4. A fourth piece of Erastianism exercised since the commencement of the revolution settlement, against which the presbytery testify, is, the civil magistrate, by himself and his own authority, without consulting the church, or any but his parliament, privy council, and diocesan bishops, his appointing diets and causes of public fasting and thanksgiving. A number of instances might here be condescended on. So an act of the states, anno 1689, for public thanksgiving. An act of parliament 1693, appointing a monthly fast, declares, "That their majesties, with advice and consent of the said estates of parliament, do hereby command and appoint, that a day of solemn fasting and humiliation be religiously and strictly observed, by all persons within this kingdom, both in church and meeting-houses, upon the third Thursday of the month of May, and, the third Thursday of every month thereafter, until intimation of forbearance be made by the lords of their majesties' privy council; and ordains all ministers to read these presents a Sunday before each of these fast days, nominated, by authority; and ordains all disobeyers to be fined in a sum not exceeding 100£., and every minister who shall not obey, to be processed before the lords of their majesties' privy council; and requiring sheriffs to make report of the ministers who shall fail of their duty herein, to the privy council." But it is to no purpose to multiply instances of this kind, seeing it has been the common practice of every sovereign since the revolution, to appoint and authorize national diets of fasting, with civil pains annexed. And as the state has made these encroachments upon the royalties of Christ, so this church, instead of bearing faithful testimony against the same, have finally submitted thereto. In agreeableness to the royal appointment, they observed the monthly fast for the success of the war against Lewis XIV (of which above), and in favor of the Pope, which king William was bound to prosecute by virtue of a covenant made with the allies at the Hague, February, 1691, to be seen in the declaration of war then made against France, wherein it is expressly said, "That no peace is to be made with Lewis XIV, till he has made reparation to the Holy See for whatsoever he has acted against it, and till he make void all these infamous proceedings (viz., of the parliament of Paris) against the holy father, Innocent XI." Behold here the acknowledgment of the Pope's supremacy, and his power and dignity, both as a secular and ecclesiastical prince; and in the observation of these fasts, the church did mediately (tell it not in Gath—) pray for success to the man of sin—a practice utterly repugnant to Protestant, much more to Presbyterian, principles, and which will be a lasting stain upon both church and state. As this church did then submit, so since she has made a resignation and surrender of that part of the church's intrinsic right to the civil power, see Act 7th, Assem. 1710: "All ministers and members are appointed religiously to observe all fasts and thanksgivings whatever, appointed by the church or supreme magistrate; and the respective judicatories are appointed to take particular notice of the due observation of this, and Act 4th, 1722, Act 5th, 1725." From which acts it is manifest, that the Revolution Church has not only declared the power and right of authoritative indicting public fasts and thanksgivings for ordinary, even in a constituted settled national church, to belong, at least equally, to the civil magistrate, as to the church; but, by their constant practice, have undeniably given up the power of the same to the civil power altogether—it being fact, that she never, by her own power, appoints a national diet of fasting, but still applies to the king for the nomination thereof. And further, as a confirmation of this surrender, it appears from their public records, that when some members have protested against the observation of such diets, the assembly would neither receive nor record such protest. Now, the sinfulness of this Erastian practice still persisted in, is evident from the Scriptures of truth, where the glorious king of Zion assigns the power of appointing fasts, not to the civil magistrate, but to the spiritual office-bearers in his house. Jer. xiii, 18: "Say unto the king and queen, Humble yourselves." Here it is the office of the prophets of the Lord, to enjoin humiliation work upon those that are in civil authority, contrary to the present practice, when kings and queens, usurping the sacred office, by their authority, say to ministers, "Humble yourselves." See also, Joel i, 13, 14, and ii, 15, 16, compared with Numb. x, 8-10. Here whatever pertains to these solemnities, is entrusted to, and required of, the ministers of the Lord, without the intervention of civil authority. The same is imported in Matth. xvi, 19, and xviii, 18; John xx, 23—it being manifestly contained in the power of the keys committed, by the church's head, to ecclesiastical officers. Moreover, this Erastianism, flowing from a spiritual supremacy exercised over the church, is peculiarly aggravated by these particulars:
1. That commonly these fasts have been appointed on account of wars, in which the nations were engaged, in conjunction with gross anti-christian idolaters, who have been most active in their endeavors to root out Protestantism. Now, it cannot but be most provoking to the Majesty of Heaven for professed Presbyterians to observe fasts, the professed design of which, includes success to the interest of the avowed enemies of our glorious REDEEMER. Again, the above practice is aggravated, from this consideration, that these diets of fasting, with civil pains annexed to them, are sent by public proclamation, directed to their sheriffs and other subordinate civil officers, who are authorized to dispatch them to the ministers, and inspect their observation thereof. And while professed ministers of Christ tamely comply with all this, it amounts to no less, than a base subjection of the worship of God, in the solemnity of fasting in a national way, to the arbitrament of the civil powers, when whatever time and causes they appoint, must be observed.
