A
FAIR AND IMPARTIAL TESTIMONY
Essayed
In Name Of A Number of
Ministers, Elders, and Christian People Of
THE CHURCH OF SCOTLAND
Unto The Laudable
PRINCIPLES, WRESTLINGS & ATTAINMENTS
OF THAT CHURCH;
and Against the Backslidings, Corruptions,
Divisions, and Prevailing Evils,
Both Of
FORMER & PRESENT TIMES
And Namely
THE DEFECTIONS OF THE
Established Church;
Of The
Nobility, Gentry, Commons, Seceders,
Episcopalians, Etc.
Containing
A BRIEF HISTORICAL DEDUCTION OF THE
chief occurrences in this church
from her beginning to the year 1744,
WITH REMARKS;
and humble pleadings with our mother
church, to exert herself
to
stop defection, and promote reformation.
attested & adhered unto by sundry ministers.
By the Rev. JOHN WILLISON,
Minister of the Gospel at Dundee, Scotland,
PITTSBURGH:
published by zadok cramer and sold at his
bookstore, market street.
from the press of cramer and spear—1808
The original title of Mr. Willison’s Testimony is transcribed below following this preface in its entirety. The title states that the Testimony is a “Fair and Impartial Testimony.” As such, Mr. Willison presents an account of the events that took place in the history of the Church of Scotland. Not only does he write of the events that took place between the men involved, he also inserts proclamations of praise to God and alludes to the Lord’s providential care over His Church. Mr. Willison demonstrates a highly practical understanding of God’s providence as he demonstrates the infallibility of God’s word in connection with history. He applies the eternal truths of the Holy Writ to the events that took place in a most appropriate manner. Also, as Mr. Willison recounts the sins of the Church, he not only exposes those who promoted error, but also demonstrates that those who stood for truth had a tendency to sin in a way peculiar to individuals who strive to maintain purity in doctrine. The reader may note that the parallels between the Church of Scotland then and the Reformed and Presbyterian Churches of today seem strikingly similar. There is nothing new under the sun.
Concerning the transcribed version certain changes have been made. These changes are minor and were made primarily for ease of reading. They are as follows. In the original text, references made to a king such as Charles I would have a period after the “I.” (ie. king Charles I. did so and so…) . The period has been eliminated after such references so that the text reads “king Charles I did so and so…” in order to prevent the appearance of a sentence ending in mid sentence. Also, all hyphenations placed in hyphenated words have been eliminated and the words kept in tact. Another change was made with quoted data. The original text placed quoted data with quotation marks at the beginning of each line. If a quote was longer than one line, each line would begin with a “ mark. These multiple quotation marks have been removed and modern methods for quoting data have been used in their place. In addition, archaic spellings have not been changed so there are words that appear misspelled according to modern spellings. Finally, when archaic words or words peculiar to Scottish language are used, definitions in brackets often follow. These definitions were derived from Webster’s New Universal Unabridged Dictionary, 2nd ed., (New York: Simon & Schuster, 1983). The scanned transcribed version of the text below may still have errors.
The overall layout of the book is as it was originally printed. In chronological order, the reader will find the Title Page, Preface, Testimony, Advertisement, Adherence, Postscript, Contents, Postscript and a list of Subscribers Names. In addition, the transcriber has added a Subject Index in the Appendix. The reader will please note that the Contents and Subject Index in the Appendix are found at the end of the book. Page numbers for the Contents of the book, Preface, Testimony etc., can be found listed in the Subject Index.
Ron Creech, Transcriber.
THOUGH I be far less fit for framing a Testimony to the principles, wrestlings and attainments of this church, and against the corruptions, defections and evils of the times, than many of my brethren; yet being encouraged by some whom I highly valued to undertake it, and finding none else inclined to it, I have essayed it through Divine strength, hoping to see a witnessing Body appear within this Church, as well as without it, at least some who would desire to testify against the evils of the day with just zeal, impartiality and meekness.
No sooner I set my face to it, but I saw it to be a matter of great difficulty to steer a straight course, without swerving to the right or left hand, in these reeling and shaking times, when such different opinions are vented, provocations are given, calumnies are spread, and men’s passions are stirred on each side, so that even the meekest and wisest are ready to stagger: I found also the difficulty increase, from the divided sentiment of godly ministers with respect to some particular occurrences, and the strong inclination of many live at ease, enjoy quiet, and even to sit down Issacar like and couch under the burden, when hopes of relief does not appear. These things greatly discouraged me to proceed in the design.
But when I daily weighed and considered the growing dangers of the church,
the backsliding
I considered also within myself, that our old suffering ministers were all gone
off the stage, and many other worthy brethren were going time to time, and that
I myself get frequent warnings to prepare for going: and at the same time, that
numbers of eminent good men drop into the silent grave, without leaving any
testimony behind them; so that in a short time it may be called in question
what their mind was concerning the principles and attainments of our fathers,
and the corruptions of present and former times; and if I continued to linger
a little longer, this would be my own fate also. Wherefore I resolved to expose
this Essay, and myself likewise, to the cenure
Quest.. It is like it may be asked, “What warrant have ye for emitting such a Testimony?”
Answ. The reasons and grounds of it seem so plain both from Scripture and sound reason, that we may adventure to submit them to all thinking persons to judge of them.
I. The servants of God, and especially ministers of the gospel, are frequently
in Scripture called his Witnesses;
in regard they are called to give testimony to his truths and ways, and to bear
witness against what is prejudicial or contrary thereunto,
II. Writing and leaving a testimony behind us to true religion, and against
error and corruption, is necessary and useful for the instruction, conviction,
and confirmation both of the present and future generations, and a very proper
mean for handing
III. Writing and emitting faithful testimonies for God and his ways, is necessary
and seasonable especially in times of corruption and backsliding, even when
true religion is in danger. In such times Christ doth kindly accept and
reward our open confessing of him and his truths before men,
Object. Some perhaps will say, “The corruptions and grievances of the times are not so great as some are ready to make them.”
Answ. No doubt some do aggravate them beyond what is true and
just. But, if what these say be fact, who use to speak within bounds,
viz. 1. That a spirit of infidelity and error greatly prevails
in the land, and open attacks are made upon the holy Scriptures and the Christian
religion.—2. That a free toleration is given to all kinds of error, Arminian,
Socinian, Arian, Popish, Deistical, &c. which are spreading more.—3.
That sundry of the clergy are suspected of, and charged more than formerly,
not only with looseness and immoralities in their lives, but also with laxness
and unsoundness in their principles; and some of these are allowed to
possess eminent posts in colleges, and even to teach divinity, and train up
young men for the holy ministry.—4. That many of these have no regard
to act 7th assembly 1736 with respect to evangelical preaching, but
take up with legal doctrine, and a sort of heathenish morality, instead of preaching
Christ to sinners, which
IV. A written subscribed testimony seems necessary in obedience to the Ninth Commandment,
for preserving and clearing the names and characters of honest ministers and
elders in times of defection, and for vindicating them from the common charge
of the corruptions and wrong steps of the societies whereof they are members.
As they are often loaded unjustly with these evils, so their giving a subscribed
testimony against them is a proper
V. Emitting testimonies in time of defection hath been the approven practice of God’s worthies in former times. They judged their giving written testimonies against growing errors and corruptions to be the lifting up, a banner for truth, and the proper means to stop the current of defection, and to excite and plead with their Mother to use her best endeavours for that effect.—We have still extant such faithful testimonies given by sundry ministers in the years 1658 and 1659, when a toleration was granted by law to the sectaries and errors which then prevailed: and namely, that famous testimony drawn up against these errors, and to the doctrine, worship, discipline, and government of
this
church, subscribed by Mr. Samuel Rutherford, Mr. James Wedderburn, Mr. James
Guthrie, Mr. Alexander Moncrieff, Mr. Thomas Lundie, and many others.—Likewise
a testimony against toleration by the presbytery of Edinburgh,
Object. It may be alledged, “That the dissents and contendings of honest ministers, recorded in the books of synods and presbyteries, and other judicatories, are sufficient to inform after ages.”
Answ. These Testimonies commonly lye dormant in church-records, and are
little known in the world: and frequently these, registers are quite
Coupar, April 2nd 1735. The synod of Fife taking into their serious consideration, that patronages, with power of presenting men to take the oversight of souls, is a manifest encroachment upon the rights and liberties of the church of Christ, which the judicatories and faithful members of this church from its reformation have always complained of, and struggled against, as what deprives Christian congregations of that interest they ought to have in calling their own pastors, and which is claimed and asserted by the assemblies of this church. And further considering, that some do accept of presentations before any call from the vacant congregations, and without the advice and consent of the presbytery of the bounds, and sometimes even before the parishioners have occasion to hear them, or shew their inclinations to them; and adhere to their presentations notwithstanding the aversion of the congregations, and thereby give great offence, in shewing so little regard to the weighty ends of a gospel-ministry, the glory of the great and chief Shepherd, and the edification of his
flock, and in affording too much occasion to people to look on them as seeking more a living to themselves than to serve the Lord Jesus Christ. Therefore the synod of Fife do hereby give warning to all ministers and preachers of the gospel within their bounds, of the evil and danger of such undue acceptance of presentations; earnestly exhorting and admonishing to beware thereof, as they would not mar the edification of Christ’s flock, and continue this heavy grievance upon this church, and expose themselves to the just censure of its judicatories. And, to the intent this admonition may, be the more regarded, the synod appoints a copy thereof to be recorded in all the presbytery-books within that bounds; and the presbyteries, at their first meeting after the minutes of the synod come to their hands, cause read the same judicially, and also give copies thereof to all the ministers and preachers within their bounds, and likewise such students of divinity as may be presently under their trials, or hereafter may be taken on trials by them; and that hereafter, before they enter any upon trials either for preaching the gospel, or for the holy ministry, they endeavour to understand their sentiments anent [regarding] presentations being a grievance to this church, and their resolution to observe the recommendation of this act.—
But it
must be told with deep regret, that these acts of synods, not being supported
by superior judicatories, came soon to be disregarded, and so the door of patronage
is still kept open, whereby a corrupt ministry enters into the church: May the
Lord in mercy shut that door! Alas, how sad and mournful a thing is it,
that ministers and preachers have no pity on this once famous church, which
is
There, is one thing to be lamented, which tends to bring in a set of clergy, who have no scruple to encourage patronage, intrusions, error and looseness; namely, the planting of our universities with masters, who are either suspected as to their principles or morals, or who have little zeal for orthodoxy or piety. When such men are appointed to be heads of colleges, professors of sciences, languages, or divinity, for training up of young men for the ministry; what is to be expected from the students, under their care, but that many of them will be leavened with bad principles and inclinations? And how can better masters in colleges or professors of divinity be looked for, while these are chosen by statesmen, magistrates, or regents, severals of whom have no real concern for Christianity, but may be even tinctured with error or infidelity? Alas! whilst matters stand thus with us, if private measures be not taken by friends of the church to get sound and pious men to teach divinity besides these, in colleges, this church may soon be overrun with corruption, looseness and error of all sorts; which I pray the Lord in mercy to prevent.
Some, may object, “Why do ye insist so much against patronage, seeing this was in the church in former times, of the presbytery, and now accepting of presentations is become common and fashionable, and the judicatories connive at it?”
Answ. 1. Our circumstances now differ vastly from theirs in former times. Why? In former
2. However common the accepting of presentations be at this time, the accepter’s sin is not lessened thereby, nor is he the safer from the wrath of God. A just God hath common punishments for common sinners: witness the flood that he brought upon a world of sinners at once. The accepter makes himself directly a partner with the patron in his sinful usurpation over the church of God, and becomes in some respects more guilty than he; as is evident from the Testimony, p. 51 and 52.—Now if this practice be sinful (as certainly it is) the commonness of it will not at all loose us from, obedience to God’s command, that injoins us to hate and abhor that which is evil, and as God’s witnesses to bear our testimony against it. Surely the commonness of this evil is one ground of the Lord’s controversy with this church and land for which we ought to fast and mourn.
3. As to the church’s conniving at these acceptances, I heartily
bewail it: Alas! the fear of man hath brought them into this snare, as is observed
in the Testimony, p. 51. But, whatever be the temptation, the word of
God holds it as a sin in any church to bear with these members who are evil,
or do evil, without duty testifying against the evil, yea, and censuring these
who are impenitent and obstinate in an evil course. Wherefore I am afraid
that our keeping silence so much at this sinful connivance, may come to involve
us into the guilt of it. O what need have we to be humbled under a sense
of this and other shortcomings, and to cry with the Psalmist, Who can
understand his errors? Cleanse thou me from secret faults. May the
Lord bring the whole church, and every member of it to a sense of what is sin,
and what is duty, in this matter!—As for my part, I must declare my opinion,
That all these who are erroneous, immoral, intruders, supporters of patronage,
and spoilers of Christian congregations of the rights which Christ hath purchased
for them, ought to be testified against, and dealt with to bring them
to repentance; and, if they remain impenitent and obstinate they ought to be
purged out of the church.—And, if they still be connived at in the church notwithstanding
of impenitence, I cannot but look upon the society as dangerous, infectious
and hurtful. Likewise I must own, that the word of God makes it the duty of
these who would keep their garments clean, to mark them, avoid them, and turn
away from them, at least as to imitate fellowship and familiarity; for, if we
should continue familiar with them, we will be ready to lose that abhorrence
of their evil courses which God commands, and also to encourage and harden them
I make no question but sundry will be offended with this plain dealing, and
especially these who would fain be at ease in Zion, though in
a time of grievous provocations and backslidings, and of the Lord’s judgments
both inflicted and impending: but if I know my own heart, it is truly
conscience not humour, love to the church not hatred, that prompt me to this
plainness. I see no way to put an end to the Lord’s controversy
with us, but by a sincere turning to God in Christ, in the way of faith, repentance
and reformation. Now, if we would behave as true penitents, make peace with
an offended God, we must fall in with the revealed will of God in every
thing: we must be far from pleading for sin, bearing with
or conniving at it; that we must forsake sin, yea, hate and abhor what is evil,
reprove the works of darkness, and have no fellowship with them. This
being the express will of God to us, how can we think he will be it Peace with
us, until we sincerely fall with it! I acknowledge it is not easy to keep
up the impressions of sin’s evil, and a due abhorrence of it, when sin turns
common and fashionable; it is not easy to keep clean garments when the examples
of sin are always before our eyes, and especialy when we see these who are reported
pious drawn into it; but these things should weigh but
The common Objection against emitting this or the like Testimony is, “That it may have bad consequences, make new divisions and distinctions in the church, give advantage to her adversaries, g&c.g”
Ans. 1. The subscribers of this Testimony testify against the ill-grounded divisions and unscriptural separations among Presbyterians which now prevail; and they design not to alter their respects or conduct towards other godly ministers, who may not be clear about every thing contained in this Testimony, seeing they never intended it as the badge of a party, or a term of communion either ministerial or Christian, but only to be an exoneration to conscience, a witness against corruption, and a prompter to reformation.
2. This argument, taken from the fear of division, strikes, equally against
all testimonies whatsoever, against these emitted by our ancient worthies in
times of defection, against the representation of the 42 ministers in the year
1732, and
3. We must neglect present duty for fear of bad consequences which possibly may never happen;
especially when we evidently see that the neglect will have far worse consequences.—In
my view, by our omitting to give a testimony against error and corruption when
it is called for, and all to prevent the evil of division which is uncertain;
we bring on evils far greater and more certain, viz. the loss of
truth and purity, and the sinful neglect of duty, both
to God, and the generations present and to come. We see that great man,
Luther, reckoned the loss of any of God’s truths to be the greatest of evils;
Ruat calum (said he) potius quam una mica veritatis pereat. And
holy David says,
4. We ought to
observe the order laid down in that Divine precept,
5. A most lamentable division and schism broke in amongst us a few years
ago, when no testimony was in the field. Nay, in all probability, if a free
6. As to adversaries getting advantage by this Testimony; the subscribers, as they had no such view, so they expect no such event, but rather the contrary, viz. that they will lose by it. But, whatever happen, if truth and holiness get any advantage by it, as is honestly designed; that gain will countervail any other damage.
But it is in vain to multiply answers to some, who will by no arguments be reconciled
to a fair and honest testimony to truth, when the stream of opposition is strong
against it. I now see by the discouragements I have met with in this attempt,
that these who will be faithful to the truth, must be valiant for it also, and
not daunted by the fear of faces, power or numbers of these who oppose it, or
who shift appearing for it. It is one of the characters of God’s servants,
which he takes pleasure in, to be valiant for the truth upon the earth,
especially when it is run down,
As I join with the Testimony in other things, so especially in the humble
pleadings with our Mother, with which it concludes; intreating that
she would call all ranks to lay to heart the sins abounding and judgments impending,
and to set about extraordinary fasting, humiliation, prayer, repentance and
reformation. The present dangerous situation these nations are in from
the combination of cruel Popish adversaries, who have destroyed other Protestant
churches, and multitudes of their fellow-creatures, doth loudly, call upon us
to these duties. Very lately we were like to have been surprised with
a formidable invasion from France, when unprovided for it; but the Lord of Hosts,
in his astonishing mercy, pitied our naked defenceless condition, stept in himself,
and fought for us; he caused his winds and stormy seas to oppose the enemy and
dash many of them in pieces, and so brake the attempt for that time: Surely
our deliverance about the end of February last 1744, by God’s own immediate
hand, together with others of the same kind, should not be forgot by us. But
though he hath hereby allowed us a further breathing time, and space to repent,
our danger is not over; for now France as well as Spain have declared war against
us. Now the “kings of the earth do set themselves, and the
Ought not then these awful dispensations to move and quicken us to act a faithful
part, both for God’s glory and our own safety, even to pray, dissent, declare
and testify, against these evils which we cannot stop? Were we helped
to do this sincerely, we might hope, through our Redeemer’s mediation, that
they would not be charged upon us in the day of count and rekoning, and that
we should even be hid in the day of the Lord’s anger. For we find the
angel of the covenant doth hold the winds, until the servants of the living
God be sealed for preservation, in a time of danger: nay, an upright witnessing
remnant might, through Divine mercy, be the happy means of preserving the whole
land from the invasion of cruel and bloody enemies, and of getting the poor
decayed church of Scotland interested in that promise,
Jo. Willison
A
FAIR AND IMPARTIAL
TESTIMONY,
ESSAYED IN THE NAME OF
A NUMBER OF MINISTERS, ELDERS
AND CHRISTIAN PEOPLE OF THE
CHURCH OF SCOTLAND.
ACCORDING to ancient historians, our
gracious God was pleased to visit Scotland very early with his glorious gospel,
by means of some preachers and other Christians, who were forced to flee to
Scotland to be out of the reach of Roman cruelty under the second persecution
raised by the emperor Domitian about the year of our Lord 95, which was before
the death of the apostle John; where they propagated the knowledge of Jesus
Christ, which at length conquered Pagan darkness and idolatry so far, that in
the beginning of the third century, about the year 203, king Donald I, did publicly,
profess the faith of Jesus Christ; and he himself, his queen, his family, and
diverse of’ the nobles, were solemly baptized. After which, the king used his
best endeavours to root out idolatry and heathenish superstition from his dominions,
and to settle a gospel ministry in every corner thereof. But, this religious
king being much hindered in his good designs by his continual wars with the
Romans under the emperor Severus, this blessed
King Crathilinth, finding among these Refugees many men of eminent piety and
learning, did kindly entertain them, and employ them in opposing the Druids, and further
settling of Christianity through his kingdom. These holy men being settled in
several places of the land, and choosing retirement from all civil and worldly
affairs, and giving up themselves wholly to the service of God in the ministerial
work were called Culdees, or Cultores Dei. These Culdees, through
the divine blessing, got the better of the Druids, and were great instruments
of advancing true piety and Christianity in
These blessed instruments, the Culdees, were strict in their lives, and in governing the church of Christ. They allowed no higher order among them than presbyters or parochial bishops, and so continued for many years, until Paladius was sent thither by pope Celestine about the year 452, who by his subtile insinuations did gain so far upon the simple people, as to bring them to consent to a change of the government of the church into prelacy, and he himself became the chief Prelate among them. Both the historians of our own and other nations, such as Fordun, Boethius, John Major,
Buchanan, Sir Thomas Craig, Prosper, Baronius, Beda, Baleus, g&c.g do all agree that the
Scots for several hundred years after Christ, were taught and governed by priests
and monks without bishops, and that Paladius was the first bishop or prelate
that ever Scotland saw. John of Fordun in his Scots Chronicle,
lib. 3 cap. 8. Saith, “Before the incoming of Paladius, the Scots
had for teachers of the faith and ministers of the sacraments, presbyters only,
or monks, following the rites and customs of the primitive church.” And
who questioned but the Scots were as sincere Christians, their ministers as
real ministers, and their sacraments as true sacraments all these 400
Before Paladius came, the Scots had their bishops and ministers, according to the ministry of the word of God, chosen by the suffrage of the people, after the custom those of Asia; but these things did not please the Romans, who hated the Asiatics.
