Act, Declaration, & Testimony for the Whole of our Covenanted Reformation, as Attained to, and Established in Britain and Ireland; Particularly Betwixt the Years 1638 and 1649, Inclusive

by Reformed Presbytery of North America

6. The presbytery testify against both church and state, for their sinful associations with malignants: as declared enemies to the covenanted interest have engrossed the civil power wholly to their hands, since the public resolutions, that a door was opened for their admission; so such is the nature of the laws presently extant and in force, that one cannot be admitted to any office, civil or military, but by swearing away all friendship to a covenanted reformation. And, moreover, all along since the late Revolution, the nations have been the most earnest pursuing after friendship with the grossest idolators; and, in express contradiction to the word of God, have confederated in the closest alliance with God's declared enemies abroad; nay, have exhausted their strength and substance, in maintaining the quarrel of such as have been remarkable for their hatred at, and persecution of the protestant interest. The Revolution Church has also said a confederacy with such as have, on all occasions, shewed a rooted enmity and hatred at reformation principles: which appears from their admitting such (noticed above) to be office-bearers in the church: from their observing fasts, and praying for success to the allied armies, though almost wholly composed of such, and many of them oftentimes gross Popish idolaters: from their going in with, and approving of the sinful incorporating union with England: from their acknowledging the civil power of church men as lawful: from their joining in religious communion with Mr. Whitefield; and in many other instances. Not to insist further in enumerating particulars, the Presbytery finally testify against church and state, for their negligence to suppress impiety, vice, and superstitious observance of holy days, &c. The civil powers herein acting directly contrary to the nature and perverting the very ends of the magistrate's office, which is to be custos et vindex utriusque tabulae; the minister of God, a revenger, to execute wrath on him that doeth evil. Transgressors of the first table of the law may now sin openly with impunity; and, while the religious observation of the sabbath is not regarded, the superstitious observation of holy-days, even in Scotland, is so much authorized, that on some of them the most considerable courts of justice are discharged to sit. Stage-plays, masquerades, balls, assemblies, and promiscuous dancings, the very nurseries of impiety and wickedness, are not only tolerated, but even countenanced by law. And as these, with other evils, are permitted by the civil powers; so this church seems to have lost all zeal against sin. No suitable endeavors are used to prevent the growth of atheism, idolatry and superstition: and though Prelacy, as well as Popery, is growing apace in the lands, and organs publicly used in that superstitious worship; yet no testimony is given against them, but new modes introduced into the worship of God, for carnal ends, as a gradual advance toward that superstition. Yea, so unconcerned about suppressing vice and extravagant vanity, &c, that not only are the forementioned nurseries of sin frequented by ministers' children, but ministers themselves have countenanced them by their presence, to the great scandal of their office, and manifest encouragement of these seminaries of immorality. And notwithstanding that by the late proclamation, the penal laws against vice and profanity seem to be revived (which is in itself so far good), yet this cannot supersede or remove the ground of the Presbytery's testimony against church and state complexly, on the above account, or even against the thing itself, in the manner that it is gone about. For besides that, notwithstanding of all former endeavors of this kind, since the overthrow of our scriptural and covenanted reformation, immorality and wickedness have still increased and overflowed all these banks; partly, because, after all their pretenses, the laws were not vigorously put in execution (and as good, no law nor penalty, as no execution), and partly, because these law-makers, being also themselves the law-breakers, have entrusted the execution to such as are generally ringleaders in a variety of gross immoralities; it is not likely, that ever God will countenance and bless such attempts, whereby (contrary to scripture and all good order) the ecclesiastical power is subjected to the civil, and ministers made the bare inspectors of men's manners, and informers to inferior judges, without having it in their power to oblige such transgressors (if obstinate) to compear before church judicatories, and conform and submit to the laws of Christ's house. Nay, so far will God be from approving such Erastian methods of reformation, that he will certainly visit for this, among all our other iniquities, and in his own due time make a breach upon us, because we sought him not in the due order. Wherefore, and for all these grounds, the Presbytery testify against both church and state, as in their constitutions Erastian and anti-scriptural, including the substitution and acknowledgement of another head and governor over the church than Christ, as may be sufficiently evident from proofs above adduced. And particularly, because the British united constitution is such as involves the whole land, and all ranks therein, in the dreadful guilt of idolatry, communicating with idolators, apostasy, perjury, &c.[3] They declare they can have no communion therewith; but that it is such an association as that God's call to his people, concerning it, is, "Come out from among them. Be ye separate, and touch not the unclean thing, and I will receive you, saith the Lord."

