Again, the Presbytery hereby testify and declare their approbation of, and adherence unto, all the different steps of reformation, that ever, in any period, were attained unto in this church and land: particularly, besides what has been mentioned above, they declare their adherence to the Westminster Confession of Faith, as it was approven by act of the General Assembly of the Church of Scotland, anno 1647: Catechisms, larger and shorter; Form of church government, Directory for worship, and Books of Discipline, as agreeable to, and extracted from the sacred oracles.

And with respect to the fourth article of the 23d chapter of our Confession, the Presbytery hereby declare, that they reject that corrupt sense and gloss which has been imposed upon it, whether by open enemies, or false friends to our covenanted reformation in former or latter times, viz., That a reformed Christian people, having generally received, and publicly professing the true religion; and more especially, having expressly and solemnly bound themselves by public national vows to the Most High, for the preservation of it, may warrantably set over them an infidel, or one of a religion differing from the true religion, and thereupon acknowledge and submit themselves unto him, as their lawful civil ruler for conscience sake. And moreover, they declare that they understand said articles, as principally relating to the condition of a people emerging out of the darkness and superstition of Paganism or Popery, &c., before that religion has obtained the sanction of civil authority; when, although the major part or bulk of a people should embrace the true religion, yet that does not dissolve or loose the relation subsisting between them and their civil rulers, prior to their conversion, agreeable to, and founded upon the just and reasonable laws of the realm. In this case only, it is granted, that an infidel, or one of a different religion, may have authority just and legal over a people partly converted to the knowledge and gospel of Christ. Thus it was with the primitive Christians, and thus it was particularly with our ancestors in Scotland, at the beginning of the reformation; and this perfectly well agrees to the apostolic precept and determination in a case similar to the above; 1 Cor. vii, 12, 13 and 39, and 2 Cor. vi, 14.

As also, they further declare their approbation of, and adherence to all the faithful testimonies, declarations and protestations, emitted by the witnesses for the work of reformation, whether before or under the late times of tyranny and persecution, in prisons, scaffolds, or in the fields, by land or sea; or by such, as since that time have succeeded. them in the self same testimony, as they are founded upon, and agreeable to the word of truth, and as a just and proper vindication of foresaid covenanted cause. And particularly with the above proviso and limitation, they declare their adherence to the Rutherglen, Sanquhar and Lanerk declarations, annis 1679, 1680, 1682; as also to the declarations published at Sanquhar, 1683, 1684, 1692, and 1695, 1703, 1707; to the informatory vindication, and cloud of witnesses; to the covenants national and solemn league, sworn at Auchensaugh, near Douglas, in the year 1712, at Crawfurd-john 1745; with the additional acknowledgments of sins, and engagements to duties at these times; to the declarations published at Sanquhar, 1718, and at Montherrick, 1740, 1741. And in like manner, they testify their adherence to the Act formerly emitted by this Presbytery, in condemnation of the universal scheme. And they do hereby testify against, and disapprove all partiality and unfaithfulness, whether in respect of right or left hand extremes, in any testimonies, published in a way of professed adherence to reformation principles; particularly, they reject the testimony published by those designated the Associate Presbytery, as no adequate testimony for truth, because of the partiality and unfaithfulness, both to God and the generation, discovered therein; being, instead of a faithful vindication, no better than a burial of some of the most important attainments in reformation of this church and land. And they likewise reject, detest and abhor that spurious brat, stuffed with gross error, blasphemy and nonsense, most falsely and unjustly designated, "A testimony for the word of Christ's patience," by that sacrilegious usurper of the ministry, William Dunnet, who, being once plunged into the depths of enthusiasm, such is his madness, that under pretense of an immediate mission from heaven, he not only daringly usurps the whole of the ministerial function, but also wickedly claims an Erastian exercise of the office of the civil magistrate, in a stupid unaccountable declaration of war, offensive and defensive, against all mankind, himself, and his blind-folded confederates only excepted; having probably had these anti-scriptural notions instilled into him by the industry of some unstable heads, who, after they had made a professed subjection to this Presbytery, in the Lord, did, with some others of the same stamp, in a most unwarrantable and schismatical manner, break off from their communion, without so much as discovering any shadow of reason, in justification of their rash, ungrounded and precipitate separation.