So that we see the ancient Scots maintained presbytery, without either prelacy or patronage, till the Romans or church of Rome introduced both. And surely the Scots have still good reason to be zealous for their ancient church government and privileges, which they long enjoyed, in opposition to these Romish corruptions.
But Paladius having got our government changed, and our acquaintance made with Rome, then the mistress of the world; the church fell into a decaying condition, and popish corruptions increased more and more, till at length gross darkness overspread this whole land, as well as other nations; under which she lay for many ages (for what we read) until the year 1494, in the reign of king James IV when the Lollards of Kyle, to the number of thirty persons, were summoned before the king and his council for holding many of the protestant articles of faith, though they were dismissed at that time. So that God had his witnesses in Scotland, who bore testimony to his truths, against the errors and idolatries of Rome, even in the darkest times.
Not many years after, that
eminent man, Mr. Patrick Hamilton abbot of Fern, went abroad to the university
of Wittemberg, where he became acquainted with Luther and Melanchton, and made
great progress in learning and in the knowlege
It is most remarkable, that, after the burning of Mr. Hamilton, the favourers
of the truth increased to many thousands; and God was pleased to raise up other
famous instruments for spreading the light and carrying on his work, such as
masters George Wishart, John Rough, John Knox, John Willock, Mr. Craig, John
Erskine of Dun, and many others. These polished shafts God was pleased so to
endow and furnish with gifts, graces, and zeal for God and his truths, and some
of them with a prophetical spirit, that their adversaries were not able to resist
the wisdom and spirit by which they spake; and multitudes of all ranks were
by them converted to the Lord: so that in spite of all the power and policy
of the popish clergy assisted by our rulers, and all the fiery persecution which
they raised against the professors of the gospel, the Lord was pleased with
a high hand to ransom this land from popish tyranny, idolatry and superstition;
so that the pope’s authority was abolished in Scotland by the parliament, the
reformation established, and a sound Confession of Faith approven in
The great rule and pattern of reformation, which our reformers observed, was the word of God, and the practice of the apostolic churches therein recorded, into which they made very narrow and impartial enquiry, their searches being attended with earnest prayers to God for the light and teaching of his Spirit, and communication of counsels with divines of other nations. After all which travel, they came to agree upon a platform of church government and discipline, in a due subordination of kirk sessions, presbyteries and synods unto general assemblies; as appears from our books of discipline, which were very early received and approven by the general assemblies of this church.
Though the civil powers, after the year 1560, were favourable to the reformation; yet our reformers had great and long struggling with many who were addicted to prelacy, and several popish errors and superstitions: but it pleased the Lord so far to countenance and help them, that a National Covenant was framed and entered into for the support of the reformation. This covenant was at first subscribed by the king and his household in the year 1580, and afterwards by persons of all ranks in the year 1581, and again by all sorts of persons in the year 1590; and afterwards presbyterian government and all the pieces of reformation then attained unto, were solemnly ratified by king and parliament in the year 1592. Only the grievance of patronage, under which the church was groaning, was not yet removed.
Here we must take occasion to adore the distinguishing goodness of God to this
poor nation of
But these bright times did not long continue, clouds did soon arise: For king James VI having the view of succeeding to the crown of England, and desirous to gratify the prelatists there, did, contrary to his solemn declarations and engagements, begin to make incroachments upon the church and her liberties, about the years 1597 and 1598; and continuing so to do, there followed a long course of defection in this church, for about the space of forty years; during which time, prelacy that bitter weed was introduced into the government, superstition and popish ceremonies into the worship, and Arminian and Popish errors crept into the doctrine. The king, for accomplishing his designs, got several packt assemblies convened, as these at Linlithgow in the years 1606 and 1608, that at Glasgow 1610, that at Aberdeen 1616, that at St. Andrews 1617, and that at Perth 1618, wherein, one way or other, he got several corruptions approven, and particular the Five Articles of Perth: prelates were set up, unlawful oaths exacted of intrants into the ministry; several popish ceremonies, with a service-book, and book of canons, were imposed upon the church, and many sinfully complied therewith; whereby the church’s beauty was miserably sullied, and the land greatly polluted.
Yet, during this time of grievous backsliding from a covenanted reformation,
it pleased the Lord to raise up several worthies, ministers and professors of
religion, to bear testimony to the doctrine, worship, government and discipline
of this church, and to
Christ’s right of headship over her and her judicatories, and to his power to
institute her laws and ordinances, in opposition to the incroachments then made
upon the same: upon which account divers pastors were arraigned before the council
Afterwards, when the night seemed
to be darkest, and the prelates in the height of their power and pride, competing
with the nobles for all kinds of civil offices, and honours, and when corruptions
in doctrine, worship and government were like to advance more and more; the
Lord was pleased to look through the cloud with pity to this distressed church,
in the year 1637, and to appear for her relief, first by animating severals
of the common people of Edinburgh to oppose the reading of the new service-book
there; and also at the same time exciting several honest ministers and
Nay (which is wonderful) things ripened so fast for reformation, that, in November
1638, a free and lawful, general assembly, indicted by the king, convened at
Glasgow, the very place where prelacy was restored in the year 1610. There the
general assembly, (notwithstanding of the former backslidings
The Lord having thus prospered the nation of Scotland in her reforming work,
her neighbours in England professed a desire to join with them for carrying
on the like work of reformation through
Notwithstanding of this defection in England, the nation and church of Scotland pursued reformation according to their covenant engagements, and got several laws enacted both by church and state for carrying on the same: and particularly they got an excellent act past by the Parliament, for abolishing the patronages of kirks, which is worthy to be written in letters of gold, a part whereof we shall here transcribe.
At Edinburgh, March ” 9th 1649. The estates of Parliament being sensible of the great obligation that lies upon them by the national covenant, and by the solemn league and covenant, and by many deliverances and mercies from God, and by the late solemn engagement unto duties, to preserve the, doctrine, and maintain and vindicate the liberties of the kirk of Scotland, and to advance the work of
reformation therein to the utmost of their power: and considering that patronages and presentations of kirks is all evil and bondage under which the Lord’s people and ministers of this land have long groaned, and that it hath no warrant in God’s word, but is founded only on the common law, and is a custom Popish, and brought into the kirk in time of ignorance and superstition; and that the same is contrary to the second book of discipline, in which, upon solid and good ground, it is reckoned among abuses that are desired to be reformed, and unto several acts of general assemblies; and that it is prejudicial to the liberty of the people, and planting of kirks, and unto the free calling and entry of ministers unto their charge: and the said estates, being willing and desirous to promote and advance the reformation foresaid, that every thing in the house of God may be ordered according to his word and commandment; do therefore from the sense of the former obligations, and upon the former grounds and reasons, discharge for ever hereafter all patronages and presentations of kirks, whither belonging to the king, or to any laick [lay] patron, Presbyteries, or others within this kingdom, as being unlawful and unwarrantable by God’s word, and contrary to the doctrine and liberties of this kirk.
Afterwards they say,
—And it is further declared and ordained, That if any presentation shall hereafter be given, procured or received, that the same is null and of none effect; and that it is lawful for Presbyteries to reject the same, and to refuse to admit any to trials thereupon; and, notwithstanding thereof, to proceed to the planting of the kirk, upon the suit and calling or with the consent of the congregation, on whom none
is to be obtruded against their will, g&c.g
—By which excellent act it is evident, that our reforming nobility and gentry, many whereof were Patrons themselves, looked upon themselves as under strong obligations, both from the Word of God and their covenant engagements, to abolish patronages, and restore the liberty of congregations in calling of their ministers.
Thus our reforming ancestors were helped to many excellent things from 1638 to 1650 for promoting reformation in the land, though at the same time (it must be owned) they were not free of mistakes and wrong steps in their management.—There is no period here, the church can be said to be without spot or wrinkle.
After this a mournful
scene opened by breaking division that entered into the church,
which ended to stop the progress of reformation-work, and make way at
length for restoring Prelacy. This was occasioned by some ensnaring questions
put to the commission in December 1650 by the king and parliament
(which they had better declined to answer) concerning the admission of
persons into places of public trust civil and military, who formerly had been
opposers of the covenanted reformation, upon their making public profession
of their repentance; these who were for admitting them being called public resolutioners,
and these against it being called protestors. There were many eminently
good and great men upon both sides, and some as eminent who joined neither side.
The point seemed narrow for the church to carry the difference to such a height
as to suspend and depose one another upon it as they did, according as
parties had the upper hand in Synods and Presbyteries: for Cromwell the usurper
At the time of the breaking out of these fatal divisions among us, an army of
Sectaries under Cromwell invaded and oppressed us. These Sectaries had grown
to such a height in the English army, that they invaded the parliament of England
their masters, put away the house of peers, modeled the house of commons according
to their pleasure, and erected a new court called the high court of justice,
before which they impanelled king Charles I and violently took away his life,
January 30th 1649; against which our commissioners both from church and state
in Scotland, then at London, did protest, and were therefore hardly used. Immediately
thereupon Scotland proclaimed
Soon after this the yoke of
the oppressor was broken, and the king peaceably restored in the year 1660,
to the joy of the whole land, who thereupon expected good days both to church
and state. (And, alas, the most part went to dreadful excess in jollity
and drunkenness upon this event.) But, ah! soon was their joy turned to
mourning, soon was their oppression in conscience doubled, the late glorious
work of reformation razed, and all its carved work broke down with axes and
hammers, as it were, all at once. For king Charles II after his restoration
having called a parliament in England, they restored abjured Prelacy with the
service book and ceremonies, which had been laid aside: whereupon about two
thousand ministers there, who could not in conscience conform thereunto, were
cast out at Bartholomew day, August 24th 1662.—He likewise
called a parliament in Scotland who in the years 1661 and 1662, removed all
the legal securities of the church of Scotland, and work of reformation therein.
By that unparalleled act recissory,
The king’s prerogative and
supremacy in church affairs being thus screwed up, he by proclamation
declared his royal pleasure to be for restoring the government of the church
by archbishops and bishops, as it was exercised in the year 1637. In the
mean time Mr. James Sharp minister at Craill, (who had formerly been intrusted
to act for the church, but now betrayed her) went to London with other three
ministers, and were consecrated bishops in the Prelatic sense, having first
been ordained deacons, and after that Presbyters, according to the form of the
church of England. (This the Prelates set up by king James VI would not submit
to.) Thereafter these, returning from London to Edinburgh, consecrated
the rest of the bishops. Then they all took their seats in Parliament, where
they got new acts made in their favours, commanding all ministers to obey them,
and attend their Diocesan meetings. A little before this, the meetings
of Synods, Presbyteries and kirk sessions had been discharged by the privy council,
until they should be authorized by the
One thing that contributed
much to hinder any joint testimony, and to strike terror into many, was the
severe treatment which some faithful ministers met with, when essaying a testimony
of this sort: For Mr. James Guthrie minister at Sterling, with some few
other ministers, having met in a private house in Edinburgh, soon after the
king’s return, to draw up a supplication to him, wherein, after congratulating
his return, they humbly put him in mind of his oaths unto and covenants with
God, for maintaining the true Protestant religion as established by acts of
parliament and general assembly, g&c.g for this they were apprehended and imprisoned
23rd August 1660, and all such meetings and petitions were
discharged as seditious. And, to strike the greater terror, Mr. James
Guthrie was indicted before the parliament of high treason; and, being singularly
faithful and zealous for carrying on reformation, he was condemned to die, and
his head to be set upon one of the ports of the city of Edinburgh. He
was accordingly executed the first of June 1661, and his head set up
on the Nether bow port, which continued there till the revolution, as a public
witness against the woful defections of a cruel perfidious generation.
Likewise the worthy and renowned marquis of Argy II
After this the parliament and council went on in their cruel and persecuting
designs against faithful ministers who would not conform to antiscriptural Prelacy,
take presentations from Patrons, and collations from bishops, and also take
an oath to the king, which they called an oath of allegiance, wherein they behoved
to own his supremacy in all causes civil and ecclesiastic: some of these ministers
they banished out of all his majesty’s dominions: these generally went
to Holland, and were kindly received there. Besides these, several hundreds
were summarily ordered to leave their churches, and remove from their congregations:
With which orders (it must be owned) they did too easily comply upon proclamations
by the council, before they were thrust out by force; thereby leaving their
poor flocks to corrupt teachers that were afterwards thrust in upon them, and
not giving a due testimony against such a tyrannical act and encroachment upon
the spiritual kingly power and headship of our Lord Jesus Christ, who is the
only Lord of our ministry, and of the exercise thereof. Likewise, by an
act of parliament, all the subjects were required to attend these who were thrust
into their parishes, and other conformists, in their meetings for worship and
that in acknowledgment of,
After some time silence, the
ejected ministers began to be convinced it was their duty to preach the gospel,
at the earnest desire of their people, who declined to hear the curates who
were thrust in upon them, though sorely harassed for it: and that they ought
to preach, notwithstanding the prohibitions of the magistrate, especially when
they saw what
sort of men were thrust in upon the people. At first they had worship
only in private houses in the most peaceable and harmless manner; but the cruel
prelates and rulers would not bear with any such meetings; so that at length,
by their severities, they were driven from houses to the fields for more safety.
But still severer laws were made against all such meetings, whether in the houses
or fields. Nay, they came even to that height to enact, Charles
When methods of force and
cruelty could not prevail to stop these assemblies, they fell
upon more crafty ways, by granting indulgence to some of the ejected ministers
to preach in vacant churches, under certain limitations: such as, Their being
confined within their parishes, and not encouraging these of other congregations
to resort to them; their forbearing to lecture before sermon; their not preaching
in church-yards; their not admitting ministers who were not indulged to assist
them, g&c.g This indulgence, and prescribing rules to ministers, being ordered
by the king and his council by virtue of his ecclesiastic supremacy, now established
by law, was on the magistrate’s part a sinful incroachment upon Christ’s
headship over his church. And though poor harassed ministers might be glad of
any little breathing time for the exercise of their ministry in the midst of
heavy sufferings, yet, if any of them did accept of the magistrate’s
At this time many conscience-debauching oaths, declarations and bonds were imposed
upon the people of this land, for engaging them to own the king’s supremacy
over all persons, and in all causes; to renounce our covenants, with defensive
arms, and all the former steps taken for carrying on reformation. Among
others, that self contradictory oath of the Test was imposed, and made a handle
for persecuting many of all ranks and stations.
After king Charles’s death, king James a professed Papist, succeeded to him
in the year 1685, when not only our civil liberties, but the Protestant religion,
was ready to be sacrificed; for he was admitted to the government without taking
the coronation-oath, which binds the king to maintain it: And our parliament,
when they met, made an officer of duty to the king, wherein they openly declare
for the king’s absolute power and authority, and promise to give him entire
obedience without reserve. This engagement surely was blasphemous, being
only proper to the sovereign majesty of God. Upon such encouragement the
king took upon him by virtue of his absolute power and prerogative
But behold how the mercy of God
appeared for us, after innumerable provocations, and when all ranks had made
fearful defections from God and their engagements to him. And after this church
had lien under oppression for near twenty eight years, and Popery was far advanced,
and the civil power in the hands of Papists, and there was but little wanting
to accomplish the ruin both of our civil and religious liberties; the mighty
Lord stept in, and in made a wonderful appearance for us, by sending over the Prince of
Orange (afterwards proclaimed king) in November 1688, to rescue us from
Popery and tyranny, and that at a time after several attempts for our relief
had misgiven, and the hearts of all true Protestants were beginning to faint
within them, and the Popish faction had a numerous army to support them.
Yet now, when God’s time was come, our deliverance was brought about with great
facility, through the wonderful working and concurrence of Divine Providence:
So that it was not our own arm, but the Lord’s right hand,
that wrought this salvation
for us; a salvation never to be forgotten by the friends of religion and liberty.—In
particular, the church of Scotland ought always to commemorate the glorious
deliverance and revolution in 1688, whereby she was raised
out of the dust, and to be thankful to the
The Prince of Orange having, in his declaration for Scotland, shewn a great concern for our religious and civil liberties, and for the persecuted Presbyterians in Scotland, whose sufferings he was well informed of by our refugees in Holland from time to time; the Presbyterian ministers met and addressed him, congratulating his arrival in Britain, and thanking him for his declaration; wherein they complain of the overturning of Presbyterian government which was generally received as of Divine right, and of the establishing of Prelacy contrary to solemn engagements. When the prince came to the throne, and had the government in his hands, he acted agreeably to his declaration; And though he did not all for us we could have wished, yet we have good ground to be assured of king William’s hearty inclination to serve the church of Scotland, and his willingness to have done much more for her than he did.—But it was our, unhappiness, as well as his, that he had a Prelatic church in England to manage and gratify among whom the Scots Prelatists wanted not abundance of friends to agent daily for them: These Proved great clogs and hindrances to the king’s gracious intentions: yet notwithstanding he did a great deal to raise up a poor sinking church from imminent ruin, which we ought never to forget.
Through the encouragement of his declaration, and call to our states, a convention of states met at Edinburgh in April 1689, who formed a claim of right, setting forth the grievances and privileges of the nation, and among the rest declaring, That “Prelacy, and the superiority of any office in the church above Presbyters, is and hath been a great and insupportable grievance and trouble to this nation, and contrary to the inclinations of the generality of the people ever since the reformation (they having reformed from Popery by Presbyters) and therefore ought to be abolished.” And the said convention being afterward turned into a parliament, the king and queen, with their advice and consent, in July 1689, did formally abolish Prelacy, and rescind all acts and statutes formerly past in favour of it.—There was also the draught of an act brought in, and twice read in parliament, for excluding all these from places of public trust, who had a share in the oppressions of the former reigns; but the more zealous part in the parliament had not strength to carry it, and therefore it was dropt, to the great prejudice of both church and state.—The earls Melvill, Crawfurd, and several others, were very friendly to Presbyterians: yet they could not this session of Parliament carry an act for restoring Presbyterian government, partly because several leading members were either inclined to Episcopacy, or pretended to dread the tyranny of Presbytery; and partly because the enemies of this church had so much interest in severals about the king to cast remora’s in the way.—Yet a good many episcopal minister were by the council turned out of their churches for not praying for king William and queen Mary, and for other acts of disloyalty.
Next year, April 1690, an act of parliament was past for restoring all the surviving
Presbyterian ministers to their churches, who had been thrust from them since.
January 1661 for not conforming to Prelacy and the courses of the time.
Likewise they rescinded the act for the king’s supremacy in ecclesiastick causes.—June
7th 1690, they past an act for
received among us, after it was read in their presence: also they established
Presbyterian government and discipline, as it was settled by 14th act, James
VI Parl. 12. 1592. except that part of it relating to patronages; they rescinded
many acts which were made against Presbytery, and for Prelacy, and for the
five articles of Perth, the test, &c. and appointed the first meeting
of the general assembly to be, in October 1690. It is to be observed,
that, in the act establishing Presbyterian government, they establish it, not
only as agreeable to the inclinations of the people as in the claim of right,
but also as agreeable to the word of God, and most conducive to the advancement
of true piety and godliness. And by that act they expressly rescind all
other acts; laws, statutes and proclamations, in so far as they are contrary
to, or inconsitent [sic] with, the Protestant religion and Presbyterian government
now established; which includes all the unrighteous acts of the late reigns
against the church. By their 23rd act they abolished patronages,
and gave liberty to parishes to call their own ministers—By act 27th
and 28th, they rescinded the persecuting laws of the former period;
whereby men’s consciences were delivered from the thraldom of ensnaring oaths,
and of attending any worship against their light.—Likewise they past an act
for rescinding the fines and forfeitures of the former reigns; which was a
In consequence of the act of parliament, the first general assembly met at Edinburgh October 16th 1690, after about forty years interruption, where was a great gathering of old banished suffering ministers, who had survived the long storm of persecution that lay upon this tossed afflicted church. These ministers had several general meetings before this: in one of them they agreed that the first day of the Assembly’s meeting should be kept as a day of solemn fasting and humiliation, which was observed accordingly by prayer and preaching both before and after noon, their majesties high commissioner Lord Carmichael joining with them in that good work. Afterwards king William’s letter to the Assembly was presented, in which he expresses his affection to them, but presses calmness and moderation in their proceedings in very strong terms; yea tells them, that his authority should never be a tool to their irregular passions.—In answer to this letter, the Assembly say,
They received his letter with all
the joy and thankfulness that the rising and shinning again of the royal favour upon this long afflicted and distressed church could possibly inspire.—The God of love, the Prince of Peace with all the providences that have gone over us, and circumstances that we are under, as well as your majesty’s obliging pleasure, require of its a calm and peaceable procedure. And if after the violence for conscience sake, that we have suffered and so much detested, and these grievous abuses of authority in the late reigns, (whereby, through some men’s irregular passion, we have so sadly smarted) we ourselves should lapse into the same errors, we should certainly prove the most unjust towards God, foolish towards ourselves, and ungrate towards your majesty, of all men upon earth.
