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 OP THE 
 
 RELIGIOUS PRINCIPLES 
 
 ASSOCIATE SYNOD 
 
 NORTH AMERICA. 
 
 ilXtiistls is tfie ^ssDtmtt ^jnolr, 1813. 
 
 Behold, I come quickly : hold fast that which thou hast. — Bev. ill. 11. 
 liCt us hold fast the profession of our faith without wavering. — Heb. x. 23. 
 
 FEINTED BY AtlTHORITY OF THE ASSOCIATE SYNOD OF NORTH AMERICA. 
 
 SEVENTH EDITION, WITH NOTES. 
 
 PHILADELPHIA: 
 
 WILLIAM S. YOUNG, 173 RACE STREET. 
 
 185 0. 
 
KIITCBTOH 
 
 F.tC.JUN !«8i 
 
 theological/ 
 
 This volume contains all the printed papers which 
 display the religious principles of the Associate Pres- 
 bytery of Pennsylvania, and the people of their com- 
 munion. 
 
 The Presbytery have studied plainness and perspi- 
 cuity, in stating their religious profession, more than 
 elegance of style. The Apostle says, 1 Tim. iii. 15, 
 that the church of Christ is ^^the pillar and ground of 
 the truth -" that is, the church is a public witness of 
 the truth, and he alludes to the custom among the Ro- 
 mans, of inscribing the edicts of magistrates, presently 
 in force, upon pillars erected in public places, and in 
 courts of judgment, that all might know them, and 
 govern themselves accordingly. 
 
 That this collection may be the means of spreading 
 the knowledge of reformation principles, of removing 
 prejudices from the minds of the generation, and uni- 
 ting the hearts of the Lord's people in love and in the 
 truth, that they may stand fast in one spirit, with one 
 accord, striving together for the faith of the gospel, is 
 the hearty desire of William Marshall. 
 
 Philadelphia, June 17, 1794. 
 
 % 
 
ACT OF THE ASSOCIATE PRESBYTERY, 
 
 APPROVING THE ENSUING NARRATIVE. 
 
 Philadelphia, October 25, 1784. 
 
 The Presbytery having judged it necessary that a 
 Narrative concerning what the Lord has done for 
 that part of his church with which they stand most im- 
 mediately connected, and concerning the testimony 
 which, to this day, has been maintained in it, against 
 various opinions and measures injurious to his cause, 
 should be prefixed to their Declaration and Testimony; 
 a draught of this Narrative having been considered at 
 several meetings, was at last finished ; and in this and the 
 preceding day, it was read by paragraphs. The ques- 
 tion was put, "Approve of this Narrative, or not?" it 
 was carried, " Approve." Wherefore the Presbytery 
 did, and hereby do, judicially approve this Narrative, 
 as what they judge necessary, both as a Testimony by 
 them to the cause and work of God in former times, 
 and as an account they are, in duty bound, to give the 
 present and following generations, that they may not 
 forget the works of God. The Presbytery do, however, 
 declare that an adherence to this Narrative, as is evi- 
 dent from the nature of the work, can make no part of 
 that profession which will be required of church mem- 
 bers upon their admission to communion with us. 
 
 This, by order of the Presbytery, is signed, 
 
 William Marshall, Moderator. 
 Extracted by 
 
 John Anderson, Presbytery Clerk. 
 
 4 
 
PBITTGHTOIT 
 -I5I18S1 
 
 CONCERNING THE MAIlfi*ENA1^ClE: 
 
 OF THE 
 
 REFORMATION TESTIMONY. 
 
 CHAPTER I. 
 
 Of the Warrant we have from the word of God, and from 
 the Practice of his People, to maintain a direct and public 
 Testimony for the Truth. 
 
 There is no service acceptable to G-od, beside that 
 which he hath appointed. His word is a light to our 
 feet, and a lamp to our path. According to it we study 
 to walk ; by it let our faith and practice be tried. If 
 any ask, by what authority we prove it to be our duty 
 to testify, in the manner we do, for the truth of the 
 gospel, and against the prevailing errors of our time, 
 our answer is, The Lord hath commanded us. He 
 who is the Amen, the faithful and true Witness, and 
 who himself before Pontius Pilate witnessed a good 
 confession, describes his people, both in the Old and 
 New Testament, by the name of Witnesses; and the 
 design of this, as of every other name by which they 
 are described in the oracles of Grod, is to put them in 
 mind of their duty. Moreover, the Lord has promised, 
 that they shall be his witnesses. And this promise was 
 
6 NARRATIVE. 
 
 not confined to the apostles : the testimony of Jesus was 
 not to die with them. It was to be maintained by the 
 succeeding generations of Christians. The things which 
 thou hast heard of me among many witnesses, said Paul 
 to Timothy, the same commit thou to faithful men, who 
 shalt he able to teach others. The testimony of Jesus 
 was maintained in the lowest state of the church, in 
 the days of Antichrist's reign. After the witnesses of 
 that period had finished their testimony, or performed 
 their appointed service in the church militant, and after 
 the enemies of Christ had prevailed so far, that they 
 imagined their victory complete, this testimony was 
 revived in the Reformation. Surely it is our duty to 
 hold fast what we have thus attained, and what has 
 been transmitted to us by the goodness of God, watch- 
 ing over his church from age to age, and remembering 
 it in its low estate, and saving it from the hand of those 
 who hated it, and redeeming it from the hand of the 
 enemy. Surely it is our duty to follow the footsteps 
 of the most faithful and most zealous servants of Christ, 
 who have confessed him before men, kept the word of 
 his patience, and testified against the prevailing wick- 
 edness of their times, at the hazard, often the expense 
 of their lives. They overcame by the blood of the 
 Lamb and the word of their testimony; and so must 
 we, or we cannot attain, together with them, what is 
 expressed in the promise of Christ, To him that over- 
 cometh will I give to sit with me in my throne, even as 
 I also overcame, and am set down ivith my Father in 
 his throne. 
 
 All true Christians do, in some degree, maintain the 
 testimony of Jesus ; but it is not uncommon to find them, 
 through weakness or prejudice, neglecting some special 
 part of it. Often the fear of man, which bringeth a 
 snare, deters them from some part of their duty; while 
 the remaining corruption of their hearts sets them upon 
 
NARRATIVE. 7 
 
 excusing, yea, vindicating themselves in this neglect. 
 In such cases, Christians are great losers themselves : 
 for the Lord's service carries in it its own reward ; and 
 the more faithful we are in it, we shall find it the more 
 profitable to us. The interest of the church sufiers also : 
 those truths and duties for which no proper testimony 
 is maintained, are, as it were, lost. 
 
 Our Lord Jesus hath said. Whosoever shall confess me 
 he/ore merij him will I confess also before my Father who 
 is in heaven; hut whosoever shall he ashamed of me, and 
 of my words, in this adidterous and sinful generationj 
 of him also shall the Son of man he ashamed, ichen he 
 cometh in the glory of his Father with the holy angels. 
 It is by. confessing the Lord Jesus, that we testify our 
 love to him, our sense of the obligations we are under 
 to the God of all grace, our esteem of his word, and 
 our resolution to hold it fast, whatever we may sufi'er 
 for so doing. It is thus that we declare ourselves on 
 Christ's side, and renounce all fellowship with his 
 enemies in their devices against him, in their disobe- 
 dience to his laws, and in their contempt of his salva- 
 tion. It is thus we give to God that glory, due to his 
 name, which the wicked refuse to give. And the more 
 open, full, and particular this confession and testimony 
 is, it is so much the more fit to answer the ends de- 
 fiigned by it. 
 
 Such a testimony is necessary for transmitting the 
 truth of the gospel to following generations; pure, with- 
 out a mixture of error; and entire, no article of it being 
 lost. Though no article of the truth shall ever be 
 wholly lost; though it is all preserved in the holy Scrip- 
 tures ; yet many articles of it may be forgotten among a 
 people professing Christianity, and so lost to them. 
 During the rise, progress, and reign of Antichrist, vari- 
 ous important truths were so generally forgotten, that 
 although the evidence for them in Scripture was plain 
 
8 NARRATIVE. 
 
 and strong, many can hardly be persuaded, that what 
 was so long forgotten among Christians belongs to 
 Christianity. We ought, therefore, to give the more 
 earnest heed to those truths, the knowledge of which 
 was, through the mercy of God, revived at the Refor- 
 mation; lest, in this time of prevailing apostacy, we. 
 should let them slip. What we have heard and knowiij 
 and our fathers have told us, we should not hide from 
 tlieir children, showing to the generation to come the 
 praises of the Lord, and his strength, and the wonder- 
 ful works that he hath done. 
 
 Such a testimony is necessary as a reproof to back- 
 sliding Christians, who are fallen into a spiritual sleep; 
 or who, being timorous, will not, by an open confession 
 of the truth, expose themselves to the reproach of gain- 
 sayers; or who, through too great love to this present 
 world, do, in many instances, seek their own rather 
 than the things of Christ; or who are so far led astray, 
 that they set themselves against some part of the truth 
 of the gospel. Whatever may be good in such, is no 
 reason why we should not oppose what is evil in them. 
 The good principles they may retain, do not make their 
 evil principles less dangerous. Their piety does not 
 make the working of their corruption less hurtful. Do 
 Christians often err in their practice ? So do they also 
 in their principles : they are no more infallible in the 
 one than in the other. Would it be reckoned an ab- 
 surdity to say, that no evil practice of which a Chris- 
 tian may be habitually guilty, ought to be reproved ? It 
 is not less an absurdity to say, that no principle into 
 which a Christian may be led, ought to be testified 
 against. 
 
 Such a testimony is necessary as an appointed mean 
 to convince the wicked of their sin, and warn them of 
 their danger. We are called to declare to them, in the 
 most solemn and explicit manner^ that, because they 
 
NARRATIVE. .9 
 
 hold fast their iniquities, God is angry with them every 
 day J and that, if they do not flee for refuge to Jesus, 
 the mediator of the new covenant, his anger will quickly 
 break forth upon them. They may refuse to hear ; but 
 if we give them faithful warning, their blood will not 
 be required at our hands. 
 
 A faithful testimony for the truth of the gospel will 
 always have many enemies. Backsliding professors of 
 Christianity may be much enraged against it. Those 
 who are hardened in sin, and who rebel against the 
 light, will hate and despise it. The testimony of the 
 witnesses, during the great apostacy, tormented the 
 antichristian generation who dwelt on the earth; and 
 the Dragon is still wroth with the woman, and attempt- 
 ing to make war with the remnant of her seed, who 
 keep the commandments of Grod, and have the testi- 
 mony of Jesus Christ. The devil, though now re- 
 strained from deceiving one part of mankind and de- 
 stroying another, to the degree he once did, is still 
 working in the hearts of the children of disobedience, 
 and laying snares for the people of God. He is opposing 
 the kingdom of Christ, by the profane, who scofl" at 
 it ; by the tea^jhers of error, who labour to subvert it ; 
 and by the lukewarm, who, neglecting their duty, cease 
 to defend it, yea, even betray it to the enemy. If the 
 testimony we maintain is hated and opposed by many, 
 this is no more than what we ought to expect. The 
 world hates Christ ; and the cause it approves is not 
 his, nor the party it commends on his side. 
 
 The word of God is our testimony. We must bear 
 witness to all those truths which it declares, and against 
 all those evils which it condemns. It is most injurious 
 to accuse us as if we neglected this word, because we 
 apply it in a testimony suited to the times and circum- 
 stances of our lot. In doing so, we follow the footsteps 
 of the flock of Christ. The great question between 
 
iO NARRATIVE. 
 
 Israel and their heathen neighbours was, Whether Jeho- 
 vah was the creator, goyernor, and judge of the uni- 
 verse, or not ? Upon the determination of it the whole 
 controversy depended. The God of Israel being ac- 
 knowledged to be the true God, the whole system of 
 heathen idolatry and superstition was, at oijce, declared 
 impious ; and the fear and service of the God of Israel 
 became an acknowledged duty. Therefore, the leading 
 article of the testimony maintained by the church of Is- 
 rael was, That Jehovah, their God, was the only living 
 and true God. Ye are my witnesseSj saith the Lord, 
 that I am God. The great question between the apos- 
 tles and the unbelieving Jews was. Whether Jesus was 
 the Christ, the promised Messiah, or not ? On the de- 
 termination of it, all other controversies between them, 
 about the law, about the nature of Messiah's kingdom, 
 and about the calling of the Gentiles, depended. There- 
 fore, the leading article maintained by the Christians 
 against the Jews was. That Jesus was the Son of God, 
 the promised Redeemer. Thus it is said of Paul, im- 
 mediately after his conversion, that he confounded the 
 Jews who dioelt at Damascus, proving that Jesus, 
 whom their rulers had condemned and crucified, was 
 the very Christ. The great question between the wit- 
 nesses of Jesus and Antichrist was. Whether the word 
 of God, or the traditions and commandments of men, 
 are the rule of our faith and practice ? The man of sin, 
 perceiving that he could not stand if he was tried by 
 the former, did, with the fury of a roaring lion, at one 
 time, and with the subtlety of a serpent, at another, 
 fight for the latter ; claiming an infallibility to himself, 
 or to the councils of his creatures. Therefore, the tes- 
 timony maintained by the Lord's remnant was, in sub- 
 stance, this. That his word is our only guide, and is to 
 be believed and obeyed, rather than any decrees or com- 
 mandments of men. 
 
NARRATIVE. 11 
 
 At the Reformation, the testimony maintained by the 
 witnesses, in former times of darkness, was enlarged, 
 more clearly stated for the truth of the gospel, and car- 
 ried in it a more full and particular condemnation of 
 the great apostacy. This appears in the confessions 
 of the Reformed churches. These contain a testimony 
 for the truth which former adversaries were not able to 
 suppress, and which present and future adversaries 
 will in vain fight against. JVo weapon that is formed 
 against Zion shall prosper, and every tongue that riseth 
 against her in judgment she shall condemn. 
 
 CHAPTER II. 
 
 Of the State of the Church of Scotland from the Reforma- 
 tion, 1560, to the year 1637. 
 
 The church of Scotland, of which we are a branch, 
 beside the testimony she maintained in common with 
 the other churches of the Reformation, was called to 
 testify, in a special manner, for this important truth, 
 That the Lord Jesus is the only Head of the church; 
 against the usurpation of civil powers, who claimed a 
 right to make laws for it, and to hold it in subjection 
 to their will. Soon after the Reformation, attempts 
 were made to bring that church under the yoke of bond- 
 age to creatures of the magistrate, under the name of 
 bishops. , But such attempts were boldly resisted ; and, 
 though sometimes carried very far, did, for many years, 
 fail of success. 
 
 The clouds, however, began to gather over that 
 church, toward the end of the sixteenth and the begin- 
 ning of the seventeenth century. James YI., of Scot- 
 land, succeeding, about that time, to the throne of 
 England, North and South Britain were so far united 
 
12 NARRATIVE. 
 
 as to live in peace under one supreme magistrate. But 
 this event had a malignant influence on the church of 
 Scotland. The kings of England have, since the Ke- 
 formation, claimed a right of succeeding to the Pope in 
 one of his names of blasphemy, namely Head of the 
 church. This strange prerogative was very pleasing 
 to the prince already mentioned; he being very re- 
 markable for vanity, weakness, and self-conceit. As 
 the laws of England gave him a supreme power over 
 the church in that kingdom, he imagined that he had a 
 right to claim, and to exercise the same power over the 
 church of Scotland. The design was to fashion the 
 last of these churches according to the pattern of the 
 first, whose external order and appearance was very 
 like that of Rome, it having been most imperfectly re- 
 formed. By deceit, and by violence, and by a mixture 
 of both, an Episcopacy was introduced into Scotland. 
 Not, indeed, all at once. The power at first given to 
 the bishops seemed very little ; but it was, by degrees, 
 increased till they became terrible. Those Popish 
 ceremonies which the church of England had so zeal- 
 ously retained, were also imposed, according as the 
 power of the bishops seemed able to force submission 
 to them. 
 
 After the accession of the next prince to the throne, 
 namely, Charles I., who succeeded his father in 1625, 
 matters became still worse. Charles not only pursued 
 his father's measures in church and state ; but more 
 impatient of contradiction, and more resolute in making 
 attempts against the rights and privileges of his people, 
 he proceeded from violence to violence, till he turned 
 Britain into a field of blood and confusion. Under 
 him the bishops rose to be more formidable tyrants 
 than ever before. If any man ventured to testify 
 against their impositions, no sooner did the report 
 reach them, than the instruments of their vengeance 
 
NARRATIVE. 13' 
 
 were employed to seize and punish him. In England, 
 where their tyranny was come to its maturity, the pu- 
 nishments they used were of the most cruel and bar- 
 barous kind, such as none but men of an infernal dis- 
 position would choose to inflict on any of their fellow- 
 creatures. 
 
 As the order and discipline of the church of Scotland 
 were subverted by the prelates, so the doctrine of justi- 
 fication by free grace was opposed by them, both in 
 England and Scotland. This was a part of that con- 
 formity to the church of Rome, which the leaders of 
 the faction were studying; though their followers could 
 not be quickly brought over from the Protestant faith, 
 in a point justly reckoned of so great importance, so 
 fully expressed in all the confessions of the Reformed 
 churches, and so zealously defended by the divines 
 who had written against the church of Rome. The 
 system of doctrine at that time introduced into Britain, 
 was then, and is still known by the name of Arminian- 
 ism ; but it is nothing materially different from the doc- 
 trine taught in the Popish church, concerning the im- 
 portant articles of election, redemption, effectual call- 
 ing, and the perseverance of the saints. Both Papists 
 and Arminians agree in subverting the free grace of 
 Grod, and in ascribing to men that glory which is due 
 to him alone. The corrupt doctrine which then began 
 to spread in Britain, has been, like a plague, wasting 
 the churches there ever since; and this country has 
 caught the infection. But, through the goodness of 
 God, a testimony has hitherto been maintained against 
 it. He has given a banner to he displayed because of 
 the truth ; and it is our duty to stand by it. 
 
 The prelates, to clear the way for accomplishing 
 their devices against the church, set themselves to de- 
 stroy the remaining liberties of their country. They 
 taught that unlimited obedience was due to their sove- 
 2 
 
14 NARRATIVE. 
 
 reign ; that the privileges of the subjects flowed from 
 his royal beneficence, and might be recalled at his plea- 
 sure. With them there was hardly any sin to be com- 
 pared with that of those who opposed the unrighteous 
 exactions of an arbitrary court. Their great reason for 
 urging the doctrine of passive ©bedience, by which they 
 flattered weak princes into measures which ruined 
 them, was, that the sovereign, being invested with un- 
 limited power, they, his creatures, might use it as they 
 pleased. They hoped that men, tamed to an absolute 
 subjection of their life and property to the prince, would 
 more easily be compelled to submit their consciences 
 to such a spiritual lordship as these prelates had 
 assumed to themselves. 
 
 During these days of trial, there was much fainting 
 and yielding to temptation among the professors of re- 
 ligion in Scotland ; and some not only changed with 
 the times, but, as commonly happens in such cases, 
 were very zealous to draw others along with them into 
 apostacy. Yet a considerable number continued faith- 
 ful in the cause of Christ, and testified, as the Lord 
 gave them opportunity, against the prevailing iniquities 
 of those times. Of these, some were banished, some 
 were imprisoned, and some found protection at home, 
 several men of rank and influence exerting themselves 
 to save them from the fury of the prelates. The power 
 of godliness and the spirit of prayer continued among 
 this remnant; on account of which they were hated 
 and scofied at by the prelatic faction, who were gene- 
 rally careless and formal in their religious services, 
 and many of them profane. 
 
NARRATIVE. W 
 
 CHAPTER m. 
 
 Of the state of the Church of Scotland from 1637 to 1650. 
 
 The greatest triumph of the enemies of Christ is 
 commonly a presage of their immediate ruin. The pre- 
 lates of England and Scotland, having devised a service- 
 book for the last of these kingdoms, not only as bad, 
 but, in several articles, worse than that of England, 
 seemed to have almost accomplished their designs ; un- 
 less, as was with reason suspected, concerning some 
 of them, they intended to reconcile the churches of 
 Britain to that of Rome. But they were snared in the 
 work of their hands: their new service-book proved 
 their ruin. Though they readily obtained a royal pro- 
 clamation, commanding it to be used in all particular 
 congregations of the church of Scotland, under pain of 
 rebellion ; yet so much was it hated, that scarce ever did 
 a nation more unanimously agree in any thing than the 
 Scots did in rejecting it. It awakened an abhorrence 
 of all the Popish and tyrannical principles of the bishops 
 among all ranks of men. Many who had formerly sub- 
 mitted to them, would do so no more, when they saw 
 to what point they were driving. The timorous, cast- 
 ing off their fears, appeared openly and resolutely in 
 behalf of the Reformation cause, which they saw in im- 
 minent danger. The national covenant of Scotland, 
 entered into in the year 1581, was renewed in a bond 
 suited to the circumstances of the time of which we 
 now speak ; and this was done by all ranks in the land, 
 with acknowledgments of their manifold breaches of 
 it, and with professions of sorrow for their sin. 
 