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SUPPLEMENT TO PART SECOND.

For as much as a good number of people in the north of Ireland have acceded, and submitted themselves to the Presbytery, and one of their number is fixed among them as their proper pastor; the Presbytery intended to have subjoined something by way of appendix to the above Testimony, with relation to the state of religion in that kingdom, especially with regard to the settlement of the presbyterian religion there. But as diocesan Episcopacy is the religion there established by law, against which the Presbytery has declared and testified (as above) as an anti-scriptural, anti-covenanted and merely a human and political settlement (whether considered abstractly or complexly with that in the kingdom of Scotland), there needs nothing be further said anent it. And as those called Presbyterians in Ireland, are equally enemies to the true covenanted Presbyterian cause with those of the Revolution Church of Scotland; so the above testimony equally strikes against them with the other. There seems, however, to be this considerable difference betwixt the Presbyterians in Scotland and Ireland, viz., That although the settlements the same as to the matter of it, yet so it is not as to the form or manner of it, the Presbyterians in Ireland neither having, nor claiming any other security or foundation for their different mode of religious worship than the royal indulgence, or toleration Act. And therefore, as the Presbytery did and do testify against toleration, and toleration principles, disclaiming such an anti-scriptural shelter; they therein, of consequence, bear witness and testimony against all such as do in these lands (where God has given his people a claim of another kind) professedly dwell under such a shadow. But besides, the Presbytery view them (complexly considered) as unworthy of their regard or notice in these papers, as to engaging in any particular or explicit testimony against them, in as much as they have denuded themselves of almost any pretense to the Presbyterian name, by not only disclaiming and opposing the true Presbyterian cause, but having also fallen from the belief and profession of the most important and fundamental truths of Christianity; thereby plainly discovering themselves to be creatures of quite another species and spirit, than the ministers of Jesus Christ, and friends to the blessed spiritual Bridegroom; deserving rather to be termed a synagogue of Libertines, a club of Socinians, Arians, Pelagians &c., banded together against Christ, and the doctrines of his cross than a synod of the ministers of the gospel. Therefore, as the presbytery testify and remonstrate against them, their toleration, or indulgence footing, on which they professedly stand, together with their poisonous jumble and medley of errors, commonly called Newlight, adopted, and with the greatest warmth and diligence, spread and propagated by most of them, and connived at and tolerated by the rest and all their books or prints written by them, or others of the like spirit with them in defense of these dangerous and damnable tenets so they do hereby judicially warn and exhort all the people under their inspection there, to beware of such men, and such books, however they may varnish over the doctrines they bring, with fine words fair speeches and pretenses, in order to deceive the hearts of the simple; and this, as they would not incur the displeasure of a holy and jealous God, and have their souls defiled and destroyed by these error's. On the contrary to endeavor to have their minds and understandings enlightened with the knowledge of the truths of Christ, and mysteries of his gospel, and their hearts warmed with the love of them; so that being through grace established in the belief of the truth, they may not "be as children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;" Eph. iv, 14, 15. "But speaking the truth in love may grow up in all things unto him, which is the Head even Christ;" and striving to refrain and keep themselves from every wicked, offensive and backsliding course, and to live soberly, righteously and godly, blameless and harmless as the sons of God, without rebuke, adorning the gospel of Christ with a conversation becoming the same; so shall they thereby glorify God, and transmit a faithful testimony for the despised truths of Christ to posterity, that so there may be a seed to do service unto him in these lands, and make his name to be remembered through all generations.