From all which, in the words of the ministers of Perth and Fife, in their testimony to the truth, &c., 1758, the presbytery testify against the above Erastian conduct, as being, in its own nature, introductory to greater encroachments, and putting into the hands of the civil powers, the modeling of the worship of God, and things most properly ecclesiastical.
5. Another piece of Erastianism, respecting the present administration, which the Presbytery testify against, is the king and parliament their arbitrarily imposing several of their acts and statutes upon ministers and preachers, under ecclesiastical pains and censures; while this Revolution Church, by their silent submission and compliance therewith, have, at least, interpretatively given their consent thereto. Thus, as the oaths of allegiance and assurance were enjoined upon all in ecclesiastical office, under the pain of church censure (of which above), so likewise, Act 6th, 1706, ordains, "That no professors and principals, bearing office in any university, be capable, or be admitted to continue in the exercise of their said functions, but such as shall own the civil government, in manner prescribed, or to be prescribed by acts of parliament." In consequence of which, there is an Act 1707, an act in the first year of king George I, and another in the fifth year of his reign; by all which statutes, ecclesiastical persons are enjoined to take the oath of abjuration, with the other oaths, under pain of having ecclesiastical censures inflicted upon them. And they ordain, "That no person be admitted to trials, or licensed to preach, until they have taken the public oaths, on pain of being disabled." The foresaid act, in the fifth year of George I, ordains, "all ministers and preachers to pray in express words for his majesty and the royal family, as in former acts." The king and parliament at their own hand prescribe a set form of prayer for the Church of Scotland, and that under Erastian penalties, upon the disobeyers. Again, by an act of 1737, framed for the more effectual bringing to justice the murderers of Captain Porteous, it is enacted, "That this act shall be read in every parish church throughout Scotland, on the first Lord's day of every month, for one whole year, from the first day of August, 1737, by the minister of the parish, in the morning, immediately before the sermon; and, in case such ministers shall neglect to read this act, as is here directed, he shall, for the first offense, be declared incapable of sitting or voting in any church judicatory; and for the second offense, be declared incapable of taking, holding or enjoying any ecclesiastical benefice in that part of Great Britain called Scotland." The Erastianism of this act is very plain, the penalties thereof are ecclesiastical, and infer a kind of deposition; seeing the disobeyers are hereby disabled from exercising and enjoying what is essential to their office. Moreover, the wickedness of this act appears, in that it was appointed to be read on the Sabbath day, and in time of divine service; whereby ministers being constituted the magistrates' heralds to proclaim this act, were obliged to profane the Lord's day, and corrupt his worship, by immixing human inventions therewith, which was directly a framing mischief into a law. Yet, with all these impositions above noticed, this church has generally complied; and thereby declared that they are more studious of pleasing and obeying men, than God, seeing their practice therein infers no less, than a taking instructions in the ministerial function, and matters of divine worship, from another head than Christ.