 Though the king, instigated by the prelates, laboured 
 to hinder every thing which appeared like a reforma- 
 tion in Scotland, used fair speeches and threatenings by 
 
t6 NARRATIVE. 
 
 turns, yet he prevailed not. A general assembly of the 
 ministers and elders having met at Glasgow, Novem- 
 ber, 1638, condemned the whole course of defection, 
 which had taken place during the forty years preceding, 
 censured the bishops, according to the crimes proved 
 against them, declared episcopacy unlawful, it having 
 no authority from the word of God, and having been 
 found so pernicious to the interests of religion. They 
 also restored Presbyterial government ; which they de- 
 clared to be according to the rule of God's word. 
 
 The king, who was resolved to bring his subjects to 
 that unlimited subjection to his will in all things, civil 
 and spiritual, which he and his creatures alleged was 
 their duty, took up arms against the Scots. But, find- 
 ing them better prepared for war than he expected, and 
 seeing the English very backward to assist him in de- 
 stroying the liberty of their neighbours, which they 
 justly supposed would make way for completing their 
 own slavery, he desisted from his purpose. He pur- 
 sued, however, the same unhappy measures in Eng- 
 land, as he had done in Scotland, till a civil war was 
 raised in the former kingdom, which spread, like a 
 conflagration, from one end of the island to the other, 
 and raged, till king, lords, and commons, falling each 
 in their turn, a kind of military government succeeded. 
 
 The kindness of the Lord towards his church was 
 remarkably displayed in the midst of these confusions. 
 He caused the walls of his Jerusalem to be built, even 
 in troublous times. Those in England who were 
 standing up against a tyrannical prince, in defence of 
 their just rights, (at the head of whom was the Parlia- 
 ment, the representatives of the nation,) entreated the 
 assistance of the Scots, which was granted. And the 
 friends of religion and liberty, both in Britain and Ire- 
 land, entered into a Solemn League and Covenant, the 
 design of which was to assist and encourage one an* 
 
NARRATIVE. 17 
 
 other in maintaining and promoting the reformation, and 
 in defending themselves against that tyranny, which 
 threatened not only to enslave them, but to take the 
 light of the gospel from them. An assembly of divines 
 being met at Westminster, in England, the church of 
 Scotland sent commissioners to join with them in such 
 deliberations and determinations as might be found ne- 
 cessary and conducive to the interests of religion ; par- 
 ticularly to consult on what might be most effectual for 
 uniting the churches of both nations in one confession 
 of faith, form of church government, and order of wor- 
 ship. In this Assembly the confession commonly 
 called the Westminster Confession, was agreed upon, 
 with the Catechisms Larger and Shorter, the Directory 
 for Worship, and Form of church government. All 
 which were received by the church of Scotland, and 
 served, from that time forward, to declare to the world 
 her faith and order. In these, both were more fully 
 expressed, and the truth more directly stated against 
 the errors of the times, than in the Old Confession and 
 Books of Discipline, received by that church; which 
 were composed at a period when the Papists were al- 
 most the only enemies she had to encounter. The 
 doctrine taught in both confessions of faith is, however, 
 the same ; and the order of worship and form of church 
 government, agreed upon by the Assembly at West- 
 minster, are in nothing materially different from the 
 former order and government of the church of Scot- 
 land. 
 
 This reformation was, at this time, carried forward 
 with a commendable zeal ; and the blessing of God was 
 remarkable on those engaged in it ; many were turned 
 from darkness to light, from thepoiver of Satan to God; 
 the truth of whose faith was manifested in a conversa- 
 tion becoming the gospel. Iniquity was, in many in- 
 stances, forced to stop its mouth, as ashamed : a number 
 2* 
 
IB NARRATIVE. 
 
 of burning and shining lights were raised up in the 
 church ; not a few of whom yet speak to us by their 
 writings. We are not, therefore, to be blamed for con- 
 sidering that as a remarkable period of the church, 
 affording a multitude of examples worthy of our imita- 
 tion. 
 
 We do not, however, approve of every thing in the 
 proceedings of the church in these times. Imperfec- 
 tions adhere to the best works of men ; and there are 
 many things which might be excusable, and even ex- 
 pedient in the peculiar circumstances of the church in 
 that period, which would be quite improper in a more 
 orderly, settled state of affairs. — The enemies of our 
 reformation, being then almost universally enemies of 
 the civil liberties of their country ; and the preserva- 
 tion of the church from persecution, depending upon 
 the preservation of the natural rights of mankind, civil 
 and spiritual matters were so intermixed that it was 
 not easy always to observe the proper distinction be- 
 tween them. But the nature of the Christian church 
 requires, that we should be very careful to observe this 
 distinction ; and the experience of past times may serve 
 to set the propriety and advantage of doing so before 
 us in a clearer light than that in which our ancestors 
 saw them. 
 
 The inhabitants of these United States have special 
 reason to remember with gratitude, what the Lord did 
 in the period of which we have been speaking. The 
 fruits of the deliverance then wrought for those engaged 
 in the cause of reformation and liberty, still remain, and 
 are amply enjoyed by the people of this country. Had 
 that cause been crushed in Britain, so would it have 
 been in such of these States as were then settled, (they 
 being at that time provinces of Great Britain,) and the 
 growth of others, since planted, would either have been 
 wholly prevented, or they would have grown up in 
 
NARRATIVE. 19 
 
 slavery and superstition. Instead, therefore, of passing 
 over what happened in Britain at that distant period, as 
 of no importance to us, we judge ourselves bound to 
 observe it with particular attention, and to thank the 
 Lord that he defeated the schemes of those who were 
 preparing a yoke of oppression for that and the follow- 
 ing generations. We may, by attending to things past 
 and present, see that the Lord our God is indeed icon- 
 derfid in counsel, and excellent in icorMng. 
 
 Does any man here sit under his vine and under his 
 fig-tree, none making him afraid ? Have we liberty to 
 worship God according to the order we judge most 
 agreeable to his word, no man forbidding us ? And is 
 it not owing to this, that God delivered our fathers from 
 oppression, and thus taught us the value of liberty, and 
 the necessity of watching for its defence ? The deadly 
 wound, then given to tyranny in Britain, paved the 
 way for the memorable and glorious revolution of 168 8, 
 and for the freedom and independence of these United 
 States. The testimony of Jesus also, as then stated 
 and maintained against Episcopacy and Arminianism, 
 has not been entirely deserted at any time since. The 
 Lord has raised up one generation of witnesses for it 
 after another ; and a review of what the Lord has done 
 for them, with their contendings and suflferings in his 
 cause, is useful both for confirming our minds in the 
 truth, and for encouraging us to appear boldly on its 
 side. Walk about Zion, and go round about her : tell 
 the towers thereof: mark i/e weU her bulwarks : consider 
 her palaces; that ye may tell to the generations follow- 
 ing the goodness of God, in defending and delivering 
 his church. 
 
20 NARRATIVE;. 
 
 CHAPTER IV. 
 
 Of the state of the Church of Scotland frmn the year 1650 to 
 the Revolution, 1688. 
 
 The admission of the malignant party in Scotland, 
 to places of power and trust, 1651, proved extremely 
 hurtful to its civil and spiritual interests. These men, 
 though known to be enemies to the cause of the refor- 
 mation, were admitted into the church upon a profes- 
 sion of repentance, which was not attended with any 
 proper evidence of sincerity. This gave great and just 
 offence : and the ministers, who had protested against 
 certain resolutions of the general assembly leading to 
 the admission of these men, suffered, in several in- 
 stances, hard treatment from their brethren. 
 
 The army employed by the English Parliament 
 having before this time assumed the supreme power to 
 themselves, and having tried the king, and condemned 
 him to die by the hands of the executioner, the Scots 
 expressed a regard to his son, Charles II., which he 
 never deserved ; calling him home from exile, and re- 
 ceiving him as their sovereign. The profane wicked 
 prince, lying to Grod, and deceiving men, engaged, in 
 the most solemn manner, at his coronation, 1651, to 
 maintain their religion and liberties, and even swore the 
 Covenants already mentioned. But the English army, 
 who then carried all before them, soon overran Scot- 
 land, and obliged him to seek refuge in foreign coun- 
 tries. People, however, became so distracted by the 
 frequent revolutions which were happening, and by the 
 dread of a military government, that the greater part of 
 the inhabitants of Britain and Ireland were glad to see 
 him restored to the throne, 1660. This change, how- 
 ever, was from bad to worse : the representatives of 
 
NARRATIVE. 21 
 
 these nations, in a foolish haste, put a rod into the hands 
 of a tyrant, and, sooner or later, almost every descrip- 
 tion of men felt the weight of it; but the Presbyterians 
 of Scotland were the first and greatest sufferers. 
 
 The Presbyterial government was quickly abolished 
 in that kingdom, and Episcopacy established; the na- 
 tional Covenant and Solemn League were declared trea- 
 sonable oaths, and burnt with every mark of ignominy. 
 Three hundred ministers who would not submit to the 
 prelates, were, without any form of trial, cast out of 
 their churches. The king was declared, by Act of 
 Parliament, to be "the only lawful, supreme governor 
 of the realm, as well in matters spiritual and ecclesias- 
 tical, as in things temporal." And whoever would not 
 acknowledge this usurped authority over the church of 
 Christ, were declared rebels, and punished as such. 
 In a word, the king and his ministers of state were bad ; 
 but some of his prelates were still worse, who, though 
 in the character of ambassadors of the Prince of peace, 
 yet, laying aside all tenderness, frequently sat in judg- 
 ment upon the lives of those who testified against their 
 usurpations, and were commonly the most forward to 
 condemn them to death. 
 
 During this and the next reign, thousands were 
 spoiled of their goods, banished into foreign countries, 
 or forced to wander up and down in the mountains and 
 deserts, concealing themselves from the enemy. Many 
 were imprisoned and tortured; many were executed as 
 criminals; and many were, without any form of law, 
 murdered in their houses, or in the fields, by savage 
 hands, commissioned to destroy them. A few of these 
 persecuted people took arms in their own defence, 1666; 
 declaring, at the same time, their readiness to obey the 
 king in all lawful commands. They were soon dis- 
 persed; and such of them as fell into the enemies' 
 hand, suffered much barbarous treatment, and many of 
 
22 NARRATIVE. 
 
 them were put to death. Towards the end of this perse- 
 cution, when the fury of enemies was risen to a very great 
 height, multitudes of people being put out of the protec- 
 tion of the law, and hunted every where by a brutal sol- 
 diery, as if they had been wild beasts, a considerable num- 
 ber of them refused to own the authority of tyrants, whose 
 conduct towards them was a continued series of injuries, 
 from whom they received no benefit, and to whom, there- 
 fore, they owed no obedience. In this, their conduct 
 was soon justified by the example of the whole nation. 
 
 The cause for which these people sufi"ered was their 
 adherence to this truth, That the Lord Jesus is the only 
 head of the church: believing this, they refused to 
 acknowledge the civil magistrate as the supreme judge 
 in all causes spiritual as well as civil, would not submit 
 to his creatures the prelates, or renounce the solemn 
 obligations they had come under to abide by the doc- 
 trine and order of the Reformed church of Scotland, 
 which the prelates were seeking to destroy. 
 
 If the conduct of some of them was, in certain in- 
 stances, blameable, this is not to be wondered at. Their 
 enemies were, with a very few exceptions, a set of the 
 most merciless, profane men which ever, in the holy 
 providence of Grod, were permitted to chastise a nation. 
 Cruel oppression often forces the wisest men into mea- 
 sures which appear desperate. Besides, these people 
 acted commonly without any leader or guide, according 
 as each of them thought best. Their situation, scattered 
 up and down among adversaries, who narrowly watched 
 their conduct, hindered them, in many cases, from con- 
 sulting one another concerning what was most fit to be 
 done. They were also, most of them, country people, 
 acquainted with the Scriptures, and instructed by the 
 preaching of the gospel; but destitute of other learning, 
 and not much qualified to devise the most unexcep- 
 tionable expedients for their relief. 
 
NARRATIVE. 23 
 
 CHAPTER V. 
 
 Of the state of the Church of Scotland from the Revolution, 
 till the year 1733. 
 
 That promise has often been accomplished to those 
 who wait on the Lord, At the evening time it shall he 
 light. When matters were come to the last extremity 
 in Britain and Ireland, civil liberty being almost crushed 
 to death under the feet of a tyrant, and Popery, with all 
 its attendant horrors and abominations, speedily ad- 
 vancing to take possession of those isles, the Lord 
 strengthened the spoiled against the strong. For the 
 o])pression of the jpoor^ for the sighing of the needy ^ he 
 arose, and set them in safety from those who puffed at 
 them. When the wisest of men knew not to what hand 
 they should turn, nor how it was possible to save those 
 nations from the evils which they saw approaching, the 
 Lord so ordered it, that the family who had so long pos- 
 sessed, and so long abused the supreme power, was 
 driven into exile, and another prince raised to the 
 throne, almost without the stroke of a sword. 
 
 The church of Scotland, broken, scattered, and almost 
 destroyed by twenty-eight years of persecution, was 
 then raised up out of ruins. Glreat was the mercy dis- 
 played in this deliverance. Well might the nation say, 
 The Lord hath done great things for our land: well 
 might the church say. The Lord hath remembered iis 
 in our low estate; for his mercy endureth for ever. 
 But there was, at that time a great failing, in not 
 rendering to the Lord according to the benefits he 
 had bestowed. Many, who had complied with the 
 wicked measures of former times, and some who had 
 been active in promoting them, were admitted into the 
 
^ NARRATIVE. 
 
 Kevolution church without due evidence, indeed without 
 any evidence given by them, of their repentance. The 
 sins and backslidings of former times were not particu- 
 larly acknowledged and lamented; nor was the reforma- 
 tion of 1638, and the testimony of those who suffered 
 for their adherence to it, directly approved or vindi- 
 cated, from the reproach which malignant, wicked per- 
 secutors had cast on both. Neither was that important 
 truth, for which so many suffered even to death, ex- 
 pressly asserted, namely : That Jesus Christ being the 
 only head of the church, no man pretending to be the 
 head of it, ought to be acknowledged in that character; 
 though the usurpation of the civil magistrate, about that 
 very time, taking upon him to dissolve and prorogue 
 the assemblies of the church at his pleasure, loudly 
 called for the most exj^licit declaration of Christ's sole 
 headship over it. A desire to please men in power, 
 and to order the affairs of the church to their mind, 
 proved the snare of that day. 
 
 It ought, however, to be thankfully remembered, 
 that there were, at this time, and for a considerable 
 number of years after, many eminent and godly minis- 
 ters raised up in the church of Scotland, who testified 
 more or less fully against the defections of the times, 
 according to their light, and were very successful in 
 gathering sinners to Jesus Christ, Ignorance, pro- 
 faneness, and contempt of the Lord's day, which had 
 greatly prevailed under the ministry of the curates, 
 or underlings of the bishops, were, in many places, 
 removed by the light of the gospel. And, while there 
 was any considerable degree of zeal and watchfulness 
 to be found in the judicatories of that church, its 
 enemies were restrained from doing the mischief they 
 intended. 
 
 The union of North and South Britain into one king- 
 dom, 1707, however proper and advantageous it might 
 
NARRATIVE. 25 
 
 be in some respects, yet, in the way it was concluded, 
 proved hurtful to the church of Scotland. The mem- 
 bers of her communion, when employed in the service 
 of government, in England or Ireland, were obliged to 
 take what is called the sacramental test, that is, to take 
 the sacrament of the Lord's supper, according to the 
 superstitious forms prescribed in the English liturgy, 
 as a qualification for a civil office. This horrible pro- 
 fanation of that holy ordinance was not duly testified 
 against, nor those, who submitted to an imposition so 
 unreasonable and so wicked, censured. The union also 
 introduced certain government-oaths into Scotland, 
 which were a snare to many, as they, more or less 
 directly, contained an acknowledgment of the supre- 
 macy, claimed and exercised by the kings of Britain, 
 over the church of England. 
 
 The members of the British Parliament being gene- 
 rally of the communion of the Episcopal church of 
 England, and one class of them dignitaries in it, it was 
 not to be expected that they would act the part of 
 friends to the Presbyterian interest. Accordingly, in 
 the year 1711, when a party who entertained a deadly 
 hatred against the English dissenters, and against the 
 church of Scotland, prevailed, the parliament griev- 
 ously injured both, and took from the people belonging 
 to the latter, the liberty of choosing their own pastors, 
 restoring to some men of rank, or to the crown, cer- 
 tain rights, which they claimed from the laws and cus- 
 toms of Popish times, to provide for vacant congrega- 
 tions such ministers as they thought fit. 
 
 It was easy to see what would follow, when the care 
 of providing pastors for the church was lodged in the 
 hands of men generally abandoned in their lives, and 
 many of them avowed enemies to religion. For some 
 time, indeed, this pretended right was not much urged, 
 or was exercised with less rigour by Patrons, as these 
 3 
 
26 NARRATIVE. 
 
 usurpers over the house of God were called. But when 
 they found that the church of Scotland, as represented 
 in her judicatures, was not only submissive to their 
 tyranny, but often ready to assist in executing it, they 
 assumed more confidence, and presented to vacant con- 
 gregations, men of very unworthy characters ; making 
 a jest of the opposition of the people. 
 
 The church might have prevented this deadly evil, 
 by positively refusing to admit any to the ministry in 
 her, who accepted presentations. As a society, she 
 had a right to make such laws and rules as were neces- 
 sary for her preservation, and to judge of the qualifica- 
 tions of her own members. The fear of offending the 
 civil power will not excuse any neglect, or perversion 
 of the institutions of Christ, of which this is evidently 
 one, that the ofl&ce-bearers in his church are to be 
 chosen by the members of it. Nor was the danger, in 
 this case, great. It is not likely, that the government 
 would have forced that wicked law upon the church of 
 Scotland, had her judicatories faithfully and resolutely 
 opposed it. A desire of pleasing, rather than a fear 
 of offending those in power, seems to have drawn them 
 into a neglect of their duty. 
 
 The evils already mentioned did not come alone. 
 The faith once delivered to the saints was as little re- 
 garded in these articles which more immediately relate 
 to the salvation of sinners, through Jesus Christ, as 
 in those which relate to the order and government of 
 the Church. Mr. Simson, professor of divinity in the 
 University of Glasgow, was charged, at the bar of the 
 general assembly, with teaching the students, under 
 his care, various Socinian tenets; such as, "That there 
 is an obscure revelation made to all men, of the way 
 of salvation : that a sincere use of the means God has 
 appointed cannot fail of rendering them acceptable to 
 himj and that a sincere use of the means is not above 
 
NARRATIVE. 2T 
 
 their natural abilities." By these, and many other 
 errors of a similar nature, he introduced a scheme of 
 doctrine, the design of which was to exclude our Lord 
 Jesus Christ from having any more to do in the salva- 
 tion of sinners than this : That he taught the way to 
 obtain it, more perfectly than the wisest of the Heathens 
 could do. This charge against Mr. Simson was proved; 
 and the assembly declared, that some of his opinions 
 were not necessary to be taught ; and that some of his 
 expressions were used by adversaries in a bad sense, 
 and had a tendency to exalt corrupt nature to the dis- 
 paragement of free grace ; and they forbade him to pub- 
 lish such opinions, or use such expressions any more. 
 But this prohibition signified nothing. They ought 
 either to have been satisfied of his repentance, or to 
 have laid him aside from his ministry. Their negli- 
 gence was the more alarming, on account of the im- 
 portant office which Mr. Simson filled in the church. 
 
 False teachers, when continued in the church, com- 
 monly proceed from evil to worse. This man, far 
 from retracting any of the Socinian principles he had 
 formerly taught, proceeded to deny the divinity of our 
 Lord Jesus Christ, as was fully proved against him at 
 the bar of the assembly. But, after all, that court did 
 not lay him aside from the office of the ministry, nor 
 cast him out of the communion of the church. They 
 only suspended him from the exercise of the ministry, 
 and from his office as a teacher. So lightly was the 
 man censured, who denied our Lord Jesus to be God 
 over allj blessed for ever : and the carnal policy of 
 some, desiring to secure Mr. Simson in the emolu- 
 ments of his office, which continued due by law to 
 him while only suspended, prevailed over the regard 
 that was due to the glory of that name which is above 
 every name. 
 