Afterwards they say, “Desiring in all things to approve ourselves unto God, as the true disciples of Jesus Christ, who, though most zealous against all corruptions in his church, was most gentle towards the persons of all men.”—But, notwithstanding of all this moderation of the Assembly, the Prelatical party raised great clamours against them at court, and through England, for their severity.—But, as the Assembly observe in their foresaid answer to the king—“Great revolutions of this nature must be attended with occasions of complaint; and even the worst of men are ready to cry out of wrong for their justest deservings.”
This assembly was much concerned, to get Presbyterians united among themselves,
who, under the late persecution had been wofully divided by means of the indulgences
and toleration granted by the civil government: and to compass this design,
they received into fellowship with this church and her
This church having been long overwhelmed with ruins, this assembly 1690 had
much work to do, to remove some of the rubbish, and establish some order:
They had civil rulers urging a coalition with, or comprehension of, many of
them; they had rents among themselves to heal, and many other difficulties to
grapple with. Amidst all these they did a great many good things, such
as appointing all ministers, elders and probationers to subscribe the Confession
of Faith; making acts for keeping the Lord’s day, and for applying the parliament
to alter markets from Saturdays and Mondays, for erecting schools in the Highlands,
providing them with Irish Bibles, for rescinding the sentences past by the publick
resolutioners and protestors against one another. They appointed large
committees or commissions for visiting several parts of the national church,
with instructions how to manage; they also appointed two of their number to
repair to London, to wait upon the king concerning the affair of this church.
And for further healing of their rents, turning away the wrath of God, and
Ingratitude for mercies treacherous dealing with God, unsteadfastness in his covenant, falling from their first love, open defection of all ranks from the ways of God, by horrid immoralities, and sacrificing the interest of Christ and privileges of his church to the will and lusts of men, introducing Prelacy, imposing and, taking unlawfull oaths, shedding innocent blood, the general fainting under the late persecutions and even of eminent ministers, by either yielding to the defections and evils of the time, or not giving seasonable and necessary testimony against them; ignorance and neglect of Christ, and of living by faith on him; contempt of the gospel, and barrenness under it; want of holiness and piety towards God, and of love and charity towards men; the most part being, more ready to censure the sins of others, than to repent of their own.
These
and a great many other evils they mention as a ground of fasting. It has indeed
been complained of, that the hints given of some of these
evils are too general. No doubt,
if the drawing of the act had been put in some hands,
these had been more particularly and fully expressed, and the Assembly would
not have scrupled to have approven the act in that shape. It is wished
the act had been more full and explicit with respect to the shedding of
the blood of God’s saints and martyrs under prelacy, the king’s ecclesiastic
supremacy then advanced to a most blasphemous height, the self-contradictory
oath of the abominable test, and the fearful indignities done to our covenants,
And here we cannot but observe the noble spirit and disposition of the Assembly 1692, which they shewed upon that occasion. The moderator Mr. William Crichton, in his speech to the commissioner, delivered himself as follows:
May it please your grace, this Assembly, and all the members of this national church are under the greatest obligations possible to his majesty: and, if his majesty’s commands to us had been in any or all our concerns, in the world, we would have laid our hands upon our mouth and been silent;
but they being for a dissolution of this assembly without indicting another to a certain day, therefore having been moderator to this assembly, I in their name, they adhering to me, humbly crave leave to declare, that the office bearers in the house of God have a spiritual intrinsic power from Jesus Christ, the only Head of his church, to meet in assembly about the affairs thereof, the necessity of the same being first represented to the magistrate; and further I humbly crave, that the dissolution of this assembly, without indicting a new one to a certain day, may not be to the prejudice of our yearly general assemblies granted us by the laws of the kingdom.
Here the members rose up, and with one voice declared their adherence to what the moderator had said. Whereupon the moderator turning himself to the assembly, as if he was to pray, the members by a general cry pressed to name a diet for the next general assembly. The moderator thereupon said, That, if they pleased, the next general assembly might meet here at Edinburgh upon the third Wednesday of August 1693 years. And the members did again with one voice declare their approbation whereof.—Wherefore these who knew the difficulties our ancestors had then to struggle with, will rather be inclined to pity than censure them, and to bless God that helped them to do so well; though still it must be owned, it would have been much for the church’s exoneration, that matters had been more plainly and closely laid to the door of the state, that the world might have seen, where the stop was.
Nevertheless, by that wonderful Revolution, all persecution was stopt, and the church enjoyed the freedom
of gospel ordinances; the Lord gave large
The general assembly, in the years 1694, 1697,1698, and subsequent years shewed great zeal for suppressing profaneness and immorality, by making many acts to that purpose, and by applying to the parliament to concur with them by the civil authority; who were pleased to revive former acts, and make several excellent new acts in that end, which the assembly appointed to be read, together with their own acts, frequently from the pulpits. Likewise it was the care and business of the general assembly for many years to get the North and Highlands supplied and planted with proper ministers; they sent diverse committees of the most experienced ministers to purge and plant the North, and transported many of the best ministers of the South to that country.
These first assemblies, and severals since, have made strict laws with respect to licensing preachers, not only about their learning, orthodoxy and prudence; but have appointed presbyteries
to make narrow inquiry into their moral character and piety, and what sense and impressions they have of religion upon their own souls; and they declare that such as are esteemed to be vain, imprudent, proud, or worldly minded, by the generality of sober intelligent persons who converse with them, shall be kept back from that sacred work.
Happy were it for the church, if these excellent rules were strictly observed by all the presbyteries of this church.
They made acts against the atheistical opinions of the Deists and others. They condemned the errors of Madam Bourignon, and deposed Dr. Garden for espousing them. They strictly appointed all ministers and preachers to subscribe the Confession of Faith. And for preserving of truth, and for preventing the corrupting of youth with error and immorality, they appointed all schoolmasters, chaplains and governors of youth to subscribe the Confession of Faith: and these who do not so, or are guilty of negligence, error or immorality, they appointed presbyters to apply to magistrates, heritors, &c. to get them removed from their offices.—They also enacted, That these who should receive licence or ordination from any of the late prelates, should be incapable of ministerial communion with this church, till they gave evidence of their repentance.
They made excellent barrier acts, for preventing all innovations in our doctrine,
worship, or government, by appointing that all these acts which are to be binding
rules and constitutions to the church, shall first be proposed as overtures
to the assembly, and be transmitted by them to the several presbyteries of
this church, that they may send their opinions or consent to the next assembly,
who may then pass the same into acts, if the more general opinion of the church,
thus had, agree thereunto.—They made many acts and frequent applications to
the government for suppressing and preventing the growth of popery; and encouraged
students and preachers having Irish, that they might be useful in those parts;
and do still continue to send such to assist the ministers where popery abounds,
by preaching catechising, and instructing of the people, for counteracting
the trafficking priests among
The commission of assembly 1690, according to their instructions, sent four
worthy ministers, Masters Shields, Boreland, Stobo, and Dalgliesh, with the
Scots colony to America; and one great design was for propagating the gospel
and converting the Heathen in those parts. The assembly 1700 appointed
a national fast, and one special ground was for their success. Of which they
acquainted them by a letter, in which they directed them, upon their landing
and settling in America, “to keep a day with all the people for solemn prayer
and fasting, bewailing former sins, renewing baptismal engagements, and with
the greatest seriousness dedicating themselves and the land unto the Lord.”
The assembly 1704 set on foot that noble project of propagating Christian knowledge
in the Highlands, Islands, and foreign parts of the world, by erecting charity
schools and otherwise, which they began by a voluntary subscription and contribution
through the nation, instructing their commission to encourage and carry on the
said design, which was done from time to time, until they obtained letters patent
from the sovereign, anno 1709, for erecting the subscribers into a society
and corporation for managing that affair; and many collections have our assemblies appointed
for that blessed design, whereby, and by donations from pious persons both at
home and abroad to the society, their stock is greatly increased,
These, and many other good things, have our old suffering ministers and our general assembly been instruments, under God, to set on foot and promote, since the revolution; for which we desire always to offer up our hearty thanksgiving and praises to Almighty God, for helping them so far in advancing of our holy religion.
It has been indeed complained by some, that after the revolution they did not
pass distinct recissory acts, for Christ’s headship over his church, the
Divine right of Presbytery, the church’s intrinsic
Likewise the moderators of all our assemblies, at the close of every assembly,
do publicly assert, and declare before the king’s high commissioner, that as
the assembly met in the name of our Lord Jesus Christ the only King and Head
of his church, so they part in the same name; and also they named the diet
of the next assembly.—And when the commissioner
dissolved the assembly 1692 abruptly, without naming a diet for another; the
moderator did in his face, with consent of the whole assembly, remonstrate
against it, and declare, That the office-bearers in the house of God
have a spiritual intrinsic power from Jesus Christ, the only Head of his church,
to meet in assemblies about the affairs thereof; and he named a diet for
another assembly. All this is recorded in the assembly’s books. In like
manner did the assembly remonstrate, when dissolved in the year 1703.
And
Thus the church of Scotland continued
owning and adhering to her ancient principles and doctrines, and using means
to promote religion through the land for many years after the revolution, without
any visible declension. But, alas! her degeneracy and defection hath of
late years become too visible; and our union with England in 1707 may be looked
upon as the chief source thereof, next to the corruption of our hearts.
When this transaction came to be laid before the Scots parliament in 1706, the
nation was most intent about it, not knowing the nature or articles, whether
it was a federal or incorporating union: but when it was seen to be the latter,
and the majority of the house disposed to agree to it, both the church and the
body of the people were vastly uneasy, great numbers of addresses came up against
it, and insurrections were much feared. The commission by appointment sat during
the whole session, and was exceeding numerous; members attending by turns.
They presented three addresses to the parliament, the first was for an unalterable
security of the established religion, to the people of this land and all succeeding
generations, so far as human laws can go. To satisfy them, the parliament
enacted, That the establishment of the doctrine, worship, discipline and
Presbyterian government of this church
But, notwithstanding of the church’s remonstrance against this union and the
foresaid sinful stipulation, it was concluded and ratified by both parliaments;
but it doth not appear that this memorable transaction has been followed with
the special blessings of heaven, seeing it hath brought on very much sin, and
many growing evils upon this poor land, to the dishonour of God, and decay of
true Christianity among us. For after the union, when our correspondence
and communication with the English was greatly increased, the Lord’s day began
to be profaned after their example, and other immoralities much to abound, and the
Likewise soon after the union, the English service and ceremonies were set
up in several places, and afterwards the parliament gave a toleration for it,
and the body of the Episcopal clergy embraced that worship, though their ancestors
had always supposed it heretofore. Yea, by this law, almost all errors
are tolerated; and now even the Popish worship is kept openly, and connived
at.—A superstitious form of swearing was soon introduced; from England,
by laying the hand on and kissing the gospels. The sacramental test,
and conformity to the liturgy and ceremonies, is imposed upon the members of
this church while serving the king in England and Ireland. Likewise many
other incroachments are made upon the government, rights and
Very soon did Scotland feel the bitter effects of the union; for, in the view
of its being concluded, several of the Episcopal clergy began to set up the
English service in meeting houses, hoping to find more countenance and support
from England on this account. This way of worship was wholly new and strange,
and could never find place in Scotland before. Wherefore the general assembly
1707, that met soon after the conclusion of the union, gave an honest testimony
against this new worship, by their 15th act, intituled, Act against
innovations in the worship of God; wherein they say, The purity of Divine
worship, and uniformity therein, hath been the great happiness of this church
ever since her reformation; and that the introduction of these innovations
was not so much as once attempted, even during the late prelacy; that they are
dangerous to this church, and manifestly contrary to our own known principle,
viz. that the assembly
Likewise, soon after the union, gross profanation of the Lord’s day began to
abound, by traveling, carrying goods, driving cattle, and other abuses on that
holy day; as appears from the 12th act of ass. 1708. For preventing whereof,
the assembly in that act appointed each presbytery to send some of their number
to attend the lords of justiciary [judicial officer] at their first circuit
that falls to be in their bounds, and to represent to their lordships the profanation
of the Lord’s day by the foresaid wicked and sinful practices. And the
general assembly did seriously recommend to the lords of justiciary to take
effectual course to restrain and punish the foresaid abuses; which, the assembly
say, they will acknowledge as a singular service done to God and his church.
Also they enjoin all ministers to represent to their profile, among whom
such practices are, the great hazard their immortal souls are in by
But, our sins and provocations against God being highly aggravated; as a just punishment upon us, God was pleased to let loose our enemies in the British parliament to bring in a bill, which they got past into a law, for allowing those of the Episcopal clergy the use of the English liturgy in Scotland, containing some grievous clauses in it against the just and legal rights of the established church. While the bill was in dependence March 1712, the commission met and addressed the queen, in which they gave free and faithful testimony against the said bill, which the assembly that met in May 1712 did unanimously approve; and, as a token of it, did insert their address in their books, and print it with their acts. In it, they say,
The church of Christ in Scotland is in hazard of sad alterations and innovations, inconsistent with and contrary to that happy establishment, secured to us by the laws of both of God and the realm; by the said bill.—If the matters in question did only relate to our own case and better accommodation, we should patiently bear the same: but when we see the glory of God, and the power and purity of our holy religion, and of the ordinances of Jesus Christ in this church, so much concerned, we cannot but hope that your majesty will allow us to plead our just right, &c.—
Afterwards they plead the several acts of parliament for settling and
We do here join with the church in testifying against such a boundless toleration,
as being contrary to the word of God, and the practice of reforming magistrates
and churches therein commended: as in
At the same time there was another distressing bill presented in the parliament for restoring of patronages, and repealing the act 1690, which gave liberty to parishes to call their own ministers.—This also carried against the church, notwithstanding of the common’s address, which was in like manner approven by the assembly. In this address they plead and assert, That
the act 1690, abolishing patronages, is a part of our Presbyterian
constitution, ratified by the acts of parliament of both kingdoms in the treaty of union, and declared to be unalterable: That, from our first reformation from Popery, patronages have still been reckoned a yoke and burden upon this church; and this is declared by the first and second books of Discipline: that the restoring of them will inevitably obstruct the work of the gospel, and create great disorders and disquiet in this church and nation; and that there is one known abuse attending patronages, viz. the laying a foundation for Simoniacal pactions betwixt patrons and those presented by them.
Though this did not avail to stop the bill, yet it was a plain testimony from the church against Patronages; which we cannot but approve and adhere to.
Likewise we approve of that noble testimony which the general assembly gave against both the toleration, and patronages, May 14th 1715, when they approved a memorial concerning them, which they appointed to be sent to the duke of Montrose principal secretary of state, most humbly entreatng him to lay it before the king, viz. King George I. The tenor of it is as follows:
The church of Scotland, being restored at the happy revolution, was by the claim of right, and acts of parliament following thereupon, established in its doctrine, worship discipline and government; and, that this legal constitution and establishment might be unalterably secured, it was declared to be a fundamental and essential condition of the union, and accordingly ratified in the parliaments of both kingdoms. But the zeal of the established church of Scotland for, and their steady adherence to, the Protestant succession, did expose them to the resentments of a
disaffected party. And now they account themselves aggrieved by some acts past in the parliament of Great Britain; as 1mo, By the act granting such a large and almost boundless toleration to these of the Episcopal persuasion in Scotland, while the liberty allowed to Protestant Dissenters in England (who had always given the most satisfying proofs of their undoubted zeal and good affection to the Protestant succession) was retrenched. And though the church of Scotland hath an equal security in a legal establishment with that of England, yet there is a vast inequality as to the toleration of the respective Dissenters. In Scotland the toleration doth not restrain the desseminating the most dangerous errors, by requiring a Confession of Faith, or subscription to the doctrinal articles of the established church, as is required of Dissenters in England: it also weakeneth the discipline of the church against “the scandalous and profane; by withdrawing the concurrence of the civil magistrate. It is also an inequality and hardship upon the established church of Scotland, that these of her communion who are employed in his majesty’s service in England or Ireland, should be obliged to join in communion and conformity to the church of England; whereas conformity to this church is not required (nor do we plead that it should be) of members of the church of England, when called to serve his majesty in Scotland, who here enjoy the full liberty of Dissenters without molestation; and the common and equal privileges of the subjects of the united kingdom, stipulated by the union, do claim the same liberty to the members of the church of Scotland, when employed in his majesty’s service in England and Ireland. 2do, By the act restoring the power of presentation to patrons, the legally established constitution of this church was altered in a very important point: and while it appears equitable in itself, and agreeable to the liberty of Christians and a free people, to have interest in the choice of these to whom they intrust the care of their souls, is an hardship to be imposed upon in so tender a point, and that frequently, by patrons who have no property nor residence in the parishes; and this besides the snares of Simoniacal pactions [a “Simoniacal paction” is the buying or selling of ecclesiastical pardons, offices, or emoluments via an agreement or bargain.], and the many troubles and contests arising from the power of patronages, and the abuses thereof, by disaffected patrons putting their power into other hands, who as effectually serve their purposes; by patrons competing for the right of presentation in the same parish; and by frequently presenting ministers settled in eminent posts to mean and small parishes, to elude the planting thereof: By all which, parishes are often kept long vacant, to the great hindrance of the progress of the gospel.
Although the church of Scotland was brought under the distress enough by the
toleration and patronages, yet, to add to it, the oath of abjuration was also
imposed upon the ministers thereof in the year 1712. This occasioned a
great question among them, and much writing upon it, whether the conditions
or qualifications required of the successor to the crown, in the act so of parliament
settling the succession, of which this is on that he must join in communion
with the church of England, be understood as any part of the oath, or not?
These who were not clear to take it, apprehended these conditions might be reckoned
a part of the oath, because in it they were to swear to maintain
After king George I came to the throne, and understood our difficulties by the representation of assembly 1715, and former addresses, he interposed for the relief of these who scrupled at the oath, and got the parliament to turn the AS into WHICH, as also to declare that the oath was not meant to oblige his majesty’s subjects in Scotland to any thing inconsistent with their church establishment according to law. This removed the scruples of many; but nevertheless there were not a few worthy ministers who remained uneasy and scrupulous upon account there was still mention, made in the oath of the act of parliament that required the conditions of the successor, and therefore wanted to have it wholly taken out of the oath. Which, upon application, the king was so good as to grant, by an act of parliament in the 5th year of his reign.—Thus did the Lord in his mercy settle the great commotions that were in the church by reason of that oath, and extricate her out of some of her difficulties; yea, so far, that the most strict and zealous ministers in Scotland were brought to declare both from the pulpit and the press, that the embracing or refusing the oath of abjuration did not afford the least ground for separation.
It is remarkable, that in the midst of all these
And glory be to a prayer hearing God, who soon blasted all the Jacobites’ plots and hopes, and made the Protestant succession take place, by the accession of K. George I within less than a year, to the of this poor oppressed church, and of all true Protestants.
Towards the end of the queen’s reign the Jacobites turned so uppish, that they encouraged
Episcopal ministers to intrude into vacant churches, and ministers and preachers
who were sent to preach in them were rabbled. They and their preachers
did publicly solemnize the Pretender’s birth day, set up bonfires, drink his
health as king before great multitudes, and confusion to all the Presbyterians.
But upon the accession of king George I these riots and insults were suppressed,
and the laws and good order began again to take place. The church represented
her grievances from the laws lately made; but the breaking out of the rebellion
in 1715 put a stop to designs of that sort for a time. Until then, there
were a good number
It might have been expected, that such astonishing mercies and deliverances would have produced humility and thankfulness to God, have led us to repentance and reformation, and have animated our zeal for God and his truths, and our activity to get the church’s grievances redressed, when such a fit opportunity seemed to offer.—But, alas! we became unthankful to God, and soon for got his goodness; we turned secure and confident under king George’s protection and favour, and began to lose that zeal for preserving the purity of doctrine and worship, for suppressing error and immorality, and for the advancement of religion and godliness, which former assemblies manifested. Now our old zealous suffering ministers were generally gone off the stage, and a woeful lukewarmeness and indifferency began to seize upon the following generation.