PART III.

The principles of some parties, who have made the most specious appearances for the Reformation, considered.—Particular grounds of testimony against that body of ministers and people known by the name of the Secession, wherein their partiality and unfaithfulness in their profession of the covenanted testimony of the Church of Scotland is discovered in various instances,—their loose and immoral doctrine about civil society and government—their corruption in worship, sinful terms of communion, &c., &c.

The Presbytery having in the preceding pages exhibited their testimony against both church and state, as now established in these isles of the sea, and therein discovered the reasons, why they are obliged to disapprove of both, proceed, next, to take notice of some of the parties that have made the most specious appearances for reformation in this land since the Revolution, of which that party commonly known by the name of the Secession, are not the least remarkable. It is vast pity, and it is with grief and lamentation, that the Presbytery find themselves, in point of duty, obliged to lift up a testimony against the forementioned party; considering, that they have made a professed appearance under a judicial banner displayed for truth, and a covenanted work of reformation, and have, in reality, showed much zeal in opposing a variety of errors in doctrine, corruption in discipline and government, most prevalent in the national Church of Scotland; have contributed to vindicate some of the most important truths and doctrines of the Christian faith, that have been openly impugned in this day of blasphemy, and may have been instrumental in turning many to righteousness, and reviving the exercise of practical godliness among not a few. But as Paul withstood Peter to the face, and testified against his dissimulation, though both of them apostles of our common Lord and Savior; so it still remains duty to testify against the most godly, and such as may have been very useful to the church in many respects, in so far as they have not showed themselves earnest contenders for the faith once delivered to the saints, but have dealt treacherously with God in the concerns of his glory. It is therefore with just regret they proceed to observe, that they are obliged, to testify against this party designated, first, by the title of The Associate Presbytery (and then that of The Associate Synod)—and that particularly, for their error in doctrine, treachery in covenant, partiality and tyranny in discipline and government. It may at first seem strange, to see a charge of error advanced against those who made the countenancing of error in the judicatories of the established church, one principal ground of their secession therefrom. But by taking a narrower view of the principles and doctrines which they have roundly and plainly asserted, and endeavored to justify in their printed pamphlets anent civil government, the reception and belief of which they zealously inculcate upon their followers, it will appear, that their scheme is so far from tending to promote the declarative glory of God, and the real good of human and religious society, or the church of God, which are the very ends of the divine ordinance of magistracy, that it is not only unscriptural, but anti-scriptural, contrary to the common sentiments of mankind, and introductive of anarchy and confusion in every nation, should it be thoroughly adopted, and therefore ought to be testified against. The sum of their principles anent civil magistracy, may be collected from these few passages, to be found in a print entitled, Answers by the Associate Presbytery to reasons of dissent, &c.—Page 70. "This divine law, not only endows men in their present state with a natural inclination to civil society and government, but it presents unto them an indispensable necessity of erecting the same into some form, as a moral duty, the obligation and benefit whereof no wickedness in them can lose or forfeit.—Page 74. Whatever magistrates any civil state acknowledged, were to be subjected to throughout the same.—Page 50. Such a measure of these qualifications (viz., scriptural) and duties cannot be required for the being of the lawful magistrate's office, either as essential to it, or a condition of it sine qua non: I. It cannot be required as essential thereunto; for then it would be the same thing with magistracy, which is grossly absurd, and big with absurdities. In the next place, it cannot be a condition of it sine qua non, or, without which one is not really a magistrate, however far sustained as such by civil society; for then no person could be a magistrate, unless he were so faultlessly. The due measure and performance of scriptural qualifications and duties belong not to the being and validity of the magistrate's office, but to the well-being and usefulness thereof.