Chapter IX: Part III (2)

But here, they would have people attend to their chimerical distinction between the king's civil and ecclesiastical authority. They have made a successless attempt (in order to establish their antigovernment scheme) for the overthrow of a distinction, which Heaven has irreversibly fixed, between the preceptive and providential will of God; and, for the same purpose, they will impose this distinction on the generation--a mere shift and artifice, which has no foundation nor subsistence any where else, but in their imagination, and serves for no purpose but to cheat their own and others' consciences, and betray the cause of God. It is plain, that as a power, both civil and ecclesiastical, belongs to the essence and constitution of an English diocesan bishop, so the same is declared to belong now to the essence and constitution of an English king, who is the head and chief prelate among them all; and it is their manner to call themselves his bishops (not Christ's), as having their power, both ecclesiastical and civil, immediately from him, as the fountain of all power within his dominions So that there is no room for this distinction of _Seceders_ here, unless they are such expert logicians, as to distinguish a thing from that which is essential to it, and so from itself; but this is a destruction, not a distinction. _Seceders_ indeed presume and depend very much upon their abilities of this kind; for they can distinguish between the magistrate's office and its essential qualifications, which God has inseparably joined together in his word. They can distinctly pray for the head, author, authorizer and prime supporter, of abjured Prelacy and Prelates, that God would bless him in his government, and yet not pray for the Prelates themselves. They can pray very fervently and distinctly for the British and Irish parliaments, and yet not at all pray for the bishops, necessary and essential members there. And what is all this but to pray for a nonentity, a mere creature of their own mind? They have neither king nor parliament in their abstracted and imaginary sense, but do clearly distinguish themselves out of both. We might refer them to that famous and faithful embassador, and renowned martyr for the cause and testimony of Jesus, Mr. _Donald Cargill_, in his last speech and testimony, and let him determine the controversy (in this particular) between us. They will not be so bold as to say, that this honorable witness died with a lie in his right hand. His words are these: "As to the cause of my suffering, the main is, not acknowledging the present authority as it is now established. This is the magistracy I have rejected, that was invested with Christ's power; and seeing that power taken from Christ, which is his glory, and made the essential of the crown, I thought it was as if I had seen one wearing my husband's clothes, after he had killed him. And seeing it is made the essential of the crown, there is no distinction we can make, that can free the conscience of the acknowledger from being a partaker of this sacrilegious robbing of God. And it is but to cheat our conscience, to acknowledge the civil power, for it is not the civil power only, that is made the essential of the crown. And seeing they are so express, we must be plain; for otherwise, it is to deny our testimony, and consent to his robbery." From these words it is evident, _first_, that Mr. Cargill was no _Seceder_, or of their mind, in this particular; and _second_, that, at the time, there were some who did cheat and impose upon their own consciences, by distinguishing (where there was no room for distinction) between the king's civil and ecclesiastical authority--which distinction was condemned and testified against by all who were truly faithful to Christ and their own consciences, and tender of his honor and glory, by their unanimous rejection of that anti-christian and unlawful power; and that when they had much more reason and temptation to fly to such a subterfuge for their safety, than _Seceders_ now have. And, _third_, from these words it is also clear, that Mr. _Cargill_ and that poor, distressed and persecuted people that adhered to him, rejected and disclaimed the then authority, not so much because of their tyranny and mal-administrations, as on account of the unlawfulness and wickedness of the constitution itself (which was the prime original and spring of all the wickedness in the administration), namely, because the king arrogantly and sacrilegiously assumed to himself that power, which was the sole and glorious prerogative of Jesus Christ. And as to the difference that _Seceders_ make between that and the present time (since the revolution), it is certain, that whatever greater degree of absolute supremacy was then assumed by _Charles_ II, it does not vary the kind of that claimed, or rather conferred on and exercised, by the supreme powers, since the revolution (for _majus et minus non variant speciem_), nor acquit them of the guilt of robbing the Son of God, Jesus Christ, of his incommunicable prerogative and supremacy in and over his church, as the only king and head thereof. Nor will the difference of times, while the constitution remains the same, while God remains the same, and truth and duty remain the same, nor yet any distinction that can be made, free the conscience of the acknowledger, more now than then, from being a partaker (art and part) with the civil power, in this sacrilegious robbery. _Psal._ l, 18: "When thou sawest a thief, then thou consentedst with him," &c.

But passing this: seeing the above mentioned reasons, which _Seceders_ allege why they cannot swear allegiance to the present government, which they assert is lawful and scriptural, cannot be sustained, some others must be sought for them: and they may be either, because they judge allegiance itself unlawful; or rather, because then they would be bound by oath to continue faithful to this government in all changes that can happen. Whereas now, they are free, and equally ready, in a full consistency with their principles, to profess their subjection to another, were it even a popish pretender. For according, to them, an infidel or papist may have a just and lawful authority over us, notwithstanding all, both the reformation and revolution laws, to the contrary. If, therefore, the legislature would, in the oaths of allegiance, insert this limitation, viz. so long as the body politic is pleased to acknowledge the supreme magistrate, they would find it easier to come over their other pretended and inconsistent difficulties. For the truth is, they cannot, in a consistency with their anti-government scheme, and with safe consciences, swear to any government, but with such limitation, in regard they cannot be sure, but he that is now owned by civil society may be rejected, and another set up, who must be acknowledged. So they would be brought into an inextricable dilemma; either they must own them both to be God's ordinance, which is absurd; or then be perjured, by rejecting him to whom they had sworn; or then incur damnation, by refusing obedience to him, who is set up by the body politic. Such is the labyrinth of confusion and contradiction this anarchical system leads into; a system that cancels all constitutions by God and men anent civil government.

