for maintaining the Protestant succession, and for
defeating the designs and plots then forming for overturning it, and for
bringing in a Popish Pretender. Yet
even then the Lord inspired the commission with courage and resolution to emit
their famous seasonable warning at their meeting 19th August 1713, which was read from the pulpits; wherein they obtest all good
Protestants and lovers of their country to look to themselves, that they be not deluded by the subtile devices
of a Jacobite party, who would bring us under the yoke of a Popish
Pretender.Here the commission mention
their artifices at large; one whereof is, They
with great appearance of zeal, espouse and promote the English liturgy through
the land, though neither they nor their fathers would receive it heretofore;
and at the same they omit all, the prayers
for queen Anne and princess Sophia.Likewise they make a great outcry, especially in distant places, of their having
suffered grievous persecutions because of their being of the Episcopal
persuasion though withhout ground.
Blessed be God (say they) we
ran appeal to the consciences of all who know our conduct, that we have never
since the late happy revolution in the least returned the
severities,
and unparalleled cruelties, which we
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met with when
they had the ascendant; and which we from their present temper, as well as from
their former behaviour may reasonably conclude they want nothing but power to
renew against the ministers and members of this church.Wherefore they,
seriously obtest and beseech all ranks of persons to humble themselves deeply
under the many sad causes and tokens of the Lord's anger, and turn to him with
all their hearts, and flee to the blood of sprinkling for reconciliation, and
pray earnestly to God to disappoint the designs and hopes of a Popish and
Jacobite party, preserve the Protestant succession in the house of Hanover,
sanctify the troubles which have afflicted our Zion, and turn us
from all these
sins which have procured them,
&c.
And
glory be to a prayer hearing God, who soon blasted all the Jacobites plots and
hopes, and made the Protestant succession take place, by the accession of K.
George I within less than a year, to the of this poor oppressed church, and of
all true Protestants.
Towards the end of
the queen's reign the Jacobites turned so uppish, that they encouraged Episcopal
ministers to intrude into vacant churches, and ministers and preachers who were
sent to preach in them were rabbled.
They and their preachers did publicly solemnize the Pretender's birth
day, set up bonfires, drink his health as king before great multitudes, and
confusion to all the Presbyterians. But
upon the accession of king George I
these riots and insults were suppressed, and the laws and good order
began again to take place. The church
represented her grievances from the laws lately made; but the breaking out of
the rebellion in 1715 put a stop to designs of that sort for a time. Until then, there were a good number
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of Episcopal ministers continued in churches through the
North; but they, joining with others in that rebellion, were soon afterwards
turned out. The Lord was pleased again
to pity us, and work a great deliverance for us: for though the Jacobite and
Popish party rose of a sudden, and gathered together in great numbers,
threatening to carry all before them, to cut off our sovereign king George and
all the friends of the Protestant succession, attacked the king's forces, and
killed many; yet the Lord soon brake all their measures, poured shame upon
their attempt, and made many of them flee their native country: so that in a
wonderful manner God delivered us from the bloody sword, and the cruel designs
of Papists and Jacobites, and restored peace in all our borders, in the year
1716.
It might have been expected, that such
astonishing mercies and deliverances would have produced humility and
thankfulness to God, have led us to repentance and reformation, and have
animated our zeal for God and his truths, and our activity to get the church's
grievances redressed, when such a fit opportunity seemed to offer.But, alas!
we became unthankful to God, and soon for got his goodness; we turned secure
and confident under king George's protection and favour, and began to lose that
zeal for preserving the purity of doctrine and worship, for suppressing error
and immorality, and for the advancement of religion and godliness, which former
assemblies manifested. Now our old zealous
suffering ministers were generally gone off the stage, and a woeful
lukewarmeness and indifferency began to seize upon the following generation.
At this time there
was a great noise of Mr. John Simson, Professor of Divinity at Glasgow, his
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venting and teaching Arminian doctrine and gross
errors. The worthy Mr. James Webster,
one of the ministers of Edinburgh, having conversed with him thereupon, was the
first that complained of him: And he was therefore appointed to process him
before the presbytery of Glasgow; though it seems hard that Mr. Webster should
have been burthened with an affair which was the common cause of the
church. But Mr. Webster's appeal, the
libel he gave in against Mr. Simson, and Mr. Simson's answer thereto, came
before the assembly 1716, who remitted the same to a committee to consider the
whole process, and to make a full and distinct report to the next
assembly. In Mr. Simson's answer to
this libel, and his letters to Mr. Rowan, there were found several very
dangerous errors, contrary to the word of God, and our Confession of Faith and
Catechisms; such as,
That there is nothing to be admitted in
religion, but what is consonant to reason. That regard to our own happiness in the
enjoyment of God ought to be our chief motive
in serving him; and that our glorifying God is subordinate to it.That the Heathen may know by the light of nature, that there is a remedy
for sin provided; and if they would
pray sincerely for the discovery of the way of salvation, God would grant it to them.That if men would with diligence, sincerity and faith use the means
for obtaining saving grace, God has
promised to grant it: and that the using of the means in the foresaid manner is not above the reach of our
natural powers.That there was no proper covenant made with Adam
for himself and his posterity; and that he
was not our federal head.That it is inconsistent with God's justice
and goodness to create souls wanting
original
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- Testimony 87:
righteousness;
and that the souls of infants since the fall are created pure and holy.That
it is probable there are more of mankind saved than damned; And it is more than probable that baptized infants, dying in infancy are
all saved.That there is no sinning in hell after the last
judgment,' &c.
All which erroneous scheme of doctrine is fully refuted and
exposed by the reverend Mr. John Flint and Mr. John M'Claren, both ministers
of Edinburgh, in two different books, the one written in Latin, and the other
in English, to which Mr. Simson never offered any reply.Mr. Simson, when before the assembly and their
committee, declared his adherence to our Confession of Faith, and studied to
put senses upon his doctrine to make it seem to agree therewith, and made use
of very subtile distinctions for that end: but such hath been the zeal
sometimes of our assemblies against error and for purity of doctrine, that
they would have had no great difficulty to have agreed that Mr. Simson, or any
man that vented or taught such doctrine as above, was not fit to be continued a
professor of divinity, to instruct and train up young men for the holy
ministry.But, when his process came to be finished by assembly 1717, there
were so many members in it, who either had been his scholars, or were his
relations, comrades or acquaintances, who stood up for saving him, that the
assembly were brought to dismiss him with a very gentle censure, by their 9th
act; wherein they only say,
He hath given
offence, and hath vented some opinions not necessary to be taught in divinity, and that hath given more
occasions to strife, than to the promoting of edification:
That he hath used some expressions that bear and are used by adversaries in a bad and
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sound sense,
though he doth disown that unsound sense.
And, for answering more satisfyingly,
(as he supposeth) the cavils and objections of adversaries, he hath
adopted some
hypothesis different from what we commonly used among orthodox
divines, that are
not evidently founded on Scripture, and tend to attribute too much to
natural reason,
and the power of corrupt nature; which undue advancement of
reason and nature
is always to the disparagement of revelation and efficacious free
grace. The general assembly, for the reasons above
mentioned, prohibits and
discharges the
said Mr. John Simson to use such expressions, or to teach, preach, or otherwise vent such opinions, propositions,
or hypothesis as foresaid.
But, as a just rebuke upon the assembly for their lenity,
Mr. Simson persisted in his unsound doctrine, contemned their sentence, and
still went on in a course of error, till in a few years he is arraigned before
the assembly for Arianism.
About this time there arose debates and great noise, as if some
ministers were bringing in a new scheme of doctrine, because in their sermons
they disused and censured several old approven words and phrases as too legal,
and affected some new modes of speaking; and because they recommended to their
people an old book called the Marrow of
modern Divinity.This book was
laid before the assembly 1620,as containing gross Antimonian [Antinomian]
errors; and several passages and propositions being excerpted from it by a
committee, the assembly proceeded in a hurry to pass a condemnatory act against
them all in cumulo; and, among the
rest, they condemned as erroneous two propositions, viz. That believers are altogether set free from the
law as a covenant of works;And that
they are set
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free both from
the commanding and condemning, power of the covenant of works. Which two are surly sound and orthodox propositions in themselves.Likewise
that same assembly, by another act, recommended to ministers to insist in
preaching several doctrines, and among others,the necessity of a holy life in order to the obtaining of everlasting
happiness. This certainly was very ill worded, however sound their meaning
was.
Although there
were several stumbling and unjustifiable expressions in that book called the Marrow, &c. yet before the assembly
had proceeded to pass their acts concerning them, it had been their wisdom, to
have first remitted them (as in other cases) to the consideration of
Presbyteries; which happy step would have prevented the oversight or mistakes
of the assembly aforementioned, and consequently the Twelve brethrens' representation against the foresaid acts, given
in to the assembly 1721, which was once likely to have landed in a schism. But it must be owned, that, when the
assembly 1722 came to review and explain these hasty acts past in 1720, they
did justice to truth, and declared their minds, concerning, the acts and
propositions quarrelled, in very sound and orthodox terms.And particularly, as
to the necessity of holiness for
obtaining everlasting happiness, they declare the expression is meant of obtaining the enjoyment and possession, of
everlasting happiness, but not of the
right and title to it, which (they say) all justified persons have already
attained, viz. through the imputation
of the righteousness of Jesus Christ.
Thus peace and truth were
preserved in the church at that time.
No doubt it had
been much for the interest of truth, as well as the honour of our assemblies,
that
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they had manifested as much zeal against other erroneous
books which have been published or recommended before or since that time by
other ministers of this church, and some of them far more dangerous than the Marrow, such as Dr. Whitchcots sermons,
&c. Oh that our ancient and trite zeal for truth and purity, and
against all kind of error and corruption, were again happily revived in the
land!But, alas! how little ground have we in an ordinary way to expect any
national reviving or reformation in the church and land, while the flood gates
of error and corruption are still kept wide open by the laws for the Toleration and Patronages?
In consequence of applications to the
king by the church, some amendments were made upon these laws by the parliament
in 1719; As, 1mo, They discharged any
person to preach or pray in any Episcopal meeting house in Scotland, that did
not pray for king George, and take the abjuration oath, under the pain of six
months imprisonment, and having the meeting house shut up. This act, had it been executed, would have
put a stop to many of the erroneous Jacobite preachers; but not being executed
against them, they still went on in disseminating many popish errors through
the land.
2do,
The parliament enacted, That presentations given by patrons to vacant
churches shall be effect, if the person presented do not accept or declare his
willingness to accept of the presentation given him.By which act the
parliament put it (as it were) in the church's power to ease herself of the
great grievance of patronage; which was ground of joy to many: for, at that time, it was generally thought
that this limitation was equivalent to plain repealing of the patronage act,
and that no
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Presbyterian would ever expressly declare his accepting of
a presentation, or go so far to approve or comply with patronage, which
Presbyterians had always declared heavy yoke and burden on the church of
God. And accordingly there was no man
that presumed to take, accept or make use of a presentation to a church for
several years after this act was past; and so the church was easy, and
continued to settle vacant churches upon the call of congregations, without any
molestation from patrons.
During this lucid
interval, the church seemed to turn secure, as if she feared no danger from the
acceptance of presentations; and therefore was at no pains to shut or bar the
door against such acceptances. Had
this been done, the church was effectually delivered by the foresaid favourable
act from the yoke of patronage. Now was
the proper juncture for our assemblies to have made a new declaration, in
corroboration of what former assemblies had done, concerning the woful corruption
and evil consequences of patronage; and to have warned all the members of this
church of the evil of encouraging or promoting the same, and particularly all
ministers and preachers of the sin and danger of complying with this
corruption, by accepting of presentations; especially seeing there was no law
requiring it as necessary, but, by the late act of parliament, an open door was
left for their entering into churches in a gospel way, if they pleased to chuse
and accept of it. No doubt, if things
had been set in such clear light by our general assemblies, the authority of
the church would have restrained these woful
acceptances.But, alas! while the church slept, the enemy was busy
sowing his tares, and prompting some to
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devise subtile conditional acceptances, wherein they might
disapprove of patronages, and declare for Presbyterian principles with respect
to the people's rights, and yet, in the mean time, take such hold of the
stipend presented to, that another could not make a legal title to it. When
this was complained of to superior judicatories, some leading men, alas! were
found to patronize these accepters, till at length they proceeded to the most
open and barefaced acceptances. For
these practices indeed some preachers were censured and silenced, but they were
reponed [replaced] by superior courts; whereby at length acceptances went on
without controul. So that, by such
defections, the yoke of patronage is faster wreathed upon the church than ever,
and her condition under it more lamentable than in any former period: for informer
times all honest men groaned under patronage as a burden; and though they were
presented by patrons to churches, yet they neither said nor wrote any thing in
favour of the patron's deed, but silently submitted the presbyteries proceeding
to their settlement, when they had parishes concurring in it: but, alas! By such
active written acceptances as now in use, the whole church shall in process of
time be involved in approving of patronages, in such away as was never done by
the church of Scotland since the reformation.
Wherefore we
judge it the duty of all the lovers of truth and purity in the church of God,
to bear open testimony against the yoke of patronage, and the acceptance of
presentations, as we herebv desire to do, especially seeing they have been
productive of such dreadful evils in this church of late years.
It is well known
that the church of Scotland hath
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ever since her reformation remonstrated against patronages,
and asserts in her 2nd book
of Discipline, chap. 12. That patronages have flowed from the pope, and
the corruption of the canon law; and the intruding of persons this way into
churches, hath no ground in the word of God, but is contrary thereto, &c.Likewise the parliament 1649, in
their act abolishing patronage, do say, It
is an evil and bondage under which the Lord's people and ministers have long
groaned; and that it is a custom popish, brought into the church in times of
ignorance and superstition; and that it is contrary to the 2nd book
of Discipline, &c.Also the
assemblies 1712 and 1715 give plain testimonies against patronages to the same
purpose, and assert, That they lay a
foundation for Simoniacal pactions, and many other evils. To these testimonies
we do adhere, and likewise shall add some further reasons against patronages;
1mo, Patronages are neither agreeable to
the rules of God's word, nor to the apostolical practice: seeing it is evident
from the word, that it was only the church herself, with her officers, that
exercised the power of nominating and electing ministers and officers to the
church, according to the authority derived to them from Christ their Head and
Founder, Acts i. 15vi. 2viii. 14.xiii. 3.xiv. 23.xvi. 91 John iv.
12 John 10. So that a patron's right of nominating the officers of the
church, is nothing but a manifest usurpation over the church of God.
2do, Patronage is also contrary to the
practice of the primitive and purest ages of the church, and was not known in
the church until true religion and Christianity began to decline, and then it
came in gradually with other Popish corruptions and
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abuses. We find
Cyprian, Athanasius, the apostolical constitutions, with many ancient councils
and fathers, declaring in the plainest terms for the free liberty and power of
the church to chuse her own pastors, without any extrinsic influence whatsomever
[whatsoever].
3tio, As it is disagreeable to Scripture
and antiquity, so it is contrary to reason, and to the interest and safety of
the church, that the power of chusing her pastors should at anytime be lodged
in the hands of heretics and profane men, as frequently the right of patronage
is, being conveyed to them with their earthly inheritances. Can there be any
thing more unreasonable and absurd than that the power of chusing officers to
the church, should fall into the hands of the declared enemies of the church!
or that this power, which is a spiritual and ecclesiastical privilege, should
be conveyed, disponed [given to another], sold, or bought with money, like
other civil rights or heritages, and so be lodged frequently with infidels and
the worst of men.
4to,
For patrons to impose ministers upon Christian congregations, is a plain
incroachment upon the natural rights of mankind, and upon the laws of free
societies; as much as it would be for them to impose physicians and lawyers
upon societies, to take care of their bodies or estates. The churches of Christ are as free societies
as any in the world, having their liberties from Christ to chuse their own
pastors; and ought not to be brought in bondage to any in this matter.
5to, It is cruel imposition to oblige
societies of men, who duly value their immortal souls, and would place them
under proper spiritual guides, to intrust the edification, comfort, and eternal
concerns of these precious souls, to the care of
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patrons; many, whereof are indifferent about the concerns
of their own souls, being negligent, erroneous or profane; and so are not like
to be much concerned to chuse proper pastors to take inspection of the souls
of others. How can serious Christians
be easy who it be that chuse their pastors, or these who know that patrons
cannot secure them against the bad consequences of a wrong choice, nor be
responsible for their souls at the great day.
Lastly, Patronage by long experience has
been found to be an open door for a corrupt ministry to enter into the church;
and this is sadly exemplified in these churches where this corruption doth
reign without controul.
Upon all which
accounts, we judge it our duty to hear testimony against the usurpation of
patronage, as most sinful in itself, and injurious to the church of God; and
to pray that God may open the eyes of all patrons, that they may be convinced
and repent of it, and cease from in oppressing Christ's
church any more.
And as we bear
testimony against patrons and their usurpation, so we judge ourselves bound to
testify against all these who encourage and voluntarily comply with this
Sinful usurpation, and particularly by accepting or declaring their
willingness to accept of
presentations from patrons, which, alas! is now become the common practice;
and, being so common and general, both preachers and people are like to lose all sense of the evil of it.But that
these acceptances are sinful, and
provoking to a holy God, is evident from these considerations:
1mo, If a patron be guilty of a sinful
usurpation over the church of God, in spoiling her of the right
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she hath from Christ to chuse her own officers (as certainly
he is) then the accepter of a
presentation doth become partner with the patron in his sin, by homologating
[approving of] his usurped power, and strengthning him in it. Now, the scripture expressly forbids us to
be partakers of other mens' sins
2do, As the law
now stands, the accepter is more
guilty of robbing the church of her right than the patron is: for the
legislature have been so tender of the church by their act 1719, as to put it absolutely in the power
of ministers and preachers to accept or
reject the usurpation of patronage as they please; so that a patron can give
no trouble to the church, if he be not encouraged and assisted in it by an accepter. His presentation would
be but like a dead serpent, altogether lifeless and harmless to the church, if
an accepter did not come and inspire
it with life, and put a sting in it. Though patronage be a grievous usurpation
and burden on the church, yet it is now so limited and tied up in Scotland by
law, that the church would not feel the burden of it, if it were not pulled
down upon her by accepting presentees; so
that now the accepters are properly
the oppressors of the church of Christ.
If Christ condemns the Pharisees for binding
heavy burdens, grievous to be borne, and laying them upon other mens'
shoulders; how condemnable must accepters of presentations be, who bind
such a grievous burden as patronage on the shoulders of Christ's church?
3tio, The minister or preacher, who accepts
of a presentation, doth not only bring sin upon himself, by oppressing the
church, and spoiling her of her just right; but also takes the ready way to encourage
and harden a patron in his guilt and sinful usurpation, and to obstruct his
conviction, repentance
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and reformation: for he will readily think that his
conscience needs not be more strait‑laced than theirs, who should inform
his. Wherefore we earnestly wish and
pray, that God would bring accepters, with their advisers and supporters, calmly to consider what a sinful hand they
have in ensnaring patrons in a corrupt course and in hardening them in their
usurpation over the church of God.
4to,
This way of accepting presentations
doth open a door to many sad evils, such as Simoniacal pactions and intrigues,
unchristian contentions and divisions in judicatories, oppressive concussions
in parishes, vexatious prosecutions and appeals, and many scandalous intrusions
into churches, to the great discredit of religion, and reproach of the ministerial
character: hereby congregations are robbed of their just rights to call their
own ministers, and very often Christ's
flock is scattered and broken in pieces, the godly are grieved, and the
wicked hardened: hereby ordinances come to be neglected, the Lords day
profaned, ignorance and vice encouraged, and church-discipline weakened. Yea, this pernicious practice has given occasion
to many violent settlements, and to a wofull schism in the church, to the
deposing of several worthy ministers, and to the discouragement of many pious students and preachers from serving
the church: so that our accepters have need to consider how they will answer
for all these direful consequences of their practice, and whether the commonness of it will excuse the sinfulness of
it; O that we could look to God, who only can open their
eyes!
5to, Accepters of presentations, act
contrary to the known principles of Presbyterians, and to their
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own engagements; and so are chargeable with sad defection
and breach of faith. Our second book of
Discipline, which is sworn to in our national
covenant, declares patronages to be contrary to the word of God, chap.
12. And it was the general opinion of
this church in the year 1719, that accepting of presentations was inconsistent
with Presbyterian principles, and with the rights and rules of this church,
which all ministers and preachers oblige themselves to maintain; upon which account,
none adventured to meddle with them for a good many years thereafter. In our opinion, they act contrary to their
engagements which they come under by the assemblys formula 1711; wherein they subscribe and promise, that they will
never directly or indirectly endeavour the prejudice or subversion of the
discipline and government of this church, but that they will to the utmost of
their power maintain and support the same.
Now, it was still reckoned a branch of our discipline and government,
for parishes to have the liberty of free elections, and for Presbyteries to
have access to free moderations in the calling of ministers. And it is visible to all, that accepters of
presentations do stop and hinder this free liberty and access, contrary to
their engagements by the formula, and also by the national covenant.
6to,
Seeing it is notour [well known] that the design of accepting,
presentations is to secure the stipend to the presentee, so as another cannot
have a title to it; it is plain that the accepter
doth hereby invert the order, which Christ hath appointed in his church, viz.That a ministers right to
maintenance should be consequential to his ordination to the ministry: whereas,
by the method he takes, he would make a ministers ordination to the ministry
consequential
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to his having a right to the maintenance; which is contrary
to Christ's stated order, and the nature of things.
7mo,
By accepting presentations, ministers do sadly prejudge the success of
the gospel and their own ministry, by offending and stumbling the parishes
concerned, besides many others, at their conduct. And is it any wonder though a parish he offended with a man for
going about to secure a title to their stipend, before they have access to know
him, or shew any inclination for him; and for his binding the yoke of patronage
upon them, and spoiling them of their just right of chusing their own pastor;
and for hindering them to get another worthy pastor whom they dearly love? What must they think of a man that tells a
reclaiming parish by word or deed, I'll
be your minister in spite of your teeth, I'll have the charge of your souls whether
ye will or not ; and, if ye refuse ordinances and means of salvation from
me, ye shall have none? Nay, come of
your souls what will, though they should perish in a state of ignorance and prejudice,
I'll possess the kirk, manse and benefice, and hold out another minister from
you. Have they not too good ground to
suspect such a man, of earthly‑mindedness, greed of filthy lucre, or of
being more concerned for his own things,
than for the, things of jesus Christ, and the salvation of their
souls? Which apprehensions are sufficient
to stuff the breasts of people with prejudice against him at his entry, and to
blast his ministrations to them for many years thereafter. For it is no wonder, though they think such
language or practice is not like that of one who sincerely designs to advance
Christ's kingdom, and win souls to him, as a faithful minister ought to do ;
but
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rather of one that hath base worldly ends in view! The
language of a pastor, whom Christ sends, is that in 2 Cor. xii. 14. I seek not
yours, but you; whereas that of an accepter
seems to be the very reverse, I seek not
you, but yours.
8vo, It increaseth
the prejudice of many against such accepters,
when they see there is no necessity for their accepting of presentations. Indeed, if there were no coming to a church
or stipend but by the Patron's right, something might be said to alleviate the
crime: but at present there is no necessity from the law to
accept of them; nay, on
the contrary, the law leaves an open door, by which
ministers and preachers may have an orderly gospel access, both to churches and
benefices, without having any dealing with Patrons at all, if they would but
exercise a little patience till six months elapse. Now, how can people think charitably of these who refuse to enter
by the safe gospel‑door, and
chuse, rather to climb up by the window
of presentations and violence, when they cannot but see their so doing tends
to blast their own ministry, and bring a,
heavy yoke on their mother‑church, after she was in
effect freed of it by the tenderness of the legislature in 1719? Now, seeing these acceptances were
unnecessary, and of the most pernicious consequence to the church and the
interest of the gospel, it cannot but be surprising that our general assemblies
were at so little pains to discourage or
prevent them, when it might have been easily done
at the beginning. We find indeed that
the assembly 1724, referred it to their commission, to think of an overture
thereanent [concerning or in reference to anything], and lay it before the next
assembly; but it doth not appear that there was any more done, notwithstanding
of repeated instructions from Presbyteries concerning the same.
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We know no reason can be assigned for the assembly's
indolence in this matter, but their pusillanimity [cowardice], or sinful
fearfulness of offending the government: but this fear of man hath brought a
woeful snare upon the poor church.
Several synods indeed shewed a willingness to restrain these acceptances
but, Presentees knowing where to have recourse, their acts were soon
disregarded. At first one or two
probationers began to mint at accepting presentations; but the outcry against
them was so great, that they soon retracted, and past from them again. But sometime after, when Principal George
Chalmers adventured to accept a presentation to the church of Old‑Machir,
several young men took courage and followed his example; and though at first
they qualified their acceptances with having the peoples' consent, yet they
would not retract them after the people shewed their aversion to them; which
occasioned many intrusions and violent settlements through several places of
the church, contrary to our known principles, these intrusions came gradually
into the church, but were act commonly practised, nor countenanced by superior
courts, till after the year 1728. For
we find the assembly 1725, after a great struggle about calling a minster to
Aberdeen, appointing, that besides the voting of the magistrates, town-council
and elders in the call, the inclination of heads of families shall be
consulted about it. And the assembly
1725 censured the commission for proceeding to transport Mr. James Chalmers
from Dyke to Aberdeen, without having due regard to the inclinations of the
people of that city, who opposed his call.
But, alas! our assemblies did not continue long in such a dispostion;
for they and their commission began soon afterwards to pay more regard
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to patrons and heritors in planting of churches, though few
of these were hearers, than they did to the whole body of the people that
attended ordinances. The crown having
the patronage of most of the churches of Scotland, this melancholy turn of
affairs was thought to be brought about by strong court influence, and by the
activity of several leading ministers, who had their dependence upon or
expectations from that airth [probably direction]. These began to vent themselves in judicatories against the
rights of the Christian people and to
assert that there were no stated rules nor directions in Scripture about the
calling of ministers, or who should be the electors. Some of them wrote pamphlets against the peoples' rights,
pretending to answer the Scripture‑arguments for them; and maintained
that the clergy or judicatories were the proper electors. These were sufficiently answered by Mr.
Currie, Mr. Hill and others; but their opponents had the ascendant in
judicatories, and carried things there as they pleased.
At this time the church of Scotland was in a most lamentable
condition, and the wrath of the Almighty seemed to be kindled against her, in
letting loose many adversaries at once to attack and destroy her: for at the
same time we find her many ways dreadfully tossed and shaken: as by patronages,
and intrusions pushed on by the court and great men;By Independent schemes and
constitutions of churches zealously promoted by Mr. Glas and Mr. Archbald;By
Arian errors taught and propagated by Professor Simson;By many gross errors
vented by others, both Presbyterian and Episcopal;And by legal sermons and
moral harangues (to the neglect of preaching Christ) introduced by many of the
young clergy. All these
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evils, working and fermenting through the land at once,
occasioned dreadful shocks and convulsions in this national church, likely to
rend her in many pieces. Yet, alas! We
were not sensible of, nor suitably affected with our danger and misery, nor
with the sins which were the procuring cause of all.Turn us, 0 God of our salvation, and cause thine anger towards us to cease.
Oh, wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?Whatever
the Lord think fit to do with this backsliding church and land, we Judge it
incumbent upon us to bear witness against the foresaid evils.
As to the
impugning and invading the rights which congregations have to chuse and call
their own ministers, and the intrusions made upon them, which, alas! still
continue to be practised; we shall give our reasons for testifying against
them, and for the rights of the people.
And the first and great reason is, because by the rule and pattern of
God's word, and by the dictates of sound and sober reason, the Christian people
have an unquestionable interest in the choice of these pastors to whom they
are to intrust the care of their souls: and particularly, this right of the
people is established by several passages of the Acts of the Apostles, a book intended to give us the apostolical
practice and pattern in the settlement of the Christian church.
1 mo, In Acts i. 13, 14,15, &c. when the eleven apostles met for the
choice of an apostle, the laity present with them, were allowed a share in the
election of two, of which God did chuse one to fill the vacancy of the
apostolical college. From which we
infer, That ministers should much more consult them in the choice of ordinary
pastors, who
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- Testimony 104:
are to have the stated inspection of their souls, and that
this condescension of the apostles to the people in this case, doth condemn
their practice who violently impose ministers upon Christian congregations,
while they are dissenting and reclaiming against them, and willing to receive
others every way as fit for them. And
we find our reformers
and Protestant divines, such as Calvin, Beza, Junius,
Zanchy, Chamier, Voetius, Amesius, Turretine, Cartwright, Calderwood,
Gillespie, Forrester, Lauder, and many others, improving this passage for the,
peoples rights against Papists, Prelatists and patronages.