—P. 87. The precepts, already explained, are a rule of duty toward any who are, and while they are acknowledged as magistrates by the civil society. Nothing needs be added for the clearing of this, but the overthrow of a distinction that has been made of those that are acknowledged as magistrates by the civil society, into such as are so by the preceptive will of God, and such as are so by his providential will only; which distinction is altogether groundless and absurd: All providential magistrates are also preceptive, and that equally in the above respect (viz., as to the origin of their office) the office and authority of them all, in itself considered, does equally arise from, and agree unto the preceptive will of God.—P. 88. The precepts already explained (Prov. xxiv, 21; Eccl. x, 4; Luke xx, 25; Rom. xiii, 1-8; Tit. iii, 1; 1 Pet. ii, 13-18), are a rule of duty equally toward any who are, and while they are acknowledged as magistrates by the civil society; they are, and continue to be a rule of duty in this matter, particularly, to all the Lord's people, in all periods, places, and cases." These few passages, containing the substance of Seceders' principles on the head of civil government, may be reduced to the following particulars: 1. They maintain the people to be the ultimate fountain of magistracy, and that as they have a right to choose whomsoever they please to the exercise of civil government over them; so their inclinations, whether good or bad, constitute a lawful magistrate, without regard had to the divine law. 2. That the law of God in the scriptures of truth, has no concern with the institution of civil government, but only adds its precept in forcing obedience upon the conscience of every individual, under the pain of eternal damnation, to whomsoever the body politic shall invest with the civil dignity; and that, without any regard to the qualifications of person or office. 3. Whomsoever the primores regni, or representatives of a nation, do set up, are lawful magistrates, and that not only according to the providential, but according to the preceptive will of God also, in regard that God, the supreme governor, has prescribed no qualifications in his word, as essential to the being of a lawful magistrate, nor told what sort of men they must be, that are invested with that office over his professing people, though it is confessed there are many that are necessary to the well-being and usefulness of that office: and therefore, 4. That no act, or even habitual series of the greatest wickedness and mal-administration can forfeit the person's right to the people's subjection, for conscience sake, considered as individuals, while the majority of a nation continue to recognize and own his authority. The absurdity of this scheme of principles may obviously appear at first view to every unbiassed mind that is blessed with any competent measure of common sense and discretion, and tolerable knowledge of divine revelation. That magistracy is a divine ordinance, flowing originally from Jehovah, the supreme and universal Sovereign of Heaven and earth, as the ultimate fountain thereof, cannot be denied. Neither is it to be doubted, but that the Lord has lodged a power and right in the people, of choosing and setting up those persons that shall exercise civil government over them, and to whom they will submit themselves. But then, while God has lodged this power in the people, of conveying the right of civil authority to their magistrates, he has at the same time given them positive and unalterable laws, according to which they are to proceed, in setting up their magistrates; and, by the sovereign authority of the Great Lawgiver, are they expressly bound to act in agreeableness to these rules, without any variation, and that, under the pain of rebellion against him, who is King of kings, and Lord of lords. The Presbytery, therefore, testify against this scheme of Seceding principles, calculated, in order to inculcate a stupid subjection and obedience to every possessor of regal dignity, at the expense of trampling upon all the laws of God, respecting the institution, constitution, and administration of the divine ordinance of magistracy. Particularly, this opinion is,

1. Contrary to the very nature of magistracy, as described in the scriptures of truth, where we are taught, that all authority to be acknowledged of men, must be of God, and ordained of God. The divine ordination of magistracy is the alone formal reason of subjection thereto, and that which makes it a damnable sin to resist. So the apostle teacheth, Rom. xiii, 1, &c.: "There is no power but of God; the powers that be, are ordained of God." Not only is it the current sentiment of orthodox divines upon the place, but the text and context make it undeniably evident, that by power here, is understood, not a natural, but a moral power, consisting not only in an ability, but in a right to command. Which power is said to be ordained of God, as importing, not merely the proceeding of the thing from God providentially, but such a being from God, as carries in it his instituting or appointing thereof, by the warrant of his word, law, or precept. So that that power which is to be owned as of God, includes these two particulars, without which, no authority can be acknowledged as God's