Thus, when the most part in a great measure forsook the LORD, he was justly provoked to forsake them, and their great divisions landing them in such confusion, they became an easy prey to the enemy, by whom they were totally routed at Bothwell, June. 22d, 1679, where they felt the dismal fruits and consequences of joining at all with that Erastian faction, after they had openly declared and discovered what they were. This was so far from proving any defense to them, notwithstanding the numbers of that party, that it proved their destruction. And those whose hearts were upright and honest in the cause of GOD, by their means, in holy sovereignty, were made to fall a sacrifice to their enemies' wrath. The slain on that day were many, and the after-cruelty to prisoners great; they being carried into and kept for a long time in the Gray-friars church yard of Edinburgh, exposed, defenseless, night and day, to tempests of all kinds. By this inhuman usage (with design to wear out the saints of the Most High), together with the insinuations and persuasions of some of the indulgence favorers, their faith failing them in this hour of temptation, and fear prevailing, a number of these prisoners were persuaded to take the insnaring bond of peace, whereby they were engaged to own their rising at Bothwell to be rebellion, and to oblige themselves never to rise in arms against the king, and to live peaceably, &c., while others of them were tortured, not accepting deliverance.

9. Although this defeat and dispersion of the espousers of the truth and cause of CHRIST, in opposition both to its avowed enemies and secret betrayers, brought the remnant that were left into very melancholy circumstances, their enemies having in a great measure extinguished the light of the gospel, by apprehending and shedding the blood of their faithful pastors, who used to hold forth the word of life unto them, as a light whereby they might discern between sin and duty; and others who had formerly been helpful unto them, in strengthening their hands, and encouraging their hearts, in the way of their duty, were overtaken and overborne with fainting and discouragement; so that, in respect of public guides, they wore at this time as sheep without a shepherd. Yet, in this disconsolate and scattered state and condition, CHRIST, the chief shepherd, had compassion on them, and raised up those two faithful ministers and zealous contenders for the faith once delivered to the saints, Messrs. Richard Cameron and Donald Cargill, to come forth for the help of the LORD against the mighty, and to jeopard their lives along with his people in the high places of the field, in bearing faithful testimony for his noble truths and cause, and against all the sins and defections of the time. The first of these, soon after he had showed his activity and zeal in that banner displayed against the church's enemies, in the declaration published at Sanquhar, June 22d, 1080, did honorably and bravely finish his course, among many others of Zion's true friends, in the defeat they again sustained at Airsmoss, where, in imitation of his princely Master, he valiantly fought his way to the incorruptible crown. The latter afterward narrowly escaped his enemies' hands (by means of Mr. Henry Hall, of Haughhead, that honest sufferer for truth, who, to save his minister's life, lost his own; on whom the Queensferry paper, a draft of a covenant engagement unto certain duties, was found), and was, by the power and providence of GOD, preserved, until he accomplished that signal piece of generation work in drawing forth the sword of excommunication against the tyrant Charles II, and some others of the chief actors in that bloody tragedy. And that, because of their bloodshed, perjury, heaven-daring profaneness, debauchery, inhuman and savage cruelty acted upon the people of GOD. The which sentence stuck fast in the hearts of these enemies of Zion's king unto the day of their death, and, by some of their own acknowledgments, would through eternity. Shortly after this, that faithful minister crowned his work with martyrdom, and entered into his Master's joy.

This murdering period spared neither pastor nor people, age nor sex; while gross transgressors, and deluded enthusiasts, as Gib and his faction, were screened from condign punishment, though some of them had arrived at that prodigious length in wickedness as to commit the Holy Scriptures and Confession of Faith to the flames.

10. So many of these once living and lively witnesses for CHRIST being, now slain, and what was yet surviving of the scattered flock deprived of their painful shepherds, and not being able to drink of the sanctuary waters, so muddied by their former pastors, who had defiled the same by sinful compliance with the time's defections, they resolved, under divine direction, to gather themselves together into a general meeting, for advising and informing one another anent their duty, in such critical times of common danger, that so whatever concerned the whole, might be done with due deliberation and common consent. The which general meetings afterward afforded them both good comfort amidst their discouragements, and also good counsel amidst their perplexities and doubts, and proved an excellent expedient for preserving the remnant from the destruction and contagion of the times, propagation of the testimony, and keeping alive the public spirit of zeal and concern for the cause and interest of CHRIST; and for these ends they have been kept up ever since.

In the meantime, that evil instrument, James, duke of York, receiving commission from his perjured brother to preside in the whole administration of Scots' affairs, upon his arrival for this effect, held a parliament, which began July 28th, 1681; wherein, besides other of his wicked acts, that detestable, blasphemous, and self-contradictory test was framed, which, in the first part thereof, contains the swearer's solemn declaration, by oath, of his sincere profession of the true Protestant religion, contained in the first confession of faith, ratified by Parl. 1st, James VI, 1567 (which confession asserts, in the strongest terms, CHRIST'S alone headship and supremacy as lawgiver and king in his church, without copartner or competitor), and that he shall adhere thereunto all the days of his life, and renounce all doctrines, principles, or practices contrary thereto, and inconsistent therewith; while, in manifest contradiction thereto, the blasphemous supremacy, in the utmost extent thereof, is asserted—the Covenants National and Solemn League, the chief barriers against Popery, Erastianism, and arbitrary power, are renounced, and unlimited allegiance unto the occupant is enjoined and sworn to, and the prelatical government of the church confirmed.

This oath was at first administered to those in public trust only, and thereby all were turned out of their places who had any principles of common honesty remaining in them; but afterward it was imposed on all persons of all ranks. Against which sinful encroachments on religion and liberty, the witnessing persecuted remnant accounted themselves bound in duty to emit their testimony, which they published at Lanerk, January 12th, 1682, adhering to, and confirming their former at Sanquhar, and giving reasons at length for their disowning the unlawful authority of Charles II. Upon intelligence hereof, this declaration, with those at Rutherglen and Sanquhar, were, by order of the council, with great solemnity, burnt at the cross of Edinburgh, by the magistrates in their robes, together with the Solemn League and Covenant, which had been burnt formerly: but now they would give new demonstrations of their rage against it, in conjunction with these declarations, which they saw and acknowledged were evidently conformed to, and founded upon it. After the publication of this testimony, the sufferings of that poor people that owned it were sadder and sharper than ever before, by hunting, pursuing, apprehending, imprisonment, banishment, death, and torture; this increasing rage, oppression, cruelty, and bloodshed, being no more than what they might look for, agreeable to the spirit and principles of that popish incendiary, to whom such trust was committed.

11. The poor wrestling remnant, besides their other grievous calamities and sufferings, being now obnoxious to much censure, in their appearances for truth reproached, and invidiously misrepresented, both at home and abroad, by those that were at ease in Zion, as having forsaken the right way, and run into wild, extravagant, and unhappy courses; and, withal, being at this time destitute and deprived of their public standard bearers; their series of witnesses (since the death of Messrs. Cameron and Cargill) maintaining the testimony against the public national defections being in all appearance interrupted, except by martyrdom and sufferings; they were obliged to exert themselves, both for their vindication from those calumnies and slanders, wherewith they were loaded by their enemies, to foreign Protestant churches especially, and for obtaining a supply of gospel ministers. Wherefore, sending some of their number abroad, to represent the righteousness of their cause to the churches there, and crave their sympathy, in helping them to a supply of gospel ministers; the LORD was graciously pleased to countenance and bless their endeavors so, that they obtained access for the instruction and ordination of young men for the ministry, at a university in the United Provinces; and, in process of time, gave them a great reviving in their bondage, by sending forth his faithful embassador, Mr. James Renwick, who, while he stood on Zion's watch-tower, ceased not night and day to give faithful warning of the danger approaching the city of GOD, evidently discovering his being clothed with his Master's commission, in bearing faithful testimony and witness, both against the avowed enemies of truth and backsliders from it. And notwithstanding all the malicious rage of deadly foes, ranging and keenly pursuing him, through open or more secret places, the reproach of tongues and cruel mockings he endured, by the divine blessing, on his painful labors, amidst his many hardships, the number of Zion's friends were greatly increased, by the incoming and joining of many to the fellowship of their settled societies, who resolutely chose rather to suffer affliction with the people of GOD than to enjoy the pleasures of sin, which are but for a season. Upon this further attack upon Satan's interest, his emissaries issue forth fresh orders, and give commission to soldiers, foot and dragoons, to hunt, search, and seek them out of all their most secret dens, caves, and lurking places, where they might hide themselves, in the most remote and wildest glens and recesses in the mountains and deserts, allowing them to kill, slay, destroy, and any way to make an end of them, wherever they might be found; commanding the whole country, at their peril, to assist them, and raise the hue and cry after the poor wanderers, and not to reset, harbor, succor, or correspond with them any manner of way, under the highest pains, but to do their utmost in informing against them. Thus, without regard to any of their unlawful forms of legal procedure, they defiled and besmeared the high places of the field with innocent blood. These unprecedented methods and measures obliged the sufferers, for their own preservation, stopping the deluge of blood, and to deter the insolence of intelligencers and informers, to publish the apologetic declaration, which they affixed on several market crosses, and parish church doors, upon the 28th of October, 1684; wherein they declare their firm resolution of constant adherence to their covenanted engagements; and to the declaration disowning the authority of Charles Stuart, warning all bloody Doegs and flattering Ziphites, to expect to be dealt with as they deal with them; to be regarded as enemies to GOD, and the covenanted reformation, and according to their power, and the degree of their offense, punished as such, &c. After this declaration, these enemies were still more enraged, and their fury flamed more than ever formerly. They framed an oath, commonly called the oath of abjuration, renouncing and abjuring the same, and by a venomous bloody proclamation, enjoined this oath to be taken by all universally, from sixteen years and upward, women as well as men, under pain of death; and many prisoners who having the oath tendered them, refused or declined it, were sentenced, and executed all in one day, according to the tenor of their proclamation. And, moreover, they, on this occasion, renewed their orders and commission to the soldiers, for pursuing and chasing after the rebels (as they designed them) more vigorously and violently, and to shoot, or otherwise put them to death wherever they did light upon them. In the midst of this confusion of slaughter and bloodshed, GOD cut off by death, February 6th, 1685, that vile person, the author and authorizer of all this mischief, Charles II, who, Antiochus like, came in peaceably, and obtained the kingdom by flattery (Dan. xi), reigned treacherously and bloodily, and like that wicked king, Jehoram (2 Chron. xxi), died without being desired or lamented, poisoned, as was thought, by his unnatural popish brother. And, notwithstanding of all his bastards, begotten in adultery and fornication, at home and abroad, he died without any to succeed him, save him that was said to have murdered him. GOD pursued him with the curse of Hiel the Bethelite, for his rebuilding of that cursed Jericho, prelacy; and of that impious and wicked tyrant, Coniah (Jer. xxii), for his treachery and cruelty; "Thus saith the LORD, Write ye this man childless, a man that shall not prosper in his days, for no man of his seed shall prosper, sitting any more upon the throne of Israel."