Upon the whole, the Presbytery, protesting that they have been influenced to this necessary work of displaying a judicial banner for the covenanted cause and interest of our exalted Redeemer, purely out of a regard to the glory of God, a desire that Christ's kingdom may be advanced, and his buried truths revived, as also a concern for the welfare and happiness of the present and succeeding generations, do earnestly, in the bowels of our Lord Jesus Christ, beseech and obtest all and every one, into whose hands this testimony may come, that, without considering the insignificancy of the instruments, and laying aside prejudice and carnal selfish considerations, they receive the truth as it is in Jesus, not only in the notion, but in the love and power of it; that they take with the many just and highly aggravated grounds of the Lord's controversy, and causes of his wrath against us, not only on account of private and personal wickedness come to a very great height, but particularly on account of the general opposition to the public concerns of his glory, in what respects the doctrine, worship, government and discipline of his house. Alas! our public abominations are both obstinately persisted in and publicly justified. That they lay to heart the great and terrible wickedness of the day and generation, with deep humiliation before the Lord, while he waits to, be gracious, and is calling all ranks to humble themselves, and saying, "Rend your heart and not your garments, and turn unto the Lord your God, for he is gracious and merciful;" Joel ii, 13. That, in the way of flying under the covert of the atoning blood of the Son of God, by faith in his name, for the remission of sins, and endeavoring after personal reformation, as to all the impiety and irreligion, all the detestable indifferency, lukewarmness and hypocrisy, in the matters of God, which universally prevail; they also study and set about public reformation, every one in their several stations, according to our solemn national engagements, concurring to restore the Lord's ruined and buried work, and rebuild his house, which is now lying as a desolate heap, covered over with the rubbish of manifold errors, corruptions and human inventions. If we still hold fast our abominations, and will not, by repentance and reformation, return and give glory to the Lord our God before he cause darkness, then, when he returns for the salvation of Zion, "He will come treading down the people in his anger, and making them drunk in his fury, and bringing down their strength to the earth;" Isa. lxiii, 6. "But is there no hope in Israel concerning this thing? Is there no balm in Gilead? Is there not a physician there?" Is there not virtue in Christ's blood for the most desperate cases, that churches, as well as particular persons, can be in? Is there not ground to hope, that the Lord will not altogether forsake these sinful lands, which were given to him of old for an inheritance, and wherein he has so long maintained his possession, but that he will yet build up our Zion, and appear in his glory therein, will plead his own cause, revive his own work, a covenanted work of reformation, and remove all the contempt and ignominy which it presently lies under? Sure the continuance of his gracious calls and invitations to return to him, gives ground to hope, that our "Israel hath not been forsaken, nor Judah of his God, of the Lord of Hosts, though their land was filled with sin against the holy One of Israel;" Jer. li, 5. And though, while so much of error, prejudice and carnal interest, lie as impassable mountains in the way, there is little appearance of the nations taking this course yet the Lord seems still to bespeak us in that endearing language, Jer. iii, 12, "Go and proclaim these words towards the north, and say, Return thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger forever." Though we have nationally torn our marriage contract with heaven, and taken away our names, yet the Lord has not. Turn, O backsliding children, saith the Lord, for I am married unto you. Let all, then, repent, and turn themselves from all their transgressions, so iniquity shall not be their ruin; but if not, then let all the impenitent despisers of the repeated calls of mercy know, that abused patience will at length turn into fury, and the Lord Jehovah, who has already furbished his sword, and prepared the instruments of death, will speedily give that dreadful commission to the executioners of his wrath: "Put ye in the sickle, for the harvest is ripe; come, get you down, for the press is full, the fats overflow, for their wickedness is great:" Joel iii, 13. "But because God will do this to Israel, let us prepare to meet our God." Further, the Presbytery invite and entreat all who tender the glory of God, the removal of the causes of his wrath and indignation, and who desire the continuance of his tabernacle and gracious presence among us, to come and join in a harmonious, zealous and faithful testimony for the precious truths and interest of Zion's glorious King, and against every course that has a tendency to heighten, and at last to lay on the copestone of our defections. Consider it is the Lord's call and command to every one, even in their most private station, Contend earnestly for the faith once delivered to the saints. It is the burden he, at this day, lays on his church and people: Hold fast what thou hast till I come, that no man take thy crown; hold fast by our former attainments in reformation. And finally, the Presbytery exhort all with whom they are more particularly connected, To stand fast in one spirit, with one mind, striving together for the faith of the gospel, and in nothing terrified by your adversaries. Let the flame of fervent and true love to God, his truths, and to one another, prevent and extinguish the wild fire of unnecessary and hurtful mutual animosities; and endeavoring to keep the unity of the spirit in the bond of peace, study oneness in promoting the Lord's opposed work, and in walking in the good old way, without turning aside to the right hand or to the left, because of the lion that is therein, and without laying other foundations than what were laid. Let none of Christ's true and faithful witnesses suffer their hearts to sink into despondency; the cause is the Lord's, and assuredly he will thoroughly plead that cause which is his own. It will outlive all its enemies, and yet have a glorious resurrection; and this will be the crown and comfort of all such as continue, amidst all trials and sufferings, contending for him, in the blessed expectation of the conqueror's everlasting reward. Therefore, lift up the hands that hang down, and strengthen the feeble knees; greater afflictions have been accomplished in those that are gone before, and are now inheriting the promises, than any wherewith the Lord is presently trying his church. And as the God of all grace, after they had suffered awhile, made them perfect, and put them in possession of that eternal glory to which they were called by Jesus Christ, so shall he establish, strengthen and keep his people still from falling, and, after all their sorrows and sufferings, present them faultless before the presence of his glory, with exceeding joy. "Return, we beseech thee, O God of Hosts; look down from heaven, and behold and visit this vine; and the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself, it is burnt with fire, it is cut down, they perish at the rebuke of thy countenance. Let thy hand be upon the man of thy right hand, upon the Son of man whom thou madest strong for thyself, so will not we go back from thee; quicken us, and we will call upon thy name; turn us again, O Lord of Hosts, cause thy face to shine, and we shall be saved: Let God arise, let Zion's immortal and omnipotent King Jesus reign, and let all his enemies be scattered; but let them that love him be as the sun, when he goeth forth in his might."