2do, In Acts vi. the apostles called the
multitude, or body of the disciples to the choice of first standing church‑officers
which they appointed, viz. the
deacons for taking care of the poor; from which we infer, If the disciples have
a right to chuse these officers who are to dispose of their charity, then much
more these who are to oversee their souls.
And if these apostles reckoned the people competent to judge who had the
qualifications for deacons which they prescribe, viz. who were most eminent for honesty, wisdom, and the gifts of the Holy.
Ghost;. why are they not competent to give their judgment of the like
qualifications in those who are to be their pastors? The apostles
being under immediate Divine direction, were abundantly
capable to chuse these officers without the people; yet they will needs have
them concurring in it, as a pattern to the church in their after chusing of
church‑officers. And it is
observable, the apostles took this method, to silence the complaints among the
people about providing for the
poor. Which loudly
calls upon judicatories to follow their example, in order to silence
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peoples' complaints of violent intrusions made upon them,
contrary to the apostles practice and our acknowledged principles, to the
great hindrance of the gospel and the edification of souls. Likewise we have the forecited Protestant
divines concurring to improve this passage of the deacons for the peoples
rights: and it might be expected that
the ministers of the church of Scotland would not oppose them, or join with
the Papists in this question.
3tio,
The apostles practice in the election of church‑officers being
sufficiently evident by the foresaid
two instances, the sacred penman of the
Acts insists no more upon this subject, save that he hints at their known
practice in ordinations. Acts
xiv.23. In cur version it is, And when they had ordained them elders in every church. Now, the word here rendered ordained, is but half translated; for in the original it is Cheirotonesantes, which Erasmus renders cum suffragiis creassent; and Beza, agreeing with him, hath it per suffragia creassent: So that
according to these learned men, and many others, the passage should have been
rendered, When they had by suffrages
appointed to them elders in every church. So it is in all old English translations, and so it was brought
in by our last translators, until the version was committed by king James to
some of the English bishops to be revised, who altered no less than fourteen passages of the New Testament, and this
among the rest, to make them speak the language of the church of England; but
the original language, being that of the Holy Ghost, is to be our rule. The word here is not Cheirothesia, which signifies the action of ministers in ordaining;
but it is Cheiro tonia, which
is expressive of the peoples act in electing of pastors, by stretching or
lifting up the
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hand, as was the custom: and in
this sense doth the apostle make use of the word Cheirotonia, and ascribe it to the people, 2 Cor. viii. 19.
4to, The spoiling congregations of their
right of calling their ministers, and imposing pastors upon them, is not only
against the example of the apostles, but also contrary to the commands of our
glorious Head, to our own prayers, and to the very spirit of the gospel. Doth
not Christ enjoin us in his word to glorify
him in all things, to do all to the
glory of God, and to do all things to
the edification of his people! to condescend to men of low estate, and to be gentle towards all men ? Doth he not forbid us to exercise dominion over the church, to set at nought our brother, and rule over his
people with rigour? Doth he not
command all Christians to judge of what
they hear, to try the spirits, to
beware of false prophets? Are not all ministers and others bound
to pray that God's name may be hallowed, that
his kingdom may come, and that the whole earth may be filed with his
glory? And do not they act the very
reverse of these commands and prayers, who would in a magisterial way intrude
ministers upon Christian congregations, and thereby stop the spreading of his
gospel, the conversion of souls, and the increase of his kingdom upon
earth? Are forced settlements agreeable
to the meekness and gentleness of Christ our Master and Pattern? Or are they like the mild disposition and
condescensions of the apostle Paul, who used the most tender, soft and
condescending methods to advance the gospel among men, and was willing to become all things to all menfor their
spiritual good? and, when he saw it needful to for the winning of their
souls, he laid aside his authority, and fell to intreaties and beseechings
with them, Rom. xii. 1. 2 Cor. v. 20.x. 1. Philemon
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107:
9, 10. And observe what he says, I Thess. ii. 7, 11. We were gentle among you as a nurse cherisheth her children; And
(saith he) we exhorted you as a father
doth his children. Now, as a tender nurse or father will not impose any
upon weak children to feed them at whom they have the greatest aversion, nor
tell them that they shall have no food unless they take it from such hands; so
neither ought judicatories to intrude pastors upon dissenting or reclaiming
parishes. They pray for the spreading
of Christ's glory and kingdom, and therefore should not counteract their
prayers, as they manifestly do by violent settlements; for thus they lay the
foundations of strong prejudices in peoples breasts against ministers and the
success of the glorious gospel, and frequently drive people quite away from the
gospel‑net, to the great increase of ignorance and immorality. This course is directly against the Bible,
that forbids us to give any occasion of
stumbling or prejudice unto others, whereby their edification may be
hindered, Rom. xiv. 13, 19, 21. Alas!
people have naturally strong enough prejudices against the gospel itself, be
the pastor never so acceptable; and what a pity it is that occasion should be
given them to conceive prejudice also against the preacher of it? seeing
thereby the strong holds of Satan are rendered more impregnable. For how can it be expected that a parish
will be free of stumbling or prejudice against a man, that makes it his first
business to obtain a right to their stipend, and will not part with it when
they shew the utmost aversion to him, but gets himself viis & modis thurst [sic] in upon them? Will they not be ready to look upon him as
an earthly‑minded man, greedy of filthy
lucre, that thrusts himself into the priest's office for a piece of
Willison - Testimony
108:
bread, that seeks the
fleece more than the flock, and minds his
own things more than the things of Jesus Christ? Is not this the way to bring both the person and ministry of such
a man into contempt among the people, to shut their ears against his
admonitions, and render his labours
among them unsuccessful? Whereas,
should a minister come among a people by their call, he has a fair door opened
to him to promote their salvation: they
think themselves bound to attend his ministry, receive him into their houses,
hearken to his counsels, and submit to his reproofs; and so the gospel hath
free course among that people.
5to,
Seeing the right of Christians to judge for themselves in matters of
religion, is undeniably secured to them both by the light of nature and of revelation;
they must consequently have an interest in the choice of their teachers. For if a man may judge for himself
concerning the schemes of doctrine and ways of salvation laid before him, and
may prefer one to another; it must follow, that he hath also
a right to judge who is fittest to instruct him according to it; otherwise he
might fall into the hands of these who would lead him into schemes quite
opposite to what he hath chosen. It is
evident that both Scripture and reason allow men a judgment of discretion about
the pastors to whom they are to commit the instructing, guiding, and edifying
of their precious souls. That text is
plain for it, in I John iv. 1. Beloved, believe not every spirit, but try the spirits whether they
be of God: because many false prophets are gone out into the world, Likewise
that text, Mat. vii. 15, 16. Beware of
false prophets, which come to you in sheeps clothing, but inwardly are ravening wolves. Ye shall know them by their fruits. And
that in
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2 John,ver.10. If there come any to you, and bring not this doctrine, receive him not. From
all which texts it is evident, that Christians have right to judge concerning
these who bring them true gospel doctrine, and whom they are to receive, and
whom
not. The
Bereans are highly commended for their using this right, Acts xvii. 11. And
Christ
declares it to be the privilege of his people to distinguish the voice of a stranger or
hireling from the voice of a true shepherd, and to flee from
the one, and follow the other,
John x. 4. 5.
6to,
The consent of parishes to the settlement of a minister is requisite to
constitute
the pastoral
relation betwixt him and his flock, and the obligation of mutual offices and
duties one to
another. It was anciently a received
maxim among Presbyterians, That the
consent of the
flock is as necessary to fix the pastoral relation, as the consent of the
minister;
seeing the tye is mutual and reciprocal.
7mo,
The apostles' example in ordaining pastors by the choice and consent of
the people, was followed by the primitive church for many centuries after
them, as Eusebius and others testify.
And the learned Turretine, vol. 3. ques. 24. De jure vocationis, quotes
many of the ancient fathers and councils as maintaining the peoples'
right. And Mr. Petrie in his church
history, pag. 63, 65. observes, That the church of Rome in the 7th century
had not given up with this principle of Christianity. It hath been the fixed principle of this
church, and of our reformers from the very dawning of the reformation, That congregations ought to have ministers
settled among them with their own consent. This can be made evident from
our books of discipline, and many acts of assemblies; and this is confirmed by assembly 1736, act 14.
Wherein
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- Testimony 110:
in they declare, that
it is and hath been since the reformation, the principle of this church, that
no minister shall be intruded into
any parish contrary to the will of the congregation; and therefore they
seriously recommend to all the judicatories of this church, to have a due
regard to the said principle in planting vacant congregations, as they regard
the glory of God, and the edification of the body of Christ.But it is to
be regretted, that neither the ancient principles of this church, nor the
recommendation of assembly, 1736, are much regarded in the settlement of
churches at this day, more than the Scriptural arguments aforementioned for the
peoples' right. O how great ground hath
this backsliding church to imitate that famous general assembly 1596, who
made the thrusting of men into congregations one special cause of their keeping
a day for solemn fasting and humiliation before the Lord! Likewise it is to be noticed, what they observe
of these intruders, That they manifest
thereafter, that they were not called of God.
O that judicatories would keep in mind the apostles warning against
being Partakers of other mens sins, by
laying hands suddenly upon them; and would consider how far they may be accountable for these
souls, who may perish in an ignorant and Christless condition during the
scatterings and prejudices of congregations intruded upon! Surely that text hath an alarming sound to
all concerned in intrusions, Jer. xxiii. 1,
2.
Wo be unto the pastors that destroy and scatter the sheep of my pastures,
saith the Lord. Therefore thus saith
the Lord God of Israel, against the pastors that feed my people, Ye have
scattered my flock, and driven them away, and have not visited them; behold, I
will visit upon you the evil of your doings, saith the
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Lord. Likewise the 34th chapter of Ezekiel hath some very awful
things relative to this case. O that
the Spirit of God would carry them home to the hearts of men, with such power
and efficacy, that their eyes may be opened in time; so that intrusions,
scatterings, and contempt of Christs flock, may not issue in the destruction
of vital religion, and of this once famous national church!
This woful contempt and disregarding of
the flock of Christ, by intruding pastors upon them, neglecting their
petitions, and otherwise, could not but be very provoking to a holy God:
wherefore he was pleased to visit this church with several awful rebukes, and
particularly with violent attacks upon her beautiful constitution, running it
down, and promoting Independent schemes
of government, and setting up new models of congregational churches with new
improvements. This was first attempted
by Mr. John Glas minister at Tealing, and Mr. Francis Archbald minister of
Guthrie.After a while's more secret management, they came at length to vent
their principles openly, and
go about preaching them in the streets, fields, &c. and printed several pamphlets in
favours of their new opinions. They
found fault with our Confession of Faith and
Formula, and refused to subscribe
them.They maintained, That there is no
warrant for national churches under
the New Testament, but only for congregational; That single
congregations are not subject to any superior judicatory, nor censurable by
them: That they may ordain their own pastors, and that all the members have right
to govern. That the
church of Israel was but a typical church, and their kings were ecclesiastical
officers; That their national
covenanting with God was typical, and not to be imitated by
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Christian
nations. That our national
covenanting was unwarrantable and is not obligatory on us; That
our martyrs, who suffered for adhering to our covenants, were so far
unenlightened. That, Christian
magistrates have no more power in religious matters than others, and ought not
to employ their power to advance religion, to make laws with penalties favours
of it, nor to restrain or punish heretics
or false teachers, nor to give encouragement to good Christians more than
other good subjects; That the
Christian religion ought not to be defended by arms; That the example of the
reforming kings of Judah in punishing idolatry and false worship, or
encouraging true religion, is not to be imitated. These and a great many other new and strange doctrines they
spread; and would by no means be reclaimed, nor forbear venting them.At length
the church did process them both for their singular doctrines and
practices. It was the opinion of many,
that seeing they were both very pious men acting according to their light, and
had been and might be further useful in the church, they should not be severely
dealt with, but only
brought under prohibitions and restraints; and if they could
be engaged to stay with their own congregations, and no more to spread their
new opinions, they might be connived at.
Likewise many had greater sympathy with Mr. Archbald than with the
other, in regard he was led off by him in his simplicity to these new things,
neither did he vent himself so against our covenants as he did: but, seeing
none of them would promise to forbear, they were both suspended; and, upon
their contemning the church's sentence, they were afterward deposed. Yet the church shewed much regard to them
both; for, sometime after, they took off the sentences,
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and reponed [replaced, restored] them both to the ministry
in general, though not to their churches.They did all they could to shake the
established church‑government, by setting up Independent churches in several places of the land, and ordaining
several mechanics and illiterate persons to be their ministers: and they
preached and wrote for Independencey: but their pamphlets are confuted, the
Divine right of Presbytery established, and the absurdities of the Independent
scheme laid open, by Mr. Aytone in his Original
Constitution of the Christian church, and by several others: so that we
need add no more to what is already written, but our approbation thereof.
At the same very
time the Lord was pleased to visit this church with a far more terrible rebuke,
by permitting Professor Simson to vent Arian error's among his students at
Glasgow, for which a process was commenced against him by the presbytery of
Glasgow; and after some time it came to the assembly, and continued before
them, assemblies 1727, 1728 and 1729.
And though the process was drawn out to a great length, by the extraordinary
methods he took to defend himself; yet it must be acknowledged that all the
three foresaid assemblies manifested their zeal and concern
for the orthodox faith against any thing that tended to
Arianism, as appears from the long process in print. At length the assembly found proven that Mr. Simson had denied the necessary existence of our Lord Jesus
Christ, and the numerical oneness of
the three Persons of the Trinity in substance or essence; and had utterred
several other
words derogatory to the supreme
Deity of our Lord Jesus Christ. Notwithstanding
the Professor still refused that he taught these opinions as
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he calls them (the assembly in their act calls them gross
errors) and said, They were contrary to the sentiments of his mind; and, if he
uttered such words, they must be only a slip of his tongue. He likewise came to give it under his hand
that he disclaimed and renounced all these erroneous expressions, and made an
orthodox confession of his faith concerning the glorious Trinity and the
supreme Deity of our Lord Jesus Christ, both before the Ass. 1728 and 1729. And whereas he had said that Christus
est summus Deus, is to be taken cum
grano salis; and that summus Deus, and
the only true God, may be understood
in a sense as including the Father's personal property, and so not applicable
to the Son; he declared he was exceeding sorry for giving any offence by such
ways of speaking, and said, That summus
Deus, and the only true God, are
equally applicable to the Father and the Son, and not in any lower sense to the
Son than to the Father; and that he adhered to the truth of Christs necessary existence, and the numerical oneness in essence of the blessed Trinity. But notwithstanding of all these
renunciations and declarations (which came so very late) many in the assembly
declared that he deserved deposition, because at the beginning of the process
he refused to answer questions for clearing himself, and had neglected many
opportunities for two years time of giving satisfaction to the judicatories as
to the soundness of his faith concerning these important articles, when called
upon to do it. But the assembly 1728, because of his confessions and orthodox
declarations, and for other considerations, proceeded no further than to
suspend him from preaching and teaching, and all exercise of any ecclesiastical
power or function and delayed the finishing of the process till next
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assembly, that they might know the mind of Presbyteries
concerning him.When the assembly 1729 met, he made a long moving speech before
them, declaring his orthodoxy; which was printed. The assembly finished the affair, by confirming the sentence of
suspension formerly past, and giving it as their judgment, That it is not fit nor safe that he be
further employed in teaching divinity, and instructing of youth designed for
the holy ministry. The generality of
Presbyteries, notwithstanding of his confessions and declarations, had sent up
to this assembly their instructions for his deposition, with which they ought
to have complied; especially seeing by a former process in the year 1717 he had
been found teaching Arminian doctrine, which the assembly discharged him to
do for the future: and yet, contrary to that prohibition, it was found proven
by a committee of assembly, that he persisted to teach the foresaid
doctrine. This the assembly knew very
well, and might have called for that other process.Some alledged, it would be
better to keep it over his head undiscussed, to prevent after designs of
reponing him to teach.And some said, it would be safer for truth to bind up
his pen by a suspension, and by keeping him under it, than by a deposition to
provoke a man of his learning to make open attacks upon the most important
truths of our holy religion. And it
must be owned that he replied nothing to all that was written against him, but
continued silent under the suspension for many years until the day of his
death, without any motion or mint by any to get it taken off. It is desirable also to find the assembly,
in their last act concerning him, expressing
their
thankfulness to God, for directing all the judicatories of this
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church which had
this process under their consideration (which includes all the Presbyteries thereof ) so happily, that
there hath not appeared the least difference of sentiment; but on the contrary, there hath been the most
perfect and unanimous agreement among
them, as to the doctrine of the glorious Trinity, and the proper supreme Deity of our Lord and Saviour
Jesus Christ, according as the same is revealed
in the holy Scriptures, and contained in our Confession of Faith and Catechisms.
It was much feared that the seeds of Arianism were sown in
this church by Professor Simson and others:
wherefore there were many excellent books written at this time against
Arianism and Socinianism, and in defence of the foresaid doctrine of the
glorious Trinity, and the proper supreme Deity of our Lord Jesus Christ; and,
being so well written, we need add nothing, but join our testimony therewith,
and pray that Arianism may never more set up its head in this land. Amen.
Although God was thus visibly contending
the judicatories of this church, for their disregarding his flock and remnant
in the land; yet it is matter of deep regret, that, in stead of reforming they
proceeded to greater heights in their arbitrary decisions relating to them: for
in the, years 1729, 1730, 1731, and afterwards, we find the complaints of
worthy ministers, elders, and bodies of Christian people, concerning intrusions
upon congregations greatly increased; which occasioned many remonstrances,
dissents and protestations in the
assemblies, commissions, and inferior judicatories. In the assembly 1730, when
the stream of violence began to run very high, many entered their dissents
against the settlements of Sutton and
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Old Machir, but were denied liberty to record them; which
made a great noise, and increased the ferment among the people, but, instead of
yielding or doing any thing to quiet them, that assembly did summarily make an
act, discharging the recording (as
usual) of reasons of dissent against the
determination of church‑judicatories; without remitting the affair to
presbyteries to know their mind about it, according to former acts of
assembly.There were several remonstrances and petitions presented by numbers
of people to the synods of Merse and Lothian, but not regarded. Likewise they gave in a paper, signed and
adhered to by great numbers, to assembly 1731, complaining of violent
settlements; but got no hearing.All which proceedings did awaken many honest
and zealous ministers to correspond and meet for drawing up a representation
and petition to the assembly 1732, concerning the intrusions and other
grievances; which was accordingly drawn up, signed and adhered to by 42 ministers
and three elders; wherein: they expressed, not only their own sense of these
evils but also the sense of many officers through the church, who had not
access to sign the said paper. And
seeing we think ourselves called to adhere to the honest
testimony given therein against many of the evils of the present time, we
shall, as an evidence of our approbation and adherence, briefly insert the
contents of it in this our testimony.
In their petition
offered to the assembly 1732, they humbly move that the assembly should address
the king and parliament concerning several grievances of this church, which
they only can redress such as the imposing of the sacramental test, and
conformity to the English liturgy mid ceremonies,
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upon the members of this church, when serving the king in
England and Ireland: The, toleration established in Scotland, whereby error,
superstition and profaneness are greatly encouraged, and church discipline
weakened:The establishing of patronages, subversive of the right of
congregations to chuse their pastors:The not receiving addresses from this
church to the house of peers, because not directed to the Lords Spiritual:The
introducing from England into some courts in Scotland a new form of swearing, by laying the hands and kissing the gospels. Also, they represent, that notwithstanding
it is the undeniable right of Christian congregations to have the free choice
of their own pastors, and their call and consent is necessary to found the
pastoral relation betwixt ministers and them, according to the word of God,
our book of discipline, acts of the general assembly, and the concurring
suffrages and unanswerable arguments of the most eminent divines both at home
and abroad; yet many ministers have been imposed and forced upon Christian
congregations when dissenting and reclaiming, and that especially by sentences
of the commission, for several years past; and not only where presentations
were insisted upon, but also where there was none, but the right fallen into
the presbyterys hands. And the
commission have appointed committees to try and ordain ministers for vacant
congregations, not only without the concurrence of Presbyteries and synods
concerned, who have best right, and are fittest to, Judge therein, but in
direct opposition to their minds: and calls have been received, not moderated
in Presbyteries, but attested only by notars public. Likewise the commission have repealed several sentences of
synods, when they had but a
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scrimp quorum of ministers, much inferior in number to these
who past them: and of late years especially in the years 1729, 1730 and 1731,
there were many supernumerary elders named to be members of commissions, beyond
the proportion allowed by acts of assembly, many, whereof reside at Edinburgh,
and are brought in to vote upon occasions; and there is ground to question if
they be qualified according to acts of assembly.Wherefore, for remedying and
preventing such intrusions, the they humbly move, that the assembly should
repeal the commission's sentences appointing them, such as may come regularly
before them; and discharge in time coming all settlements without the consent
of elders and, Christian people and enact, that no call or subscriptions for
ministers be sustained but such as are attested by order of Presbyteries, or verified before them or
their committees; and, if the commission shall in
time coming appoint committees to try or ordain ministers
without consent of the congregation and Presbyteries immediately concerned,
that the said committees shall be discharged to proceed, until the assembly
give their judgment, in case the causes are sisted [summoned] before the
assembly by complaint or protestation: and that appeals from sentences of
synods be not referred in time coming to the determination of the commission,
but reserved for the assembly's decision, unless it be provided that the
sederunt [meeting of the court] of the commission judging there in be
supernumerary to the synod in ministers as well as elders; it being
disagreeable to our principles, that a greater number of ministers should be
subjected to the authority of a lesser: and that the commission be better
regulated both as to the number and qualifications of elders therein
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than at present: and that the assembly enact, at appointing
of their commission, that if any of their actings shall be found contrary to
the acts, constitutions and known principles of this church, that they shall
not only be censured for the same, but their said acts shall also be reversed;
and, if any protestation or complaint be entered against their sentences, it
shall be sufficient to gist all parties concerned before the general
assembly.Also they plead, that the assembly may repeal the 7th act of assembly
1730, discharging the recording reasons
of dissent, as being past irregularly without consulting Presbyteries, and
which must prove a very heavy grievance
to many, if it stand in force.
They complain
likewise, that sonic judicatories who have testified their just displeasure
against ministers and Probationers for their unworthy and offensive practice in
accepting presentations contrary to our known principles, have been condemned
by the commission for it. And therefore
desire the assembly may give an effectual check to such dangerous practices,
and that none be licensed or ordained that favour this course.Also they
complain of several innovations in the method and strain of preaching
introduced of late by some preachers and young ministers, which are very
offensive to many of God's people, and an obstruction to spiritual
edification. And, though some former
assemblies have referred it to their commissions to bring in an overture
thereanent [in reference to], nothing is yet done; therefore they humbly move
that the assembly may provide an antidote against these evils.They also desire
the assembly to emit a solemn warning against Professor Simson's errors, and
others which are spread through the
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land, in order to
prevent the infection of them.
As to the act of
assembly 1732, concerning the method
of planting vacant churches
(which was then but
an overture) they shew their dislike to it, as it gives much power to
Jacobite and
disaffected heritors in the settling of parishes, which is not agreeable to the
Scriptures and our
known principles: but (say they) it cannot be turned to a standing act,
unless the generality
of presbyteries consent to it, which they hope is not to be expected
in this case.
Now, though the
evils above complained of were manifest grievances, and the brethren's representation
concerning them was drawn up in a humble and modest strain, and signed by 42
worthy ministers, and several of them old reverend fathers, and was presented
in a dutiful manner according to order; yet it is to be regretted that it was
not allowed so much as hearing by the assembly; which obliged the petitioners
to protest, and published their paper to the world. Likewise there was a petition of the same nature from many
hundreds of elders and Christian people given into that assembly, which had the
same fate. This strange conduct of that
and preceding assemblies towards many godly ministers and people, did
exceedingly stumble many, lessen the regard which wont to be paid to general
assemblies, and pave the way to the schism which soon followed upon it. Yet the assembly 1732 did not stop here, but proceeded to turn the overture anent
[regarding] planting of churches into a standing act, tho' evidently
disagreeable to the mind of presbyteries, and the general opinion of the
church: which increased the ferment thro' the land to a higher pitch than
ever. Alas! this was not like the
conduct of our old suffering fathers,
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who dreaded a schism in the church like fire, and were
careful to prevent and crush it at the first appearance. But when God hath a controversy with a
church or people, and designs to bring a stroke upon them, he ordinarily leaves
their leaders to infatuate measures, so as they have neither skill nor will to
take any wise step to ward off the blow.
That act of the
ass. 1732 did greatly inflame this poor church for two or three years: but
seeing at that time unanswerable arguments were brought against it in several
pamphlets and sermons then published, to which we adhere, and seeing like wise
it was repealed by a subsequent assembly, as contrary to the mind and rules of
this church, and prejudicial to it; we shall not here insist much upon the evil
of it. Only in regard there are many
dissatisfied with the repealing of it, and alledge it was the same with the act
of parliament 1690, for which the church had great regard for many years, we
shall shew the manifest difference that is betwixt them, both in the words, and
the sense
which was put upon them.The act 1690, runs thus;
That in case of
the vacancy of any particular church, and for supplying the same
with a minister,
the heritors of the said parish (being protestants) and the elders are
to name and propose
the person to the whole congregation,
to be either approven or
disapproven by
them; and, if they disapprove, that the disapprovers give their
reason, to the
effect the affair may be cognosced [pronounced] upon by the
presbytery of the
bounds, at whose judgment, and by whose determination, the calling and entry of a particular minister is
to be ordered and concluded.
The act 1732 being notour, we shall not resume the words,
but observe the difference in these things;1mo, The act 1690
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is by a civil court, the act 1732 by an ecclesiastical; and
tho' it might be expected that the latter would in their acts keep closer by
the rule of the word than the former, yet the act 1732 is more distant from
that rule than the act of 1690, in regard the act 1732 tends more to spoil
congregations of their rights, and countenance intrusions upon them, than the
act 1690 doth.2do, By the act 1690, the heritors and elders
are only impowered to name and propose a person to the whole congregation; but, by the act 1732, they are impowered to
elect and call one to be minister of the parish.3tio, According to act
1690, the election was not to be held as finished until the man was proposed to
the congregation and their approbation had; and, if they disapproved, the
affair was to stop as unfinished until the presbytery give their judgment
whether to proceed further in it or not;
but the act 1732 holds the election as finished by the votes of the
heritors and elders, and the man to be legally elected and called to be
minister of the parish, before the consent of the people be asked.4to, By the act 1690, and another soon
past after to explain it, all unqualified or disaffected heritors were excluded
from voting; but, by act 1732, all heritors whatsomever, whether hearers or
not, were allowed to vote, if they were not professed Papists: so that, in many parishes where the
disaffected heritors were supernumerary to the other, they had power to thrust
in a minister upon a well affected congregation.5to, For what appears from
the words of the act 1690, the heritors and elders might have acted as distinct
bodies in the nomination, and the bone might have had a negative upon the other
therein, and so the heritors nomination would not be valid without the
concurrence of the body
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of the elders; for by the act the man was to be named by
the elders as well as by the heritors: but, by
act 1732, it was expressly provided that the heritors and elders should elect
in a conjunct body; so that, considering the superior number and influence of
heritors in most places, ministers might be chosen where the eldership and
whole body of the congregation reclaimed, as frequently has happen.6to,
The act 1790 and the act 1732 differed prodigiously as to the sense and
meaning put upon the words thereof. The execution of the act 1690 being
intrusted to presbyteries, the sense they then put
upon the approbation of the congregation, and the Reasons of the disapprovers, was far
from the late sense put upon them: by their approbation the church then
understood their judgment concerning the candidate's gifts of preaching and
prayer, that they judged them suitable to their capacities, and adapted to
their edification; and if the body of the congregation disapproved the man nominate,
and gave for their reasons, that his gifts were not edifying to them, nor
suited to their capacities, and that they could not in conscience consent to
his being their minister: such reasons, given by a knowing well disposed
people, were then judged sufficient to stop the affair, lay aside competing
candidates, and to proceed to a new election. But,
by the sense put upon the act 1732, no
reasons or objections could be received but against the mans life or doctrine;
and, if the people did not prove error or immorality against him by witnesses,
they must receive him as their pastor: so
that by this sense the people had no more interest or concern in
the settlement of their pastor, than these of any other
congregation; which is most absurd, and different from the sense of the act
1690.