8. This anti-government Seceding principle, destructive of said distinction between the providential and preceptive will of God, is both contrary to, and confuted by many approven scriptural examples; in which the Spirit of God testifies, that the actual possession of the throne, under the favor of providence, and by the consent of a majority of a nation, may be in one, while the moral power and right of government is in another. The word of God acknowledges _David_ the rightful sovereign over all _Israel_, for the space of forty years (1 Kings, ii, 11; 1 Chron. xxix, 26, 27); seven of these he is said to have reigned in _Hebron_, and thirty-three in _Jerusalem_. During the first seven years of his reign at _Hebron_, there is a positive confinement of his actual rule to the tribe of _Judah_ only; 2 Sam. v, 5. And at the same time, _Ishbosheth_ is said to be made king over all _Israel_, and to have reigned two years. In agreeableness to Seceding principles, there is no reconciling these different texts. According to their scheme _David_ can with no propriety be said to have reigned forty years over all _Israel_, seeing seven of the years were elapsed before he was actually acknowledged by all _Israel_, before providence put him in the actual possession of all that extensive power. There is another known example, applicable to the present purpose, in the instance of _David_, during the rebellion of his unnatural son _Absalom_. According to the sacred story, 2 Sam. chap, xv, xvi, xvii, xviii, xix, it appears, that he was wholly ejected, both out of the hearts and territories of _Israel_, and not only the throne, but the will and consent of the people given up to _Absalom_. But was _David_ therefore divested of his right and title? Though it is most contrary to scripture to suppose it; yet, according to _Seceders_, seeing _Absalom_ was king, by possession of the throne, and had not only the power providentially put into his hand, but had it also by the consent of the people; it necessarily follows that _Absalom_, being a providential magistrate, his office and authority did equally arise from, and agree to the preceptive will of God, and subjection and obedience, for conscience sake, was equally due to him, as to _David_, by the _Israelitish_ tribes. And so it was a damnable sin in _David_ to fight against him, as it could be no less than a resisting the ordinance of God. The same may be said with respect to that other revolt, by the instigation, and under the conduct of _Sheba_; 2 Sam. chap. xx. But although, according to _Seceders_, he must also have been their lawful magistrate, the Spirit of God discovers the reverse, still acknowledging the right of government in all these changes to be in _David_. Another example is in the case of _Solomon_, who was ordained or designed by God expressly for the kingdom of _Israel_. _Adonijah_ had obtained the ascendancy, both in respect of actual possession, and the inclinations and consent of the majority of the nation; the consent was general; 1 Kings, i, 5, 7, 9, 11, 18, 25, and ii, 15. He had all to plead for himself, which _Seceders_ make essential to the constitution of a lawful king. He had got to the throne by providence, and had full admission and possession, by the inclinations of the people. If then there is no distinction to be made of those who are acknowledged by civil society, into such as are so by the preceptive will of God, and such as are so by his providential will only--then _Solomon_ had no right nor title to the crown; and the enterprise of _David_ and _Nathan_, &c., of setting him on the throne, was utterly unlawful. Both they and _Solomon_ ought to have acquiesced in the duty of subjection to _Adonijah_, as being the ordinance of God. But this would have been opposite to the express direction of the Lord, appointing the kingdom to _Solomon_, "It was his from the Lord," as _Adonijah_ himself confessed. To the same purpose might be adduced, the instance of _Joash_, the son of _Akaziah_, who was king _de jure_, even when _Athaliah_ had not only the countenance of providence, but the consent of the people, in the possession of the kingdom; 2 Chron. xxii, 10, 12. Again, the practice of nations, in owning those for their lawful sovereigns, who, by providence, were put from the actual exercise of their rule and authority, contributes to confute this absurd notion. Thus, the people of _Israel_, who had risen up for _Absalom_, do even, when _David_ was out of the land, own him for their king. So, during the _Babylonish_ captivity, there are several persons noted as princes of _Judah_, whom the people owned, as having the right of government over them. With a variety of other instances, all discovering, in opposition to their anarchical system, that it is not by the dispensations of providence, that the right and title of the lawful magistrate is to be determined. Moreover, as the Associate Presbytery have so barefacedly belied the scriptures of truth, as to assert that there cannot be so much as an instance found in all the history of the Old Testament, of any civil members refusing, either by word or deed, an acknowledgment of, or subjection unto the authority of any magistrate actually in office, by the will of the civil body: besides what have been already adduced, take these few following