Chapter VI: Part II (2)

2. Another instance of Erastianism practiced by both church and state, is, that when the king and parliament did bind down episcopal curates upon congregations, forbidding church judicatories the exercise of discipline upon the impenitent, and enjoining the Assembly to admit such, without any evidence of grief or sorrow for their former apostasy, upon their swearing the oath of allegiance, and subscribing a _formula_, homologating the Revolution settlement, substituted in the room of the covenants; the church approved of this settlement, and protection granted by the civil powers to such curates all their lifetime in their churches and benefices, who yet were not brought under any obligation to subject themselves to the government and discipline of the church. The truth of this is manifest, from sundry of king _William's_ letters to the Assemblies, together with after acts of parliament, relative thereto. In his letter, dated _February_ 13th, 1690, to the commission of the Assembly, he says, "Whereas there has been humble application made to us by several ministers, for themselves and others, who lately served under episcopacy; we have thought good to signify our pleasure to you, that you make no distinction of men, otherwise well qualified for the ministry, though they have formerly conformed to the law, introducing Episcopacy, and that ye give them no disturbance or vexation for that cause, or for that head: and it is our pleasure, that, until we give our further directions, you proceed to no more process, or any other business." In another letter, dated _June_ 15th, 1691, he says, "We are well pleased with what you write, to unite with such of the clergy, who have served under Episcopacy; and that you are sufficiently instructed by the General Assembly to receive them; from all which, we do expect a speedy and happy success, that there shall be so great a progress made in this union betwixt you, before our return to _Britain_, that we shall then find no cause to continue that stop, which at present we see necessary; and that neither you, nor any commission or church meeting, do meddle in any process or business, that may concern the purging out of the episcopal ministers." And in a letter to the episcopal clergy, he says, "We doubt not of your applying to, and concurring with, your brethren the Presbyterian ministers, in the terms which we have been of pains to adjust for you; the _formula_ will be communicated to you by our commissioners," &c. See also the 27th _Act, Parl._ 1695, where it is declared, "That all such as shall duly come in and qualify themselves, shall have and enjoy his majesty's protection, as to their respective kirks and benefices, they always containing themselves within the limits of their pastoral charge, within their said parishes, without offering to exercise any part of government, unless they be first duly assumed by a competent church judicatory; providing, nevertheless, that as the said ministers are left free to apply, or not, to the foresaid church judicatories," &c. To which agree, _Act_ 2d, _Parl._ 1700; _Act_ 3d, _Parl._ 1702; _Act_ 2d, _Parl._ 1703, &c. Behold here the civil magistrate, exercising the supremacy in matters ecclesiastical, in that he both establishes the old _Scots_ curates in their respective parishes, upon their former footing, limits them in the exorcise of their function, discharging them from exercising any part of ecclesiastical polity, but upon their uniting with the Presbyterians, on the terms he had adjusted for them. And further, by his authority stops the exercise of church discipline against these curates (though the most of them were notoriously scandalous); nay, even discharges the Assembly from proceeding to any other business, until they received other directions from the throne. Which palpable instance of Erastianism in the state, was not only peaceably submitted to, but heartily acquiesced in by the church: for as they had declared they would censure no prelatical incumbent for his principles anent church government, however much disaffected to a covenanted reformation, and had given frequent discoveries of their readiness to receive into communion the episcopal curates, according to the terms prescribed by the parliament (as appears from the Assembly records); so the Assembly 1694, _Act_ 11th, having framed a sham _formula_, for receiving in the curates, containing no such thing as any renunciation of abjured prelacy, the abominable test, and other sinful oaths these creatures had taken, but only an acknowledgment of the Revolution settlement of religion, as established by law, by the foresaid act, appointed their commission to receive all the episcopal clergy who applied, and being qualified according to law, would also subscribe their _formula_, and that without requiring the least show of repentance for their scandalous public sins, and their deep guilt of the effusion of the blood of God's faithful saints and witnesses during the tyranny of the two brothers. These instructions to the commission and other judicatories (as appears by their acts), were successively renewed by the Assembly upward of twenty times, from 1694 to 1716, and were indeed attended with good success, as is evident from their address to the queen, recorded _Act_ 10th, 1712; where they declare, as an instance of their moderation, "That since the Revolution, there had been taken in, and continued, hundreds of the episcopal curates upon the easiest terms," viz., such as were by the royal prerogative adjusted to them. Which practice, as it declares this church homologators of Erastianism, so is directly opposite to Presbyterian principles, the discipline and practice of our reformed church of _Scotland_, and to the laws of Christ, the supreme lawgiver, _Ezek._ xliv, 10-15; _2 Cor._ vi, 17, 18, &c.