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125:
Our noble
patriots at the revolution being sensible of the violent intrusions which had
been made upon parishes under Prelacy and Patronage, they did in the year 1690
restore Presbyterian government, abolish patronages, and put the peoples'
rights under the guardianship of Presbyteries, who then took special care of
them, according to our known principles; so that their settlements gave general
satisfaction. Our judicatories then
understood the act 1690 as designed to deliver parishes from the intrusions
made upon them under patronages, and to restore them to their primitive
liberty according to the word of God.
This is evident from the
assembly 1712 their approving the commission's address to the queen against
patronages, in which are these words: Whereby
your majesty may plainly perceive the act 1690 abolishing patronages must be
understood to be a part of our Presbyterian constitution, secured to us by the treaty of union for ever; and that the
parliament 1690 was sincerely desirous only to restore the
church to its just and primitive liberty in calling ministers in a way
agreeable to the word of God. That this was the sense put upon the act
1690, appears also from the form of calls then constantly made use of by the
church, which is printed in our larger overtures, and runs thus: We the heritors and elders of the parish
of have agreed, with the advice
and consent of the parishioners, to
invite, call &c. No call could
then be received without that clause, of
the consent of the parishoners. No doubt the words of the act 1690 might have been perverted to the
peoples hart in some hands: but the church being allowed to explain and
execute that act agreeably to their known principles as they then did; the
people continued easy
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under it, as finding their rights safe, their consent always
necessary, and no intrusions made upon them.
This consent of the people, in settlements, hath been judged necessary
by this church in all periods since the reformation.
Obj. These who favour intrusions object,
That, by act of
ass., 1649, settlements might sometimes be made contrary to the inclinations of the majority of the
people, if their dissent arose from causeless
prejudices; and consequently that
ministers might be settled against the mind of congregations, in case they had nothing to object against their
life and doctrine.
Ans.
We must certainly understand and explain the act 1649 by the known
principles and practice of the church at that time, and by the 2nd
book of Discipline, which the assembly 1649 and the whole church had several
times sworn to in the national covenant.
In that 2nd book our church doth three or four times declare
for the consent of the congregation as necessary in settling of ministers, as
also against intruding any man upon them contrary to their will; and doth
affirm, that this order of settlement is according to the word of God, and the
practice of the apostolical and primitive kirk. And that famous assembly 1638, which abolished Prelacy and
restored Presbytery, did explain the national covenant as binding us to
maintain the 2nd book of discipline,
December 8th. Likewise the
assembly did, within ten days after, expressly renew their declaration for the
people's rights, by their act December 18th, viz. That no person be
intruded in any office of the kirk contrary to the will of the congregation to
which they are appointed.And that the Presbyterians of that period were
of the same mind, appears from the 8th act of parliament
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1640, by which they restored to presbyteries the patronages
of these parishes which the bishops had possessed, but with this salvo of the interest of the parishes, That they be settled upon the suit and
calling of the congregations, according to the acts and practice of this
church.And from the assembly 1642 their act, August 3d, for making
lists of probationers for patrons to chuse upon; they appointed, that Presbyteries, with the consent of the most
or best part of the congregation concerned, shall make up the list of six
willing to accept.And by the directory for the ordination of ministers, agreed
upon by the assembly at Westminster, and approven by the general assembly 1645,
the candidate is appointed to preach three several days, and to converse with
the people among whom he is to serve, for the end that they may have trial of his gifts for their edification; and
afterwards they were to signify their consent to the Presbytery as they found
cause. From which it is evident, that
church judicatories then allowed the people to judge of the suitableness of the
candidate's gifts for their edification, and held their consent necessary to
his ordination.And that the assembly 1649 were of the same mind, is plain from
their swearing to the 2nd book of discipline, which declares so
strongly for the consent of congregations in settlements, which surely they
would be careful not to contradict by their act. They indeed lodged the election in the hands of the session; but
at the same time appointed them to use all possible tenderness for obtaining
harmony in the congregation, and to proceed to a new election in case the major
part of the congregation dissented from their choice, if their dissent was not
grounded on causeless prejudices. Now
these elders, who were the
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electors being the representatives of the people, and the
most eminent in the parish for piety and knowledge, would doubtless previously
consult the inclinations of the better sort, particularly the communicants, who
are properly the members of the congregation; and, if they found that the most
knowing and religious part of the congregation was
for the settlement, they might reckon that the causeless
prejudices of others, not complete members of the congregation, were to be less
regarded. We are firmly persuaded the
church in that period were far from reckoning it a causeless prejudice against
a man, if the most religious or knowing part of a congregation declared their dissent from the session's choice,
because they found the preacher's gifts unsuitable for their edification; no,
in that case, the session would have been appointed to make a new
election. The people then were not
confined to objections only against the life and doctrine of the candidate, but allowed to dissent
from and object against the election itself, and give what reasons or grounds
for it they thought proper; and, if the session could not satisfy them after
all pains taken, they proceeded to a new election. All
this appears from a known pamphlet, printed anno 1733, intituled, Account of the Method of electing a minister
to the parish of Strathmiglo, in two
instances in the years 1654 and 1655,
in a letter to the minister there.If it be asked, What is then to
be meant by causeless prejudices mentioned in the act
1649? Ans. Any groundless or trifling objection against a man, because of
his mean extract, low stature, bodily infirmity or blemish; or because of some
groundless report, or the strictness of his
walk, zeal for his principles, or the like: in which groundless prejudice the
assembly might
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judge that ignorant and unreasonable people were not to be
too much indulged; though at the same time they enjoin all possible tenderness
in dealing with parishes to bring them to harmony, even then when a lesser part
of the congregation dissent from the election without relevant objections.
But, lastly, Seeing this objection from act
1649 is commonly brought to countenance the intruding of men who force
themselves in upon reclaiming parishes, by accepting and holding fast by
presentations; we take this occasion freely to own, that a congregation's
offence against a man for evident tokens of earthly mindedness, greed of filthy lucre, and unconcernedness for the
success of the gospel, is not a causeless prejudice; as for instance, when there is a gospel door open for
preachers to get access to parishes, for a man to despise that door, and chuse
rather to enter by the door of a presentation and violence, and thereby
endeavour to thrust himself in upon a congregation against their will, secure a
title to their stipend so as no man else can have it, keep fast his hold
against all persuasions and intreaties, keep the people long without gospel
ordinances, bind the heavy yoke of patronage upon their neck, and hinder them
from getting a minister whom they love and desire; now, when a man acts so
directly against the interest of the gospel, the advantage of precious souls,
and his own professed principles and engagements; and when a congregation
dissents from his settlement upon these grounds; we cannot say their dissent is
grounded upon causeless prejudices: nay, they are so well grounded, that the
day hath been, when church judicatories would have stopt their mouths who would
be guilty of such things.
Object. Though
it be wrong for preachers to
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take such methods, yet judicatories are under necessity by
the law to settle them, or keep parishes vacant.Ans. 1mo, Seeing intrusions into churches are contrary to Scripture,
reason, and our professed principles, no laws or commands of men can oblige us
to be accessary to them: for, seeing Christ commands us to do all for the edification
of his flock, we must never act for its destruction, as intrusions manifestly
are. Whenever human laws do clash with
the Divine, it is indisputably better to
obey God than man.
2do,
There is no law yet in being, that obligeth us to intrude men into
churches: for though there be an act past in 1712 for restoring patronages, yet
it doth expressly reserve to the Presbytery and church judicatories the power
of judging of the
Presentees qualifications and fitness for the charge to
which he is presented. Now, the power
of judging of a mans qualifications must not be restricted to these which
render him fit for the ministry in general, but must be extended to qualifications
necessary to make him fit for being minister of the parish to which he is
presented; because a man may be fit and qualified for one charge, that is not
so for another. Now, if a Presbytery do
find that a Presentee is incapable of answering the design of a gospel-minister
to a parish, and is in no condition to instruct or edify their souls, by reason
of his offending them, or their incurable aversion to hear him, or submit to
his ministry; they may safely judge that such a man is not qualified nor fit to
be settled in that parish, and therefore may set him aside. And if in case of an appeal, the assembly
affirm the presbytery's sentence, the law is most express and clear, that the
cause must take end as the assembly
doth discern, according to act 7.
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parl. 1567, which act is confirmed by act 1. parl. 1581; and
this act is again ratified by act 1. parl. 1592, which act is ratified by act
5. parl. 1690, and stands still in force, being not only ratified by the union,
but also confirmed by queen Anne's law in 1712 for establishing
patronages. And as the general
assemblies of this church have been always before 1612 in Possession of the
foresaid power, so well secured to them by law; so also, since that time their
sentences concerning all presentations have been submitted to and held as
final. From which it is evident, that
judicatories are under no force by law to make intrusions or violent settlements. Why then should church‑men, who ought
to be guardians of the church's liberties, go about to destroy them by violent
proceedings? Is it not soon enough for
church courts to take such destructive courses, when the parliament makes new
laws obliging them to it?
But, to return to the state of the
church anno 1732: this was a very
critical time to her, and most afflicting to many of her best friends, by
reason of the stretching of church authority; the intrusions made upon
parishes; the disregarding of remonstrances and petitions of a godly remnant
both of ministers upon many parishes: and the refusing to record ministers
dissents with their reasons against such deeds. These proceedings were grieving to the hearts of honest
ministers, and provoked many to go to pulpits and testify against them, particularly at the opening of synods, and
other occasions; and severals of them
printed their sermons, as a testimony against these prevailing evils. Though
this was very offensive to many of
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our leaders, and to the court chaplains (whose number was
then increased) yet none was so much noticed as the reverend Mr. Ebenezer
Erskine minister of Stirling, whose turn was to preach at the opening of the
synod at Perth in October 1732. The
synod judged him censurable, and appointed him to be rebuked for his sermon,
because in it he had impugned the acts and proceedings of the assembly, and
had used some strong expressions against the judicatories and ministers of this
church, which they reckoned indecent.
Upon which Mr. Erskine appealed to the assembly 1733, who affirmed the
synod's sentence, and rebuked him at their bar. Whereupon Mr. Erskine, with three other ministers, gave in a
paper protesting against the assembly's sentence, viz. Mr. Wilson at Perth, Mr. Moncrieff at Abernethy, and Mr.
Fisher at Kinclaven; and they all protested for liberty to testify against the
act of assembly 1732, or the like defections. This protestation the assembly
1733 could not bear with.
As it was very
unwise in the synod to proceed against Mr. Erskine for his sermon in such a
judicial manner, so it was in the assembly to resent the protestation as they
did. Informer times such protestations were not reckoned so criminal as
now. Mr. Hunter minister protested
against the assembly at Edinburgh 1586, for relaxing Mr. Patrick Adamson from
the sentence of excommunication without signs of repentance; and Mr. Andrew
Melvill and Mr. Thomas Buchanan adhered to his protest, Mr. John Davidson
minister at Prestonpans protested against the assembly at Dundee 1598, for
allowing ministers to vote in parliament
in name of the kirk, where the king was present. Mr. James Melvill protested against the assembly their meeting
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at Holy rood house 1602, where the king was present. Mr. David Calderwood protested against
assembly 1649, for enacting the directory for election of ministers.
Yet none of all these were censured for their protestations: neither do the house of peers censure these
who protest against their proceedings.
Likewise, the Twelve brethren, who were rebuked by assembly 1720 for
impugning the act of assembly 1720 against
the Marrow, offered their
protestations against the censure; as did Mr Gabriel Wilson against the
admonition of assembly 1723: yet none of these were censured for their
protestations. And doubtless it had been greatly for the interest and peace of
the church, that assembly 1733 had followed the example of their wise
predecessors. But now their authority
must be screwed up higher than at former times: wherefore the assembly, without hearing the four protesting
ministers any further before them, did summarily proceed to appoint their
commission in August thereafter to suspend them, if they did not retract their
protestation, and show their sorrow for the same; and to proceed to a higher censure,
if they disobeyed the said sentence.
Accordingly the
commission in August did suspend all the four brethren for adhering to their
foresaid protestation. And, upon their
acting contrary to the suspension, the commission in November determined to proceed
presently to a higher censure against them, and would not delay it until March,
though the assembly's act allowed it.
This decision was carried only by Mr. Goudie the moderator his casting
vote.And it is to observed, the commission went on in this forward and hasty
procedure against the four brethren,
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notwithstanding of the earnest applications and intercessions
of many synods presbyteries, kirk sessions, magistrates and others through
Scotland in their behalf, pleading that the commission might delay them, spare
them, or deal tenderly with them. The sentence which the commission came to against
the four protesting ministers was, to loose
their relation from their respective parishes, and declare them no longer
ministers of this church, and prohibit all ministers of this church to employ
them. And they declared their
charges vacant from the date of this sentence.
As the
judicatories at this time seemed to act with much heat and severity, in order
to support or screw up their authority; so we must own that the four brethren
seemed to shew no little humour and stiffness in opposing their authority, and
despising their sentences: for they would give no ear to their friends, who
dealt with them to show some subjection to the judicatories as to their fathers
and superiors; and though they were just now abusing their church power, and
unwarrantably provoking their children, yet some regard is to be shewn to
their authority, even when so doing, as we to our natural parents, though
correcting us in an arbitrary way; according to Heb. xii. 6.As to Mr. Erskine,
though he was contending for the truth, many of his friends wished that he had
not used such asperity and tartness of expression about the ministers and
judicatories of the church as he did; and many of the leading men in
judicatories said, This was the only thing they quarreled in his sermon: but Mr. Erskine would make no acknowledgment
or submission of any sort, though even Mr. Wilson and Mr. Moncrieff said in
their reasons of dissent, that they do not pretend
to justify
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his modes of
expression in that sermon; and
they grant that in several cases it is most proper to use soft and modest
expressions in maintaining of truth.We do not see that it would have been any
loss to the truth the four brethren appeared for, that they had all shewed more
respect to the supreme authority of the church in their conduct than they
did; particularly, though they had
forborn to protest, as they did in express words, against the sentence of the
assembly as Unjust, and against
and censure they should inflict on them as null and void of itself; and if,
upon their being suspended, any minister or probationer should preach in their
parishes, the same should be held as intrusion upon their charges. And as they protested, so they submitted not
to the sentence for one day; though many worthy ministers have formerly
submitted to unjust sentences of this sort,
to shew their regard to the authority of lawful judicatories of a
church, which they owned as a true church:
and this is approven by the most orthodox and judicious divines of the
Presbyterian persuasion. Again, the
brethren had the more encouragement to have submitted for a time, that they had
reason to expect the next assembly would take off the sentences, consider their
complaints, and do them all manner of justice; and this they might have looked
for, from the interposition of so many synods and presbyteries with the
commission of their favours.And though offended at them for their contemning
the authority of the church, yet there was a great plurality in the assembly
1734 for restoring them to their charges and the communion of the church; and
neither that nor any subsequent assembly did ever approve the commission who
past the hard sentences against them.
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When the sentence
of the commission in November 1733, loosing the relation of the four brethren
from their charges was past; many protested against it, as did the four brethren
themselves, who also appealed to the first free, faithful and reforming general
assembly of the church of Scotland.
Had they sisted [stayed the proceedings] here, they had done well! but they went a great deal further, by
making secession from the judicatories of this church, and in a short time
after constituting themselves into a distinct judicatory for licensing
preachers, and ordaining ministers, wherever they should find
encouragement. At the same time they
protested they would still hold communion with all who were true
Presbyterians, and groaned under, and wrestled against, the evils they had been
complaining of. This was then their
declared resolution, though, alas! they soon departed from it. At first they seemed to be determined to
continue in ministerial communion with many worthy ministers they had been
formerly intimate with, though
these had not freedom to secede as they had done, nor go all
their lengths: and Mr. Erskine, in his answers to the synod, owned that there
was still a body of faithful ministers in
the church of Scotland, with whom he did not reckon himself worthy to be
compared. Which body had the truths
contended for heart, together with the peace of the church, as well the four
brethren. And, seeing the case was
such, the brethren ought in justice to have communicated counsels with that faithful body of ministers, who were
willing to meet with them at the ensuing assembly, before they had taken two
such strong steps as their secession and constitution:
which uncommon steps, they might easily see, tended greatly to affect that
whole body, yea,
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even to divide and rend them asunder, together with the
people who should adhere to them respectively, in case that faithful body
should not have light to go into all the measures of the four brethren. Whatever thoughts the brethren might have
about the union of the church in general, it might have been expected they
would have shewed something of concern for the union of that faithful body of
ministers, for whom they did then profess a great regard.Moreover, since they
had appealed for redress to the first faithful general assembly they should
have delayed any such extraordinary steps until the meeting of the next
assembly then approaching, and so have kept the matter entire until the whole
case was laid before them; which the brethren themselves should have been ready
to do. For, considering how sensibly
touched the whole church was with their case, and what preparations were making
for the approaching assembly, the brethren could not be sure but it might prove
the reforming assembly they had appealed unto. O what dreadful calamities to the church might have been
prevented, had the four brethren continued praying, and deliberating upon the
foresaid two steps until the meeting of the assembly in May 1734; and not have
so precipitantly seceded from the national church, and constituted themselves
into an Anti presbytery, by which
means, alas! they became too much engaged
in honour to persist in their separation, whatever steps the assembly should
take to redress their grievances; and we know not if there was an assembly
since the revolution, more willing to do it than the assembly 1734, had the
brethren applied to them for it, as they were urged by many to do.
The whole church
had been so much alarmed by the arbitrary proceedings of former years, and the
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present threatened confusions, that there came up to the
assembly 1734 from all parts, and even the remotest, many pious and experienced
ministers, with sincere intentions to have matters settled upon a better
footing if possible. And, upon trial,
the plurality of the assembly was found to be upon their side, to the great joy
of the friends of peace and truth. Now,
it would have exceedingly strengthened their hands in their good designs to
redress grievances and advance reformation, if the four brethren had tabled
their complaints before them, and represented what they would have the assembly
to do for to satisfy them; but this they declined to do, though they were all
in the town at the time. But notwithstanding of this discouragement from the
brethren, and the mighty opposition of great
men, ruling elders, who had a strong party in the house to support them;
the assembly, in the short time they had, did all that was in their power to
satisfy the friends of reformation, and to put a stop to violent settlements
and the prevailing evils of the time; and they were zealously inclined to have
done much more, if their time and the situation of their affairs could have
allowed. Particularly, they renewed
and strengthened the old acts of assembly, which were made to be barriers and
fences of our constitutions against innovations such as these made by ass.
1639, ass. 1697, ass. 1700, and ass. 1705.
And they rescinded the 7th act of ass. 1730, which hindered
members to testify against wrong deeds of judicatories, by recording their
reasons of dissent; because the said act was not made according to the foresaid
rules and barrier‑acts. And, upon
the same account, they repealed the 8th act of ass. 1732, anent
[regarding] the method of planting vancant churches; and because it gave
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too much countenance to violent settlements, and too much
power to disaffected heritors, and was unfavourable to the liberties of the
people. They reversed the settlement
of a minister made by the commission, at Auchtermuchty, against the will of
the congregation, and of the Presbytery of the bounds; and by that decision
they declared the commission's sentences reversible. Also they brought the commission under several new regulations,
and discharged them to execute any settlements of churches when the
presbytery or synod of the bounds declined to do it. They impowered their commission to address the king and
parliament for relief from patronages; which they did, though in vain. Also they impowered the synod of Perth and
StirIing to restore the four ejected brethren to their charges and the
communion of this church; Which they did very soon after the assembly, without
requiring any acknowledgments from them.
And, to facilitate their return, the assembly sincerely designed in act
for removing their apprehensions, that, by the late sentences past against
them, they were laid under greater restraints than before as to their
ministerial freedom in testifying against acts and deeds of the church:
wherefore, for the satisfaction of the four brethren, and all others, the
assembly made an act, declaring, That
due and regular ministerial freedom is
still left entire to all ministers. They
also appointed a committee to draw up an overture for an act to give
directions as to the right preaching of the gospel, and to restrain the legal
preaching and moral harangues
of many not so agreeable thereto. This had been several times attempted in former years, but still
dropt, till now that the assembly formed and referred the overture to their
commission to ripen it
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They also referred it to their commission to appoint a
national fast, which had been long neglected, that all ranks might mourn for
the prevailing evils and defections of the church and land; which they did
immediately after the rising of the assembly.
This ass. 1734 was a singularly faithful and reforming assembly, who did
very much in a short
time, against great opposition, to rectify what was wrong,
and put matters upon a better footing.They gave remarkable checks to violent
settlements, and relief to several parishes oppressed by them; for at this
assembly methods were concerted to get
sealing ordinances to these persons who submitted not to
them, from other ministers they chused to apply to. As this assembly turned out one minister violently settled, so
they were ready to have cast out others, if complaints had been regularly
tabled before them. Their time of
sitting did not allow them to consider and provide remedies for
every thing amiss, and particularly for that wrong act of
ass. 1733, concerning the presbytery of Dunfermline and their behaviour toward
the minister that was forcibly settled at Kinross, wherein the said assembly
threaten high censures against these who refuse to own him as minister of
Kinross, or who admit of any of that parish to sealing ordinances without his
consent. This was plainly oppression,
and a very high strain of church authority, to settle ministers contrary to the
rules of the word and of the church, and then oblige presbyteries to receive
them, and people to submit to them. But
the assembly 1734 gave a seasonable check to such oppressive courses; and for
the people of Kinross, it was afterward referred to the synod of Fife to do
what was proper for their relief, who thereupon allowed them the benefit of
church‑privileges
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wherever they should think fit to ask them. And letters were written to presbyteries in
other places, to indulge people in such circumstances in the like manner.
Thus did the
faithful body of ministers (of whom Mr. Ebenezer Erskine did speak) use their
utmost strenuous endeavours in the assembly 1734, and in the meetings of their
commission, and in after assemblies, to get the door opened, stumbling blocks
removed, and the way paved for the return of their four brethren to
communion with them as before. Yea, they got ministers sent up year after
year to London, to solicit the king and parliament for relief from
patronages. And when honest ministers
were in this manner travelling, sweating, labouring and struggling, even above
their strength, to get things that were wrong, reformed and rectified; it was
extremely afflicting to them, that the four brethren, with whom they had
formerly taken sweet counsel, would by no means return to their assistance,
though invited and pressed to it; but, instead of that, would be still disparaging
their actings, and misconstructing their most sincere intentions.
Notwithstanding of this discouragement, they continued struggling, and doing
all they were able, to promote reformation in the assembly 1735 and assembly
1736: still hoping the four brethren would bethink themselves, and cease from
their dividing course. And though that
honest body of ministers could not get all done which they designed, yet they
got several good things carried; such as an act for better regulating the
commission, and limiting their powers; an act against intrusion of ministers,
and declaring it to be the principle of this church, That none should be intruded into any parish contrary
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to the will of
the congregation. How happy
were it if this act were observed, and the foresaid principle maintained and
adhered unto! Some things also were
done at this time for the relief of those parishes that had been intruded upon;
and an excellent overture was agreed upon, with respect to evangelical
preaching, which was transmitted to presbyteries, and their consent to it was
obtained; so that after long dependence it was got enacted by assembly 1736,
May 21st, act 7th, in which
they recommend to
ministers and preachers to warn their hearers against any thing that tends to Atheism, Deism, Arianism, Socinianism, Arminianism, Bourignianism, Popery, Superstition, Antinomianism, or
any other errors: And that they insist
in their sermons upon our sinful and lost
estate by nature, the necessity of supernatural grace, and of faith in the righteousness of Christ, without which
the best works cannot please God: And that they make it the great scope of
their sermons to lead sinners from a
covenant of works to a covenant of grace for life and salvation and from sin and self to precious Christ our
Surety and Saviour.And as they are to press
the practice of all moral duties, so also to shew the nature and excellency of gospel holiness, without which no man can
see the Lord: and, in order to attain it, they
are to shew men the corruption and depravity of their nature by the fall, their
natural impotence for, and aversion to,
what is spiritually good; and to lead them to the
true and only source of all grace and holiness, viz. Union with Christ by the holy Spirit's
working faith in us, and renewing us more and more after the image of God: and that they must count all their best
performances
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and
attainments but loss and dung in point of justification before God, and to make it
their it great desire only to be found in Christ their Surety, clothed in his righteousness, which is infinitely perfect and
law‑biding; and to make gospel subjects their
main theme and study, &c. And they recommend to all professors of
divinity, to use their best
endeavours to have the students under their care well acquainted with the true method of preaching the gospel as
directed by this act; and appoint presbyteries
at their privy censures to enquire concerning the observation of this act.
This is a short abstract of that
excellennt act, which godly ministers had been intent about for many years
past, in order to give some check to the legal way of preaching, and the loose
moral discourses of several preachers, to the neglect of the true preaching of Christ and him crucified, introduced by
many of the younger clergy.However long this act had been delayed, yet it was
most seasonably past in 1736, when a
little before there had been a great noise of Deism spreading among the
students of divinity at Edinburgh; and one of them, Mr. William Nimmo, had
delivered a discourse in the divinity‑hall, March 1735, to the prejudice of the Christian
revelation; for which he was extruded by the masters, and excommunicated by the
presbytery of Edinburgh.
But seeing there
is no great reason to fear that the foresaid excellent act concerning preaching
is but little noticed and observed by many, and that there is in this church
and land very much of a legal or moral way of preaching, exclusive of
Christ and to the neglect of the peculiar doctrines of Christianity; and seeing
the church of God, and the souls of men, to be in the greatest danger
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from this airth: we judge it our duty to give plain and
open testimony against this sort of preaching, and to declare for the true
gospel way of preaching Christ and him crucified, which ought to be the great
study of every gospel minister, as it was of the apostle Paul, I Cor. ii. 2.
We grant that
morality, or obedience to the moral law, is an excellent thing, and absolutely
necessary to be studied by every true Christian, seeing God requires it, and
without morality and true holiness no
man can see the Lord; but then it must be preached, otherwise by a gospel‑minister than by a moral philosopher: Why? It must flow from gospel‑principles, be performed
in a gospel‑manner, and be pressed mainly, by gospel motives and
arguments. But it must be sad indeed,
when there is almost as little of Christ or an evangelical strain to be found
in the sermons of Christian preachers, as in the discourses of Seneca, Plato,
Socrates, or other Heathen moralists.
This Christless
way of preaching morality is an inlet to Deism and Infidelity: for, when men
are accustomed to hear moral sermons with little of Christ in them, they are
apt to think there is but little difference between them and the discourses of
moral Heathens; and therefore they may be good enough, and win to heaven by
their morality, without Christ or his righteousness.O how natural it is for
men to go about to establish a righteousness of their own, with a view to be
saved by it, and to neglect that new righteousness which the eternal wisdom of
God hath established as alone sufficient for it! And therefore they need often to be called, after their utmost
lengths in moral attainments (which are but poor and wretched at best) to
renounce them all, and go to the imputed
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righteousness of Christ, to
wit, the obedience of his holy life, and his sufferings unto death, for
justification and salvation.
Morality is a
desirable thing, when kept in its due place; but, when allowed to
possess the place of Christ's righteousness, imputed to us,
it is a soul‑ruining thing, and the greatest hindrance of the soul's
coming to Christ, and of its entering into heaven. God will have us come
entirely off from the old bottom of a covenant of works, and from resting upon
any thing done by us, or wrought in us for acceptance with God; and look only for
attaining to it by believing on him whom God hath sent, and resting upon his
righteousness only: nothing of ours must be added to it, otherwise we mar
it. Though faith be required of us as
the mean or instrument whereby we receive and apply Christ and his
righteousness, and also true repentance and sincere obedience are required as
evidences and fruits of our faith; yet neither faith, repentance or obedience,
nor all of them together, are any part of our justifying righteousness in the
sight of God, nor are they the foundation of our acceptance, or of our title to
eternal life: Christ must be all our righteousness, or nothing. So that none must think to be saved partly
by his own obedience, and partly by Christ's in order to make up his defects;
but we must be saved wholly by the complete morality and obedience of Christ
imputed to us. Our proud natures must be
humbled and changed, and must be brought to submit to accept of an entire new
clothing, instead of our own righteousness; for the glory of God will not allow
the least place to this in our justification, he will have all boasting
excluded for ever.