examples of many. After that _Saul_, by his disobedience to the commandment of the Lord, had forfeited his title to the kingdom, he was no more honored as king, by _Samuel_, the prophet; but, on the contrary, he openly testified to his face, that the Lord had rejected him from being king; 1 Sam. xv, 26-35. Though he mourned over him as one rejected, yet he no more acknowledged him as clothed with the authority as a lawful king; nay, the Lord having rejected him, reproves his prophet for mourning for him, 1 Sam. xvi, 1. From which, and the command he received to anoint _David_ in his stead, and that even while the civil society did acknowledge, and was subject unto _Saul_, it appears, that the throne of _Israel_ was then regarded, both by the Lord and his prophet, as vacant, until _David_ was annointed; from which time, in the eye of the divine law, he was the rightful king, and ought, in consequence of the public intimation made by the prophet of _Saul's_ rejection, to have been acknowledged as the Lord's Anointed by the whole kingdom of _Israel_. In agreeableness whereto, the scripture informs, that not only _David_ in expectation of the Lord's promise, resisted _Saul_ as an unjust usurper, but many among the tribes of _Israel_, whom the Spirit of God honorably mentions, rejected the government of _Saul_, and joined themselves to him that was really anointed of the Lord; 1 Chron. xii, 1-23. Now, if the Lord did command, under pain of damnation, to give loyal obedience to all in the place of supreme authority, however wicked, while acknowledged by the body politic, he would not reject such, nor command to set up others in their room, nor approve of those who disowned and resisted them. But all this is done in this instance, which of itself, is sufficient to overthrow their scheme. Another instance is in 2 Chron. xi, 13, 16, where the authority of _Jeroboam_ is rejected and cast off, even when acknowledged and submitted to by the nation of _Israel_, by the priests and _Levites_, and after them, by all such as did set their hearts to seek the Lord God of _Israel_, through all the ten tribes; and this, because of his abominable wickedness. Whereby it appears a commendable duty to refuse the lawfulness of the authority of wicked occupants, though acknowledged by the majority of a nation. A similar example there is in the reign of _Baasha_, who could not by all his vigilance prevent many from casting off his government; 2 Chron. xv, 9. Again, there is an express example of _Elisha's_ disowning the king of _Israel_, even when the civil society owned him; 2 Kings, iii, 14, 15. He did not regulate his conduct by providence, and the will of the people, but, in opposition to both, refused him that honor that is due to all that are really kings. To these may be added that notable example of _Libnah_, a city of the priests, who could not but have knowledge by the law of their God what was their duty; 2 Chron. xxi, 10. Here is an instance of a people's casting off allegiance to a king, properly because of his apostasy and intolerable wickedness, whereby they bore testimony against him, and discovered what was the duty of the whole nation, on account of his apostasy from the Lord. Their so doing was a most positive, actual and express condemnation, both of _Jehoram_ for his wickedness, and of the people for concurring, joining with him, and strengthening his hands in it (even as _Noah_ by his faith and obedience is said to have condemned the antediluvian world; Heb. ix, 7.) And this their conduct and testimony the Spirit of God justifies, and records to their honor. These few of many that might be adduced, declare the impudence, as well as fallacy and imposture of _Seceders_ in this matter, and also justify the principles which they maliciously nick-name the anti-government scheme; and that for no other reason, but because it establishes the ordinance of magistracy among a people favored by God with divine revelation, upon his preceptive will, in opposition to their anarchical notions of setting it wholly upon the tottering basis of the corrupt will of man. And, to conclude this particular, how ridiculously absurd is it in them to insinuate, that, in the examples above, or others to be found in sacred history, those persons did, notwithstanding their own practice in rejecting the authority of wicked rulers, still view it as the duty of the rest of the nation, to acknowledge them? This is pure jargon and nonsense, contrary both to reason and religion. By what law could the opposite practices of those that disowned, and those that still continued to own the authority of unlawful rulers, be justified? It could not by the divine law, which never condemns that as sin in one, which it approves as duty in others in the same circumstances. Seeing therefore these, in the instances above, are justified, the practice of those who continued to acknowledge the lawfulness of these wicked rulers, must be regarded as condemned, both by the divine law, and also by the practices of the above persons, which do all jointly concur in witnessing, that they viewed it the duty of all the rest of the nation, to have done as they did. And from the whole, it appears a commendable duty for the Lord's people to disown the right and lawfulness of rulers set up in contradiction to the divine law.