 As the assembly appeared friendly to error in not 
 
28 NARRATIVE. 
 
 censuring the teachers of it ; so they did, in sundry in- 
 stances, manifest a hatred of the truth by condemning 
 it. Particularly, in the year 1720, they condemned, 
 in very strong terms, several propositions extracted 
 out of a book entitled, the Marrow of Modern Divi- 
 nity. The book had been published in England, 1645, 
 had gone through many editions there, and was, at this 
 time, reprinted in Scotland. It was, like other human 
 writings, not perfect ; but, upon the whole, it contained 
 no other doctrine than what was to be found in the 
 writings of those men whom the Lord employed, and 
 whose labours he blessed, in restoring the li^ht of the 
 gospel at the Reformation. The substance of it was 
 extracted out of their works. The sum of the pas- 
 sages condemned was, " That there is an assurance in 
 the nature of faith; that the offer of salvation is to every 
 one who hears it ; that the gospel, strictly taken, con- 
 tains no commands nor threatenings, being only glad 
 tidings of the grace of God to fallen men ; that believers 
 in Christ are delivered from the law as a covenant of 
 works, so as to be no more under either its command- 
 ing or condemning power ; that the fear of hell, as a 
 punishment to which they may become liable, and the 
 hope of heaven, as a reward in any way due to their 
 works, ought not to be the motives of obedience to be- 
 lievers.'' 
 
 These, and other such propositions, the assembly 
 considered as so pernicious, that they strictly forbade 
 people to read the book in which they were contained. 
 This was among the first evidences of general apostacy 
 from the gospel of Christ among the ministers of the 
 church of Scotland; and, as commonly happens in 
 such cases, it was only the beginning of evil. 
 
 The assembly were also, in many instances, guilty 
 of oppressing the flock of Christ. They forbade the 
 sacraments to be administered to those who would not 
 
NARRATIVE. 
 
 m 
 
 submit to the ministry of intruders. This act respect- 
 ed only one presbytery ; but it serves as a specimen of 
 that ecclesiastical tyranny which they would have ex- 
 tended over the whole nation, if they had not after- 
 wards been restrained by a fear of driving still greater 
 numbers of people into the Secession. Presbyteries 
 were commanded, under pain of the highest censure of 
 the church, to enrol as members, intruders to whom 
 they could not, with a good conscience, give the right 
 hand of fellowship. Violent settlements became more 
 and more common. The people were, in various cor- 
 ners, as sheep having no shepherd. The intruders 
 were generally as far from preaching the doctrine of 
 Christ in their sermons, as they were from acting by 
 the Spirit of Christ in the manner of their entrance into 
 the ministry. Not having come in hy the door into 
 the sheepfoldj but having climbed up another way, 
 they were soon found to behave themselves as hire- 
 lings, often as thieves and robbers. Either they did 
 not care for the Jlock or they smote and destroyed it. 
 Men of perverse minds, Vfho had risen up in the church, 
 finding they had nothing to fear from its general as- 
 semblies, became more bold and active in teaching and 
 spreading their errors. Thus, while the most steadfast 
 and zealous were oppressed, the minds of the careless 
 and unstable were poisoned. 
 
 There was, however, a great number of ministers 
 and others in the land, too quick-sighted not to dis- 
 cern these evils, and too deeply concerned for the pros- 
 perity of the church of Christ, not to testify against 
 them. Scarce any act of assembly injurious to the 
 truth had passed without some testimony against it. 
 One representation and petition, signed by forty-two 
 ministers, and another signed by more than seventeen 
 hundred people, were offered to the general assembly, 
 1732. But neither of them could obtain so much as a 
 3* 
 
^ NARRATIVE. 
 
 hearing. The assembly determined to persist in the 
 measures they had taken, treated with contempt all 
 who either testified against their injurious proceedings, 
 or refused submission to their decrees. 
 
 CHAPTER VI. 
 
 Of the Rise of the Secession, and of the Associate Presbytery. 
 
 When other methods proved ineffectual, the most 
 faithful and zealous ministers studied to maintain as 
 full and direct a testimony, against the evils already 
 mentioned, as they could in the course of their public 
 ministry ; but the same tyranny which had laboured 
 so hard to suppress other testimonies, was not less ac- 
 tive against this. Mr. Ebenezer Erskine, being ap- 
 pointed to preach at the opening of the synod of Perth 
 and Stirling, chose for his subject that text. The stone 
 which the builders refused, is made the head of the 
 corner J Psalm cxviii. 22. The sermon is extant, and 
 speaks for itself. It contains no railing accusations ; 
 but was a faithful testimony against the conduct of the 
 leading party in the church of Scotland, who, at that 
 time, were proceeding from one unrighteous measure 
 to another, with a very high hand. This testimony 
 they could not bear. The sermon was condemned, and 
 the preacher declared worthy of censure : and because 
 he would not retract, by submitting to a rebuke for 
 what he had said, and to an admonition, warning him 
 to speak so no more, he, and other three brethren, who 
 adhered to him in protesting against the sentence of 
 the synod of Perth and Stirling, afterward approved 
 by the general assembly, were by order of the last of 
 
NARRATIVE. 31 
 
 these courts, deposed from the ministry of the gospel 
 in the church of Scotland. 
 
 The severe measures against these brethren were, 
 at that time, condemned by many of the most judicious 
 ministers and others in the communion of the esta- 
 blished church. But a party, whose faith was dubious, 
 and whose zeal was chiefly directed against such as 
 adhered steadfastly to the doctrine and order of that 
 church, in its best and purest times, carried all before 
 them by majorities in the ecclesiastical courts. 
 
 These four brethren had, with many others, long 
 and earnestly testified against the defections of the 
 established church of Scotland, in communion with it. 
 They were evidently unwilling to separate from it, but 
 now they found themselves thrust out : and they found 
 that they could not any more have liberty to testify, 
 either in their sermons or by protests, against such 
 acts and proceedings of the ecclesiastical courts as they 
 judged sinful. They did not reckon that their rela- 
 tion to their congregations (a great majority of whom 
 steadfastly adhered to them) was dissolved by the un- 
 just sentence passed against them : and therefore they 
 continued in their churches, preaching the word and 
 dispensing the sacraments, as formerly. 
 
 Soon after the sentence of the commission of the 
 general assembly, in November, 1733, loosing their 
 relations to their respective charges — declaring them 
 no longer ministers of the church of Scotland, and their 
 churches vacant, they constituted themselves into a 
 Presbytery, known by the name of the Associate Pres- 
 bytery. They were encouraged to do so by the pro- 
 mise of Christ — Where two or three are gathered tO" 
 gether in my name, there am I in the midst of them : 
 which has a special respect to the oflBce-bearers of 
 the church, meeting to consult and determine about 
 matters which concern its welfare. They found such 
 
6Z NARRATIVE. 
 
 a step necessary to preserve that order which the Lord 
 has appointed in his house. They judged it their duty 
 to maintain a judicial as well as a doctrinal testimony 
 for the truth, in opposition to the errors and apostacy 
 of the times. They saw the flock of Christ oppressed 
 and scattered by hirelings, who imposed themselves 
 upon it, and by false teachers, who were administering 
 spiritual poison in place of the bread of life ; and they 
 judged it therefore necessary, that, as a presbytery, 
 they should attend to the petitions of those who de- 
 sired their assistance, and regularly appoint some of 
 their number to dispense gospel ordinances to them. 
 
 It is true, they had, at their ordination, promised 
 subjection to the judicatories of the established church 
 of Scotland ; but it was no less true, that this promise 
 did not bind them to a blind or unlimited submission, 
 and could not oblige them to do what they judged con- 
 trary to the word of God, and to other parts of the 
 engagements they came under at their ordination. It 
 obliged them to abide by that church, in the profes- 
 sion of the truth she required them to make, when they 
 entered into the ministry, but not to follow her in de- 
 parting from it. 
 
 The assembly, 1734, did somewhat to heal the breach : 
 they repealed an offensive act or two ; not because they 
 were contrary to the word of Grod, but on account of 
 some irregularity which had been complained of in the 
 manner of passing them, and* because they had been 
 found hurtful to the church. They passed an act in 
 behalf of what they reckoned due ministerial freedom, 
 but did not repeal former acts which laid ministers 
 under an undue restraint. They directed the Synod of 
 Perth and Stirling, of which the four deposed brethren 
 had formerly been members, to restore them to their 
 office, and to their respective charges as ministers of 
 the church; but they forbade the Synod to inquire 
 
NARRATIVE. 31' 
 
 either into the proceedings against these brethren or 
 the defences made by them. The former assembly had 
 itself censured them, in as much as it ordered them to 
 retract their protest, and to profess their sorrow for 
 what they had done; and it had positively directed its 
 commission (namely, a committee of its number) to 
 suspend them from the exercise of the ministry, unless 
 they should, in presence of it, make the retraction and 
 profess the repentance, the sentence of the assembly 
 required : and if they still continued to refuse doing 
 so, the commission was directed to proceed to higher 
 censures against them, which was accordingly done. 
 But this assembly would have the whole buried. Sin 
 was to be found somewhere, but none were willing to 
 acknowledge it. 
 
 Most gladly would these four brethren have entered, 
 at the door now opened, into the communion of the 
 established church, if they could have done so with a 
 good conscience. For a while, some of them were in 
 doubt as to what was their duty; but when they duly 
 considered matters, they found, that almost every de- 
 fection of which they complained remained the same 
 as before; that ministerial freedom was not properly 
 restored by the act of assembly, 1734; while it declared 
 the proceedings of the former assembly not any wise 
 contrary to the due and regular exercise of this free- 
 dom ; that no proper testimony was given against these 
 errors, which ministers of the church and professors in 
 the universities were, from time to time, teaching ; and 
 that the healing measures of the assembly, 1734, 
 seemed rather to proceed from political views, than 
 from a regard to truth. For these reasons, they judged 
 it their duty, as they had been violently thrust out, to 
 continue where they were, till they should see the way 
 more clear : and the conduct of subsequent assemblies 
 confirmed them in this resolution. 
 
34 NARRATIVE. 
 
 The former measures were, after this time, pursued 
 as keenly as ever. Congregations were oppressed by 
 the intrusion of hirelings, and error passed without cen- 
 sure. Among other instances of the last, the following 
 is remarkable : Mr. Campbell, professor of ecclesiastical 
 history in the University of St. Andrews, and minister 
 of the established church, had, in his writings, mate- 
 rially denied the Christian religion ; affirming, " That 
 the laws of nature, in themselves, are a certain and 
 sufficient rule to direct rational minds to happiness; 
 that the sole and universal motive to virtuous actions is 
 self-love, interest, or pleasure ; that to consult the 
 throne of grace, to lay matters before the Lord, and to 
 implore his light and direction, are terms of art much 
 used by enthusiasts ;'' with many other things of the 
 same kind. Darkness is not more opposite to light, 
 than those opinions are to the holy Scripture, which 
 assures us, that there is no salvation for any hut in 
 Jesus Christ; that, whatsoever we do, we should do all 
 to the glory of God; and that, wi every thing, by prayer 
 and supplication, we should make known our requests 
 to him. But the general assembly, in 1736, did not, 
 when Mr. Campbell's writings were under their con- 
 sideration, find him deserving the least degree of cen- 
 sure. Thus the faith once delivered to the saints, was 
 rather slighted and denied, than contended for, by the 
 supreme judicatories of that church: and, ever since, 
 these judicatories have been proceeding from one step 
 to another, in a course of apostacy. Many things in- 
 jurious to the truth and cause of Christ, are to be found 
 in their acts and proceedings these fifty years past ; and 
 there is no appearance of their returning to the Lord, 
 from whom they have deeply revolted. They do not 
 hearken to that command of him who speaketh from 
 heaven. Remember from whence ye are fallen^ and 
 repenty and do the first works. 
 
NARRATIVE. 35 
 
 The steps taken by the brethren who were cast out 
 of the established church, were not rash, or such as 
 men usually take who are moved by resentment. They 
 had eleven presbyterial meetings, chiefly for prayer 
 and conference; and at the twelfth meeting, August, 
 1735, they appointed a committee of their number to 
 prepare a draught of a judicial testimony; and, after 
 much conference on the subject, and many prayers for 
 direction, this work was finished, and passed as a judi- 
 cial deed at their twenty-fourth presbyterial meeting, 
 December, 1736. 
 
 The chief design of this testimony was to express 
 the adherence of the Associate Presbytery, and of those 
 who joined with them, to the testimony of those who 
 had, in former times, contended and suffered for the 
 truth in Scotland : to condemn these sins and back- 
 slidings of past generations, in which the present were 
 more or less directly following them; to assert and vin- 
 dicate those truths which had been slighted or denied 
 by the judicatories of the established church; to en- 
 deavour, according to the covenanted obligations they 
 were under, the preservation of the reformed religion in 
 Scotland, in doctrine, worship, discipline, and govern- 
 ment; to transmit the truth, in this solemn manner, to 
 posterity: and, by an open confession, to satisfy all 
 who should inquire as to the principles which they 
 maintained and the foundation upon which they, 
 through the grace of our Lord Jesus, desired to stand. 
 
 Soon after this, four other ministers, leaving the 
 established church, were admitted members of the 
 Associate Presbytery. In the year 1739, being all 
 called in due form, these eight ministers appeared as a 
 constituted presbytery, at the bar of the general as- 
 sembly; and in answer to the libel or charge laid against 
 them, read and presented an act of their presbytery, in 
 which they declared themselves authorized by the word 
 
86 NARRATIVE. 
 
 of Grod, and bound in conscience, to decline the authority 
 claimed over them by judicatories of the established 
 church, these being guilty of apostacy from the truth, 
 of tyranny towards the heritage of Grod, of attempting 
 to crush those who were studying faithfulness in the 
 cause of Christ, of receiving into their number, or 
 of retaining in it, many whose errors or scandalous 
 practices rendered them justly deserving of censure, 
 and of surrendering the spiritual privileges of the 
 church of Christ to the civil powers, by either approv- 
 ing or silently submitting to their unjust claims of 
 authority over it. 
 
 The assembly, though as great enemies to the cause 
 maintained by the Associate Presbytery as ever, did 
 not appear quite so impatient of hearing them, or so 
 forward to censure them, as in the case of the four 
 brethren who appeared at the bar of that court, 1733. 
 The reason was plain : formerly they thought to carry 
 all before them by the mere force of authority; but 
 now, seeing a breach made, and fearing it might become 
 very great, they found it necessary to act with some 
 appearance of moderation. They did not proceed to 
 censure at this time; but they recommended it to the 
 general assembly, to depose all or any of these eight 
 ministers who should not, before or at the time of its 
 meeting, signify their repentance and submission to 
 the judicatories of the established church. Accord- 
 ingly, none of them making any such acknowledg- 
 ments, they were all deposed by the assembly, 1740. 
 
 In the act of the assembly, 1739, one very grievous 
 accusation was brought against the ministers of the Se- 
 cession ; but one which never could be proved, viz. " that 
 they had taken upon them to speak in most injurious, 
 disrespectful, and insolent terms concerning the highest 
 civil authority.'^ There was something cruel, but no- 
 thing neW; in this attempt to stir up the civil powers 
 
NARRATIVE. 37 
 
 against such as were studying a faithful adherence to 
 truth and duty. The pretence on which this accusation 
 was founded, was taken from the declinature, or act of 
 the Associate Presbytery, read and presented to the 
 general assembly, in answer to the libel of the latter. 
 A little before this time an act of parliament, commonly 
 known by the name of the Porteus act, was, by the su- 
 preme legislative authority of Britain, ordered to be read 
 from the pulpit on the Lord's day, once a month for a 
 whole year, by every minister of the church of Scotland, 
 under pain of being deprived of his seat in the judicato- 
 ries for the first offence, and of his salary for the second ; 
 and the civil courts were directed to execute both penal- 
 ties on such as should refuse. Most part of the minis- 
 ters of the established church, in one way or other, 
 read that act; and none of the judicatories testified 
 against this encroachment of the civil powers on the 
 church of Christ, or against those who submitted to it. 
 This the Associate Presbytery mentioned, in their De- 
 clinature, as a usurpation of the authority of Christ on 
 the part of those in power, and as a material acknow- 
 ledgment of that usurpation, on the part of those who 
 submitted to it, or who refused to testify against it. 
 
 They farther condemned the reading of that act, as 
 a profanation of the Lord's day, as rendering the of- 
 fice of the ministry contemptible, and as an offence 
 to Christians. This was the sole ground of the accu- 
 sation. 
 
 No sooner was the sentence of deposition passed 
 against the ministers of the Associate Presbytery, than 
 instant notice of it was, by order of the general assem- 
 bly, sent to the magistrates of those places where they 
 were settled. They were, accordingly, thrust out of 
 their churches by the civil authority, some of them, the 
 next Lord's day : the rest, some time afterwards. The 
 congregations, who generally adhered to them, built 
 4 
 
38 NARRATIVE. 
 
 new places of worship for them ; and they did not suf- 
 fer any farther trouble from the supreme powers : only 
 some magistrates of inferior rank have, at various times 
 since, showed that their willingness to persecute the 
 people belonging to the Secession, was greater than 
 their power. No one who had joined the Secession was 
 found in that conspiracy against the Protestant religion, 
 and the rights of mankind, formed by the adherents of 
 the exiled Stuarts, in the year 1745. They were, 
 moreover, as active, according to their ability, as any, 
 in suppressing it; and this taught the government, 
 that, notwithstanding the calumnious insinuations of 
 their adversaries, they were as faithful subjects as any 
 other denomination of men in the country. 
 
 The Secession, though a strong opposition was made 
 to it, increased ; and the dispensation of gospel ordi- 
 nances was, in many instances, attended with a remark- 
 able blessing among those of that society. As numbers, 
 in various places of the land, appeared on the side of 
 the testimony maintained by the Associate Presbytery, 
 a supply of ministers was found necessary ; and the 
 Kev. Mr. Wilson of Perth was appointed to instruct 
 students in divinity. According to the practice of the 
 reformed churches, they neither did then, nor have 
 since, admitted any to the study of divinity, till they 
 had first studied the Latin and Greek languages, and 
 the most useful branches of Philosophy. 
 
 The doctrine of free grace through Jesus Christ having 
 been much injured by the general assembly of the 
 established church, the Associate Presbytery judged it 
 necessary to state and vindicate the truth on that head, 
 more fully and particularly than they had done in the 
 judicial testimony. This they accordingly did, in an act 
 passed in the year 1742, entitled, " An act concern- 
 ing the Doctrine of Grace,^' which was then, and is 
 still to be considered as belonging to the profession 
 
NARRATIVE. 39 
 
 made of the faith, and to the testimony maintained for 
 the truth of the gospel, by those of the Secession. 
 
 They proceeded in the year 1743, to that much op- 
 posed duty of solemn public covenanting. Consider- 
 ing the engagements come under by their ancestors in 
 the National Covenant and Solemn League (of which 
 we have formerly spoken) as still binding on them, they 
 entitled the bond into which they entered, "a Bond 
 for renewing these Covenants." But they followed 
 the example of the church of Scotland, in former times 
 of reformation, by adapting the bond into which they 
 entered to their circumstances ; and they prefixed to it 
 an acknowledgment of those sins of which they and the 
 people among whom they lived were guilty, particu- 
 larly the sin of all ranks in acting contrary to the en- 
 gagements they were under to the Most High Grod. As 
 some defections which took place long before that time, 
 are mentioned in this confession, it has been repre- 
 sented as improper. The church, it has been said, has 
 nothing to do with such antiquated facts. But these 
 objectors, if they adhere to the word of Grod as the rule 
 of faith and practice, should consider that the righteous 
 Judge of all the earth visits the iniquities of the fathers 
 upon the children to the third and fourth^ yea, as may 
 be seen in the present case of the Jews, to very distant 
 generations of those who approve and imitate the sins 
 of their progenitors ; and they should also remember, 
 that it is a distinguishing character of the people of 
 God, to sigh and cry for all the abominations done in 
 the land where they live. 
 