Quest.
Seeing morality and the duties of the
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moral law are to
be preached and pressed, in what manner then must we do it?"
Ans. If we would do it in an evangelical
strain, and with success, we must 1mo, Press duty as the natural and
necessary fruit of faith in a crucified Christ, and love to him, who suffered
thus to satisfy for our sins, and to purchase to us the image of God and
holiness which we had lost: and therefore let us represent the love mid
sufferings of Christ in a lively manner to our people, in order to leave them
to abhor all known sin, and to love Christ that thus loved us, and live to him
that died for us; and pray earnestly for the Spirit of regeneration and
sanctification which he had purchased for us: and this is the most effectual
way to promote morality and holiness among them.2do We must set before the
eyes of our people the attractive charms and beauties of a crucified Jesus in all his offices, that they may get a view of his glory, as the Chief among ten thousand, and altogether lovely, and as the Pearl of great Price; that so the Desire
of all nations may come to be the desire of their hearts, and they may count all things but dung and loss in comparison of a crucified
Christ. And as we must recommend to
them to close with him as their Priest and sacrifice to atone for their sins,
so also to subject themselves to him as the lovely King of Zion, whose government is easy, his service pleasant, his
commandments not grievous, and his rewards to obedient subjects unspeakably
great. The whole precepts of the moral
law are the laws of this King; but, to all his willing subjects, he makes his yoke easy and his burden light.3tio, We must enforce duties from a
principle of love, and of gratitude to Christ for his love. It should not be so much authority, as
grateful love to Christ, that
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should constrain us to
live to his glory, to study holiness and constant obedience to his
commands; and this we should do, as we should approve ourselves to be Christ's
discipIes, and as we would enjoy communion with him here, and be accepted of
him at his appearance to judgment.4tio, We should direct our people to perform
duties by the grace and strength of the Lord Jesus Christ our Head, Surety and
Treasurer. We must be united to him by
faith, as our Head of influences, and
derive all our life and strength for duty out of his fulness. Alas! this direction is little minded by
many of our moral preachers, whose discourses generally seem to proceed upon
the supposition of the strength of our natural powers, as if we had no natural
impotence or enmity to what is good, nor been at all disabled by the fall.5tio,
We must persuade men to leave sin, and perform duty, by the terrors
of Christ's coming to judgment, and the wrath of the Lamb, that will then be
intolerable to all who slight his grace and disobey his laws.3tio,
When we press duties, let us put our hearers in mind, that all our
duties and good works have no worth
or merit before God; they are not our
justifying righteousness, nor can they come in any way to share in this matter
with Christs righteousness; they are
only accepted of God through the merits and mediation of Jesus Christ: and
that, after we have done all, we must say, we are but unprofitable servants;
and our main desire is to be found in Christ, not having our own righteousness,
which at best is but filthy rags, and can not be any skreen or covert to us
before God.7mo, Let us instruct our people, that through
Christianity doth enforce morality by the strongest arguments, yet unregenerate
morality will
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never please God.
Till the heart be renewed, and the soul grafted in Christ the true Vine,
the fruit will be always sour and unpleasant to God. A moral man, though he profess himself a Christian, is not really
so, unless he be united to Christ, and look for daily influences from him to
perform duties, and to the righteousness of Christ to cover him and all his
duties; and be still saying, Though I
could perform never so many duties, I should be lost and undone forever, if it
were not for the righteousness and mediation of Christ my Surety and Saviour,
in whom is all my hope and trust.For
all true holiness and acceptable morality is the proper result of the soul's
union with the holy Jesus our living Head, who is the first and immediate
receptacle of the holy Spirit and of all sanctifying influences for the use of
his members; and out of Christ's
fulness we must by faith receive them for our sanctification.
Let us make every
subject we insist on point to Christ.
If we discourse upon the attributes of God, let us consider them as they
shine forth in Christ and his glorious undertaking;If upon the blessings and
promises of the gospel, let us consider them as the purchase of Christs
blood:If upon the providence of God, let us mind that the administration is
put in Christ's hands, and he is Head over all things for the church; If we
exhort to repentance and mourning for sin, let us direct our hearers to look to
him they have pierced;If to prayer, let us
direct them to look to Christ, by whom only they can have access and
success in this duty.
O how happy were
it both for us and our hearers, if we did thus reduce every thing to Christ,
and make him the main subject of all our sermons.
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and if the scope of them all were to persuade sinners to
come to Christ, and all that profess him to live by faith on him, and make
daily use of him! To this glorious
person did all the prophets of the Old Testament give witness, and much more
should all the ministers of the New.
Now, this way of
preaching is surely the most excellent and preferable to any other way; Why?
1mo, The preaching of Christ crucified is the
mean which God hath appointed for gathering in elect sinners to himself, and to
which he promises his blessing.
Hence it is that Paul saith, God makes the preaching of the cross and of Christ
crucified the Power of God to them
that are called: and though natural men
count this way of preaching foolishness,
yet it pleases God by this way to
save them that believe, 1 Cor. i. 18, 21, 24.
2do, It was by this way of preaching
among the Corinthians that the apostle Paul had such wonderful success in
bringing them to Christ, 1 Cor. ii.
2. it was when Peter preached a crucified Jesus and the peculiar doctrines of
Christianity to the people, that the Holy Ghost fell on them, and converted
multitudes of them; as Luke observes several times, Acts ii. 36, 37. Acts x.
40, 44. It was not when he was
preaching morality that the Spirit descended and gave success to the word.Also
he observes, when these preachers from Cyprus preached the Lord Jesus to the people of Antioch, the hand of the Lord was with them, and a
great number believed, and turned to the Lord, Acts xi. 20, 21.
3tio, It is the preaching of a crucified Christ, that God in his wisdom hath pitched upon as the
way to reform men from their vices, and to bring in virtue, godliness and good
order into nations,
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cities and congregations.
The Heathen philosophers and wise men had, for some thousands of years,
tried all means which the powers of nature or reason could afford, to bring men
to God and virtue, but in vain; for they remained still ignorant of God, and
run further away from him into all abominable impieties.Likewise in many places
there are several masters of reason and eloquence, who excel in a sort of
rational and moral way of preaching, exclusive of Christ ; but what success
have they in it for converting souls? Alas! their people still sink in vice
and corruption; all their fine reasonings cannot change the perverse will of
one sinner. They may, perhaps,
entertain two or three, or a few of their audience, who have a taste of the
beauties of fine reasoning; but the body of the congregation remain untouched
and asleep, so that all they hear is lost to them. Surely the value and usefulness of things are to be reckoned
from their capacity and fitness to answer the end they are designed for: now
the end of preaching is to win souls to Christ, so that these sermons are the
most excellent that serve this design most; and these, we see, are the sermons
which are fullest of Christ.Alas! Christless moral sermons bring few off from
their vices to the practice of morality, and far fewer into Christ.
Such a way of preaching is a longsome unsuccessful method to reclaim
and reform the vicious: whereas the short and effectual way to reform sinners,
and make them moral, is to preach Christ to them; if you bring them to Jesus,
you turn them from all their sins, and make them moral at once, yea, inwardly
holy, which is more. O then, let us
preach Christ above all things!
4to, If we look through the world, we
will find
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it is only these ministers who preach Christ most, who have
most success: and that the life and spirit of true religion rises or falls
among a people, according as a crucified Redeemer is faithfully preached among
them or not. And these acquainted with
church‑history observe, that when God is about to leave a people, and his
glory to depart from his house, he usually gives them up to a lifeless and
formal ministry, who neglect the preaching of Christ and the peculiar doctrines
of the gospel, such as free justification
by the righteousness of Christ, and inward
regeneration by the Spirit of Christ; and do not inform their people that
it is from a crucified Jesus the virtue must come for breaking the power of sin
in the soul, and subduing it to God. No
wonder our flocks look poor and lean, when we take no care to lead them into
these green pastures of evangelical truths, but set before them the dry insipid
stuff of a Heathenish morality, which can never feed them nor keep them in good
liking! How can we expect assistance
from Jesus Christ in our work, or the influences of his Spirit in preaching
(upon which all our success depends) when we take no more notice of Christ in
our sermons than the moral philosophers among the Heathens? Wo will be to this national church, if such
a way of preaching shall prevail in it notwithstanding of the foresaid act of
assembly, and a sound Confession of
Faith, which all ministers subscribe to.
God forbid that the church of Scotland become ever like the church of
England in this respect, who subscribe to sound articles of doctrine, and
never mind them more afterwards.
Likewise, as by
the word of God ministers are bound to separate between the precious and the
vile, the clean and the unclean, the sincere and the
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formalist; so, by the foresaid act.1736 concerning
preaching, all ministers are appointed, in application of their sermons, to
endeavour rightly to divide the word of
truth, speaking distinctly to the various cases of their hearers, whether
converted or unconverted, &c.
Alas! it is to be feared, the making of this difference is too much neglected
by many, both in dispensing the word and sacraments.
These and several other good things did
the assembly 1736, but it is to be regretted they were not steady and uniform
in their proceedings; for, while they discouraged and stopt some intrusions,
they encouraged others: and they gave no small occasion of offence by their
management in the affair of Professor Campbell at St. Andrews, who had vented
several dangerous errors in his writings, such as his Oratio Academica, his Enquiry
into the original of moral Virtue, his Discourse
concerning enthusiasm, &c. wherein he asserts,
That men by their
natural powers, without revelation, cannot find out the being of a God; That the law of nature is sufficient to
guide rational minds to happiness; That self‑love,
interest, or pleasure, is the sole principle and motive of all virtuous and religious actions; That Christ's disciples
had no notion of his Divinity before his resurrection,
and before that they expected nothing from him but a worldly kingdom; and, during the interval between his death
and resurrection, they looked on him as
an impostor."
Likewise, while speaking against Enthusiasts, he utters
several things very disparaging and reproachful to the work of the holy Spirit
upon the souls of the people of God.
These errors were brought before the assembly 1735, who referred them to
their commission; and they appointed a committee
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to consider them, and prepare their report to the next
assembly. Mr. Campbell laboured to give
in sound and orthodox explications of these his positions, which the committee
brought before the assembly 1736, with their remark and censures upon them, and
the recommendations they judged fit to be given him. The assembly, upon hearing
Mr. Campbell at great length, were of opinion that the committee's examining
and stating the matter as they had done, was sufficient to caution against the
errors charged upon Mr. Campbell, without giving any judgment or formal
sentence upon the committees report ; only they recommended to him not to use
doubtful expressions or propositions, which may lead his hearers or readers
into error. This issue of the process
many in the assembly and out of it were highly dissatisfied with, judging that
Mr. Campbell did justly deserve a sharp rebuke for the many incautious and
unsound expressions he hath in his writings, however orthodox his explications
might be: and with these; we do heartily join. Though
the assembly gave no judgment upon Mr. Campbell's positions or explications,
yet severals would charge the assembly with adopting one of his errors;
because, when he explained his positions concerning Self love he declared he meant no more but that our delight in the honour and glory of God was the chief motive
of all virtuous and religious actions. Now (say they) this Delight is the same with Self‑love or the desire of our own
happiness, which is the error charged on him; yet the assembly dismissed him
without quarrelling it. But this should
be looked upon as a pure oversight in the assembly, through their not adverting
to the import of the word DELIGHT, but taking delight in
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the glory of
God, for the same with regard to the glory of God, because of
their affinity. For when assembly 1737 was informed that severals had taken
offence, as if the assembly 1736 had adopted some of Mr. Campbell's offensive
expressions on the head of Self-love,
they vindicated this church from that charge, by making an act, declaring that
they do stedfastly adhere to the
doctrine expressed in our standards on that head, particularly in the answers
to that question in our Shorter and Larger Catechisms, What is the chief end of man?
In the year 1735 there was an essay made
by an unknown hand to alter our Shorter Catechism, which was printed at London
under the title of the Assembly's Shorter
Catechism revised, and rendered fitter for general use. The reviser casts it into such a mould,
as to make it agree with Arian, Socinian, Popish, and Arminian schemes of doctrine.
As soon as it was publicly known in Scotland, the commission took it
under their consideration, as the synod of Lothian had done before them, and
past an act condemning it, and gave warning about it to all the presbyteries in
this church, that they might be on their guard against the spreading and infection
thereof. And would to God that our
assemblies had in like manner given plain and faithful warning to all the
corners and members of this church against Professor Simson and Professor
Campbell's errors, and others which have been vented and spread in this church,
and shewn to them their inconsistency
with the Word Of God, and our Confession of Faith and Catechisms!May God in
his infinite mercy revive our zeal for all the truths therein contained, and
against all sorts of error opposite thereto!
After all, it is to be regretted that the national
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church was not duly humbled by all these awful rebukes for
her manifold defections and particularly for disregarding Christ's flock in
settlements; neither did she amend her ways and doings, and turn to the Lord:
wherefore we find the hand of the Lord stretched out against her still, and a
new sharp trial carved out for her from an airth [probably direction] that
none could have expected.One Captain Porteous, that had been condemned to die
for several murders, having obtained a reprieve by the interest of some great
men, the mob rose up notwithstanding, and executed him at Edinburgh the 7th
of September 1736. The king and parliament
resented this affront so highly, that they framed a strange and extraordinary
act for discovering the actors: and because some of the church's enemies
suggested, without all ground, that the Scots clergy, at least a sett of them,
encouraged the people in such mobbish actions, they appointed all the ministers
of Scotland to read the said act in time of divine service in their churches
every first sabbath in the month for a whole year, beginning in August 1737:
and the penalty for the first negIect of reading it was, that they shall be declared incapable of sitting
or voting in any church judicatory; and this was to be executed against
them by the civil judges in Scotland.
The most part of ministers in many synods and presbyteries, though they
scrupled not to condemn the outrageous insult of the mob as murder, yet they
had not freedom to read the said act, because they judged the penalty foresaid
to be properly a church censure, seeing by it ministers would be divested of
the power of church government and discipline, which is given them by the
Lord Jesus Christ the Head of the church, and is essential to their office as
preaching
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or dispensing the sacrament. Now, for the civil magistrate to assume the power of the keys, or
of inflicting church censures, which Christ hath put in the hands of his own
officers, they judged a manifest incroachment upon Christ's Headship over his
church, and contrary to the word of God and the Confession of Faith they had
subscribed, chap. 30, par. 1, 2. and chap. 23. 3. And for ministers to become the magistrate's heralds, to proclaim
this law on the Lord's day, in such a solemn manner, would be an homologating
[to approve or confirm officially] of this incroachment, and a consenting to
this Erastian power of the magistrate.
Likewise they judged, to approve or concur with a law so prejudicial to
the doctrine and discipline of this church, as established by law civil and
ecclesiastical, would be to give up with fundamental securities, and act
contrary to the solemn engagements ministers come under to maintain the
doctrine and discipline of this church, and do nothing prejudicial
thereto.Besides, they did not think it agreeable to the office of these, who
were ambassadors of the gospel of peace, to
become heralds or executors of this or any sanguinary law; especially when
they apprehended there were several things in it inconsistent with justice and
equity, besides the Erastian Penalty aforementioned. These and other arguments, set in a clear
light in several pamphlets published at that time, determined us to join with
these who bore testimony against the reading of the foresaid act, and to run
the hazard of all its penalties. And we
wish the light of all the ministers of Scotland had been the same with ours in
this matter, which would have prevented much division and stumbling that
different practices have occasioned.
But yet we must
do justice to these of a different
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light, so far as to own, that there were several pious and conscientious ministers who
read this act, because of the quite different view they had
of it from these who refused it;
and seeing, by the tenor of their lives and actions, it
appears they have acted uprightly
and honestly in other matters, we are in charity bound to
think they acted sincerely in
this also. Their
reasons for reading were; A sinful penalty in the act, should not hinder
their reading those parts of the act which might be
lawful; and they judged they were
bound to read some parts of it, to warn their people of the
danger of harboring or
succoring the rioters.And they did not look on the penalty
scrupled at as any church
censure, or Erastian incroachment upon Christ's Headship;
and, as they judged, no
more was meant by it, but that the non-readers should
forfeit the magistrates protection
in sitting in church courts; and that the magistrate,
without assuming the power of the
keys, might, by his civil power as magistrate, exclude or
render ministers incapable of
sitting in church-courts, by confining or banishing
them. And they sincerely declare,
that, if they had thought their reading of that act had in the least wronged
the Headship
of the King of Zion, they would rather have suffered the
loss of their stipends, or any
thing else. Now,
charity obligeth us to believe pious men to be ingenuous in such
declarations.
But, alas! notwithstanding of all these
shaking dispensations, the church was not brought to a right sense of her sins
and defections; and therefore the Lords controversy with her was not at an
end: for we find the assembly 1738
continuing in former steps, and giving new offence to many in the church, by
another decision in a process of
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error. The magistrates
and town‑council of Edinburgh having chosen Mr. William Wishart a minister
at London to be Principal of their college, and having got a call to him also
to be one of the ministers of the city, the presbytery of Edinburgh refused to
concur with the said caIl, and charged him with venting several erroneous
propositions in two of his printed sermons with respect to the power and office
of the magistrate in religious matters, the liberty of Christian subjects, the
subscribing of Confessions, the education of children, the influence of
arguments taken from the awe of future rewards and punishments, his excessive
charity to Heathens and others who reject the gospel offers and institutions,
and the sinful and corrupt state of all men from their birth, &c.
This affair being brought by appeals to the general assembly, and Mr.
Wishart having made his explications,
and given in a subscribed declaration of his adhering to the Confession of
Faith, and the particular articles of it which his propositions seemed to oppose,
and also of his disclaiming all errors whatsomever (whether charged upon him
in the presbyterys articles or not) that are contrary to the Confession of
Faith, or any article of it; the assembly thereupon assoilzied [absolved] Mr.
Wishart from the process against him, and also they sustained his call to, be
one of the ministers of Edinburgh, and appointed the presbytery to admit him as
such.
Here we cannot
but testify against such soft proceedings, whether in the case of Professor
Campell, Dr. Wishart, or others processed for error; seeing we judge it far
from being sufficient to terminate a process for error, or to vindicate persons
accused of it that they explain their words into a sound and orthodox sense,
though perhaps
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contrary to the obvious meaning of them, according to the
plain and ordinary acceptation of words; or that they profess their adherence
to our Confession Of Faith, and its articles, which their tenets are thought
to contradict. For a heretic, when in
hazard of censure, may make a shift to put an orthodox sense upon his words,
if that will save him, though it should be quite contrary to the common sense
and meaning of them; and he may declare his owning the words of our Confession
of Faith, and yet affix a sense and meaning to them directly opposite to the
known sentiments and doctrine of this church: so that it is plain, such a loose
superficial way of managing a process for error, is not an effectual way to
suppress it. Wherefore we think it further
necessary for that end, that these who are processed for venting error or
unsound propositions, should particularly and directly renounce the erroneous
tenets and principles charged upon them, upon account of their words, and the
unsound sense which they naturally convey; and that they be at least rebuked
for departing from the form of sound words, contained in the word of God, and
our standards, which are framed agreeable thereunto. We see it is God's express command concerning such men, Tit. I.
13. Wherefore rebuke them sharply, that
they may be sound in the faith. Sharp
rebukes preserve soundness, but easy absolutions encourage error. No sooner is Dr. Wishart assoilzied, but he falls a recommending and
prefacing books of bad character, such as Dr. Whitchcot's sermons, that savour
of Socinianism, as the reverend Mr. Bisset of Aberdeen makes appear in a
letter he hath lately published.
Ah! how low must the case of
this poor church be, when the head of the most frequented college in Scodand
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recommends such books impune
[not yet punished] for college‑students and preachers to form upon!
These and other proceedings of our
assemblies, were very, gracious to many worthy ministers and others in this
church; and the four succeeding brethren before mentioned, with other four, viz. Masters Nairn, R. Erskine, Mair,
and Thomson, who afterwards joined them, took occasion from such actings to
carry their secession and separation to very great heights, by licensing
preachers, invading parishes, and preaching up separation every where; not
sparing their best friends, nor these who dissented from the evils of the time,
and took all regular methods to, testify against them; but charging the whole
ministry with very black things. They
also framed an Act and Testimony of many sheets, with very
much of church authority in it, which they required all their followers to
adhere to. Though we own there were
many good things in it, yet there were also many mistakes in it, and misrepresentation
of facts, very harsh and unsuitable expressions, and also bitter reflections
against their brethren, and even our worthy forefathers, &c. These things being laid before the
assembly, they appointed the ministers of the presbyteries and synods where the
said brethren reside to be at all pains by conference, and other gentle means
of persuasion to reclaim them; and to report their diligence to the commission,
whom they impowered, if they should see cause, to take all proper steps to sist
[stay] the said brethren before the assembly 1739.Accordingly these eight brethren were libeIled and
cited to the said assembly, who all compeared [appeared in court] before them,
in the capacity of a constitute judicatory; and, instead of answering to their
libel, they by their moderator read an act of their court,
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condemning the judicatories of the national church as not
being lawful courts of Christ, and declining all their authority and
jurisdiction over them.Upon which they withdrew, and attended the assembly no
more. Whereupon the assembly past an
act concerning them, declaring, That for their declinature, [declining]
contempt, and schismatical courses contrary to their vows, and for the many
groundless and calumnious reflections which they have cast on the church and
her judicatories, they deserve deposition:
but that they resolved to forbear them another year, to give them
further time to bethink themselves and return to their duty; and they appointed
them to be cited to the next assembly 1740.
Being cited
accordingly, and not comparing the ass. 1740 proceeded to depose the whole
eight brethren. But there having been
debates about wording the sentence, and different senses put on it, we must
look to the words themselves, which
are, They depose them from the office of
the holy ministry, prohibiting them to exercise the same within this church. And we must say, we are sorry to see a
sentence of this sort so ambiguous.If these words, Within this church, be connected with the word Depose, as well as with the word Prohibit, they mean no more but that
they depose them from being ministers of this church; and many who voted it say they meant no more: so that, in this sense, the sentence is only
a loosing of their relation from the national church; which the brethren themselves had done in effect, by their
secession from her, by their renouncing all her authority and jurisdiction, and
refusing all communion with any of her ministers.But, on the other hand, if
the words, Within this Church, be
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not connected with the word Depose,
then the assembly meant to depose them simpliciter
from the office of the ministry itself:
and in this sense many members understood the sentence; and therefore a good many voted against it,
and dissented from it. For though they
did not approve of their wild divisive practices, yet they had not the freedom
to unminister them, seeing they looked upon them as pious orthodox Presbyterian
ministers, who had been useful in the church, and might still be useful in
preaching Christ to lost perishing sinners.
And, if the sentence be taken up in this
,[unlegible word] we join with
those who testified against it; in
regard we think the world cannot easily spare any of these ministers who are
upright and zealous in preaching a crucified Jesus to fallen men, especially at
a time when Deism and dry moral discourses are like to thrust out true
Christianity.Neither do we think it was time for the church to proceed to
censure the brethren, till once they had done all they could to remove the
evils and redress the grievances which were the grounds of their separation,
and thereby had made them inexcusable in their schism; which, alas! Is far from being done. And as for the brethrens licensing of
preachers, which is one article of their libel, the assembly and commission
might prevent that, if they pleased to observe our good rules, and particularly
the 14th act of ass. 1736 against intrusions; seeing it is manifest,
that, by every new intrusion and forced settlement which they make, they give
encouragement to the brethren to erect a new tent, and license a new preacher;
and, till such time as they shall cease from the one, they cannot well expect
the brethren will cease from the other.And, with respect to several other
parts and articles of their
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libel, we think them too general, and no ways so particular,
nor duly laid, as ought to have been in a process of this kind; and some of the
most material things charged against the brethren are left out. But as we cannot justify the assembly in
their conduct, so neither can we vindicate the brethren in theirs. And seeing, we proposed in this performance
to give a fail and impartial testimony against the defections and evils of the
time, whether upon one side or another, we shall briefly mention some of our
seceding brethren's defections and strayings from the good old paths; which
they have been led into, partly by their own precipitancy and misguided zeal,
and partly by the headstrong humours of their followers: Such as,
1mo, Their unprecedented secession which
they have made from their mother‑church, and the lamentable schism they
have begun and carried on with so much heat and uncharitableness, when they
were under no necessity of going into
any sinful terms of communion, and when they were joined with a body of
faithful ministers who witnessed against the evils complained of, is well as
they.Our histories assure us, that such a schismatical course is contrary to
what was the approven judgment and practice of our reforming ancestors for
above an hundred years after our reformation from Popery, though sometimes they
had greater provocation to it than our seceding brethren had.
2do, They both seceded, and constituted themselves into a presbytery
for the exercise of discipline and government through the whole national
church, without ever consulting with their brethren, and fathers in it, whom
they then owned to be a numerous body of faithful ministers: though they
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could not but foresee that the said body of ministers, with
their flocks, would be much affected, nay distressed, shaken, perplexed, and
rent, by such singular and extraordinary steps as they were taking.
3tio, Their irreverend and disrespectful
carriage towards their mother church, to whom they had solemnly vowed
submission; as appears in their Declinature,
wherein they disown all her authority and jurisdiction over them, and
pronounce judicially a sentence of their newly erected presbytery against the
general assembly, and all the other judicatories of the church, Finding and Declaring that they are not lawful courts of Christ; which
sentence they presumed formally to intimate in face of the general assembly by
their moderator, before many witnesses, May 17th 1739. They ought to have remembered, that the laws
both of God and man do highly resent children's beating, cursing, or
maltreating their mother, even when she is somewhat severe and out of her duty
to them; and that it is necessary that zeal should be attended with meekness,
courteousness, and humbleness of mind.
Surely such a declinature, and such a sentence as theirs, would seem to
import no less than the unchurching the whole church, and unministering her
whole ministry, faithful body and all, as if they were all given up to some
dreadful apostacy or fundamental errors.
Now, we are pretty sure there are few judicious orthodox divines in the
world that will adventure to unchurch the church of Scotland, or declare her no
church of Christ, for all the faults she hath.
They have owned others as the churches of Christ, who have been as
corrupt as she, if not more. Nay, the
glorious Head of the church, the best judge, hath
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owned some no less corrupt, as golden candlesticks, walked in them, and held communion with them;
such as the church of Corinth, some of the churches of Asia, Galatia, and
other places. And is it thank‑worthy
in any of the members to outrun the Head, or to be more forward to unchurch his
churches, or to unminister his ministers, than he himself inclines to be?
4to, We cannot justify the brethren in
refusing to return to assist these
whom they owned to be a body of faithful ministers, to promote a work of
reformation; when by a surprising providence they had got the upper‑hand
in the assembly 1734, and were doing all they could to remove the evils they
complained of, and had got the door opened for them, and the act 1732 repealed,
which was the great occasion of their
protesting and seceding; and were most willing to do every thing else in their
power to satisfy them and all the friends of reformation. But after they had continued for two or
three years to struggle even above their strength, and thereby had got many
good things done, still hoping their brethren would return to their assistance;
they were grievously discouraged when they saw them still bent upon their begun
schism, so as to set at nought all they had been doing, and misconstruct their
most honest designs; yea, they were at length so disheartened by their
measures, that many of them gave over travelling, and attending the assemblies,
who thereupon, alas! soon returned to their old bias. So that it is manifest the brethren's wilfulness in their
dividing way, put a stop to a begun national reformation, which, if they had
favoured and struck in with, might have been advanced very far through the
blessing of God, and many dismal consequences of their schism prevented.