3. A _third_ instance of the Erastianism practiced since the revolution, is, that the king and parliament have taken upon them to prescribe and lay down, by magistratical authority, conditions and qualifications, _sine qua non_, of ministers and preachers. For proof of which, see _Act_ 6th, _Sess._ 4th, _Parl._ 1st, 1693, where it is enacted, "That the said oath of allegiance be sworn the same with the foresaid assurance, be subscribed by all preachers and ministers of the gospel whatever--certifying such of the foresaid persons as are, or shall be, in any public office, and shall own and exercise the same without taking the said oath and assurance in manner foresaid,--ministers provided to kirks shall be deprived of their benefices or stipends, and preachers shall be punished with banishment, or otherwise, as the council shall think fit." Also, _Act_ 23d, 1693, it is ordained, "That no person be admitted or continued to be a minister, or preach within this church, unless that he have first taken and subscribed the oath of allegiance, and subscribed the oath of assurance in manner appointed. And further statute and ordain, that uniformity of worship be observed by all the said ministers and preachers, as the same are at present performed and allowed therein, or shall hereafter be declared by the authority of the same: and that no minister or preacher be continued and admitted hereafter, unless that he subscribe to observe, and do actually observe, the foresaid uniformity." The Erastianism in these acts seems screwed up yet a little higher, by _Act_ 7th, _Sess._ 5th, _Parl._ 1st, 1695; where, after appointing a new day to such ministers as had not formerly obeyed, it is ordained: "With certification that such of the said ministers as shall not come in between and said day, are hereby, and by the force of this present act, _ipso facto_, deprived of their respective kirks and stipends, and the same declared vacant, without any further sentence." The Erastianism in these acts is so manifest at first sight, that it is needless to illustrate the same; only it may be remarked, that, by these acts, the civil magistrate prescribes new ministerial qualifications, viz., the oaths of allegiance and assurance; and these imposed instead of an oath of allegiance to Zion's King, viz., the oaths of the covenants. As also, that ministers are hereby restricted from advancing reformation, being bound down to observe that uniformity at present allowed, or that shall hereafter be declared by authority of parliament. And further, Erastianism is here advanced to the degree of wresting the keys of government out of the hands of the church altogether--taking to themselves the power of deposing all such ministers as shall not submit to their anti-christian impositions, and of declaring and ascertaining, by their own authority, what mode of worship or government shall take place in the church hereafter. This Erastian appointment of ministerial qualifications, &c., is evidently injurious, both to the headship of Christ in his church, and to the church's intrinsic power. It pertains to the royal prerogative of Christ, to appoint all the qualifications of his officers, which he has done in the Word. And it pertains to the church representative, by applying the laws of Christ in his Word, to declare who are qualified for the ministry, and who are not. But here the civil power, without any regard to church judicatories, by a magisterial authority, judges and determines, the qualifications that gospel ministers must have, otherwise they cannot be acknowledged ministers of this church. At the same time, it must be regretted, that the church, instead of faithfully discovering the sinfulness of foresaid conduct, and testifying against it, as an anti-christian usurpation, have declared their approbation thereof, by taking the above named illimited oaths, according to the parliament's order; and also by the assembly's enjoining their commission to act conform to the parliament's directions respecting ministerial qualifications, in their admission of those that had formerly conformed to Episcopacy, and refusing to admit any into their communion without having these new ministerial qualifications.

4. A fourth piece of Erastianism exercised since the commencement of the revolution settlement, against which the presbytery testify, is, the civil magistrate, by himself and his own authority, without consulting the church, or any but his parliament, privy council, and diocesan bishops, his appointing diets and causes of public fasting and thanksgiving. A number of instances might here be condescended on. So an act of the states, _anno_ 1689, for public thanksgiving. An act of parliament 1693, appointing a monthly fast, declares, "That their majesties, with advice and consent of the said estates of parliament, do hereby command and appoint, that a day of solemn fasting and humiliation be religiously and strictly observed, by all persons within this kingdom, both in church and meeting-houses, upon the third _Thursday_ of the month of _May_, and, the third _Thursday_ of every month thereafter, until intimation of forbearance be made by the lords of their majesties' privy council; and ordains all ministers to read these presents a _Sunday_ before each of these fast days, nominated, by authority; and ordains all disobeyers to be fined in a sum not exceeding 100£., and every minister who shall not obey, to be processed before the lords of their majesties' privy council; and requiring sheriffs to make report of the ministers who shall fail of their duty herein, to the privy council." But it is to no purpose to multiply instances of this kind, seeing it has been the common practice of every sovereign since the revolution, to appoint and authorize national diets of fasting, with civil pains annexed. And as the state has made these encroachments upon the royalties of Christ, so this church, instead of bearing faithful testimony against the same, have finally submitted thereto. In agreeableness to the royal appointment, they observed the monthly fast for the success of the war against _Lewis_ XIV (of which above), and in favor of the Pope, which king _William_ was bound to prosecute by virtue of a covenant made with the allies at the _Hague, February_, 1691, to be seen in the declaration of war then made against _France_, wherein it is expressly said, "That no peace is to be made with _Lewis_ XIV, till he has made reparation to the Holy See for whatsoever he has acted against it, and till he make void all these infamous proceedings (viz., of the parliament of _Paris_) against the holy father, _Innocent_ XI." Behold here the acknowledgment of the Pope's supremacy, and his power and dignity, both as a secular and ecclesiastical prince; and in the observation of these fasts, the church did mediately (_tell it not in Gath_--) pray for success to the _man of sin_--a practice utterly repugnant to Protestant, much more to Presbyterian, principles, and which will be a lasting stain upon both church and state. As this church did then submit, so since she has made a resignation and surrender of that part of the church's intrinsic right to the civil power, see _Act_ 7th, _Assem._ 1710: "All ministers and members are appointed religiously to observe all fasts and thanksgivings whatever, appointed by the church or supreme magistrate; and the respective judicatories are appointed to take particular notice of the due observation of this, and _Act_ 4th, 1722, _Act_ 5th, 1725." From which acts it is manifest, that the Revolution Church has not only declared the power and right of authoritative indicting public fasts and thanksgivings for ordinary, even in a constituted settled national church, to belong, at least equally, to the civil magistrate, as to the church; but, by their constant practice, have undeniably given up the power of the same to the civil power altogether--it being fact, that she never, by her own power, appoints a national diet of fasting, but still applies to the king for the nomination thereof. And further, as a confirmation of this surrender, it appears from their public records, that when some members have protested against the observation of such diets, the assembly would neither receive nor record such protest. Now, the sinfulness of this Erastian practice still persisted in, is evident from the Scriptures of truth, where the glorious king of Zion assigns the power of appointing fasts, not to the civil magistrate, but to the spiritual office-bearers in his house. _Jer._ xiii, 18: "Say unto the king and queen, Humble yourselves." Here it is the office of the prophets of the Lord, to enjoin humiliation work upon those that are in civil authority, contrary to the present practice, when kings and queens, usurping the sacred office, by their authority, say to ministers, "Humble yourselves." See also, _Joel_ i, 13, 14, and ii, 15, 16, compared with _Numb._ x, 8-10. Here whatever pertains to these solemnities, is entrusted to, and required of, the ministers of the Lord, without the intervention of civil authority. The same is imported in _Matth._ xvi, 19, and xviii, 18; _John_ xx, 23--it being manifestly contained in the power of the keys committed, by the church's head, to ecclesiastical officers. Moreover, this Erastianism, flowing from a spiritual supremacy exercised over the church, is peculiarly aggravated by these particulars:

1. That commonly these fasts have been appointed on account of wars, in which the nations were engaged, in conjunction with gross anti-christian idolaters, who have been most active in their endeavors to root out Protestantism. Now, it cannot but be most provoking to the Majesty of Heaven for professed Presbyterians to observe fasts, the professed design of which, includes success to the interest of the avowed enemies of our glorious REDEEMER. Again, the above practice is aggravated, from this consideration, that these diets of fasting, with civil pains annexed to them, are sent by public proclamation, directed to their sheriffs and other subordinate civil officers, who are authorized to dispatch them to the ministers, and inspect their observation thereof. And while professed ministers of Christ tamely comply with all this, it amounts to no less, than a base subjection of the worship of God, in the solemnity of fasting in a national way, to the arbitrament of the civil powers, when whatever time and causes they appoint, must be observed.

From all which, in the words of the ministers of _Perth_ and _Fife_, in their testimony to the truth, &c., 1758, the presbytery testify against the above Erastian conduct, as being, in its own nature, introductory to greater encroachments, and putting into the hands of the civil powers, the modeling of the worship of God, and things most properly ecclesiastical.

5. Another piece of Erastianism, respecting the present administration, which the Presbytery testify against, is the king and parliament their arbitrarily imposing several of their acts and statutes upon ministers and preachers, under ecclesiastical pains and censures; while this Revolution Church, by their silent submission and compliance therewith, have, at least, interpretatively given their consent thereto. Thus, as the oaths of allegiance and assurance were enjoined upon all in ecclesiastical office, under the pain of church censure (of which above), so likewise, _Act_ 6th, 1706, ordains, "That no professors and principals, bearing office in any university, be capable, or be admitted to continue in the exercise of their said functions, but such as shall own the civil government, in manner prescribed, or to be prescribed by acts of parliament." In consequence of which, there is an _Act_ 1707, an act in the first year of king _George_ I, and another in the fifth year of his reign; by all which statutes, ecclesiastical persons are enjoined to take the oath of abjuration, with the other oaths, under pain of having ecclesiastical censures inflicted upon them. And they ordain, "That no person be admitted to trials, or licensed to preach, until they have taken the public oaths, on pain of being disabled." The foresaid act, in the fifth year of _George_ I, ordains, "all ministers and preachers to pray in express words for his majesty and the royal family, as in former acts." The king and parliament at their own hand prescribe a set form of prayer for the Church of _Scotland_, and that under Erastian penalties, upon the disobeyers. Again, by an act of 1737, framed for the more effectual bringing to justice the murderers of Captain _Porteous_, it is enacted, "That this act shall be read in every parish church throughout _Scotland_, on the first Lord's day of every month, for one whole year, from the first day of _August_, 1737, by the minister of the parish, in the morning, immediately before the sermon; and, in case such ministers shall neglect to read this act, as is here directed, he shall, for the first offense, be declared incapable of sitting or voting in any church judicatory; and for the second offense, be declared incapable of taking, holding or enjoying any ecclesiastical benefice in that part of _Great Britain_ called _Scotland_." The Erastianism of this act is very plain, the penalties thereof are ecclesiastical, and infer a kind of deposition; seeing the disobeyers are hereby disabled from exercising and enjoying what is essential to their office. Moreover, the wickedness of this act appears, in that it was appointed to be read on the Sabbath day, and in time of divine service; whereby ministers being constituted the magistrates' heralds to proclaim this act, were obliged to profane the Lord's day, and corrupt his worship, by immixing human inventions therewith, which was directly a framing mischief into a law. Yet, with all these impositions above noticed, this church has generally complied; and thereby declared that they are more studious of pleasing and obeying men, than God, seeing their practice therein infers no less, than a taking instructions in the ministerial function, and matters of divine worship, from another head than Christ.