At this time there was a great noise of Mr. John Simson, Professor of Divinity
at Glasgow, his
That there is nothing to be admitted in religion, but what is consonant to reason.— That regard to our own happiness in the enjoyment of God ought to be our chief motive in serving him; and that our glorifying God is subordinate to it.—That the Heathen may know by the light of nature, that there is a remedy for sin provided; and if they would pray sincerely for the discovery of the way of salvation, God would grant it to them.—That if men would with diligence, sincerity and faith use the means for obtaining saving grace, God has promised to grant it: and that the using of the means in the foresaid manner is not above the reach of our natural powers.—That there was no proper covenant made with Adam for himself and his posterity; and that he was not our federal head.—That it is inconsistent with God’s justice and goodness to create souls wanting original
righteousness; and that the souls of infants since the fall are created pure and holy.—That it is probable there are more of mankind saved than damned; And it is more than probable that baptized infants, dying in infancy are all saved.—That there is no sinning in hell after the last ‘judgment,’ &c.
All which erroneous scheme of doctrine is fully refuted and exposed by the reverend Mr. John Flint and Mr. John M’Claren, both ministers of Edinburgh, in two different books, the one written in Latin, and the other in English, to which Mr. Simson never offered any reply.—Mr. Simson, when before the assembly and their committee, declared his adherence to our Confession of Faith, and studied to put senses upon his doctrine to make it seem to agree therewith, and made use of very subtile distinctions for that end: but such hath been the zeal sometimes of our assemblies against error and for purity of doctrine, that they would have had no great difficulty to have agreed that Mr. Simson, or any man that vented or taught such doctrine as above, was not fit to be continued a professor of divinity, to instruct and train up young men for the holy ministry.—But, when his process came to be finished by assembly 1717, there were so many members in it, who either had been his scholars, or were his relations, comrades or acquaintances, who stood up for saving him, that the assembly were brought to dismiss him with a very gentle censure, by their 9th act; wherein they only say,
He hath given offence, and hath vented some opinions not necessary to be taught in divinity, and that hath given more occasions to strife, than to the promoting of edification: That he hath used some expressions that bear and are used by adversaries in a bad and
sound sense, though he doth disown that unsound sense. And, for answering more satisfyingly, (as he supposeth) the cavils and objections of adversaries, he hath adopted some hypothesis different from what we commonly used among orthodox divines, that are not evidently founded on Scripture, and tend to attribute too much to natural reason, and the power of corrupt nature; which undue advancement of reason and nature is always to the disparagement of revelation and efficacious free grace. The general assembly, for the reasons above mentioned, prohibits and discharges the said Mr. John Simson to use such expressions, or to teach, preach, or otherwise vent such opinions, propositions, or hypothesis as foresaid.
But, as a just rebuke upon the assembly for their lenity, Mr. Simson persisted in his unsound doctrine, contemned their sentence, and still went on in a course of error, till in a few years he is arraigned before the assembly for Arianism.
About this time there
arose debates and great noise, as if some ministers were bringing in a new scheme
of doctrine, because in their sermons they disused and censured several old
approven words and phrases as too legal, and affected some new modes of speaking;
and because they recommended to their people an old book called the Marrow
of modern Divinity.—This book was laid before the assembly 1620, as
containing gross Antimonian [Antinomian] errors; and several passages and propositions
being excerpted from it by a committee, the assembly proceeded in a hurry to
pass a condemnatory act against them all in cumulo; and, among the rest,
they condemned as erroneous two propositions, viz. That believers
are altogether set free from the law as a covenant of works;—And that
they are set
Although there were several stumbling and unjustifiable expressions in that book called the Marrow, g&c.g yet before the assembly had proceeded to pass their acts concerning them, it had been their wisdom, to have first remitted them (as in other cases) to the consideration of Presbyteries; which happy step would have prevented the oversight or mistakes of the assembly aforementioned, and consequently the Twelve brethrens’ representation against the foresaid acts, given in to the assembly 1721, which was once likely to have landed in a schism. But it must be owned, that, when the assembly 1722 came to review and explain these hasty acts past in 1720, they did justice to truth, and declared their minds, concerning, the acts and propositions quarrelled, in very sound and orthodox terms.—And particularly, as to the necessity of holiness for obtaining everlasting happiness, they declare the expression is meant of obtaining the enjoyment and possession, of everlasting happiness, but not of the right and title to it, which (they say) all justified persons have already attained, viz. through the imputation of the righteousness of Jesus Christ. Thus peace and truth were preserved in the church at that time.
No doubt it had been much for the interest of truth, as well as the honour of
our assemblies, that
In consequence of applications to the king by the church, some amendments were made upon these laws by the parliament in 1719; As, 1mo, They discharged any person to preach or pray in any Episcopal meeting house in Scotland, that did not pray for king George, and take the abjuration oath, under the pain of six months imprisonment, and having the meeting house shut up. This act, had it been executed, would have put a stop to many of the erroneous Jacobite preachers; but not being executed against them, they still went on in disseminating many popish errors through the land.
2do, The parliament enacted, That presentations given by patrons to vacant churches
shall be effect, if the person presented do not accept or declare his willingness
to accept of the presentation given him.—By which act the parliament put it
(as it were) in the church’s power to ease herself of the great grievance of
patronage; which was ground of joy to many: for, at that time, it was
generally thought that this limitation was equivalent to plain repealing of
the patronage act, and that no
During this lucid interval, the church seemed to turn secure, as if she feared
no danger from the acceptance of presentations; and therefore was at no pains
to shut or bar the door against such acceptances. Had this been done,
the church was effectually delivered by the foresaid favourable act from the
yoke of patronage. Now was the proper juncture for our assemblies to have
made a new declaration, in corroboration of what former assemblies had done,
concerning the woful corruption and evil consequences of patronage; and to
have warned all the members of this church of the evil of encouraging or promoting
the same, and particularly all ministers and preachers of the sin and danger
of complying with this corruption, by accepting of presentations; especially
seeing there was no law requiring it as necessary, but, by the late act of parliament,
an open door was left for their entering into churches in a gospel way, if they
pleased to chuse and accept of it. No doubt, if things had been set in
such clear light by our general assemblies, the authority of the church would
have restrained these woful acceptances.—But, alas! while the church slept,
the enemy was busy sowing his tares, and prompting some to
Wherefore we judge it the duty of all the lovers of truth and purity in the church of God, to bear open testimony against the yoke of patronage, and the acceptance of presentations, as we herebv desire to do, especially seeing they have been productive of such dreadful evils in this church of late years.
It is well known that the church of Scotland hath
1mo, Patronages are neither agreeable to the rules of God’s word, nor
to the apostolical practice: seeing it is evident from the word, that it was
only the church herself, with her officers, that exercised the power of nominating
and electing ministers and officers to the church, according to the authority
derived to them from Christ their Head and Founder,
2do, Patronage is also contrary to the practice of the primitive and
purest ages of the church, and was not known in the church until true religion
and Christianity began to decline, and then it came in gradually with other
Popish corruptions and
3tio, As it is disagreeable to Scripture and antiquity, so it is contrary to reason, and to the interest and safety of the church, that the power of chusing her pastors should at anytime be lodged in the hands of heretics and profane men, as frequently the right of patronage is, being conveyed to them with their earthly inheritances. Can there be any thing more unreasonable and absurd than that the power of chusing officers to the church, should fall into the hands of the declared enemies of the church! or that this power, which is a spiritual and ecclesiastical privilege, should be conveyed, disponed [given to another], sold, or bought with money, like other civil rights or heritages, and so be lodged frequently with infidels and the worst of men.
4to, For patrons to impose ministers upon Christian congregations, is a plain incroachment upon the natural rights of mankind, and upon the laws of free societies; as much as it would be for them to impose physicians and lawyers upon societies, to take care of their bodies or estates. The churches of Christ are as free societies as any in the world, having their liberties from Christ to chuse their own pastors; and ought not to be brought in bondage to any in this matter.
5to, It is cruel imposition to oblige societies of men, who duly value
their immortal souls, and would place them under proper spiritual guides, to
intrust the edification, comfort, and eternal concerns of these precious souls,
to the care of
Lastly, Patronage by long experience has been found to be an open door for a corrupt ministry to enter into the church; and this is sadly exemplified in these churches where this corruption doth reign without controul.
Upon all which accounts, we judge it our duty to hear testimony against the usurpation of patronage, as most sinful in itself, and injurious to the church of God; and to pray that God may open the eyes of all patrons, that they may be convinced and repent of it, and cease from in oppressing Christ’s church any more.
And as we bear testimony against patrons and their usurpation, so we judge ourselves bound to testify against all these who encourage and voluntarily comply with this Sinful usurpation, and particularly by accepting or declaring their willingness to accept of presentations from patrons, which, alas! is now become the common practice; and, being so common and general, both preachers and people are like to lose all sense of the evil of it.—But that these acceptances are sinful, and provoking to a holy God, is evident from these considerations:
1mo, If a patron be guilty of a sinful usurpation over the
church of God, in spoiling her of the right
2do, As the law now stands, the accepter is more guilty of robbing the church of her right than the patron is: for the legislature have been so tender of the church by their act 1719, as to put it absolutely in the power of ministers and preachers to accept or reject the usurpation of patronage as they please; so that a patron can give no trouble to the church, if he be not encouraged and assisted in it by an accepter. His presentation would be but like a dead serpent, altogether lifeless and harmless to the church, if an accepter did not come and inspire it with life, and put a sting in it. Though patronage be a grievous usurpation and burden on the church, yet it is now so limited and tied up in Scotland by law, that the church would not feel the burden of it, if it were not pulled down upon her by accepting presentees; so that now the accepters are properly the oppressors of the church of Christ. If Christ condemns the Pharisees for binding heavy burdens, grievous to be borne, and laying them upon other mens’ shoulders; how condemnable must accepters of presentations be, who bind such a grievous burden as patronage on the shoulders of Christ’s church?
3tio, The minister or preacher, who accepts of a presentation, doth not
only bring sin upon himself, by oppressing the church, and spoiling her of
her just right; but also takes the ready way to encourage and harden a patron
in his guilt and sinful usurpation, and to obstruct his conviction, repentance
4to, This way of accepting presentations doth open a door to many sad evils, such as Simoniacal pactions and intrigues, unchristian contentions and divisions in judicatories, oppressive concussions in parishes, vexatious prosecutions and appeals, and many scandalous intrusions into churches, to the great discredit of religion, and reproach of the ministerial character: hereby congregations are robbed of their just rights to call their own ministers, and very often Christ’s flock is scattered and broken in pieces, the godly are grieved, and the wicked hardened: hereby ordinances come to be neglected, the Lord’s day profaned, ignorance and vice encouraged, and church-discipline weakened. Yea, this pernicious practice has given occasion to many violent settlements, and to a wofull schism in the church, to the deposing of several worthy ministers, and to the discouragement of many pious students and preachers from serving the church: so that our accepters have need to consider how they will answer for all these direful consequences of their practice, and whether the commonness of it will excuse the sinfulness of it; O that we could look to God, who only can open their eyes!
5to, Accepters of presentations, act contrary to the known principles
of Presbyterians, and to their
6to, Seeing it is notour [well known] that the design of accepting,
presentations is to secure the stipend to the presentee, so as another cannot
have a title to it; it is plain that the accepter doth hereby invert
the order, which Christ hath appointed in his church, viz.—That a minister’s
right to maintenance should be consequential to his ordination to the ministry:
whereas, by the method he takes, he would make a minister’s ordination to the
ministry consequential
7mo, By accepting presentations, ministers do sadly prejudge the
success of the gospel and their own ministry, by offending and stumbling the
parishes concerned, besides many others, at their conduct. And is it
any wonder though a parish he offended with a man for going about to secure
a title to their stipend, before they have access to know him, or shew any inclination
for him; and for his binding the yoke of patronage upon them, and spoiling them
of their just right of chusing their own pastor; and for hindering them to get
another worthy pastor whom they dearly love? What must they think of a
man that tells a reclaiming parish by word or deed, I’ll be your minister
in spite of your teeth, I’ll have the charge of your souls whether ye will
or not; and, if ye refuse ordinances and means of salvation from me, ye
shall have none? Nay, come of your souls what will, though they should
perish in a state of ignorance and prejudice, I’ll possess the kirk, manse
and benefice, and hold out another minister from you. Have they not too
good ground to suspect such a man, of earthly-mindedness, greed of filthy lucre,
or of being more concerned for his own things, than for the, things of jesus
Christ, and the salvation of their souls? Which apprehensions are
sufficient to stuff the breasts of people with prejudice against him at his
entry, and to blast his ministrations to them for many years thereafter.
For it is no wonder, though they think such language or practice is not like
that of one who sincerely designs to advance Christ’s kingdom, and win souls
to him, as a faithful minister ought to do; but
8vo, It increaseth the prejudice of many against such accepters, when
they see there is no necessity for their accepting of presentations.
Indeed, if there were no coming to a church or stipend but by the Patron’s right,
something might be said to alleviate the crime:
but at present there is no necessity from the law to accept of them; nay, on the contrary,
the law leaves an open door, by which ministers and preachers may have an orderly
gospel access, both to churches and benefices, without having any dealing with
Patrons at all, if they would but exercise a little patience till six months
elapse. Now, how can people think charitably of these who refuse to enter
by the safe gospel-door, and chuse, rather to climb up by the window
of presentations and violence, when they cannot but see their so doing tends
to blast their own ministry, and bring a, heavy
yoke on their mother-church, after she was in effect freed of it by the tenderness
of the legislature in 1719? Now, seeing these acceptances were unnecessary,
and of the most pernicious consequence to the church and the interest of the
gospel, it cannot but be surprising that our general assemblies were at so little
pains to discourage or prevent
them, when it might have been easily done at the beginning.
We find indeed that the assembly 1724, referred it to their commission, to think
of an overture thereanent [concerning or in reference to anything], and lay
it before the next assembly; but it doth not appear that there was any more
done, notwithstanding of repeated instructions from Presbyteries concerning
the same.
At this time the church
of Scotland was in a most lamentable condition, and the wrath of the Almighty
seemed to be kindled against her, in letting loose many adversaries at once
to attack and destroy her: for at the same time we find her many ways dreadfully
tossed and shaken: as by patronages, and intrusions pushed on by the court
and great men;—By Independent schemes and constitutions of churches
zealously promoted by Mr. Glas and Mr. Archbald;—By Arian errors taught and
propagated by Professor Simson;—By many gross errors vented by others, both
Presbyterian and Episcopal;—And by legal sermons and moral harangues (to the
neglect of preaching Christ) introduced by many of the young clergy. All these
As to the impugning and invading the rights which congregations have to chuse and call their own ministers, and the intrusions made upon them, which, alas! still continue to be practised; we shall give our reasons for testifying against them, and for the rights of the people. And the first and great reason is, because by the rule and pattern of God’s word, and by the dictates of sound and sober reason, the Christian people have an unquestionable interest in the choice of these pastors to whom they are to intrust the care of their souls: and particularly, this right of the people is established by several passages of the Acts of the Apostles, a book intended to give us the apostolical practice and pattern in the settlement of the Christian church.
1 mo, In
2do, In
3tio, The apostles practice in the election of church-officers
being sufficiently evident by the foresaid two
instances, the sacred penman of the Acts insists no more upon this subject,
save that he hints at their known practice in ordinations.
4to, The spoiling congregations of their right of calling their ministers, and
imposing pastors upon them, is not only against the example of the apostles,
but also contrary to the commands of our glorious Head, to our own prayers,
and to the very spirit of the gospel. Doth not Christ enjoin us in his word
to glorify him in all things, to do all to the glory of God, and
to do all things to the edification of his people! to condescend
to men of low estate, and to be gentle towards all men? Doth
he not forbid us to exercise dominion over the church, to set at nought
our brother, and rule over his people with rigour? Doth he not command
all Christians to judge of what they hear, to try the spirits,
to beware of false prophets? Are not all ministers and others bound
to pray that God’s name may be hallowed, that his kingdom may come,
and that the whole earth may be filed with his glory? And do
not they act the very reverse of these commands and prayers, who would in a
magisterial way intrude ministers upon Christian congregations, and thereby
stop the spreading of his gospel, the conversion of souls, and the increase
of his kingdom upon earth? Are forced settlements agreeable to the meekness
and gentleness of Christ our Master and Pattern? Or are they like the
mild disposition and condescensions of the apostle Paul, who used the most tender,
soft and condescending methods to advance the gospel among men, and was willing
to become all things to all menfor their spiritual good? and, when he
saw it needful to for the winning of their souls, he laid aside his authority,
and fell to intreaties and beseechings with them,
5to, Seeing the right of Christians to judge for themselves in
matters of religion, is undeniably secured to them both by the light of nature
and of revelation; they must consequently have an interest in the choice of
their teachers. For if a man may judge for himself concerning the schemes
of doctrine and ways of salvation laid before him, and may prefer
one to another; it must follow, that he hath also a right to judge who is fittest
to instruct him according to it; otherwise he might fall into the hands of
these who would lead him into schemes quite opposite to what he hath chosen.
It is evident that both Scripture and reason allow men a judgment of discretion
about the pastors to whom they are to commit the instructing, guiding, and edifying
of their precious souls. That text is plain
for it, in
6to, The consent of parishes to the settlement of a minister is requisite to constitute the pastoral relation betwixt him and his flock, and the obligation of mutual offices and duties one to another. It was anciently a received maxim among Presbyterians, That the consent of the flock is as necessary to fix the pastoral relation, as the consent of the minister; seeing the tye is mutual and reciprocal.
7mo, The apostles’ example in ordaining pastors by the choice and
consent of the people, was followed by the primitive church for many centuries
after them, as Eusebius and others testify. And the learned Turretine,
vol. 3. ques. 24. De jure vocationis, quotes many of the ancient
fathers and councils as maintaining the peoples’ right. And Mr. Petrie
in his church history, pag. 63, 65. observes, That the church
of Rome in the 7th century had not given up with this principle of Christianity.
It hath been the fixed principle of this church, and of our reformers from the
very dawning of the reformation, That congregations ought to have ministers
settled among them with their own consent. This can be made evident from
our books of discipline, and many acts of assemblies; and this is confirmed
by assembly 1736, act 14. Wherein
This woful contempt and disregarding
of the flock of Christ, by intruding pastors upon them, neglecting their petitions,
and otherwise, could not but be very provoking to a holy God: wherefore he was
pleased to visit this church with several awful rebukes, and particularly with
violent attacks upon her beautiful constitution, running it down, and promoting
Independent schemes of government, and setting up new models of congregational
churches with new improvements. This was first attempted by Mr. John Glas
minister at Tealing, and Mr. Francis Archbald minister of Guthrie.—After a while’s
more secret management, they came at length to vent their principles openly,
and go about
preaching them in the streets, fields, &c. and printed several pamphlets
in favours of their new opinions. They found fault with our Confession
of Faith and Formula, and refused to subscribe them.—They maintained,
That there is no warrant for national churches under the New Testament,
but only for congregational; That single congregations are not
subject to any superior judicatory, nor censurable by them: That
they may ordain their own pastors, and that all the members have right to govern.
That the church of Israel was but a typical church, and their kings
were ecclesiastical officers; That their national covenanting with God
was typical, and not to be imitated by
At the same very time the Lord was pleased to visit this church with a far more
terrible rebuke, by permitting Professor Simson to vent Arian error’s among
his students at Glasgow, for which a process was commenced against him by the
presbytery of Glasgow; and after some time it came to the assembly, and continued
before them, assemblies 1727, 1728 and 1729. And though the process was
drawn out to a great length, by the extraordinary methods he took to defend
himself; yet it must be acknowledged that all the three foresaid assemblies
manifested their zeal and concern for the
orthodox faith against any thing that tended to Arianism, as appears from the
long process in print. At length the assembly found proven that Mr. Simson
had denied the necessary existence of our Lord Jesus Christ, and the
numerical oneness of the three Persons of the Trinity in substance or essence;
and had utterred several other words
derogatory to the supreme Deity of our Lord Jesus Christ. Notwithstanding
the Professor still refused that he taught these opinions as
their thankfulness to God, for directing all the judicatories of this
church which had this process under their consideration (which includes all the Presbyteries thereof ) so happily, that there hath not appeared the least difference of sentiment; but on the contrary, there hath been the most perfect and unanimous agreement among them, as to the doctrine of the glorious Trinity, and the proper supreme Deity of our Lord and Saviour Jesus Christ, according as the same is revealed in the holy Scriptures, and contained in our Confession of Faith and Catechisms.
It was much feared that the seeds of Arianism were sown in this church by Professor Simson and others: wherefore there were many excellent books written at this time against Arianism and Socinianism, and in defence of the foresaid doctrine of the glorious Trinity, and the proper supreme Deity of our Lord Jesus Christ; and, being so well written, we need add nothing, but join our testimony therewith, and pray that Arianism may never more set up its head in this land. Amen.