Extracted by JO. THORBURN, Pr. Clk.



ADDENDA.

In addition to what is said (from page 65 to 67 preceding, respecting the establishment of Popery in Canada), the Presbytery deeply lament, that, in the present edition of their Testimony, they are furnished with fresh matter to animadvert upon the continued tendency of the British administration in favor of the religion of Antichrist.

Not long after the civil establishment of Popery in Canada, new privileges, civil and religious, were bestowed upon the professors of that religion at home, both in England and Ireland, by which Catholics have received toleration, under the sanction of law, openly to profess and practice their idolatry, to open seminaries of learning for the public instruction of youth in their own religion, and to purchase and transfer estates to their Popish relations, in direct opposition to the established laws of the land, framed by our Protestant ancestors, under the sense of felt necessity, whereby Catholics were laid under disabilities, as to the enjoyment of those privileges, which they saw to be inconsistent with the peace of the state and safety of the Protestant religion, on account of the barbarous massacres committed by Catholics upon Protestants, and the numerous hostile attempts made to overturn, by violence, the Protestant religion within these lands, as proceeding from the sanguinary spirit of Popery. The modern plea set up in favor of those privileges being conferred upon Popery, that the Catholics of this day have candidly renounced the whole of their old principles which they held, as inimical to a Protestant country, never can be admitted, while they still retain the most dangerous of all their principles, viz., implicit faith in the doctrines of supreme councils, and the dispensing authority of the Pope. Against this sinful indulgence granted to Popery, the Presbytery testified at the time, in a separate piece, entitled, A Testimony and Warning against the Blasphemies and Idolatries of Popery, &c., to which they still refer the reader. An attempt also was made to extend a similar indulgence to Catholics in Scotland, but which was happily frustrated through the zealous exertions of the people, who, pleading the established laws of the land, boldly reclaimed against the measure, which produced the desired effect of compelling the government to desist. But alas! no sooner, was the popular zeal cooled, than government sowed tares by enlarging the privileges of Catholics with regard to civil property. The deplorable fact now is, that Popery, basking in the sunshine of legislative power, advanced to the legal possession of new privileges, and shielded by a formal toleration in the neighboring kingdoms, may be considered as enjoying the actual protection of government in Scotland. In Ireland, privileges of a still more exalted nature are bestowed upon Popery, while the Catholic is so far enfranchised, that, in conjunction with the Protestant, he may give his voice for members to serve in the legislature of the country. What greatly adds to the evil is, the lamentable alteration of public opinion, so lately displayed against the measures of government in former indulgences bestowed upon the Catholic interest; but which has now changed into an entire approbation thereof, both by the great body of the people and the minority in the two houses of Parliament; and the only complaint against government on that score is, that, stopping short of meeting just claims of Catholics, they have not ingrafted them into all the privileges of British subjects, and for ever done away the odious distinction between Protestant and Catholic, as to privilege.