9. The iniquity of attempting to destroy the necessary distinction between the providential and preceptive will of God in the matter of magistracy, appears from God's express disallowance of some whom providence had actually exalted to the supreme command over a people; _Ezek._ xxi, 27: "I will overturn, &c." Although this may have an ultimate respect to Christ, yet it has also a reference to the rightful governors of _Judah_, when disposessed of their right by the providential will of God. And here the Lord threatens the execution of his judgments upon the unjust possessor. See also _Amos_ vi, 13; _Hab._ ii, 5, 6; _Nah._ iii, 4, 5; and _Matth._ xxvi, 52. By all which it appears, that the supreme lawgiver states a real difference between those who are only exalted by the providential will of GOD, and not authorized by his preceptive will; and therefore it is impossible that the office and authority of them both can equally arise from, and agree to the precept. Again, in _Hos._ viii, 4, "They have set up kings, but not by me; they have made princes, and I knew it not," is this distinction showed, as with the brightness of a sun-beam, so that he that runs may read it. The LORD by his prophet here charges this people with horrid apostasy, in changing both the ordinances of the magistracy and the ministry, particularly, although the LORD commanded, if they would set up kings, they should set up none but whom he chose; _Deut._ xvii, 15. Yet they had no regard to his law. This charge seems to have respect to the civil constitution among the ten tribes after their revolt from the house of David; not simply charging their revolt on them, but that after their secession, they did not consult GOD, nor act according to his precept, in their setting up of kings. As nothing can happen in the world, but by the course of providence; and as all things are known unto GOD, in respect of his omniscience, the text cannot respect either of these. The true import of the charge then is, they have set up kings, but not according to the law and preceptive will of GOD; and therefore he neither did nor would approve either them or their kings. Hence the prophet charges this as one cause of their national destruction. Here then it is undeniably evident that GOD himself establishes that distinction pleaded for; and it is therefore most wicked to assert, as _Seceders_ do, that it is altogether groundless and absurd. Again, this text discovers, that all kings that are set up and acknowledged by civil society, are not agreeable to the preceptive will of GOD, or, as such, approven by him, as they have falsely asserted: for here the LORD declares, that _Israel_ had set up kings that were not agreeable to his precept: and the charge respects their authority, the very deed of constitution. To say then, that all providential magistrates are also preceptive, is directly to give the GOD of truth the lie. Moreover, this plainly intimates, that all such providential magistrates as are not set up in agreeableness to the precept; are disallowed and condemned by GOD, and therefore GOD commands to put away the carcasses of such kings, as, because of the blind consent of civil society, were little better than adored by the people, _Ezek_. xliii, 9, "that he might dwell in the midst of them forever;" and therefore he declares it the sin, and so the cause of the people's ruin, as in the above text: and also in _Hos._ v, 11, "_Ephraim_ is oppressed;" because he willingly walked after the commandment, deliberately and implicitly followed every wicked ruler set up by civil society. It is but a perverting and abusing the above text, to plead that it is only a condemnation of _Israel_, for not consulting the LORD in making choice of their kings, but no condemnation of them for setting them up, and acknowledging them, in contradiction to the LORD'S choice, as plainly laid before them in his preceptive will. And it is very contradictory, to acknowledge it a sin, not to consult God, and yet to assert that it is a matter of indifference as to the validity of their office, whether his counsel be followed or not, which it must be, if, as their principle bears, the being of the magistrate's office and authority is equally good and valid, when contrary, as when agreeable to the commanding will of God. But if, as is granted, it be a sin not to consult God in the choice of magistrates, it must needs be a great aggravation thereof, after consulting him, to reject and contemn his counsel, and openly contradict his positive command, by constituting kings in opposition to his declared will, which is evidently the sin charged upon _Israel_, and the reason why he disclaims all such; and therefore, according to that known and approven rule, that wherever any sin is forbidden and condemned in scripture, there the contrary duty is commanded and commended; it follows, that the setting up of rulers, in opposition to the express command of God, being here condemned, the contrary duty is commended, namely, a disowning of all such rulers; for, if it be a sin to set up rulers, and not by God, it must also be a sin to acknowledge them when so set up, in regard it is a continuing in, and approving of the sin of that wicked erection; although such an acknowledgment may indeed be agreeable to their principle, which gives to the creature a prerogative above the Creator. From the whole it may already appear, what reason the Presbytery have for testifying against _Seceders_, for maintaining such a corrupt doctrine; a doctrine, which they very justly acknowledge (p. 87) cannot be established, but by the overthrow of this distinction between the providential and preceptive will of God; a distinction, that as they shall never be able to overturn by all their impotent and impious attacks: so it will to all ages stand as a strong bulwark, inviolably defending the truth here contended for by the Presbytery.