12. Notwithstanding the abundant proof that the duke of York had given, in many instances, and in both kingdoms, of his being a vassal of antichrist, and notwithstanding of his open and public profession of papistry, upon his brother's death, fairly warning all what they might expect, yet were not those, who sat at the helm of affairs, deterred from committing the reins of government into his hands; but contrary to the word of God, and fundamental laws of the lands, this professed and excommunicate papist James, duke of York, was, anno 1685, proclaimed king of these once covenanted, but now treacherous and apostate lands, whereby they appointed themselves a captain to return into their anti-christian bondage. To this grievous yoke our infamous, perjured, and apostate state and council in Scotland, heartily and voluntarily subjected themselves and the nation, while others did it with reluctancy, caressing and embracing with their dearest and best affections, this enemy to GOD, and CHRIST, and his church, swearing implicit and unlimited obedience unto him, and asserting his absolute power and supremacy, indefeasible and hereditary right, without ever so much as requiring him to take the coronation oath, or give the least security for, any thing civil or religious (a depth of degeneracy, parallel to that eminency in reformation purity, from which they were fallen!) but laid the reins on his own neck, that he might have full freedom for the satisfying of his lusts, and fulfilling his wicked designs. This laid religion, liberty, and all, at the mercy of absolute power and popish tyranny; and still more and more cut off the people of God from having any hopes of mercy from their bloody enemies; on the contrary, the duke of York, in his letter to his first parliament, recommends and requires them to leave no means unattempted, for the extirpation of the poor wandering sufferers, whom he brands with the odious names of murderers and assassins, wild and inhuman traitors, &c. And these his ready servants and bloody executioners, came nothing short of his orders in the execution of them; so that there were more murdered in cold blood in the open fields, without all shadow of law, trial or sentence, more banished and sold as slaves, condemned and executed, &c., in the time of this usurper, than in all the time of the former tyrant.

As the honest sufferers, consistent with their testimony for truth, in opposition both to the secret and open subvertors of the cause and state of Zion's quarrel with her enemies, could not concur in Argyle's declaration (although there were many things in it materially good, and commend-worthy), nor join in a military association with him, on account (among other things) of the too promiscuous admission of persons to trust in that party, who were then, and afterward discovered themselves to be, enemies to the cause. Yet, against this usurpation of a bloody papist, advancing himself to the throne in such a manner, they published another declaration at Sanquhar, May 28, 1685; wherein, approving of, and adhering to all their former, and considering that James, duke of York, a professed and excommunicated papist, was proclaimed: they protest against said proclamation, with reasons subjoined at length for their so doing—against all kinds of popery, general and particular heads, as abjured by the national covenant—against its entry again into this land, and every thing that doth, or may directly or indirectly, make way for the same, &c. After this, Mr. Renwick and his followers were exposed to the greater fury of their adversaries; more cruel edicts were given forth against them, approving and ratifying of former acts, for raising the hue and cry, &c., whereby their calamities were very much increased, besides the slanders of professed friends, on account of their not associating and joining with them in their compliances, although, to the conviction of all unbiassed minds, they fully vindicated themselves from all their injurious reflections.

The extirpation of the Presbyterian interest—nay, the suppression of the Protestant religion in general, the reintroduction of popery, and plunging the nations in anti-christian darkness and tyranny, being the long concerted design of this popish bigot now got into the throne; he resolves to lose no time, and leave no stone unturned, for the prosecution and accomplishment thereof. And having made tolerable progress in the execution of this his favorite scheme (although not without opposition), in England, he turns himself to Scotland, expecting an entire acquiescence in his pleasure there, having found the first parliament, which began, 23d May, 1685, so much according to his own heart, in their hearty and sincere offer of their lives and fortunes, to assist, defend, and maintain him in his rights, prerogatives, sacred, supreme, and absolute power and authority, &c.

Wherefore, the parliament being to meet again April 29, 1686, in his letter to them, "he heartily recommends to their care his innocent Roman Catholic subjects, to the end, that as they have given good experience of their true loyalty and peaceable behavior, they may have the protection of his laws, without lying under obligations their religion could not admit of; that all penal laws made against them might be repealed, &c." But though many were for obliging their king in this particular, yet it could not be carried without debates and strong objections; so that, dissolving the parliament, what he could not obtain there, with any show or face of law, he effectuates, by virtue of the prerogative royal and absolute power, in a letter to his privy council, and proclamation inclosed, bearing date February 12, 1687, granting a royal toleration to moderate Presbyterians, clogged with a number of grievous Erastian conditions and restrictions, as usual. Secondly, to Quakers and other enthusiasts. Thirdly, to Papists, abrogating all penal statutes made against them, and making them in all respects free. And so devoted were the privy council to his interests, that without demur they published the proclamation, and wrote back to the king, "that his orders were punctually obeyed, thanking him for this further proof of his favors to all his subjects." Thus, this champion for Satan and antichrist proceeded with his wicked design, and so far succeeded; all kinds of papistry were publicly practiced, and many churches converted to mass chapels. For, before this, by the king's letter to his privy council, of August 21st, 1686, Papists were allowed the free exercise of their religion, the council required to support and maintain them therein, and the royal chapel at Holyrood-House ordered to be repaired for popish service. By which means a door was opened for that swarm of Jesuits and priests, ascending as locusts out of the bottomless pit, which quickly overspread the lands. But notwithstanding of all this indulgence and royal toleration granted to these three forementioned parties, yet there is no favor nor mercy for the honest and faithful sufferers, and honorable contenders for the interests and prerogatives royal of JESUS CHRIST, against his sacrilegious and blasphemous usurpation of the same. But while he thinks fit to give ease (as himself says) by this means, to tender consciences, he at the same time signifies his highest indignation against those enemies of Christianity (he means Popery) as well as government, and human society, the field-conventiclers, whom he recommends to the council to root out, with all the severity of the laws, and the most rigorous persecution of the forces, it being equally his, and his people's concern to get rid of them. In consequence of this, all their artillery is directed against the Rev. Mr. James Renwick only, and that poor, afflicted, and persecuted people that adhered to him (all others being comprehended in the pretended liberty granted), so that they were prosecuted with fire and sword, and according to the utmost severity of their wicked laws made against them, and a reward of a hundred pounds sterling offered by the bloody council to any that should bring in Mr. Renwick to them, either dead or alive. But he having his generation work allotted and cut out for him by GOD, was preserved and kept from falling into their hands, until that he had finished the work his Master had given him to do, notwithstanding all this hellish and anti-christian rage and fury wherewith they did pursue him. About the beginning of the year 1686, he, in conjunction with Mr. Alexander Shields, who had lately joined him, wrote the Informatory Vindication, by way of reply to various accusations in letters, informations and conferences, given forth against them and their people, wherein they vindicate, clear and justify themselves from the heavy and false charges, slanders and reproaches, cast upon them by their enemies, as may be seen in said book. About this time, also, Mr. Shields set about writing his Hind let loose (which was published next year), or, A Historical Representation of the Testimonies of the Church of Scotland for the interest of CHRIST, with the true state thereof in all its periods; wherein he also solidly, soundly, and judiciously vindicates the present testimony, in all the principles thereof, as stated, against the popish, prelatical, and malignant enemies of that church, for the prerogatives of CHRIST, privileges of the church and liberties of mankind, and sealed by the sufferings of a reproached remnant of Presbyterians there, witnessing against the corruptions of the time.