6. The last piece of Erastian administration in church and state, the presbytery take notice of, and testify against, is that of patronages. When the parliament 1690, had changed the form of patronages, by taking the power of presentations from patrons, and lodging it in the hands of such heritors and elders as were qualified by law, excluding the people from a vote in calling their ministers, this Erastian act, spoiling the people of their just privilege, was immediately embraced by the church, as is evident from their overtures for church discipline, 1696, where they declare that only heritors and elders have a proper right to vote in the nomination of a minister. Also their overtures, 1705 and 1719, do lodge the sole power of nomination of ministers in the hands of the majority of heritors, by giving them a negative over the eldership and congregation. But, as if this had not been a sufficient usurpation of the people's right, purchased to them by the blood of Christ, by an act of parliament, 1712, the above act, 1690, is repealed, and patrons fully restored to all their former anti-christian powers over the heritage of the Lord; which yoke still continues to oppress the people of God. While again, this church, as if more careful to please the court, and court parasites, than Christ and his people, have not only peaceably fallen in with this change, daily practicing it in planting vacant congregations, but, as fond of this child of _Rome_, have further established and confirmed the power of patrons, by the sanction of their authority, as appears from several acts of assembly, thereby declaring their resolutions to have this epidemic evil continued, though it should terminate in the utter ruin of the church. Patronage was always by the Church of _Scotland_ since the reformation, accounted an intolerable yoke; and therefore she never ceased contending against it until it was at last utterly abolished by acts both of reforming assemblies and parliaments; and that as one of the inventions of the whore of _Rome_.

As this anti-christian practice was unknown to the church in her primitive and purest times, until gradually introduced with other popish corruptions, so it has not the least vestige of any warrant in the word of truth: nay, is directly opposite thereto, and to the apostolical practice: Acts i, 15-24; chap. vi, 2-7: as also, xiv, 23, and xvi, 9, with other passages therein;--a book, intended to give us the apostolical practice and pattern, in the settlement of the Christian church: and 2 Cor. iii, 19, &c. Wherefore the presbytery testify against this Erastian usurpation, as most sinful in itself, most injurious to the church of Christ, and inconsistent with the great ends of the ministry; and against this church, for not only submitting unto, but even promoting this wickedness; which is evident, from her deposing some of her members, for no other reason but because they could not approve of this pernicious scheme. Witness Mr. _Gallespie_, minister at Carnock, who was deposed May, 1752: and against all violent intruders, who, not entering by the door, can be regarded only as thieves and robbers; John x, 1.

These are a few of the many instances of the Erastian usurpations of the headship of Christ, as a Son, in and over his own house, and of the church's intrinsic power assumed by the state, and consented to by this church since the Revolution.[2] And without condescending upon any more, the presbytery concludes this part, with observing upon the whole, that when Henry VIII of England did cast off the authority of the see of Rome, and refused to give that subjection to the pope formerly paid by him and his predecessors; he did, at the same time, assume to himself all that power in his dominions, which the pope formerly claimed; and soon afterward procured to have himself acknowledged and declared, by act of parliament, to be head of the church--head over all persons, and in all causes, civil and ecclesiastical. And which anti-christian supremacy has, ever since, continued an essential part of the English constitution, and inherent right of the crown; so that all the crowned heads there, have ever since been as little popes over that realm: and that all such still appropriate unto themselves that blasphemous anti-christian title of the head of the church, and supreme judge in all causes, is undeniably evident from the known laws and canons of England: and further appears from a declaration made by King George I, June 13th, 1715, where he styles himself _Defender of the faith, and supreme Governor of the church in his dominions_; declaring, that before the clergy can order or settle any differences about the external policy of the church, they must first obtain leave under his broad seal so to do. Which title or authority for man, or angel, to assume, is a downright dethroning and exauctorating of Christ, the only and alone Head and Supreme Governor of his church. From this spiritual anti-christian supremacy, granted by English laws to the king of England, confirmed and established, by virtue of the incorporating union, in British kings, by acts of British parliament, do flow all the forementioned acts imposed upon the Revolution Church of Scotland. And as these acts and laws declare, that the British monarch confines not his spiritual supremacy to the church of England, but it extends it also over the church of Scotland: so this Revolution Church, having never either judicially or practically lifted up the standard of a public, free and faithful testimony, against these sinful usurpations, flowing from the fountain of said supremacy, and clothed with the authority of an anti-christian parliament, where abjured bishops sit constituent members, but, on the contrary, has submitted to every one of them; therefore, this church may justly be constructed, as approvers and maintainers of Erastian supremacy. And hereby, indeed, the revolt of these degenerate lands from their sworn subjection and obedience to the Lord Jesus Christ, as supreme in his own house, is completed, when they have these many years substituted another in his place, and framed supremacy into a standing law, to be the rule, according to which their kings must lord it over the house and heritage of the Living God. Again:

The presbytery testify against the manifold, and almost uninterrupted opposition to the ancient glorious uniformity in religion between the nations, that has appeared in the administrations of both church and state, since the last Revolution. The revolution constitution and settlement of religion, as has been already observed, laid our solemn covenants and work of reformation, sworn to therein, in a grave, and many stones have since been brought and cast upon them: many ways and measures have both church and state taken to make sure the revolution sepulcher of a covenanted work of reformation, and prevent, if possible, its future resurrection: against all which, the presbytery judge themselves bound to lift up their testimony. Particularly,