6. The last piece of Erastian administration in church and state, the presbytery take notice of, and testify against, is that of patronages. When the parliament 1690, had changed the form of patronages, by taking the power of presentations from patrons, and lodging it in the hands of such heritors and elders as were qualified by law, excluding the people from a vote in calling their ministers, this Erastian act, spoiling the people of their just privilege, was immediately embraced by the church, as is evident from their overtures for church discipline, 1696, where they declare that only heritors and elders have a proper right to vote in the nomination of a minister. Also their overtures, 1705 and 1719, do lodge the sole power of nomination of ministers in the hands of the majority of heritors, by giving them a negative over the eldership and congregation. But, as if this had not been a sufficient usurpation of the people's right, purchased to them by the blood of Christ, by an act of parliament, 1712, the above act, 1690, is repealed, and patrons fully restored to all their former anti-christian powers over the heritage of the Lord; which yoke still continues to oppress the people of God. While again, this church, as if more careful to please the court, and court parasites, than Christ and his people, have not only peaceably fallen in with this change, daily practicing it in planting vacant congregations, but, as fond of this child of Rome, have further established and confirmed the power of patrons, by the sanction of their authority, as appears from several acts of assembly, thereby declaring their resolutions to have this epidemic evil continued, though it should terminate in the utter ruin of the church. Patronage was always by the Church of Scotland since the reformation, accounted an intolerable yoke; and therefore she never ceased contending against it until it was at last utterly abolished by acts both of reforming assemblies and parliaments; and that as one of the inventions of the whore of Rome.
As this anti-christian practice was unknown to the church in her primitive and purest times, until gradually introduced with other popish corruptions, so it has not the least vestige of any warrant in the word of truth: nay, is directly opposite thereto, and to the apostolical practice: Acts i, 15-24; chap. vi, 2-7: as also, xiv, 23, and xvi, 9, with other passages therein;—a book, intended to give us the apostolical practice and pattern, in the settlement of the Christian church: and 2 Cor. iii, 19, &c. Wherefore the presbytery testify against this Erastian usurpation, as most sinful in itself, most injurious to the church of Christ, and inconsistent with the great ends of the ministry; and against this church, for not only submitting unto, but even promoting this wickedness; which is evident, from her deposing some of her members, for no other reason but because they could not approve of this pernicious scheme. Witness Mr. Gallespie, minister at Carnock, who was deposed May, 1752: and against all violent intruders, who, not entering by the door, can be regarded only as thieves and robbers; John x, 1.
These are a few of the many instances of the Erastian usurpations of the headship of Christ, as a Son, in and over his own house, and of the church's intrinsic power assumed by the state, and consented to by this church since the Revolution.[2] And without condescending upon any more, the presbytery concludes this part, with observing upon the whole, that when Henry VIII of England did cast off the authority of the see of Rome, and refused to give that subjection to the pope formerly paid by him and his predecessors; he did, at the same time, assume to himself all that power in his dominions, which the pope formerly claimed; and soon afterward procured to have himself acknowledged and declared, by act of parliament, to be head of the church—head over all persons, and in all causes, civil and ecclesiastical. And which anti-christian supremacy has, ever since, continued an essential part of the English constitution, and inherent right of the crown; so that all the crowned heads there, have ever since been as little popes over that realm: and that all such still appropriate unto themselves that blasphemous anti-christian title of the head of the church, and supreme judge in all causes, is undeniably evident from the known laws and canons of England: and further appears from a declaration made by King George I, June 13th, 1715, where he styles himself Defender of the faith, and supreme Governor of the church in his dominions; declaring, that before the clergy can order or settle any differences about the external policy of the church, they must first obtain leave under his broad seal so to do. Which title or authority for man, or angel, to assume, is a downright dethroning and exauctorating of Christ, the only and alone Head and Supreme Governor of his church. From this spiritual anti-christian supremacy, granted by English laws to the king of England, confirmed and established, by virtue of the incorporating union, in British kings, by acts of British parliament, do flow all the forementioned acts imposed upon the Revolution Church of Scotland. And as these acts and laws declare, that the British monarch confines not his spiritual supremacy to the church of England, but it extends it also over the church of Scotland: so this Revolution Church, having never either judicially or practically lifted up the standard of a public, free and faithful testimony, against these sinful usurpations, flowing from the fountain of said supremacy, and clothed with the authority of an anti-christian parliament, where abjured bishops sit constituent members, but, on the contrary, has submitted to every one of them; therefore, this church may justly be constructed, as approvers and maintainers of Erastian supremacy. And hereby, indeed, the revolt of these degenerate lands from their sworn subjection and obedience to the Lord Jesus Christ, as supreme in his own house, is completed, when they have these many years substituted another in his place, and framed supremacy into a standing law, to be the rule, according to which their kings must lord it over the house and heritage of the Living God. Again:
The presbytery testify against the manifold, and almost uninterrupted opposition to the ancient glorious uniformity in religion between the nations, that has appeared in the administrations of both church and state, since the last Revolution. The revolution constitution and settlement of religion, as has been already observed, laid our solemn covenants and work of reformation, sworn to therein, in a grave, and many stones have since been brought and cast upon them: many ways and measures have both church and state taken to make sure the revolution sepulcher of a covenanted work of reformation, and prevent, if possible, its future resurrection: against all which, the presbytery judge themselves bound to lift up their testimony. Particularly,
1. The presbytery testify against the incorporating union of this nation with England; and as being an union founded upon an open violation of all the articles of the Solemn League and Covenant, still binding upon the nations; and consequently, destructive of that uniformity in religion, once happily attained to by them: which will at first view appear, by comparing the articles of the union with those of the Solemn League. All associations and confederacies with the enemies of true religion and godliness, are expressly condemned in scripture, and represented as dangerous to the true Israel of God: Isa. viii, 12; Jer. ii, 28; Psal. cvi, 35; Hos. v, 13, and vii, 8, 11; 2 Cor. vi, 14, 15. And if simple confederacies with malignants and enemies to the cause of Christ are condemned, much more is an incorporation with them, which is an embodying of two into one, and, therefore, a straiter conjunction. And taking the definition of malignants, given by the declaration of both kingdoms joined in arms, anno 1643, to be just, which says, "such as would not take the covenant, were declared to be public enemies to their religion and country, and that they are to be censured and punished, as professed adversaries and malignants;" it cannot be refused, but that the prelatical party in England, now joined with, are such. Further, by this incorporating union, this nation is obliged to support the idolatrous Church of England; agreeable whereto, the Scottish parliament, in their act of security, relative to the treaty of union, declares, "that the parliament of England may provide for the security of the Church of England, as they think expedient." Accordingly, the English parliament, before entering upon the treaty of union with Scotland, framed an act for securing the Church of England's hierarchy and worship, as by law established. Which act, they declare, "Shall be inserted, in express terms, in any act of parliament which shall be made for settling and ratifying any treaty of union, and shall be declared to be an essential fundamental part thereof." Hence, the act of the English parliament for the union of the two kingdoms, contains the above act for securing the Church of England. Which act being sent down to Scotland, stands recorded among the acts of the last Scottish parliament. Moreover, the last article of said union contains, that all laws and statutes in either kingdom, so far as they are contrary to, or inconsistent with the terms of these articles, or any of them, shall, from and after the union, cease and become void; which, as in the act of exemplification, was declared to be, by the parliaments of both kingdoms. Thus, this nation, by engrossing the English act, establishing Prelacy, and all the superstitious ceremonies, in the act of the union parliament, and by annulling all acts contrary to the united settlement, have sealed, as far as men can do, the gravestones formerly laid upon the covenanted uniformity of the nations. To all which the revolution church, by consenting, and practically approving this unhallowed union, have said Amen; though, at first, some of the members opposed and preached against it, yet afterward changed, and (if some historians may be credited) by the influence of gold, were swayed to an approbation. This church's consent to the union is evident, from their accepting of the act of security, enacted by the Scots parliament, as the legal establishment and security of the Church of Scotland; and from the assembly 1715, utterly rejecting a proposal to make a representation to the king, that the incorporating union was a grievance to the Church of Scotland; though it ought still to be regarded as such, by all the lovers of reformation principles, because it is a disclaiming of our sworn duty, to endeavor the reformation of England and Ireland. It is a consenting to the legal and unalterable establishment of abjured Prelacy in them, obliges the sovereigns of Great Britain to swear to the preservation of the prelatical constitution, and idolatrous ceremonies of the episcopal church, and join in communion therewith; and, therefore, for ever secludes all true Presbyterians from the supreme rule. This union establishes the civil, lordly power of bishops, obliging the Church of Scotland to acknowledge them as their lawful magistrates and ministers, to pray for a blessing upon them in the exercise of their civil power, and is therefore a solemn ratification of anti-christian Erastianism. It has formally rescinded, and for ever made void any act or acts, in favor of a covenanted uniformity in religion, that might be supposed to be in force before this union: and therefore, while it stands, it is impossible there can be a revival of that blessed work, which was once the glory of the nations of Scotland, England and Ireland.