 There will commonly be found in a very small rem- 
 nant, some double-minded men, unstable in all their 
 ways. Mr. Nairn, a member of the Associate Presby- 
 tery, whose character appeared dubious to some, both 
 before and after he joined it, now acted such a part as 
 it was feared he would do. He dissented from his 
 
40 NARRATIVE. 
 
 brethren, because they would not swear the National 
 Covenant and Solemn League in the very words in 
 which these were originally framed; and because they 
 condemned the principles of a party who disowned the 
 civil government of the country, alleging, that certain 
 religious qualifications, not to be found in the rulers of 
 Britain, were so essential to the being of magistracy in 
 a Christian land, that it was sinful to acknowledge or 
 obey those who were destitute of them, even in such 
 things as are, in themselves, lawful. To this party 
 Mr. Nairn joined himself; not, as appeared, from a 
 persuasion that they were in the right way, but from 
 very sinister motives. By his assistance they consti- 
 tuted themselves into what they announced to the world 
 by the name of the Reformed Presbytery. This man, 
 however, left them some years after, and returning to 
 the established church, with professions of sorrow on 
 account of his secession from it, became, through his 
 instability and manifest hypocrisy, so contemptible, 
 that he was little regarded by any. 
 
 The Associate Presbytery, in ansicer to Mr. Nairn's 
 reasons of dissent, declsired, That though they judged 
 many things very far amiss in those acts of parliament 
 which concerned the church, and the interests of reli- 
 gion, yet, as members of civil society, they did, without 
 hesitation, submit to the government in all its lawful 
 commands, not only for fear of wrath, hut for con- 
 science sake. They declared, that as the majority of 
 any state or nation have a right to set up whatever 
 form of government they judge best ; and as the go- 
 vernment of Britain was so established in conse- 
 quence of the revolution, 1688 ; so it was the duty of 
 Christians to submit to it, or to any other power ruling 
 by the choice or consent of the people, and affording 
 protection to them, in whatever place of the world 
 their lot may be ordered. They farther declare, that 
 
NARRATIVE. 41 
 
 the essential qualifications and duties of the magistrate 
 were prescribed by the light of nature, and that his 
 whole oflSce respected the good and evil works of men 
 only as these affect the peace and order of civil society. 
 In the year 1742, and for some time after, there was 
 a strange motion among numbers of people belonging 
 to the established church of Scotland, in the western 
 parts of that country. This was effected chiefly by 
 the ministry of Mr. Whitefield, and of his friends and 
 admirers. People, in hearing these speakers, cried out, 
 fainted, and fell into convulsions, and by-and-by were 
 transported with joy which seemed rather to arise 
 from some impressions on the imagination than from 
 a well-grounded confidence in the mercy of Grod through 
 our Lord Jesus Christ. Many signs of delusion at- 
 tended this work ; and deluded, it is certain, many of 
 the converts were. The speakers addressed themselves 
 rather to the imagination than to the judgment; and 
 some of them taught, that ideas or representations 
 formed in the mind, of Christ as man, were helpful to 
 faith. Consequently, the passions of many were greatly 
 moved, while there was no good reason to consider them 
 as persons whose minds were enlightened in the know- 
 ledge of Christ, and whose hearts were subdued to the 
 obedience of faith. The general character of the sup- 
 posed converts was marked by a high contempt of the 
 most steadfast and exemplary Christians, who ques- 
 tioned the nature of the work at that time carrying 
 on, and by a strong aversion to any proper testimony 
 for the truth of the gospel. As the priest, so were the 
 people. Mr. Whitefield made light of the difference 
 between Calvinists and Arminians, Protestants and Pa- 
 pists. He cried ddwn all controversies about forms of 
 church government, and the external manner of wor- 
 ship, as pernicious to godliness ; and he industriously 
 
 promoted a scheme for uniting all parties, in the way 
 
 4* 
 
412 NARRA!nVE. 
 
 of neglecting such articles of the faith once delivered 
 to the saints, as, through the blindness or perverseness 
 of men, have been subjects of debate. According to 
 this scheme, that great cloud of witnesses in Britain 
 and Ireland, who at the hazard, often at the expense, 
 of all that was dear to them in the world, refused sub- 
 mission to Episcopal superstition and tyranny, must 
 have contended, suffered, and died as fools. But we 
 are firmly persuaded, the Judge of all the earth did not 
 account them so. This latitudinarian scheme, which 
 is still in repute, was very expressly testified against 
 by the Associate Presbytery, and in this testimony we 
 desire to persevere. 
 
 CHAPTER yn. 
 
 Of the Associate Synod, and of its Proceedings. 
 
 The Associate Presbytery having increased to a very 
 considerable number, divided themselves into several 
 presbyteries, subordinate to a synod, ever since known 
 by the name of the Associate Synod. This happened 
 in the year 1744. It may be here observed that a 
 presbytery and a synod are materially the same : both 
 are a meeting of the presbyters and elders of the church : 
 both may, therefore, be called Presbyteries. But, to 
 preserve distinction in language, a larger meeting, in 
 which the members of several lesser ones are convened, 
 is called a Synod. 
 
 An affair which came before this synod, the follow- 
 ing year, occasioned much trouble, and ended in a di- 
 vision of that body. The oath to be sworn by such as 
 were admitted burghers, or freemen of towns in Scot- 
 land, had, in some places, this clause : " Here I protest 
 before Grod and your lordships, that I profess and alloT? 
 
NARRATIVE. 4^ 
 
 with my heart the true religion, presently professed 
 within this realm, and authorized by the laws thereof, 
 that I shall abide thereat, and defend the same to my 
 life's end, renouncing the Roman religion called Pa- 
 pistry." It was strange, that any belonging to the 
 Secession should ever have imagined the swearing of 
 such an oath consistent with the profession which they 
 had made. But some of them having sworn it, and 
 others defending it as consistent with their profession, 
 or being uncertain as to what was duty in this matter, 
 the synod was obliged to take it into consideration. And 
 having done so at several meetings, they gave a decision 
 in April, 1746, importing, "That the swearing of the 
 clause already mentioned was inconsistent with the tes- 
 timony they maintained, and with the solemn engage- 
 ments they had come under in the bond for renewing 
 the covenants : they farther warned such of their peo- 
 ple as had taken the oath, that, before they entered into 
 the bond, it would be necessary for them to signify their 
 satisfaction with the judgment of the synod, and ac- 
 knowledge the mistake which they had, through inad- 
 vertency, fallen into by swearing that oath." 
 
 It is plain, that the declaration of the synod was no 
 more than truth. In the judicial testimony, many 
 things are considered as amiss or defective in the reli- 
 gion professed by the established church of Scotland, 
 and authorized by the laws of that realm. Without 
 controversy, this, and no other, was the religion in- 
 tended in the oath ; nor does it alter matters in the 
 swearer, that it is called the " true religion :" every 
 oath, if men will act uprightly, must be taken in the 
 declared sense of the imposers and administrators of it; 
 and, in this instance, their sense, as well as the evident 
 sense of the words, was, that the religion established 
 by the laws of Scotland was the true religion, and to 
 be acknowledged as so absolutely true by the swearer, 
 
44 NARRATIVE. 
 
 that he allowed or approved it with his heart, and pro- 
 mised to continue in it to the end of his life. The 
 oath was a material approbation of all that the civil 
 powers had done, both at the revolution and after that 
 time, concerning the establishment of religion. It will 
 be hard to prove, that those acts of parliament, by 
 which the people were deprived of liberty to choose 
 their own pastors, and by which ministers were com- 
 manded, under pain of being deprived of their seat in 
 the judicatories, to read, on the Lord's-day, any paper 
 the legislature should enjoin, did not belong to the re- 
 ligion mentioned in the oath. The way of settling mi- 
 nisters, and the authority by which they are to be di- 
 rected in the exercise of their office, are two very ma- 
 terial points of religion authorized by the laws of the 
 realm, only as consistent with the acts of parliament 
 referred to. Moreover, if one should inquire what was 
 the religion professed by the established church, and 
 sworn to in the oath, surely he behooved to consider 
 such acts of the general assembly as were designed to 
 express the doctrine of that church ; (among which the 
 act condemning several important truths, extracted from 
 the book entitled the Marrow of Modern Divinity, was 
 one,) as belonging to the profession made in it. No 
 man of integrity, if he consider the matter without pre- 
 judice, can deny, that a person's swearing the oath in 
 question is inconsistent with his withdrawing at the 
 same time from the communion of the established 
 church, on account of the sinfulness of that communion. 
 The design of the religious clause in that oath, was to 
 exclude such as did not approve the national profession 
 of religion from certain civil privileges. And all who, 
 in swearing it, evaded this design, were guilty of some- 
 thing so very like equivocation, or mental reservation, 
 that it will be difficult to find any other name for it. 
 Plain, however, as the propriety of the synod's de- 
 
NARRATIVE. 45 
 
 cision was, five ministers and two elders protested 
 against it. And they, with some others who took part 
 with them, laboured very hard to have it rendered of 
 none efi'ect, by insisting, at several meetings, that the 
 synod should declare it no term of communion ; that is 
 to say, that though the synod had declared the swear- 
 ing of the religious clause in the oath already mention- 
 ed, inconsistent with the profession made by them, and 
 therefore sinful; and though this judgment stood in 
 their minutes unreversed, yet they should admit the 
 swearers of it to communion, without requiring them 
 to acknowledge this sinful inconsistency ', or, in other 
 words, the synod should, at the same time, declare a 
 thing to be sinful and not to be sinful. After much con- 
 fusion, occasioned by the irregular conduct of these 
 protesting brethren, and also by the mismanagement 
 of some, who, though of a different judgment from them 
 about the chief subject of controversy, yet were in- 
 snared into a voting with them in some previous ques- 
 tions, an entire separation took place, April, 1747. 
 
 The party of the protesting brethren insist, that they 
 obtained, at that time, a vote of the synod, declaring 
 that the decision of April, 1746, should not be a term 
 of communion. But this could not, with any propriety 
 or justice, be called a vote of the synod. It was car- 
 ried by nine ministers and thirteen elders only ; while 
 thirteen ministers and ten elders, all of an opposite 
 judgment, could not vote on the question, as they were 
 standing under a protest against entering on the con- 
 sideration of it, till the reasons of the protest, taken in 
 April, 1746, with the answers, should be read : These 
 papers were so absolutely necessary for the information 
 of members, particularly of some ministers and of many 
 elders who had not been present at former meetings, in 
 which the subject had been reasoned upon. The pro- 
 testing brethren, who voted on this occasion, were very 
 
46 NARRATIVE. 
 
 improper judges in a question, the import of which 
 evidently was, whether or not their dissent should be 
 allowed to make void the synod's decision. It is far- 
 ther to be considered that neither moderator nor clerk 
 acted on this occasion. For these reasons, the vote 
 already mentioned was not a vote of the synod ; it was 
 a violent perversion of order. And the brethren on the 
 other side, seeing the synod put into such entire con- 
 fusion, as threatened the ruin of the cause in which 
 they were engaged, took such measures as they judged 
 most proper for preserving it. The moderator of the 
 last meeting, who was one of their number, and to 
 whom of right it belonged to preside, when the other 
 declined doing so, read a paper, in which he declared, 
 That as the present conduct of the prevailing party was 
 contrary to order, and subversive of the whole testi- 
 mony maintained by them ; so the power and authority 
 of the Associate Synod did properly belong to those 
 who were opposing the irregular and pernicious mea- 
 sures carrying on : he, at the same time, called these 
 last, and such other members as should adhere to them, 
 to meet next day in another place. Upon which he, 
 with twelve other ministers, and ten elders, instantly 
 withdrew. Both parties have ever since claimed the 
 title of Associate Synod. To whom that designation 
 properly belongs, may be learned from what has been 
 already said ; and also from this plain fact, that the 
 division was at last found to be, twelve ministers who 
 opposed the decision of April, 1746, separating from 
 nineteen who adhered to it. There were, before this 
 breach, thirty-two ministers belonging to the synod. 
 One of them, who lived in England, withdrew from 
 the Secession. The rest divided in the manner now 
 mentioned. 
 
 This cannot be justly represented as a trifling con- 
 troversy, unless it could be proved, that swearing by 
 
NARRATIVE. 47 
 
 the name of God is a small matter ; which, we hope, 
 none bearing the Christian name will attempt to do. 
 The question arising from the consideration of the oath 
 which occasioned the breach, was, Whether the pro- 
 fession of religion authorized by the laws, and made by 
 the established church of Scotland, deserves to be, with- 
 out exception, approved ? And people must follow a 
 very different course, according as they determine it. 
 This has been fully manifested in the conduct of these 
 two parties, since the breach ; the one having continued 
 to profess a steadfast adherence to the testimony in 
 which they had formerly engaged, and having proceed- 
 ed to solemn public covenanting, from time to time, as 
 the Lord gave them opportunity ; while the other have 
 been frequently finding fault with that testimony, and 
 have laid aside the practice of covenanting altogether. 
 
 But though it was not possible for the synod to con- 
 sider the swearing of contradictory oaths as a light 
 matter ; yet, surely the excellency or usefulness of an 
 oath, imposed by the magistrates of certain towns, was 
 not so great, that any could reasonably judge them- 
 selves bound to defend it at the expense of making 
 such a breach in the church ; and if the brethren who 
 maintained the consistency of swearing that oath, with 
 the Secession testimony, (a point which their conduct, 
 since, shows they were not able to maintain,) had so 
 far acquiesced in the judgment of a majority of the 
 synod, as not to have insisted for an allowance to be 
 given people, in the Secession, to swear it, the breach 
 would have been prevented. 
 
 The Associate Synod of Edinburgh requires, both 
 of ministers and elders, that they signify their appro- 
 bation of the decision in April, 1746; and also their 
 approbation of the synod, as constituted in the way of 
 testifying against the conduct of the party whose oppo- 
 sition in this decision, and whose attempts to destroy 
 
48 NARRATIVE. 
 
 its force, produced such confusion in some of the first 
 diets of the meeting, in April, 1747. And, doubtless, 
 this is upon the matter to declare that the conduct of 
 that party rendered them justly liable to censure : but 
 an approbation of the censures passed on this or the 
 other man, is what neither the Associate Synod, nor 
 any well-ordered church of Christ, ever made a term 
 of communion. Those who are of a different mind, 
 concerning the two points now mentioned, cannot ho- 
 nestly seek admission into that synod ; seeing, accord- 
 ing to them, its very constitution is wrong. 
 
 Some years after the breach, the Associate Synod 
 found themselves obliged to contend for the faith once 
 delivered to the saints, against a new attack made upon 
 it, by a revival of some Arminian errors, in a new form. 
 It was asserted, That Christ was a surety for all man- 
 kind, and that he died, not only for the elect, but for 
 those who perish in their sins. The name of a worthy 
 minister of the church of Scotland, in the last age, 
 was (whether justly or unjustly, is not quite certain) 
 borrowed to support this scheme. A book said to be 
 wi'itten by him, was then published for the first time, 
 in which the errors mentioned, and others connected 
 with them, were taught. 
 
 These opinions were the more insnaring, as they 
 were propagated by persons who not only professed a 
 warm zeal against the other articles of the Arminian 
 scheme, but even professed to difi'er from it in this one ; 
 alleging that Christ died, not as the Arminians teach, 
 in the same sense for every one of the human race. 
 The authors of this new scheme maintained, that our 
 Lord Jesus died in one respect for those who perish, 
 and in another for those who are saved. But this dis- 
 tinction was such, as they could never find made in 
 Scripture; and such as they could never explain, so as 
 others could well understand what they intended by it. 
 
NARRATIVE. 49 
 
 The synod, seeing their people in danger of being led 
 astray by fair, but seducing pretences, did, in a few pro- 
 positions, state, explain, and defend the Scripture doc- 
 trine concerning the suretyship and death of Christ, as 
 it has been received in the Reformation churches, de- 
 claring, ^^That he was a surety for the elect only, and 
 died for none but those who were given him out of the 
 world, and who shall infallibly be saved by his death ; 
 that the blessings purchased by him cannot be divided, 
 whoever has an interest in one of them having an in- 
 terest in the whole ; that his intercession, so expressly 
 declared to be for the elect only, is of equal extent with 
 his death -, that the death of Christ, being, in itself, of 
 infinite value, as set forth in the gospel, as what every 
 one may and ought to take hold on, as a sufficient 
 ransom for him ; and that the ground of faith lies in 
 this sufficiency of the death of Christ, together with 
 the gift of him, and the offer of salvation through 
 him, made in the gospel to sinners as such ; not in 
 any supposed revelation of Christ having died for all 
 mankind/^ On this occasion, one minister, belonging 
 to the synod, dissented from his brethren, strongly in- 
 sisting that Christ died, in some sense, for all mankind; 
 though what that sense was, he never could distinctly 
 tell. He was earnestly entreated to forbear teaching 
 such an opinion } but he refused. The consequence of 
 long dealing with him was, that the synod found no 
 other way to preserve unity of doctrine, but by de- 
 posing him from the ministry of the gospel, which they 
 accordingly did. This controversy gave occasion to 
 the synod to explain very fully some articles of Scrip- 
 ture doctrine; particularly the call of the gospel to 
 sinners, and the warrant given them to believe, which 
 had been partly misrepresented by the friends of this 
 new scheme. 
 
 This account of the rise and progress of the Seces- 
 
 5 
 
bO NARRATIVE. 
 
 sion in Scotland we judge necessary. Those who are 
 disposed to seek farther information concerning these 
 matters, may find it in '^ A Defence of the Reformation 
 Principles of the Church of Scotland, by the Reverend 
 Mr. Wilson of Perth;" and in ^'A Display of the Se- 
 cession Testimony, by the Reverend 3Ir. Gih, of Edin- 
 huryh." With respect to other proceedings of the 
 Associate Synod, these thirty years past, we do not 
 apprehend it necessary to insist upon them : because, 
 though they deserve to be inquired into, by all who 
 are friends to the cause in which they are engaged, and 
 by all who would judge impartially of them; yet these 
 matters do not so properly belong to the state of their 
 testimony. Though they have maintained, and still 
 do maintain it, yet they have not, during that period, 
 had any remarkable occasion to enlarge it, or to state it 
 against any new scheme of opposition to the truth.* 
 
 * The proceedings of the Associate Synod, for the space of 
 half a century immediately succeeding the last of the above 
 named events, might prove, to such as have access to examine 
 them, both interesting and instructive. Yet as they are not 
 marked with any change either in the state or maintenance 
 of the testimony, we do not deem it necessary to detail them. 
 During this time, it pleased the Lord so to bless the banner 
 which he had caused to be displayed, that the number, both 
 of ministers and members, who voluntarily stood up for its 
 defence, was greatly increased. The Synod, in the year 
 1788, was sub-divided into three distinct synods, in subordi- 
 nation to one supreme judicature, which took the appellation 
 of the General Associate Synod. Besides these subordinate 
 synods in Scotland, there was also one formed in Ireland, 
 and a Presbytery in Nova Scotia. 
 
 In the year 1804, the General Associate Synod enacted as a 
 substitute for their former judicial testimony, a new Narra- 
 tive and Testimony; an overture for which had occupied 
 their attention for some years previous. About the same 
 period they adopted a new Acknowledgment of Sins and 
 Bond. — These steps were deemed necessary in order to con- 
 dense into one concise and complete system the substance of 
 
NARRATIVE. 
 
 CHAPTER VIII. 
 
 51 
 
 Of the Associate Preshytet^y of Pennsylvania, and of the 
 Reasons why they continue a distinct Body from the 
 Synod of New York and Philadelphia, [now the General 
 Assembly of the Presbyterian church.] 
 
 Some people, belonging to the Secession in Scot- 
 land and Ireland, having, at various times, removed to 
 this country, they, and others, who judged it their duty 
 
 various acts of the Synod, in which the state of their testi- 
 mony for truth was heretofore only to be found. Four 
 ministers, however, protested against the change, on the 
 ground of a departure, which they alleged it implied, from 
 the received doctrine, on the connexion subsisting between 
 church and state, and on the national character and obliga- 
 tion of our solemn covenants. These four brethren soon after 
 formed themselves into a Presbytery, under the name of the 
 Constitutional Associate Presbytery. They continued to ad- 
 here to the first Judicial Act and Testimony, and other subor- 
 dinate standards of the Associate church, formerly received, 
 as their terms of ministerial and Christian communion. 
 