1. The presbytery testify against the incorporating union of this nation with _England_; and as being an union founded upon an open violation of all the articles of the Solemn League and Covenant, still binding upon the nations; and consequently, destructive of that uniformity in religion, once happily attained to by them: which will at first view appear, by comparing the articles of the union with those of the Solemn League. All associations and confederacies with the enemies of true religion and godliness, are expressly condemned in scripture, and represented as dangerous to the true _Israel_ of God: _Isa._ viii, 12; _Jer._ ii, 28; _Psal._ cvi, 35; _Hos._ v, 13, and vii, 8, 11; 2 _Cor._ vi, 14, 15. And if simple confederacies with malignants and enemies to the cause of Christ are condemned, much more is an incorporation with them, which is an embodying of two into one, and, therefore, a straiter conjunction. And taking the definition of malignants, given by the declaration of both kingdoms joined in arms, _anno_ 1643, to be just, which says, "such as would not take the covenant, were declared to be public enemies to their religion and country, and that they are to be censured and punished, as professed adversaries and malignants;" it cannot be refused, but that the prelatical party in _England_, now joined with, are such. Further, by this incorporating union, this nation is obliged to support the idolatrous Church of _England_; agreeable whereto, the _Scottish_ parliament, in their act of security, relative to the treaty of union, declares, "that the parliament of _England_ may provide for the security of the Church of _England_, as they think expedient." Accordingly, the _English_ parliament, before entering upon the treaty of union with _Scotland_, framed an act for securing the Church of _England's_ hierarchy and worship, as by law established. Which act, they declare, "Shall be inserted, in express terms, in any act of parliament which shall be made for settling and ratifying any treaty of union, and shall be declared to be an essential fundamental part thereof." Hence, the act of the _English_ parliament for the union of the two kingdoms, contains the above act for securing the Church of _England_. Which act being sent down to _Scotland_, stands recorded among the acts of the last _Scottish_ parliament. Moreover, the last article of said union contains, that all laws and statutes in either kingdom, so far as they are contrary to, or inconsistent with the terms of these articles, or any of them, shall, from and after the union, cease and become void; which, as in the act of exemplification, was declared to be, by the parliaments of both kingdoms. Thus, this nation, by engrossing the _English_ act, establishing Prelacy, and all the superstitious ceremonies, in the act of the union parliament, and by annulling all acts contrary to the united settlement, have sealed, as far as men can do, the gravestones formerly laid upon the covenanted uniformity of the nations. To all which the revolution church, by consenting, and practically approving this unhallowed union, have said Amen; though, at first, some of the members opposed and preached against it, yet afterward changed, and (if some historians may be credited) by the influence of gold, were swayed to an approbation. This church's consent to the union is evident, from their accepting of the act of security, enacted by the _Scots_ parliament, as the legal establishment and security of the Church of _Scotland_; and from the assembly 1715, utterly rejecting a proposal to make a representation to the king, that the incorporating union was a grievance to the Church of _Scotland_; though it ought still to be regarded as such, by all the lovers of reformation principles, because it is a disclaiming of our sworn duty, to endeavor the reformation of _England_ and _Ireland_. It is a consenting to the legal and unalterable establishment of abjured Prelacy in them, obliges the sovereigns of _Great Britain_ to swear to the preservation of the prelatical constitution, and idolatrous ceremonies of the episcopal church, and join in communion therewith; and, therefore, for ever secludes all true Presbyterians from the supreme rule. This union establishes the civil, lordly power of bishops, obliging the Church of _Scotland_ to acknowledge them as their lawful magistrates and ministers, to pray for a blessing upon them in the exercise of their civil power, and is therefore a solemn ratification of anti-christian Erastianism. It has formally rescinded, and for ever made void any act or acts, in favor of a covenanted uniformity in religion, that might be supposed to be in force before this union: and therefore, while it stands, it is impossible there can be a revival of that blessed work, which was once the glory of the nations of _Scotland, England_ and _Ireland_.

2. The presbytery testify against the sinful practice of imposing oaths upon the subjects, contradictory to presbyterian principles in general, and the oath of the covenants in particular, as the allegiance, and particularly the abjuration; all which oaths, imposed by a _British_ parliament, exclude our covenanted uniformity, and homologate the united constitution. But, to prevent mistakes, let it be here observed, that the presbytery do not testify against any of these oaths, out of the remotest regard to the spurious pretended right of a popish pretender to the throne and crown of these kingdoms; for they judge and declare, that, by the word of God, and fundamental laws of the nations, he can have no right, title or claim, to be king of these covenanted kingdoms--seeing, by our covenants and laws, establishing the covenanted reformation, which are well founded on the divine law, all Papists, as well as Prelatists, are forever excluded from the throne of these, and especially of this land. So that it is utterly inconsistent with the principles maintained by this presbytery, constituted upon the footing of the covenanted church of _Scotland_, and the oath of God they, with the nations, are under, ever to acknowledge and own the popish pretender, or any of that cursed race, as their king; but they testify against these oaths, because they bind to the acknowledgment of the lawfulness of a prelatic Erastian constitution of civil government, and homologate the incorporating union, in one article whereof, it is declared, that these words, "This realm, and the crown of this realm, &c," mentioned in the oaths, shall be understood of the crown and realm of _Great Britain_, &c.; and that in that sense the said oaths shall be taken and subscribed, and particularly the oath of abjuration, which whosoever takes, swears to maintain Erastian supremacy, Prelacy, and _English_ popish ceremonies; and so, at least, by native and necessary consequence, the swearing thereof is an abjuring of our sacred covenants. But that which puts it beyond all dispute, that the oath of abjuration, in the literal sense thereof, obliges to maintain the prelatic constitution of _England_, both in church and state, as by law established, and secured by the union act, is the express words of that act of parliament, by which this oath was imposed, and to which it expressly refers, viz., the act of further limitation, where it is said: "On which said acts (viz., of limitation, and further limitation), the preservation of your majesty's royal person and government, and the maintaining of the church of _England_, as by law established, do, under God, entirely depend. To the intent therefore, that these acts may be forever inviolably preserved, it is hereby enacted, that magistrates and ministers shall take the following oath," namely, of abjuration. The above act, then, declaring that said oath was directly intended for the support and establishment of the prelatic church of _England_, it follows, that this oath is a solemn abjuration of the covenanted reformation, as it is also expressly repugnant to Presbyterian principles. But though the above oath is so manifestly sinful, yet the ministers of this church did neither faithfully warn others of the sin and danger thereof, nor faithfully oppose it when imposed on themselves; but, agreeing that every one should act therein as he thought proper, they who refused it may be reputed _socii criminis_ with the generality, who, contrary to their professed principles, did take and subscribe the same, and that (as says the oath) heartily and willingly; whereby they not only engaged to maintain a prelatic government, Prelacy, with all its popish ceremonies, but to maintain _only_ a prelatic government, and to oppose all others, even though Presbyterian, in their accession to the throne; and this by virtue of the sinful limitations and conditions, wherewith the oath is clogged. And hereby, these nominal Presbyterians discover that they are not possessed of a zeal for the advancement of the true Presbyterian cause and principles, proportionable to that which the _English_ discover for their will worship and superstition.