2. The presbytery testify against the sinful practice of imposing oaths upon the subjects, contradictory to presbyterian principles in general, and the oath of the covenants in particular, as the allegiance, and particularly the abjuration; all which oaths, imposed by a British parliament, exclude our covenanted uniformity, and homologate the united constitution. But, to prevent mistakes, let it be here observed, that the presbytery do not testify against any of these oaths, out of the remotest regard to the spurious pretended right of a popish pretender to the throne and crown of these kingdoms; for they judge and declare, that, by the word of God, and fundamental laws of the nations, he can have no right, title or claim, to be king of these covenanted kingdoms—seeing, by our covenants and laws, establishing the covenanted reformation, which are well founded on the divine law, all Papists, as well as Prelatists, are forever excluded from the throne of these, and especially of this land. So that it is utterly inconsistent with the principles maintained by this presbytery, constituted upon the footing of the covenanted church of Scotland, and the oath of God they, with the nations, are under, ever to acknowledge and own the popish pretender, or any of that cursed race, as their king; but they testify against these oaths, because they bind to the acknowledgment of the lawfulness of a prelatic Erastian constitution of civil government, and homologate the incorporating union, in one article whereof, it is declared, that these words, "This realm, and the crown of this realm, &c," mentioned in the oaths, shall be understood of the crown and realm of Great Britain, &c.; and that in that sense the said oaths shall be taken and subscribed, and particularly the oath of abjuration, which whosoever takes, swears to maintain Erastian supremacy, Prelacy, and English popish ceremonies; and so, at least, by native and necessary consequence, the swearing thereof is an abjuring of our sacred covenants. But that which puts it beyond all dispute, that the oath of abjuration, in the literal sense thereof, obliges to maintain the prelatic constitution of England, both in church and state, as by law established, and secured by the union act, is the express words of that act of parliament, by which this oath was imposed, and to which it expressly refers, viz., the act of further limitation, where it is said: "On which said acts (viz., of limitation, and further limitation), the preservation of your majesty's royal person and government, and the maintaining of the church of England, as by law established, do, under God, entirely depend. To the intent therefore, that these acts may be forever inviolably preserved, it is hereby enacted, that magistrates and ministers shall take the following oath," namely, of abjuration. The above act, then, declaring that said oath was directly intended for the support and establishment of the prelatic church of England, it follows, that this oath is a solemn abjuration of the covenanted reformation, as it is also expressly repugnant to Presbyterian principles. But though the above oath is so manifestly sinful, yet the ministers of this church did neither faithfully warn others of the sin and danger thereof, nor faithfully oppose it when imposed on themselves; but, agreeing that every one should act therein as he thought proper, they who refused it may be reputed socii criminis with the generality, who, contrary to their professed principles, did take and subscribe the same, and that (as says the oath) heartily and willingly; whereby they not only engaged to maintain a prelatic government, Prelacy, with all its popish ceremonies, but to maintain only a prelatic government, and to oppose all others, even though Presbyterian, in their accession to the throne; and this by virtue of the sinful limitations and conditions, wherewith the oath is clogged. And hereby, these nominal Presbyterians discover that they are not possessed of a zeal for the advancement of the true Presbyterian cause and principles, proportionable to that which the English discover for their will worship and superstition.