4. The Presbytery testify against this anti-government principle of the _Secession_, as being contradictory to, and inconsistent with the reformation principles, and covenanted obligations, whereby these nations, in agreeableness to the law of God, bound themselves to maintain all the ordinances of God in their purity, according to their original institution in the scriptures of truth. The Seceding scheme (as has been noticed formerly) is, that whomsoever the bulk of the nation, or body politic, set up, and providence proves auspicious and favorable to, is the lawful magistrate, to be owned and submitted to for conscience sake. The inconsistency of which tenet with reformation principles, may appear from viewing and comparing therewith the coronation oath, _James VI, Parl._ 1, _cap._ 8, where it is ordained as a condition _sine qua non_, that all kings, princes, and magistrates, shall at their installment solemnly swear to maintain the true religion of Jesus Christ, and oppose all false religions. So also _James VI, Parl. 1, cap._ 9th, which ordains, that no person may be a judge or member of any court that professes not the true religion. Also _Charles I_, _Parl._ 2, _sess_ 2d, _Act._ 14, it is ordained, that before the king be admitted to the exercise of his royal power, he shall give satisfaction to the kingdom anent the security of religion: and so the same parliament, _Act_ 15th, 1649, express themselves (referring to the coronation oath above mentioned): "The estates of parliament judging it necessary, that the prince and people be of one perfect religion, appoint, that all kings and princes, who shall reign or bear rule within this realm, shall at the receipt of their princely authority, solemnly swear to observe in their own persons, and to preserve the religion, as it is presently established and professed. And they ordain, that before the king's majesty who now is, or any of his successors, shall be admitted to the exercise of his royal power, he shall, by and attour the foresaid oath, declare by his solemn oath, under his hand and seal, his allowance of the National Covenant, and of the Solemn League and Covenant, and obligation to prosecute the ends thereof in his station and calling; and that he shall consent, and agree to acts of parliament, enjoining the Solemn League and Covenant, and fully establishing Presbyterian government, the Directory for worship, Confession of Faith, and Catechisms approved by the General Assembly of this kirk, and parliament of this kingdom--and that he shall observe these in his own practice and family,--and shall never make opposition to any of these, or endeavor any change thereof. Likeas, the estates of parliament discharge all the lieges and subjects of this kingdom to procure or receive from his majesty any commissions or gifts whatsoever, until his majesty shall give satisfaction, as said is, under the pain of being censured in their persons and estates, as the parliament shall judge fitting. And if any such commissions or gifts be procured or received by any of the subjects before such satisfaction, the parliament declares and ordains all such and all that shall follow thereupon, to be void and null." And the same session, _Act_ 26th, it is in short ordained, that none shall bear any place of public trust in the nation, but such as have the qualifications God requires in his word. Thus, in the prefatory part of the act, they say, "The estates of parliament taking into consideration, that the Lord our God requires that such as bear charge among his people, should be able men, fearing God, hating covetousness, and dealing truly: and that many of the evils of sin and punishment, under which the land groans, have come to pass, because hitherto they have not been sufficiently provided and cared for," &c. (And afterward in the statutory part), "Do therefore ordain, that all such as shall be employed in any place of power and trust in this kingdom, shall not only be able men, but men of known affection unto, and of approved fidelity and integrity in the cause of God, and of a blameless Christian conversation," &c. To the same purpose, _Act_ 11th, _Parl._ 2d, _Sess._ 3d, entitled _act for purging the army_. See also the coronation oath, of _Scotland_, as subscribed by _Charles II_, at _Scoon_, 1650. All which, and many other fundamental laws of the like nature, made in time of reformation, show the principles of our reformers to have been quite different from those of _Seceders_ anent civil government: and that to constitute lawful magistrates, they must of necessity have scriptural and covenant qualifications, besides the consent of the people. With what face then can they pretend to have adopted a testimony for reformation principles, and to be of the same principles with our late reformers? The vanity of this pretense will further appear, by comparing their principles with the Solemn League and Covenant, with every article of which they are inconsistent. They profess the moral obligation of the covenants, and yet at the same time maintain the lawfulness of every providential government, whether popish or prelatic, if set up by the body politic. But how opposite this to the _first_ article, obliging constantly to endeavor the preservation of the reformed religion? Can it be consistent therewith, to commit the government of the nations to a sworn enemy to the reformation? or, with that sincerity which becomes the professors of Christ, to plead the lawfulness of an authority raised upon the overthrow of the reformed religion? No less opposite is it to the _second_ article, which obliges, and that without respect of persons, to endeavor the extirpation of popery, prelacy--to maintain and plead for the lawfulness of that which establishes or supports prelacy or popery in the nations. This appears rather like a sincere endeavor in them to promote whatever is contrary to sound doctrine, and the power of true godliness; and that, because an apostate people approves thereof, contrary to _Exod._ xxiii, 2: "Thou shalt not follow a multitude to do evil." Again, the _third_ article binds to preserve the rights of parliaments, and the liberties of the kingdoms, and the king's authority in the preservation and defense of the true religion. But how inconsistent is it therewith, to own and defend an authority that in its constitution and habitual series of administration, is destructive of all these precious and valuable interests? It is full of contradiction, and a mocking both of God and the world, to pretend to own and defend the destroyers of the true religion, in the defense of religion, as _Seceders_ do in their mock acknowledgment of such as are sworn to maintain Prelacy, in opposition to the reformed religion. The contradictoriness of this principle of theirs to the _fourth_ article, needs no illustration. Again, the owning of an authority, which is reared up and stands upon the footing of the destruction of the covenanted union, and uniformity of the nations in religion can never be consistent with the _fifth_, article, which binds, to an endeavoring, that these kingdoms may remain conjoined in that firm covenanted union to all posterity. In like manner, as the _sixth_ article obliges to a defending of all that enter into that League and Covenant, and never to suffer ourselves to be divided, and make defection to the contrary part; it must be a manifest contradiction thereto, not only to defend such as are enemies to that covenant, but even in their opposition thereto. And it is a making defection to the contrary part, and from that cause and covenant with a witness, to plead the lawfulness of the national constitution, which is established upon the ruins of a covenanted work of reformation, as _Seceders_ do; whose principle and practice, in opposition to what is professed in the conclusion of the covenant, as well as what was the very design of entering into it, is, instead of a going before others, in the example of a real reformation, a corrupting of the nations more and more, and going before them in the example of a real apostasy and defection from the reformation, so solemnly sworn to be maintained in this covenant; and a teaching of them to appoint themselves a captain, to return to their anti-christian bondage.