 The act of the Associate Synod, passed at Edinburgh, 1788, 
 and which has been published with every new edition of our 
 Testimony, clearly defines the nature of the connexion which 
 subsisted for upwards of twenty years between that Synod and 
 the Associate Presbytery of Pennsylvania, now the Associate 
 Synod of North America. This latter Synod, according to 
 the letter and intention of the aforesaid act, transmitted to 
 the General Associate Synod, in 1817, the papers containing 
 a protest and appeal from an act of the former, passed the 
 same year, adopting a Book of Discipline, the form of which 
 had been laid before them in an overture from the Presbytery 
 of Chartiers. No official notice of the result of the General 
 Synod's deliberation on the case has ever been received. 
 From private sources of information, it has been ascertained 
 that the above papers were received by the General Synod, 
 but that they declined to act upon them ; and to prevent 
 
62 NARRATIVE, 
 
 to join with them, made application to the Associate 
 Synod, stating the reasons why they could not join in 
 church fellowship with the general body of the Pres- 
 
 being called to decide upon similar cases in future, declared 
 themselves and the Associate Synod in America to be only 
 sister churches, on a parity in respect of judicial authority, 
 and perfectly independent of each other. The space of time 
 elapsing from that date to the present, forms a most event- 
 ful period in the history of the Associate church. 
 
 Various attempts to reunite the two bodies of those called 
 Seceders, and usually distinguished by the appellations of 
 Burghers and Anti-burghers, had been made without the de- 
 sired eflFect. But a coalescence was at length formed between 
 those two bodies in Nova Scotia. This event was soon suc- 
 ceeded by a similar one in Ireland ; and, finally, a union was 
 consummated in Scotland between the General Associate 
 Synod, called Anti-burghers, and the Associate Synod called 
 Burghers, in 1821. Unity of the faith, and of the know- 
 ledge of the Son of God, is set forth in Scripture as the end 
 and perfection of that progress which the church and her 
 members is to be continually making through means of the 
 gospel and other divine ordinances, during the whole of her 
 militant state upon earth. And a more advanced progress 
 towards this work of the high calling of God in Christ Jesus, 
 than is to be seen at present in the visible church, would cer- 
 tainly be just cause of thanksgiving to Him, by whose Spirit 
 alone so desirable and happy an effect can be produced. But 
 the union just mentioned, the Associate Synod of North Ame- 
 rica regret to say, they could not judge to be of this cha- 
 racter. And accordingly they did, after having the matter 
 under consideration at several meetings, finally agree, at 
 their meeting in Philadelphia, 1826, to condemn the above 
 union, and testify against it as being a departure from the 
 covenanted work of reformation which had been hitherto so 
 nobly defended and witnessed for by the General Associate 
 Synod. Such a decision on the part of this Synod was war- 
 ranted and called for by the nature of their ofl&ce, as witnesses 
 for Christ, summoned to attest the truth of doctrines and of 
 facts ; as watchmen, set to mark and proclaim the signs of 
 the times ; and as being in their collective capacity a pillar 
 and ground of the truth, whose judicial acts must serve as a 
 
NARRATIVE. 53 
 
 byterians here, and desiring the synod to take them 
 under its inspection. Their request was granted ; and 
 
 record not only of doctrines, but also of facts, and of their 
 character, whether they be in strict accordance "with sound 
 doctrine or in any respect imply a deviation from it. This de- 
 cision was likewise warranted and called for by the well- 
 known stipulations of the compact, which, till the moment of 
 that union, subsisted between those brethren of the General 
 Synod who went into it, and us. By this new conjunction, 
 the Testimony enacted in 1804, and which from that date had 
 served as a bond of union, was, together with all other tes- 
 timonies for truth, formerly emitted by the Associate church, 
 laid aside from being a term of ministerial and Christian 
 communion. And while the design of composing and enact- 
 ing a new Testimony is avowed, the only temporary substi- 
 tute for the former one is, a brief declaration of principles 
 under the title of A Basis of Union. In this Basis there is 
 indeed an avowal of adherence to the Westminster Con- 
 fession of Faith, and Catechisms Larger and Shorter. But 
 there is also in the same instrument, a mutual stipulation of 
 both parties against agitating the questions of dispute which 
 first occasioned the breach, attempted to be healed by this 
 Union, while there is a total omission of those articles of 
 truth and duty, by the denial of which, or by the neglect to 
 testify for the same, the Synod called Burgher had been dis- 
 tinguished from those who continued to contend earnestly 
 for every part of the Reformation attained. 
 
 The Associate Synod in America, therefore, having con- 
 demned this Union as above stated, and agreed to testify 
 against it, proceeded at their meeting in Pittsburgh, 1827, 
 to assign reasons for so doing. The substance of these rea- 
 sons is as follows : 
 
 1. In the Basis of that Union, the majority of the General 
 Synod agreed to set aside their Testimony from being any 
 more what they had, till then, held it to be, — a term of com- 
 munion ; while it was not denied to be a testimony agreeable 
 to the word of God, and also necessary as an acknowledg- 
 ment of what his church had formerly attained, and as a 
 condemnation of backslidings, and contrary errors. 
 
 2. In agreeing to said Basis, the General Associate Synod 
 agreed to decline the acknowledgment, which, till then, had 
 been made by the whole Secession body, of the perpetual 
 
 5* 
 
54 NARRATIVE. 
 
 two ministers were sent to them, and directed, if they 
 saw cause, to constitute themselves into a presbytery, 
 
 obligation of the National Covenant of Scotland, and of the 
 Solemn League and Covenant for maintaining and carrying 
 on a work of reformation in the three kingdoms. 
 
 3. In agreeing to the third article of the Basis, the General 
 Associate Synod declined adopting the Westminster Confes- 
 sion of Faith and Catechisms, as a part of the covenanted 
 uniformity of the church of Christ in the kingdoms of Bri- 
 tain and Ireland. Nor is the Confession received according 
 to the act of the General Assembly receiving it in 1647, 
 which had been the usual manner of receiving those stand- 
 ards in the Secession church. 
 
 4. In the Basis there is no adherence to the Directory of 
 the Westminster Assembly for Public Worship ; no express 
 adherence to the act of the Associate Presbytery respecting 
 the doctrine of grace ; nor to other acts of the Associate 
 Presbytery and of the Associate Synod for promoting re- 
 formation ; such as acts condemning the Burgess oath, the 
 Masonic oath, &c. 
 
 5. In agreeing to said Basis, they agreed to a scheme 
 which omits what had been done in the Secession Church to 
 guard against lax, or, what has been called, free communion. 
 It is obvious that there is nothing more in this Basis in oppo- 
 sition to such communion, than there is in the profession of 
 the Relief church, and others, bearing the Presbyterian 
 name, which allow and practise such communion. 
 
 6. In agreeing to said Basis, they neglected a necessary 
 testimony against singing hymns of human composition in 
 divine worship. 
 
 7. In agreeing to said Basis, they agreed to an unwarrant- 
 able exercise of forbearance ; as their not censuring church 
 members for swearing the religious clause in some burgess 
 oaths. 
 
 8. In agreeing to the Basis, they imposed an undue re- 
 straint upon ministers respecting matters of their public 
 profession, as appears in the preamble to the Basis. 
 
 9. The scheme of covenanting adopted in the Basis, is 
 unscriptural and contrary to the one formerly used in the 
 General Associate Synod. The morality of the duty is, in- 
 deed, acknowledged, a Bond is adopted for the use of those 
 who have clearness to proceed in the duty, and an acknow- 
 
NARRATIVE. 55 
 
 with the assistance of ruling elders ; which they ac- 
 cordingly did, 1754. And as farther applications were 
 made, the synod, from time to time, sent others, 
 
 ledgment of sins is to be prepared by each session as it may 
 suit their convenience, but the seasonableness of the duty is 
 not asserted in the Basis, as it was in the Testimony. The 
 Bond proposed, is not pointed in the engagement to duties : 
 no acknowledgment of sins adapted to the state of the whole 
 church, is provided; nor is there any injunction, nor even a 
 recommendation, to ministers and sessions, to take measures 
 with their congregations to effect a renewal of covenant en- 
 gagements. Upon the whole, the scheme of covenanting, 
 adopted, is rather of the independent kind, than of that used 
 by our covenanting Presbyterian ancestors, and hitherto 
 used by the Secession church. 
 
 Against the Act of the General Associate Synod, ratifying 
 the above Union, a small minority of ministers protested, and 
 continued to claim the name of the Associate Synod, and to 
 adhere to its principles as exhibited in the Testimony emitted 
 in 1804, and other subordinate standards. It was pleasing 
 to find these protestors thus preserved as the Lord's rem- 
 nant, and still occupying the same ground which they and we 
 had been accustomed to occupy in fellowship of the truth. 
 They were, by an act of this Synod, passed at the same 
 meeting of 1827, at Pittsburgh, judicially recognised as con- 
 tinuing to be one church with us, and engaged in maintaining 
 the same testimony on behalf of a covenanted reformation. 
 
 At the present date, we have official notice from that Synod, 
 that a Union has lately been formed between them and the 
 Constitutional Presbytery mentioned above. A brief state- 
 ment of principles, termed A Basis of Union, in explanation 
 of those points on which they had differed, together with the 
 original Testimony of the Associate Presbytery, (&c.,) com- 
 posed the bond or compact under which they united. They 
 have assumed the name of the Original Seceders, and have 
 framed a new Narrative and Testimony, which they have 
 enacted in the room of the former. This new Testimony, 
 with the other principal proceedings of our brethren in rela- 
 tion to this Union, lies at present under consideration before 
 us ; and until a decision is had, we judge it premature to 
 say any thing on the merits of the case. 
 
56 NARRATIVE. 
 
 for their assistance, to labour in the work of the 
 gospel.* 
 
 We never did separate from other Presbyterians 
 here ; for we never were in communion with them. If 
 some people have left them to join us, so have some 
 left us to join them. If we receive such as prefer our 
 communion to theirs, so do they such as prefer their 
 communion to ours. And surely we have the same 
 right to do so as they have. The circumstance of their 
 being many, and our being few in number, gives no 
 more authority to the one than to the other. 
 
 The adherence to the Westminster Confession, re- 
 quired of ministers belonging to the synod of New 
 York and Philadelphia, is, with an exception of what 
 not only the synod itself, but any presbytery subordi- 
 nate to it, may judge " not essential or necessary in 
 doctrine, worship, and government." — And who knows 
 what this may be ? Were the articles, deemed not es- 
 sential or necessary, specified, it would then appear, 
 what was the public confession made in that church ; 
 but while they are not, we cannot say what this is. 
 
 It is not agreeable to the views of that synod about 
 confessions of faith, to maintain a public and joint tes- 
 timony against the errors and defections of the present 
 time. The testimony maintained by us was judicially 
 condemned, in some of its most material articles, by the 
 Presbytery of Newcastle, nearly thirty years ago, who, 
 in a WARNING published by them, represented our 
 
 * These, together with others educated in this country, so 
 increased in number, that they judged it expedient, in 1801, 
 to erect themselves into a Synod, and assumed the title of 
 <'The Associate Synod of North America." It now (1839) 
 comprises the following Presbyteries ; namely, Cambridge, 
 Philadelphia, Carolinas, Chartiers, Miami, Ohio, Allegheny, 
 Muskingum, Albany, Stamford, Shenango, Illinois, Indiana, 
 Richland, and Vermont. 
 
NARRATIVE. 57 
 
 principles as pernicious, and our conduct, in leaving the 
 established church of Scotland, as schismatical. We 
 do not suppose that all the members of the Synod of 
 New York and Philadelphia, to which that Presbytery 
 now belongs, are of the same mind with the latter, in 
 every matter of difference between us and them, but, 
 as that presbytery's opposition to what we judge truth 
 and duty was never in any way condemned by the 
 brethren, it is but reasonable to conclude that the ma- 
 jority are much of the same mind with them. 
 
 It will not be denied, that some members of that 
 synod are of principles opposite to those which we have 
 expressed in the second part of our testimony, as what 
 we believe to be the truth taught in the word of God, 
 maintained by the churches of the Reformation, in their 
 confessions of faith ; particularly, by those Presbyterian 
 churches of Britain, who have steadfastly adhered to 
 the Westminster Confession.* As to church commu- 
 
 * One of themselves has publicly charged some of his breth- 
 ren (and the justness of the charge is tacitly acknowledged) 
 with holding, among others, these tenets : 
 
 " That God is the author of sin. That moral depravity is 
 predicable of nothing but of volitions, and that the will is 
 the exclusive fountain of sin in the soul of man. That the 
 apostacy of our first parents has not affected the intellectual 
 powers of their posterity, and that there is no such thing as 
 inherent moral depravity. That there are no means of grace, 
 and that there is no real instrumental agency in the renova- 
 tion and progressive sanctification of sinners in any case. 
 That all holiness consists in disinterested love to God, and to 
 being in general ; and that no person is reconciled to God, 
 who is not willing, from this disinterested love, to be ever- 
 lastingly damned for the divine glory. That after conver- 
 sion, a man's moral exercises are all perfectly holy or per- 
 fectly sinful. That unrenewed sinners have a natural ability 
 to convert themselves, and keep the moral law perfectly." 
 After stating the scriptural grounds of a sinner's acceptance 
 with God, he subjoins — "Some of our pious brethren fervently 
 teach these highly reprehensible, and, in their tendency, per^ 
 
58 NARRATIVE. 
 
 nion — the necessity of a public joint confession of the 
 faith — the duty of public covenanting — the singing of 
 the Psalms of David in worshipping assemblies — and 
 
 nicious doctrines, — That a limited atonement would be an 
 impeacliment of the divine character. That the atonement 
 paid no debt, it involved the infliction of no penalty. That 
 Christ could not have made an adequate atonement, if this 
 implied that he must endure suft'erings equal to the eternal 
 damnation of all those who will be finally saved. That the 
 penalty of the law, strictly speaking, was not inflicted at all. 
 That the sufferings of Christ were not of a legal nature, and 
 constituted no part of the curse which was threatened against 
 the transgressor. That the idea of the atonement, which sup- 
 poses that Christ literally suffered the penalty of the law for 
 those who shall be finally saved, destroys all mercy in God 
 the Father — precludes all grace in the salvation of his peo- 
 ple — brings no access of happiness to the universe, and anni- 
 hilates every particle of benevolence in the gospel. That the 
 merit and adequacy of Christ's righteousness resulted not 
 in any measure from the dignity of his person. That our 
 Saviour's sufferings were no part of his obedience to the 
 moral law. That the atonement was an expedient for honour- 
 ing God and keeping the world in awe, while he relinquished 
 the penalty of his holy law in favour of all true penitents," 
 &c. These, and similar tenets, openly taught in the Presby- 
 terian church, embrace the substance of Hopkinsian errors, 
 and are so contrary to the Confession of Faith, and the doc- 
 trines taught in our Testimony, that if they did not justify 
 those who sincerely espouse the one in declining chiirch fel- 
 lowship with those who espouse the other, it would be diflS- 
 cult to find any difference in faith and practice that would 
 warrant separate communion. 
 
 Nearly related to the above church, is the Keformed Dutch 
 church. Many of the same reasons which justify our separa- 
 tion from the Presbyterian church, exist to warrant our se- 
 paration from this church. She long maintained a fair cha- 
 racter for soundness in the faith, in her adherence to the ex- 
 cellent system of doctrine contained in the articles of the 
 Synod of Dort, but Hopkinsianism and laxity of discipline 
 have tarnished her glory, troubled her peace, and divided 
 her members. Those who have seceded from the fellowship 
 of the prevailing party, have constituted themselves into a 
 
NARRATIVE. 59 
 
 several other matters, expressed in the last part of our 
 testimony, it is evident, that the most part of the mem- 
 bers of that synod are opposite in their views and prac- 
 tice to what we judge most agreeable to the Scripture 
 rule, and most conducive to the real prosperity of the 
 church. 
 
 The design of what we have now said, is not to dis- 
 please others, nor to promote contention ; but when we 
 are blamed for maintaining a separate communion from 
 others, common justice requires that we should be al- 
 lowed to declare our reasons for doing so, that any, 
 who will, may see them, and judge whether or not we 
 are deservedly blamed. We desire to rejoice in what- 
 ever we see good and commendable, according to the 
 word of God, in the Synod of New York and Phila- 
 delphia, and we are very far from thinking that there 
 is nothing of that kind to be found in it : but while mat- 
 ters stand as they now do, we cannot, for the sake of 
 a more entire agreement with it, lay aside the testi- 
 mony we maintain for the truth of the gospel ; because, 
 in so doing, we should neglect our own duty, and harden 
 others in the neglect of theirs. 
 
 CHAPTER IX. 
 
 Of the Union which produced the Associate Reformed Synod. 
 
 In the year 1776, the Associate Presbytery of Penn- 
 sylvania was, by agreement, divided into two, viz. that 
 of Pennsylvania and that of New York. Some years 
 after, a scheme of union was set on foot between these 
 
 distinct church ; profess adherence to the primitive faith and 
 discipline of the Reformed Dutch Church, and are testifying 
 against its corruptions. 
 
60 NARRATIVE. 
 
 presbyteries, and a party who called themselves the 
 Reformed Presbytery, and who were of the same prin- 
 ciples with those who take that designation in Scot- 
 land, of whom we have already given some account. 
 The plan, on which the advocates for this union pro- 
 posed to effect it, was gradually discovered; and was 
 found to be a laying aside, or expressing in ambiguous 
 terms, every thing about which the parties mentioned 
 could not agree. And the Associate Synod having al- 
 ways testified very plainly and earnestly against such 
 latitudinarian schemes, as injurious to the truth and 
 cause of Jesus Christ, those of them who were then 
 members of it could not but know, that such a union 
 as they proposed would put an end to their connexion 
 with it. But this seems to have been the very thing 
 they were desiring : displeased with their former pro- 
 fessions and connexion, (for reasons best known to 
 themselves,) they were resolved to cast off the one and 
 the other. 
 
 The union was agreed to by the Associate Presby- 
 tery of New York, 1780. And at a meeting of the 
 Presbytery of Pennsylvania, June 12, 1782, its friends 
 had, by the casting vote of the moderator, a majority 
 in this latter. The members who voted against the 
 union protested and appealed to the Associate Synod ; 
 but the other party, avowing that they, as a presbytery, 
 did not any longer acknowledge their connexion with 
 that synod, as belonging to it, therefore refused to ad- 
 mit any protest in which there was an appeal to it. 
 Upon this, the protestors, seeing the principles and 
 constitution of the presbytery plainly deserted by their 
 brethren, judged it their duty to do what they could for 
 preserving both, by withdrawing, which they accord- 
 ingly did ; having declared in a protest, that the power 
 of the Associate Presbytery belong to those who ad- 
 hered to its principles and constitution. Having retired 
 
NARRATIVE. 61 
 
 to another place, and transacted what business came 
 before them, they appointed the time and place of the 
 next meeting, and concluded in the usual manner. An 
 account of their conduct having been laid before the 
 Associate Synod, no one member of that court found 
 fault with it; but, on the contrary it was unanimously 
 agreed to, that they ought to be encouraged and sup- 
 ported. The circumstance of the majority of anj^ 
 church-court deserting their profession, does not de- 
 stroy the power of the rest, or hinder them to conti- 
 nue their meetings as formerly. 
 
 The brethren who opposed this union, readily ac- 
 knowledge, that harmony among Christians is much to 
 be desired : and if any part of their received principles 
 can be proved to be merely their opinions, and to have 
 no foundation in the word of God, they will not only 
 give up these opinions, for the sake of peace, but they 
 will even openly acknowledge that they were wrong 
 in ever making them a subject of controversy in the 
 church. But they have not yet learned, that they ought 
 to lay aside a public testimony for any truth or any 
 duty, taught in Scripture, because certain denomina- 
 tions of Christians will not agree with them in it. The 
 Lord hath said. Love the truth and the peace. To ob- 
 tain the last, we must hold fast and improve the first. 
 So far as we walk contrary to this rule, the peace we 
 obtain will be only a confederation against the cause 
 of Christ. It should be the steadfast resolution of 
 every one to do nothing against the truth, but for it. 
 
 Farther, this presbytery cannot judge it their duty 
 to lay aside the testimony they maintain, while the ne- 
 cessity of it is still greater than when it was first stated, 
 in so direct a manner against the errors and backslidings 
 of this age, by their brethren in Scotland. Apostacy 
 has been, in most instances, increasing in this land, and 
 among the reformed churches of Europe, since that time. 
 6 
 
62 NARRATIVE. 
 
 The enemy, having come in as ajlood, is still attempt- 
 ing to destroy the church by a deluge of dangerous and 
 wicked opinions; and we cannot be too careful, stead- 
 fast, and zealous in opposing him. The Lord Jesus 
 is, from heaven, saying to us, That which ye have al- 
 ready, hold fast till I come : and, with respect to those 
 backsliding churches whose communion we have left, 
 his direction is plain — Let them return unto thee; but 
 return not thou unto them. 
 