Although God was thus visibly
contending the judicatories of this church, for their disregarding his flock
and remnant in the land; yet it is matter of deep regret, that, in stead of
reforming they proceeded to greater heights in their arbitrary decisions relating
to them: for in the, years 1729, 1730, 1731, and afterwards, we find the complaints
of worthy ministers, elders, and bodies of Christian people, concerning intrusions
upon congregations greatly increased; which occasioned many remonstrances, dissents
and protestations in the assemblies, commissions, and inferior judicatories.
In the assembly 1730, when the stream of violence began to run very high,
many entered their dissents against the settlements of Sutton and
In their petition offered to the assembly 1732, they humbly move that the assembly
should address the king and parliament concerning several grievances of this
church, which they only can redress such as the imposing of the sacramental
test, and conformity to the English liturgy mid ceremonies,
They complain likewise, that sonic judicatories who have testified their just
displeasure against ministers and Probationers for their unworthy and offensive
practice in accepting presentations contrary to our known principles, have
been condemned by the commission for it. And therefore desire the assembly
may give an effectual check to such dangerous practices, and that none be licensed
or ordained that favour this course.—Also they complain of several innovations
in the method and strain of preaching introduced of late by some preachers and
young ministers, which are very offensive to many of God’s people, and an obstruction
to spiritual edification. And, though some former assemblies have referred
it to their commissions to bring in an overture thereanent [in reference to],
nothing is yet done; therefore they humbly move that the assembly may provide
an antidote against these evils.—They also desire the assembly to emit a solemn
warning against Professor Simson’s errors, and others which are spread through the
As to the act of assembly 1732, concerning the method of planting vacant churches (which was then but an overture) they shew their dislike to it, as it gives much power to Jacobite and disaffected heritors in the settling of parishes, which is not agreeable to the Scriptures and our known principles: but (say they) it cannot be turned to a standing act, unless the generality of presbyteries consent to it, which they hope is not to be expected in this case.
Now, though the evils above complained of were manifest grievances, and the
brethren’s representation concerning them was drawn up in a humble and modest
strain, and signed by 42 worthy ministers, and several of them old reverend
fathers, and was presented in a dutiful manner according to order; yet it is
to be regretted that it was not allowed so much as hearing by the assembly;
which obliged the petitioners to protest, and published their paper to the
world. Likewise there was a petition of the same nature from many hundreds
of elders and Christian people given into that assembly, which had the same
fate. This strange conduct of that and preceding assemblies towards many
godly ministers and people, did exceedingly stumble many, lessen the regard
which wont to be paid to general assemblies, and pave the way to the schism
which soon followed upon it. Yet the assembly 1732 did not stop
here, but proceeded to turn the overture anent [regarding] planting of churches
into a standing act, tho’ evidently disagreeable to the mind of presbyteries,
and the general opinion of the church: which increased the ferment thro’ the
land to a higher pitch than ever. Alas! this was not like the conduct
of our old suffering fathers,
That act of the ass. 1732 did greatly inflame this poor church for two or three years: but seeing at that time unanswerable arguments were brought against it in several pamphlets and sermons then published, to which we adhere, and seeing like wise it was repealed by a subsequent assembly, as contrary to the mind and rules of this church, and prejudicial to it; we shall not here insist much upon the evil of it. Only in regard there are many dissatisfied with the repealing of it, and alledge it was the same with the act of parliament 1690, for which the church had great regard for many years, we shall shew the manifest difference that is betwixt them, both in the words, and the sense which was put upon them.—The act 1690, runs thus;
That in case of the vacancy of any particular church, and for supplying the same with a minister, the heritors of the said parish (being protestants) and the elders are to name and propose the person to the whole congregation, to be either approven or disapproven by them; and, if they disapprove, that the disapprovers give their reason, to the effect the affair may be cognosced [pronounced] upon by the presbytery of the bounds, at whose judgment, and by whose determination, the calling and entry of a particular minister is to be ordered and concluded.
The act 1732 being notour, we shall not resume the words, but observe the difference
in these things;—1mo, The act 1690
upon the approbation of the congregation, and the Reasons of the disapprovers, was far from the late sense put upon them: by their approbation the church then understood their judgment concerning the candidate’s gifts of preaching and prayer, that they judged them suitable to their capacities, and adapted to their edification; and if the body of the congregation disapproved the man nominate, and gave for their reasons, that his gifts were not edifying to them, nor suited to their capacities, and that they could not in conscience consent to his being their minister: such reasons, given by a knowing well disposed people, were then judged sufficient to stop the affair, lay aside competing candidates, and to proceed to a new election. But, by the sense put upon the act 1732, no reasons or objections could be received but against the man’s life or doctrine; and, if the people did not prove error or immorality against him by witnesses, they must receive him as their pastor: so that by this sense the people had no more interest or concern in the settlement of their pastor, than these of any other congregation; which is most absurd, and different from the sense of the act 1690.
Our noble patriots at the revolution being sensible of the violent intrusions
which had been made upon parishes under Prelacy and Patronage, they did in
the year 1690 restore Presbyterian government, abolish patronages, and put
the peoples’ rights under the guardianship of Presbyteries, who then took special
care of them, according to our known principles; so that their settlements gave
general satisfaction. Our judicatories then understood the act 1690 as
designed to deliver parishes from the intrusions made upon them under patronages,
and to restore them to their primitive liberty according to the word of God.
This is evident from the assembly 1712 their approving
the commission’s address to the queen against patronages, in which are these
words: Whereby your majesty may plainly perceive the act 1690 abolishing
patronages must be understood to be a part of our Presbyterian constitution,
secured to us by the treaty of union for ever; and that the parliament 1690
was sincerely desirous only to restore the church to its just and
primitive liberty in calling ministers in a way agreeable to the word of
God. That this was the sense put upon the act 1690, appears also
from the form of calls then constantly made use of by the church, which is printed
in our larger overtures, and runs thus: We the heritors and elders of the
parish of __________ have agreed, with the
advice and consent of the parishioners, to invite, call g&c.g No call
could then be received without that clause, of the consent of the
parishoners. No doubt the words of the act
1690 might have been perverted to the peoples’ hart in some hands: but
the church being allowed to explain and execute that act agreeably to their
known principles as they then did; the people continued easy
Obj. These who favour intrusions object,
That, by act of ass., 1649, settlements might sometimes be made contrary to the inclinations of the majority of the people, if their dissent arose from causeless prejudices; and consequently that ministers might be settled against the mind of congregations, in case they had nothing to object against their life and doctrine.
Ans. We must certainly understand and explain the act 1649 by the
known principles and practice of the church at that time, and by the 2nd
book of Discipline, which the assembly 1649 and the whole church had several
times sworn to in the national covenant. In that 2nd book our
church doth three or four times declare for the consent of the congregation
as necessary in settling of ministers, as also against intruding any man upon
them contrary to their will; and doth affirm, that this order of settlement
is according to the word of God, and the practice of the apostolical and primitive
kirk. And that famous assembly 1638, which abolished Prelacy and restored
Presbytery, did explain the national covenant as binding us to maintain the
2nd book of discipline, December 8th. Likewise the assembly
did, within ten days after, expressly renew their declaration for the people’s
rights, by their act December 18th, viz. That no person be
intruded in any office of the kirk contrary to the will of the congregation to
which they are appointed.—And that the Presbyterians of that period
were of the same mind, appears from the 8th act of parliament
But, lastly, Seeing this objection from act 1649 is commonly brought to countenance the intruding of men who force themselves in upon reclaiming parishes, by accepting and holding fast by presentations; we take this occasion freely to own, that a congregation’s offence against a man for evident tokens of earthly mindedness, greed of filthy lucre, and unconcernedness for the success of the gospel, is not a causeless prejudice; as for instance, when there is a gospel door open for preachers to get access to parishes, for a man to despise that door, and chuse rather to enter by the door of a presentation and violence, and thereby endeavour to thrust himself in upon a congregation against their will, secure a title to their stipend so as no man else can have it, keep fast his hold against all persuasions and intreaties, keep the people long without gospel ordinances, bind the heavy yoke of patronage upon their neck, and hinder them from getting a minister whom they love and desire; now, when a man acts so directly against the interest of the gospel, the advantage of precious souls, and his own professed principles and engagements; and when a congregation dissents from his settlement upon these grounds; we cannot say their dissent is grounded upon causeless prejudices: nay, they are so well grounded, that the day hath been, when church judicatories would have stopt their mouths who would be guilty of such things.
Object. “Though it be wrong for preachers to
2do, There is no law yet in being, that obligeth us to intrude
men into churches: for though there be an act past in 1712 for restoring patronages,
yet it doth expressly reserve to the Presbytery and church judicatories the
power of judging of the Presentee’s
qualifications and fitness for the charge to which he is presented. Now,
the power of judging of a man’s qualifications must not be restricted to these
which render him fit for the ministry in general, but must be extended to qualifications
necessary to make him fit for being minister of the parish to which he is presented;
because a man may be fit and qualified for one charge, that is not so for another.
Now, if a Presbytery do find that a Presentee is incapable of answering the
design of a gospel-minister to a parish, and is in no condition to instruct
or edify their souls, by reason of his offending them, or their incurable aversion
to hear him, or submit to his ministry; they may safely judge that such a man
is not qualified nor fit to be settled in that parish, and therefore may set
him aside. And if in case of an appeal, the assembly affirm the presbytery’s
sentence, the law is most express and clear, that the cause must take end
as the assembly doth discern, according to act 7.
But, to return to the state of
the church anno 1732: this was a very critical time to her, and most
afflicting to many of her best friends, by reason of the stretching of church
authority; the intrusions made upon parishes; the disregarding of remonstrances
and petitions of a godly remnant both of ministers upon many parishes: and the
refusing to record ministers’ dissents with their reasons against such deeds.
These proceedings were grieving to the hearts of honest ministers, and provoked
many to go to pulpits and testify against them, particularly at the opening
of synods, and other occasions; and severals of them printed their sermons,
as a testimony against these prevailing evils. Though this was very offensive
to many of
As it was very unwise in the synod to proceed against Mr. Erskine for his sermon
in such a judicial manner, so it was in the assembly to resent the protestation
as they did. Informer times such protestations were not reckoned so criminal
as now. Mr. Hunter minister protested against the assembly at Edinburgh
1586, for relaxing Mr. Patrick Adamson from the sentence of excommunication
without signs of repentance; and Mr. Andrew Melvill and Mr. Thomas Buchanan
adhered to his protest, Mr. John Davidson minister at Prestonpans protested
against the assembly at Dundee 1598, for allowing ministers to vote in
parliament in name of the kirk, where the king was present. Mr. James
Melvill protested against the assembly their meeting
Accordingly the commission in August did suspend all the four brethren for adhering
to their foresaid protestation. And, upon their acting contrary to the
suspension, the commission in November determined to proceed presently to a
higher censure against them, and would not delay it until March, though the
assembly’s act allowed it. This decision was carried only by Mr. Goudie
the moderator his casting vote.—And it is to observed, the commission went on
in this forward and hasty procedure against the four brethren,
As the judicatories at this time seemed to act with much heat and severity, in
order to support or screw up their authority; so we must own that the four brethren
seemed to shew no little humour and stiffness in opposing their authority, and
despising their sentences: for they would give no ear to their friends, who
dealt with them to show some subjection to the judicatories as to their fathers
and superiors; and though they were just now abusing their church power, and
unwarrantably provoking their children, yet some regard is to be shewn to their
authority, even when so doing, as we to our natural parents, though correcting
us in an arbitrary way; according to
When the sentence of the commission in November 1733, loosing the relation of
the four brethren from their charges was past; many protested against it, as
did the four brethren themselves, who also appealed to the first free, faithful
and reforming general assembly of the church of Scotland. Had they sisted
[stayed the proceedings] here, they had done well! but they went a great
deal further, by making secession from the judicatories of this church, and
in a short time after constituting themselves into a distinct judicatory for
licensing preachers, and ordaining ministers, wherever they should find encouragement.
At the same time they protested they would still hold communion with all who
were true Presbyterians, and groaned under, and wrestled against, the evils
they had been complaining of. This was then their declared resolution,
though, alas! they soon departed from it. At first they seemed to be determined
to continue in ministerial communion with many worthy ministers they had been
formerly intimate with, though these
had not freedom to secede as they had done, nor go all their lengths: and Mr.
Erskine, in his answers to the synod, owned that there was still a body of
faithful ministers in the church of Scotland, with whom he did not reckon himself
worthy to be compared. Which body had the truths contended for heart,
together with the peace of the church, as well the four brethren. And,
seeing the case was such, the brethren ought in justice to have communicated
counsels with that faithful body of ministers, who were willing to meet
with them at the ensuing assembly, before they had taken two such
strong steps as their secession and constitution: which uncommon
steps, they might easily see, tended greatly to affect that whole body, yea,
The whole church had been so much alarmed by the arbitrary proceedings of former
years, and the
Thus did the faithful body of ministers (of whom Mr. Ebenezer Erskine did speak)
use their utmost strenuous endeavours in the assembly 1734, and in the meetings
of their commission, and in after assemblies, to get the door opened, stumbling
blocks removed, and the way paved for the return of their four brethren to
communion with them as before. Yea, they got ministers sent up year
after year to London, to solicit the king and parliament for relief from patronages.
And when honest ministers were in this manner travelling, sweating, labouring
and struggling, even above their strength, to get things that were wrong, reformed
and rectified; it was extremely afflicting to them, that the four brethren,
with whom they had formerly taken sweet counsel, would by no means return to
their assistance, though invited and pressed to it; but, instead of that, would
be still disparaging their actings, and misconstructing their most sincere intentions.
Notwithstanding of this discouragement, they continued struggling, and doing
all they were able, to promote reformation in the assembly 1735 and assembly
1736: still hoping the four brethren would bethink themselves, and cease from
their dividing course. And though that honest body of ministers could
not get all done which they designed, yet they got several good things carried;
such as an act for better regulating the commission, and limiting their powers;
an act against intrusion of ministers, and declaring it to be the principle
of this church, That none should be intruded into any parish contrary
they recommend to ministers and preachers to warn their hearers against any thing that tends to Atheism, Deism, Arianism, Socinianism, Arminianism, Bourignianism, Popery, Superstition, Antinomianism, or any other errors: And that they insist in their sermons upon our sinful and lost estate by nature, the necessity of
supernatural grace, and of faith in the righteousness of Christ, without which the best works cannot please God: And that they make it the great scope of their sermons to lead sinners from a covenant of works to a covenant of grace for life and salvation and from sin and self to precious Christ our Surety and Saviour.—And as they are to
press the practice of all moral duties, so also to shew the nature and excellency of gospel holiness, without which no man can see the Lord: and, in order to attain it, they are to shew men the corruption and depravity of their nature by the fall, their natural impotence for, and aversion to, what is spiritually good; and to lead them to the true and only source of all grace and holiness, viz. Union with Christ by the holy Spirit’s working faith in us, and renewing us more and more after the image of God: and that they must count all their best performances
and attainments but loss and dung in point of justification before God, and to make it their it great desire only to be found in Christ their Surety, clothed in his righteousness, which is infinitely perfect and law-biding; and to make gospel
subjects their main theme and study, &c. And they recommend to all professors of divinity, to use their best endeavours to have the students under their care well acquainted with the true method of preaching the gospel as directed by this act; and appoint presbyteries at their privy censures to enquire concerning the observation of this act.
—This is a short abstract of that excellennt act, which godly ministers had been intent about for many years past, in order to give some check to the legal way of preaching, and the loose moral discourses of several preachers, to the neglect of the true preaching of Christ and him crucified, introduced by many of the younger clergy.—However long this act had been delayed, yet it was most seasonably past in 1736, when a little before there had been a great noise of Deism spreading among the students of divinity at Edinburgh; and one of them, Mr. William Nimmo, had delivered a discourse in the divinity-hall, March 1735, to the prejudice of the Christian revelation; for which he was extruded by the masters, and excommunicated by the presbytery of Edinburgh.
But seeing there is no great reason to fear that the foresaid excellent act
concerning preaching is but little noticed and observed by many, and that there
is in this church and land very much of a legal or moral way of
preaching, exclusive of Christ and to the neglect of the peculiar doctrines
of Christianity; and seeing the church of God, and the souls of men, to be in
the greatest danger
We grant that morality, or obedience to the moral law, is an excellent thing, and absolutely necessary to be studied by every true Christian, seeing God requires it, and without morality and true holiness no man can see the Lord; but then it must be preached, otherwise by a gospel-minister than by a moral philosopher: Why? It must flow from gospel-principles, be performed in a gospel-manner, and be pressed mainly, by gospel motives and arguments. But it must be sad indeed, when there is almost as little of Christ or an evangelical strain to be found in the sermons of Christian preachers, as in the discourses of Seneca, Plato, Socrates, or other Heathen moralists.
This Christless way of preaching morality is an inlet to Deism and Infidelity:
for, when men are accustomed to hear moral sermons with little of Christ in
them, they are apt to think there is but little difference between them and
the discourses of moral Heathens; and therefore they may be good enough, and
win to heaven by their morality, without Christ or his righteousness.—O how
natural it is for men to go about to establish a righteousness of their own,
with a view to be saved by it, and to neglect that new righteousness which the
eternal wisdom of God hath established as alone sufficient for it! And
therefore they need often to be called, after their utmost lengths in moral
attainments (which are but poor and wretched at best) to renounce them all,
and go to the imputed
Morality is a desirable thing, when kept in its due place; but, when allowed to possess the place of Christ’s righteousness, imputed to us, it is a soul-ruining thing, and the greatest hindrance of the soul’s coming to Christ, and of its entering into heaven. God will have us come entirely off from the old bottom of a covenant of works, and from resting upon any thing done by us, or wrought in us for acceptance with God; and look only for attaining to it by believing on him whom God hath sent, and resting upon his righteousness only: nothing of ours must be added to it, otherwise we mar it. Though faith be required of us as the mean or instrument whereby we receive and apply Christ and his righteousness, and also true repentance and sincere obedience are required as evidences and fruits of our faith; yet neither faith, repentance or obedience, nor all of them together, are any part of our justifying righteousness in the sight of God, nor are they the foundation of our acceptance, or of our title to eternal life: Christ must be all our righteousness, or nothing. So that none must think to be saved partly by his own obedience, and partly by Christ’s in order to make up his defects; but we must be saved wholly by the complete morality and obedience of Christ imputed to us. Our proud natures must be humbled and changed, and must be brought to submit to accept of an entire new clothing, instead of our own righteousness; for the glory of God will not allow the least place to this in our justification, he will have all boasting excluded for ever.
Quest. “Seeing morality and the duties of the
Ans. If we would do it in an evangelical strain, and with success, we
must 1mo, Press duty as the natural and necessary fruit of faith
in a crucified Christ, and love to him, who suffered thus to satisfy for our
sins, and to purchase to us the image of God and holiness which we had lost:
and therefore let us represent the love mid sufferings of Christ in a lively
manner to our people, in order to leave them to abhor all known sin, and to
love Christ that thus loved us, and live to him that died for us; and pray earnestly
for the Spirit of regeneration and sanctification which he had purchased for
us: and this is the most effectual way to promote morality and holiness among
them.—2do We must set before the eyes of our people the attractive
charms and beauties of a crucified Jesus in all his offices, that they
may get a view of his glory, as the Chief among ten thousand,
and altogether lovely, and as the Pearl of great Price; that so
the Desire of all nations may come to be the desire of their hearts, and they
may count all things but dung and loss in comparison of a crucified
Christ. And as we must recommend to them to close with him as their Priest
and sacrifice to atone for their sins, so also to subject themselves to him
as the lovely King of Zion, whose government is easy, his service pleasant,
his commandments not grievous, and his rewards to obedient subjects unspeakably
great. The whole precepts of the moral law are the laws of this King;
but, to all his willing subjects, he makes his yoke easy and his burden light.—3tio,
We must enforce duties from a principle of love, and of gratitude to Christ
for his love. It should not be so much authority, as grateful love to
Christ, that
Let us make every subject we insist on point to Christ. If we discourse upon the attributes of God, let us consider them as they shine forth in Christ and his glorious undertaking;—If upon the blessings and promises of the gospel, let us consider them as the purchase of Christ’s blood:—If upon the providence of God, let us mind that the administration is put in Christ’s hands, and he is Head over all things for the church; If we exhort to repentance and mourning for sin, let us direct our hearers to look to him they have pierced;—If to prayer, let us direct them to look to Christ, by whom only they can have access and success in this duty.
O how happy were it both for us and our hearers, if we did thus reduce every
thing to Christ, and make him the main subject of all our sermons.
Now, this way of preaching is surely the most excellent and preferable to any
other way; Why? 1mo, The preaching of Christ crucified
is the mean which God hath appointed for gathering in elect sinners
to himself, and to which he promises his blessing.