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- Testimony 166:
5 to, We must disapprove the brethren in seceding not only from the
church, but also from their old Christian temper and disposition, and from that
royal law of love and charity which they once preached up: this appears in
their excluding from, the room they once had in their charity and communion,
all their old friends and acquaintances, though never so sound and pious, or
willing to spend or be spent for Christ and souls, if they have not light to
secede and join with them. Whatever
esteem of them they had before, they must now no longer employ them, hear,
them, nor preach for them. Now, why
should they treat the body of faithful ministers, they once took sweet counsel
with, as if they were gross apostates, when it is notour they continue the very
same men they were before, when the brethren sat with them in
judicatories? They still witness and
contend for reformation principles, as
well as they; they give testimony against licensing or ordaining corrupt men,
and against all errors and intrusions; against countenancing patronages, and
accepting presentations; against all incroachments made upon the rights of the
church and Christian people, and upon the Headship of Christ over the church,
against the preaching up a sort of Heathen morality, and the neglect of the
true preaching of Christ and gospel holiness, &c.Now, what must be the reason for the brethrens separating and
departing from their old friends, as if they were become Papists or
Mahometans? Is it a good reason,
because they continue to witness against the evils of the time in the
judicatories as they did before, and not in conjunction with the eight
seceders? Why must it now become such a
deadly sin for worthy men to go with Joseph and Nicodemus to backsliding
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judicatories to plead with their mother, to testify against
corruptions, to do all they can to hold out English prelacy and ceremonies, and maintain the
national establishment of presbytery, and a sound Confession of Faith, and to
strive to do all the good in their power, while waiting for better times, when
God will open the eyes of men to see the evil of their ways! Now, when honest men think these ends may be
better answered by going to judicatories than by joining a few seceders, ought
not their brethren to forbear them, and allow them the same place in their
charity and communion they had before! 6tio, We cannot approve of their marking
so narrowly the failings, mistakes, and wrong steps of their sincere godly
brethren, as they do; and instead of covering and forgiving their weaknesses
(as Christ enjoins) aggravating and magnifying them so, as to make every
mistake a dangerous error and defection; and not only doing this in private
conversation, but going to the pulpit, and proclaiming them at times of
greatest concourse, such as sacrament occasions, which should be feasts of
love and charity among Christians, and not engines of strife and debate. Such an uncharitable course we judge the
ready way to mar the usefulness of many of Christs faithful servants in his
vineyard, tending both to break their ministry, and break their hearts at once;
to scatter their poor flocks, and do great harm to many precious souls.
7mo,
Likewise we must witness against their exciting and stirring up poor
people plainly and directly to leave their godly pastors, by whom many of them
have been brought to Christ; and doing so at the very time while they are
feeding and profitting under their ministry; and for no other reason
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but because these ministers have not freedom to join in
their secession and testimony, &c.
yea persuading the people to leave these, and come to them, as they would not
fall under the curse of Meroz, &c.
and doing this both when they preach at home, and when they invade the parishes
or others abroadWe cannot but testify against such flock‑scattering
doctrine and practices, as most sinful; and judge it to be a counterfeiting of
our Lord's words, He that despiseth you
despiseth me, and also great cruelty to go and pluck
weak children from the breasts, while sucking strength and nourishment from
pure ordinances, and to tell them (as seceders do) that some few occasional
meals, like their itinerant sermons, will be better for them; though perhaps
they are not so good their daily fare.
This doctrine tends to ruin souls, by fostering ignorance, error,
infidelity, looseness, carnality, worldliness, Sabbath‑breaking, and all
sorts profanity through the land: for thus many thousands of ignorant Christless souls, if they obey them, must
sit at home on the Lord's day, and live without the gospel, except when they
get a transient sermon of this kind now and then from a seceder.
8vo,
We must also bear witness against the brethren their narrowing the
terms both of ministerial and Christian communion, so as no reformed church
ever did. 1. As to ministerial, they have come that length to refuse communion
with the most strict and holy minister in Scotland, if he do not secede and
approve of their long act and testimony, notwithstanding of the many visible
blemishes that are in it.And this they do in contradiction to their
protestation at their first secession, Nov. 16. 1733, by which they profess
still to hold
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- Testimony 169:
communion with all true Presbyterians, who groan under the
evils of the time, and wrestle against them:
and again they say the same in their first testimony, page 95. But they continued short while in that
moderate disposition; for they soon came to refuse communion with all ministers
but these of their own presbytery.2. As to Christian communion, they go a
prodigious length in excommunicating from the Lords table all who hear or
communicate with any other ministers, although these ministers might possibly
be the instruments of their conversion, and signally blessed to them; and men
upon whom they can charge no defection or fault but their not seceding from the
church, and acceding to their long testimony in all points. Surely, for men to prescribe such new terms
of communion to gods children before they can get their bread, terms not
appointed by the Head, is both to incroach upon the headship of Jesus Christ,
and break in upon that article of our Creed, The communion of saints.
9no,
We must regret their casting slanders on their worthy ancestors, and on
their mother church, in their Act and
Testimony, and other papers emitted or adopted by them; particularly by
alledging, that the assembly 1690 (which consisted of many confessors and old
sufferers) made no particular
acknowledgment of the backslidings of the land under prelacy;and that they
declared the perfidious prelates were not to be deposed for their treacherous
defections.That the parliament which met at that time imposed the oath of
allegiance, to exclude the oath of the covenant.That Professor Simson and
Professor Campbells errors, and these favoured by the assemblys Shorter
Catechism revised, have overspread this
church like a flood.That the
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- Testimony 170:
judicatories
have overturned the foundations of the doctrine and government of Christ's
church:That they have subverted both her doctrine and worship:That they have
done what in them lay to pull the crown of Christ's head:That they have
refused to give him the glory of his supreme Deity, and involved themselves in
denying the Son of God, which is one epecial mark of Antichrist:That they have
made sinful terms of communion, &c. For
all which, see Testimony, first Edit.
Pages 51, 53, 59, 105, 109, 143, 144, 145, 148. besides others of their papers.
These are but a swatch of the many false aspersions contained in their
writings, besides these which they daily cast upon their brethren in their
sermons. Alas! that brethren who are concerned for the
same gospel interest, should take such methods to slander their own mother's
sons, to discredit their persons, and blast their ministry; especially when God
is pleased to countenance severals of them remarkably in their work! There are indeed many evils in the national
church; but it is sinful to calumniate her, and make her defections greater
than they are. But notwithstanding of
all these extravagant steps and accusations of our seceding brethren,
occasioned through their intemperate party zeal; we still have regard to
severals of them, as good men upon the main, and useful preachers of a crucified
Jesus; and upon that account we wish well to them; not doubting but they have
as good title to our charity as the Donatists
and Novatians of old, and the Brounists and MMillantes of later years. And we pray God to incline their hearts to
unite with other godly ministers. As we
have thus endeavoured to give our impartial testimony against the defections
and wrong
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- Testimony 171:
steps of the national church, and likewise of these who have
of late separated from her; so we do also bear our testimony against the
defections of the Episcopal clergy in
meeting houses through Scotland. Ah,
how wofully have they degenerated from the principles and practice of their
fathers! Of old their fathers did not
differ much from the established church
except in point of church government, their doctrine and worship being very
much the same: but now they are
generally said to be Arminian and erroneous in their doctrine.And upon our
incorporating union with England, and the Toleration
in 1712, they changed their way of worship, and fell in with the English service and ceremonies which their fathers would never receive, and which many
Presbyterian writers have refuted to excellent purpose. Though this was a very great and remarkable
change in the Scots Episcopal clergy, yet now it appears to have been
introductive to a greater: for, being strongly attached to Jacobite principles
and a Popish Pretender, they were thereby induced to entertain favourabIe
thoughts of other Popish superstitions and errors, which at length many of
them began to vent and stand up for; such as, A middle state for souls after death, and prayers for the dead;The
making the sacrament of the Lord's supper a proper sacrifice or propitiatory
oblation for sin, and mixing the sacramental wine with water; pleading for the
necessity of absolution by a priest, and confession of sins to him, in order to
the forgiveness of sin;The anointing with oil in baptism and other cases;The
necessity of Episcopal ordination and baptsim to salvation; And the practice of
bowing towards the altar, and at the name of Jesus, with other Popish
practices, for which they have no
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- Testimony 172:
foundation nor warrant in the Bible, but to the contrary. Wherefore they do not much encourage their
people to read the Scriptures, unless it be with such commentaries as they
recommend to them; telling them that they must only receive the sense and
meaning of the Scriptures from the church or clergy, and they must have a
special regard to ancient liturgies,
fathers, councils, traditions, &c. And, because the English prayer book
doth not favour some of their new usages, they would have some places of it
altered, or a new liturgy composed. In
the prayers for the church, they leave out the words in the English Liturgy, Church militant here in earth, to favour prayers
for the dead; and also they begin to favour the Arians, by passing over the Athanasian
Creed in their worship. These innovations
have occasioned in several places very great divisions both among the clergy
and people: but still the innovating clergy gain ground against these who are
more orthodox: and when they find people
offended, or ready to leave them, upon account of their innovations, they
either deny them, or artfully palliate them, until they get the people (who
are but too tractable) reconciled to them; and thus they are gradually drawing
nearer to the superstitions and idolatry of Rome from time to time.Yea, some
of them begin to preface and recommend Popish books, which contain devotions
and prayers to the virgin Mary, and to the saints, besides other errors. May
the Lord stop their career, and preserve the land from an inundation of Poperry,
that Antichristian, tyrannical, bloody, blasphemous, idolatrous and damnable
religion!
In such a time of general defection and
degeneracy in this and other churches,
when infidelity, error, superstition, lukewarmness, deadness, carnality,
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- Testimony 173
profaneness, schism and divisions were on the growing hand;
what might have been expected from a holy and just God, thus dread fully provoked,
but that he would remove our candlestick out of its place, or come against us
with some desolating judgment? But,
behold! instead thereof, God is pleased to glorify his sovereign mercy and free
grace in pitying his forlorn remnant, and to arise and maintain his own cause,
by pouring out his Spirit from on high in several parts, to renew the decayed
face of the earth. Amazing goodness!
when the enemy was coming in as an overflowing flood, and God in
justice might have given us all up for prey to him, the Spirit of God was
pleased to lift up a standard against him in a very surprising manner, for
reviving his own work in many places through the world, and in this land in
particular.
In or about the
years 1732 or 1733, the Lord was pleased to pour out his Spirit upon the people
of Saltzburg in Germany, who were living in Popish darkness, in a most uncommon
manner; so that above twenty thousand of them, merely by reading the Bible which
they made a shift to get in their own language, were determined to throw off Popery, and embrace the reformed
religion; yea, and to become so very zealous for the truth and gospel of Jesus
Christ, as to be willing to suffer the loss of all things in the world, and
actually to forsake their houses, lands, goods and relations, that they might
enjoy the pure preaching of the gospel.
And O with what earnestness and tears in their eyes did they beseech
Protestant ministers to preach to them in the places where they (when banished
from their own country) came in different bodies! For it pleased the Lord to stir up Protestant princes
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- Testimony 174:
and states to receive them, and provide for them, in many
different places.
Near to the same
time, or about the year 1735 or 1736, the Lord poured out his Spirit on many,
in Moravia, another country in Germany, to enlighten them in the knowledge of
Jesus Christ, and inspire them with extraordinary zeal to propagate it to others; insomuch that Count Zinzendorf
bishop of the Moravian church hath sent forth his missionaries to preach the
gospel, not only in Germany and other parts of Europe, but in many places of
the Heathen world, where they call the Indians, and the Negroes, the Hottentots
and Greenlanders to the knowledge of a crucified Christ; and we are told of the
great success of their ministry: and the Count himself travels and preaches in
very many different and remote places;
though it is matter of regret to hear that these zealous preachers of
Christ are tainted with several errors; and so indeed were several of our
reformers at the first. May the Lord
purge them from all error whatsomever. Likewise,
about the year 1736, there was a marvellous outpouring of the Spirit upon the
people of Northampton in New England, and neighbouring pIaces, where God displayed the riches of
his grace and the power of his Spirit, in the wonderful conversion of several
hundreds in a short time, under the ministry of Mr. Jonathan Edwards and
others there. O how glorious was that
work! as appears by the narrative then published of it.
At the same very
time the Lord was pleased to raise up and qualify a number of students at the
college of Oxford, in our neighbour nation of England, to be instruments of much good, although not
altogether purged from the corruptions of that land. They joined in a religious
society, wherein
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- Testimony 175:
they agreed upon certain methods and rules for spending
their time in fasting, praying, communicating, visiting the sick and the
prisoners, instructing the ignorant, &c.
and hence they were called Methodists. And, being afterwards ordained to the
ministry, they preached with great warmth, chusing subjects very much neglected
in that church, such as the doctrines of
grace, of justification by faith in the righteousness of Christ, of original
sin and the corruption of our nature, of the nature and necessity of
regeneration and the new birth, &c. These doctrines being new, they were much
admired and followed wherever they preached: they used also a good deal of
freedom in speaking against the loose and negligent clergy, for which they were
at length denied the use of churches; whereupon they went and preached in the fields,
in houses, and wherever they might have access, collecting money for erecting
schools, hospitals, and other pious uses; travelling to many places, and
preaching every day, and several times in one day, having many thousands to
hear them, in London, Bristol, Gloucester, through Wales, and very many places
in England. Many of their hearers were
brought under great impressions, shedding tears, and crying out, What shall
we do to be saved? And great
changes were made upon very profligate persons, and upon severals who went to
scoff and ridicule them. Also many of
the clergy were quickened to their work by them. In the year 1740, Mr.
Whitefield, one of the foresaid Methodists, went to New England, and Mr. Gilbert
Tennent after him, where they preached some months, two or three times every
day, with singular and extraordinary success, the people being greatly
awakened, especially by Mr. Tennents
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- Testimony 176:
preaching; so that there followed a remarkable change upon
their lives, and a wonderful revival and appearance of religion through all
that country for several years. The
like also was very observable in Pennsylvania, and the Jerseys, about the same
time. It is to be regretted, that the
work began to be much clouded by some zealous but imprudent ministers, and a
set of illiterate exhorters, who went through the country preaching ,and
venting errors, and sometimes very rash censures against their brethren, and
some of them pretending to visions, prophecy, and great attainments, and
running into several extravagancies; upon which account some have endeavored to
expose the whole work as Enthusiasm and
Delusion. But it being Satan's ordinary way, when he sees Christ's
kingdom advancing in a place, to exert himself to bring a reproach upon
religion, by leading some zealous professors of it into errors and disorders;
this can prove no more against the work in general, than the delusions of the
Anabaptists and Fifth monarchy‑men did against the reformation. But these clouds did not long continue. Likewise in the year 1740 and afterwards,
in Scotland, even amidst our backslidings and divisions, in some parts
promising tokens began to appear of a revival of Christianity: for in
Edinburgh and elsewhere, some new praying societies were set up, and sundry
students did associate with them, which gave hopes of a further reviving; and
for this, many prayers were put up through the land, and that a good time
before Mr. Whitefield came to Scotland, which was in the end of July 1741,
where he abode some time, and preached many awakening sermons in Edinburgh,
Glasgow and other places.
Willison
- Testimony 177:
In Cambuslang, a
small parish four miles from Glasgow, there were several praying societies, who
spent much time in prayers and wrestling with God (especially in February 1742)
that he might pity them and the whole land, and pour out his Spirit upon them,
as on other places. And the reverend
Mr. William M'Culloch their minister, who frequently met with them, having at
their desire (joined with others in the parish) set up a weekly sermon upon
Thursday a little before, and preaching closely to them upon the nature and
necessity of regeneration; it pleased the Lord, that, upon Thursday the 18th
of February 1742, the holy Spirit so wrought upon his hearers, that about fifty
of them, with many attending them came into his house, under alarming
apprehensions about the state of their souls, crying, What
shall we do to be saved ? The minister, being much affected with their
case, spent that day and night with them, either separately or together, in
exhortations, instructions, prayers, and singing psalms; being assisted in the
work by some preachers and elders. And,
the awakened and wounded people daily increasing, he was obliged to preach to
and converse with them every day for a great many weeks thereafter; the people filling all the rooms of his
house after sermon and, continuing in prayer and singing psalms in different
companies till near midnight.Many ministers came from other places to Mr.
M'Cullochs assistance, with multitudes of people to hear the word, and to be
witnesses of that very uncommon work; and there many of them felt the power of
the word, and went home with the arrows of God sticking in their hearts; and
great numbers of these convinced people attained also to a fair appearance of a
hopeful outgate;
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- Testimony 178:
having their minds filled with peace and joy in
believing. This was a wonderful time at
Cambuslang for many months in the year 1742, and the pleasant fruits of it
continued to appear both in that and the following years.In Summer same year, viz. 1742, the work began to spread and
appear remarkably in Kilsyth, Calder, Kirkintoloch, Campsie, Cumbernauld,
Gargunnock, Baldernock, Muthil, and many other parishes; and even in Edinburgh
and Glasgow there was a considerable revival in religion. In May 1742 there was published a
narrative of the work at Cambuslang, attested by many; and soon after another
narrative of the work at Kilsyth and parishes about it, continued in different
parts, and published from time to time by the reverend Mr. James Robe. These narratives, being well attested, were
spread and reprinted in America and different places of the world; they were
translated into Dutch, and had several editions in Holland, and were well
received by the ministers and divines there.
The work indeed
was very surprising and extraordinary, much resembling that which was in the
last century at Stewartoun, Irvine, Kirk of Shots and other places, in the
years 1625, 1626, and several years after, though in a very dismal backsliding
time; and that work in Ireland, about Antrim, and the Six mile water, about the
year 1628; of both which Mr. Robert Fleming, once minister at Cambuslang, gives
account, in the Fulfilling of the
Scriptures; as do Mr. Robert Blair and Mr. John Livingston in the
manuscripts of their lives.And, there being much said and written about this
work in the West of Scotland, we have thought ourselves bound to enquire into
the nature, fruits and evidences of it; and from what
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- Testimony 179:
some of us have seen of that work, and hath been attested by
the ministers immediately concerned, and others who have seen it, we judge
ourselves warranted to give our testimony to it, as a glorious work of the
Spirit of God, which he hath been pleased to send in his sovereign free mercy,
in a time of great infidelity, formality and back sliding, to glorify his own
name, by awakening, convincing, humbling, converting, comforting, reviving,
strengthening and confirming many souls through the land; and our reasons for
it are these; 1mo, The convictions and comforts of the people of Cambuslang, and
other awakened parishes, have come to them in a scriptural way, by Christ's
ordinances, and particularly the word preached, and passages of Scripture
carried in upon their minds, suited to their cases and circumstances.2do,
The fruits and effects of that work in the peoples lives and
conversations, do evidence themselves to be from the holy Spirit, according to
the Scripture account of these fruits; for these who formerly were blind and
ignorant, have soon come to advance in the knowledge of Jesus Christ and Divine
things; and the tongues which were dumb in
the things of God, have soon learned to speak the language of Canaan.They who
formerly were given to cursing, swearing, drunkenness, Sabbath breaking,
scoffing at sacred things, and other immoralities, have presently changed
their course into sober living, godly conference, reading, praying, and singing
psalms.They who formerly were trusting to their own performances, attainments
and self‑righteousness, have presently renounced all these for the
righteousness of Christ only, imputed to them for their justification before
God.They who formerly were glewed to the
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- Testimony 180:
world, and to the love of sensual and sinful things, are
made willing to part with all these for the love of Jesus Christ their Saviour,
desiring earnestly to be conformed to him in his contempt of the world, self‑denial,
humility and holiness both in heart and
life.They who before thought it an unmanly thing to shed tears for sin, and
piercing of Christ, have been made to mourn as for an only son, and be in
bitterness as for a first born.These who have been guilty of secret acts of
injustice, have been filled with remorse for them, and made restitution to the
persons injured or their children.They who halted and mocked the people of
God, have their hearts warmed with love to them, and account them the excellent
ones of the earth.They who before were contentious, malicious and revengeful,
do presently drop their quarrels, forgive their enemies, wish well to their
souls, and the salvation of all around them.They who before minded only their
own things, are highly concerned for the interests of Jesus Christ, and for the
declarative glory of God in the world.Swearers have dropt their oaths, and
with reverence mention the name of God.
And they who loved carnal company, merry jests, profane songs, and
foolish talking, seek after the company of those who will join with them in
prayer, praises, and talking about their soul‑concerns.They who before
complained of nothing but bodily ailments, worldly losses, crosses, and
disappointments, now complain mainly of unbelieving hearts and indwelling
corruptions. They who before ascribed
their virtues and good things to themselves, do now exalt Christ and free grace
for every attainment, and in the whole of their salvation: and yet, while they
ascribe all to free grace, the aim in Christ's strength at universal
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- Testimony 181:
holiness, at the subduing of every sin, and the practice of
every duty and good work, according to both the first and second table of the
law, and make conscience of stational and relational duties as well as
others.Families that formerly were synagogues of Satan, are now temples where
God is devoutly worshipped: and many of
all ages and sexes do form themselves into little societies for prayer, praise,
and religious discourse. And though
tares are mixed among the wheat, and several hypocrites discovered, yet the
body of the awakened persevere, as to what can be seen, in the ways of
religion.
Notwithstanding of all these gracious
changes, which are clear evidences of the operations of the holy Spirit; yet
this blessed work is mightily opposed and reproached, and that not only by
atheistical and profane men, but even by many of those who have long been praying
for the diffusion of the Spirit, and the coming of Christs kingdom,
particularly our seceding brethren, who have (alas!) preached, prayed and
printed against this good work, and even kept fasts in all their meetings, for
putting a stop to it, as a delusion and work of the devil, who hath transformed
himself into an angel of light (as they say;) and have thereby given their
followers very frightful notions of it, and stopt them from going near the
places where they might have got full satisfaction: And also they have hindered many from giving praise to God for
his wonderful goodness, and from praying for the continuance and spreading of
the work. May the Lord lay all this to
their hearts, but not to their charge!
Their main quarrel with the work seems to be, that it is begun and
carried on by the instrumentality of ministers of the national church, and some
whom they judge accessory to the defections
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- Testimony 182:
therein; and because it is attended with outcryings, trembling, falling down and
fainting, in many of these who are awakened; which (they say) are not
symptoms of a work of the Spirit.
Concerning which
we shall observe these few things;
1mo, Our brethren had certainly acted much
more the part of wise and unbiassed judges, if in obedience to Christ's
commands to try the Spirit, and prove
all things, they had used all proper
means of enquiry, such as going themselves to the places conversing with the
ministers, and with the subjects wrought upon, before they had pronounced a
judicial sentence in such a weighty case, and intimated it from their pulpits;
and not have proceeded to a decision so hastily upon hearsays, or the
malicious reports of profane spirits, and these who were enemies of the
work. They also had done wisely, to
have waited some time to see the issue of the work before they had past such a
terrible sentence upon it: for they might have remembered that it is not an
easy thing for clergymen, after doing a bad thing, to own their mistake.
2do,
It cannot he denied but there have been many eminent godly ministers
employed in promoting this work; and, though there had been some not so
remarkable that way, we must not find fault with a holy sovereign God for
making use of what instruments he pleases. Our brethren cannot but know that
it is a most provoking sin to limit the Holy one of Israel, who frequently
thinks fit to employ mean and despised instruments to do his work, that so he
may stain the pride of our glory, and shew that he is not beholden to any.
3to, We are grieved in our very hearts
that our brethren adventured upon such a
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- Testimony 183:
daring step, as by a judicial sentence to ascribe to the
devil such a gracious Godlike work, as that before described; when they cannot
bring an instance from Scripture, or any other history, of the Devil's being
permitted to work in the like manner before.
Surely it may make us tremble to think what kind of sin it must be to
make the devil the reprover of sin, and
minister of righteousness, and so to assign the office and work of the Holy
Ghost to that wicked one! Doth it not
Iook like a fearful limiting of God, for a few men to act as if they would
confine the holy Spirit's workings to themselves, and give up the ministry of
all their brethren through the Island to
the devil? As Jesus Christ himself, so his ministers, Moses, John Baptist, the
apostles Peter and Paul, were of quite different tempers and dispositions;
they rejoiced to see the Spirit poured down upon others, and to see Christ
preached, sinners brought in to him, and his kingdom enlarged, whoever were the
instruments of it.
4to, As for the effects of this work upon
the bodies of some of the awakened, such as outcrying, trembling, falling
down, or fainting; these are not at
all new in this land; for many instances of such like symptoms in persons under
piercing convictions of sin, or under ravishing views of Christ, can be given,
even since our happy Revolution, as
well as in former times; as is evident from Messieurs Robe, Currie and
Webster's writings on this subject. And
yet we hear not of any heretofore ascribing the work in these people to the devil,
nor condemning it as contrary to Scripture, upon account of these symptoms:
No; for the Scripture gives frequent instances of such impressions made on the
body, by the great inward exercise
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and concern of the mind.The sharp convictions of the three thousand, Acts ii. brought them
great agonies, being pricked as with
a sword in their hearts, and forced
to cry out, and say to the apostles, Men
and brethren, what shall we do? The
auditory being great, they must have cried in such a manner that the apostles
heard them; for Peter was forced to cry aloud, that they might hear him, Acts
ii. 14.So Paul, when he was thoroughly convinced of his sin of persecuting
Christ, and the wrath due to him for it, he was seized with trembling and astonishment, and fell to the ground, Acts ix.4,6.Also the jailor,
when awakened to see his sinful and lost state under wrath trembled and fell down, saying, What must I do to be saved? Acts xvi. 29, 30. And it appears to have been usual in the
apostles' days for sinners to fall down
before God, when they were first
convinced, and got the secret wickedness of their heart laid open to them by
the Word, I Cor. xiv. 24, 25. Even that great man,
Felix, was made to tremble under his conviction of sin and apprehension of
wrath, while Paul preached to him, Acts xxiv. 25. And that mighty king, Belshazzar, was strangly affected when he
saw the hand-writing on the wall, which he took to be a presage of wrath
against him, Dan. v.6. His countenance was changed, his joints
loosed, and his knees smote one against another. A view of the wrath of a
sin‑revenging God, is enough to throw the stoutest sinner into the most
terrible disorder, and to overwhelm all his senses and faculties. We see Baruch, when in danger of the wrath
of man, was so overwhelmed with grief,
that he fainted under it, and cries out, Jer. xiv. 3. Wo is me now, for the Lord
hath added grief to my sorrow: I
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fainted in my
sighing, and had no rest. And how much more would he have been
distressed with the immediate views and approaches of the wrath of God; for, Who knoweth the power of his anger ? Job, when under the apprehension of God
being his enemy, and his terrors pursuing him, he was so little master of
himself, that he stood up, and cried in
the congregation, Job xxx. 1528.
King David says, he roared by
reason of the disquiteness of his heart, Psal. xxxviii. 8. Nay he had such impressions of the wrath of
God upon his soul, that they made all his flesh to tremble, Psal. cxix.
120. My flesh trembleth for fear of thee, and I am afraid of they judgments. Heman saith, While I suffer they terrors, I am distracted, Psal. lxxxviii.
15. We see also how the prophet
Habakkuk, was seized with the greatest bodily distress, with quivering of lips, and trembling over
all his body, at the view of approaching wrath, Hab. iii. 16.Again, it ought
to be remembered, that God hath told us, that in the New Testament days he
would pour out his Spirit upon people in such a manner, that they should look upon him they pierced by their sins,
and mourn, and be in bitterness, as parents for an only son or first born.
Now, it is well known that some parents will not only cry out bitterly,
but also faint, upon such occasions; nay, some will be brought to such agonies
and faintings by the mere apprehension and prospect of mans wrath and of
temporal difficulties: and have they
not much greater cause for them, who get a clear and manifest discovery of the
heinous guilt of their sins, and of the wrath of an angry God hanging over
them? Who can paint forth the distress
of these poor creatures, whose spirits are wounded by the amazing apprehensions
of Gods wrath for sin, and
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the fearful expectations of judgments and fiery indignation,
without having view of relief?Such a wise man as Solomon would not have been
surprised to see such persons tremble, cry out, or faint; for, saith he, A
wounded spirit who can bear! Prov.
xviii. 14.