Whilst these two loving and faithful fellow-laborers were thus industriously exerting themselves for the propagation and vindication of the persecuted gospel, and cause of CHRIST; that fiery Jesuit, popish tyrant, and enemy to GOD and man, the duke of York, and his popish party, were equally industrious on the other hand, to promote their grand design of utterly extinguishing the light of the gospel, and bringing in Antichrist, with all his poisonous and hellish vermin, and abominable idolatries; and that, with all the murdering violence, diabolical subtilty and malignant rage that hell and Rome could invent and exert. He had formerly published a proclamation (as is noticed above), granting a lawless liberty to several sorts of persons therein specified, called his first indulgence; but breathing nothing but threatenings and slaughter against the people of GOD, who stood firm to his cause. But withal, this proclamation, enjoined an oath in the room of all oaths formerly imposed, to be taken by all that minded to share in his royal favor; wherein they swore, not only absolute subjection and passive obedience, never to resist him, not only on any pretense, but for any cause, let him do, or command to be done what he would; but also, absolute, active obedience, without reserve: "That they shall, to the utmost of their power, assist, defend, and maintain him, his heirs and successors, in the exercise of their absolute power and authority, against all deadly." This was so palpably gross and odious, that it was disdained and abhorred by all that had common sense. Wherefore, finding that this proposal did not take, nor answer his design, in a letter to the council, bearing date about a month after the former, he endeavors to mend the matter, and set it out in another dress, pretending that they had mistaken his meaning in the former, and so lets them know, that it is his pleasure now, that if the Presbyterian preachers do scruple to take the oath (contained in the proclamation), or any other oath whatsoever, they, notwithstanding, have the benefit of his indulgence (without being obliged to take the oath), provided they observe the conditions on which it was granted. But this not having the desired effect neither, it is followed with the third indulgence or toleration, emitted by proclamation, dated 28th June, 1687, excellently well calculated for obtaining his end; wherein, after a solemn declaration of his intention to maintain his archbishops and bishops, he does, by his sovereign authority, prerogative royal, and absolute power, suspend, stop and disable, all penal and sanguinary laws, made against any for non-conformity to the religion established by law—granting liberty to all the subjects to meet and serve GOD, after their own way, in private houses or chapels, or places purposely hired or built for that use, with an injunction to take care that nothing be preached or taught, that might any way tend to alienate the hearts of the people from him and his government: but, notwithstanding the premises, strictly prohibiting all field meetings, against all which all his laws and acts of parliament are left in full force and vigor; and all his judges, magistrates and officers of forces, commanded to prosecute such as shall be guilty of said field conventicles, with the utmost rigor; and all this under pretense, that now, after this his royal grace and favor, there is not the least shadow of excuse left for these meetings. Wherefore, he is confident, that none will, after these liberties and freedoms given to all, to serve God in their own way, further presume to meet in these assemblies, except such as make a pretense of religion, to cover their treasonable designs against his royal person, and peace of his government.

The most of the Presbyterian ministers in Scotland took the benefit of this wicked and boundless toleration, chiefly designed in favor of Papists. And a large number of them, being met at Edinburgh, agreed upon, and, in name of all the rest, sent an address of thanks to the tyrant for his toleration, stuffed with the most loathsome and blasphemous flatteries, to the dishonor of GOD, the reproach of his cause, and betraying of his church. For, in this address, dated July 21st, 1687, designating themselves the loyal subjects of this true religion and liberty destroyer, they offer him their most humble and hearty thanks for his favor bestowed, and bless the great GOD who put it into his heart to grant them this liberty, which they term a great and surprising favor, professing a fixed resolution still to maintain an entire loyalty, both in their doctrine and practice (consonant to their known, principles, which, according to the holy Scriptures, are contained in the Confession of Faith); and they humbly beseech, that any who promote disloyal principles and practices (as they disown them) may not be looked upon as any of theirs, whatever name they may assume to themselves; and that, as their address comes from the plainness and sincerity of loyal and thankful hearts, so they were much engaged by his royal favor, to continue their fervent prayer to the King of kings, for divine illumination and conduct, and all other blessings, both spiritual and temporal, ever to attend his person and government. Thus these men made themselves naked to their shame, and declared to the world, that they did only presumptuously arrogate to themselves the name of Presbyterians; whereas, in reality, they were quite another kind of creatures, acting diametrically opposite to Presbyterian principles, in congratulating, extolling and justifying a tyrant, for assuming to himself a blasphemous, absolute power, whereby he suspends and disables all penal laws against idolators, and gives a toleration for all errors.

But while these pretended Presbyterians, who all along loved peace better than truth, and preferred their own ease before the concerns of their Master's glory, were thus sheltering themselves under this refuge of lies; true Presbyterians, who kept by presbyterian principles, and acted a faithful part for CHRIST, refusing to bow down to the idol of supremacy, which the tyrant had set up, or pay any regard to his blasphemous toleration, were pursued, persecuted, and slain, without pity or compassion, all the engines of the court being leveled against them for their destruction, because they would still reserve to themselves the liberty wherewith CHRIST had made his people free, and not exchange it for one from Antichrist, restricted with his reserves and limitations; so that (as Mr. Shields tells us in his account of Mr. James Renwick's life), in less than five months after the toleration, there were fifteen most desperate searches particularly for him, both of foot and horse: and, that all encouragement might be given to any who would apprehend him, a proclamation was issued, dated October 18th, "Authorizing all officers, civil and military, to apprehend and secure in firmance his person, with some others; and for encouragement, insuring the sum of 100L sterling for taking him, or them, dead or alive." In the midst of all these hazards, this unwearied and faithful laborer did notwithstanding continue at his work, in preaching, catechising, &c., and the Lord still preserved him from falling into the enemy's hand, until he had finished that piece of generation work, in drawing up a full and faithful testimony against York's toleration, and for the covenants and work of reformation, &c., which he gave in to a meeting of Presbyterian ministers at Edinburgh, on the 17th January, 1688; and going thence to Fife, whither he was called to preach, in his return, was apprehended at Edinburgh, and called to seal his above testimony, with all his other contendings against Popery, Prelacy, Erastianism, and all defection from the land's attainments in reformation, with his blood, which he did in the Grass market of Edinburgh, 17th of February, 1688, with a remarkable and extraordinary measure of the Lord's gracious presence and spirit, not only in this part of his sufferings, but all the time of his imprisonment. The Lord hereby bearing witness, both to the truth of that cause for which he suffered, and also testifying his gracious acceptance of his sufferings, and of the free-will-offering of his life, which he laid down for his sake. And as neither the violence nor flattery of enemies could prevail with this faithful confessor and martyr himself, to quit with one hair or hoof of what belonged to Christ, so he recommended to the poor scattered remnant which he left, as part of his dying counsel, to keep their ground, and not to quit nor forego one of these despised truths, which he was assured the Lord, when he returned to bind up the breach of his people, and heal them of their wound, would make glorious in the earth. Thus that worthy minister, and now glorified martyr of Jesus, through a chain of sufferings, and train of enemies, fought his way unto an incorruptible and immortal crown of endless glory. He was the last that sealed the testimony for religion and liberty, and the covenanted work of reformation, against Popery, Prelacy, Erastianism, and tyranny, in a public manner, on the scaffold, with his blood. After the death of this renowned martyr, he was succeeded by the eminent Mr. Alexander Shields, who carried on, and maintained, the testimony, as it was stated, in all the heads and clauses thereof, continuing to preach in the fields. On which account, he, and the people who attended his ministry, were exposed for some time longer to the fury and resentment of their enemies. But their power, which they had so long perverted and abused, quickly came to a period. For in a few months, God, in his righteous judgment and adorable providence, overturned that throne of iniquity on which they depended, and expelled that inhuman, cruel monster, from his tyrannical and usurped power, upon the prince of Orange's coming over into England, in the beginning of November that same year. But, although the Lord at this juncture, and by this means, rescued and delivered our natural and civil rights and privileges in a national way from under the oppression and bondage of anti-christian tyranny, arbitrary and absolute power, yet the Revolution, at this time, brought no real deliverance to the church of God. But Christ's rights,[1] formerly acquired for him by his faithful servants, lay still buried under the rubbish of that anti-christian building of Prelacy, erected on the ruins of his work in this land; and the spiritual liberties and privileges of his house remained, and do still remain under the bondage of Erastianism, supremacy, toleration, &c. For it is well known, that although this man, Jehu-like, "destroyed Baal out of Israel, yet he departed not from the sins of Jeroboam, wherewith he made Israel to sin."