Hence it is that Paul saith, God makes the preaching of the cross and of Christ
crucified the Power of God to
them that are called: and though natural men count this way of preaching
foolishness, yet it pleases God by this way to save them that believe,
2do, It was by this way of preaching among the Corinthians that the apostle
Paul had such wonderful success in bringing them to Christ,
4to, If we look through the world, we will find
Likewise, as by the word of God ministers are bound to separate between the
precious and the vile, the clean and the unclean, the sincere and the
These and several other good things did the assembly 1736, but it is to be regretted they were not steady and uniform in their proceedings; for, while they discouraged and stopt some intrusions, they encouraged others: and they gave no small occasion of offence by their management in the affair of Professor Campbell at St. Andrews, who had vented several dangerous errors in his writings, such as his Oratio Academica, his Enquiry into the original of moral Virtue, his Discourse concerning enthusiasm, g&c.g wherein he asserts,
That men by their natural powers, without revelation, cannot find out the being of a God; That the law of nature is sufficient to guide rational minds to happiness; That self-love, interest, or pleasure, is the sole principle and motive of all virtuous and religious actions; That Christ’s disciples had no notion of his Divinity before his resurrection, and before that they expected nothing from him but a worldly kingdom; and, during the interval between his death and resurrection, they looked on him as an impostor.”
Likewise, while speaking against Enthusiasts, he utters several things very disparaging
and reproachful to the work of the holy Spirit upon the souls of the people
of God. These errors were brought before the assembly 1735, who referred
them to their commission; and they appointed a committee
In the year 1735 there was an essay made by an unknown hand to alter our Shorter Catechism, which was printed at London under the title of the Assembly’s Shorter Catechism revised, and rendered fitter for general use. The reviser casts it into such a mould, as to make it agree with Arian, Socinian, Popish, and Arminian schemes of doctrine. As soon as it was publicly known in Scotland, the commission took it under their consideration, as the synod of Lothian had done before them, and past an act condemning it, and gave warning about it to all the presbyteries in this church, that they might be on their guard against the spreading and infection thereof. And would to God that our assemblies had in like manner given plain and faithful warning to all the corners and members of this church against Professor Simson and Professor Campbell’s errors, and others which have been vented and spread in this church, and shewn to them their inconsistency with the Word Of God, and our Confession of Faith and Catechisms!—May God in his infinite mercy revive our zeal for all the truths therein contained, and against all sorts of error opposite thereto!
After all, it is to be regretted that the national
But yet we must do justice to these of a different
But, alas! notwithstanding of
all these shaking dispensations, the church was not brought to a right sense
of her sins and defections; and therefore the Lord’s controversy with her was
not at an end: for we find the assembly 1738 continuing in former steps,
and giving new offence to many in the church, by another decision in a process of
Here we cannot but testify against such soft proceedings, whether in the case
of Professor Campell, Dr. Wishart, or others processed for error; seeing we
judge it far from being sufficient to terminate a process for error, or to vindicate
persons accused of it that they explain their words into a sound and orthodox
sense, though perhaps
These and other proceedings of
our assemblies, were very, gracious to many worthy ministers and others in this
church; and the four succeeding brethren before mentioned, with other four,
viz. Masters Nairn, R. Erskine, Mair, and Thomson, who afterwards joined
them, took occasion from such actings to carry their secession and separation
to very great heights, by licensing preachers, invading parishes, and preaching
up separation every where; not sparing their best friends, nor these who dissented
from the evils of the time, and took all regular methods to, testify against
them; but charging the whole ministry with very black things. They also
framed an Act and Testimony of many sheets, with very much of
church authority in it, which they required all their followers to adhere to.
Though we own there were many good things in it, yet there were also many mistakes
in it, and misrepresentation of facts, very harsh and unsuitable expressions,
and also bitter reflections against their brethren, and even our worthy forefathers,
&c. These things being laid before the assembly, they appointed the ministers
of the presbyteries and synods where the said brethren reside to be at all pains
by conference, and other gentle means of persuasion to reclaim them; and to
report their diligence to the commission, whom they impowered, if they should
see cause, to take all proper steps to sist [stay] the said brethren before
the assembly 1739.—Accordingly these eight brethren were libeIled and
cited to the said assembly, who all compeared [appeared in court] before them,
in the capacity of a constitute judicatory; and, instead of answering to their
libel, they by their moderator read an act of their court,
Being cited accordingly, and not comparing the ass. 1740 proceeded to depose
the whole eight brethren. But there having been debates about wording
the sentence, and different senses put on it, we must look to the words
themselves, which are, They depose them from the office of the holy ministry,
prohibiting them to exercise the same within this church. And we must
say, we are sorry to see a sentence of this sort so ambiguous.—If these words,
Within this church, be connected
with the word Depose, as well
as with the word Prohibit, they
mean no more but that they depose them from being ministers of this church;
and many who voted it say they meant no more: so that, in this sense,
the sentence is only a loosing of their relation from the national church;
which the brethren themselves had done in effect, by their secession from her,
by their renouncing all her authority and jurisdiction, and refusing all communion
with any of her ministers.—But, on the other hand, if the words,
Within this Church, be
1mo, Their unprecedented secession which they have made from their mother-church, and the lamentable schism they have begun and carried on with so much heat and uncharitableness, when they were under no necessity of going into any sinful terms of communion, and when they were joined with a body of faithful ministers who witnessed against the evils complained of, is well as they.—Our histories assure us, that such a schismatical course is contrary to what was the approven judgment and practice of our reforming ancestors for above an hundred years after our reformation from Popery, though sometimes they had greater provocation to it than our seceding brethren had.
2do, They both seceded, and constituted themselves into a presbytery
for the exercise of discipline and government through the whole national church,
without ever consulting with their brethren, and fathers in it, whom they then
owned to be a numerous body of faithful ministers: though they
3tio, Their irreverend and disrespectful carriage towards their mother
church, to whom they had solemnly vowed submission; as appears in their Declinature,
wherein they disown all her authority and jurisdiction over them, and pronounce
judicially a sentence of their newly erected presbytery against the general
assembly, and all the other judicatories of the church,
Finding and
Declaring that they are not lawful
courts of Christ; which sentence they presumed formally to intimate in face
of the general assembly by their moderator, before many witnesses, May 17th
1739. They ought to have remembered, that the laws both of God and man
do highly resent children’s beating, cursing, or maltreating their mother, even
when she is somewhat severe and out of her duty to them; and that it is necessary
that zeal should be attended with meekness, courteousness, and humbleness of
mind. Surely such a declinature, and such a sentence as theirs, would
seem to import no less than the unchurching the whole church, and unministering
her whole ministry, faithful body and all, as if they were all given up to some
dreadful apostacy or fundamental errors. Now, we are pretty sure there
are few judicious orthodox divines in the world that will adventure to unchurch
the church of Scotland, or declare her no church of Christ, for all the faults
she hath. They have owned others as the churches of Christ, who have been
as corrupt as she, if not more. Nay, the glorious Head of the church,
the best judge, hath
4to, We cannot justify the brethren in refusing to return to assist these whom they owned to be a body of faithful ministers, to promote a work of reformation; when by a surprising providence they had got the upper-hand in the assembly 1734, and were doing all they could to remove the evils they complained of, and had got the door opened for them, and the act 1732 repealed, which was the great occasion of their protesting and seceding; and were most willing to do every thing else in their power to satisfy them and all the friends of reformation. But after they had continued for two or three years to struggle even above their strength, and thereby had got many good things done, still hoping their brethren would return to their assistance; they were grievously discouraged when they saw them still bent upon their begun schism, so as to set at nought all they had been doing, and misconstruct their most honest designs; yea, they were at length so disheartened by their measures, that many of them gave over travelling, and attending the assemblies, who thereupon, alas! soon returned to their old bias. So that it is manifest the brethren’s wilfulness in their dividing way, put a stop to a begun national reformation, which, if they had favoured and struck in with, might have been advanced very far through the blessing of God, and many dismal consequences of their schism prevented.
5 to, We must disapprove the brethren in seceding not only from
the church, but also from their old Christian temper and disposition, and from
that royal law of love and charity which they once preached up: this appears
in their excluding from, the room they once had in their charity and communion,
all their old friends and acquaintances, though never so sound and pious, or
willing to spend or be spent for Christ and souls, if they have not light to
secede and join with them. Whatever esteem of them they had before, they
must now no longer employ them, hear, them, nor preach for them. Now,
why should they treat the body of faithful ministers, they once took sweet counsel
with, as if they were gross apostates, when it is notour they continue the very
same men they were before, when the brethren sat with them in judicatories?
They still witness and contend for reformation principles, as well as
they; they give testimony against licensing or ordaining corrupt men, and against
all errors and intrusions; against countenancing patronages, and accepting presentations;
against all incroachments made upon the rights of the church and Christian people,
and upon the Headship of Christ over the church, against the preaching up a
sort of Heathen morality, and the neglect of the true preaching of Christ and
gospel holiness, &c.—Now, what must be the reason for the brethren’s
separating and departing from their old friends, as if they were become Papists
or Mahometans? Is it a good reason, because they continue to witness against
the evils of the time in the judicatories as they did before, and not in conjunction
with the eight seceders? Why must it now become such a deadly sin for
worthy men to go with Joseph and Nicodemus to backsliding
7mo, Likewise we must witness against their exciting and stirring
up poor people plainly and directly to leave their godly pastors, by whom many
of them have been brought to Christ; and doing so at the very time while they
are feeding and profitting under their ministry; and for no other reason
8vo, We must also bear witness against the brethren their narrowing
the terms both of ministerial and Christian communion, so as no reformed church
ever did. 1. As to ministerial, they have come that length to refuse
communion with the most strict and holy minister in Scotland, if he do not secede
and approve of their long act and testimony, notwithstanding of the many visible
blemishes that are in it.—And this they do in contradiction to their protestation
at their first secession, Nov. 16. 1733, by which they profess still to hold
9no, We must regret their casting slanders on their worthy ancestors,
and on their mother church, in their Act and Testimony, and other papers
emitted or adopted by them; particularly by alledging, that the assembly 1690
(which consisted of many confessors and old sufferers) made no particular
acknowledgment of the backslidings of the land under prelacy;—and that they
declared the perfidious prelates were not to be deposed for their treacherous
defections.—That the parliament which met at that time imposed the oath of allegiance,
to exclude the oath of the covenant.—That Professor Simson and Professor Campbell’s
errors, and these favoured by the assembly’s Shorter Catechism revised,
have overspread this church like a flood.—That the
In such a time of general defection
and degeneracy in this and other churches, when infidelity, error, superstition,
lukewarmness, deadness, carnality,
In or about the years 1732 or 1733, the Lord was pleased to pour out his Spirit
upon the people of Saltzburg in Germany, who were living in Popish darkness,
in a most uncommon manner; so that above twenty thousand of them, merely by
reading the Bible which they made a shift to get in their own language,
were determined to throw off Popery, and embrace the reformed religion; yea,
and to become so very zealous for the truth and gospel of Jesus Christ, as to
be willing to suffer the loss of all things in the world, and actually to forsake
their houses, lands, goods and relations, that they might enjoy the pure preaching
of the gospel. And O with what earnestness and tears in their eyes did
they beseech Protestant ministers to preach to them in the places where they
(when banished from their own country) came in different bodies! For it
pleased the Lord to stir up Protestant princes
Near to the same time, or about the year 1735 or 1736, the Lord poured out his Spirit on many, in Moravia, another country in Germany, to enlighten them in the knowledge of Jesus Christ, and inspire them with extraordinary zeal to propagate it to others; insomuch that Count Zinzendorf bishop of the Moravian church hath sent forth his missionaries to preach the gospel, not only in Germany and other parts of Europe, but in many places of the Heathen world, where they call the Indians, and the Negroes, the Hottentots and Greenlanders to the knowledge of a crucified Christ; and we are told of the great success of their ministry: and the Count himself travels and preaches in very many different and remote places; though it is matter of regret to hear that these zealous preachers of Christ are tainted with several errors; and so indeed were several of our reformers at the first. May the Lord purge them from all error whatsomever. Likewise, about the year 1736, there was a marvellous outpouring of the Spirit upon the people of Northampton in New England, and neighbouring places, where God displayed the riches of his grace and the power of his Spirit, in the wonderful conversion of several hundreds in a short time, under the ministry of Mr. Jonathan Edwards and others there. O how glorious was that work! as appears by the narrative then published of it.
At the same very time the Lord was pleased to raise up and qualify a number
of students at the college of Oxford, in our neighbour nation of England,
to be instruments of much good, although not altogether purged from the corruptions
of that land. They joined in a religious society, wherein
In Cambuslang, a small parish four miles from Glasgow, there were several praying
societies, who spent much time in prayers and wrestling with God (especially
in February 1742) that he might pity them and the whole land, and pour out his
Spirit upon them, as on other places. And the reverend Mr. William M’Culloch
their minister, who frequently met with them, having at their desire (joined
with others in the parish) set up a weekly sermon upon Thursday a little before,
and preaching closely to them upon the nature and necessity of regeneration;
it pleased the Lord, that, upon Thursday the 18th of February 1742,
the holy Spirit so wrought upon his hearers, that about fifty of them, with
many attending them came into his house, under alarming apprehensions about
the state of their souls, crying, What shall we do to be saved?
The minister, being much affected with their case, spent that day and night
with them, either separately or together, in exhortations, instructions, prayers,
and singing psalms; being assisted in the work by some preachers and elders.
And, the awakened and wounded people daily increasing, he was obliged to preach
to and converse with them every day for a great many weeks thereafter;
the people filling all the rooms of his house after sermon and, continuing in
prayer and singing psalms in different companies till near midnight.—Many ministers
came from other places to Mr. M’Culloch’s assistance, with multitudes of people
to hear the word, and to be witnesses of that very uncommon work; and there
many of them felt the power of the word, and went home with the arrows of God
sticking in their hearts; and great numbers of these convinced people attained
also to a fair appearance of a hopeful outgate;
The work indeed was very surprising and extraordinary, much resembling that
which was in the last century at Stewartoun, Irvine, Kirk of Shots and other
places, in the years 1625, 1626, and several years after, though in a very dismal
backsliding time; and that work in Ireland, about Antrim, and the Six mile water,
about the year 1628; of both which Mr. Robert Fleming, once minister at Cambuslang,
gives account, in the Fulfilling of the Scriptures; as do Mr. Robert
Blair and Mr. John Livingston in the manuscripts of their lives.—And, there
being much said and written about this work in the West of Scotland, we have
thought ourselves bound to enquire into the nature, fruits and evidences of
it; and from what
Notwithstanding of all these gracious
changes, which are clear evidences of the operations of the holy Spirit; yet
this blessed work is mightily opposed and reproached, and that not only by atheistical
and profane men, but even by many of those who have long been praying for the
diffusion of the Spirit, and the coming of Christ’s kingdom, particularly our
seceding brethren, who have (alas!) preached, prayed and printed against this
good work, and even kept fasts in all their meetings, for putting a stop to
it, as a delusion and work of the devil, who hath transformed himself into an
angel of light (as they say;) and have thereby given their followers very frightful
notions of it, and stopt them from going near the places where they might have
got full satisfaction: And also they have hindered many from giving praise
to God for his wonderful goodness, and from praying for the continuance and
spreading of the work. May the Lord lay all this to their hearts, but
not to their charge! Their main quarrel with the work seems to be, that
it is begun and carried on by the instrumentality of ministers of the national
church, and some whom they judge accessory to the defections
Concerning which we shall observe these few things;
1mo, Our brethren had certainly acted much more the part of wise and unbiassed judges, if in obedience to Christ’s commands to try the Spirit, and prove all things, they had used all proper means of enquiry, such as going themselves to the places conversing with the ministers, and with the subjects wrought upon, before they had pronounced a judicial sentence in such a weighty case, and intimated it from their pulpits; and not have proceeded to a decision so hastily upon hearsays, or the malicious reports of profane spirits, and these who were enemies of the work. They also had done wisely, to have waited some time to see the issue of the work before they had past such a terrible sentence upon it: for they might have remembered that it is not an easy thing for clergymen, after doing a bad thing, to own their mistake.
2do, It cannot he denied but there have been many eminent godly ministers employed in promoting this work; and, though there had been some not so remarkable that way, we must not find fault with a holy sovereign God for making use of what instruments he pleases. Our brethren cannot but know that it is a most provoking sin to limit the Holy one of Israel, who frequently thinks fit to employ mean and despised instruments to do his work, that so he may stain the pride of our glory, and shew that he is not beholden to any.
3to, We are grieved in our very hearts that our brethren adventured upon
such a
4to, As for the effects of this work upon the bodies of some of the
awakened, such as outcrying, trembling, falling down, or fainting;
these are not at all new in this land; for many instances of such like symptoms
in persons under piercing convictions of sin, or under ravishing views of Christ,
can be given, even since our happy Revolution, as well as in former times;
as is evident from Messieurs Robe, Currie and Webster’s writings on this subject.
And yet we hear not of any heretofore ascribing the work in these people to
the devil, nor condemning it as contrary to Scripture, upon account of these
symptoms: No; for the Scripture gives frequent instances of such impressions
made on the body, by the great inward exercise
We read also in Scripture of persons fainting upon other occasions. Jacob
fainted for joy, when he heard that his son was alive and highly exalted; so
Daniel, after singular manifestations from God, fainted and was sick certain
days,
That we may draw to a conclusion,
we shall briefly sum up the principal sins, errors, evils and defections in
the church and land, which we think
And particularly, against all Deistical and Socinian errors, and doctrines, which tend to decry the necessity of supernatural revelation, and cry up the sufficiency of reason or the light of nature to guide men to eternal happiness.
And against all Arian errors, and these doctrines which any ways disparage the Christian revelation, or derogate from the scheme of salvation through the mediation and righteousness of Jesus Christ our only Saviour;—Or from the doctrine of the glorious Trinity, and the oneness of the Godhead; Or from Christ’s true supreme Deity, his self existence, necessary existence, independence, and equality with the Father;—Or from the true Deity of the Holy Ghost, and his equality with the Father and the Son;—Or from the truth of Christ’s manhood, and of his Priestly office, and the necessity of his death as a real and proper sacrifice to satisfy Divine justice for our sins.
All Popish errors, idolatry and superstition, maintained either by professed Papists, or by Protestants who are making advances towards Popery, by pleading for middle state for souls departed; prayers for the dead; the Eucharist’s being a proper sacrifice for sin; the necessity of confessing sin to the priest, and of the priest’s absolution in order to the forgiveness of sin; of mixing the sacramental wine with water;—Of bowing to the altar, to the East, and at the name of Jesus; of kneeling at the sacrament, observing saints’ days and uninstituted festivals, and putting them on a level with the Lord’s day; the cross in baptism, the organ in praise, the reading of prayers, and other human inventions in God’s worship and service.
All Pelagian and Arminian doctrines, which derogate from God’s efficacious free grace in saving sinners, or put in the power of man’s own free will or natural abilities to repent, believe, or convert himself; and make a necessary connection betwixt a man’s moral seriousness and his obtaining of saving grace.—Also all these doctrines which tend to exalt self, or any ways place it in God’s room; and these which make self love, and the desire of our own happiness, the proper spring and principle of all virtuous and religious actions.
The magistrate’s assuming the power of the keys, and all Erastian incroachments
upon the intrinsic power of the church, or upon Christ’s headship and supremacy
over her.—The granting an almost boundless toleration to all sects, errors,
heresies and innovations.—The imposing the sacramental test upon others civil
and military when out of Scotland, as a necessary qualification for there offices;
whereby the holy sacrament is much
The imposing the yoke of patronage upon the church, and spoiling Christian congregations of their right to chuse their own pastors, and obtruding pastors upon them.—As also the practice of these ministers or preachers, who contribute to encourage, strengthen or bind the yoke of patronage upon the church, by allowing their friends to apply to patrons and procure presentations for them; or by accepting these presentations, and cleaving to them when obtained.—And the practice of these ministers or judicatories, who encourage or support these Accepters in this pernicious course, or who obtrude them or any other persons upon parishes against their consent. The denying the lawfulness or obligation of our national covenant engagements, the warrantableness of national churches, Confession of Faith, subordination of church judicatories one to another; the maintaining the independency of single congregations upon any superior church-judicatory; the lodging the power of the keys, not in the hands of church-officers, but in the community of the faithful.
The prosecuting or censuring of ministers for preaching or protesting against
any of the evils or defections of the time, such as the despising of Christ’s
flock, making intrusions upon them, incroaching upon the rights and liberties
of the church, or Christ’s Headship over her, &c. The neglect and
unfrequent administration of the Lord’s supper, and the abuse and profanation
of it by admitting ignorant or ungodly persons to it.