3. The presbytery testify against a sinful and almost boundless toleration, granted _anno_ 1712, a woful fruit of the union; by which toleration act, not only those of the Episcopal communion in _Scotland_ have the protection of authority, but a wide door is cast open, and ample pass given to all sects and heretics (popish recusants and antitrinitarians some way excepted, who yet are numerous in the nation), to make whatever attacks they please upon the kingdom and interest of our glorious Redeemer, in order to the advancement of their own and the devil's, and all with impunity. The foresaid act warrants the Episcopal clergy publicly to administer all ordinances, and perform their worship after their own manner, with all the popish canons and ceremonies thereof, and obliges all magistrates to protect and assist them, while it destroys the hedge of church discipline against the scandalous and profane, and is, therefore, a settling and establishing of Prelacy in _Scotland_, giving it a security, little, if anything, inferior to that which the established church has. Again, by a clause in the toleration bill, the security given by former laws to Presbyterian church government and discipline, is undermined and taken away, at least rendered ineffectual, and made the subject of ridicule to the openly profane, by the civil magistrate's withdrawing his concurrence, in as much as it declares the civil pain of excommunication to be taken away, and that none are to be compelled to appear before church judicatories. There is nothing in religion of an indifferent nature; "For whosoever [saith Christ] shall break one of the least of these commandments, and shall teach men so, shall be called least in the kingdom of heaven." It must, then, be the most daring wickedness, and an affronting of the Majesty of Heaven in the highest manner, for an earthly monarch to pretend to enact a toleration of religions, and thereby give a liberty where the divine law has laid a restraint; it implies an exalting of himself, not only to an equality with, but to a state of superiority above, the God of glory. Whatever principles are of divine authority require no toleration from man; it is wickedness to pretend to do it, seeing whatever comes under the necessity of a toleration, properly so called, falls, at the same time, under the notion of a crime. And no less wicked is it for a magistrate to protect, by a promiscuous toleration, all heretics, heresies and errors; yea, it is a manifest breach of trust, and plain perverting the end of his office, seeing he is appointed to be _custos et vindex utriusque tabulae_, intrusted with the concerns of God's glory, as well as the interests of men. Experience has, in every age, taught, that a toleration of all religions is the cut-throat and ruin of all true religion. It is the most effectual method that ever the policy of hell hatched, to banish all true godliness out of the world. But however manifold the evils be that toleration is big with, this church, instead of opposing, seems to have complied therewith, and to be of toleration principles; which is evident, not only from their receiving into communion the _Scots_ curates, of which above; but from their joining in communion with Mr. _Whitefield (an English_ curate and member of that church, and ring-leader of the Methodists there), when he is in _Scotland_. Again, it is known, that when the _Scots_ gentlemen are sent to attend the _British_ parliament, or at any time in _England_, they do, many of them, join in communion with the prelatic church--nay, are guilty of taking the sacramental test (that is, taking the sacrament after their superstitious manner, to qualify them for any public post); yet this church receives them into the closest communion, without requiring any satisfaction for these evils; whereby they act contrary to Christ's example, in purging and keeping his house pure, and contrary to the Scripture; _Rev._ ii, 14, 15, 20.