About this time, the united societies (having no actual minister since Mr. Renwick's death, Mr. Shields being only preacher) sent over some commissioners from their general meeting to Embden, one of the United Provinces, to bring over Mr. Thomas Linning, a young man whom they had sent thither some years before in Mr. Renwick's time, to the university there, and for ordination. In consequence hereof, the said Mr. Linning came home, with testimonials of his ordination to the ministry by the classes at Embden; and in conjunction with Mr. Shields and Mr. William Boyd (another of their ministers, who had also come from Holland about this time), renewed the Covenants National and Solemn League, and dispensed the sacrament of the Lord's supper near Lesmahago, in Clydesdale, and continued to preach to the people for about four months, until the first General Assembly (so called) met at Edinburgh 1689-90. At which time, he, with his two brethren, in their own name, and the name of their people, presented a paper to that Assembly, bearing on what terms they and their people would join in communion with them; only craving that they might all join in humbling themselves before the Lord, and acknowledge and bewail their fathers', their own, and the land's many and heinous iniquities, and breaches of Covenant, before they proceeded to any other business, and so have their public sins and scandalous compliances washed away by repentance, and calling upon the name of the Lord Jesus. That they would purge out from among them, all ignorant, insufficient, heterodox, and notoriously scandalous ministers, such as, by information, accusation, or otherways, were guilty of the blood of the saints, &c. But these proposals were reckoned unseasonable and impracticable, tending rather to kindle contention, than compose division, and so were thrown over their bar. The generality of these men were so plunged and puddled in the ditch of defection and apostasy, that they could not think of the drudgery of cleansing themselves in God's way, by a particular and public confession of, and humiliation for their own and the land's public sins, but chose rather to sit down filthy and polluted as they were, and presume, in the midst of their abominations unrepented of, to approach God's holy things, which, how provoking to heaven, let God in his word be judge, Isa. lii, 11; Hag. ii, 13, 14; 2 Chr. xxx, 3; Ezek. xliv, 10. Nay, it is but too, too evident, that for this cause, God then laid them under that awful sentence, Rev. xxii, 11: "Him that is filthy, let him be filthy still;" or that, Isa. xxii, 14. For as their hearts were then hardened against God's call by his word and providence to that important and most necessary duty; so, ever since, they, have been so much the more so, and have gone on from evil to worse.

But to return to our purpose: the two brethren, Messrs. Linning and Boyd, upon the rejection of the above said paper of proposals, intending to unite with them at any rate, gave in another, importing their submission to the assembly; which paper, Mr. Shields also, through their influences, insinuations, and persuasions, was drawn in to subscribe and adhere to; which he had never done, had he not fallen by the means of these false brethren, and which, it is said, he sadly repented afterward. Thus, the poor people were again left destitute of ministers, and public gospel ordinances, until the Rev. Mr. John, McMillan acceded to them, from the public judicatories of the revolution church, in the year 1706. And their kind friend, Mr. Linning, to make amends for all his misdemeanors, and in return for the charges the societies were at about his education, at home and abroad, did them that good office, to write, and load them with calumnies and slanders, to the universities in the Netherlands, whither they had recourse formerly in like cases; so that all access for having their loss retrieved from that quarter, was blocked up.

What is thus briefly hinted above, may suffice to afford some cursory view of the rise and progress of religion and reformation in these lands, especially in Scotland; until, as a church and nation, our kingdom became the Lord's, by the strictest and most intimate federal alliance, and the name almost of every city, was, the Lord is there: together with the general state and condition of the church and land, from the fatal juncture of our woful decline, unto the end of the above mentioned bloody period; the faithfulness of some, in this time of trial and temptation: the defection and backsliding course of others; and the great and avowed wickedness of the rest, extended unto an exhorbitant hight of savage inhumanity, irreligion and impiety. Upon all which, the presbytery, in duty to God, the present and succeeding generations find themselves obliged to testify:

1, Their hearty approbation of the faithfulness of such ministers and others, who opposed, and faithfully testified against the public resolutions of church and state, framed in the year 1651, for receiving into places of power and trust, malignant enemies to the work of reformation, contrary to the word of God, Exod. xviii, 21; Deut. i, 13; 2 Chron. xix, 2; and to all acts of assembly and parliament in the reforming period; the assembly disclaiming the resolutions, as appears from their act, June 17th, 1646, session 14th, entitled, Act for censuring the compilers with the public enemies of this church and kingdom: and their seasonable and necessary warning June 27th, 1640, session 27th; where "they judge it a great and scandalous provocation, and grievous defection from the public cause, to comply with, these malignants, &c." As also, Act 11th, Triennial Parliament of, Charles I, entitled, Act for purging the army of disaffected persons to the Covenant and work of Reformation. And the faithful warnings, given by general assemblies and parliament, even against the admission of Charles II to the regal dignity, when so evidently discovering his disingenuity, until once he should give more satisfying proof of hid sincerity; see act of the commission at the West Kirk, August 13th, 1650, where the commission of the general assembly, considering, that there may be just ground of stumbling, from the king's majesty's refusing to emit the declaration offered him by the committee of estates, and the commission of the General Assembly, concerning his former carriage, and resolution for the future, in reference to the cause of God, and enemies and friends thereof; doth therefore declare "That this kirk and kingdom do not espouse any malignant party, quarrel, or interest, but that they fight merely upon their former grounds and principles, and in the defense of the cause of GOD, and of the kingdom, as they have done these twelve years past: and therefore as they disclaim all the sin and guilt of the king and of his house, so they will not own him nor his interest, otherwise than with a subordination to GOD, and so far as he owns and prosecutes the cause of GOD, and disclaims his, and his father's opposition to the work of GOD and to the covenant," &c. The which declaration being seen and considered by the committee of estates, was the same day approven by them. Thus, both church and state exerted themselves in the discharge of their duty, in order to obtain a settlement, according to the word of God, and the covenants, which were now become the magna charta of the privileges and liberties of the nations, both civil and religious; and therefore, were sworn to and subscribed by Charles II, as was also the coronation oath, for the security and preservation of the true religion, at his receipt of the royal power.

2. The presbytery testify and declare their approbation of the conduct of the faithful, before the restoration, who, adhering to the aforesaid fundamental constitutions of the nations, both refused subjection unto, and testified against, the usurpation of Oliver Cromwell and his accomplices, his invading the land, his anti-christian toleration of all sectarian errors and heresies, threatening the ruin and destruction of the true religion, as well as liberty. This was particularly testified against by the synod of Fife, and others in conjunction with them, as wicked and intolerable; as opposite unto, and condemned by, the Scriptures of truth, Job xxxiv, 17; Deut. xiii, 1-12; Zech. xiii, 3; contrary to acts of assembly and parliament, made against malignants, their being received into places of power and trust, with whom these sectarians were compliers, such as Act 16th, of Assemb. 1646, Sess. 13th; Act 26th, Sess. 2d, parliament Charles I, &c.

3. The presbytery do hereby heartily approve and homologate the testimony borne unto the truths and royal prerogatives of Christ, as King of Zion, by the witnesses and martyrs for the same, from the restoration, anno 1660, to the late revolution, by protestations, declarations, confiscation of goods, bonds, imprisonment, banishment, all kinds of cruelty and suffering, even unto the death (as noticed above), by the impious revolters from the righteous laws of God, and overturners of the just and equitable laws of men, both sacred and civil; to the maintenance whereof, the greatest part of these transgressors had bound themselves by the most sacred and inviolable obligations, which made their wickedness the more daring and aggravated, and the testimony of the saints against such as had made themselves so vile in the sight of God and all good men, the more justifiable. Psalm cxix, 139: "My zeal hath consumed me, because mine enemies have forgotten thy words." And as the doers of the law have the promise of justification by the great Legislator, Rom. ii, 13, so they ought to have the approbation of his people for doing his will.

And as the Spirit discovers the church's duty not to consist only in bearing witness unto the truth, and justifying Christ's confessors and martyrs, in their faithful adherence unto it, but also in testifying against sin, and condemning the wicked for their wickedness; for which, also, we have the precedent of the reformed and covenanted church of Scotland, both before and during the defection and wickedness of the forementioned period. Likeas, the presbytery did, and hereby do declare and testify particularly:

1. Against that prime and leading step of defection, the public resolutions, a scheme projected by that arch hypocrite and traitor to God, Charles II, for the reintroduction of men of the same wicked and malignant spirit with himself, into places of public trust in the nation—men, the most of whom had been formerly excommunicated by the church, and excluded from all office-bearing in the commonwealth, by the states, in their act of classes, as being avowed and obstinate enemies to God and to their country. Which scheme, approven of and put in execution, with the consent of a corrupt part of the ministry of the church, called afterward resolutioners, made way for that sad and bloody catastrophe, which after befel the poor church of Christ in this land.

2. They declare and testify against the usurpation of Oliver Cromwell, with those who subjected themselves unto, and owned, his authority; against his treacherous invasion of this land, contrary to the public oaths and vows, and covenant union of the nations; together with his sectarian principles, and wicked toleration, then obtruded upon them.

3. They declare and testify against the restoration of Charles II, 1660, unto the government of these covenanted lands, after he had so plainly discovered his spirit and designs, in the matter of the public resolutions. On account of which treacherous and double dealing with God and man, he was, in the Lord's holy and adorable providence, justly secluded from the government, and lived an exile for the space of ten years; but, by means of his malignant public resolution friends, he was again, by might, though not of right, restored, without so much as his adherence sought to those oaths, which he had formerly so solemnly sworn. Add to this the church's sinful silence, through the influence of the backslidden resolution party therein, so that, at the convention of the pretended parliament, anno 1661, consisting mostly of persons of known disaffection to the true religion, elected of purpose to serve the king's traitorous designs, there was not so much as a protestation for civil or religious liberties and privileges offered thereunto; but the vile person (as be afterward fully declared himself) was peaceably, though illegally, exalted.