Upon the whole, as the Presbytery ought to testify against this new scheme of principles, respecting the ordinance of magistracy; they therefore, upon all the grounds formerly laid down, did, and hereby do declare, testify against, and condemn the same, as what is, indeed, a new and dangerous principle, truly anti-government, introductory of anarchy and confusion, of apostasy and defection from the covenanted work of reformation, the principles by which it was carried on and maintained, and acts and laws, by which it was fenced and established; and what is flatly opposite to, and condemned by the word of divine revelation, in many express and positive precepts, and approven examples, agreeable thereto, as well as by our solemn national covenants, founded upon, and agreeable to the said word of divine revelation. And finally, let this be further observed, that as it was a beautiful branch of our glorious reformation, that the civil government of this nation was modeled agreeable to the word of God; and that the right of regal government was constituted, bounded and fixed by an unalterable law, consonant to the word of God, and sworn to be inviolably preserved both by king and people: so the _Associate Brethren_, by their doctrine on this head, which is inconsistent with our uncontroverted establishment, and fundamental laws, excluding from the throne all papists and prelatists, have counteracted a most important point of the covenanted reformation, and opened a wide door to _Jacobitism_. For, if every one is bound to acknowledge implicitly any government, in fact, that prevails: then, if a party in these nations should rise up, and set a _popish_ pretender on the throne, according to their doctrine, all should be obliged to subject to him; and it would be sinful to impugn the lawfulness of his authority, although that, by being popish, he is destitute of the essential qualifications required of a king, not only by the word of God, but by the national constitution and laws, in order to make him a lawful sovereign to these nations.

2. The Presbytery testify against the Associate Presbytery, now called Synod, for their wronging, perverting and misapplying the blessed scriptures of truth in many texts, in order to support their erroneous tenet: namely, that the word of God requires no qualifications as essential to the being of a lawful Christian magistrate: but that whosoever are set up, and while they continue to be acknowledged by civil society, are lawful magistrates, though destitute of scripture qualifications, and acting in a manifest opposition to the revealed will and law of God.

The texts of scripture used by them, do prove this general proposition, viz., That it is the duty of the people of God to obey and submit to lawful rulers in their lawful commands: and that it is utterly unlawful and sinful to oppose such lawful authority. But none of these texts quoted by them, prove, that it is the duty of the people of God, blessed with the knowledge of his revealed will, to submit to, and obey, for conscience sake, an authority that is sinful, and opposite to the revealed will of God, both in its constitution and general course of administration. Nor do they prove, that a prelatical, Erastian or popish government, is a lawful government, either expressly, or by right of necessary consequence, over a people, who either do, collectively considered as a church and nation, or are bound to profess all the parts of the true religion, and to maintain all the divine ordinances in their purity: nor do they prove, that any can be lawful rulers over these Christian and covenanted nations, who want the essential qualifications required by the word of God, the covenants, and fundamental laws of the kingdoms: or that it is sinful in the people of God, to say so much, in testifying against the joint and national apostasy from God and the purity of religion. Particularly,

The first text they adduce is, _Prov._ xxvi, 21: "My son, fear, thou the Lord and the king, and meddle not with them that are given to change." It is granted, that this scripture enjoins all those duties that, in a consistency with the fear of the Lord, a people owe to their rightful kings. But nothing can be more absurd, than to extend the command to all that bear the name of kings, who are acknowledged by a nation as kings, and while they do so own them, though their constitution should be most anti-christian, and they justly chargeable with unparalleled evils not only in their private character, but in their public conduct: be they idolaters, adulterers, blasphemers, sabbath-breakers, murderers, invaders, and avowed usurpers of the throne, crown and scepter, and incommunicable prerogatives of Christ, the glorious King of Zion, setting themselves in the temple of God, and exalting themselves above all that is called God, by dispensing with his laws, and, in place thereof, substituting their own wicked laws, whereby they establish iniquity, and enjoin, under severe penalties, the profanation of the name, day and ordinances of the Lord. This command must certainly be understood in a consistency with the duty and character of one that is resolved to be an inhabitant of the Lord's holy hill, _Psal._ xv, "In whose eyes a vile person is contemned." It must be consistent with the fear of the Lord, which can stand very well with a fearing and honoring all who are really kings; but a flat contradiction thereto, to fear every vile person, because it is the will of civil society to set him up in the character of king. Till therefore Seceders prove, either that kings are under no obligation to obey the law of God themselves, and so not liable to its sanction and penalty, in case of disobedience; or then, that the favor and approbation of civil society can justify a dispensing with the law of God, they will never be able to prove from this, nor any other text, that such as are guilty of any crime declared capital in the word of truth have a right and title to that fear, honor and obedience, that is due to lawful kings, even though they are acknowledged by civil society. And so this text makes nothing for, but against their darling tenet; and their explication thereof is evidently a wresting of scripture, making it speak in their favor, contrary to the scope and meaning of the Holy Spirit therein. And their inviduous insinuation, that all who differ from their opinion, do likewise depart from the fear of the Lord, is but a further evidence of their abuse of scripture, while it is at the same time utterly false. See Mr. Knox's history, p. 422, 1st _Book of Discipline, cap._ 10, 11.