We read also in
Scripture of persons fainting upon other occasions. Jacob fainted for joy, when he heard that his son was alive and
highly exalted; so Daniel, after singular manifestations from God, fainted and
was sick certain days, Dan. viii. 27. and x. 8, 9. And the apostle John, when
he saw the Lord in his glory, fell at his feet as a dead man. So it is no
wonder that a poor soul that was like to sink in despair under a sense of sin
and wrath, when coming out of this plunge to a surprising view of Christ's
mercy, loveliness and fulness, should in like manner be overwhelmed and faint
for love and joy.Wherefore it is our duty to put favourable constructions upon
the various cases of awakened and exercised souls, when thereby, they are
thrown into extasies, faintings, or bodily distresses. The holy Spirit is a free sovereign agent;
and, in times of large effusions, he may, for his own wise ends, take an
uncommon latitude in his way of dealing with sinners, for bringing them in to
Christ. And as their discoveries of
sin and wrath, and the commotion in their affections, prove very different; so
the impressions upon their bodies in must be either less or more, and
exceeding various, according to the measure and degree of inward exercise and
concern of their minds; for as their sorrow for piercing Christ by their sins
is compared to that of parents for an only son, which admits of many different
degrees, and produceth very different effects in different persons; so it must
be
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- Testimony 187:
reasonable in any to require instances in Scripture for
every minute circumstance of the innumerable various cases of persons brought
in to Christ; for then the Spirit of God must have enlarged the Scriptures into
very many different volumes, which had not been convenient for us. If we read the accounts given us of the
conversions of Augustine, Luther, Junius, Beza, Latimer, Bolton, Professor
Halyburton and many other eminent saints, we will find particular circumstances
in them for which no Scripture precedent can be shewn; but no wise man will say
upon that account, that the work in them was delusive or diabolical. But let some object what they will against
the conversions in the West, because of the outward impressions attending them
in severals (for in many the changes are wrought without any noise at
all;) It is our judgment, if these
bitter throes and agonies of some, have a merciful issue in landing them in
Jesus Christ and true holiness, as it is visible they do in the most part; then
there is great matter of praise whatever way the Lord take for awakening and
humbling them before-hand.But seeing worthy Mr. Edwards of Northhampton hath
written two treaties concerning this extraordinary work of the Spirit of God,
and hath taken notice of all the prejudices and objections of adversaries, we
judge it unnecessary to add any more to what he hath written so fully and to
such excellent purpose.May the Lord, by new showers from above, continue,
revive, increase, and spread this blessed work through the land and all corners
of the earth! Amen and Amen.
That we may draw to a conclusion, we
shall briefly sum up the principal sins, errors, evils and defections in the
church and land, which we think
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- Testimony 188:
ourselves bound to lament and mourn over, declare, warn, and
bear testimony against, in order to promote reformation, and healing in the
land: for although God, in his boundless sovereignty and rich grace, be pleased
in a backsliding time to grant some remarkable reviving to his work in
paticular corners, to shew his willingness to return to his ancient dwelling
place; yet we despair of any general reviving or national reformation, until we
are made sensible of public sins, errors and defections, as well as these of a
more private nature. Wherefore we
desire to be humbled for, declare and testify against, all doctrines and
practices which are opposite to the Bible,
and to our Confession of Faith,
Larger and Shorter Catechisms, Directories for Worship and Church
government, which we judge drawn out of, and founded upon the Scriptures of
truth.
And particularly,
against all Deistical and Socinian errors, and doctrines, which tend to decry
the necessity of supernatural revelation, and cry up the sufficiency of reason
or the light of nature to guide men to eternal happiness.
And against all
Arian errors, and these doctrines which any ways disparage the Christian
revelation, or derogate from the scheme of salvation through the mediation and righteousness
of Jesus Christ our only Saviour;Or from the doctrine of the glorious Trinity,
and the oneness of the Godhead; Or from Christ's true supreme Deity, his self
existence, necessary existence, independence, and equality with the
Father;Or from the true Deity of the Holy Ghost, and his equality with the
Father and the Son;Or from the truth of Christ's manhood, and of his Priestly
office, and the necessity of his death as a real and proper sacrifice to
satisfy Divine justice for our sins.
Willison
- Testimony 189:
All Popish
errors, idolatry and superstition, maintained either by professed Papists, or
by Protestants who are making advances towards Popery, by pleading for middle
state for souls departed; prayers for the dead; the Eucharists being a proper
sacrifice for sin; the necessity of confessing sin to the priest, and of the
priests absolution in order to the forgiveness of sin; of mixing the
sacramental wine with water;Of bowing to the altar, to the East, and at the
name of Jesus; of kneeling at the sacrament, observing saints days and
uninstituted festivals, and putting them on a level with the Lords day; the
cross in baptism, the organ in praise, the reading of prayers, and other human
inventions in Gods worship and service.
All Pelagian and
Arminian doctrines, which derogate from Gods efficacious free grace in saving
sinners, or put in the power of mans own free will or natural abilities to
repent, believe, or convert himself; and make a necessary connection betwixt a
mans moral seriousness and his obtaining of saving grace.Also all these
doctrines which tend to exalt self, or any ways place it in Gods room; and
these which make self love, and the desire of our own happiness, the proper
spring and principle of all virtuous and religious actions.
The magistrates
assuming the power of the keys, and all Erastian incroachments upon the
intrinsic power of the church, or upon Christs headship and supremacy over
her.The granting an almost boundless toleration to all sects, errors, heresies
and innovations.The imposing the sacramental test upon others civil and
military when out of Scotland, as a necessary qualification for there offices;
whereby the holy sacrament is much
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- Testimony 190:
debased and profaned.The multiplying of oaths without
necessity; introducing the new form of swearing by kissing the gospels, the
Yule‑vacance, the repealing of the laws against witchcraft, &c.
The imposing the
yoke of patronage upon the church, and spoiling Christian congregations of
their right to chuse their own pastors, and obtruding pastors upon them.As
also the practice of these ministers or preachers, who contribute to encourage,
strengthen or bind the yoke of patronage upon the church, by allowing their
friends to apply to patrons and procure presentations for them; or by
accepting these presentations, and cleaving to them when obtained.And the
practice of these ministers or judicatories, who encourage or support these Accepters in this pernicious course, or
who obtrude them or any other persons upon parishes against their consent. The denying the lawfulness or obligation of
our national covenant engagements, the warrantableness of national churches,
Confession of Faith, subordination of church judicatories one to another; the
maintaining the independency of single congregations upon any superior church‑judicatory;
the lodging the power of the keys, not in the hands of church‑officers,
but in the community of the faithful.
The prosecuting
or censuring of ministers for preaching or protesting against any of the evils
or defections of the time, such as the despising of Christ's flock, making
intrusions upon them, incroaching upon the rights and liberties of the church,
or Christ's Headship over her, &c. The neglect and unfrequent administration of
the Lord's supper, and the abuse and profanation of it by admitting ignorant or
ungodly persons to it.
Willison
- Testimony 191:
As also the neglect of appointing national fasts, and days
for humiliation and extraordinary prayer, in a time of national defections, and
of abounding sins and provocations, when many spiritual judgments are
inflicted, and other great judgments are impending over us. And, when such fasts come to be appointed,
alas! what an aversion is there to a
particular condescendence of the sins and defections which are the true cause
of the Lord's controversy with the land!
Likewise we judge
ourselves bound to bewail, lament, and witness against, all these God‑dishonouring
sins and evils which universally abound and prevail among all ranks and sorts
of men; such as ignorance and forgetfulness of God their Creator and Preserver;
Atheism, infidelity, and enmity to God; ingratitude to God for mercies; putting
the creatures, the world and self in the room of God; consulting with
necromancers, wizards and charmers; ascribing our mercies to fortune or second
causes, rather than to God. Self love,
self-seeking, unbelief, distrust of God, hatred of him and of his image in
others. Pride, presumption, carnal
security, loving pleasures more than God. Restraining of prayer before God in
secret; neglect of family worship; tempting God by neglecting means, using
unlawful means, and trusting in lawful means.
Superstition and false worship; giddiness and unsettledness in religion,
and drinking in error. Mean and low
thoughts of Christ, and of the infinite love of God in providing Christ to be a
Surety and Sacrifice for us. Contempt
of the glorious gospel, and the glad tidings it brings and men's unfruitfulness
under it. Not receiving and loving of
Jesus Christ; not relying on Christ as all our hope; not making use of Christ
in all his
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- Testimony 192:
offices; not rejoicing in Christ and him crucified. Mens resting upon their duties and frames
for acceptance with God: their joining something of their own with Christ's
righteousness for their justification before God, and not accounting all things
loss and dung for Christ, that they may be found in him, not having their own
righteousness, which is nothing but filthy rags.Grieving of the holy Spirit,
sinning him away from ordinances; not lamenting the withdrawing of the Spirit,
nor wrestling for his return. Opposing and reproaching the work of the Spirit
in awakening and convincing sinners; calling it Enthusiasm, delusion, or ascribing
it to Satan. Blind and intemperate
zeal; discontent and impatience under the dispensations of Divine
Providence. Backslidings from God, and
the decay of the life and power of godliness.
Setting our affections upon earthly enjoyments and sensual
satisfactions; and neglecting these things wherein our chief happiness doth
consist, namely, the enjoying of God, and
communion with him.Our unthankful forgetting of the many signal
deliverances which God hath wrought for his church and land; and our
unthankfulness for and abuse of the valuable mercies we still enjoy, such as
health, peace, plenty; freedom from pestilence, sword and famine; and the
continuance of the gospel and pure ordinances with us.Our minding our own
things, more than the things of Jesus Christ.
Our little praying for the coming of Christs kingdom, and for the peace
and prosperity of Jerusalem.
Our neglecting
the ordinances of Gods appointment, careless attending upon them, and not
regarding them as trysting-places [meeting-places] for meeting with God, and as
means of communion with him. Our being
wise above what is written, and advancing mens
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- Testimony 193:
devices before Divine appointments. Our resting upon outward attending of
ordinances, and a name to live, without the new birth, and a work of grace in
our souls.Our contenting ourselves with man's teaching, without the teachings
and influences of the Spirit with the Word.
Our being little affected or afflicted with the blasting of ordinances,
and the suspending of the Spirit's influences.Our unworthy communicating, and
formal approaches to God, at his holy table; neglecting due preparation, by
self examination, secret humiliation, renewing covenant with God, and
wrestling with him for his presence. Our loosing soon the impressions of
Christ's sufferings, his precious blood, and matchless love, set forth in that
ordinance; and not living answerably thereto.
Our putting our hearing, praying,
communicating, charitable acts, just dealing or moral honesty in the room
of glorious Christ, who alone is the Lord our righteousness.
We also lament
and witness against the abounding profanation of God's holy name, by the
irreverend use of it in common discourse, by formal and hypocritical addresses
to him, by customary and rash swearing, cursing, blaspheming, perjury, swearing
falsely in matters of trade or taxes, bribing, and tempting others to do
so. By perfidious dealing with God, in
breaking both national and personal covenants,
sacramental vows, and sickbed resolutions.Decay of zeal for
maintaining of truth, purity and piety, in opposition to abounding error,
superstition and profanity. The
profaning and abusing of God's titles, attributes, ordinances, Scriptures,
servants and providences; by many scoffing at sacred things, jesting upon the
Scriptures, mocking the professors of religion,
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- Testimony 194:
misconstructing God's providences, wresting and misapplying
his word to favour their corrupt sentiments and practices; vain jangling and
disputing about smaller points, and taking up their thoughts and time
therewith, to the neglecting and eating out the life of religion. Slighting, aspersing and reviling many of
God's faithful servants, thereby marring the success of their ministry, and
scattering their flocks, to the prejudice and ruin of many precious souls.Many
taking up a profession of greater strictness in religion than others, while
strangers to humiliation for sin, regeneration, heart‑holiness,
tenderness of walk, humbleness of mind, meekness, and the true spirit of
Christianity. Alas! many are so puffed up with pride, vanity, self conceit,
and contempt of others, that they cast out of their charity and communion every
one that agrees not to their sentiments and practices in all respects, though
some of these have more evident marks of the image of God upon them than they
themselves! And many are hereby tempted
to infidelity, even to mock, hate, and cast off all religion, because of the
divisions among the professors of it.Ah!
many professed Christians shew a great propension to exalt natural
reason, and decry supernatural revelation; to magnify the religion of nature,
and disparage the religion of Jesus! to
ascribe such to mans freewill and natural powers, and overlook the free grace
of God, and preventing work of his Spirit.Many speak more of their own moral
performances, than of Christ's imputed righteousness; and seem to regard Christ
more as a pattern than as a propitiation; exalt their natural powers and self
righteousness, through ignorance of the righteousness of God; cry up the
preaching of morality, while they themselves
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- Testimony 195:
remain immoral, and ignorant of their own corrupt natural
estate, and of the nature and necessity of regeneration. Alas! There is ground to fear that many
outwardly assent to our Confession of Faith, who scarcely read it, consider it,
or believe it; and it is to be feared that severals, even preachers, may come
to subscribe it, as these of the church of England do their 39 articles, rather
as vinculum pacis, than as vinculum veritatis.
We also bewail
and testify against the profanation of the Lords day which sadly abounds, as
being a nursery of, and an inlet to, all manner of sin and corruption: by many speaking their own words on this
day, and discoursing of worldly affairs and business;By many doing their own
works, such as unnecessary pieces of servile labour, or travelling about
worldly business;By many finding their own pleasures, by idle walking,
needless visits, and other worldly diversions and recreations:While in the
mean time few make conscience of setting apart and spending this day as a day
of sacred rest, according to its institution, for entertaining serious thoughts
of the works of God and redeeming love, for attending religious worship without
distractions, for promoting spirituality and heavenly mindedness, for holding
communion with God through Jesus Christ, and for loosing their hearts from the
world, and preparing for death and heaven.
Alas! many, instead of such exercises, do dedicate this holy day to
profanity; and, in place of serving God the Author of it, they serve the devil
and their lusts upon it, by gaming, drinking, swearing, uncleanness, filthy
speeches, jesting upon sacred things, and reproaching the devout worshippers of
God! And so they go faster to hell upon
the Lords day, than upon any other day of the week.
Willison
- Testimony 196:
We likewise
bewail and testify against the stational and relational sins which abound in
the land, among parents and children, masters and servants, husbands and wives,
magistrates and subjects, ministers and people; superiors, inferiors and
equals. Alas! many superiors are guilty
of contempt of their inferiors, of proud and imperious carriage towards them,
of oppressing them, or ruling them with rigour, of discouraging them from what
is good, and encouraging them to what is evil.Many inferiors are guilty of
despising their superiors envying their situation, disobedience to their commands and counsels, and not
imitating their good examples; and particularly many children are thus
dreadfully guilty with respect to their godly parents.And, among equals, there
is little brotherly love, mutual esteem and good offices to be seen; but,
instead thereof, very much appears hatred, anger, malice, envy, evil‑speaking,
reproaching and backbiting, and also of tempting and encouraging one another
to sin.Ah! Many parents forget their engagements at baptism, and neglect to
instruct and pray for their children, to admonish and reprove them when
needful, and either do not correct them at all, or do it unduly, provoking them
to wrath.Oh! many heads of families
neglect family religion, prayer, praises, and catechising of children and
servants, and requiring an account of the sermons they hear; or at best they
perform family prayer and other duties in a cold and formal manner. Oh how many have no more care of the souls
of their families than if they had none! They seek only their own things, pursuing
the business of a present animal
life, and not the things of Jesus Christ, or what concerns their spiritual or
eternal life!And many who have formerly come
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- Testimony 197:
a good length, and kept good order in their families, have
sadly declined, lost their wonted liveliness and spirituality in Gods service,
and let their duties dwindle away into a dead formality, contenting themselves
with external performances, ordinances and communions, without any communion
with God in them.
We must also
regret the untenderness and looseness of the walk and conduct of some in the
ministry, whereby not a few are tempted to abhor the offerings of the Lord; and
a Gallio like indifferency in others
about the public interest of Christ, if it go well with their own private
affairs. And few, alas! are lamenting
after a departing God, and searching into, or mourning for, the causes as they
ought, or wrestling for a returning God, and a returning glory. Many preachers are running unsent, and
using means to thrust themselves into the vineyard, not waiting for Gods call,
nor regarding the prayers or inclinations of his people; and who in their
sermons generally confine themselves to subjects of natural religion and moral
virtue, and neglect the doctrines of Christ and the Spirit, the peculiar
glories of Christianity; and do not preach the absolute freeness of grace
through Christ, as the spring of a sinners justification and
salvation.Likewise, not a few ministers and Christians want love and due
forbearance to others who differ from them in some lesser matters; entertain
harsh thoughts, and break out into uncharitable censures, and severe
reflections one against another, to the hindrance of that sweet fellowship and
social prayer which they should have together, and to the taking them off in a
great measure from the vitals and essentials of religion, and from pure
ordinances, which God continues still to own.
Willison
- Testimony 198:
We lament the
malicious and revengeful thoughts of many, and the frequent sallies of their
ungoverned passions, which sometimes break out into provoking language and acts
of violence, and even into bloodshed and murders; and often the law is not
dully executed against murderers.
We testify
against the prevailling sins of tippling, [habitual drinking of alcoholic
beverages] drunkenness, gluttony, chambering, wantonness, fornication,
adultery, unnatural lusts, and all sorts of uncleanness, wanton gestures,
obscene talk, immodest apparel, lascivious songs and dancings, lottery games,
balls, assemblies, and stage‑plays, which, however fashionable they may
be, we look upon as unbecoming the gravity, seriousness, faith and hope of true
Christians, who profess to place all their happiness in the enjoyment of God, and
to be careful abstain from all appearance of evil, and wait for the coming of
their Lord and Saviour from heaven.
Likewise, we bear
witness against the prevailing evils, of stealing, robbing, extortion,
defrauding, prodigality, simony, bribery, running of goods, men's using
unlawful occupations, living above their incomes, undertaking vexatious law
suits, pleading for causes manifestly unjust;Lying, slandering, spreading evil
reports, aggravating smaller faults, rash censuring, suborning false witnesses,
backbiting, scolding, scoffing, misconstructing the actions, words or
intentions of others:Men's discontent with their lot and condition in the
world: envying or grieving at the prosperity or credit of their neighbours
being glad at their adversity, miscarriage, or disgrace; coveting or
entertaining inordinate motions and affections to these things which belong to
their neighbours.
Moreover we
bewail and testify against all the
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- Testimony 199:
foresaid sins, evils and defections of the land, as bring
highly aggravated in the sight of God, being committed against clear light, the
Spirit's strivings, manifold warnings, alluring mercies, solemn covenants, and
wonderful deliverances;against great pains taken by God upon the land to
reclaim and reform them, such as reproofs, challenges, exhortations,
expostulations, invitations, promises, threatenings and lesser judgments.And
these our sins and defections have been long continued in, until very many are
become secure, senseless, and hardened in them, nay, even bold and impudent, so
far as to avow and justify them, to despise admonitions, and mock at
reproofs. Likewise they are turned very
universal; all, ranks and degrees of persons are involved in the guilt of them,
rich and poor, great and small, nobility, gentry, magistrates, ministers,
commons, &c. Alas! our nobility and persons of
distinction, who once appeared with zeal for God's truths, and for advancing
reformation, are sadly degenerated, and generally corrupted, either with
erroneous principles, or vicious practices.
Our commons, many of them are destroyed with ignorance, profanity, or
earthly‑mindedness. Our professors of religion, alas! carnality and
formality prevail among them, and lively piety is like to dwindle away. Oh how desperate doth our case appear when
under such terrible aggravations of guilt!
How ripe do we seem to be for desolating strokes, and sweeping
judgments! What cause have we to look
out for them every day, and to fear and tremble before a holy, just, and provoked
God! according to these awful texts of
Scripture, 2 Chron. xxxvi. 15, 16, Isa.
xxii. 12. &c. Jer. vi. 15viii. 12.xi. 10, 11.xxii. 7, 8,
9. Amos.viii. 2, 3. &c. Micah
iii.
Willison
- Testimony 200:
11, 12. Hos. xiii. 5, 6, 7. which is very applicable to our
case.
But is there no hope in Israel concerning this thing? Is there not balm in
Gilead? Is there not a Physician there?
Is there not virtue in Christ's blood for the most desperate cases that
churches can be in? Oh if ministers and
people were applying to him by faith, there would be hope. Should we not then plead with our mother to consider her defections from God, and to
be deeply humbled and mourn for them, and to turn from them to the Lord by true
repentance and reformation, and to pray and plead his promises of mercy through
Jesus Christ, such as that in Jer. iii. 22.
Return, ye backslidden children,
and I will heal your backslidings!We
have very lately had a surprising evidence of the Lords willingness to
return and heal us; what a wonderful step has he made towards it, by pouring
out his Spirit upon several congregations of the land! O what encouragement doth this give the
whole land to apply to him for mercy, and to set about reformation!
particularly to our general assemblies and all inferior judicatories to go but
and meet a merciful returning God, who, has no delight in our ruin, and that in
the way of faith, humiliation and prayer; essaying sincerely to do all in their
power to remove the grounds of the Lord's controversy, redress grievances,
amend what is wrong, and take every stumbling‑block out of the way of
serious well meaning people, which is improven as an occasion of our lamentable
divisions. For these ends, let us
humbly plead with our Mother.
I. In as much as the church is and ought to be
the pillar and ground of the truth, and her judicatories are bound to assert,
maintain and defend
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- Testimony 201:
every one of God's truths when attacked by adversaries, to
transmit them in their purity to posterity, and to give their testimony and
approbation to them, for upholding them against those teachers who would
overturn them; and seeing all the members of the judicatories in this church
have subscribed our Confession of Faith, and profess to adhere to the truths
therein, we humbly plead that they may shew more concern for the support of
these truths than has been done of late years.
It is to be regretted, that not only the Episcopal clergy, but several
ministers of this church, have taught and vented errors, and recommended
erroneous books; and some of them have been arraigned before the general
assembly, as Professor Simson, Professor Campbell, and Dr. Wishart; and though
we are far from thinking that this church hath adopted or homologated
[approved] any of their errors, yet many well‑wishers of the church are
of opinion they were not sufficiently animadverted upon, but too easily
dismissed, which may give encouragement to others to spread error. And the therefore we beg leave to plead,
that the general assembly would in the most proper manner testify their
abhorrence of these errors whereof the foresaid persons were accused, and
these Popish errors which the Episcopal clergy are introducing, and other
errors which are propagated through the island; and give warning to all the
ministers and members of this church to guard against them, and study to
prevent the infection of them: and particularly these errors which strike
against the doctrine of the glorious Trinity, and the oneness of the Godhead;
or against the supreme Deity of our blessed Lord and Saviour Jesus Christ; or
against the doctrines of free grace, in our justification and salvation; and
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of the glory of God being the chief spring and motive of
virtue and religion.And also, that the assembly would declare, that it is not
sufficient to assoilzie [absolve] any man processed for error, that he profess
his adherence to our Confession of Faith, or explain his words into a sense
consistent with it; but that he expressly renounce these errors which are
charged upon him from his words, according to the plain and obvious sense of
them.
II. We would also plead, That though the precious
doctrines of the supremacy and headship of our Lord Jesus Christ over his
church, and the church's intrinsic power derived from him, are well asserted in
our Confession of Faith, Larger
Catechism, Form of Church government approved
by assembly 1645, Form of Process 1707,
and other public deeds of this church, agreeably to the holy Scriptures; yet,
in regard some things have been done both of old and of late which appear not
so agreeable to these excellent principles, that the assembly would declare
their detestation of every thing, whether in sentiment or practice, that is inconsistent
with Christ's Headship, and the church's intrinsic power, asserted in our Confession of Faith, particularly chap.
xxx. Sec. 1, 2. in these words; The Lord
Jesus Christ, as King and head of his church hath therein appointed a
government in the hand of church officers, distinct from the civil magistrate.
To these officers the keys of the kingdom of heaven are committed, &c.
III. We must likewise plead with our Mother to
cleave closely to our reformation principles, and carry always towards the
grievance of patronage as a sinful usurpation upon the church of God, as the
church hath frequently declared both of old and of late. And although we know
there hath
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been laudable endeavours used by this church to be freed
from this usurpation, such is the commission's address in the year 1712,
approved by the next assembly; the memorial of assembly 1715; the commission's
sending ministers to London in 1717 to
seek relief from it; and also the commission 1734, and again the assembly
1735, sending commissioners with addresses for repealing the patronage act;
and, when all these endeavours proved unsuccessful, the assembly 1736 did, by
their solemn and deliberate resolution, printed to the world, give it as their
judgment that it was still most just and fit, upon the first favourable occasion,
to apply for redress of this grievance; and did record their weighty grounds
and reasons for it: and also the said assembly 1736, act 14. did assert our
principles against intrusions, and homologate [approve] our standards and
former good acts of assembly relative thereto:Yet we cannot but lament, that
notwithstanding all these deeds, there are many ministers and preachers who
still encourage and strengthen the usurpation of patronage, and chuse
settlements by presentations rather than by gospel‑calls, for which the
law still leaves an open door. And the judicatories connive at this their
unaccountable practice, and even obtrude severals of them upon reluctant
congregations, capable and willing to make a right choice for themselves;
which has occasioned a dismal scattering of the flock of Christ, and miserable
animosities, disorders, and distractions in many places of the land to the
great hinderance of the gospel. For
remedying whereof, it is humbly proposed,
1mo, That the general assembly would declare, that Presbyterians having
free access to moderate in calls to vacant parishes, and congregations having
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freedom to chuse their ministers, is a part of the
discipline and government of this church, which by the Formula 1711 all ministers and preachers are bound to support and
maintain, and to do nothing directly or indirectly to the prejudice thereof,
as it is there worded.2do, That the assembly would discharge all
ministers and preachers to
take measures to obtrude themselves or others upon
congregations against their will, by presentations or any other way; and to
declare, if any, by his accepting of or adhering to a presentation, shall stand
in the way of a Presbyterys free moderation, or of a parish's free election,
he shall be looked upon as a deserter of the principles of this church,
and treated as guilty of contravening his solemn engagements
by the said Formula and
otherwise. 3tio, That the assembly would
enforce the 14th act of assembly 1736 against intrusions, and take
care in all settlements, and in all acts which may be framed concerning them,
to maintain our principles, and the just rights of Christian congregations;
and expressly discharge all inferior judicatories to plant any parish contrary
to the mind of the eldership and Christian people, with certification; seeing
their is no ground to expect that the great ends of a gospel ministry can be
obtained in
such forced settlements.4to, That the assembly would
enjoin all judicatories and ministers to have a due regard to all the members
of Christ's flock, and to all serious praying Christians, and not to despise
those of them who are poor and mean in
the world, but to esteem and put honour upon them, and seek
an interest in their prayers, and have a great regard to their inclinations in
planting parishes: and in all decisions about settlements, and cases wherein
the glory of God and good of
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souls are highly concerned, to
gurad against the fear of man, which brings a snare. And to be ware of all such lax managements,
or untender steps, as may drive good men from judicatories or the communion of
the church.5to, That the assembly take care that all
concerned in calling of ministers have freedom to act, without any compulsion
or undue influence.6to, That the
assembly order that congregations who have been aggrieved by the settlement of
ministers without their consent, shall be treated with compassion and lenity;
and to fall upon methods to transport or remove such ministers from them, when
parishes cannot be brought to submit to them.7mo, That the assembly appoint, that all appeals from the sentences
of synods be only to the general assembly; and, if there be any of them which
the assembly cannot overtake, that they be referred to the commission to be
judged by them at their meeting immediately after the assembly, when their
diets are numerous; it not being agreeable to Presbyterian principles and
parity, that a great number of ministers should be subjected to the authority
and judgment of a lesser.8vo, That Presbyteries be strictly enjoined to be
most careful and conscientious in licensing men to preach the gospel, and in
observing the many good acts of assembly thereanent [in reference to]; and that
both presbyteries and synods shall enquire, not only into their literature, but
also into their sense and savour of true godliness, and into their acquaintance
with the true godliness, and into their acquaintance with the true
gospel-scheme of justification, and the way of making use of Christ, and living
by faith upon him, and with the work of the Spirit upon their souls, and
experimental religion; and also enquire into their sentiments concerning
patronage and other grievances of the
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206:
church: And that presbyteries recommend none to synods or other
presbyteries to be entered upon trials, but such as they can safely attest in
terms of these acts and rules.9no, That the assembly declare, that as it is
the duty of ministers, so they are still at full freedom, to testify in a
becoming manner, and upon proper occasions, against the prevailing
corruptions of the times, and even against what is wrong in the acts and
proceedings of church judicatories.10mo,
That presbyteries be enjoined to be strictly conscientious in attesting ruling
elders who are to sit in assemblies or commissions, and particularly that they
be qualified in terms of the 9th act of assembly 1722, as their
attestation is appointed to bear; and that every presbytery shall cause read
the said act every time before they either choose or attest any elder.11mo,
That the assembly make more narrow enquiry into the right and warrant
which colleges and royal burghs have to choose ministers or elders to sit in
the general assembly.
IV.