4. As the presbytery find themselves in duty bound to testify against this most unhappy restoration of Charles II, so, of necessary and just consequence, they declare against the whole of his usurped and tyrannical administration—particularly against his blasphemous and heaven-daring ecclesiastical supremacy; against the act rescissory, declaring null and void the covenants, presbyterian church government, and all the laws made in favor of the true religion since the year 1638; the wicked anniversary thanksgiving day, in memory of the restoration; the re-establishment of diocesan and Erastian Prelacy; his publicly and ignominiously burning of our solemn covenants, after pretending to nullify their obligation; with all his cruelty, tyranny, oppression and bloodshed, under color, and without form, of law, exercised upon the Lord's people, during the whole of his reign.

5. They again testify against the treachery of these covenanted lands, in their advancing (contrary to our solemn covenants and all law and reason) James, duke of York, a professed Papist, and avowed malignant to the throne of these realms. As also, they testify against his Christ-dethroning supremacy, and anti-christian indulgences and toleration, flowing from that wicked fountain; his horrid and cruel massacreing and murdering of the saints and servants of the Most High; with all his other wickedness briefly specified in the foregoing narrative.

Upon the whole, the presbytery declare and testify against all the affronts done unto the Son of God, and open attacks made upon his crown and kingdom; all the different steps of apostasy from a work of reformation, and all the hellish rage and cruelty exercised against the people of God during the foresaid period of persecution, carried on by these two impious brothers.



PART II.

Containing the grounds of the Presbytery's testimony against the constitutions both civil and ecclesiastical at the late Revolution, anno 1689: as also, against the gross Erastianism and tyranny that has attended the administration both of church and state, since that memorable period: with various instances thereof, &c.

After the Lord, for the forementioned space of twenty-eight years, had, because of their manifold sins, sorely plagued this church and nation with the grievous yoke of prelatical tyranny, bloodshed, oppression and fiery persecution, and thereby had covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and had thrown down in his wrath the strong holds of the daughter of Judah, yea, brought them down even to the ground; he was pleased, in his holy sovereignty, to put a stop to that barbarous cruelty that was exercised upon his people, at the last national Revolution, by the instrumentality of the prince and princess of Orange; which is the more remarkable, in that those whom the Lord employed as the rod of his anger, to strike off that monstrous tyrant James duke of York from the British throne, were natural branches sprung up from the same stock: and this at a juncture when not only the church of Christ was in the greatest danger of being totally extirpated, but the whole land in hazard of being again overwhelmed with popish darkness and idolatry. But although a very fit opportunity was then offered the nations for reviving the long buried work of a covenanted reformation both in church and state, and re-establishing all the ordinances of God in purity, according to their scriptural institution: yet, alas! how deeply is it to be lamented, that, instead thereof, the multitude of his tender mercies being forgotten, there was a returning, but not to the Most High; yea, a turning aside like a deceitful bow; so that, in many respects, our national guilt is now increased above what it was in former times: wherefore, as the presbytery desire with the utmost gratitude to acknowledge the divine goodness, in giving a respite from the hot furnace of persecution; so they likewise find themselves, in duty to their princely Master and his people, obliged to testify and declare against foresaid revolution settlement, in a variety of particulars, with the many defections and backslidings flowing therefrom. Likeas they hereby do testify against the constitutions, both civil and ecclesiastic, at the Revolution, anno 1689, in those respects, and for these reasons:

1. Because that in the civil constitution, these nations once united together in a scriptural and covenanted uniformity, unmindful of their former establishment upon a divine footing, wherein king and people were to be of one perfect religion, and the supreme magistrate obliged by solemn oath to maintain and preserve the same inviolable, did call and invite William and Mary, prince and princess of Orange, unto the possession of the royal power in these lands, in a way contrary to the word of God, as Deut. xvii, 15: "Thou shalt in any wise 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, which is not thy brother." 2 Sam. xxiii, 3: "The God of Israel said, the Rock of Israel spake to me, He that ruleth over men, must be just, ruling in the fear of God."

In opposition to these clear precepts, the nations did choose the foresaid persons to sway the civil scepter over them, who were neither brethren by birth, nor religious profession, being educated in a church where Erastianism prevails, as appears from their ascribing such an extensive power to the civil magistrate, as is inconsistent with the intrinsic power of the church. Accordingly, by these principles, said prince of Orange did regulate his conduct, in the assumption of his regal authority, consenting to swear two distinct oaths, whereby he obliged himself to preserve and maintain the two distinct and contrary religions (or modes of religions worship), Presbytery and Prelacy, and so betrayed both to God and man his politic, worldly views, and proclaimed himself destitute of that truth and religious fear, which is the essential character of every person who may warrantably be invested with supreme authority over the Israel of God. And as they wanted scriptural, so likewise covenant qualifications, namely, known integrity, approven fidelity, constant affection, and zeal to the cause and true church of God; and therefore could not in a consistency with the covenanted constitution, and fundamental laws of the crown, be set up as king and queen of these covenanted lands.

Again, as during the persecuting period the nations generally were involved in the guilt of perjury and deep apostasy, by the many sinful contradictory tests, oaths and bonds then imposed; so, in a particular manner, those who, by virtue of their birth and dignity, ought to have been the defenders of the nation's privileges, both sacred and civil, on the contrary, as privy councilors to the two impious brothers in their rage against the Lord and his Anointed, and as members of their iniquitous parliaments (where perverting equity and justice, they framed the most heaven-daring and abominable mischiefs into a law, and then with the utmost cruelty prosecuted the same), had many of them brought themselves under the fearful guilt of these atrocious crimes of murder, perjury, tyranny and oppression, and thereby, according to the law both of God and man, not only forfeited their lives, had the same been duly executed; but also divested themselves of all just right and title to act the part of the nations' representatives, in choosing and installing any in the office of supreme civil governor, until at least they had given suitable evidence of their repentance. Yet such were the constituent members of that committee of estates, and first parliament, employed in the Revolution settlement, without so much as making any suitable public acknowledgment of their wickedness in the active hand the generality of them had in the former bloody persecution, as appears from a comparative view of the lists of the members of parliament, and particularly the duke of York's last parliament, with act second of the acts and orders of the meeting of estates, anno 1689. Yea, by viewing the lists of James VII, his privy council, annexed by Wodrow to the second volume of his history, it is evident, that a great number of the nobility alone, members of that bloody council, were also members of foresaid convention of estates, the members of which convention (seven bishops excepted) were exactly the same with the members of the first parliament at the Revolution. For this, compare second act of the meeting of estates, with act first, parliament first, of William and Mary. By all which it is evident, that from princes who had thus removed the bound, and discovered no just remorse for their sins, there was little ground left to expect a happy establishment of religion, in restoring the flock of Christ to the full possession of those valuable privileges and liberties wherewith he had made them free.

The character of the constituent members being considered, the constitution itself, and wherein it is inconsistent with our covenanted establishment, and is therefore hereby testified against, comes next to be considered. Although the declaration of the meeting of estates in this kingdom, containing their claim of right, comprehended much more of their civil liberties, and formal rights of government, than was enjoyed under the former monstrous tyranny, yet by no means sufficiently provided for the legal establishment of our former happy reformed constitution, which necessarily obliged the civil rulers to employ their power to maintain and defend, not only the doctrine, but also the Presbyterian worship, discipline and government, as the only and unalterable form instituted by Christ in his house. Whereas this craves the abolition of prelacy, and the superiority of any office in the church above presbyters in _Scotland_, simply as it 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 from Popery, without regarding the divine right of Presbytery, and the contrariety of Prelacy to scripture revelation. In agreeableness to which demand, when the first parliament met in _Scotland_ immediately after the Revolution, which began the _ day of _April_, 1689, in _Act_ 3d, _Sess._ 1st, entitled _Act abolishing Prelacy_, they abolished Prelacy for the foresaid reason, and further declare, that they will settle by law that church government in this kingdom, which is most agreeable to the inclinations of the people. Accordingly, in the second session of the same parliament, _Act_ 5th, _June_ 7th, 1690, the parliament establishing the Presbyterian church government and discipline, as it had been ratified and established by the 14th _Act, James_ VI, _Parl._ 12th, _anno_ 1592, reviving, renewing and confirming the foresaid act of parliament, in the whole heads thereof, except that part of it relating to patronages, afterward to be considered of. Likewise, in the above mentioned act at the Revolution, the thirty-three chapters of the _Westminster_ Confession of Faith (exclusive of the catechisms, directory for worship, and form of church government formerly publicly authorized, and Covenants National and Solemn League) were ratified and established by the parliament. And the said Confession being read in their presence, was voted and approven by them, as the public and avowed Confession of this church, without taking any notice of its scriptural authority. And further, in the same session of parliament, by the royal power allenarly, the first meeting of the general assembly of this church, as above established, was appointed to be held at _Edinburgh_, the third _Thursday_ of _October_ following, the same year, 1690. And by the same civil authority and foresaid act, many of the churches in _Scotland_ were declared vacant.