ordinance, viz., institution and constitution, so as to possess him, who is God's minister, with a moral power. In the divine institution of magistracy is contained, not only the appointment of it, but the defining the office in its qualifications and form, in a moral sense, prescribing what shall be the end, and what the measure of its authority, and how the supreme power shall rule and be obeyed. Again, the constitution of the power, or the determination of the form, and investiture of the particular person with the government, is of God: hence our Savior, John x, 35, in his application of these words in the Psalms, "I said, ye are gods," to magistrates, shows how they were gods, "because unto them the word of God came;" that is, by his word and warrant he authorized them; his constitution is passed upon them, who are advanced by men, according to his law in his word. When therefore a nation acts according to divine rule, in the molding of government, and advancing of persons to the exercise of it; there the government and governors may be said to be ordained of God. But that government that is not consonant to the divine institution, and those governors, that are not advanced to the place of supreme rule, in a Christian land, by the people, regulating themselves by the divine law, cannot be said to be the powers ordained of God. It is not merely the conveying the imperial dignity by men unto any particular person, that constitutes the power to be of God; but because, and in so far as this is done by virtue of a warrant from God and in agreeableness to his law that the action has the authority of God upon it.

Hence, if in this matter there is a substantial difference from, or contrariety to the divine rule, then there is nothing but a contradiction to God's ordinance: this must needs be granted, unless it is maintained that God has wholly left the determination of this ordinance to men, absolutely and unlimitedly, giving them an unbounded liberty to act therein, according to their own pleasure, which is most absurd. From the whole, it follows, that more is requisite than the inclinations of any people, to constitute a lawful magistrate, such as can be acknowledged God's ordinance. That power which in its institution and constitution is of God, by his law, can alone challenge subjection, not only for wrath, but for conscience sake.

2. The Presbytery testify against this scheme of principles, as being anti-scriptural, and what, in its tendency, is destructive to the authority of the sacred oracles. Seceders maintain, that the people, without regard to scriptural qualifications, have an essential right to choose whom they please to the exercise of civil government, and that whomsoever they choose are lawful magistrates; and thus make the great ordinance of magistracy dependent on the uncertain and corrupt will of man. But that this annarchical system is not of divine authority, but owes its origin to their own invention, appears from the following texts of holy writ, besides others, Exod. xviii. 21: "Moreover, thou shalt provide out of all the people, able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers." This counsel of Jethro, was God's counsel and command to Moses, in the choice of magistrates, supreme and subordinate; and discovers, that people are not left to their own will in this matter. It is God's direction, that the person advanced to rule, must be a man in whom is the spirit; Numb. xxvii, 18; which Deut. xxxiv, 9, interprets to be the spirit of wisdom, (i.e.) the spirit of government, fitting and capacitating a man to discharge the duties of the magistratical office, to the glory of God and the good of his people; without this, he ought not to be chosen. Deut. i, 13: "Take ye wise men and understanding, and known among your tribes, and I will make them rulers over you." Here is a precept, directing the people in their choice: they must not be children nor fools; if so, they are plagues and punishments, instead of scriptural magistrates, who are always a blessing. And they must be men of known integrity and affection to the real welfare of Israel, not such as are known to be haters of, and disaffected to the Israel of God. Again, the express law of the king, is, that he must be one of the Lord's chosing; Deut. xvii. 14, 15: "When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations about me: thou shalt in anywise set him king over thee, whom the Lord thy God shall choose: one from among thy brethren shalt thou set king over thee, thou mayest not set a stranger over thee, who is not thy brother." Here, though Christians have a right to set a king over them, yet, it is evident, they are not left at liberty to choose whom they please, but are, in the most express and positive terms, limited and circumscribed in their choice to him, whom the Lord their God shall choose: and this divine choice must certainly be understood (in a large sense) of a person of such a character, temper of mind, and qualifications, as God pointed out to them in his law, particularly in the text before cited (for whatever God's word approves of