When we open our eyes to the measures of the present day, we behold still more abominations. The government so far from remembering whence they are fallen, repenting and doing their first works, have started again in the cause of Antichrist, by leaguing themselves in a military expedition with a group of Popish despots on the continent, who have long given their power to the beast; of this expedition one object evidently appears to be the re-establishment and support of Popery in France, where under the administration of the omnipotent, and avenging holy providence of God, in the pouring out of the vials of his wrath upon the beast, that false religion has received a sore and bleeding wound, and where the people, long crushed under the tyranny of a despotic throne, and usurpation of an imposing priesthood, have risen to extricate themselves from the accumulated oppression, and by their astonishing efforts have shaken off the Papal yoke, by renouncing their accustomed allegiance to the head of the Antichristian states at Rome, have withdrawn their wonted supplies from his treasures, and completely overthrown the temporal power of his religion in their own country, which had for many ages kept them in fetters. If any doubt should be entertained with regard to the support afforded to the sinking cause of Popery in France by this expedition, the declaration published by the brother of the late King of France, stiling himself Louis XVIII, at the head of the emigrants in arms, exhibits the fact in the clearest point of view, while he plainly and unequivocally says, in that declaration, that their designs are the erection of the throne and altar, by which are meant the civil government and the Catholic religion, as they existed in France prior to the revolution. Britain, not satisfied with sending forth numerous hosts to the field abroad, and lavishing her treasures to supply the exhausted finances of the coalesced powers, has opened her arms at home to receive flying emigrants, caressed by her, as if they had been sufferers in the cause of genuine Christianity. By the voice of Episcopal dignitaries the Popish clergy have been extolled, as men of the most eminent piety, while places have been furnished by government, to accommodate them in their mass service; and a branch of the bloody house of Bourbon, whom divine vengeance has reduced to the abject state of a wandering exile, is admitted among us, with all marks of honor, and, with his train, provided for, as if he were a zealous supporter of the Protestant cause, seeking an asylum from the rage of Papal persecution in this reformed land. It cannot escape the notice of the attentive observer, how closely the crown of Britain has become allied to this false religion, in consequence of the conquest of the island of Corsica, and the accession of the crown of that island to the crown of Britain. According to the new constitution of Corsica, the king of Great Britain, as represented by his viceroy, makes an essential branch of the parliament, all the acts whereof must be assented to by him, in order, to give them the force of law. Now, it is to be remarked, that in this constitution Popery is expressly declared to be the only established religion in the island; it is therefore agreed to be divided into districts, to be filled up with ministers of the Catholic religion, endowed with legal maintenance. So the king of Britain, as wearing the Corsican crown, engages to unite this constitutional establishment of the Catholic religion, the king of Great Britain, as the king of Corsica, gives his firm assent. Moreover, to provide for the more extensive propagation of Popery in Corsica, the legislature stipulate to consult with the See of Rome; here, also, he engages to join the wisdom of his counsels to those of the Pope, for the express purpose of giving a wider spread to Popery. If the prophet Jehu accused Jehoshaphat, though a good prince, when he was returning from a military expedition with Ahab, king of Israel, in such cutting language; 2 Chron. xix, 2, Shouldst thou help the ungodly, and love them that hate the Lord? therefore, is wrath upon thee from the Lord: in what words shall we pronounce upon this conduct of Britain, in mixing with her politics and wars, active measures to raise again the falling Dagon of Popery from the threshold, and to help forward the interests of a religion which the Lord has solemnly declared he will destroy with the judgments of his hand and the brightness of his coming. Besides the iniquity of the thing itself, in giving direct aid to this religion; our guilt derives great aggravations from a view of the present dispensations of Providence in visibly sending down terrible judgments (no matter through what rough hands) upon that anti-christian power, that has long, sat upon many waters; and the loud voice of Jehovah is uttering, on the awful crisis of its downfall, to all the fearers of his name to escape a share in its judgments, by flying away from all communion with its evils; Rev. xviii, 4, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. But, blind to his avenging hand, and deaf to this summons, Great Britain, once without, is now again returning into a most unlawful communion to support this adjudged power, by which she constitutes herself a partner in its sins, and thereby exposes herself to a portion of its plagues. In vain will it be urged as a plea of justification, that the authors of the revolution in France, having overturned the constitution of their own country, and spread desolation through the wide extent of it, menaced other nations, and us also; and that, therefore, Britain, acting on the first principle of nature's law, self-preservation, joined the allied powers for her own defense. Though the Presbytery are by no means to be understood as giving their suffrage for the lawfulness and justice of the war on our side; yet, for the sake of argument, allowing the plea—what then? Will this sanctify the measures adopted by Britain, in recovering, supporting and propagating the cause of Popery, that the conquest of the enemy, and her own safety are the ends ultimately to be gained by them? The Christian maxim, that evil is not to be done that good may come, binds as strongly nations as individuals. Popery is not a local evil; it is still the mystery of iniquity, as much in France, and in Corsica, as it is in Great Britain; it is everywhere the forbidden fruit, not to be touched. If the security of a Protestant country is to be sought for, in dependence upon, or in any state of connection with the co-existence and maintenance of Antichrist, we have indeed a feeble pillar to rest upon, for, as sure as God himself has spoken it, the Papal kingdoms are the Babylon to fall and to rise no more again at all. Perhaps, our allies would not be pleased with another mode of conduct; and shall we run the hazard of displeasing the God of all our salvation, to gratify, in sin, the friends of the man of sin? If the crown of Corsica cannot be worn, but upon the condition of supporting Popery, and joining in councils with the Church of Rome, to advance her interest there, we are afraid the weight of it, like a millstone, will sink us deep in the gulf of God's wrath. But Popery was the former religion of that island, and the people wished no change. If the wretched inhabitants, loving darkness rather than the light, refused to be reclaimed, leave them to themselves, but why should we have fellowship with them in their unfruitful works of darkness. The Presbytery would not wish to be understood as if they meant that Protestants ought to raise a crusade, in order to exterminate Catholics in foreign lands, as Catholics have attempted to do against Protestants, for the weapons of our warfare, in propagating religion are not carnal. But it certainly is the incumbent duty of all Protestant nations to abstain from anything, that has a tendency to uphold and propagate their religion; and as no positive countenance should be given to it, so it is highly proper that Catholics should be kept in such a state of restraint, as they may not again have it in their power to repeat those bloody scenes, which Popery had acted upon us. With a view to deliver themselves from the guilt of participating in the evil, the Presbytery do lift up a judicial testimony against the present anti-christian courses of administration; as, also, against those state fasts, proceeding from an Erastian supremacy, which have been appointed to be observed by all persons, in order to engage by prayer the Almighty to crown their measures with success. Likewise, the Presbytery do testify against the national church, particularly her ministers, who from their station ought to act as spiritual watchmen, and give pointed warning of sin and danger on the present occasion; but, who, instead of faithfully discharging this duty, sanction all these measures of government, which cannot fail to produce a hardening effect upon the generation.