 We do also consider the engagements we came 
 under, at our ordination, as binding us to continue in 
 the profession we then made, unless we find something 
 in it sinful, which we have not yet done ; and to con- 
 tinue in the society of our brethren, the other members 
 of the Associate Synod of Edinburgh, while they abide 
 by it, as, through the good hand of Grod upon them, 
 they still do. Though their principles and conduct are 
 industriously misrepresented by some here who were 
 once of their number, yet we are satisfied to remain in 
 connexion with them, as our brethren and companions 
 in tribulation, and in the kingdom and patience of 
 Jesus Christ; and we hope the Lord will bless this 
 connexion to us, and to them, for encouraging each 
 other to steadfastness in his cause, and for promoting 
 the knowledge of the gospel. 
 
 As to the union, which made such a breach in this 
 presbytery, it may be farther observed : 
 
 First, That there never was any prospect that it 
 could be concluded in a desirable manner. The prin- 
 ciples of the Reformed Presbytery, about civil govern- 
 ment, unknown in the Christian church, till the rise of 
 their society, used to be a chief topic of their public 
 discourses ; and filled almost every page of the testi- 
 mony they published to the world. And because we 
 stated that to be the duty of Christians, which they de- 
 nied, viz., to acknowledge those as lawful magistrates 
 
NARRATIVE. ' 63 
 
 who ruled by the choice or consent of the people of 
 any state or nation, and to submit to them in every 
 thing not inconsistent with our duty to God ; we are 
 represented by them, not in some private writings only, 
 but in the public testimony, the joint deed of the body, 
 ''as teachers of false doctrine, as treacherous in cove- 
 nant, as enemies to the Lord's work, as barefacedly 
 belying the Scriptures, as guilty of a most dreadful 
 and deceitful imposition on the generation/' Men 
 who have so grievously accused us, and have never re- 
 tracted a word of what they said, could not be sup- 
 posed willing to join with us in a testimony they had 
 so severely reprobated. — Either we or they (themselves 
 being judges) must be extremely far from the Lord's 
 way: we, if their charges against us are just; they, if 
 they have so accused us without cause. If they judge 
 that, in these accusations, and in many others of the 
 same kind, they did no injury to the cause and work 
 of Grod in which we are engaged, we have just reason 
 to refuse entering into church communion with them, 
 though they should be so inconsistent with themselves 
 as to be willing to enter into communion with us. If 
 they have changed their mind, their acknowledgment 
 of the truth should be as plainly declared as their op- 
 position to it was. Such a solemn public charge, 
 against any denomination of Christians, as is to be 
 found standing against us in their testimony, is no 
 trifling matter, and will not be accounted so by the 
 Head of the church. Nothing less than a plain decla- 
 ration, by the Reformed Presbytery, that they had 
 fallen from the opposition they had formerly made to 
 the truth maintained by us, was sufficient to convince 
 us that they were friends, and so agreed with us, that 
 we might walk together in a holy and profitable fellow- 
 ship. 
 
 Secondly, the measures taken to accomplish this 
 
64 NARRATIVE. 
 
 union were irregular, and subversive of presbyterial 
 order. The Associate Presbytery of Pennsylvania 
 having, in April, 1781, imanimoudy agreed, as to the 
 terms on which it could be effected, sent these to the 
 Reformed Presbytery, with an intimation, that, if they 
 were not agreed to, farther conferences, with a view to 
 union, could answer no valuable purpose. — And as 
 the Reformed Presbytery did reject them, the matter 
 seemed to be at an end. But, about six months after 
 this, three ministers, belonging to the presbytery, took 
 upon themselves, at a private meeting, to draw up other 
 terms; and one of these brethren, at a conference with 
 the members of the Reformed Presbytery, settled the 
 whole plan of the union with them. In consequence 
 of which, he, and others of his party, entered into 
 church fellowship with them. Thus the business of 
 the presbytery was taken out of their hands j and the 
 work of a party, who believed themselves able to carry 
 their scheme by a majority, was laid before the court, 
 when met, that it might receive a formal approbation. 
 When the affairs of the church are managed in this 
 manner, it is a sure presage of confusion and ruin. 
 
 Thirdly, the first fruits of this union were such as 
 manifested a change in the principles of those who had 
 gone into it. The brethren, who left us, did, a few 
 days after the breach already mentioned, order a warn- 
 ing to be read, from the pulpit, to the associate con- 
 gregation of Oxford, against two members of this pres- 
 bytery, for the alleged crime of adhering to what had 
 been the principles and constitution of the Associate 
 Presbytery of Pennsylvania, since the first day of its 
 erection. In that paper, they say, "they cannot but 
 look upon the conduct of these brethren as highly 
 schismatical, and tending to sow discord and division 
 among Christians; and therefore warn this congregation 
 against countenancing their ministrations; ay, and until 
 
NARRATIVE. 65 
 
 they return to their duty, and due subjection to this 
 presbytery, in the Lord." To give it the more solem- 
 nity, it was signed, not only by the moderator and 
 clerk, but by the other ministers present. — This was 
 a deposing of these brethren from the ministry of the 
 gospel, only not according to the form of the Christian 
 process, observed in most of the Reformed churches. 
 As to the returning to subjection to them, they must 
 have had a considerable portion of assurance to require 
 it; seeing these brethren never promised subjection to 
 them, any more than to the Roman Pontiff. Do they 
 find any such presbytery as theirs mentioned in our 
 ordination engagements? The party who went into 
 the union, did also, soon after, restore to the ministry, 
 a brother whom they, and the other ministers of the 
 Associate Presbytery of Pennsylvania, had, some time 
 before, unanimously deposed from that office, on ac- 
 count of various errors which he had taught, and 
 persisted in defending. What acknowledgments he 
 made to them we know not. But we know that num- 
 bers of people have been deceived by his errors, having, 
 in ignorance, received them as new discoveries of truth ; 
 whereas, they may all be found in the writings of its 
 adversaries, of an older date than the present age. And 
 though these people are hardened in their opposition 
 to the truth of the gospel, by the restoration of that 
 brother to his ministerial character, yet no proper 
 warning against his errors is given, by those who 
 received him. 
 
 Surely, if our brethren had put a due value on the 
 truths injured by the assembly of the national church 
 of Scotland, by the asserters of universal redemption, 
 and by others, both here and in Britain, they would not 
 have been so active in burying a testimony for them. 
 A carelessness about the truths of the gospel, and a 
 general disposition to prefer peace with their enemies 
 6* 
 
&6 NARRATIVE. 
 
 to an earnest contending for them, belongs to the evil 
 signs of our time. There is no end of schemes of re- 
 conciliation, in the way of setting aside subjects of 
 controversy, till nothing of Christianity is left to con- 
 tend about. We find one class attempting thus to re- 
 concile diflferences, in what they call circumstantials, 
 or lesser matters; a second, attempting to reconcile 
 Calvinists and Arminians; a third, laying their schemes 
 so wide as to comprehend Papists, and every other sect 
 bearing the Christian name; while a fourth, not content 
 even with this, have actually attempted to reconcile 
 Christianity with Deism, with Mahometan delusion, 
 and with Jewish blasphemy, by composing a form of 
 worship in which men of all these denominations may 
 agree. Such a form was composed, and, for some 
 years, used in a meeting at London not long ago. This 
 last appears to be modern Catholicism carried to its 
 perfection. When men give up truth to please its 
 adversaries, farther concession will be required, as long 
 as any article of it remains. If it is said, by those who 
 make concessions in lesser matters, that they are re- 
 solved to hold fast the truths essential to salvation, 
 still the question recurs, What are these truths? for 
 there is no one article of Christianity, which has not 
 been either denied, or the belief of it deemed not essen- 
 tial to salvation, by some who profess to be Christians. 
 Daily experience shows us, that men who, for the sake 
 of unhallowed peace, give up those truths, the acknow- 
 ledgment and profession of which they once reckoned 
 necessary, do often proceed also to give up those truths, 
 the acknowledgment and profession of which they once 
 reckoned essential to Christianity. 
 
 It may not be improper to add here an observation 
 or two from Dr. Owen: — "Perhaps," says he, "some 
 will suggest great things of going a middle way, in 
 divinity, between dissenters. But what is the issue, for 
 
NARRATIVE. 67 
 
 the most part, of such proposals ? After they have, by 
 their middle way, raised no less contention than was 
 before between the extremes, (yea, when things before 
 were in some good measure allayed,) the accommo- 
 dators themselves, through an ambitious desire to make 
 good and defend their own expedients, are insensibly 
 carried over to the party and extreme to which they 
 thought to make a condescension." After giving some 
 instances of this, he adds, " I can freely say, that I know 
 not that man in England, who is willing to go farther 
 in forbearance, love, and communion with all that fear 
 Grod, and hold the foundation, than I am ; but this is 
 to be done upon other grounds, principles, and ways, 
 and by other means and expedients, than by a condescen- 
 sion from the exactness of the least apex of gospel truth, 
 or by an accommodation of doctrines by loose and gene- 
 ral terms. Let no man deceive you with vain pretences : 
 hold fast the truth as it is in Jesus, part not with one 
 iota, and contend for it, when called thereunto." \_See 
 the Preface to Vindiciae Evangelicae, page 64.] 
 
 CHAPTER X. 
 
 Of the Constitidion of the Associate Reformed Synod. 
 
 The articles, by an agreement in which the union, 
 described in the former chapter, was effected, were de- 
 fective, and some of them ambiguous. But these soon 
 gave way to what was still more defective and ambigu- 
 ous, namely, the constitution framed by a synod of these 
 united brethren, 1783. This last is one of the most 
 dubious professions of the faith we remember to have 
 seen made by any church. Almost every article of it 
 is expressed in such a manner as it may be understood 
 in different senses; and we have reason to believe that 
 
68 NARRATIVE 
 
 it was thus framed with that very design. Thus the 
 scheme of a coalescence with the Reformed Presbytery 
 has led the brethren, who were lately in communion 
 with us, to reject, as wrong, or at any rate useless, all 
 that the society they had left had done for maintaining 
 the truth of the gospel, and for transmitting it pure to 
 posterity. If the Associate Reformed Synod, as these 
 brethren and their new friends style themselves, pro- 
 ceed in the same course of reformation, as they have 
 done, since they took that designation to themselves, 
 who knows where they will end ? 
 
 The adherence to the Westminster Confession, ex- 
 pressed in the constitution of this new Synod, is, to us, 
 equally dubious as that expressed in the adopting act 
 of the synod of New York and Philadelphia, which 
 we have already considered. The profession made by 
 the first of those synods is in no one respect preferable 
 to that of the last. And we cannot but consider those 
 as more blameable, who go directly back from the 
 profession of the truth, which they had once made, 
 than others who never did acknowledge it in such an 
 explicit and solemn manner. 
 
 The fairest construction which can be put upon what 
 this new synod says, about the obligations they are 
 under, "to avoid unnecessary criticisms on the West- 
 minster Confession,^' is that the members of that synod 
 will judge themselves bound to make no other criticisms 
 on that confession, than such as any of them may judge 
 necessary; and who knows what these maybe? If 
 they are persuaded that the whole doctrine of that con- 
 fession is the doctrine of the word of Grod, and that 
 no criticisms upon it are necessary, it is reasonable to 
 suppose that they would either have said so, or said 
 nothing at all about criticisms. We are all under 
 the most sacred obligations to make no unnecessary 
 criticisms on any good book, which may come in our 
 
NARRATIVE. 6^ 
 
 way, lest, by so doing, we injure the truth contained 
 in it. But, after all, we may find room for many ne- 
 cessary criticisms on books of this character. 
 
 No well ordered church of Christ ever denied its 
 members the privilege of communicating their scruples 
 or objections, about any part of its profession, to their 
 brethren; or denied it to be a duty to endeavour the 
 removing of these objections, by calm dispassionate rea- 
 soning; or ever proposed any other way of censuring 
 members for their offences, than by first trying whe- 
 ther they were guilty. The proposals of this new 
 synod, about these matters, contain nothing but what 
 Protestants generally acknowledge to be just; but two 
 questions are left undetermined : The first is, Whether 
 this synod will bear with those who persist in object- 
 ing against the Westminster Confession ? The second 
 is, If so, how far this forbearance is to extend ? They 
 speak, indeed, about objections to any article or articles 
 of that confession; but we have the charity for our 
 brethren to believe, that they would not hesitate long 
 about casting out of their society those who would ob- 
 ject to some articles of it. 
 
 All that is required of ministers, elders and deacons, 
 belonging to that society, at their ordination, as a pro- 
 fession of the principles of Christianity, or as an evi- 
 dence of their soundness in the faith, is that they ap- 
 prove the principles exhibited in this constitution, and 
 profess a resolution " to adhere thereto, in opposition 
 to all Deistical, Popish, Arian, Socinian, Arminian, 
 Neonomian, and Sectarian errors, and all other opi- 
 nions which are contrary to sound doctrine and the 
 power of godliness." The utmost that can be learned 
 from this is, that so far as their constitution and the West- 
 minster Confession, with the necessary criticisms which 
 the members of that synod may make upon it, are op- 
 posite to these errors, so far they will oppose them : 
 
70 NARRATIVE. 
 
 but how far this may be, we know not. We know, 
 that many, by the help of what they have thought a 
 few necessary criticisms on the Westminster Confes- 
 sion, have continued to profess an adherence to it, while 
 they have gone far into errors nearly allied to some 
 of these mentioned, if not the very same with them. 
 Farther, this new synod has nowhere, in the declara- 
 tion of its principles to the world, told us (though el- 
 ders and deacons may, without any reflection on their 
 qualifications, be supposed to need information) what 
 these errors are, or what opinions deserve to be ac- 
 counted Deistical, Popish, Arian, &c. Concerning 
 this, the professed opposers of Deism, Popery, Arian- 
 ism, and of the other systems of error mentioned, are 
 far from being agreed. Many who profess an opposi- 
 tion to Popery have gone, less or more directly, into 
 the Popish doctrine concerning justification and faith. 
 Others, who profess to oppose Arminianism, do, how- 
 ever, maintain this Arminian principle, "That Christ 
 died not for the elect only, but for all mankind.^' At 
 a time when truth and error are so much confounded, it 
 is necessary to declare, not merely the designations of 
 those heretics, against whose opinions we testify, but 
 the opinions themselves; that people, being warned, 
 may watch against them, in whatever form, or by what- 
 ever denomination of men, they may be published. 
 
 It is a sorry compliment this new synod pays to our 
 ancestors, by saying, "That the covenants they en- 
 tered into were well-intended engagements." This 
 may be readily allowed by those who hold them to 
 have been unlawful engagements. This good inten- 
 tion is also said to be the support of "civil and reli- 
 gious liberty." And is it so indeed, that our ancestors 
 had no farther view in these engagements, than what 
 they might have had, though Pagans? for these last have 
 a right to civil and religious liberty, and may be allowed 
 
NARRATIVE. 71 
 
 to join themselves in a covenant to preserve both. 
 Were not the preservation, the increase, and the pro- 
 moting of the kingdom of Christ, and the confirming, 
 encouraging, and assisting of one another in the good 
 ways of the Lord, " that they, and their posterity after 
 them, might, as brethren, live in faith and love, and 
 that the Lord might delight to dwell in the midst of 
 them," the declared ends; and were they not the chief 
 ends our ancestors had in view, when they entered into 
 these engagements? Most certainly, unless we were 
 to consider them as agreeing, in the most awful man- 
 ner a people ever did, to lie to God, and to deceive the 
 world ! 
 
 It is said by this new synod, ^'That it is their real 
 intention to carry with them all the judicial testimonies 
 against defection from the faith once delivered to the 
 saints, which have been emitted, in the present age, by 
 their brethren in Britain, as far as these testimonies 
 serve to display the truth." We may suppose, that 
 the judicial testimony of the Associate Presbytery, now 
 the Associate Synod, of Edinburgh, is one of those 
 here meant, but how far it serves to display such 
 truths is not said. That it displays truth so far cannot 
 well be denied by any who profess to be Christians. 
 Our brethren, however, may adhere to the decrees of the 
 council of Trent, in the same form of words. Doubt- 
 less, our fathers, when they left the church of Rome, 
 carried with them the testimony maintained by that 
 antichristian church, so far as it served to display the 
 truth ; and it did serve to display it, so far as it main- 
 tained the divine original of the Scriptures, the doc- 
 trine of the Trinity, and the immortality of the soul, 
 against Pagans, Jews, Mahometans, and Arians. 
 
 This new synod tells us, "That they will avail them- 
 selves of every call to bear a pointed testimony against 
 the errors and delusions which prevail in this country." 
 
72 NARRATIVE. 
 
 It is here acknowledged, that errors and delusions pre- 
 vail in this country ; but the pointed testimony, pro- 
 mised by our brethren, is not yet to be seen. Do they 
 suppose that no such call as that, of which they 
 speak, is yet given them ? If so, they may wait for 
 it long. But as their words admit of different senses, 
 it may be, they intend no more than this, that they 
 will in their sermons testify against prevailing evils. 
 This will be so much, if they study to do it faithfully ; 
 but no more than what some in the most degenerate 
 of the Protestant churches are doing. It will, how- 
 ever, be no testimony for the cause of Jesus Christ, 
 by them as a church. And while they cannot agree 
 in a joint testimony, neither will they agree in their 
 particular testimonies : one will destroy what another 
 builds. If they are of one mind about the matter that 
 should be the subject of their testimony, why do they 
 not openly, and with one voice, assert those truths 
 which are denied or perverted in this adulterous and 
 sinful generation ? 
 
 This new synod profess, that they are "bound to 
 honour the religious denominations in Britain, to which 
 they formerly belonged, on account of their zeal for 
 the purity of the gospel, and of their laudable endea- 
 vours to promote it, not only in Britain and Ireland, 
 but also in America." If the missions, sent to this 
 country from the Associate Synod, are here intended, 
 they are in this, as in other things, inconsistent with 
 themselves. We desire they would show us, whether, 
 according to the profession they now make, there ever 
 was any reason for sending missions to a place where 
 there was a church whose profession, whatever we may, 
 on our principles, judge defective in it, they cannot, on 
 theirs, deny to be as good as their own ? If there be 
 any difference between them and other Presbyterians 
 here, it would be reasonable, first, to tell us what it is; 
 
• NARRATIVE. 73 
 
 and next, to show us, that it is a just cause of main- 
 taining a distinct communion. 
 
 As to the missions of the Reformed Presbytery, 
 though we wish well to the people of that denomina- 
 tion, and esteem whatever we see good in them ; yet 
 we much doubt whether their attempts to increase their 
 party ought to be acknowledged as flowing from zeal 
 for the purity of the gospel, and as laudable endea- 
 vours to promote it. ' Had they succeeded to the de- 
 clared extent of their wishes, it would have been no 
 desirable event to us and others, whom they accounted 
 enemies to the Lord's work. If any one desire to 
 know how they would instruct their duly qualified ma- 
 gistrates to deal with such, he may consult their Testi- 
 mony. 
 
 What the Associate Synod of Edinburgh have done, 
 to maintain a testimony against the encroachments of 
 the civil powers upon the kingdom of Christ ; to pre- 
 vent their people from swearing contradictory oaths ; 
 and to secure them from being led astray from their 
 duty, as men and as Christians, by very unjust and 
 dangerous notions about civil government, is repre- 
 sented, by this new synod, as nothing more than local 
 controversies J or unnecessari/ disputes. These, they say, 
 they will not suffer to be introduced into their church. 
 If they have a power to hinder these, or other contro- 
 versies from entering into it, it is more than other 
 churches have. — But truth and error, right and wrong, 
 are the same every where. Does this new synod now 
 approve such professions of religion as that established 
 by the civil powers in Scotland, against which most of 
 them once testified, as, in various instances, amiss or 
 defective, yea or not ? And what does it say about the 
 duty of Christians towards the civil powers under whom 
 Providence may order their lot ? Though this ques- 
 tion may, in the judgment of some, seem a very use- 
 7 
 
74 NARRATIVE. * 
 
 less one, fit only to produce unnecessary disputes ; yet 
 we know the apostles Paul and Peter were of another 
 mind ; they took it under consideration, and desired 
 all Christians to do so. 
 