Likewise we judge ourselves bound to bewail, lament, and witness against, all
these God-dishonouring sins and evils which universally abound and prevail among
all ranks and sorts of men; such as ignorance and forgetfulness of God their
Creator and Preserver; Atheism, infidelity, and enmity to God; ingratitude to
God for mercies; putting the creatures, the world and self in the room of God;
consulting with necromancers, wizards and charmers; ascribing our mercies to
fortune or second causes, rather than to God. Self love, self-seeking,
unbelief, distrust of God, hatred of him and of his image in others. Pride,
presumption, carnal security, loving pleasures more than God. Restraining of
prayer before God in secret; neglect of family worship; tempting God by neglecting
means, using unlawful means, and trusting in lawful means. Superstition
and false worship; giddiness and unsettledness in religion, and drinking in
error. Mean and low thoughts of Christ, and of the infinite love of God
in providing Christ to be a Surety and Sacrifice for us. Contempt of the
glorious gospel, and the glad tidings it brings and men’s unfruitfulness under
it. Not receiving and loving of Jesus Christ; not relying on Christ as
all our hope; not making use of Christ in all his
Our neglecting the ordinances of God’s appointment, careless attending upon
them, and not regarding them as trysting-places [meeting-places] for meeting
with God, and as means of communion with him. Our being wise above what
is written, and advancing men’s
We also lament and witness against the abounding profanation of God’s holy
name, by the irreverend use of it in common discourse, by formal and hypocritical
addresses to him, by customary and rash swearing, cursing, blaspheming, perjury,
swearing falsely in matters of trade or taxes, bribing, and tempting others
to do so. By perfidious dealing with God, in breaking both national and
personal covenants, sacramental vows, and sickbed resolutions.—Decay
of zeal for maintaining of truth, purity and piety, in opposition to abounding
error, superstition and profanity. The profaning and abusing of
God’s titles, attributes, ordinances, Scriptures, servants and providences;
by many scoffing at sacred things, jesting upon the Scriptures, mocking the
professors of religion,
We also bewail and testify against the profanation of the Lord’s day which sadly abounds, as being a nursery of, and an inlet to, all manner of sin and corruption: by many speaking their own words on this day, and discoursing of worldly affairs and business;—By many doing their own works, such as unnecessary pieces of servile labour, or travelling about worldly business;—By many finding their own pleasures, by idle walking, needless visits, and other worldly diversions and recreations:—While in the mean time few make conscience of setting apart and spending this day as a day of sacred rest, according to its institution, for entertaining serious thoughts of the works of God and redeeming love, for attending religious worship without distractions, for promoting spirituality and heavenly mindedness, for holding communion with God through Jesus Christ, and for loosing their hearts from the world, and preparing for death and heaven. Alas! many, instead of such exercises, do dedicate this holy day to profanity; and, in place of serving God the Author of it, they serve the devil and their lusts upon it, by gaming, drinking, swearing, uncleanness, filthy speeches, jesting upon sacred things, and reproaching the devout worshippers of God! And so they go faster to hell upon the Lord’s day, than upon any other day of the week.
We likewise bewail and testify against the stational and relational sins which
abound in the land, among parents and children, masters and servants, husbands
and wives, magistrates and subjects, ministers and people; superiors, inferiors
and equals. Alas! many superiors are guilty of contempt of their inferiors,
of proud and imperious carriage towards them, of oppressing them, or ruling
them with rigour, of discouraging them from what is good, and encouraging them
to what is evil.—Many inferiors are guilty of despising their superiors envying
their situation, disobedience to their commands and counsels, and not
imitating their good examples; and particularly many children are thus dreadfully
guilty with respect to their godly parents.—And, among equals, there is little
brotherly love, mutual esteem and good offices to be seen; but, instead thereof,
very much appears hatred, anger, malice, envy, evil-speaking, reproaching and
backbiting, and also of tempting and encouraging one another to sin.—Ah! Many
parents forget their engagements at baptism, and neglect to instruct and pray
for their children, to admonish and reprove them when needful, and either do
not correct them at all, or do it unduly, provoking them to wrath.—Oh!
many heads of families neglect family religion, prayer, praises, and catechising
of children and servants, and requiring an account of the sermons they hear;
or at best they perform family prayer and other duties in a cold and formal
manner. Oh how many have no more care of the souls of their families than
if they had none! They seek only their own things, pursuing the
business of a present animal life, and not the things of Jesus Christ,
or what concerns their spiritual or eternal life!—And many who have formerly come
We must also regret the untenderness and looseness of the walk and conduct of some in the ministry, whereby not a few are tempted to abhor the offerings of the Lord; and a Gallio like indifferency in others about the public interest of Christ, if it go well with their own private affairs. And few, alas! are lamenting after a departing God, and searching into, or mourning for, the causes as they ought, or wrestling for a returning God, and a returning glory. Many preachers are running unsent, and using means to thrust themselves into the vineyard, not waiting for God’s call, nor regarding the prayers or inclinations of his people; and who in their sermons generally confine themselves to subjects of natural religion and moral virtue, and neglect the doctrines of Christ and the Spirit, the peculiar glories of Christianity; and do not preach the absolute freeness of grace through Christ, as the spring of a sinner’s justification and salvation.—Likewise, not a few ministers and Christians want love and due forbearance to others who differ from them in some lesser matters; entertain harsh thoughts, and break out into uncharitable censures, and severe reflections one against another, to the hindrance of that sweet fellowship and social prayer which they should have together, and to the taking them off in a great measure from the vitals and essentials of religion, and from pure ordinances, which God continues still to own.
We lament the malicious and revengeful thoughts of many, and the frequent sallies of their ungoverned passions, which sometimes break out into provoking language and acts of violence, and even into bloodshed and murders; and often the law is not dully executed against murderers.
We testify against the prevailling sins of tippling, [habitual drinking of alcoholic beverages] drunkenness, gluttony, chambering, wantonness, fornication, adultery, unnatural lusts, and all sorts of uncleanness, wanton gestures, obscene talk, immodest apparel, lascivious songs and dancings, lottery games, balls, assemblies, and stage-plays, which, however fashionable they may be, we look upon as unbecoming the gravity, seriousness, faith and hope of true Christians, who profess to place all their happiness in the enjoyment of God, and to be careful abstain from all appearance of evil, and wait for the coming of their Lord and Saviour from heaven.
Likewise, we bear witness against the prevailing evils, of stealing, robbing, extortion, defrauding, prodigality, simony, bribery, running of goods, men’s using unlawful occupations, living above their incomes, undertaking vexatious law suits, pleading for causes manifestly unjust;—Lying, slandering, spreading evil reports, aggravating smaller faults, rash censuring, suborning false witnesses, backbiting, scolding, scoffing, misconstructing the actions, words or intentions of others:—Men’s discontent with their lot and condition in the world: envying or grieving at the prosperity or credit of their neighbours being glad at their adversity, miscarriage, or disgrace; coveting or entertaining inordinate motions and affections to these things which belong to their neighbours.
Moreover we bewail and testify against all the
But is there no hope in Israel
concerning this thing? Is there not balm in Gilead? Is there not
a Physician there? Is there not virtue in Christ’s blood for the most
desperate cases that churches can be in? Oh if ministers and people were
applying to him by faith, there would be hope. Should we not then
plead with our mother to consider her defections from God, and to be deeply
humbled and mourn for them, and to turn from them to the Lord by true repentance
and reformation, and to pray and plead his promises of mercy through Jesus
Christ, such as that in
I. In as much as the church is and ought to be the pillar and ground of
the truth, and her judicatories are bound to assert, maintain and defend
II. We would also plead, That though the precious doctrines of the supremacy and headship of our Lord Jesus Christ over his church, and the church’s intrinsic power derived from him, are well asserted in our Confession of Faith, Larger Catechism, Form of Church government approved by assembly 1645, Form of Process 1707, and other public deeds of this church, agreeably to the holy Scriptures; yet, in regard some things have been done both of old and of late which appear not so agreeable to these excellent principles, that the assembly would declare their detestation of every thing, whether in sentiment or practice, that is inconsistent with Christ’s Headship, and the church’s intrinsic power, asserted in our Confession of Faith, particularly chap. xxx. Sec. 1, 2. in these words; The Lord Jesus Christ, as King and head of his church hath therein appointed a government in the hand of church officers, distinct from the civil magistrate. To these officers the keys of the kingdom of heaven are committed, &c.
III. We must likewise plead with our Mother to cleave closely to
our reformation principles, and carry always towards the grievance of patronage
as a sinful usurpation upon the church of God, as the church hath frequently
declared both of old and of late. And although we know there hath
IV.
We humbly plead, that national fasts and thanksgivings may be more frequently
appointed, when God in his providence calls unto them; and that no occasion
be given to any to say that the church has resigned her power into the hands
of the magistrate. And seeing at this time there is a manifest growth of infidelity,
error and impiety; of defections, gross sins and abominations; of Contempt
of God, perjuries, and unnecessary
multiplying of oaths; of woful divisions, breaches, and want of brotherly love
and Christian charity; besides grieving of the Holy Spirit, and manifold
spiritual plagues every where abounding; and also the terrible judgments of
the sword and plague raging in other nations, which may very soon reach
V. As we think ourselves bound thus to plead with our mother, to put away her
sins and provocations, and put a stop to all her defections; so we think it
our duty to plead with her to deliberate upon, and take the most proper and
effectual methods for reviving the power of godliness, and the practice of
gospel holiness; and particularly that our general assemblies, when they meet,
would set apart diets for these ends, and would also recommend it warmly to
synods, presbyteries, kirk sessions, and private Christians to consult together
for promoting religion and godliness in the bounds where they live, and to have
their set times of meeting for spiritual conference, fasting, prayer and wrestling
for the down pouring of the Spirit upon the whole church and land, for awakening,
convincing, converting and reforming a secure and sinful people; and at these
meetings to quicken, excite and exhort one another to all religious duties and
Christian offices, looking earnestly to the Lord for his Spirit’s influence
and special blessing upon all these means and endeavours, and continuing still
in the use of means, waiting for a more plentiful effusion of the Spirit, until
at length the whole land arrive at the happy frame and disposition of our forefathers,
when they with one consent renewed covenant with God, and dedicated themselves
and their posterity unto the Lord. And that they recommend it especially
to the ministers to be exemplary and actively instrumental
O how pleasant and desirable a sight would it be to see ministers, elders and Christians joining in such noble designs and endeavours! What a promising token of good would it be, if all the ministers and members of this church were setting about wrestling and prayer for the Lord’s returning unto us by his Spirit, and endeavouring a personal and general reformation of all that is wrong among us, and in this way studying to keep the unity of the Spirit in the bond of peace, with all lowliness, meekness and long suffering, forbearing one another in love! These things, if gone into, we hope would tend to the glory of God, the honour and welfare of this church, the credit of the holy ministry, the edification and comfort of the Lord’s people, and the healing of our present miserable rents and breaches.
IT is fit the Reader should know, that the preceding Testimony was signed and sent to the press before the assembly 1744; otherwise some occurrencies, which have made some noise since that time, had been noticed in it, some of which I shall mention in a Postscript after the Adherence and subscriptions subjoined to this Testimony.
Likewise it is proper to acquaint the Reader, (lest he be surprised with the paucity of the subscribers) that there were not very many who had opportunity to see and peruse the Testimony before it was published; and a great part of these who did see it, though they agreed to the scope and substance of it, in regard it contained their sentiments, yet they thought not proper to subscribe it upon some prudential considerations, which (with all submission) I cannot say have the same weight with me as with them. Yet at the same time l am bound in justice to own, that sundry of these are persons whom I highly value, and reckon to be real friends of truth and reformation as well as others. Wherefore, when I found things turn out in this manner, and not as I expected, I desisted from asking more subscriptions to this Testimony, which (as told in the Preface and in the Adherence) was not designed to be the badge of a party, or a term of communion.—But if any now, upon seeing and considering this Testimony when published, with the reasons for it, shall incline to join with it, and send their subscriptions to the Printer, with such form of Adherence, Exceptions or Amendments, as they think proper, they shall be taken in, and justice done them in a second Edition, if it be called for.
As for these who have willingly offered their subscriptions to this Essay, I could not warrantably suppress them, though few, without their own consent. God may countenance the honest mints of a small number when he thinks fit. Wherefore I shall annex them here, with the form of Adherence which they agreed unto.
WE, whose names are underwritten, having seen and considered the above Paper, called, A Fair and Impartial Testimony, &c. do hereby declare, That we think the scope and intention of it good, and that it doth express the sentiments of many ministers, elders and Christian people of the church of Scotland, concerning the principles, wrestlings and attainments of the said church, and concerning the defections, corruptions and evils therein mentioned. And in regard the said testimony seems to be drawn up with impartiality, plainness, and uprightness of design, not to be the badge a party, or a term of communion; but a banner for truth, a prompter to reformation, and the means of healing breaches: we humbly judge it needful and seasonable in this day of Backsliding and Division; hoping it may be useful for maintaining and preserving truth, purity and godliness in the present age, and for transmitting the same to posterity; and that it will either be some check to the progress of corruption, or a standing witness against it. Wherefore we join with the said Testimony in witnessing for the truhs, and against the evils therein, specified; and in pleading with our Mother to exert herself to stop Defection, and essay Reformation. And have subscribed these presents.
Jo. Willison, M.A. Minister at Dundee.
Jo. Gillies, M.A. Minister at Carraldstone.
Jo. Row, M.A. Minister at Navare and Lethnot.
Ja. Small, M.A. Minister at Carmylie.
Dav. Blair, M.A. Minister at Brechin.
Geo. Aitken, M.A. Minister at Montrose.
Geo. Lyon, M.A. Minister at Longforgan.
Geo. Marr, M.A. Minister at Murrose.
George Peter, Elder.
Gideon Rutherford, Elder.
THE reason why some late occurrences are not noticed in the Testimony
was given before.—Wherefore I must now add a word relating to some of them.
And, 1st, concerning Mr. Leechman’s sermon on prayer, first published
last year, which was quarrelled by the presbytery of Glasgow, and brought before
the synod, and afterwards to the assembly this year 1744. Had Mr. Leechman
written what he saith in that sermon by way of a letter to a Deist or an enemy
to prayer, in order to prove the reasonableness and advantages of prayer, it
might have passed without observation: But for a preacher of Christ to deliver
such a sermon to a Christian audience, that perhaps never heard him before,
and might never hear him again, and to publish it too, in this form, to the
whole world, is to me very surprising and offensive. For when he proposes to
teach his Christian hearers and readers the nature of prayer, he presents
Another thing I must here notice: there is something dropt in the Testimony,
p. 89. in favour of the 7th act of assembly 1722, relating
to the Marrow, &c. which act I see is heavily charged
That God justifies us freely, not for any thing wrought in us or done by us, but for Christ’s sake alone: not by imputing faith itself, the act of believing, or any other evangelical obedience, to us as our righteousness; but by imputing the obedience and satisfaction of Christ unto us only.
That our repentance doth not make any satisfaction for sin, nor is any cause of the pardon thereof: That our best works can’t any way merit eternal life: that it is a precious gospel truth, that believers are free from the law as it is covenant of works, so as thereby they are neither justified nor condemned, &c.
From these and several other expressions of assembly 1722, we may justly conclude,
that their meaning in the expressions quarrelled was sound, and they intended
no hurt to the doctrine of grace: that they did not mean that a believer’s
holiness hath any causal influence or virtue to purchase heaven; but that it
is necessary in order of means (as they speak) towards the possession
of it, in regard that God requires holiness in every believer, as the means
of preparing, and making him meet for possessing heaven. So that the assembly’s
sense is plainly this, That as Christ’s righteousness is necessary in the way
of merit and purchase for obtaining the believer’s right and title to heaven,
so holiness in a believer (which also Christ hath purchased) is necessary in
the way of preparation and meetness for qualifying him for the possession of
heaven. Now, we see, it is God himself that makes it so necessary, by
fixing an inseparable connection betwixt holiness and happiness, declaring,
There is not room here to notice any other thing
There is also joined with the foresaid act, another act for renewing
the covenant’s national and solemn league, with a new covenant
of the brethren’s framing, in which some things might be noticed: not that I
quarrel the duty itself; No: I approve of covenanting work, whether it be national,
presbyterial or congregational, when rightly managed and gone about; and I pray
earnestly for a covenanting frame and disposition to the whole land.
I likewise own, there are several excellent things in the brethren’s covenant,
which we are all
Ques. How do you make it appear that the brethren’s new oath and covenant (which they make the term of communion) is in itself sinful?
Ans. Because by
this oath they adopt and approve a Confession of sins prefixed to it,
and swear by the great name of the Lord our God, with their right hand
lifted up to the Lord, that they shall testify against the evils named in that
confession, sundry of which are false in fact, calumnious, unjust and uncharitable;
and yet, by the foresaid solemn oath, the takers own them to be real, just
and true. As for instance, they swear that the general assembly dismissed
Professor Simson without any censure or express testimony against his errors,
p. 104. which is false.—Also, they swear that the taking the oath of abjuration
is a national sin, p. 103. which they cannot make out. They swear that
assembly 1736 adopted Professor Campbell’s error against self love, p. 106.
which is false. They swear that assembly 1738 condemned the brethren’s
testimony in bulk, p. 107. which is not fact.—They swear that assembly 1739
condemned their Declinature, as containing nothing but groundless
prejudices, p. 107. Which
Likewise, in the foresaid oath and covenant, there are some things ambiguous,
obscure and doubtful, which great numbers of the takers know not the meaning
of, and so cannot swear them in judgment and righteousness; as for instance,
when they abjure Independency and Latitudinary Tenets, these are words
very general, dark and dubious, to which the imposers may affix any meaning
they think proper. Now, seeing it is commonly granted that the words of
an oath ought to be very clear and plain, and these which are dubious may be
refused; what a cruel thing must it be to excommunicate all these sincere Christians
and tender consciences who may scruple to swear either to or against what they
know not! I am sure, there are many valuable ministers of Jesus Christ,
and precious sons of Zion, whom Christ doth honour and admit to near communion
with himself,
I acknowledge that our brethren appear and declare for many things valuable
and excellent, for which I wish there were a true universal zeal throughout
the land; but, when they mix so many other things choking with these in their
Testimonies and Covenants, how can they expect that people of
tender consciences should swallow them. Nay, by this way they give occasion
to many to slight and speak evil of the precious things they stand up for.—My
reverend brethren may believe (if they please) that I write not these things
with any ill will against them, but out of love to them and others, to prevent
more sin in the land, and to bring them, if possible, to a more moderate, charitable
and Christ like temper, that they may be willing to break down these
partition walls they are setting up between themselves and others of Christ’s
ministers and people. O how lamentable a thing is it, that orthodox and
zealous preachers of Christ should be carried away to such extravagant heights,
by the intemperate zeal and headstrong humours of others who join with them!
that they should go about this manner to divide
Some, who have seen this Testimony, object, That it is not impartial
with respect to Mr. Whitefield’s success while he was in Scotland. The
plain truth is, several things were said relative to it, where he is mentioned,
p. 176, which were dropped to gratify some of the subscribers, who were not
then satisfied as to the facts narrated. But, since that time I am well
informed of the lasting good effects of his ministry upon not a few in and about
Edinburgh and elsewhere, who once were careless and profane, but now are wonderfully
changed and reformed, and still living as becometh Christians, persevering in
the ways of the Lord; though at the same time I know no reason to make him the
instrument of that extraordinary work at Cambulslang, Kilsyth and other places,
but to
I doubt not but some may quarrel me and this Testimony, for making too
free with the Associate Brethren: but they may see I have been as plain and
free with others, and even with the established church, relating to things I
judge wrong; and this seemed to be necessary to render the Testimony
the more impartial. But, after all, when I look inward, and view the sins
of my own heart, and the sad corruption of my nature, besides outward
I shall now conclude with my interest wishes and prayers,
that the Lord may excite a praying remnant, to wrestle and be importunate with him for sparing mercy to these guilty nations; and that he would revive a covenanted work of reformation through Britain and Ireland, and the dominions thereto belonging, from which these lands have wofully departed; and uphold and encourage all who breathe after reformation, and the coming of Christ’s kingdom in the world; and even countenance more and more these instruments who, according to the light given them, labour with earnestness to awaken perishing sinners from their lost natural estate, to flee to a crucified Jesus for safety from sin and wrath; and, wherein any of them remain unenlightened, that the Lord would send out his light and truth, to lead them, and graciously deliver them from all mistakes, errors and corruptions whatsomever: That what they see not, the Father of lights may teach them, that so they may be honoured more and more to bring multitudes from following sinful courses, to the ways of true religion and gospel-holiness; and from resting on their own righteousness, or a form of godliness, to come and embrace him who is the Lord our Righteousness, and follow him whithersoever he goeth.