N.B. Since writing the above, by a reverse in the war, Britain has lost possession of Corsica, but while this does not acquit her of the guilt of her anti-christian administration there, neither will it supersede the necessity of our testimony against it.

* * * * *

ADVERTISEMENT.

The late Reformed Presbytery, June 2d, 1845, adopted the following doctrinal and practical declarations. They have therefore a judicial sanction; and having been in overture before the people prior to the action of Presbytery, we subjoin them as a suitable supplement. Cincinnati, Nov. 12th, 1850.

JUDICIAL DECLARATIONS.

1. Man is a free agent, unconscious of restraint in his volitions by the execution of the immutable decree of God; and it is not possible for him, in any instance, to avoid fulfilling that decree: yet the law of God—not his decree—is the rule of man's conduct, and the standard of final judgment.

2. It is the duty of a Christian to pray for the church of Christ—to inquire diligently into her scriptural character, and to seek covenant blessings in her communion.

3. If the majority should violate the terms upon which church members were united, it is lawful for the minority to testify against the defection, and to walk by the rule of their former attainments. And when any community assuming to be the Church of Christ, imposes sinful terms of communion—when the constitution is anti-scriptural—when the administration is corrupt, and attempts at its reformation have proved ineffectual—it is the duty of Christians to separate from it: "Come out of her, my people," &c.; Rev. xviii, 4.

4. No member of the Reformed Presbyterian Church can, without contracting guilt, in the present state of society, take the oath of allegiance to the government of these United States, hold office, exercise the elective franchise, act as a juror, or hold communion in other ecclesiastical bodies, by what is commonly styled occasional hearing; Rev. xi, 1-3.



TERMS

OF

MINISTERIAL AND CHRISTIAN COMMUNION

IN THE

REFORMED PRESBYTERIAN CHURCH.

* * * * *

1. An acknowledgment of the Old and New Testament to be the Word of God, and the alone infallible rule of faith and practice.

2. An acknowledgement that the whole doctrine of the Westminster Confession of Faith, and the Catechisms, larger and shorter, are agreeable unto, and founded upon the Scriptures.

3. An acknowledgment that Presbyterian Church government is of divine right, and unalterable: and that the most perfect model as yet attained, is exhibited in the Form of Government and Directory for Worship, as adopted by the Church of Scotland, in the Second Reformation.

4. An acknowledgment that public, social covenanting, is an ordinance of God, and obligatory on churches and nations under the New Testament dispensation: and that the National Covenant of Scotland, and the Solemn League and Covenant of Scotland, England and Ireland, were an exemplification of this divine institution: and that these solemn deeds are of perpetual obligation upon the moral person, as continued by representation and accession: and in consistency with this, acknowledging the renovation of these covenants at Auchensaugh, 1712, to be agreeable to the Word of God.