2. The presbytery testify against the ecclesiastical constitution at the Revolution; particularly, in regard, 1st—That the members composing the same were no less, if not much more exceptionable, than those of whom the state consisted; the whole of them one way or other being justly chargeable with unfaithfulness to CHRIST, and his covenanted cause, by sinful and scandalous compliance with the public defections of the former times, or actively countenancing the malignant apostasy of the lands, which will appear evident, by considering, that the Revolution Church consisted of such office-bearers, as had, in contradiction to their most solemn covenant engagements, fallen in with, and approven of the public resolutions. And these public resolutioners, who had betrayed the LORD'S cause, which they had in the most solemn manner sworn to maintain, were, without any public acknowledgement demanded or offered, or adequate censure inflicted (even, after that the LORD had remarkably testified his displeasure against that leading step of defection, by suffering these vipers, which we thus took into our bosom, to sting us almost to death) for this their scandalous defection and perjury, admitted and sustained members of the Revolution Church. Again, the Revolution assembly consisted of such ministers as had shamefully changed their holding of CHRIST, and sinfully submitted, in the exercise of their ministry, to an exotic head, Charles II, who had, by virtue of his blasphemous supremacy, and absolute power, taken the power of the keys from Christ's ministers, and afterward returning only one of them (viz.: the key of doctrine) to such as accepted his anti-christian, church-destroying, and Christ-dethroning indulgences, attended with such sinful limitations and restrictions, as were utterly inconsistent with ministerial freedom and faithfulness, declaring the acceptors to be men-pleasers, and so not the servants of Christ (of which above). Of this stamp were the most of them, who, without any public acknowledgment of that horrid affront they had put upon the church's true Head, dared to constitute and act as the supreme judicatory of the church of Christ, anno 1690. Again, the foresaid assembly was almost wholly formed of such as had petitioned for, accepted of, and pretended to return a God-mocking letter of thanks for that blasphemous unbounded toleration, which that popish tyrant, the duke of York (as is noticed formerly), granted, with a special view to reintroduce abjured popery; and therefore while it extended its protection to every heresy, did exclude the pure preaching of the gospel in the fields; which toleration (according to Wodrow) was joyfully embraced by all the Presbyterian ministers in Scotland, the honored Mr. Renwick only excepted, who faithfully protested against the same.

But further, the Revolution assembly did partly consist of such members as, contrary to our solemn covenants, had their consciences dreadfully polluted, by consenting unto, subscribing, and swearing some one or other of the sinful wicked oaths, tests and bonds, tyrannically imposed in the persecuting period, or by persuading others to take them, and declining to give warning of the danger of them, or by approving the warrantableness of giving security to the bloody council, not to exercise their ministry, but according to their pleasure. Moreover, they were all, generally, manifestly guilty of the sin of carrying on and maintaining schism and defection from the covenanted church of CHRIST in Scotland. As also (which from the history of these times is evident), the ruling elders in that assembly, being generally noblemen, gentlemen, and burgesses, were mostly such as had an active hand in the tyranny and persecution that preceded, and in one respect or other, were stained with the blood of the martyrs of Jesus. Thus, that assembly was packed up, chiefly, of such blacked compilers, as, one way or other, were deeply involved in the apostasy, bloodshed and cruelty of the preceding period, yet had not broke off their iniquities, by a public confession of these crying sins, before that meeting; nor can it be found, that any adequate censure was inflicted on any of them for the same. Therefore, the presbytery testify against the Revolution church, as consisting mostly of such scandalous schismatical members, as could not, in a consistency with the scriptural rule, and laudable acts of this reformed church, have been admitted to church privileges, far less to bear office in the house of God; until, at least, they had been duly purged from their aggravated scandals, and given evident signs of a real repentance, according to the Word of God, 2 Chron. xxx, 3: "For they could not keep the passover at that time, because the priests had not sanctified themselves sufficiently." And Ezek. xliv, 10: "And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols, they shall even bear their iniquity;" v. 13: "And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place; but they shall bear their shame, and their abominations which they have committed."

Next, the presbytery declare and testify against the Revolution church, because plainly Erastian, and utterly inconsistent with the covenanted constitution of the reformed church of Scotland, anno 1648: the truth of which charge will appear obvious, from considering the act of parliament, on which the civil power settled the constitution of the Revolution church, viz., Act 114, James VI, Parl. 12th; where, inter alia, it is expressly declared, "That it shall be lawful to the kirk ministers, every year at least, and oftener, pro re nata, as occasion and necessity sall require, to hald and keepe general assemblies, providing that the king's majesty, or his commissioner with them, to be appointed be his highness to be present at ilk general assembly, before the dissolving thereof, nominate and appoynt time and place, quhen and quhair the next general assemblie sall be halden: and in case neither his majesty nor his said commissioner beis present for the time, in that town, quhair the said general assemblie beis halden, then, and in that case, it shall be lesum for the said general assembly be themselves, to nominate and appoint time and place, quhair the next general assembly of the kirk sall be keeped and halden, as they have been in use to do these times by-past." Here, in this act, a manifest invasion and traitorous attack is made upon the headship and supremacy of Christ, as a Son in, and over his own house. He who is God's annotated King in Zion, and sits on the throne of his holiness, is hereby robbed of his crown rights; the intrinsic power, the spiritual liberty and freedom, granted by Christ to his church, is encroached upon. It is a received opinion among all true Presbyterians, that the church hath an intrinsic power to meet in the courts of Christ's house, from the lowest to the highest, by virtue of the power committed to her by the Lord Jesus Christ, without dependence on the civil power. This is agreeable to scripture, Matth. xvi, 19, and xviii, 18, 19, where the apostles receive the keys immediately from the hands of Christ their Lord and Master. And as one principal part of that trust Christ has committed to his church, this has been the constant plea of the reforming and reformed Presbyterian church of Scotland. Let us hear what that renowned and faithful minister, and venerable confessor for Christ, the Rev. Mr. John Welsh, says to this particular, in his letter to the Countess of Wigton from Blackness, 1606, when a prisoner for this same truth. Having asserted the independence of the church, the spiritual kingdom of Christ, upon any earthly monarch, and her freedom to meet and judge of all her affairs; he adds, "These two points, 1st, that Christ is Head of his church; 2d, that she is free in her government from all other jurisdictions, except Christ's. These two points, I say, are the special causes of our imprisonment, being now convicted as traitors for maintaining thereof. We have been ever waiting with joyfulness to give the last testimony of our blood in confirmation thereof, if it should please our God to be so favorable as to honor us with that dignity. Yea, I do affirm, that these two points above written, and all other things that do belong to Christ's crown, scepter and kingdom, are not subject, nor cannot be, to any other authority, but to his own altogether: so that I would be glad to be offered up as a sacrifice for so glorious a truth." So far he. But now this assembly of treacherous men, by settling themselves upon such a constitution have openly given up this scriptural truth and Presbyterian principle handed down to us, sealed with the sufferings and dearest blood of the faithful Confessors and Martyrs of Christ, and have consented that it is unlawful for the office-bearers in the Lord's house to exert their proper power in calling and appointing general assemblies, however loudly the necessity of the church may call for them, unless the king authorize their diet of meeting, which he may, or may not do, according to his pleasure.

Again, it is evident, that the revolution church is constituted in the same Erastian manner with the late Prelacy in Scotland. For proof of which, observe, that as Prelacy was never ecclesiastically asserted to be of divine authority, neither has Presbytery, by any explicit and formal act of Assembly, at or since the revolution. As the prelates' high ecclesiastical court was called, adjourned and dissolved, in the king's name, so likewise are the assemblies of the Revolution Church. As the Episcopalians owned the king, in the exercise of his Erastian supremacy over them, so the Revolution Church, instead of opposing, did take up her standing under the covert of that anti-christian supremacy, and has never since declined the exercise thereof. And, as the civil power prescribed limits unto, and at pleasure altered, the prelatic church, so this church has accepted of a formula, prescribed by the civil power, requiring that all the ordinances within the same be performed by the ministers thereof, as they were then allowed them, or should thereafter be declared by their authority, as Act 23d, Sess. 4th, Parl. 1st, 1693, expressly bears. By what is said above, it may appear, that this church is Erastian in her constitution. But it is further to be observed, that the present constitution is no less inconsistent with the scriptural and covenanted constitution of the church of Scotland, in regard that the retrograde constitution, to which the church fled back, and on which she was settled at the revolution, was but an infant state of the church, lately after her first reformation from Popery, far inferior to her advanced state betwixt 1638 and 1649 inclusive. It was before the church had shaken off the intolerable yokes of Erastian supremacy and patronages; before she had ecclesiastically asserted, and practically maintained, her spiritual and scriptural claim of right, namely, the divine right of presbytery, and intrinsic power of the church, the two special gems of Christ's crown, as King on his holy hill of Zion; before the explanation of the national covenant, as condemning episcopacy, the five articles of Perth, the civil power of churchmen; before the Solemn League and Covenant was entered into; before the Westminster Confession of Faith, the Catechisms, larger and shorter, the Directory for worship, Form of Presbyterian church government and ordination of ministers, were composed; and before the acts of church and state, for purging judicatories, ecclesiastical and civil, and armies from persons disaffected to the cause and work of God, were made; and all these valuable pieces of reformation ratified with the full and ample sanction of the supreme civil authority, by the king's majesty and honorable estates of parliament, as parts of the covenanted uniformity in religion, betwixt the churches of Christ in Scotland, England and Ireland. And therefore, this revolution constitution amounts to a shameful disregarding—yea, disclaiming and burying—much (if not all) of the reformation attained to in that memorable period, and is a virtual homologation and allowance of the iniquitous laws at the restoration, anno 1661, condemning our glorious reformation and sacred covenants as rebellion; and is such an aggravated step of defection and apostasy, as too clearly discovers this church to be fixed upon a different footing, and to be called by another name, than the genuine offspring of the true covenanted church of Christ in Scotland.