And particularly,
That the Lord would come
and revive his work in Scotland, that once was famous through all the churches, and esteemed one of the most bright and shining, Candlesticks of Christ in the world, but now under a lamentable decay of zeal for pure religion and reformation; and that he would cause us remember with godly sorrow from whence we have fallen, repent, and do our first works.—That he would pity these who, Gallio-like, are indifferent and unconcerned about our defections, and the grounds of the Lord’s controversy which he is pleading with the land, and awaken these who are at ease in Zion, in such a time, and would fain sit down, Issachar-like, and couch under the burden.—That he would come suddenly to his temple, even in a national way, and sit as a Refiner and Purifier of silver, and purify the sons of Levi, and cast out buyers and sellers out of his house.—That he would in mercy shut that door whereby a corrupt ministry enters into the church, and raise up a faithful, zealous and reforming ministry through the land, and make all ranks among us concerned to attain to the reforming spirits and dispositions of our fathers.—Oh! when shall we come their length in reformation! That the Lord would help us to bless him for his astonishing kindness to this land, in such a backsliding, withering and decaying time, in vouchsafing to water several spots of his vineyard here and there with the refreshing rain of his Spirit: And that he would continue, increase, and spread the shower, until the whole garden be watered; that so our dry ground may become a green pasture, and our wilderness blossom as the rose.—That in his free mercy he would forgive our ingratitude for former kindness,
preserve us from the errors, power and cruelty of Papists, and avert these black clouds of wrath which now threaten us; and that, instead of pouring out the vials of indignation on us which we deserve, he would pour out a spirit of repentance and reformation upon all degrees of men from the highest to the lowest.—That amidst the reelings, shakings, backslidings and divisions of these times, he would preserve pure religion, and support all these who desire to cleave to the Lord Jesus, love him in sincerity, and witness for his truths and ways;—That he would encourage them under all their discouragements, and keep them from being carried down the stream of defection with others.—That he would unite the hearts and minds of all that desire honestly to witness against the evils of the day, and help them to temper their zeal with knowledge, wisdom and meekness; and graciously forgive all these who fail in this respect, rectify their mistakes, and honour them to be instruments of his glory in the land.
This is and shall be the earnest prayer of
Jo. Willison.
July 9th, 1744.
This Adherence to this Testimony was signed at Hespieshaw in Teviotdale, on the 26th of July 1744, by
Tho. Hardie, Elder.
Containing Remarks upon Mr. Leechman’s sermon, and upon the Acts of the Associate Presbytery, concerning the doctrine of grace, and the renewing of the Covenants; and upon their act anent [regarding] the terms of Ministerial and Christian Communion, February fourteen, 1744. Together with some Observations relating to Mr. Whitefield’s success while he was in Scotland. And, lastly, Some concluding wishes and ejaculations for pity to these lands, and for the revival reformation and true Christianity therein.
FINIS.
STATE OF PENSYLVANIA.
Allegheny County.
Rev. Jas. Graham
Thomas Sans
Thos. Ross
Ino. Johnston, esq.
Moses Dunsmore
John Hughey
Matthew Simson
Jas. M’Elroy
Johen Cole
Henry Morrow
John Irwin
Robert Cunningham
Ino. Cole
Samuel Gray
Thos. Tidball
Jas. Cubbage
Andrew M’Brinty
Wm. Tidball, jr.
John Given, jr.
Jacob Cantreberry
Samuel Davis, jr.
Wm. Fife, sen.
John Fife
John Gilfillan
Jas. M’Clelland
Wm. Cochran
John Morrow, sen.
John Reed
Wm. Denniston
Adam Johnston
James Kiddo
Wm. Gazzam
Wm. Lemon
Rev. Ino. M’Clain, 25 cop.
James B. Clow
Daniel M’Entosh
Samuel Purvis
Robt. Patterson
Benjamin Coe
George Simers
Ezekiel Miller
George Lasely
Elias Thomas
Rev. Abraham Boyd
Thos. White
Samuel Hale Dearborn
James Anderson.
Armstrong County.
John Boyd
James Barr
Timothy Lennington
Adam Maxwell
William Freeman
Charles M’Elatohy
George Ross
George Long
James Hill
Ebenezer Davise
Joseph Shields
Thomas Hindman
Thomas Feails
David Hall
David Reed
James Clark
James Emmit
John M’Kean
Neal Murry
James Mathias, Jun.
Thomas Johnston
Thomas Taylor
Samuel Orr
Manasseh Coyle
James Mathias, Sen.
Hannah Barr
Thomas Guthrie
Harman Skiles
Thomas Watson
Robert M’Garraugh
Alexander Guthrie
John Wilkins
John Wilson
Henry Girts
Beaver County.
Rev. Nicholas Pittenger
John Beer
George M’Kean
Robert Bovard
George Delworth
Thomas Rodgers
Joshua Hartshorn
Joseph Delworth
Robert Semple
Benjamin Eakright
John Cory
James Gorrel
William Foulk
John Kinney
Benjamin Craig
John Eakens
Andrew Johnston
Thomas Ramsey
Thomas Taylor
Thomas Dunlap
Robert Clark
William Epsy
Daniel Hayden
Joseph Hanna
Daniel Kirkpatrick
Caldwell Semple
Thomas Hunter
James Hamilton
Thomas Hamilton
James Louthan
Oliver Mitchel
Robert Johnston
Alexander Hanna
John Martin
John Sharp
William Scott
David Potter, Esq.
Thomas Barr
Rev. Thos. E. Hughes
William Hammond
John Glasgow
Wm. B. Laughlan
Wm. Hartford
James Hartford
Alexander Carson
Joseph Glenn
John Walker
James Amberson
Rev. George Scott
John Core
Martha Cross
Henry Singleton
Robert Miller
Robert Duck
Hugh Cowan
George Belif
Hugh M’Cullough
Hugh Skillin
Thomas Sweney
Samuel Searight
James Ewing
James Cummins
David Gordon
Butler County.
Samuel Withrow
James Hardy
Samuel Porter
Ephraim Harris
James Shields
David Bell
Ambrose Kennedy
Hugh Gilleland
Robert M’Candless
James Critchlow
James Parks
Joseph M’Ferran
Robert Stewart
John Kerr
Robert Stewart, Sen.
Samuel Stewart
Ephraim Hunter
Thomas Brandon
William Sharp
Maden Christy
Rev. Alexander Cook, 16 copies.
Washington County.
Rev. Thomas Marquis, 24 copies.
Abraham Scott
Hugh Scott
Hugh Scott
Polly Warnock
James Scott
George Vaneman
Rev. Andrew Gwin
James Dawson
Samuel Kerr
Thornas Pamer
Andrew Vaneman
Rev. John M’Millian, 35 Copies.
Rev. John Anderson, 12 copies
Michael Law
John Park
John Hoge
John Moor
Alexander Bailey
Edward Moore
Wm. Flannagen
Matthew Norris
Hugh M’Candles
Rev. J. Patterson
Samuel Fleming
James Justus
Robert Coventry
John Huston
James Armstrong
John Galloway
Adam Armstrong
Chistopher Carothers
James Ewing
John Kennedy
Benjamin Crawford
Elisha Macurdy
James Dornon
James Lee
Thomas Hays
Charles Provines
Samuel M’Farlen
George Adams
Jane Glass
Thomas Miller
Hugh Gaston
Hugh Montgomery
David Lyle
George Miller
Simon Elliott
William Lee
Andiony M’Hory
Fayette County.
Rev. James Guthrie
Dr. Benj. Stevens
David Young
Joseph Morrison, Esq.
Enoch French
William Hamilton
Jacob Victor
John P. Allen
Andrew Lytle
John Rogers
Hugh Thompson
Andrew Watts
Samuel Finley
William Crag
James Allen
Col. Joseph Torrence
James Torrence
William Espy
Matthew Gaut, Esq.
Robert Hutcheson
Oliver Montgomery
William Chain
George Stewart
Thomas Litle
James M’Cormick
Robert Smith, Esq.
James Goudie
John A. Cooley
William Cunningham
Joseph Hutcheson
Charles Porter, Esq.
Robert Baird
James Miller
Charles M’Clean
James Veach
William Rose
Patrick Moore
Richard Noble
James Cunningham
John Porter
Aaron Torrence
Nathaniel Breading
Elijah Coleman
Edward Randolph
John M’Clean
Abraham Littell
Freeman Lewis
Westmoreland County.
Joseph Trimble
Charles Stewart
Hugh Love
Jacob Haymaker
Rev. Wm. Swan, 20 copies.
Rev. Mr. Porter, 20 copies.
Wm. G. Turner
Rev. Wm. Wylie, 8 copies.
Mercer County.
Cyrus Riggs
Price Dille
Amos Robins
David Condict
Alexander M’Cracken
Linkon Axtell
David Axtell.
Venango County.
William Cooper
John Gordon
James Allen
William Johnston
John Martin
Samuel Cooper
James Adams
James Scott
David Blair.
Indian County.
John Ewing, 30 copies
Adams County
Rev. Wm. Paxton.
Joseph M’Ginly
Robert Harper
Matthew Longwell
Rev. D. M’Conaughy
Samuel Knox, M.D.
James Gallicher
John M’Rankins
Emmetsburgh, M.
Rev. Patrick Davidson
STATE OF VIRGINIA.
Brooke County.
John Edie
Cornelius Aten
Thomas Peterson
Henry Pittenger
John Critser
John M’Millan
Henry Silverthorn
John Marshall
Hugh Pugh
Peter Peterson, Sen.
Alexander Scott
John Coulter
James Smith
William Speer
Ebenezer Archer
Rev. James Hughes, 24 copies.
John Wylie
Daniel M’Louid
John Baker
Francis M’Farland
Elizabeth Majunker
Morgantown.
William M’Cleary
STATE OF KENTUCKY.
Nelson County.
Archibald Cameron, 2 copies.
John Magee, 2 copies
Robert Allen, 2 copies
STATE OF OHIO.
Trumbull County.
Rev. Wm. Wick
Timothy Swan
James Linn
Alexander M’Giffey
James Walker
James Watson
John Anderson
Richard Vanfleet
Sam. & Hugh Bryson, 8 copies
Matthew Guy
Samuel Tyler
Robert Hamilton
Daniel Monteith
Matthew Scott
Andrew Boyd
Rev. Jonathan Leslie, Smithfield.
Jefferson County.
Rev. John Rea
William Watt, 8 copies.
James Black, 8 copies.
John Wallace, 8 copies
James Byers
Robert M’Millan, 8 cop.
Allen Leeper, Sen. 8 copies.
Rev. James Snodgrass, 10 copies.
Wm. M’Millan
James Bailey
Daniel Vanhorn
Stuart M’Clave
John Gillis, Sen.
Aaron Allen
Joseph Reed
William Scott
Andrew Dixon
David M’Cutchen
Thomas Barr
Jacob Vanhorn
James Lee
John Lyons.
A Complimentary Subject Index to
Willison’s Testimony
Compiler’s note: This subject index is not exhaustive and meant only to supplement the “Contents” found in the work itself. When there is an indented list, either the first entry is of the same subject matter or the indented list that follows contains different subjects found on the same page. At times, subjects may occur more than once in the list. The list mainly follows the chronological sequence of pages and subjects found therein. Therefore, various subjects will be found more than once.
GENERAL | |
---|---|
Preface | iii |
Testimony | 25 |
Advertisement | 210 |
Adherence | 211 |
Postscript, 1st | 212 |
Contents | 231 |
Postscript, 2nd | 234 |
Subscriber’s Names | 235 |
PREFACE | |
Popishness | ix, xxii |
Corruptions listed | viii - ix |
Acts of Synods against corruptions | xii |
Disregard of Synods | xiii |
Ministers with no scruples of patronage or error | xiv |
Men with no scruples for orthodoxy appointed as professors and masters | xiv |
Acceptation of errors | xv |
Luther & David |
xix |
Truth not sacrificed to preserve peace Peace as Judgment |
xix |
xx | |
War — France & Spain | xxi |
TESTIMONY | |
Aurelius & Dioclesian persecutions | 26 |
Druids | 26 |
Paladius; Lollards of Kyle; Luther; Melanchthon; Patrick Hamilton | 28 |
John Wicliff; John Huss; Burning of Mr. Hamilton George Wishard; John Rough; Jon Knox; John Wilcock; Mr. Craig; John Erkine of Dun; Parliament & Reformation - Confession of Faith |
29 |
Cromwell | 40 |
Invades and oppresses Scots | 40 |
Charles II — King 1651 | 41 |
Laws over the Church |
42 |
Clarification of the original WCF 23 (This may be another incident [1649] after the 1647 ratification and exception stated by James Bannerman in his book, “The Church of Christ” p 179.) |
37ff. |
Death of James Guthrie — 1660 Decapitated and his head placed in one of the ports in the city of Edinburgh |
43 |
Death penalty of Charles II against preachers | 45 |
Destruction of Family Worship | 45 |
Forced denunciation of vows | 46 |
Persecution to the death | 47, 48 |
Persecution by Magistrate | 51 |
Subscription etc. | 57 |
Qualifications for elder | 61 |
Colony to America | 61 |
Confessional Subscription | 62; 79 |
Minister visitation | 64 |
Schools | 64 |
Westminster Confession 23.3; 26.6 | 66 |
Renewal of covenant vows by ministers | 67 (bottom) ff. |
Sins against vows | 68 |
Civil Magistrate & Church — tensions | 69ff. |
Profaning of the Lord’s Day that came with union with England Episcopal worship opposed |
71-74 |
The abandonment of Family worship etc. | 72 |
Worship deteriorated | 72-73; 75 |
Humility of Divines under God’s just punishment | 75 |
Power of Presbyterian ministers to purge scandalous and erroneous ministers | 76 |
Riots | 85 |
Security of the people found under King George—not God. | 85 |
Mr. James Webster against gross false teachings of Mr. Simson — Arminianism etc. | 86 |
Heresies stated in a way that they would seem consonant with the Westminster Standards | 87 |
Marrow of modern Divinity laid before 1620 Assembly Arguments from natural reason Exceptions detailed Rebuke of ministers not to teach false doctrine ignored Sermons watered down, old doctrine “harsh” |
88 |
Church elects officers; |
93 |
Christian choice of pastors | 94,95, 98, 99, 103, 104 |
105 | |
Evils no longer sensed | 95 |
Unchristian contentions in judicatories Scattering of the flock Simonatical practices, effects of |
97 |
National Covenant | 98 |
Patrons Church planting |
101, 102 |
106, 107 | |
107 | |
108 | |
109 | |
Eusebeius, Turretine | 109 |
Wicked Shepherds, sheep scattering, |
110 |
God visits church with rebukes via attacks on her Constitution Independent schemes of church govt., new improvements Fault finding in the Confession Democracy |
111 |
The Lord’ rebuke | 113 |
Arian errors of Professor Simons still taught though he was forbidden to do so | 115 |
Disregard for the flock and the Lord’s discipline | 116 |
Calls received apart from Presbyteries | 118 |
Inferior numbers for a quorum | 119 |
Reversal of unconstitutional acts Innovations in preaching |
120 |
God’s providence in causing leaders to act foolishly on measures | 122 |
Selection of pastors Multiple days used for examination of gifts, home visits, preaching by candidate |
127 |
Causeless grounds for not calling a minister, appearance, doctrine, etc. | 128 |
No obligation to laws of men | 129 |
Protests against assembly, synod considered criminal | 132 |
National fasting | 140 |
Preaching against loose moral discourses & neglecting Christ | 143 |
Little of Christ in people Not much difference between heathen moralisms & preaching |
144 |
Morality verses Christ’s righteousness in preaching | 145 |
Preaching and the moral law | 146 |
Christ the only source of strength Moral preachers and presupposition of natural power |
147 |
149 | |
Preaching Eloquent moralisms that exclude Christ Entertainment Christless moral sermons |
150 |
Indicators of when God is about to leave a people God gives people up to lifeless moral sermons |
151 |
Sermon applications Self love, law of nature sufficient for happiness |
152, 153 |
Catechism revised with out approval | 154 |
Rebukes of the Lord, persistence in sin Act against Church censures by magistrate |
155 |
Magistrate & power of the keys Contrary to Confession WCF 30.1,2; 23.3 Erastianism |
156 |
Headship of Christ, not upheld | 157 |
William Wishart Charitable toward heathens Soft proceedings against Innovative words on Confessional matters |
158 |
Plain & ordinary sense of words necessary Heretics put orthodox sense in their words Rebuke to those who do not hold plains sense, |
159 |
Zeal for truth &; humility needed toward an erring church | 164 |
Uncharitable attacks against weaker brethren Marking narrow failings, mistakes, magnifying errors instead of covering sins (as Christ enjoins) |
167 |
Flock scattering by those overzealous for truth | 168, 169 |
Judicatories overturn foundation of govt., make defections greater than they are |
170 |
Episcopal Church Differ only in govt., defections of, drift into Arminianism, corruption of worship in, slide into Popish superstitions, middle state for souls after death, corruption of Lord’s Supper (as sacrifice), absolution by priest, baptismal regeneration |
171 |
Revivals 1732 or 1733, Saltzburg Germany, conversion from Popish superstition, 20,000 people, loss of worldly goods to enjoy pure preaching of gospel; 1735 -1736, Moravia Germany; 1736, Northampton New England, Jonathan Edwards |
173 |
Revivals (cont.) Oxford England, Methodists, Whitefield, Gilbert Tennant |
175 |
Revivals, errors in, Pretended visions, prophecy, great multitudes, great attainments, Satan leading into error |
176 |
Praying societies in Edinburgh Whitefield in Scotland 1741, Cambuslang 1742 |
176 |
Psalm singing | 176 |
Revival, effects of | 179 |
Revival, opposition to by seceders zealous for truth | 181 |
182 | |
Revival, reactions in Bodily faintings, ecstasies, exampes in Scripture— |
186 |
Examples of effects of revival on Reformers | 187 |
Jonathan Edwards on revival | 187 |
Need for awareness of sin Strict subscription Against natural reason Trinity |
188 |
Against: Popish inclinations Holy Days held equal to Lord’s Day Arminianism, Pelagianism Doctrines that exalt self Self love Magistrates assuming power of keys Erastianism Toleration of sects Sacramental test |
189 |
Against: Swearing by kissing gospels Those in denial of: National Church Confession Subordinate judicatories Maintaining independency Power of keys in hands of community not officers |
190 |
Sins: Atheism Witchcraft Fortune Self seeking Neglect of Family worship |
191 |
Sins (cont.) Opposition to Holy Spirit Forgetting God’s mercies |
192 |
Sins (cont.) Following men’s teachings |
193 |
Decaying zeal to uphold truth Misapplication of God’s word Contempt of others who do not agree Natural reason above supernatural revelation Elevation of religion of nature Freewill Christ as moral pattern |
193 |
Confession of Faith, outward consent to & scarce reading of | 194 |
Abuse of Lord’s Day | 195 |
Parental neglect | 196 |
Ministers, unsent but go anyway | 197 |
Confession of Faith, warning against errorists not adhering to; WCF 30.1, 2 | 202 |
Remedies for unaccountable practices Presbyteries have free access to moderate |
203 |
Church Planting | 204 |
Freedom to call minister without undue influence, Qualifications for ministers doctrine godliness experimental religion |
205 |
Ruling elders | 206 |
Reproach on the Confession of Faith | 220 |
2 Kings
2 Chronicles
Job
Psalms
38:8 48:13 78:5-7 78:41 88:15 94:16 101:3 102:18 119 119:72 119:120 145:4
Proverbs
Song of Solomon
Isaiah
22:12 43:10 43:10 43:12 44:8 58:1
Jeremiah
3:22 4:2 6:15 8:12 9:3 9:3 11:10-11 14:3 22:7-9 23:1-2 23:1-2 23:21 30:11
Ezekiel
Daniel
Hosea
Amos
Micah
Habakkuk
Matthew
Luke
John
Acts
1:8 1:13-15 1:15 1:15 1:23 2 2:14 2:36-37 2:36-37 6 6 6:2 6:2 8:14 8:14 9 10:40 10:43-44 10:44 11:20-21 11:20-21 13:3 13:3 14:23 14:23 14:23 14:23 16:9 16:9 16:29-30 17:11 17:11 22:15 22:18 24:25 26:19
Romans
12:1 12:1 14:13 14:13 14:19 14:19 14:21 14:21
1 Corinthians
1:18 1:18 1:21 1:21 1:24 1:24 1:27 2:2 2:2 2:2 14:24-25
2 Corinthians
5:20 5:20-10:1 8:19 10:1 12:14
1 Thessalonians
Titus
Philemon
Hebrews
1 John
2 John
Jude
Revelation
iv v vi vii viii ix x xi xii xiii xiv xv xvi xvii xviii xix xx xxi xxii xxiii xxiv 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231