 According to the fifth article of this new synod's con- 
 stitution, a minister is not to be excommunicated, and 
 may not even be deposed from his office, for any vio- 
 lations of the law of Grod, unless they are what the 
 synod judge notorious ; nor for any errors, unless they 
 are such as the synod judge do unhinge the Christian 
 profession. Seeing they evidently make a distinction, 
 they ought to give us some directions how to apply it, 
 by informing us what is, and what is not, to be called 
 a notorious violation of the law of God ; and likewise 
 what errors do, and what do not, unhinge the Chris- 
 tian profession; for about these things the professors 
 of Christianity difier exceedingly. After all, what 
 good end does an assembly of ministers, professing to 
 meet in the name of the Lord Jesus, and to act by au- 
 thority from him, propose, by telling men, naturally 
 prone to vice and error, that they will not apply the 
 highest censures he has appointed in his church, against 
 those who may be guilty only of lesser vices and lesser 
 errors ? 
 
 They have, indeed, prescribed a censure for what 
 they reckon small ofiences, which to us appears abun- 
 dantly severe. It is a dissolution of the connexion be- 
 tween their synod and the oflfender. We cannot dis- 
 tinguish between this and excommunication. What 
 more can they do, in the case of any offender, than to 
 dissolve the connexion between their synod and him ? 
 Excommunication, and putting one out of a society 
 for his offences, are so very like one another, that we 
 would be obliged to these brethren if they would show 
 ufl the difference. And if they judge there is any, we 
 
NARRATIVE. 75 
 
 would next desire to know what they mean by ex- 
 communication ? And what Scripture authority they 
 have for this other censure ? And, if they plead none, 
 what authority they have to add to the censures which 
 the Lord Jesus hath appointed in his church, as if these 
 were not sufficient ? 
 
 This new synod, so far as we can understand the 
 sixth and seventh articles of their constitution, have 
 one set of terms on which they will admit people to 
 what they call fixed communion ; another set of terms 
 on which they will admit people to what they call oc- 
 casional communion : one door by which a man may 
 enter and stay with them ; another by which he may 
 enter, if he is soon to go out again. This scheme of 
 occasional communion we do absolutely reject, as 
 having no place in the word of Grod, and as having 
 been unknown in the churches of Christ ; till some, to 
 avoid persecution for the cross of Christ, or to promote 
 their worldly interest, devised it. It began to be fre- 
 quently practised in England, by those dissenters, who, 
 during the reign of Charles II. and that of his brother, 
 chose to evade the penalty of some of the persecuting 
 laws, by communicating sometimes with the established 
 church, rather than to suffer affliction with their breth- 
 ren. And after the persecution was over, there were 
 some who practised the same expedient, that they 
 might, according to the laws of that kingdom, be quali- 
 fied for places of public trust, and who, when this end 
 was too selfish to be plainly avowed, pretended Catholic 
 love ', and others, who had no such sinister ends, were 
 drawn into the snare. Ever since, the scheme has 
 had many advocates, both in Britain and in America. 
 But it carries in it a manifest inconsistency. If we 
 may enter into church fellowship with any particular 
 society or description of men for one day, why should 
 
76 NARRATIVE. 
 
 we not have fellowship with them (supposing that they 
 continue the same) the next, a third, and so on to the 
 end of our lives ? 
 
 The last article of this new synod's constitution, in 
 which they profess* to be extremely tender of encroach- 
 ing on the congregations of other Presbyterians, may 
 serve to impress people with a favourable apprehension 
 of their candour ; but we very well know, that one of 
 their presbyteries, whose proceedings we have- best 
 access to, to know, do not make it the rule of their 
 conduct towards the few congregations belonging to 
 us. If they think a detail of the facts, on which this 
 charge is founded, will do them any credit, it may be 
 given. 
 
 These remarks upon the Constitution of the Associ- 
 ate Reformed Synod we judge necessary, as a warning 
 against that latitudinaHan scheme which it is calculated 
 to promote; and as a vindication of the conduct of 
 this Presbytery, in refusing to agree to that union 
 which produced it. Upon the whole, it is absurd for 
 any to allege, that the brethren who left us stand on 
 the same ground they formerly did. With their pri- 
 vate sentiments, or their hearts, we have no business ; 
 but their profession we do assuredly know to be not 
 the same which it was, while they were connected 
 with us. They either were then, or are now, in a 
 wrong course.* 
 
 * Nearly fifty years have now elapsed since the organiza- 
 tion of the Associate Reformed church ; and the correctness 
 of the ahove remarks on her constitution has been clearly ex- 
 hibited. For some time she continued to observe the usages 
 of the Associate church, from which she separated. But, be- 
 coming numerous and popular, some of her ministers began 
 to manifest symptoms of dissatisfaction with many of these 
 usages, acted contrary to them, wrote against them, and at- 
 tempted their abolition. The observance of fast and preach- 
 ing days, in connexion with the administration of the Lord's 
 
NARRATIVE. 77 
 
 CHAPTER XI. 
 
 Reasons why the Associate Presbytery of Pennsylvania have 
 stated their Principles in the manner they have now done. 
 
 The necessity of stating the testimony which we 
 maintain, in such a manner as may, in this part of the 
 world, best answer the ends designed by it, has been 
 
 supper, close communion, and the exclusive use of the Scrip- 
 ture Psalms, seem to have been greatly obnoxious to her 
 leading men. Many imbibed the sentiments, and imitated 
 the practices of these innovators, while others tenaciously 
 adhered to the old way. This diversity of sentiment and 
 practice agitated for years her ecclesiastical assemblies, ex- 
 tended also to her congregations, and produced in both much 
 discussion. The excitement was increased by permission to 
 introduce the Dutch Psalms, and by repeated attempts to form 
 a union with the Presbyterian and Dutch Reformed churches. 
 Almost every year some new project was brought forward 
 and discussed, till at last, instead of uniting with other so- 
 cieties, and diminishing the number of separate contending 
 denominations, she was herself broken into fragments. One 
 fragment was formed into the Associate Reformed Synod of the 
 South ; another into the Associate Reformed Synod of the West ; 
 and a third into the Associate Reformed Synod of the North. 
 The latter formed the main body of the church, and were in 
 possession of her funds and property. These, by a late union, 
 formed by a majority of her delegates, representing, how- 
 ever, a minority of the church, have been transferred to the 
 General Assembly. Thus has the history of the Associate 
 Reformed church been marked with unsteadfastness and de- 
 clension. She has still no testimony against prevailing evils. 
 The principles of the Secession, abandoned in the original act 
 of union, have never yet been recognised ; and it is a lamen- 
 table fact, that some of her ministers make use of human 
 compositions instead of Scripture Psalmody — invite all in 
 good standing in other societies to a seat at the Lord's table, 
 and accept of the same invitation from others. They ex- 
 7* 
 
78 NARRATIVE. 
 
 long acknowledged. The brethren who have left us 
 know that such a statement was proposed and agreed 
 to by the Associate Presbytery of Pennsylvania, in 
 1776. It could not, however, be quickly effected in 
 the confusions of that time ; and after the scheme of 
 uniting with the Reformed Presbytery was set on foot, 
 those who favoured the measure gave themselves no 
 farther concern about the statement which had been 
 proposed, and which would have served to instruct 
 and establish the people, adhering to us, in their pro- 
 fession. 
 
 What was necessary formerly, we still find more so 
 now. Our principles have been industriously misre- 
 presented J and the Judicial Testimony, the Act con- 
 cerning the Doctrine of G-race, and other proceedings 
 of the Associate Presbytery, now the Associate Synod, 
 being in the hands of few, and being also, through many 
 references in them to affairs well known in Britain, but 
 not so here, less plain to the people of this country, 
 such misrepresentations have succeeded in leading 
 numbers, who once professed adherence to the cause in 
 which we are engaged, into a very opposite course. 
 
 When the secession was first made from the esta- 
 blished church of Scotland, the scattering of the flock 
 of Christ, by the intrusion of hirelings upon it; the 
 tyranny of the ecclesiastical courts towards those who 
 studied faithfulness in testifying against the prevailing 
 apostacy of the times; and the submission of those 
 courts to grievous encroachments of the civil powers, 
 
 change ministerial services with ministers in other societies — 
 assisting and receiving assistance, in dispensing sealing or- 
 dinances, and in the ordination of ministers, and are still 
 tolerated in so doing. If we had good reason for not joining 
 in the union which produced this church, the course pur- 
 sued by her for nearly half a century renders still stronger 
 our obligation to remain separate from her. 
 
NAiRRATrVE. 7& 
 
 were justly considered as leading ^\h, and were, 
 therefore, largely insisted upon in the Judicial Testi- 
 mony, agreed upon hy the Associate Presbytery, 1736. 
 The occasion of these evils, viz. a civil establishment 
 of religion, not existing here, we have not a call to say 
 so much concerning them. We do, however, most 
 readily concur with our brethren in Britain and Ire- 
 land, in asserting the rights and privileges of the church 
 of Christ, against every sort of opposition. 
 
 But these evils were not the greatest of those which 
 gave rise to the Secession. In the established church 
 of Scotland the truth was condemned ; damnable here- 
 sies were not properly censured ; grievous errors were 
 considered as deserving no reproof; and from the ad- 
 mission of so many hirelings to the ministry, together 
 with the negligence of 'the judicatories in not casting 
 out the scandalous, an impure communion necessarily 
 followed. The Associate Presbytery judged it neces- 
 sary to give several instances, in which it appeared, 
 that these evils were justly chargeable upon the judica- 
 tories of the established church : it was necessary also, 
 in their circumstances, that the proof should be full and 
 particular. They were not without hope of being, in 
 some degree, useful to reclaim the ministers and people 
 of that church from their backsliding ; and their hope 
 was not altogether in vain. Though the ringleaders 
 in apostacy^ and, with them, the majority, went on in 
 the same pernicious courses as before, yet a very con- 
 siderable number was gathered to the standard lifted 
 up for the truth. 
 
 The evils last mentioned have for many years past, 
 spread and increased in the Protestant churches, and he 
 who sees them not in America, is so far unable to dis- 
 cern the sigjis of the times. The opposition to the 
 cause and testimony of our Lord Jesus, is the same 
 here as in Scotland j only it assumes a different form, 
 
80 NARRATIVE. 
 
 according to whst the leaders in it, taking every ad- 
 vantage from the circumstances of time and place, judge 
 most effectual for promoting their own ends. The tes- 
 timony we and our brethren in Scotland maintain, is 
 the same ; and the great design of it is the preservation 
 of the doctrine taught in the word of God. We regard 
 Confessions, Testimonies, and Covenants, of former 
 and present times, only as subservient to that design. 
 
 We have been, and expect to be, reproached as nar- 
 row-minded and uncharitable. But this ought not to 
 seem strange to us, or to move us from our duty. The 
 way the Lord approves is scarcely ever fashionable ; 
 and those who walk in it are, so far as they are known 
 to the world by an open profession of the truth, a party 
 every where sjpoken against. We are not conscious of 
 being narrow-minded, while we approve all that we 
 can see good in any ; nor of being uncharitable, while 
 we regard all those as Christians who trust in the Lord 
 Jesus alone for salvation, as he is made of God unto 
 us wisdom, righteousness, sanctijication, and redemp- 
 tion ; and who manifest the truth of their faith by a 
 conversation becoming the gospel. In refusing to 
 enter into church fellowship with such of them as hold 
 principles we cannot approve, or oppose what we be- 
 lieve to be duty, we cannot see that we act unchari- 
 tably towards them. An opposite conduct would con- 
 firm them in what is wrong, and hurt us ; seeing, in the 
 present state of things, it would be considered as an 
 evidence that we were gone into the prevailing indif- 
 ference of the age, esteeming all those truths, which 
 are subjects of controversy among Christians, circum- 
 stantial, or small matters, not worth contending for; an 
 opinion which we judge contrary to the word of God, 
 and exceedingly pernicious to his church. To do any 
 thing which implies a disregard to the truth, is not the 
 way to bring others to a proper acknowledgment of it. 
 
NARRATIVE. 81 
 
 To give countenance to corruptions is not the way to 
 remove them. 
 
 Whatever expectations have been expressed by some 
 who do not wish well to the cause in which we are en- 
 gaged, that it would come to nothing in this part of the 
 world -J and whatever such have done to place it in a 
 contemptible light ; yet, persuaded that it is the cause 
 of truth, we are not afraid nor ashamed to appear in it : 
 if it were to fall, better to fall with it, than to rise upon 
 its ruins. They have much to answer for, who, by 
 their deserting and misrepresenting it, have brought it 
 so low. 
 
 We have, in this narrative, and in the testimony 
 which follows it, studied, according to the solemn en- 
 gagements we are under, to discharge our duty in main- 
 taining that banner, the Lord has given, to be displayed 
 because of tlie truth. In this course we desire to per- 
 severe, depending on the Redeemer and Head of the 
 church, who giveth power to the faint, and to them thai, 
 have no might increaseth strength, and from whom alone 
 is all the success which attends the labours of any in 
 the service of the gospel. May his kingdom come, and 
 the promise be farther accomplished, that, from the 
 rising of the sun, even unto the going down of the samCy 
 his name should be great among the GENTILES! 
 Amen. 
 
DECLARATION AND TESTIMONY 
 
 FOR THE 
 
 DOCTRINE AND ORDER OF THE CHURCH OF CHRIST, 
 
 AND AGAINST THE 
 
 ERRORS OF THE PRESENT TIMES. 
 
ACT OF THE ASSOCIATE PRESBYTERY, 
 
 APPROVING "the declaration AND TESTIMONY." 
 
 Pequea, August 25, 1784. 
 
 The Associate Presbytery of Pennsylvania, having 
 found it necessary to state the Testimony they maintain 
 for the Doctrine and Order of the Church of Christ, in 
 such a manner as would render it more plain to people 
 in this country; better adapted to the circumstances in 
 which they are placed; and more directly pointed 
 against the errors of the present time ; did, in May last, 
 enter upon that work. And, having had several meet- 
 ings for prayer and conference upon the subject, in the 
 course of this summer, a draught of this work was 
 presented; which, having been considered at several 
 meetings, was at last finished. On this and the pre- 
 ceding day, it was carefully read by paragraphs; then 
 the question being put, " Approve of the Declaration 
 and Testimony, for the Doctrine and Order of the 
 Church of Christ, or not?" it was carried, unanimously, 
 '^ Approve :" Wherefore, the Presbytery did, and here- 
 by do, judicially approve this Declaration and Testi- 
 mony, as containing their views of present truth and 
 duty, and as a Confession of that faith to which, through 
 the grace of our Lord Jesus, they are resolved to 
 adhere. 
 
 This, by order of Presbytery, is signed, 
 
 William Marshall, Moderatw, 
 Extracted by 
 
 John Anderson, Presbytery Clerk. 
 
 84 
 
DECLARATION AND TESTIMONY. 
 
 PAET FIRST. 
 
 Concerning God's goodness to Tiis Church, and the Testi- 
 mony for Truth maintained by lier. 
 
 I. ONE generation shall praise the icorhs of five 
 Lord to another, and shall declare his mighti/ acts j,^ 
 the fathers to tJie children shall make knoivn his truth.'f 
 Instructed in our duty, and encouraged to study a faith- 
 ful performance of it, by these and other like precious 
 promises of the great Head of the church, we publish 
 to the world, this Testimony and Declahation of our 
 principles^ in which our design is, First, To express 
 our thankful remembrance of what the Lord hath done 
 for his church in former times ; especially what he hath 
 done for that particular church with which we are most 
 immediately connected, and concerning which we may 
 say, God, ice have heard with our ears; our fathers 
 have told ics tlie works thou didst in their days, in the 
 times of old. \ Secondly, To declare our adherence to 
 the testimony maintained for the truth of the gospel, 
 by the churches of the reformation, in the confessions 
 of faith, especially to the testimony maintained by that 
 particular church with which we are most immediately 
 connected, in its best and purest times. This adhe- 
 rence is not, however, an implicit assent to all that any 
 church has said or done ; it is not to be considered as 
 
 * Psalm cxlv. 4. -j- Isaiah xxxviii. 19. % Psalm xliv. 1, 
 8 85 
 
86 DECLARATION AND TESTIMONY. 
 
 extending beyond what we do in our testimony assert. 
 TJiirdly, To vindicate the truths expressed in our Con- 
 fession of Faith; particularly in those articles of it which 
 have been perverted ; and of which the plain and ge- 
 nuine sense has been denied by some who profess to 
 receive it as the confession of their faith. 
 
 II. We being, therefore, authorized by the command- 
 ment of God, encouraged by his promise, and moved, 
 we trust, with some degree of zeal for the glory of his 
 name, do make this joint, open, and express acknow- 
 ledgment of the truth revealed in his word, and of the 
 loving-kindness manifested in his providence towards 
 the church, in opposition to those who contemn or deny 
 the one or the other. 
 
 III. We desire to celebrate the mercy of the Lord, 
 because he remembered us in our fallen, wretched state, 
 and gave to our first parents, after they had sinned, a 
 promise of grace and salvation, in the intimation made 
 to them of a Kedeemer, who should destroy the loorks 
 of the devil, and rescue a chosen seed from the bondage 
 in which that adversary held them. In the first gospel 
 promise the day dawned, and in the farther revelations 
 made during the Old Testament dispensation, the light 
 increased, till Christ tlie Sun of righteousness arose 
 with healing in his wings. 
 
 IV. We do, therefore, testify against those who af- 
 firm, that the immortality of the soul, and an eternal 
 state, were not made known in the Old Testament 
 scriptures ; and that the people of Grod had, in those 
 times, no other promises than such as belong to the 
 present life. The teachers of these errors too plainly 
 follow the Sadducees, in their opinion of the Old Tes- 
 tament scriptures, and though bearing the Christian 
 name, do arrogantly presume that they are better able 
 to interpret the sacred oracles than our Lord Jesus, 
 who confuted the Sadducees, and proved the doctrine 
 
DECLARATION AND TESTIMONY. 8T 
 
 of another state, after death, from the books of Moses, 
 the first of the inspired writers. 
 
 V. We desire to celebrate the mercy of the Lord, 
 in making the day-spring from on high to visit the 
 Gentile nations, giving light to them who sat in dark- 
 ness, and ill tJie shadow of death ; thus accomplishing 
 what he had long before spoken, by the mouth of his 
 servants the prophets, concerning the gathering of 
 many nations to Christ. God the Lord hath showed 
 us light J Let us render to hiin the sacrifice, of thanks- 
 giving.^ 
 
 YI. We testify against all who make light of this 
 merciful visitation, either by ascribing the rapid pro- 
 gress of Christianity, after our Lord's ascension, to the 
 political abilities, or to the eloquence of those employed 
 in spreading it; denying that display of Almighty 
 power and grace, whereby the nations, till then slaves 
 of Satan, were moved to yield a willing subjection to 
 the Lord Jesus ; or by alleging, that, though Christi- 
 anity be a blessing, yet men may be saved who have 
 no knowledge of it, if they are diligent to frame their 
 lives according to the light of nature, and the laws of 
 that religion which they profess. 
 
 VII. We do acknowledge the goodness of God in 
 preserving his church in the worst of times ; particu- 
 larly under the long, the dark, and the dreadful night 
 of Antichrist's reign. He gave power, that is, autho- 
 rity, zeal, and ability, to his tuitnesses ; though few in 
 number, and beset with subtle and furious enemies, to 
 testify for his truth, against the horrible errors and 
 abominations of that Synagogue of Satan, called, by 
 men, the Church of Rome; but called by the Holy 
 Spirit, in the New Testament prophecies, the great whore, 
 drunk with the blood of the saints — the motJier of harlots 
 
 * Psalm cxviii. 27. 
 
88 DECLAEATION AND TESTIMONY. 
 
 and abominations of the earth — a mystery of iniquity ; 
 and which the Holy Spirit farther describes by the 
 names of Sodom, Egypt, and Babylon ; signifying that 
 impurity of life, heaven-daring pride, and extreme 
 cruelty towards the people of Grod, would be its dis- 
 tinguishing characters. 
 
 VIII. We adhere to the testimony maintained by 
 these witnesses : — 1. For the doctrine of salvation by 
 free grace, through Jesus Christ, in opposition to the 
 antichristian doctrine of salvation being partly merited 
 by our works. — 2. For this truth. That the traditions of 
 men ought, in every case, to give place to the word of 
 God. His word is the only rule by which all doctrines 
 are to be tried, and according to which all things in 
 the church are to be regulated. 
 