Besides what has been already noticed, respecting the sinfulness both of the members constituent, and the constitutions at the revolution, it is to be further observed, as just matter of lamentation, that, at this period, when such a noble opportunity was offered, no suitable endeavors were made for reviving the covenanted cause and interest of our REDEEMER; no care taken that the city of the Lord should be built upon her own heap, and the palace remain after the manner thereof; but, on the contrary, a religion was then established, not only exceedingly far short of, but in many particulars very inconsistent with, and destructive of, that blessed uniformity in religion, once the glory of these now degenerate isles. The presbytery, therefore, in the next place, do testify against the settlement of religion made at the revolution, and that in these particulars following:

1. Instead of abolishing Prelacy in England and Ireland, as it had been abjured in the Solemn League and Covenant, and stands condemned by the word of God, and fundamental laws of the nations, conform to the divine law, it was then, with all its popish ceremonies, anew secured, confirmed and established, in both these kingdoms, as the true religion, according to the word of God, to be publicly professed by all the people; and the supreme civil magistrate solemnly sworn, at his inauguration, both that he himself shall be of the Episcopal communion, and that he shall maintain inviolably the settlement of the church of England, in the kingdoms of England and Ireland, and territories thereunto belonging. Thus the revolution has ratified the impious overthrow, and ignominious burial, of the covenanted reformation in these two kingdoms, that was made in the persecuting period, and has fixed a legal bar in the way of their reformation, in agreeableness to the sacred oath the three nations brought themselves under to God Almighty.

2. As to the settlement of religion in Scotland, the presbytery testify against it: because it was a settlement, which, instead of homologating and reviving the covenanted reformation between 1638 and 1650, in profession and principle, left the same buried under the infamous act rescissory, which did, at one blow, rescind and annul the whole of the reformation, and authority establishing the same, by making a retrograde motion, as far back as 1592, without ever coming one step forward since that time, and herein acted most contrary to the practice of our honored reformers, who always used to begin where former reformations stopped, and after having removed what obstructed the work of reformation, went forward in building and beautifying the house of the Lord.

That this backward settlement at the revolution, was a glaring relinquishment of many of our valuable and happy attainments, in the second and most advanced reformation (as said is), and consequently, an open apostasy and revolt from the covenanted constitution of the church of Scotland, is sufficiently evident, from the foresaid act of settlement 1690; where (after having allowed of the Westminster confession) they further add, "That they do establish, ratify and confirm, the Presbyterian church government and discipline, ratified and established by the 114th Act, James VI, Parl. 12th, anno 1592." So that this settlement includes nothing more of the covenanted uniformity in these lands, than only the thirty-three articles of the Confession of Faith, wanting the scripture proofs. Again, that the Revolution settlement of religion did not abolish the act rescissory, nor ratify and revive any act, between 1638 and 1650, authorizing and establishing the work of reformation, is clear from the same act: wherein, after abolishing some acts anent the late prelacy in Scotland, they declare: "that these acts are abolished, so far allenarly, as the said acts, and others, generally and particularly above mentioned, are contrary or prejudicial to, inconsistent with, or derogatory from, the Protestant religion, or Presbyterian church government, now established." Where observe, that this general clause is restricted to acts and laws, in so far only, as they were contrary to the religion settled in this act; and therefore, as this act includes no part of the covenanted reformation between 1638 and 1649, so this rescissory clause abolishes laws, not as against foresaid reformation, but only in so far as they strike against the revolution settlement, which the act rescissory could not do. Again, in another clause of the same act, it is added: "Therefore, their majesties do hereby revive and ratify, and perpetually confirm, all laws, statutes and acts of parliament, made against Popery and Papists." The only reason that can be given for the revival of laws, not against Prelacy, but Popery, when abolishing Prelacy, is, that the parliament, excluding the covenanted reformation from this settlement of religion, resolved to let the whole of it lie buried under the act rescissory. For as, in reality, there were no laws made expressly against Prelacy before 1592, but against Popery and Papists; so, had they said, laws against prelacy and prelates, they thereby would have revived some of the laws made by the reforming parliaments, between 1640 and 1650; wherein bishops and all other prelates, the civil places and power of kirkmen, &c., are expressly condemned. Again, in the foresaid act, they confirm all the article of the 114th Act, 1592, except the part of it anent patronages, which is to be afterward considered. Now, had the revolution parliament regarded the reforming laws to have been revived, and so the act rescissory to be rescinded, by their Act 5th, 1690, they would not have left this particular to be again considered of, seeing patronages were entirely abolished by an act of parliament 1649; but, having the ball at their foot, they now acted as would best suit with their political and worldly views. Once more observe, that when the revolution parliament ratified the act 1592, they take no notice of its having been done before, by a preceding parliament in 1649. All which plainly says, that the reforming laws and authority of the parliaments by which they were made, are not regarded as now in force. To conclude this particular, if the settlement of religion, made in 1690, had revived and ratified the authority of our reforming parliaments, and laws made by them; then, as these obliged the king to swear the covenants before his coronation, and all ranks to swear them, and obliged to root out malignancy, sectarianism, &c., and to promote uniformity in doctrine, worship, discipline and government, in the three nations, so the revolution settlement would have obliged all to the practice of the same duties, and that, before ever king, or any under him, could have been admitted to any trust; while all that would not comply therewith, would have been held as enemies, not only to religion, but to their king and country also, as was the case when reformation flourished. But, as the very reverse of this was authorized and practised at the revolution, it convincingly discovers, that the settlement of religion, made in 1690, left the whole of the reformation attained to, ratified and established by solemn oaths and civil laws between 1640 and 1649, buried under that scandalous and wicked act rescissory, framed by that tyrant, Charles II, after his restoration. Nor is there to be found, in all the acts, petitions, supplications and addresses, made by the assemblies at or since the revolution, any thing importing a desire to have that blasphemous act rescinded, which stands in full force, to the perpetual infamy and disgrace of the revolution settlement of religion, so much gloried in, by the greatest part, as happily established.

2. The presbytery testify against the Revolution settlement of religion, not only as including avowed apostasy from the covenanted constitution of the reformed church of Scotland, and a traitorous giving up of the interests and rights of Christ, our Lord and REDEEMER, in these, and especially in this land; but also, as it is an Erastian settlement, which will appear, by considering 1st. The scriptural method then taken, in establishing religion: instead of setting the church foremost in the work of the Lord, and the state coming after, and ratifying by their civil sanction what the church had done; the Revolution parliament inverted this beautiful order, both in abolishing Prelacy, settling Presbytery, and ratifying the Confession of Faith, as the standard of doctrine to this church; 2d, In abolishing Prelacy, as it was not at the desire of the church, but of the estates of Scotland, so the parliament did it in an Erastian manner, without consulting the church, or regarding that it had been abolished by the church, anno 1638, and by the state, 1640, in confirmation of what the church had done. Thus, Act 3d, 1689, 'tis said, "The king and queen's majesties with the estates of parliament, do hereby abolish Prelacy." Again, when establishing presbytery, Act 5th, 1690, they act in the same Erastian manner, whereby the order of the house of God was inverted in the matter of government; in regard that the settlement of the government of the church in the first instance, properly belongs to an ecclesiastical judicatory, met and constituted in the name of the Lord Jesus Christ; and it is afterward the duty of the state to give the sanction of their authority to the same. This Erastianism further appears in the parliament's conduct with respect unto the Confession of Faith: see Act 5th, Sess. 2d, Parl. 1st, wherein thus they express themselves: "Likeas they, by these presents, ratify and establish the Confession of Faith, now read in their presence, and voted and approven by them, as the public and avowed confession of this church." Hence it is obvious, that the parliament, by sustaining themselves proper judges of doctrine, encroached upon the intrinsic power of the church: they read, voted, and approved the Confession of Faith, without ever referring to, or regarding the act of the general assembly 1647, or any other act of reforming assemblies, whereby that confession was formerly made ours, or even so much as calling an assembly to vote and approve that confession of new. That the above conduct of the state, without regarding the church in her assemblies, either past or future, is gross Erastianism, and what does not belong, at first instance, to the civil magistrate, but to the church representative, to whom the Lord has committed the management of the affairs of his spiritual kingdom, may appear from these few sacred texts, besides many others, namely, Numb. i, 50, 51: "But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all the things that belong to it: they shall bear the tabernacle and all the vessels thereof, and they shall minister unto it, and shall encamp round about the tabernacle; and when the tabernacle setteth forward, the Levites shall take it down, and when the tabernacle is to be pitched, the Levites shall set it up, and the stranger that cometh nigh shall be put to death." See also chapters iii, and iv, throughout; also Deut. xxxiii, 8, 10; 1 Chron. xv, 2; 2 Chron. xix, 11; Ezra x, 4. So David, when he had felt the anger of the Lord, for not observing his commandments in this particular, says, 1 Chron. xv, 12, 13, to the Levites, "Sanctify yourselves that ye may bring up the ark of the Lord God of Israel. For because ye did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order." Likewise Hezekiah, a reforming king, did not himself, at first instance, set about reforming and purging the house of God; but having called together the priests and Levites, says to them, 2 Chron. xxix, 5: "Sanctify yourselves and sanctify the house of the Lord God of your fathers, and carry forth the filthiness out of the holy place;" compared with ver. 11; Mal. ii, 7; Matth. xvi, 19. "I will give unto thee the keys of the kingdom of heaven." And xxviii, 18, 19, 20: "All power is given unto me, go ye therefore and teach all nations, teaching them to observe all things whatsoever I have commanded you." From all which it may safely be inferred, that as the Lord Jesus Christ, the King and Lawgiver of his church, has committed all the power of church matters, whether respecting the doctrine or government thereof, to church officers, as the first, proper receptacles thereof; so, for civil rulers, at first instance, by their own authority, to make alterations in the government of the church, and to settle and emit a standard of doctrine to the church, is a manifest usurpation of ecclesiastical authority, and tyrannical encroachment upon the ministerial office. It needs only to be added, that this Revolution conduct stands condemned by the Confession of Faith itself, in express terms (as well as in the holy scriptures), chap. xxiii, sect. 3, "The civil magistrate may not assume to himself the administration of the word or the keys." And also, by the beautiful practice of our reformers, betwixt 1638 and 1649, who observed the scriptural order, the church always going foremost, in all the several pieces of reformation attained to, and then the state coming after, by exerting their authority, in ratification and defense of the church's acts and deeds, in behalf of reformation.