5. An approbation of the faithful contendings of the martyrs of Jesus, against paganism, popery, prelacy, malignancy, and sectarianism; and against immoral constitutions of civil government—Erastian tolerations and persecutions which flow therefrom: the Judicial Act, Declaration and Testimony, emitted by the Reformed Presbytery in North Britain, 1761, together with the Historical and Declaratory Supplements adopted by the Reformed Church in North America, 1850—as containing an noble example for their posterity to follow, in contending for all divine truth, and in testifying against all corruptions embodied in the constitutions of either church or State.

6. Practically adorning the doctrine of God our Savior, by walking in all his commandments and ordinances blamelessly.



FOOTNOTES:

[Footnote 1: Christ's rights, &c. By these are not meant the rights of Christ personal. It is not in the power of mortals, or any creature, to acquire and secure these to him; but the rights of Christ mystical, that is, of the church, or, of his truth, true worship, and religion, and professors of it as such.]

[Footnote 2: Besides the above instances of that unholy, tyrannical, and church-robbing policy, which has been exercised by the supreme civil powers in these nations with reference to religion and the worship of God, all of which existed when the presbytery first published their testimony, there has, of late, a very singular instance of the same kind occurred, in the course of administration, which the presbytery cannot forbear to take notice of, but must embrace the present opportunity to declare their sense of, and testify against; and especially, as it is one that carries a more striking evidence than any of the former, of our public national infidelity and licentiousness, and of our being judicially infatuated in our national counsels, and given up of heaven to proceed from evil to worse, in the course of apostasy from the cause and principles of the reformation. We particularly mean the instance of a late bill or act, which has been agreed upon by both houses of parliament, and which also, June, 1774, was sanctioned with the royal assent, entitled "An act for making more effectual provision for the government of the province of Quebec in North America." By which act, not only is French despotism, or arbitrary power, settled as the form of civil government, but, which is still worse, Popery, the Religion of Antichrist, with all its idolatries and blasphemies, has such security and establishment granted it, as to be taken immediately under the legal protection of the supreme civil authority of these nations in that vast and extensive region of Canada, lately added to the British dominions in North America—a province so large and fertile, that it is said to be capable of containing, if fully peopled, not less than thirty millions of souls. This infamous and injurious bill, before it passed into a law, was publicly reprobated and declaimed against by sundry members of both houses. It has been petitioned and remonstrated against by the most respectable civil body corporated in Britain, or its dominions, the city of London; by all the provinces of North America south of Quebec; and even by the inhabitants of the city of Quebec itself. It has been, in the most public manner, in open parliament, declared to be "a most cruel, oppressive, and odious measure—a child of inordinate power," &c. All which are sufficient indications how scandalous, offensive, and obnoxious this act was. There was afterward, in the month of May, 1775, a bill brought into the house of lords, in order to effectuate the repeal of the foresaid disgraceful act, when, in the course of public debate, it was represented by those few members of the house who appeared in the opposition, as "one of the most destructive, most despotic, most nefarious acts that ever passed the house of peers." But all in vain—the repeal could not be effected.

And moreover, let it be further observed here, that the bench of bishops in the house of peers, who assume the anti-christian title of spiritual lords, and pretend to claim a seat in parliament for the care of religion, during the whole course of this contest, instead of appearing for the Protestant interest, have, to their lasting infamy, publicly distinguished themselves in opposition to it, by—"Standing forth the avowed supporters of Popery."

The presbytery, therefore, find themselves in duty obliged, in their judicative capacity, principally in behalf of the rights and interests of the great God and of his Son Jesus Christ our Redeemer—that is to say, in behalf of the rights of truth, true religion, and righteousness among men, which he ever owns as his, to add, as they hereby do, their public testimony against this nefandous national deed, so manifestly injurious to all these.

The presbytery do not, as some others, found their testimony against this extravagant act establishing Popery, &c., in Canada, solely or simply on its injuriousness to the private interests of men—their bodily lives, goods, or outward privileges; nor do they declare against and condemn it merely because that religion which is sanctioned with this national decree and engagement for its defense is a sanguinary one: "Has deluged our island in blood, and dispersed impiety, persecution, and murder, &c., through the world." (See an address from the general congress to the people of Great Britain.) These are all indeed incontestable proofs that it is not the religion of the divine Jesus, but of antichrist. Nevertheless, the same have been known to be the staple and constant fruits of Prelacy too, which, to the extent of its reach and influence, has as much Christian blood wrapped up in its skirts as Popery, if not more. Nor yet is it merely on account that it is greatly injurious, as indeed it is, and a notorious breach of the public faith to the British Protestant settlers in that province. The presbytery's particular objections against this extraordinary measure are of a different quality. They are briefly such as follow:

1. The iniquity of it against God. It is certainly a deed highly provoking and dishonoring to the God of heaven. For (1), it is a giving that public protection and countenance to a lie, i.e. to idolatry and false worship (and to anti-christian idolatry, the worst of all other), which is only due to the truth of God. It is a devoting and giving our national power to the preservation of the life of the Romish beast, after the deadly wound given it by the Reformation. And therefore (2), a most wretched prostitution of the ordinance of civil power, sacred by its divine institution, to be a terror and restraint to evil doers, and a praise to them that do well, Rom. xiii,—to the quite contrary purposes. What right have open idolaters and blasphemers to be protected and supported by any ordinance of God in the public acts of their idolatry? And how awful is it to think (3), that it is a setting ourselves openly to fight against God, in a national engagement to support and defend what God has declared and testified to us in his word, he will have destroyed; and wherein he expressly forbids giving the least countenance to idolatry. And shall we thus harden ourselves against God and prosper? (4), As this last instance of our profane national policy is a still more open discovery of our incorrigibleness in our apostasy, so it is also the most striking of all the former of that Erastianism and spiritual supremacy exercised by the civil powers in these lands over the church and kingdom of Christ. Herein we have an open and avowed justification of that anti-scriptural right and power claimed by them to settle and establish whatever mode of religion they please, or is most agreeable to the inclinations of the people, or which best answers their worldly political purposes, although it should be the religion of Satan in place of that of Christ. This has been the great leading principle all along since the Revolution, but never more openly discovered than in this instance. Upon all which it may appear how sinful and provoking to the divine Majesty this act must be.

2. The folly and shamefulness of it as to ourselves. How disgraceful and dishonorable is this public act in favor of Popery, even to the nation itself, and its representatives, who me the authors of it. How palpably inconsistent is it with our national character and profession as Protestant, and with our national establishments, civil and ecclesiastical (both which are professedly built upon reformation from Popery), to come to take that idolatrous religion under our national protection, and become defenders of the anti-christian faith; nay, were it competent for the presbytery as a spiritual court, and spiritual watchmen, to view this act in a civil light, they might show at large, that it is a violation of the fundamental national constitutions of the kingdom, and reaches a blow to the credit of the legal security granted to the Protestant religion at home. We need not here mention how contrary this act is to the fundamental laws and constitutions of the kingdom of Scotland, which are now set aside. But it is contrary to, and a manifest violation of the Revolution and British constitution itself; contrary to the Claim of Right, yea, to the oath solemnly sworn by every English and British sovereign upon their accession to the throne, as settled by an act of the English parliament in the first year of William III. By which they are obliged to "profess, and to the utmost of their power maintain, in all their dominions, the laws of God, the true profession of the gospel, and the true reformed religion established by law." But these things the presbytery leave to such whom it may more, properly concern. Let it, however, be observed that the presbytery are not here to be interpreted as approving of the abovesaid oath, as it designedly obliges to the maintenance of the abjured English hierarchy and popish ceremonies, which might better be called a true reformed lie, than the true reformed religion. Nevertheless, this being the British coronation oath, it clearly determines that all legal establishments behoove to be Protestant, and that without a violation of said oath, no other religion can be taken under protection of law but what is called Protestant religion only.

The presbytery conclude the whole of this additional remark with observing, That as in the former instances of the exercise of this Erastian power above mentioned, the present church of Scotland never gave evidence of her fidelity to Christ, so far as to testify against them; so their assembly has, in a like supine, senseless manner, conducted themselves with reference to this last and most alarming instance. Notwithstanding all that has been remonstrated against it, and in favor of the reformed religion, they have remained mute and silent, which indeed evidences them not to be truly deserving of the character of venerable and reverend, which they assume to themselves, but rather that of an association; or, in the words of the weeping prophet, an assembly of treacherous men: Jer. ix, 2.]

[Footnote 3: See pages 68, 69, preceding.]

[Footnote 4: Mr. Andrew Clarkson originally belonged to the community of Old Dissenters under the pastoral inspection of the Rev. Mr. John McMillan senior; was educated and lived in communion with them, till upwards of the age of thirty years; during which time he wrote and published a book, entitled, Plain Reasons, &c., setting forth the grounds why Presbyterian Dissenters refused to hold communion with the revolution, church and state; but, having no prospect of obtaining license and ordination among them, in regard they had then no ordained minister belonging to them but old Mr. McMillan alone, it appeared that, from a passionate desire after these privileges, he left his old friends, and made his application to the Associate Presbytery, who treated him as above narrated.]

[Footnote 5: Mr. John Cameron, then a probationer and clerk to their Presbytery.]