We humbly plead, that national fasts and thanksgivings may be more frequently
appointed, when God in his providence calls unto them; and that no occasion be
given to any to say that the church has resigned her power into the hands of
the magistrate. And seeing at this time there is a manifest growth of
infidelity, error and impiety; of defections, gross sins and abominations; of
Contempt of God, perjuries, and
unnecessary multiplying of oaths; of woful divisions, breaches, and want of
brotherly love and Christian charity; besides grieving of the Holy Spirit, and manifold spiritual
plagues every where abounding; and also the terrible judgments of the sword
and plague raging in other nations, which may very soon reach
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207:
us; all which are visible tokens of the Lord's anger and
indignation gone out against us, and call us loudly to mourning and humiliation
before the Lord; Wherefore we think it
our duty to plead with all humility, that the general assembly would lay these
things to heart, and appoint a solemn national fast to be religiously observed
because of them; and that they would be
more particular than heretofore, in enumerating the grounds and causes of the
said fast, namely, Our own and our forefathers sins and defections, by
covenant-breaking, and treacherous dealing with God, and the fearful
indignities done to our solemn covenants in the late times, taken notice of by
the assembly 1701; the blasphemous
advancing the magistrates supremacy over the house of God; the imposing and
taking of sinful oaths, especially the self-contradictory Test; the shedding the blood of gods servants and people for not
complying with the civil course of these times; the Erastian encroachments made upon the Headship of Christ, and the
rights and privileges of his church; the encouragement which is given to all
manner of errors; our backsliding from reformation principles, the intrusions
made upon congregations, and the scattering of the Lords flock; the abounding
of all manner of profanity and immorality, Atheism and blasphemy, especially in
our armies and fleets, which, alas! Are so great and avowed in them, that
instead of serving as hedge and defence to us, their sins may provoke the Lord
to bring desolating strokes both on them and us. These, and many other sins, evils and defections before mentioned
and witnessed against in this Testimony (to which we refer) may very fitly be
brought in among the clauses of a national fast, seeing they greatly abound in
the land;
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and especially that sin which may be reckoned the source of
all the rest, namely, the undervaluing of
redeeming love, and slighting of the Lord Jesus Christ offered to us in the
gospel, and our woful misimprovement of the means of grace, and walking
unanswerably to them.
V. As we think
ourselves bound thus to plead with our mother, to put away her sins and provocations,
and put a stop to all her defections; so we think it our duty to plead with her
to deliberate upon, and take the most proper and effectual methods for
reviving the power of godliness, and the practice of gospel holiness; and
particularly that our general assemblies, when they meet, would set apart diets
for these ends, and would also recommend it warmly to synods, presbyteries,
kirk sessions, and private Christians to consult together for promoting
religion and godliness in the bounds where they live, and to have their set
times of meeting for spiritual conference, fasting, prayer and wrestling for
the down pouring of the Spirit upon the whole church and land, for awakening,
convincing, converting and reforming a secure and sinful people; and at these
meetings to quicken, excite and exhort one another to all religious duties and Christian
offices, looking earnestly to the Lord for his Spirit's influence and special
blessing upon all these means and endeavours, and continuing still in the use
of means, waiting for a more plentiful effusion of the Spirit, until at length
the whole land arrive at the happy frame and disposition of our forefathers,
when they with one consent renewed covenant with God, and dedicated themselves
and their posterity unto the Lord. And
that they recommend it especially to the ministers to be exemplary and
actively instrumental
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209:
in such religious projects and designs among their people,
and even to travail in birth till Christ be formed in their souls; and
carefully to observe the direction of the 7th act of assembly 1736,
concerning the preaching of Christ and regeneration to them, and pressing
morality in a gospel‑strain; and in their ministrations to make a
difference betwixt the precious and the vile, between humble, praying
circumspect Christians, and formal professors; to honour them that fear the
Lord, though they be poor; to speak well of them, support their characters
against enemies and scoffers, and carry with them greater familiarity to them
than others.
O how pleasant
and desirable a sight would it be to see ministers, elders and Christians
joining in such noble designs and endeavours!
What a promising token of good would it be, if all the ministers and
members of this church were setting about wrestling and prayer for the Lords
returning unto us by his Spirit, and endeavouring a personal and general
reformation of all that is wrong among us, and in this way studying to keep the unity of the Spirit in the bond of
peace, with all lowliness, meekness and long suffering, forbearing one another
in love! These things, if gone
into, we hope would tend to the glory of God, the honour and welfare of this
church, the credit of the holy ministry, the edification and comfort of the
Lords people, and the healing of our present miserable rents and breaches.
ADVERTISEMENT.
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- Advertisement 210:
IT is fit the
Reader should know, that the preceding Testimony
was signed and sent to the press before the assembly 1744; otherwise some
occurrencies, which have made some noise since that time, had been noticed in
it, some of which I shall mention in a Postscript
after the Adherence and subscriptions subjoined to this Testimony.
Likewise it is
proper to acquaint the Reader, (lest he be surprised with the paucity of the
subscribers) that there were not very many who had opportunity to see and
peruse the Testimony before it was
published; and a great part of these who did see it, though they agreed to the
scope and substance of it, in regard it contained their sentiments, yet they
thought not proper to subscribe it upon some prudential considerations, which
(with all submission) I cannot say have the same weight with me as with them.
Yet at the same time l am bound in justice to own, that sundry of these are
persons whom I highly value, and reckon to be real friends of truth and
reformation as well as others. Wherefore, when I found things turn out in this
manner, and not as I expected, I desisted from asking more subscriptions to
this Testimony, which (as told in the
Preface and in the Adherence) was not designed to be the
badge of a party, or a term of communion.But if any now, upon seeing and
considering this Testimony when
published, with the reasons for it, shall incline to join with it, and send
their subscriptions to the Printer, with such form of Adherence, Exceptions or
Amendments, as they think proper, they shall be taken in, and justice done them
in a second Edition, if it be called for.
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- Advertisement 211:
As for these who
have willingly offered their subscriptions to this Essay, I could not warrantably
suppress them, though few, without their own consent. God may countenance the honest mints of a small number when he
thinks fit. Wherefore I shall annex
them here, with the form of Adherence which
they agreed unto.
ADHERENCE.
WE, whose names are underwritten, having
seen and considered the above Paper, called, A
Fair and Impartial Testimony, &c.
do hereby declare, That we think the scope and intention of
it good, and that it doth express the
sentiments of many ministers, elders and Christian people of the church of Scotland,
concerning the principles, wrestlings and
attainments of the said church, and concerning the defections, corruptions and
evils therein mentioned. And in regard
the said testimony seems to be drawn up with impartiality, plainness, and
uprightness of design, not to be the badge a party, or a term of communion; but
a banner for truth, a prompter to reformation, and the means of healing
breaches: we humbly judge it needful and seasonable in this day of Backsliding
and Division; hoping it may be useful for maintaining and preserving truth, purity
and godliness in the present age, and for transmitting the same to posterity;
and that it will either be some check to the progress of corruption, or a standing witness against
it. Wherefore we join with the said
Testimony in witnessing for the truhs, and against the evils therein,
specified; and in pleading with our Mother to exert herself to stop Defection,
and essay Reformation. And
have subscribed these presents.
Willison
- Adherence 212:
Jo.
Willison, M.A. Minister at Dundee.
Jo.
Gillies, M.A. Minister at Carraldstone.
Jo.
Row, M.A. Minister at Navare and Lethnot.
Ja. Small, M.A. Minister at Carmylie.
Dav. Blair, M.A. Minister at Brechin.
Geo.
Aitken, M.A. Minister at Montrose.
Geo.
Lyon, M.A. Minister at Longforgan.
Geo.
Marr, M.A. Minister at Murrose.
George Peter, Elder.
Gideon Rutherford, Elder.
POSTSCRIPT.
THE reason why
some late occurrences are not noticed in the Testimony was given before.Wherefore I must now add a word
relating to some of them. And, 1st,
concerning Mr. Leechman's sermon on prayer, first published last year, which
was quarrelled by the presbytery of Glasgow, and brought before the synod, and
afterwards to the assembly this year 1744.
Had Mr. Leechman written what he saith in that sermon by way of a
letter to a Deist or an enemy to prayer, in order to prove the reasonableness
and advantages of prayer, it might have passed without observation: But for a
preacher of Christ to deliver such a sermon to a Christian audience, that
perhaps never heard him before, and might never hear him again, and to publish
it too, in this form, to the whole world, is to me very surprising and
offensive. For when he proposes to teach his Christian hearers and readers the
nature of prayer, he presents
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God as the object of it merely as our Creator, without any
relation to Jesus Christ the only Mediator
betwixt God and man: he never speaks of God as upon a throne of grace, nor of
the merit, satisfaction, or intercession of Christ, through which prayer call
only be offered acceptably to God, more than the old Heathens; nor speaks he of
the influence or assistance of the Holy
Spirit, by which the duty is to be performed.The disposition of mind
which he chiefly recommends to his hearers, for acceptance with God, is all
assured trust and confidence in the mercy and goodness of their Creator,
without once telling them through all the sermon (which is long) of the channel
through which God's mercy and goodness doth flow to men, or that he is a consuming Fire to sinners out of
Christ. Nay, without noticing the
Scripture account of the conveyance of Divine mercy, he asserts that these who
pray, trusting in their Creator's mercy, shall be heard and accepted. See sermon, 2d edit. P. 7, 8, 10, 42.I know
it is said, that the preacher, notwithstanding these defects, is orthodox; and
that he made sound declarations for
the truth before the judicatories.But in my humble opinion, let his after
declarations when in hazard of censure be never so sound, yet the foresaid
omissions in a printed sermon are so very culpable, and such a bad example to
students of divinity in one that is their teacher, that the sermon ought to
have been disapproven, the preacher admonished, all preachers warned against
such a Christless way of preaching, and a warm recommendation given them to
observe the 7th act of assembly concerning
Evangelical preaching: Nay, the presbytery of Glasgow deserve thanks for the
pains they had taken to
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enquire into that sermon, in obedience to the said act of
assembly, which enjoins all preachers to have special regard and eye to Christ
in all their sermons, and presbyteries to see that they do it. Oh how worthless, lifeless, sapless and
fruitless must all our preachings and prayers be, if precious Christ be left out of them!Mr.
Leechman's sermon is one instance, among many, to shew how too well grounded
these fears are, which are expressed in the Testimony,
p. 143, that the said act of assembly is but little regarded, and that the
numbers are increasing of these who preach moral duties without relation to
Christ, through whose strength all our duties are to be performed, and through
whose righteousness they must be accepted.And alas! it seems to portend little
good to this poor church, when men so little versant in the Christian mediatory
scheme, or so unaccustomed to evangelical preaching and teaching, are made
professors of divinity, and intrusted with the education of young men for the
holy ministry. Neither doth it bode well, when men, as soon as they acquire
some title to a Professor's chair by the choice of a patron, or of laicks
[people in distinction of clergy] of any sort, do straightway demit [resign]
their pastoral charge, and push on their own translation to the chair, without
any call or concurrence from the churchAs that was not the practice of former
times, so it looks too like the disallowed practice of these Prophets who ran before they were sent, Jer. xxiii. 21. A running, alas! that greatly abounds in
this day! May the Lord in mercy put a
stop to it!
Another thing I
must here notice: there is something dropt in the Testimony, p. 89. in favour
of the 7th act of assembly 1722, relating to the Marrow, &c. which act I see is heavily charged
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by the Associate Presbytery in their act concerning the doctrine of grace, which
I had not occasion to read before the Testimony
was sent to the press. I have now again read over the assemblys
act, and upon second thoughts I shall not say it is so well worded as could be
wished, or that the word causality is
fit to be used in asserting the necessity of holiness to salvation: but
I truly believe the meaning of the assembly of 1772 was sound, and their
intention good, viz. to disapprove
every opinion or expression that tended any way to slacken our obligation to
the study of holiness; and the brethren have not just ground for their harsh
censure of that assembly, because of their saying, in explaining the necessity
of holiness for obtaining everlasting happiness, that it is to be meant only of obtaining the enjoyment and possession of
happiness, and not of the right and title to it; and that it
is dangerous to assert that holy obedience is not a federal or conditional
mean, nor has any kind of causality in order to the obtaining of glory, as it
seems to exclude all usefulness and influence of holy obedience, in order of
means towards possession of heaven.This last clause of the assembly's
words doth plainly limit the sense in which they disapprove the foresaid
assertion, viz. in so far as they
seem to exclude the usefulness of holiness in
order of means to salvation. Yet
the brethren, without noticing that explanatory clause, do in their act
concerning the doctrine of grace, published this year, declare that the
assembly 1722, by their said 7th act, have opened a wide door to
Arminian and Socinian errors to overflow the church and land.It is surprising that this heavy charge against
that assembly has lien dormant for 22
years, until the most part of that assembly are in
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their graves; and that they did not openly complain of it
at passing the act, but submitted and lived quietly in the communion of the
church for many years hereafter. It is
uncharitable to charge that assembly with holding opinions contrary to the doctrine of grace, when, in the very act
they attack, the assembly profess a close adherence to our standards with
respect to the doctrine of grace. And,
from their own words, we have all reason to conclude they really did so, and that
they held that Believers have complete
salvation and happiness, both as to the title to it and possession of it, only
through Christ and his purchase; and that their holiness here, which is a part
of their begun salvation, is also a part of Christ's purchase, as well as
eternal glory; seeing it is Christ that recovers the lost image of God to us,
and restores that which he took not away.
And that they held, that no believer
hath any thing in himself, or of his own doing, to rest upon or glory in; but
that he owes all to Christ, who has
obtained the whole of our salvation, and every part and degree of it, by his
blood and merit. That they held all
this, is evident from several places of the said act of assembly 1722, wherein they assert, according to our
standards, that God in the covenant of grace freely offers to a sinner life
and salvation by Jesus Christ, and
promises and gives his holy Spirit to all the elect, to make them able and willing to believe and give holy
obedience.Also they assert,
That God
justifies us freely, not for any thing wrought in us or done by us, but for Christ's sake alone: not by imputing faith
itself, the act of believing, or any other
evangelical
obedience, to us as our righteousness; but by imputing the obedience
and satisfaction
of Christ unto us only.
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That our repentance doth not make any
satisfaction for sin, nor is any cause of the pardon
thereof: That our best works can't any
way merit eternal life: that it is a precious
gospel truth, that believers are free from the law as it is covenant of works,
so as thereby
they are neither justified nor condemned, &c.
From these and
several other expressions of assembly 1722, we may justly conclude, that their
meaning in the expressions quarrelled was sound,and they intended no hurt to
the doctrine of grace: that they did
not mean that a believer's holiness hath any causal influence or virtue to
purchase heaven; but that it is necessary in
order of means (as they speak) towards the possession of it, in regard
that God requires holiness in every believer, as the means of preparing, and
making him meet for possessing heaven.
So that the assemblys sense is plainly this, That as Christ's
righteousness is necessary in the way of merit and purchase for obtaining the
believer's right and title to heaven, so holiness in a believer (which also
Christ hath purchased) is necessary in the way of preparation and meetness for
qualifying him for the possession of heaven.
Now, we see, it is God himself that makes it so necessary, by fixing an
inseparable connection betwixt holiness and happiness, declaring, Heb. xii.
14. that without holiness no man shall see the Lord. Wherefore, that our brethren after all this should pass such
a severe censure against the assembly's doctrine, as opening a wide door for
Arminian and Socinian errors, is very unjust and unbecoming the duty of
children to their mother.
And it is yet more so, for them to assert (as they do in
the same place, p. 41. without any proof for it) that Arminian and Socinian errors have actually
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- Postscript 218:
overflown this
church like a flood; whereas they
may see a late act of assembly, as well as older acts, condemning all Arminian
and Socinian errors, viz.act 7th
assembly 1736.Had they charged some members of the church with such errors,
the fault had been less; but to assert that a flood of Arminian and Socinian
errors do overflow the church
herself, as if all were covered with them, is a charge most
terrible and shocking! I scarce have
any words to answer to it, except to regret that any of the reverend and dear
brethren, whom I must still regard, should allow themselves to go on in such a
Latitudinarian
way of speaking and calumniating
their brethren. Some may thiink to
excuse themselves, that it is from zeal for a good cause, and a design to
promote the interest of Christ, that they speak so reproachfully of other
ministers: but let such remember what Job said to his three friends when they
took the same course, Job xiii. 7. Will
you speak wickedly for God, and talk deceitfully for him? After all, however ill‑grounded
this charge be, yet, seeing it comes from a body of men within the land, the
church is called to take some course to vindicate herself and her doctrine,
though it
were no more but to maintain her credit among foreign
churches. Surely such a bold charge
from our brethren, with other
considerations should at length rouse us, and prevail with the general assembly
to fall in with the desire of many ministers
and presbyteries, to give a testimony against these errors
which abound in the land, to declare their abhorrence of them, and to give warning
to all the ministers, preachers, and members of this church, to guard carefully
against them, and against every
appearance or approach of error.
There is not room
here to notice any other thing
Willison
- Postscript 219:
in the brethren's act concerning
the doctrine of grace, in which
though there be many precious truths, yet there are also some assertions too
loose, unguarded, and even bordering too near the doctrine called Antinomian; which should be carefully avoided, as well as that called Neonomian. But notwithstanding of
all these uncharitable sallies, unguarded assertions, and extravagant heights,
which our brethren's desire to support their interest against the established
church may drive them to at present; there is ground to expect, that, after
calm and cool thinking, they will not approve themselves in these things, but
will come at length to a more charitable temper, and shew regard to others whom
they see to be sound in the faith, and zealous for the doctrine of grace as
well as themselves. And considering our
brethren's great resolution, and their zeal for the purity of doctrine, I
would fain hope God will yet honour them to be useful for maintaining his
truths, and make them a witnessing remnant for Calvinist principles, and the
doctrine of grace, against all kinds of Pelagian and Arminian errors, which
this backsliding age seem too much inclined to fall in with. Upon which account I still wish well to
them.
There is also
joined with the foresaid act, another act
for renewing the covenant's national
and solemn league, with a new covenant of
the brethren's framing, in which some things might be noticed: not that I
quarrel the duty itself; No: I approve of covenanting work, whether it be
national, presbyterial or congregational, when rightly managed and gone about;
and I pray earnestly for a covenanting frame and disposition to the whole
land. I likewise own, there are several
excellent things in the brethren's covenant, which we are all
Willison
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bound to by the word of God and our national engagements;
and also in their Confession of Sins, there
are many evils enumerate, which all ranks amongst us ought to be deeply humbled
for before the Lord: but, alas! they have marred their Confession, by throwing into it several things which either are
doubtful, or else plain mistakes or falsehoods; and yet all these must be
confessed and condemned as sins and evils, as if they were the most plain and
undoubted facts, and that by a solemn oath:
For their confession of sins (which is very long) is adopted and sworn to in their covenant. Yea, the Associate Brethren have carried
this matter to a prodigious height, by making an act, dated at Edinburgh,
February 14th 1744, wherein they agree and determine, that the swearing
the foresaid covenant shall be the term
of ministerial communion with them, and likewise the term of Christian communion to the people, with respect to
their partaking of the seals of God's covenant.A surprising act indeed! This new oath
and covenant of theirs is called in it, not a term but the term of Christian communion, as if it were the only
qualification for admission required, and as if it answered for the want of
others; and indeed there is not another qualification besides swearing this
covenant mentioned in their act. Now,
by this act, let a man be never so well qualified according to the terms
Christ hath determined in his word, yet, if he have not freedom to go in to
this term of the brethren's making,
he must be excluded both from ministerial and Christian communion; that is, he must neither be owned as a
minister of Christ, nor allowed any of the Children's bread, so far as their
authority can go. Wherefore I cannot
but testify against this act, as framing
Willison
- Postscript 221:
new terms and conditions of access to the benefits of
Christ's purchase, for which the framers have no warrant in God's word; and
therefore it must be a manifest usurpation and encroachment upon the Headship
of the King of Zion, and an infringement upon that precious article of our
Creed, the Communion of Saints; which
is too much for any judicatory or power on earth to adventure upon. Though the foresaid oath were in things indifferent
or lawful, yet it were unwarrantable to impose it as a term of communion, but
much more when it is in things sinful, doubtful or false.
Ques. How do you make it appear that the brethren's new oath and
covenant (which they make the term of
communion) is in itself sinful?
Ans.. Because
by this oath they adopt and approve a Confession
of sins prefixed to it, and swear by
the great name of the Lord our God, with their right hand lifted up to the
Lord, that they shall testify against the evils named in that confession,
sundry of which are false in fact, calumnious, unjust and uncharitable; and
yet, by the foresaid solemn oath, the takers own them to be real, just and
true. As for instance, they swear that
the general assembly dismissed Professor Simson without any censure or express
testimony against his errors, p. 104. which is false.Also, they swear that
the taking the oath of abjuration is a national sin, p. 103. which they cannot
make out. They swear that assembly 1736
adopted Professor Campbell's error against self love, p. 106. which is
false. They swear that assembly 1738
condemned the brethren's testimony in bulk, p. 107. which is not fact.They
swear that assembly 1739 condemned their Declinature,
as containing nothing but
groundless prejudices, p. 107. Which
Willison
- Postscript 222:
is not fact.They swear that the kind reception of Mr.
Whitefield hath increased the sins of the land, and is a denying any particular
form of church‑government as being of Divine institution, p. 109. which is false. They swear that a scheme is now laid for uniting parties of all
denominations in church‑communion, in away destructive of any testimony
for Christ's declarative glory, p. 110. which they can never make appear. They swear that the blessed work in the West
of Scotland is a delusion, p. 110. though it hath been demonstrate to have the
plain Scripture tokens of a glorious work of the Spirit of God.They also by
their oath condemn all the old persecuted Presbyterian ministers, who accepted
of the liberty of preaching the gospel, under king James's toleration, as involving
the land in henious guilt:Which is a most rash and uncharitable censure of
these worthies, who were honoured to be great sufferers for truth, were men of
eminent piety and tenderness of conscience, were signally owned of God in their
ministry during that liberty, and never saw cause to repent of their accepting
of it to their dying hour. And now, after these glorified saints and sufferers
have for many years been triumphing before the throne of the Lamb, a heavy
blot and slur must be cast upon their memory by a solemn oath; and they, who
have not freedom to join in that calumnious oath, must be denied Christian
communion: This indeed seems to be an
act exceeding hard and tyrannical.
Alas! there are thousands who are appointed to swear this oath, and the
things above mentioned, besides many other things in it, who cannot say they
know any thing of the truth of them from their own proper knowledge, but only
have them by hearsay or by
Willison
- Postscript 223:
information from others: and yet they must swear to the
truth of them as fully as if they had been eye or ear‑witnesses of them,
or had read all the histories concerning them. Now, what is this but to make
people swear rashly or inconsiderately, or upon implicit faith? which is
contrary to the Bible, that requires us to swear
in truth, judgment, and righteousness, Jer. iv. 2. and also contrary to our
Confession of Faith, which declareth, chap. 22. That whosoever taketh an oath, must avouch nothing therein, but that
he is fully persuaded is the truth. O that God in mercy would open the eyes of those who impose this
oath, and these who are drawn in or intend to take it, that they may bethink
themselves, repent, and proceed no further!
For because of swearing the land
mourneth already, and there is no need to add to the grounds of this
mourning.
Likewise, in the
foresaid oath and covenant, there are some things ambiguous, obscure and
doubtful, which great numbers of the takers know not the meaning of, and so
cannot swear them in judgment and
righteousness; as for instance, when they abjure Independency and Latitudinary Tenets, these are words very
general, dark and dubious, to which the imposers may affix any meaning they
think proper. Now, seeing it is
commonly granted that the words of an oath ought to be very clear and plain,
and these which are dubious may be refused; what a cruel thing must it be to excommunicate
all these sincere Christians and tender consciences who may scruple to swear
either to or against what they know not!
I am sure, there are many valuable ministers of Jesus Christ, and
precious sons of Zion, whom Christ doth honour and admit to near communion with
himself,
Willison
- Postscript 224:
who will not adventure to swear such an oath; and will our
brethren, notwithstanding, take it on them to reject them as earthen pitchers,
and refuse all communion with them? Oh, where have they their Master's warrant
to act so, or to exclude his redeemed ones from his table, and the food he
hath provided for them, for refusing an oath of their
framing, containing so many things false, uncharitable and
dark? when in the mean time these excluded
persons appear evidently to be the Friends
of Christ, whom he himself invites most heartily, saying to them, Cant. v.
1.Eat, O friends; drink, yea, drink
abundantly, O beloved.
I acknowledge
that our brethren appear and declare for many things valuable and excellent,
for which I wish there were a true universal zeal throughout the land; but,
when they mix so many other things choking with these in their Testimonies and Covenants, how can they expect that people of tender consciences
should swallow them. Nay, by this way
they give occasion to many to slight and speak evil of the precious things they
stand up for.My reverend brethren may believe (if they please) that I write
not these things with any ill will against them, but out of love to them and
others, to prevent more sin in the land, and to bring them, if possible, to a
more moderate, charitable and Christ like temper, that they may be willing to break down these partition walls
they are setting up between themselves and others of Christs ministers and
people. O how lamentable a thing is it,
that orthodox and zealous preachers of Christ should be carried away to such
extravagant heights, by the intemperate zeal and headstrong humours of others
who join with them! that they should go
about this manner to divide
Willison
- Postscript 225:
and distract the flock of Christ, and to rend and tear the
members of his body one from another; yea, and to rear up partition walls in
the midst of his church so high, that these upon one side cannot get over them
to hold communion with the other! Is
this good service to the Lord Jesus Christ!
Is this the way to promote his cause and interest in the world? Is this the way to heal breaches and promote
union among the true friends and lovers of Christ, ,which he makes the duty of
all faithful gospel Ministers? Is not
our glorious Master the prince of Peace? Hath he not said, Blessed are the peace makers? Was it not he that prayed for the
union and peace of his church? Was it
not he that recommended peace to us, and enjoined us to pray for the peace of Jerusalem?
Let none mistake me, as if I were for peace on any terms; for they may
see by the foregoing Testimony I am
for truth as well as peace, and desire through grace to be
zealous for both.
Some, who have
seen this Testimony, object, That it
is not impartial with respect to Mr. Whitefields success while he was in
Scotland. The plain truth is, several
things were said relative to it, where he is mentioned, p. 176, which were
dropped to gratify some of the subscribers, who were not then satisfied as to
the facts narrated. But, since that
time I am well informed of the lasting good effects of his ministry upon not a
few in and about Edinburgh and elsewhere, who once were careless and profane,
but now are wonderfully changed and reformed, and still living as becometh
Christians, persevering in the ways of the Lord; though at the same time I know
no reason to make him the instrument of that extraordinary work at Cambulslang,
Kilsyth and other places, but to
Willison
- Postscript 226:
ascribe it, under God, to the ministry of their own worthy
pastors, whom God made instrumental both to begin and carry on that work a good
time before Mr. Whitefield came to preach at any of these places. But seeing God hath honoured Mr.
Whitefield's ministry in other nations and countries (though ordained a
minister of the church of England) and also had opened his eyes so far, as to
become Calvinist and sound in the doctrine of grace, and to witness against
several corruptions of the English church, for which he was persecuted and under
process; and seeing he had conformed to us in doctrine and worship, professed
to lye open to instruction as to our constitution and government, and was
come at length to assert openly Christ to
be the King and Head of his church, and that the church of Scotland was the
best constitute national church in the world; and also had wrote and said
some other things that gave ground to hope that his eyes might soon be opened
to see the evil of Prelacy; and in the mean time he was most indefatigable in
preaching Christ to sinners, and remarkably owned of God in his ministry: To have refused a kind reception to a
stranger and persecuted man, in such circumstances when he came among us, had
neither been charitable nor generous. Now, for the brethren to make this reception
such a sin, that none can be admitted to baptism or the Lord's supper without
condemning it by a solemn oath, is most surprising; especially considering they
were the first themselves who recommended him to the people of Scotland, and
that in very strong terms! Surely it
becomes us to be silent, and adore the sovereignty of the great God, in
employing whom he will to promote his interest and kingdom in the world. If God think fit to
Willison
- Postscript 227:
make use of Mr. Whitefield or other Methodists to turn
sinners from their evil ways, to seek after a Saviour, and God through him, we
should not oppose it, but let them alone,
lest haply we be found fighting against God. We must not limit an Agent that is infinitely wise and sovereign
in his actings, who may raise up the instruments of his glory from churches and
societies he pleases, and sometimes glorifies his free grace the more by
bringing them from these airths it could have been least expected. And frequently God doth honour and employ
some to awaken, convince, convert and reclaim sinners from their evil ways, who
yet remain unenlightened all their days as to several points of truth
themselves: witness Luther and many of our reformers. To confine an infinitely sovereign Lord to our ways and means of
working in advancing his kingdom, is it sin most grieving and provoking unto
God.He makes it one of his greatest quarrels with his professing people in the
wilderness, that they tempted God, and
limited the holy One of Israel,
Psal. lxxviii. 41. It is fit
then that we lay our hands upon our mouths, and adore him that doth according to his will in the army of
heaven, and among the inhabitants of the earth: And none can stay his hand, or say unto him, what dost thou?