4. In like manner, the presbytery testify against the tyranny that has frequently appeared in the administration since the revolution, both in church and state. The civil powers have discovered not a little of tyrannical and arbitrary power, in imposing their laws, statutes and injunctions, upon the church, as in the instances of the particulars formerly noticed. But further, it has appeared in their fining and imprisoning persons, because (though endeavoring to live peaceably, as far as possible, with all men) they could not, in conscience, and in a due regard to the covenanted cause, own the lawfulness of their authority, by swearing fidelity to the present constitution. Again, in their dispensing with, and counteracting, the law of God in a variety of instances. Thus, while, without any divine warrant, the crime of theft is capitally punished, yet the grossest adulterers, who are capitally punishable by the divine law, pass with impunity. And frequently reprieves, and sometimes pardons (as in the case of _Porteous_), have been granted to murderers, expressly contrary to the law of God, which declares that "Whosoever sheddeth man's blood, by man shall his blood be shed." Another astonishing and full evidence of the above charge, is in the act repealing the penal statutes against witches, &c., 1735, where it is enacted, "That no prosecution, suit or proceeding, shall be carried on against any person or persons, for witchcraft, sorcery, enchantment or conjuration," &c. This act, in plain terms, flatly contradicts and opposes the law of God, in the very letter thereof. See _Levit._ xx, 6, 27; _Deut._ xviii, 10-12; _Exod._ xxii, 18. Not only has the state, in these and other instances (as the imposing almost intolerable taxations upon the impoverished subjects, for supporting the grandeur of useless and wicked pensioners, and for carrying on wars, often not only sinful in respect of their rise and causes, but in their nature and tendency unprofitable to the nations), been guilty of this evil, but also the Revolution Church has exercised a most tyrannical government. As many of the constituent members of the Revolution Church had shown a persecuting, tyrannizing spirit, against the faithful contenders for the truth, in the matter of the public resolutions, so the same spirit has still continued since the revolution, and frequently exerted itself in a most arbitrary manner, against all who have made any appearance for a covenanted work of reformation. Accordingly, soon after the revolution, this church raised some processes against Mr. _John Hepburn_, minister at _Orr_, under pretense of some irregularities, but in reality, for his making some appearance against their abounding defection, and for a covenanted work of reformation, and continued their prosecution to suspension and deposition; and further, applied to the civil magistrate, to apprehend said Mr. _Hepburn_, who accordingly was imprisoned in _Edinburgh_, and then, because of his preaching to the people out of a window, was carried to _Stirling_ castle, and kept close prisoner there for a considerable time, as a book, entitled _Humble Pleadings_, fully discovers. They likewise exercised their tyranny against Messrs. _Gilchrist_ in _Dunscore_, and _Taylor_ in _Wamphray_, whom they prosecuted, not only to deposition, but even excommunication, for no reason but their bearing testimony against that ensnaring oath of abjuration, and a number of other defections. Again, this church, still fond of suppressing the good old cause and owners thereof, framed and prosecuted a libel, most unjustly (some even of themselves being judges), against Mr. _John McMillan_, minister in _Balmaghie_, for presenting, in a regular manner, a paper of real and acknowledged grievances; and, because he would not resile from it, but continued to plead for a redress, was at last deposed. As also Mr. _John McNeil_, preacher, for the same reason, had his license taken from him; and, by the authority of the assembly, both of them were prosecuted and censured, not for scandal, insufficiency or negligence, error in doctrine, &c., but only on account of their pleading for the covenanted reformation of the Church of _Scotland_, and maintaining a necessary testimony against the prevailing corruptions and defections of former and present times, as appears from their paper of grievances and joint declinature, printed 1708. Nay, such was their mad zeal against reformation principles, that, by the _Act_ 15th of _Assem._ 1715, the commission was not only empowered to censure all the forementioned persons, but also enjoined to apply to the civil magistrate for suppressing and punishing them; and accordingly sundry of them were proclaimed rebels over public market crosses, only for their continued adherence to reformation. And besides other instances, their magisterial and lordly power exercised over the flock of Christ, in the violent intrusion of ministers into vacant churches over the belly of the people, and then excommunicating from sealing ordinances such as cannot in conscience submit to the ministry of these intruders, is a most glaring one; while at the same time, severe censures are inflicted upon such ministers as have the honesty to oppose these anti-christian measures. Loud complaints have likewise been made against their arbitrary and tyrannical conduct, with reference to Mr. _Ebenezer Erskine_, and others with him, designated by the name of the _Associate Presbytery_, because of their remonstrating against, and endeavoring to rectify, some of the forementioned evils in the church; the justness of which grievances and complaints may be instructed from their own writings on that head.

It must not be here omitted to remark, that as this church is justly charged with tyranny in government, so she is equally guilty of partiality in discipline. Though all that discover any measure of faithfulness in the concerns of Christ's glory, are sure to meet with most severe treatment, yet the loose, profane and erroneous, have seldom any church censures put in execution against them. This church never made any suitable inquiry into the sinful compliances, and sad defections of her members and office-bearers, during the persecuting period: and that unfaithfulness in the exercise of church discipline is still copied after. How few, guilty of the most gross scandals, are censured, such as notorious drunkenness, blasphemy, cursing, swearing, sabbath-breaking, uncleanness, especially among the rich, who are capable to give pecuniary mulcts to free them from church censure? (Thus, in conformity to the prelatical and anti-christian example, setting to sale the censures of the church, and dispensing with the laws of Christ for money.) Nay, not only are such overlooked, but many guilty of these gross sins, together with oppression, neglecters of family worship, and the grossly ignorant, are without any public acknowledgement of these sins, admitted to the highest and most solemn ordinances, viz., both sacraments. And this may be thought the less strange, when persons chargeable with most of these sins, are admitted, and continued to be office-bearers in the house of God. Persons, and even teachers maintaining most dreadful blasphemous errors connived at, patronized, or but slightly censured, and still kept in communion, without any open renunciation of these heresies. Play-houses, the seminaries of vice and impiety, erected in the principal cities of the nation, and stage players, commonly among the most abandoned of mankind, escape with impunity. Yea, this pagan entertainment of the stage is countenanced by the members and office-bearers of this church, and that to such a degree, that one of the ministers thereof has commenced author of a most profane play, called _The Tragedy of Douglas_, wherein immorality is promoted, and what is sacred exposed to ridicule. Oh! how astonishing! that a minister in the once famous church of Scotland should be guilty of such abominations, and yet not immediately sentenced to bear the highest of all church censure!