3. The Erastianism of this settlement of religion, appears plain from the act of parliament 1592, noticed above, upon which the Revolution parliament did found it, as in Act 5th, Sess. 2, 1690, by which the forementioned act 1592, is ratified, revived, renewed and confirmed, in all the heads thereof, patronage excepted. Now, in regard that act 1592 contains an invasion upon the headship of Christ, and intrinsic power of the church, and ascribes an Erastian power to the civil magistrate over the church, making it unlawful for the church to convocate her superior judicatories, but in dependence upon the king for his licence and authority; and in regard the Revolution parliament did revive and renew this clause in foresaid act 1592, as well as other heads thereof, it must needs follow, that this settlement of religion cannot be freed of the charge of Erastianism. Nor is it very strange that statesmen, who had been educated in the principles of Erastianism, should be fond of reviving an act that robbed Christ of his crown rights, and the church of her spiritual liberty; but most surprising, that professed Presbyterian ministers should so greedily embrace and approve of Erastianism, as a valuable and glorious deliverance to the church of Christ! In agreeableness to this Erastian article of the above act the parliament, in their act 1690, indicted and appointed the first general assembly, as a specimen of their Erastian power over their newly constituted church; and it has ever since been the practice of the sovereign, to call, dissolve and adjourn her assemblies at his pleasure, and sometimes to an indefinite time. It is further observable, that the king's commission to his representative in assembly, runs in a style that evidently discovers, that he looks upon the assembly's power and right of constitution as subordinate to him. Thus it begins, "Seeing by our decree that an assembly is to meet," &c. Yet notwithstanding of this, the assembly 1690 (nor any after them, so far as was ever known to the world) did not by any one formal act and statue expressly condemn Erastianism, and explicitly assert the alone headship of Christ, and the intrinsic, independent power of the church, in opposition to these encroachments made thereupon, and therefore may be justly construed consenters thereto. To conclude this particular, of the Erastianism of the present settlement of religion, it may be observed that although the Revolution parliament, from political views, did by Act 1st, Sess. 2d, rescind the first act of the second parliament of Charles II. entitled Act asserting his majesty's supremacy over all persons and in all causes ecclesiastical; yet, from what is above hinted, it may be inferred, that the Revolution state has still preserved the very soul and substance of that blasphemous supremacy (though possibly they may have transferred it from the person of the king, abstractly considered, and lodged it in the hand of the king and parliament conjunctly, as the more proper subject thereof): for, in the words of Mr. John Burnet, in his testimony against the indulgence, quoted by Mr. Brown in his history of the indulgence, "To settle, enact and emit constitutions, acts and orders, concerning matters, meetings and persons ecclesiastical, according to royal pleasure (and parliamentary is much the same), is the very substance and definition of his majesty's supremacy, as it is explained by his estates of parliament." But the Revolution act of parliament settling religion, is just to settle, enact and emit such constitutions, acts and orders concerning matters, meetings and persons ecclesiastical, according to parliamentary, instead of mere royal pleasure: and therefore the act authorizing the Revolution settlement of religion, is the very substance and definition of a royal parliamentary supremacy. The truth of this will further appear by the sequel.

4. The presbytery testify against the Revolution constitution and settlement of religion, as it is not a religious, but a mere civil and political one; "not built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;" but upon the fluctuating inclinations of the people, as the formal foundation thereof. For proof of which, consider the acts of parliament relative to the abolition of Prelacy, and the establishment of presbytery. In consequence of an article of the claim of right made by the estates of Scotland, the Act 3d, Sess. 1st, Parl. 1689, declares, "That whereas the estates of this kingdom, in their claim of right, declared that Prelacy, and the superiority of any office in the church above presbyters, is and hath been a great and insupportable grievance to this nation, and contrary to the inclinations of the generality of the people ever since the reformation, they having been reformed from Popery by presbyters, and therefore to be abolished: our sovereign lord and lady, with advice and consent of the estates of parliament, do hereby abolish Prelacy, and all superiority of any office in the church in this kingdom above presbyters; and do declare, that they, with advice aforesaid, will settle by law that church government in this kingdom, which is most agreeable to the inclinations of the people." Agreeable to this, one of king William's instructions to the parliament 1690, is, "You are to pass an act establishing that church government which is most agreeable to the inclinations of the people." Accordingly we have the Act 5th, Sess. 2d, 1690, settling Presbyterian church-government in the same form, and on the same footing. And so much king William, who, doubtless, was perfectly acquainted with the true intent and meaning of that act, declares in his letter to the assembly indicted by him that same year. From all which (without noticing the Erastian form of these acts, &c.) it may be observed, that there is somewhat done that is materially good; but then there is nothing importing the contrariety of Prelacy to the scriptures of truth, nor the divine right of Presbyterian church government, so that the whole of this settlement is purely political, done for the pleasure of the good subjects of Scotland: for, 1st, the only reason why Prelacy is complained of and abolished, is, because it was grievous and contrary to the inclinations of the generality of the people. It is not so much as declared contrary to law, though well known that it was condemned by many of the reforming laws; far less is it declared contrary to the word of God, and reformation principles founded thereupon. Neither is it said to be a grievance to the nations, though it is manifest, by the nations entering into a solemn covenant to extirpate it, that it was an insupportable burden to all the three. And the great reason assigned for the people's dissatisfaction to Prelacy, is antiquity, "they having been reformed from Popery by presbyters," as if our reformers had only contended for a church government merely human; whereas they strenuously maintained the divine right of presbytery, and condemned Prelacy as contrary to the word of God. This reason would be equally strong against presbytery, on supposition that prelates had got the start of presbyters in the reformation from Popery. Again, 2d, upon the same, and no better ground, was Presbytery established, namely, because it was more agreeable to the inclinations of the people, and as it was of a more ancient standing in Scotland than Prelacy. Further, that the divine right of presbytery is not acknowledged in this settlement, appears from the express words of the act itself, wherein it is designated, "the only government of Christ's church in the nation;" not the only government of Christ's church laid down in the word of God, received and sworn to by all the three nations, ratified by both civil and ecclesiastical authority. A clear evidence, that church government was regarded as ambulatory only, and what might be altered at pleasure. Hence, while the king was settling presbytery in Scotland, he was also maintaining, as bound by oath, Prelacy in England, &c. And so Presbytery, for peace's sake, as most agreeable to the inclinations of the people, was settled in Scotland as the government of Christ's church there. Thus, there is a settlement of religion, and yet not one line of scripture authority, or reformation principles legible therein: and, as one said (though a strenuous defender of the settlement), "The glory of that church is at a low pass, which hangs upon the nail of legal securities by kings and parliaments, instead of the nail which God has fastened in a sure place;" which, alas! is the case with the church of Scotland at this day. It is true, that the parliament call their settlement, "Agreeable to God's word;" but it is as true, that, from their conduct toward both (abolishing Prelacy, and establishing Presbytery, from these political motives above mentioned), it is abundantly plain, that they believed neither of them to be formally and specifically agreeable to, and founded upon the word of God; but that they regarded all forms of church government as indifferent, and thought themselves at liberty to pick and choose such a particular form as best suited the humors and inclinations of the people, and their own worldly advantage. Accordingly, we find the parliament 1689, appointing a committee to receive all the forms of government that should be brought before them, to examine them for this purpose, and then report their opinions of them to the house.