[Footnote 6: These people, referred to above, very unjustly designate themselves such who adhere to the testimony for the kingly prerogative of Christ. They did at first, before their agreement with the Presbytery, and ever since their elopement, do still profess to appear for what they call An Active Testimony, conform to the rude draft of a paper commonly known by the name of the Queensferry Paper or Covenant (see Cloud of Witnesses, Appendix, page 270). After their activity had carried them the length of avouching the most inconsistent anti-predestinarian, Arminian schemes of universal redemption, and not only to a total separation from the Presbytery, and rejection of their judicial authority, but even to an open denial of the protestative mission of the ministers therein, and of all others; the most part of them were, in God's holy and righteous justice, left to receive and submit to the pretended authority and ministrations of William Dunnet, a deceiver, destitute of all mission and authority, whom they were afterward obliged to abandon In 1771, they published a pamphlet entitled, A short Abstract of their Principles and Designs. In this they cunningly evade the acknowledgment of our Confession of Faith and Catechisms, decline to own the doctrine of the holy Trinity in unity, and do professedly adopt and avow the hypothesis of the famous modern Socinian, Dr. Taylor, of Norwich, anent the person of Christ. According to which he is no more than "a glorious being, truly created by God before the world." This pre-existent creature they call a superangelic spirit; which spirit, coming in time to be united to a human body, makes according to them, the person of Christ. A person neither truly God nor truly man, but a sort of being different from both. The absurdity and blasphemy of this hypothesis needs no elucidation. Thus they idolatrously worship another god than the Scripture reveals, and blasphemously substitute and trust in another savior than the gospel offers unto sinners. In the same pamphlet they declare and publish their resolution to take some of their number under formal trials, whom, upon being approved, they might appoint and send forth to preach the gospel and administer the ordinances of it. And all which they have accordingly done, to the great dishonor of God, reproach of religion, and the profession of it.

And now, from the above principles and practices, the reader may justly conclude how unworthily these Christians (if they may be called such) profess to stand up for the royal prerogatives of Christ. What an arrogant and presumptuous invasion upon, and usurpation of, the powers and prerogatives of this glorious King, for any mortal to assume "to appoint and call men," not to the work (which yet is all that the Church of Christ, according to the will of God, and her privileges from Christ her head, ever claimed), but to the very power and office of the holy ministry, "and to install them in it." Besides, that their doctrine as to Christ's person, which denies his divine nature and sonship, saps the very foundations of that and all his other offices. We would, therefore, yet beseech them, by the mercies of God, "to repent them of all their wickedness, and to pray God, if perhaps the thoughts of their heart may be forgiven them."]

[Footnote 7: It has been complained by some, that the sense of both the members of this particular paragraph is obscure, and not so intelligible as it should be to many readers; but this complaint seems rather to arise from the want of proper attention and consideration, than from any other cause. As to the first branch of the sentence, Among—"Such actions and things as are necessary, and in themselves just and lawful by a moral obligation"—may be reckoned the payment of county tolls on highways and bridges, for the benefit of an easy and commodious passage—keeping watch in cities which have no settled or regular guard, to prevent public damage by fire or otherwise. In like manner, the payment of custom in public markets or fairs, or of town dues, all of which, being intended for the benefit of public corporations, are given or paid as the price of liberty and privilege of trade and commerce. And to this may be added, such necessary instances of self-defense as a person may be obliged to, when maliciously and villanously attacked in his character or goods, by persons perhaps designedly taking advantage of his Christian temper, or profession. Or when perhaps a person may be maliciously charged with, and prosecuted for crimes not only peculiarly dishonorable to religion, but even capital, as has been the case with some individuals. In all such cases, self-defense at law becomes necessary before the ordinary courts and judges of any nation, or place of the world whatever, when such defenses are admitted without the formal and explicit acknowledgment of the lawfulness of unjust or usurped authority (when such happens to be in place, as in the instance of Paul's appeal to Caesar, Acts xxv), or acting any otherwise contrary to justice and charity. And with regard to the other branch of the sentence where it is observed—"That a difference ought to made between those things that cannot be had, nor yet the value and equivalent of them, unless the person actually give it," &c.: This is sufficiently explained in a paragraph, page 163, near the foot. Prayers for God's blessing on any government—enlisting and bearing arms in their service—accepting offices and places of power from them—swearing oaths of fidelity to them, &c.—are such things as can by no means be got, nor yet the equivalent of them, unless the party actually consents and grants them. These, therefore, and, such like, are the only instances of action which, the Presbytery judge, do, in their own nature, contain and express a proper and explicit acknowledgment of the lawfulness of that authority which they immediately respect.]

THE END