A _second_ text abused, for supporting their forementioned principle, is _Eccles._ x, 4: "If the spirit of the ruler rise up against thee, leave not thy place, for yielding pacifieth great offenses." As formerly, so here they assert, that this text refers to any rulers presently acknowledged by the civil society, and that the rising of the ruler's spirit must be understood as groundless, and so sinful, and necessarily comprehends any wrath or wrong that a subject may meet with unjustly at the ruler's hand, upon personal or religious accounts. That yet, notwithstanding, the subject (in the use of lawful endeavors for his own vindication) must continue in subjection and obedience to the ruler, in lawful commands, while the civil state continues to acknowledge him; and this, as the only habile mean of convincing the ruler of his error, and preventing further evils.

But, as the reason which they there allege, does not necessarily conclude and prove this rising of spirit in the ruler to be sinful; so the whole of their application and gloss built upon it, is invalidated; and, moreover, is a condemnation of the principles and practice of our reformers, and sufferers for the cause and truths of Christ, in the late times, when they left their place of subjection, and took up arms in defense of their religion, liberties and lives.

Their explication is also self inconsistent; for, if this rising of spirit necessarily comprehends any wrath or wrong, on personal or religious accounts, then there must be a yielding, or keeping the place of subjection, not only in lawful commands, but in all matters, whether lawful or not; otherwise, this yielding cannot be supposed to answer the end designed. For though a subject should yield in all other particulars, yet, unless he also yield in that particular, on which the rising of the ruler's spirit is grounded, his yielding cannot pacify the ruler's wrath. So all the subjection, they contend, the sufferers gave, particularly in the beginning of the late persecution, to the then rulers, did not, nor could, pacify their wrath, because they would not give up with their conscience and all religion, which was the very foundation of the rising of his spirit against them; though, according to their explication of the text, this was what they should have done, and so have pacified the ruler's wrath. It is but a mere shift to tell the world, that it is only in lawful matters they are to yield; the yielding must surely correspond to the rising of the spirit spoken of. But with such deceitful shifts are they forced to cover over a doctrine, which, if presented in its native dress, would not meet with such ready reception. But in opposition to their strained interpretation of the text, the ruler must be understood a lawful ruler, who is the minister of God for good--one who has not only moral abilities for government, but also a right to govern. And as a subject may be keeping his place of subjection to a righteous ruler, and yet be guilty, in his private or public character, of what gives just offense, and occasions the ruler's spirit justly, and so not sinfully, to rise against him--thus, one may be guilty of many criminal mismanagements in the discharge of his public trust, guilty of profaning the name of God or his day, or of riot, excessive drinking, &c, without having any thought of casting off the authority of his ruler--so, when a person has hereby provoked the spirit of his ruler, this divine precept teaches the party offending not to aggravate his offense, by attempting (though able) to make good his part, or rebel against his sovereign, but to yield, acknowledge his guilt and trespass, and submit to such punishments as the lawful ruler shall justly inflict, according to the degree and quality of the offense; whereby only, the ruler will be satisfied. Agreeable to this, is that parallel text, _Eccles._ viii, 2, 3: "I counsel thee to keep the king's commandment, and that in regard of the oath of God: Be not hasty to go out of his sight; stand not in an evil thing." On the whole, it must be a great abuse of Scripture, to wrest a divine precept, which directs subjects to submit to such punishments as their lawful ruler shall justly lay them under for their offenses, to the support of this anti-scriptural notion, viz., that every wicked person, whom the majority of a nation advances to the supreme rule, is the minister of God, to whom obedience is due, under pain of eternal damnation, as is done with this text.

A _third_ scripture, perverted to support the above principle, is _Luke_ xx, 25: "Render therefore to _Caesar_ the things which be _Caesar's_, and unto God the things which be God's." From this, _Seceders_ imagine strongly to fortify their cause. But, from a just view of the text, it will appear, that the answer given by Christ contains no acknowledgment of _Caesar's_ title to tribute, or of his authority as lawful. It is beyond doubt, that the question was captious, and that the design of the Scribes and Pharisees, in proposing it to Christ, was to have him ensnared in his words. This they thought themselves sure of, whether he should answer positively or negatively. For if positively, and so recognize and acknowledge _Caesar's_ title, then they would have occasion to accuse him to the people, as an enemy to the laws, liberty and honor, of the _Jewish_ nation. This is evident from ver. 26: "And they could not take hold of his words before the people." And then, if he should deny that it was lawful, they would have an opportunity or pretense of delating and delivering him to the _Roman_ governor, as an enemy to _Caesar_. They seem, however, to have been confident, that he who taught the way of God in truth, without regard to any, would never inculcate it as a duty for them to give tribute to _Caesar_, subjection to whom, as their lawful governor, for conscience sake, was so contrary to the divine law given to the _Jews_, respecting their magistrates; and if so, they would not miss of sufficient accusation against him. But here infinite wisdom shone forth, in giving such an answer as declared their wisdom to be but folly, and at once disappointed all their malicious hopes; an answer which left _Caesar's_ claim unresolved, as to any positive determination whether it belonged to him or not. The question is in direct terms. Our Lord does not directly answer to the question, in