5. The Presbytery testify against this established church, for unfaithfulness of doctrine; which will appear by a few instances: although before the Revolution, the Lord Jesus was openly, as far as human laws could do, divested of his headship and sovereignty in and over his church; although the divine right of presbytery had been publicly and nationally exploded, derided and denied, yet this church has never by any formal act, declared that our Lord Jesus Christ is sole king, the alone supreme head of his church--nor in the same manner declared that the presbyterian form of church government is of divine right, and condemned all other forms as contrary to the word. Such a testimony was the more necessary, when the civil powers have arrogated Christ's power to themselves, and continue to exercise it over his church; and the want of it is an evidence of the church's unsoundness in the doctrine of government, and of Christ's kingly office. This church's error in doctrine further appears from their condemnation of a book entitled _The marrow of modern divinity_, as containing gross antinomian errors; whereby they condemned many great gospel truths as errors, particularly, that believers are altogether set free from the law, as a covenant of works, both from its commanding and condemning power, together with others; whereby they have made way for, and encouraged that legal, moral way of harranguing, exclusive of Christ and his most perfect righteousness (which is so common and frequent in all parts of the land), and opened a door for introducing _Baxterian_ principles, which, in consequence hereof, have since very much prevailed. Another evidence of this church's unsoundness and unfaithfulness in doctrine, is their excessive, sinful lenity toward the most gross heretics. Notwithstanding _Arminian_ and _Pelagian_ heresies, and _Arian_ blasphemies, have been publicly taught; and although true godliness, and the effectual working of the Spirit on the souls of men have been publicly exposed as enthusiasm, and many other damnable heresies vented, yet this church has never lifted up the faithful standard of a judicial testimony, in condemnation of these heresies, and in vindication of the precious truths of Christ thereby impugned. And when the ministers and members of this church have been processed before her assemblies, and convicted of maintaining many gross errors, no adequate censure has been inflicted. This particularly appears in the case of Mr. Simpson, professor of divinity in the college of Glasgow, when processed before the judicatories of this church, in the years 1715 and 1716, for several gross errors; such as, "That regard to our own happiness, in the enjoyment of God, ought to be our chief motive in serving him, and that our glorifying of God is subordinate to it: that Adam was not our federal head;" and other _Arminian, Socinian_ and _Pelagian_ heresies, all to be found in his answers to Mr. Webster's libel given in against him, and clearly proven: yet was he dismissed with a very gentle admonition. Which sinful lenity encouraged him, not only to persist in the same errors, but also to the venting of _Arian_ heresies among his students.

Accordingly, he was again arraigned before the assembly's bar in the years 1727-28-29, when it was found clearly proven that he had denied the necessary existence of our Lord Jesus Christ, and the numerical Oneness of the Three Persons of the Trinity in substance and essence, with other damnable tenets. Yet when these articles, whereby he had attempted to depose the Son of God from his supreme deity, were proven, and when (as one of the members of this church, in his protest against the assembly's sentence, said) the Son of God was, as it were, appearing at the bar of that assembly, craving justice against one who had derogated from his essential glory, and blasphemed his name, at which every knee should bow. Yet such was the corruption and unfaithfulness of this church, that the blasphemer was dismissed without any adequate censure passed upon him, and still continued in the character of a minister and member of this church.

Again, when Mr. Campbell, professor of church history at St. Andrews, was processed before the judicatories of this church, for maintaining a scheme of dangerous and most pernicious principles, which he published to the world, having a manifest tendency to subvert revealed religion, and expose the exercise of serious godliness, under the notion of enthusiasm; to advance self-love, as the leading, principle and motive in all human actions whatever, and to destroy the self-sufficiency of God, making him a debtor to his creatures: yet though these, with a number of God-dishonoring, creature-exalting, and soul-ruining errors, were notorious from his books, and were defended by him; the heretic, instead of being duly censured, was countenanced and carressed: whereby this church has given a most deep wound to some of the most important truths of the Christian religion, and becomes chargeable with the guilt of all the errors maintained by that erroneous professor.

A third instance of this church's unfaithfulness, appears in the case of Mr. Glas, and others, who openly vented, by preaching and printing, independent schemes of church government, with some new improvements; attacked our Confession of faith and Covenants, unhinging all order and government in the church, pulled up the hedge of discipline, to introduce all errors in doctrine, and corruption in worship; and, at last, openly renounced presbytery, name and thing (denying that there is any warrant for national churches under the New Testament), and asserted, that our martyrs, who suffered for adhering to the covenanted reformation, were so far in a delusion, with many other sectarian tenets: for which, the church at first suspended, and then deposed some of them. But afterward, as if this church repented of doing so much in favor of presbytery, they were reponed, to the great danger of the church: for having discovered no remorse for their errors, they immediately employed all their parts to shake presbytery, by setting up independent churches and ordaining several mechanics to be their ministers; and nothing done by the church for putting a stop to these errors, and for reviving and vindicating the precious truths they had impugned.

Likewise, when Mr. Wishart was staged for error vented by him in some of his sermons, with respect to the influence of arguments taken from the awe of future rewards and punishments, and other erroneous notions; he was dismissed without any renunciation of his heterodox principles, and assoilzied by the judicatories of this church: and, as easy absolutions encourage error, so no sooner was he assoilzied, but he had the assurance to recommend erroneous books, such as Doctor Whitchcot's sermons, to his students. It is indeed no small evidence of the unsoundness of this church, when the heads of colleges are suffered, _impune_, to recommend such books for students and probationers to form upon.