Dan. iv. 35.
I doubt not but
some may quarrel me and this Testimony,
for making too free with the Associate Brethren: but they may see I have been
as plain and free with others, and even with the established church, relating
to things I judge wrong; and this seemed to be necessary to render the Testimony the more impartial. But, after all, when I look inward, and view
the sins of my own heart, and the sad corruption of my nature, besides outward
Willison
- Postscript 228:
defects; I have reason to blush and be ashamed to take
notice of the sins and failings of others; and even to lie in the dust, and
cry, Unclean, unclean; and with much
self-abhorrence to look towards the blood of Jesus, that cleanseth us from all
sin. May the holy Spirit apply it to me
and the whole land!
I shall now
conclude with my interest wishes and prayers,
that the Lord may
excite a praying remnant, to wrestle and be importunate with him
for sparing mercy
to these guilty nations; and that he would revive a covenanted work of reformation through Britain and
Ireland, and the dominions thereto belonging, from
which these lands have wofully departed; and uphold and encourage all who breathe after reformation, and the coming of
Christ's kingdom in the world; and
even countenance
more and more these instruments who, according to the light
given them,
labour with earnestness to awaken perishing sinners from their lost natural estate, to flee to a crucified Jesus
for safety from sin and wrath; and, wherein any
of them remain unenlightened, that the Lord would send out his light and truth,
to lead them, and graciously deliver
them from all mistakes, errors and corruptions whatsomever: That what they see not, the Father of lights may teach them, that so
they may be honoured more and more to
bring multitudes from following sinful courses,
to the ways of true religion and gospel-holiness; and from resting on their own righteousness, or a form of godliness,
to come and embrace him who is the Lord
our Righteousness, and follow him whithersoever he goeth.
And particularly,
That the Lord
would come
Willison
- Postscript 229:
and revive his
work in Scotland, that once was famous through all the churches, and esteemed one of the most bright and shining, Candlesticks of Christ in the world, but
now under a lamentable decay of zeal
for pure religion and reformation; and that he would
cause us remember with godly sorrow from whence we have fallen, repent, and do our first works.That he would pity
these who, Gallio-like, are
indifferent and unconcerned about
our defections, and the grounds of the Lords controversy which he is pleading with the land, and awaken these
who are at ease in Zion, in such a time, and would fain sit down, Issachar-like, and couch under the burden.That he would come suddenly to his temple, even in a national way, and
sit as a Refiner and Purifier of
silver, and purify the sons of Levi, and cast out buyers and sellers out of his house.That he would in mercy shut that
door whereby a corrupt ministry enters into
the church, and raise up a faithful, zealous and reforming ministry through the
land, and make all ranks among us
concerned to attain to the reforming spirits and dispositions of our fathers.Oh! when shall we come their length
in reformation!
That the
Lord would help us to bless him for his astonishing kindness to this land, in such a backsliding, withering and
decaying time, in vouchsafing to water several spots
of his vineyard here and there with the refreshing rain of his Spirit: And that he would
continue, increase, and spread the shower, until the whole garden be watered; that so our dry ground may become a green
pasture, and our wilderness blossom as the
rose.That in his free mercy he would forgive our ingratitude for former kindness,
Willison
- Postscript 230:
preserve us from
the errors, power and cruelty of Papists, and avert these black clouds of wrath which now threaten us; and
that, instead of pouring out the vials of indignation
on us which we deserve, he would pour out a spirit of repentance and reformation upon all degrees of men from
the highest to the lowest.That amidst the reelings,
shakings, backslidings and divisions of these times, he would preserve pure religion, and support all these who desire
to cleave to the Lord Jesus, love him in
sincerity, and witness for his truths
and ways;That he would encourage them under
all their discouragements, and keep them from being carried down the stream of defection with others.That he would
unite the hearts and minds of all that desire honestly
to witness against the evils of the day, and help them to temper their zeal with knowledge, wisdom and meekness; and
graciously forgive all these who fail in this
respect, rectify their mistakes, and honour them to be instruments of his glory
in the land.
This is and shall be the earnest prayer of
Jo. Willison.
July 9th, 1744.
This
Adherence to this Testimony was signed at Hespieshaw
in Teviotdale, on the 26th of July
1744, by
Tho. Hardie, Elder.
THE CONTENTS.
[231]
Page
Christianity planted early in Scotland, and promoted by king Donald and
king Donald and
king Crathilinth. 25
Opposed by Druides, but advanced by the Culdees, who
were Presbyterian 26
Presbytery continued until Paladius came from Rome,
and set tip
Prelacy 28
The LoIlards of Kyle, and Mr. Patrick Hamilton persecuted
for
the truth ibid.
The Reformation, and Presbytery established in Scotland 29
The national covenant entered into, with remarkable
signs of God's
presence 30
Prelacy again set up, and attended with long defection
and persecution 32
Persecuted ministers blessed with great success in
preaching the word ibid.
God's appearing for this oppressed church, and the national
covenant renewed 33
The Ass. at Glasgow, and Presb. re‑established in 1638 34
Reformation carried on, and the Solemn League entered
into with England 36
Good things done by the English parliament and Westminster
Assembly ibid.
A noble act of the Scots parliament against patronages 37
The woful breach betwixt the public resolutioners and
protestors 39
Cromwell's toleration, and K Charles II his restoration 40
Presbytery and the covenants demolished, and Prelacy
re‑established 42
Mr. Guthrie, Argyll and Waristoun executed 43
Many Presbyterian ministers ejected, and the covenants
burnt 44
The cruel laws against Presbyterian meetings for worship 45
The indulgence granted to some with limitations considered 46
The Test and wicked oaths imposed, plunder and murder
authorised 47
The dreadful bloodshed of that reign; king James a Papist
his dispensing
power 49
King James his toleration, and its limitations, considered 50
The deliverance of this church by king William 51
Presbytery restored, and persecuted acts anti laws repealed. 53
The general ass. 1690, their answer to the king's letter 55
Masters Linning, Shields and Boyd received by the assembly,
and other good
things done 57
Willison
- Contents 232:
Page
A national fast appointed by the assembly, with an
enumeration of sins 58
Things wished for,
which they did not: Their difficulties noticed 59
The faithfulness and
zeal of assembly 1692, when dissolved 60
Many good things done
by general assemblies after the Revolution 61
The zeal of our
assemblies for propagating Christian knowledge
at home and abroad 62
The success of
charity-schools in the Highlands and Islands 63
Complaints against
the assembly for not passing assertory acts 65
The principles of
this church as to Presbytery, Christ's headship,
the covenants, &c. 66
The conduct of this church with respect to the union 1706 69
The bad effects of
the Union in Scotland with respect to religion 71
The assembly's zeal
against the English service, Sabbath‑breaking, &c. 73
The church's zeal against the toleration act 75
The church's address
against restoring patronages 77
Memorial of Assembly
1715 against toleration, patronage,
Sacramental Test, &c. 78
The trial of this
church with respect to the oath of abjuration 80
The Commissions
seasonable warning against the artifices of
Jacobites 1713 83
Our deliverance from
the rebellion in 1715, and unthankfulness for it 85
Mr. Webster's process
against Professor Simpson, and
the Assembly's lenity to him 86
The assembly's hasty condemnation of the Marrow, &c. 88
The favourable law
1719 about patronage, accepting presentations,
how brought in 90
Patronage proven to
be a sinful usurpation over the church of God 93
Accepting of presentations proven to be sinful 96
The Assembly's sad
neglect to discourage these acceptances at the first 100
When and how
intrusions began to be common in the church 101
Arguments for the
rights of congregations, and against intrusiens 103
Willison - Contents 233:
Page
Independency, and new doctrines, propagated by Mr. Glas and
Mr. Archbald 111
Professor Simson processed for Avian doctrine, and
suspended 113
Representation and petition of 42 ministers concerning
church grievances 117
Act of assembly 1732 concerning the planting of churches,
worse than the
act or parliament 1690 122
Act of assembly 1649 not favourable to intrusions, and
the meaning of
causeless Prejudices 129
The church not obliged by the laws to make intrusions 130
Mr. Ebenezer Erskine censured for his synodical sermon 132
Four protesting ministers suspended and ejected 133
The brethren's stiffness and contempt of the authority of
the church 134
Their precipitant secession, and constituting a new
presbytery 136
The faithful endeavours of assembly 1734 to redress
grievances 138
Several good things done by Assembly 1735 and Assembly 1736 141
An excellent act in favor of true gospel preaching 142
Of legal preaching, and how morality should be preached by
gospel‑ministers 143
The excellency of preaching Christ crucified 146
The danger of neglecting to preach Christ, and of right dividing
the word 151
Professor Campbell processed for error 152
An attempt to alter our Shorter Catechism condemned 154
Reading the act about Captain Porteous a great trial to this
church 155
Principal Wishart processed for error 158
Superficial processes, and easy absolutions, testified
against ibid.
The Seceding Brethren libelled and cited to the General
Assembly 160
Remarks upon the Assembly's sentence deposing them 161
The wrong steps of the Seceding Brethren witnessed against 163
The mistakes and slanders of their testimony, &c. 169
The defections of the Episcopal Clergy to Popish errors 171
Remarkable instances of
the effusions of God's Spirit abroad and at home 173
The Oxford Methodists their labours and success 174
Willison
- Contents 234:
Page
The extraordinary work at Cambuslang, Kilsyth, and other
parishes in Scotland. 178
The evidences of its
being a glorious work of the Spirit of God 179
The opposition of the
Seceders to this blessed work considered 181
Scripture instances
of bodily distresses of persons convinced, &c. 182
A sum of the errors,
Corruptions aud defections here witnessed against 187
Many of the God
dishonouring sins and evils of the land enumerate 191
The heinous aggravations of these sins 195
How desperate like our case
appears; and, when it is so, what must be done 199
Humble pleadings with our Mother
to testify against the errors which abound 200
To testify against encroachments
upon Christs Headship over his church 202
To do something more for relieving congregations from
patronage and
intrusions 203
To appoint national fasts, and
particularize the grounds and causes thereof 206
To deliberate upon methods and means for reviving practical
godliness 208
Reasons why some things are omitted in this Testimony and so
few sign it 210
The adherence and subscriptions 211
POSTSCRIPT.
Containing Remarks
upon Mr. Leechman'a sermon, and upon the Acts of the Associate
Presbytery, concerning the doctrine of
grace, and the renewing of the Covenants;
and upon their act anent [regarding] the
terms of Ministerial and Christian Communion,
February fourteen, 1744. Together with some Observations relating to
Mr. Whitefield's success while he was
in Scotland. And, lastly, Some concluding
wishes and ejaculations for pity to these
lands, and for the revival reformation and true
Christianity therein.
FINIS.
SUBSCRIBERS NAMES.
STATE
OF PENSYLVANIA.
Allegheny County.
Rev. Jas. Graham
Thomas Sans
Thos. Ross
Ino. Johnston, esq.
Moses Dunsmore
John Hughey
Matthew Simson
Jas. M'Elroy
Johen Cole
Henry Morrow
John Irwin
Robert Cunningham
Ino. Cole
Samuel Gray
Thos. Tidball
Jas. Cubbage
Andrew M'Brinty
Wm. Tidball, jr.
John Given, jr.
Jacob Cantreberry
Samuel Davis, jr.
Wm. Fife, sen.
John Fife
John Gilfillan
Jas. M'Clelland
Wm. Cochran
John Morrow, sen.
John Reed
Wm. Denniston
Adam Johnston
James Kiddo
Wm. Gazzam
Wm. Lemon
Rev. Ino. M'Clain, 25 cop.
James B. Clow
Daniel M'Entosh
Samuel Purvis
Robt. Patterson
Benjamin Coe
George Simers
Ezekiel Miller
George Lasely
Elias Thomas
Rev. Abraham Boyd
Thos. White
Samuel Hale Dearborn
James Anderson.
Armstrong County.
John Boyd
James Barr
Timothy Lennington
Adam Maxwell
William Freeman
Charles M'Elatohy
George Ross
George Long
James Hill
Ebenezer Davise
Joseph Shields
Thomas Hindman
Thomas Feails
David Hall
David Reed
James Clark
James Emmit
John M'Kean
Neal Murry
James Mathias, Jun.
Thomas Johnston
Thomas Taylor
Samuel Orr
Manasseh Coyle
James Mathias, Sen.
Hannah Barr
Thomas Guthrie
Harman Skiles
Thomas Watson
Robert M'Garraugh
Alexander Guthrie
John Wilkins
John Wilson
Henry Girts
Beaver County.
Rev. Nicholas Pittenger
John Beer
George M'Kean
Robert Bovard
George Delworth
Thomas Rodgers
Joshua Hartshorn
Joseph Delworth
Robert Semple
Benjamin Eakright
John Cory
James Gorrel
William Foulk
John Kinney
Benjamin Craig
John Eakens
Andrew Johnston
Thomas Ramsey
Thomas Taylor
Thomas Dunlap
Robert Clark
William Epsy
Daniel Hayden
Joseph Hanna
Daniel Kirkpatrick
Caldwell Semple
Thomas Hunter
James Hamilton
Thomas Hamilton
James Louthan
Oliver Mitchel
Robert Johnston
Alexander Hanna
John Martin
John Sharp
William Scott
David Potter, Esq.
Thomas Barr
Rev. Thos. E. Hughes
William Hammond
John Glasgow
Wm. B. Laughlan
Wm. Hartford
James Hartford
Alexander Carson
Joseph Glenn
John Walker
James Amberson
Rev. George Scott
John Core
Martha Cross
Henry Singleton
Robert Miller
Robert Duck
Hugh Cowan
George Belif
Hugh M'Cullough
Hugh Skillin
Thomas Sweney
Samuel Searight
James Ewing
James Cummins
David Gordon
Butler
County.
Samuel Withrow
James Hardy
Samuel Porter
Ephraim Harris
James Shields
David Bell
Ambrose Kennedy
Hugh Gilleland
Robert M'Candless
James Critchlow
James Parks
Joseph M'Ferran
Robert Stewart
John Kerr
Robert Stewart, Sen.
Samuel Stewart
Ephraim Hunter
Thomas Brandon
William Sharp
Maden Christy
Rev. Alexander Cook,
16 copies.
Washington
County.
Rev. Thomas Marquis,
24 copies.
Abraham Scott
Hugh Scott
Hugh Scott
Polly Warnock
James Scott
George Vaneman
Rev. Andrew Gwin
James Dawson
Samuel Kerr
Thornas Pamer
Andrew Vaneman
Rev. John M'Millian,
35 Copies.
Rev. John Anderson,
12 copies
Michael Law
John Park
John Hoge
John Moor
Alexander Bailey
Edward Moore
Wm. Flannagen
Matthew Norris
Hugh M'Candles
Rev. J. Patterson
Samuel Fleming
James Justus
Robert Coventry
John Huston
James Armstrong
John Galloway
Adam Armstrong
Chistopher Carothers
James Ewing
John Kennedy
Benjamin Crawford
Elisha Macurdy
James Dornon
James Lee
Thomas Hays
Charles Provines
Samuel M'Farlen
George Adams
Jane Glass
Thomas Miller
Hugh Gaston
Hugh Montgomery
David Lyle
George Miller
Simon Elliott
William Lee
Andiony M'Hory
Fayette County.
Rev. James Guthrie
Dr. Benj. Stevens
David Young
Joseph Morrison, Esq.
Enoch French
William Hamilton
Jacob Victor
John P. Allen
Andrew Lytle
John Rogers
Hugh Thompson
Andrew Watts
Samuel Finley
William Crag
James Allen
Col. Joseph Torrence
James Torrence
William Espy
Matthew Gaut, Esq.
Robert Hutcheson
Oliver Montgomery
William Chain
George Stewart
Thomas Litle
James M'Cormick
Robert Smith, Esq.
James Goudie
John A. Cooley
William Cunningham
Joseph Hutcheson
Charles Porter, Esq.
Robert Baird
James Miller
Charles M'Clean
James Veach
William Rose
Patrick Moore
Richard Noble
James Cunningham
John Porter
Aaron Torrence
Nathaniel Breading
Elijah Coleman
Edward Randolph
John M'Clean
Abraham Littell
Freeman Lewis
Westmoreland County.
Joseph Trimble
Charles Stewart
Hugh Love
Jacob Haymaker
Rev. Wm. Swan,
20 copies.
Rev. Mr. Porter,
20 copies.
Wm. G. Turner
Rev. Wm. Wylie,
8 copies.
Mercer
County.
Cyrus Riggs
Price Dille
Amos Robins
David Condict
Alexander M'Cracken
Linkon Axtell
David Axtell.
Venango
County.
William Cooper
John Gordon
James Allen
William Johnston
John Martin
Samuel Cooper
James Adams
James Scott
David Blair.
Indian County.
John Ewing, 30 copies
Adams County
Rev. Wm. Paxton.
Joseph MGinly
Robert Harper
Matthew Longwell
Rev. D. MConaughy
Samuel Knox, M.D.
James Gallicher
John MRankins
Emmetsburgh, M.
Rev. Patrick Davidson
STATE OF VIRGINIA.
Brooke County.
John Edie
Cornelius Aten
Thomas Peterson
Henry Pittenger
John Critser
John M'Millan
Henry Silverthorn
John Marshall
Hugh Pugh
Peter Peterson, Sen.
Alexander Scott
John Coulter
James Smith
William Speer
Ebenezer Archer
Rev. James Hughes,
24 copies.
John Wylie
Daniel MLouid
John Baker
Francis MFarland
Elizabeth Majunker
Morgantown.
William MCleary
STATE OF
KENTUCKY.
Nelson County.
Archibald Cameron,
2 copies.
John Magee,
2 copies
Robert Allen
2 copies
STATE OF OHIO.
Trumbull County.
Rev. Wm. Wick
Timothy Swan
James Linn
Alexander M'Giffey
James Walker
James Watson
John Anderson
Richard Vanfleet
Sam. & Hugh Bryson,
8 copies
Matthew Guy
Samuel Tyler
Robert Hamilton
Daniel Monteith
Matthew Scott
Andrew Boyd
Rev. Jonathan Leslie,
Smithfield.
Jefferson
County.
Rev. John Rea
William Watt,
8
copies.
James Black, 8 copies.
John Wallace, 8 copies
James Byers
Robert M'Millan, 8 cop.
Allen Leeper, Sen.
8 copies.
Rev. James Snodgrass,
10 copies.
Wm. M'Millan
James Bailey
Daniel Vanhorn
Stuart M'Clave
John Gillis, Sen.
Aaron Allen
Joseph Reed
William Scott
Andrew Dixon
David M'Cutchen
Thomas Barr
Jacob Vanhorn
James Lee
John Lyons.
APPENDIX
A Complimentary Subject Index to
Willisons Testimony
Compilers note: This subject index is not exhaustive and
meant only to supplement the Contents found in the work itself. When there is an indented list, either the
first entry is of the same subject matter or the indented list that follows
contains different subjects found on the same page. At times, subjects may occur more than once in the list. The list mainly follows the chronological
sequence of pages and subjects found therein.
Therefore, various subjects will be found more than once.
GENERAL
Preface
iii
Testimony
.. 25
Advertisement
210
Adherence
. 211
Postscript, 1st
.
212
Contents
. 231
Postscript, 2nd
.
. 234
Subscribers Names
. 235
PREFACE
Popishness
.. ix, xxii
Corruptions
listed
viii - ix
Acts
of Synods against corruptions
. xii
Disregard
of Synods
.. xiii
Ministers
with no scruples
of patronage or error
..
xiv
Men
with no scruples for orthodoxy
appointed as professors and
masters
... xiv
Acceptation
of errors
xv
Luther
& David Ps. cxix - against loss of truth
xix
Truth
not sacrificed to preserve peace
Peace as Judgment
. xix
Jeremiah
9:3; Rev. 21:8
xx
War
- France & Spain
. xxi
TESTIMONY
Aurelius
& Dioclesian persecutions
.. 26
Druids
.
26
Paladius;
Lollards of Kyle; Luther; Melanchthon;
Patrick Hamilton
.
. 28
John
Wicliff; John Huss; Burning of Mr. Hamilton
George Wishard; John Rough; Jon
Knox;
John Wilcock; Mr. Craig; John Erkine of
Dun;
Parliament & Reformation -
Confession of Faith
..
..
29
Cromwell
..
40
Invades and oppresses
Scots
40
Charles
II - King 1651
. 41
Laws over the Church
42
Clarification
of the original WCF 23 (This may be another
incident [1649] after the 1647 ratification and
exception stated by James Bannerman in his book,
The Church of Christ p
179.)
.. 37ff.
Death
of James Guthrie - 1660
Decapitated and his head placed in
one of the
ports in the city of Edinburgh
. 43
Death
penalty of Charles II against preachers
.. 45
Destruction
of Family Worship
.. 45
Forced
denunciation of vows
46
Persecution
to the death
47, 48
Persecution
by Magistrate
51
Subscription
etc.
.. 57
Qualifications
for elder
. 61
Colony
to America
. 61
Confessional
Subscription
62; 79
Minister
visitation
64
Schools
64
Westminster
Confession 23.3; 26.6
66
Renewal
of covenant vows by ministers
. 67
(bottom) ff.
Sins
against vows
.. 68
Civil
Magistrate & Church - tensions
69ff.
Profaning
of the Lords Day
that came with union with
England
Episcopal worship opposed
71-74
The
abandonment of Family worship etc.
72
Worship
deteriorated
. 72-73; 75
Humility
of Divines under Gods just punishment
75
Power
of Presbyterian ministers to purge
scandalous and erroneous ministers
76
Riots
.
. 85
Security
of the people found under King Georgenot
God. 85
Mr.
James Webster against gross false teachings
of Mr. Simson - Arminianism
etc.
.. 86
Heresies
stated in a way that they would seem
consonant with the
Westminster Standards
.. 87
Marrow
of modern Divinity laid before 1620 Assembly
Arguments from natural reason
Exceptions detailed
Rebuke of ministers not to teach false doctrine ignored
Sermons watered down, old doctrine harsh .
88
Church
elects officers; Acts 1:15, 23; 6:2; 8:14; 13:3; 14:23;
16:9; 1 Jn. 4:1; 2 Jn. 10
..
93
Christian
choice of pastors
94,95,
98, 99, 103,
104
Acts
6; 14:23 etc., original languages 105
Evils no longer sensed
.. 95
Unchristian contentions in
judicatories
Scattering of the flock
Simonatical practices, effects of
.
97
National Covenant
.. 98
Patrons
Church
planting
.. 101,102
Rom. 12:1; 2 Cor. 5:20-10:1;
Philemon 9,10; 1 Thess. 2:7
. 106, 107
Rom. 14:13, 19, 21
107
1 Jn. 4:1; Mt.
7:15-16
.. 108
2 Jn. 10; Acts 17:11; Jn.
10:4,5
. 109
Eusebeius, Turretine
.. 109
Wicked Shepherds, sheep scattering,
Jer. 23:1-2
110
Eze. 34
God visits church with rebukes
via attacks on her
Constitution
Independent
schemes of church govt., new improvements
Fault
finding in the Confession
Democracy
111
The Lord rebuke
113
Arian
errors of Professor Simons
still taught though he was forbidden
to do so
115
Disregard for the flock and the Lords
discipline
.. 116
Calls received apart from
Presbyteries
. 118
Inferior numbers for a quorum
119
Reversal of unconstitutional acts
Innovations in preaching
.. 120
Gods providence in causing leaders
to act foolishly
on measures
122
Selection of pastors
Multiple days used for
examination of gifts, home visits,
preaching by candidate
.. 127
Causeless grounds for not calling a
minister,
appearance, doctrine, etc.
128
No obligation to laws of men
129
Protests against assembly, synod
considered criminal
.. 132
National fasting
.. 140
Preaching
against loose moral discourses
& neglecting Christ
.. 143
Little of Christ in people
Not much difference between
heathen moralisms &
preaching
144
Morality verses Christs
righteousness in preaching
. 145
Preaching and the moral law
.. 146
Christ the only source of strength
Moral preachers and
presupposition of natural power
147
1 Cor. 1:18, 21, 24; 2:2; Acts 2:36,
37; 10:43, 44; 11:20-21
on preaching
.. 149
Preaching
Eloquent moralisms that
exclude Christ
Entertainment
Christless moral sermons
150
Indicators of when God is about to
leave a people
God gives people up to
lifeless moral sermons
151
Sermon applications
Self love, law of nature
sufficient for happiness
.. 152, 153
Catechism revised with out approval
.. 154
Rebukes of the Lord, persistence in
sin
Act against Church censures by magistrate
155
Magistrate & power of the keys
Contrary to Confession
WCF 30.1,2; 23.3
Erastianism
156
Headship of Christ, not upheld
. 157
William Wishart
Charitable toward heathens
Soft proceedings against
Innovative words on Confessional matters
158
Plain & ordinary sense of words
necessary
Heretics put orthodox sense in
their words
Rebuke
to those who do not hold plains sense, Titus 1:3. 159
Zeal for truth & humility needed
toward an erring church
164
Uncharitable attacks against weaker
brethren
Marking narrow failings,
mistakes, magnifying errors
instead of covering sins (as
Christ enjoins)
.. 167
Flock scattering by those
overzealous for truth
168, 169
Judicatories overturn foundation of
govt.,
make defections greater than
they are
.. 170
Episcopal Church
Differ only in govt.,
defections of, drift into Arminianism,
corruption of worship in,
slide into Popish superstitions,
middle state for souls after
death, corruption of Lords
Supper (as sacrifice),
absolution by priest, baptismal
regeneration
171
Revivals
1732 or 1733, Saltzburg
Germany, conversion from
Popish superstition, 20,000
people, loss of worldly goods
to enjoy pure preaching of
gospel;
1735 -1736, Moravia Germany;
1736, Northampton New England,
Jonathan Edwards
173
Revivals (cont.)
Oxford England, Methodists,
Whitefield, Gilbert Tennant
175
Revivals, errors in,
Pretended visions, prophecy,
great multitudes,
great attainments, Satan
leading into error
176
Praying societies in Edinburgh
Whitefield in Scotland 1741,
Cambuslang 1742
.. 176
Psalm singing
176
Revival, effects of
179
Revival, opposition to by seceders
zealous for truth
. 181
1 Cor. 1:27
182
Revival, reactions in
Bodily faintings,
ecstasies, exampes in Scripture-
Dan. 8:27; 10:8,9
186
Examples of effects of revival on
Reformers
. 187
Jonathan Edwards on revival
. 187
Need for awareness of sin
Strict subscription
Against natural reason
Trinity
.. 188
Against:
Popish inclinations
Holy Days held equal to Lords
Day
Arminianism, Pelagianism
Doctrines that exalt self
Self love
Magistrates assuming power of
keys
Erastianism
Toleration of sects
Sacramental test
.. 189
Against:
Swearing by kissing gospels
Those in denial of:
National Church
Confession
Subordinate judicatories
Maintaining independency
Power of keys in hands
of community not officers
. 190
Sins:
Atheism
Witchcraft
Fortune
Self seeking
Neglect of Family
worship
. 191
Sins (cont.)
Opposition to Holy Spirit
Forgetting Gods mercies
. 192
Sins (cont.)
Following mens teachings
.. 193
Decaying zeal to uphold truth
Misapplication of Gods word
Contempt of others who do not
agree
Natural reason above
supernatural revelation
Elevation of religion of
nature
Freewill
Christ as moral pattern
. 193
Confession of Faith, outward consent
to & scarce reading of 194
Abuse of Lords Day
195
Parental neglect
.. 196
Ministers, unsent but go anyway
.. 197
Confession of Faith, warning against
errorists not
adhering to; WCF
30.1,2
202
Remedies for unaccountable practices
Presbyteries have free access
to moderate
.. 203
Church Planting
204
Freedom to call minister without
undue influence,
Qualifications for ministers
doctrine
godliness
experimental religion
205
Ruling elders
. 206
Reproach on the Confession of Faith
220