the terms proposed by the wicked spies. He neither expressly says it is lawful or unlawful to pay it, but gave his answer in such terms as they could not from it form an accusation against him, either to the people or to the governor. He, in general, teaches to give _Caesar_ all things that, by the law of God, were due to him; at the same time enjoining them that, under pretense of giving to men their demands, they rob not God of what was his due, namely, a conscientious regard to all the laws he had given them, and universal obedience to all his commands, without regard to persons of any station. And it is certain, that _Caesar_ was a proud, aspiring, idolatrous and bloody usurper (like the king of _Babylon_, Hab. ii, 5, for which causes the Lord denounces fearful wrath and judgments against him, Hab. ii, 7-14), having no other right to the most part of his dominions, than the Lord's providential disposal, which sometimes makes "the tabernacles of robbers prosper; into whose hand God bringeth abundantly;" Job xii, 6. "And for their sins gives _Jacob_ to the spoil, and _Israel_ to the robbers;" Isa. xiii, 24. "And giveth power to the beast, to continue forty and two months, and to have power over all nations;" Rev. xiii, 5, 7. So that, by looking into the divine law, which determines every one's due, according to their just character, and of which they could not be ignorant, they might see that he had a just title to all that was due to an usurper, idolater and murderer. That the _Jewish_ coin did bear _Caesar's_ image, could be no evidence of his being their lawful sovereign, seeing it is most common for the greatest usurpers and tyrants to stamp their image upon the coin of the nations they tyrannize over. And though it be granted that the _Jews_ had, by this time, consented to _Caesar's_ usurpation, yet that could not legitimate his title, nor warrant their subjection to him for conscience sake, seeing they could not consent to his authority, but in express contradiction to the many plain and positive scripture precepts, given by God unto them, as has been seen above. It is, therefore, violence done to the text (as also opposite to the sentiments of some eminent divines on the place), to say that it contains a command to pay tribute to _Caesar_; and it would appear from Luke xxiii, 2, that the _Jews_ themselves did not understand it so. It may be further observed, that this is not the only instance where our Lord, in infinite wisdom, declined to give direct answers to the ensnaring questions of his malicious enemies. See John viii, 3-12; Matth. xxi, 23-28; John xviii, 19-21, where are questions of a similar nature, proposed with the same hellish intention, and all answered by him in like manner. In each of which, _Seceders_ might, on as good ground as in the answer to the question anent tribute, say that Christ did shift and dissemble the truth. But the least insinuation of such a charge cannot be made from any of these answers, without the greatest blasphemy.

A _fourth_ text used by them for maintaining their erroneous scheme, is Rom. xiii, 1-8. Without animadverting upon every part of their explication of this place of holy writ, it is sufficient to observe: 1. That the power here spoken of by the apostle, is not a _physical_, but a _moral_ power; a power that is lawful and warranted, in regard of matter, person, title or investiture. A legitimacy in each of these must go to the making of a moral power; and an illegitimacy in any of these is an illegitimacy in the very being and constitution, and so a nullity to the power as moral, a making it of no authority. As the text speaks only of this moral power, so it excludes every unlawful power (see Mr. _Gee_ on magistracy, on this text). 2. That the _being_ of God, or the ordination God here spoke of, is not a being of God _providentially_ only, but such a _being of_ God as contains in it his institution and appointment, by the warrant of his law and precept; so that the magistrates to whom the apostle enjoins obedience, are such as are set up according to the preceptive ordination and will of God, as is evinced not only by the author referred to above, and other divines, but what sufficiently appears from the context, where the subjection enjoined, and resistance forbidden, with their respective reasons, are what can only be spoken with respect to powers ordained by the preceptive will of God. Again, by considering the office and duty of the powers, and the end of their ordination, as described, ver. 3, 4, which by no means agree to any but those moral powers ordained by the preceptive will of God, it appears a manifest abuse of this text, to apply it to every one advanced by providence to the place of supreme rule, not only without any regard, but in direct opposition to the preceptive will of God. It is most absurd and self-contradictory in professed testimony bearers for a covenanted reformation, to apply this text in a way of pleading the lawfulness of an Erastian, anti-christian constitution, that is destitute of all those qualifications already mentioned (and always included in the scriptural definition of a lawful magistrate), as necessary to constitute a moral power, viz., in regard of matter, person, title or investiture, &c. But of the power which they so zealously plead for, the matter is unlawful, being Erastian, partly civil, partly ecclesiastical, by the united constitution. The person invested with this supreme power, is one who is declared incapable, by the fundamental laws and covenanted constitution of the nations; the manner of investiture, and terms on which the crown is held, sinful--the constitution being in an immediate opposition to the unalterable constitution of the kingdom of the _Messias_, and founded on the destruction of the covenanted reformation. And it may be added, that it is unlawful, as to the exercise and application of it, which has been all along in opposition to all _true_ religion, and a grievous oppression of the church, the kingdom of Christ, in the liberties thereof. And it must be so; for the tree must be made good, before the fruit can be such. By all which it appears, there is a nullity in the power as moral, being so very opposite to the revealed will of God. And from what is said, it is obvious that this scripture gives no countenance to their corrupt scheme, but furnishes with strong arguments against it.