and chooses, that God himself chooses). And in the text before, as the person is further described, both negatively and positively, he must be a brother; which relation is not to be confined to that of kindred or nation, but especially respects religion. He must not be a stranger and enemy to the true religion, but a brother, in respect of a cordial embracing, and sincere profession (so far as men can judge) of the same cause of religion, and so one, of whom it may be expected that he will employ his power and interest to advance the kingdom of Jesus Christ. This precept respects the office, and points at the very deed of constitution, and in the most positive manner, restricts not only the people of the Jews, but every nation blessed with the light of divine revelation, in their setting up of civil rulers, pointing forth on whom they may, and on whom they may not confer this honorable office. The same truth is confirmed by 2 Sam. xxiii, 2, 3, 4: "The spirit of the Lord spake by me—the God of Israel said,—he that ruleth over men must be just, ruling in the fear of God."—So Job xxxiv, 17, 18: "Shall even he that hateth right govern?—Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?" In which words, while Elihu is charging Job with blasphemy, in accusing God of injustice, declaring that if he made God a hater of right and impeached him of injustice, he did, in effect, blasphemously deny his government, universal dominion and sovereignty in the world. It is not only supposed, but strongly asserted and affirmed, that he that hateth right should not govern. Again, 1 Cor. vi, 1, 4, 5: "If then ye have judgments of things pertaining to this life, set them to judge—Is it so, that there is not a wise man among you? no, not one that is able to judge between his brethren?" All these texts, which are plain, positive, moral precepts, whereby God hath set boundaries about his own ordinance; that it be not corrupted by men, as they demonstrate what magistrates ought to be, and prove that they cannot be of God's ordaining who have not these qualifications: so they evince, that scriptural qualifications are nothing less necessary and essential to the being of a lawful scriptural magistrate, than the consent of the people; and consequently, do sufficiently overturn this anti-scriptural scheme. Seceders indeed grant, that God hath declared his will, concerning the choice of magistrates in the above, and such like precepts; but, from their granting these scriptural qualifications to be only advantageous to those that have them, and necessary to the well-being and usefulness of lawful magistrates, and at the same time denying them to be necessary to the being thereof; it necessarily follows, as the consequence of their sentiments, that they allow civil society a negative over the supreme Lawgiver in this matter; and in so doing, exalt the will and inclination of the creature above the will of the Creator, which is the very definition of sin. Say they in the fore-quoted pamphlet, page 80th, "It is manifest, that the due measure and performance of scriptural qualifications and duties, belong not to the being and validity of the magistrate's office, but to the well-being and usefulness thereof." How easy is it here to turn their own artillery against themselves, and split their argument with a wedge of its own timber? For if, as is granted, scriptural qualifications are essential to the usefulness of the magistrate's office, they must also be necessary to the being thereof, otherwise it is in itself quite useless. And if in itself useless, with respect to the great ends thereof, without the due measure of scriptural qualifications, it cannot then be the ordinance of God, in regard it must not be supposed, that a God of infinite wisdom and goodness, who does nothing in vain, has instituted an ordinance for the good of his people, in subserviency to his glory, which yet, in itself (as to its being and essence), is useless, and of no profit nor advantage to them. And as for their comparison of the magistrate's office to other common and ordinary places and relations among men, the parallel will not hold, no not for illustration, far less for a proof of their doctrine. Nor is there any comparison, unless they can prove, that God in his word has as plainly and positively required men to be so and so qualified, before it is lawful for them to enter into, or for others to put them in such places and relations, as he has done, with regard to magistracy. This is indeed the scope and end of their whole scheme, to derogate from, degrade and lessen the dignity of this great ordinance of magistracy, allowing it no more than what is common to men in general, in other inferior states and ordinary business of life, alleging, "That these qualifications (which they grant God has prescribed in his word) are only advantageous to them that have them;" and that at the hazard of evidently opposing and contradicting the intention of the Spirit of God, in the above texts of scripture, which imply a specialty, and particular appropriation to kings and rulers in their office.