 IX. We are bound to remember and acknowledge 
 with thanksgiving, the works of the Lord, the right 
 hand of the Most High, in the reformation, by which 
 our fathers were delivered from the darkness, the super- 
 stition, and the deadly errors of the Romish Antichrist. 
 What was the duty of Israel is our duty, to keep in 
 mind the multitude of the Lord^s mercies, how he de- 
 livered our fathers from a worse than Egyptian bond- 
 age, restoring to them that light of the gospel, which, 
 through the fraud and tyranny of Antichrist, had long 
 been hid els under a bushel ; and by them transmitting 
 to us the knowledge of the truth, liberty to profess it, 
 and many valuable privileges which we at this present 
 time enjoy. This was the doing of the Lord, and should 
 be Tnarvellous in our eyes, as the most remarkable de- 
 liverance wrought for the church since the days of the 
 apostles. Though this deliverance was effected in a 
 way less miraculous than that by which the Lord brought 
 his ancient people out of the land of Egypt, out of the 
 house of bondage, yet it was not less gracious, not less 
 
DECLARATION AND TESTIMONY. 89 
 
 the work of God, and not less worthy of admiration 
 and praise. 
 
 X. We therefore judge it necessary to testify against 
 those who refuse to acknowledge any other hand than 
 that of men in this great event. Who disposed the 
 minds of men, in different places, to concur in attempt- 
 ing a reformation ? Who led them forward to it, while 
 frequently they took one step without knowing what 
 should be the next ? Who made the learning, the po- 
 litics, and even the confusions of the times, favour its 
 progress? Who but He iclio ruleth in heaven, and 
 among the inhabitants of the earth, God our king 
 from the beginning, working salvation m the midst 
 of the earth ? He looked down from the height of his 
 sanctuary : from heaven did the Lord behold the 
 earth, to hear the groaning of the prisoners, to set 
 them free whom the man of sin had appointed to 
 death,^ that they might declare his name and his praise 
 in the church. 
 
 XI. We adhere to that express and glorious testi- 
 mony, for the doctrine of salvation by free grace, 
 through Jesus Christ, which the Reformed churches 
 did then so zealously maintain ; and for which the wit- 
 nesses of Jesus, in these times, did, many of them, 
 suffer unto death. This doctrine we believe to be of 
 God, as being plainly taught in his word ; and are fully 
 persuaded that he never did, nor ever will, bless an 
 opposite doctrine in his church. By no other doctrine 
 has any church been reformed, or the power of godli- 
 ness made to revive and flourish, and Christians carried 
 triumphantly through trials of mocking, and scourging, 
 imprisonment, and death, for the name of Jesus. 
 
 XII. The apostacy of many, in the reformed 
 churches, from this doctrine, and the negligence of 
 
 * Psalm cii. 19, 20. 
 8* 
 
90 DECLARATION AND TESTIMONY. 
 
 others, in not contending earnestly for it, we testify 
 against, and desire to lament as grievous sins, on ac- 
 count of which the Lord is, in many instances, leaving 
 men to walk in their own ways, and after the imagina- 
 tion of their own hearts ; so that they go from evil to 
 worse, denying the leading articles of revealed truth, 
 one after another, till many of them do plainly avow 
 their entire rejection of the Christian faith. 
 
 Xin. Farther, we adhere to the testimony main- 
 tained at the reformation for this truth, That the wor- 
 ship, government, and discipline of the church of 
 Christ is to be learned from his word, not from the 
 traditions or commandments of men. The rubbish of 
 ages could not, indeed, be all removed in one day ; if 
 the circumstances of the times, particularly the igno- 
 rance of the common people, who had been brought up 
 in darkness, the false policy of some of the civil powers, 
 and the imperfect views of the reformers, who, like 
 other men, had to learn one thing after another, hin- 
 dered the reformation from being carried to such per- 
 fection as it might otherwise have attained, it does not 
 follow that we ought to copy the blemishes of the first 
 Protestant churches : they are no friends to the refor- 
 mation who have labourecf to stop its progress ; much 
 less are they friends to it who have rejected the doc- 
 trine of salvation by free grace, so purely taught, and 
 so eminently blessed in the churches, at the reforma- 
 tion, and have earnestly contended, even to the perse- 
 cuting of their brethren, for that antichristian form of 
 church government, and those superstitions which the 
 first reformers in some churches were not able to re- 
 move. Such is the character which many of the ad- 
 vocates for the Episcopal church of England justly de- 
 serve. The reformation was very imperfect in that 
 kingdom ; the lordly dominion of bishops, and a num- 
 ber of Popish ceremonies, were not taken away j which 
 
I^ECLARATIOIf AND TESTIMONY. 91 
 
 evils have siace proved a snare, and, while they con- 
 tinue, will do so, to the churches in Britain. Attach- 
 ment to these remains of antichristianism being like 
 that of Israel to the high places ; the more sinful, the 
 more plainly and fully the Lord has testified against it. 
 
 XIV. We declare our adherence to the whole doe- 
 trine contained in the Confession of Faith and Cate- 
 chisms agreed upon by the Assembly of Divines at 
 Westminster, with commissioners from the church of 
 Scotland, and received by said church. And we, being 
 a branch of that church, and still having an immediate 
 connexion with our brethren in that country, (the 
 ministers and people belonging to the Associate Synod,) 
 do join with them in the testimony they maintain for 
 the doctrine expressed in the said Confession and Cate- 
 chisms, for the divine right of Presbyterial church 
 government; for the spiritual privileges of the church, 
 particularly this, That it is not bound to acknowledge 
 any other head than Christ, or any other law than 
 his ; for the warrantableness and perpetual obligation 
 of the covenant-engagements, which the church of 
 Scotland came under, to abide by the principles of the 
 reformation. And likewise we join with them in ad- 
 hering to the testimonies of those who during former 
 times of apostacy, and during the persecutions which 
 have formerly raged in Scotland, witnessed and suf- 
 fered for the truth ; so far as these testimonies had the 
 maintenance of the principles of the reformation, which 
 we profess, for their leading design. 
 
 XV. We judge it necessary, however, in professing 
 our adherence to the Westminster Confession, to de- 
 clare, as our brethren in Scotland have done, our mind 
 concerning the power of the civil magistrate in matters 
 of religion, more particularly than that Confession 
 does. 
 
 We do, therefore, assert, that, as the kingdom of 
 
92 DECLARATION AND TESTIMONY. 
 
 Christ is spiritual, acknowledging no other laws and 
 no other rulers than he has appointed in it, so the civil 
 magistrate, as such, is no ruler in the church of Christ ; 
 and has no right to interfere in the administration of its 
 government. He is bound to improve every opportu- 
 nity which his high station and extensive influence 
 may give him, for promoting the faith of Christ, for 
 opposing the enemies of this faith, for supporting and 
 encouraging true godliness, and for discouraging what- 
 ever in principle or practice is contrary to it. But to 
 accomplish these ends, it is not warrantable for him to 
 use any kind of violence either towards the life, the 
 property, or the consciences of men : He ought not to 
 punish any as heretics or schismatics ; nor ought he to 
 grant any privileges to those whom he judges profes- 
 sors of the true religion, which may hurt others in their 
 natural rights ; his whole duty, as a magistrate, respects 
 men, not as Christians, but as members of civil society. 
 The appointed means for promoting the kingdom of 
 Christ are all of a spiritual nature. The weapons of 
 our warfare are not carnal, hut spiritual, and mighty, 
 not through the force of human laws, compelling men 
 to that which they dislike, but, through God, by his 
 almighty power and grace, making the obstinate and 
 rebellious yield a cheerful submission to it. 
 
 XYI. If any article of our Confession of Faith 
 seems to give any other power to the civil magistrate, 
 in matters of religion, than what we have now declared 
 to be competent to him, we are to be considered as re- 
 ceiving it only in so far as it agrees with other articles 
 of the same Confession, in which the spiritual nature 
 of the church is asserted, and the keys of the kingdom 
 of heaven denied to belong to the civil magistrate ; and 
 in so far as it agrees with this declaration of our prin- 
 ciples. 
 
 XVII. We maintain, with the Westminster Assem- 
 
DECLARATION AND TESTIMONY. 93 
 
 bly, that God alone is Lord of the conscience, and hath 
 left it free from the doctrines and commandments of 
 men ; and declare that no man possesses a right to com- 
 pel those who are under his civil authority, to worship 
 Grod contrary to the dictates of their own conscience. 
 This freedom from compulsion, whether it be called 
 privilege, liberty, or right, cannot be denied to men, 
 under any pretence whatsoever, unless we adopt the 
 principle that men should serve God, not according to 
 their own conscience, but according to the will or con- 
 science of those who are over them, in power or au- 
 thority. Yet this right cannot be pleaded in behalf of 
 principles or practices destructive to civil society; 
 therefore the civil magistrate does not go beyond the 
 limits prescribed to him, when he lays those under re- 
 straint who teach that it is their duty to destroy the 
 lives of such as they judge heretics ; that they are not 
 obliged to fulfil promises made to persons whom they 
 consider in that light; and that they may lawfully 
 break their oaths, if they obtain a dispensation for this 
 purpose from the pope of Rome. The safety of so- 
 ciety renders it necessary to guard against persons of 
 this description, not because they are of a false religion, 
 but because they are enemies to the rights of mankind, 
 and would use their liberty to destroy that of other 
 people. Thus the magistrate, in discharging his duty 
 to civil society, is often the instrument, in the hand of 
 God, for protecting his church from the fury of perse- 
 cuting enemies. 
 
 XVIII. The civil magistrate not only may, but ought 
 to restrain those vices which are destructive to civil so- 
 ciety, and for which none can plead as what they are 
 bound in conscience to practise, seeing the light of na- 
 ture testifies against them: he ought be a terror to 
 evil doerSj and a praise to them who do well. Thus 
 
94 DECLARATION AND TESTIMONY. 
 
 the proper exercise of his office is, in its consequences, 
 beneficial to the church. 
 
 XIX. It is the duty of Christians, plainly and fre- 
 quently enjoined upon them in the word of God, and 
 acknowledged in the Confession of all the reformed 
 churches, to submit to the government of that country 
 in which Providence has ordered their lot. The civil 
 magistrate, being an infidel, or of what we judge a false 
 religion, does not, as our Confession most justly de- 
 clares, free us from an obligation to acknowledge his 
 authority, and to obey him in all lawful commands. 
 Civil societies may, and ought to preserve their rights 
 and liberties ; and to them it belongs to set up those 
 forms of government, and those magistrates, whom 
 they judge most proper. It is a sad truth, that in doing 
 so, nations frequently neglect to acknowledge God, 
 and give things injurious to religion a place in their 
 civil constitutions. Against these evils, Christians 
 ought to testify, as the Lord gives them opportunity. 
 But they ought, by no means, on account of such 
 blemishes in any government established by the con- 
 sent of a nation, to refuse submission to it in all law- 
 ful commands, especially while it grants the same pro- 
 tection to them as to the other members of the com- 
 munity. 
 
 XX. As we acknowledge that it was not only law- 
 ful, but highly expedient, for the church of Scotland to 
 
 . enter into the most solemn engagements, as she did in 
 the National Covenant, and in the Solemn League and 
 Covenant of the three nations, to abide by the doctrine 
 taught, and the order established, in that church ; to 
 study the preservation of the reformed religion, the re- 
 moving of those corruptions and disorders which hin- 
 dered its progress, and the uniting of its friends in the 
 same profession of the faith, and to study that purity 
 of life and conversation which becometh the gospel, so 
 
DECLARATION AND TESTIMONY. 95 
 
 we acknowledge these engagements to be still binding 
 on us. Not that we judge every thing in the manner 
 of covenanting, used by the church of Scotland in 
 former times, a proper example for us to follow, or 
 that we judge the form of words they used still binding 
 as an oath upon us. As to what may be called the 
 civil part of these covenants, it is what we neither have, 
 nor ever had any thing to do with. — Nothing of that 
 kind has a place in the bond which our brethren in 
 Scotland use in covenanting; they judged it improper 
 to mix civil and religious matters in such covenants, 
 and we are of the same mind with them. 
 
 XXI. But, that we may not be chargeable with de- 
 ceiving, either the world, or one another, by a general 
 profession of adherence to these engagements of our 
 ancestors, not explained : — 
 
 1. We do more particularly declare, that, as our an- 
 cestors engaged to hold fast and defend the doctrine 
 received by them, and by the other churches of the 
 reformation, against those who were at that time its 
 most remarkable enemies in Britain, namely, the Pa- 
 pists and others, whose zeal for Episcopal power, and 
 for superstitious ceremonies, together with their perse- 
 cuting spirit, made them be justly considered as ene- 
 mies to the reformation; so the same engagements lie 
 on us to hold fast and defend the same truth, against 
 all who do now, or afterward may oppose it, in that 
 part of the world where we live. 
 
 2. We declare, that as our ancestors engaged to study 
 the preservation, the purity, and the increase of the 
 church of Christ in Britain ; so the same engagements 
 lie on us to study the preservation, the purity, and the 
 increase of the church of Christ in the United States 
 of North America, or wherever Providence may order 
 our lot. 
 
 3. We declare, that as our ancestors engaged to as- 
 
96 DECLARATION AND TESTIMONY. 
 
 sist each other in maintaining the cause of Christ against 
 its adversaries; to study personal reformation; and to 
 perform the duties incumbent on them, as members of 
 civil society, towards superiors, inferiors, or equals ; so 
 the same engagements lie on us to walk, in all these 
 respects, worthy the vocation wherewith we are called. 
 
 4. Finally, We declare, that it is our duty, relying 
 on the grace that is in Christ Jesus, to engage jointly 
 in a public solemn covenant, as our ancestors did, to 
 endeavour a faithful performance of these and all other 
 duties which the word of Grod requires ; especially of 
 those duties which men are most apt to neglect, or, 
 through fear of reproach, and hurt to their worldly in- 
 terests, to be deterred from. 
 
 XXII. Our brethren in Scotland justly reckoned it 
 an absurdity to swear these covenants as framed in a 
 former period of the church, and full of references to 
 persons and circumstances which do not now exist. 
 They renewed them in a bond suited to the time and 
 situation in which they were placed. In doing so, 
 they followed the example of the church of Scotland 
 in times of its greatest purity. The national covenant 
 had been several times renewed, but always in a bond 
 suited to the circumstances of the church, and the mer- 
 cies and judgments passing over it, at the particular 
 time when such engagements were entered into; but 
 the matter and design being still the same in the chief 
 articles of all these bonds, each of them was very pro- 
 perly called a renewing of the first solemn covenant of 
 the Reformed church of Scotland. 
 
 XXIII. The engagements which are binding on a 
 church are binding on all the members of it. The cir- 
 cumstance of their being gathered out of difiierent na- 
 tions can make no difference. Whatever was the duty 
 of Christians in Britain, is the duty of Christians all 
 over the world, whenever the Lord calls them to it. 
 
DECLARATION AND TESTIMONY. 97 
 
 and gives them an opportunity to perform it. No 
 church can make that a duty, by engaging in solemn 
 covenant to do it, which was not a duty before. We 
 must not add to what the Lord has commanded, nor is 
 the uttermost of what we can do in serving him, more 
 than is required of us. Thus our covenant engage- 
 ments, as already stated, being nothing more than what 
 the Lord requires of every one, and nothing more than 
 what all who confess the name of Jesus in sincerity 
 and truth do materially acknowledge to be a duty ; so 
 every one, of whatsoever nation he be, who joins him- 
 self to that particular church which owns them as bind- 
 ing upon it, comes under the same engagements with 
 his brethren, though he may not have an opportunity 
 of declaring this in public covenanting. 
 
 PART SECOND. 
 
 Concerning the Doctrine oftJie Church of Christ. 
 
 We should not think it necessary to add any thing 
 concerning the doctrines taught in our Confession of 
 Faith, were it not that many of these doctrines are 
 perverted or denied by some who profess to receive it 
 as the Confession of their Faith. It is, therefore, our 
 duty to bear testimony for the truth, against these and 
 other enemies with whom they join in opposing it. 
 
DECLARATION AND TESTIMONY. 
 
 ARTICLE I. Of tTie Necessity of Scripture Revelation. 
 
 I. We declare, that we receive tlie holy Scriptures, 
 not merely as a sufficient rule, but as the onli/ rule, of 
 faith and obedience. There is no other revelation 
 made, either by the light of nature, or by a universal 
 tradition, from which men may learn that God will be 
 gracious to sinners, will forgive their transgressions, and 
 receive them into his favour. The entrance, the evil, 
 and the extent of sin, and the only propitiation by which 
 it is taken away, are all unknown where the Scripture 
 revelation is unknown. There is no salvation in any 
 other than our Lord Jesus Christ; and he is the Saviour 
 of his body the church, not of those who live in heathen 
 darkness, or who rebel against the light of his word. 
 The Lord either sends the gospel to those whom he 
 hath appointed to salvation, or he brings them to some 
 place where it is made known. The Heathen are de- 
 scribed, by the Spirit of truth, as sitting in the shadow 
 of death, as led captive hy Satan working in their hearts, 
 as children of disobedience ; and therefore, without ex- 
 ception, children of wrath. 
 
 II. The light of nature, together with the works of 
 creation and providence, does, however, so far mani- 
 fest the power, wisdom, and goodness of God, as to 
 render the Heathen inexcusable. Impressions of the 
 divine law still remain on their hearts. Their con- 
 sciences do, in some degree, bear witness that there is 
 a Judge higher than any on earth, by whom their ac- 
 tions are tried : and the visible works of God do mani- 
 fest to their minds his perfections, invisible to the bodily 
 eye, even his eternal power and Godhead : so that they 
 are without excuse; because they do not improve the 
 knowledge of God which they have, in glorifying him 
 
DECLARATION AND TESTIMONY. 99 
 
 as the Creator, Grovernor, and Judge of the universe ; 
 are not thankful for what of his goodness is displayed 
 to them ; go into foolish imaginations, quite contrary to 
 the light given them ; do those things which their own 
 consciences declare to be evil; and change the truth of 
 God into a lie; worshipping and serving the creature 
 rather than the Creator; the object of their fear, esteem, 
 and adoration, being dumb idols, things inanimate, de- 
 parted spirits, or devils ', not Jehovah, the only living 
 and true God. Because they do not give glory to God, 
 according to the knowledge they have of his great and 
 holy name, he justly leaves them to proceed from one 
 degree of idolatry and wickedness to another ; so that 
 they become exceedingly vile in their lives, and ex- 
 ceedingly mad in their superstitions. 
 
 III. We do, therefore, reject the opinion of those 
 who teach, that all knowledge of the Supreme Being 
 to be found in the world is learned from the revelation 
 of grace made to man since the fall ; and that so much 
 of this knowledge as we find among those who have 
 not the written word has been communicated to them, 
 and preserved among them by tradition only. This 
 opinion is contrary to the Scriptures, and is designed 
 to pave the way for other and greater errors ; as. First j 
 That there is a revelation made to all, though more 
 obscurely to some. Secondly, That the revelation of 
 grace being universal, all of every class, Mahometan, 
 or Heathen, will be saved, who study to frame their 
 lives according to the light they have, though they 
 never saw or heard of the written revelation we have, 
 and know nothing about our Lord Jesus Christ. And, 
 Thirdly, as a consequence of these two errors. That it 
 is men's improvement of the means they enjoy, not 
 the free grace of God manifested in Christ Jesus, 
 which makes the difference between those who are 
 saved and those who perish. 
 
100 DECLARATION AND TESTIMONY. 
 
 That the Heathen may be saved by living according 
 to the light they have, we do reject, as an opinion di- 
 rectly opposite to the Scripture, which assures us, 
 that, hy ike deeds, of the law shall no fleshy no one of 
 the human race, Jew or Gentile, without or within the 
 church, he justified in the sight of God; and as an opi- 
 nion which proceeds upon a supposition of that being 
 true, which the Scripture assures us is absolutely false : 
 For no one of the Heathen ever did, and, by reason of 
 the entire depravity of nature which is common to all, 
 no one of them ever can, live according to the light he 
 has, nor obey the law of Grod so far as he knows it. 
 The Lord, beholding from heaven the children of men, 
 declares, that they are all gone aside; they are altogether 
 become filthy ; there is none that doeth good, no, not 
 
 ARTICLE II. Of the Trinity. 
 
 I. As we adhere to the doctrine expressed in our 
 Confession of Faith concerning the Trinity, we do re- 
 ject all contrary opinions; particularly, the error of those 
 who deny that our Lord Jesus Christ is necessarily 
 existent, which is the same as to deny that he is equal 
 with the Father, and one with the Father, God over 
 all, blessed for ever. The works done by our Re- 
 deemer show him to be the supreme Jehovah; by him 
 all things were made, and without him was not any 
 thing made that was made.f He speaks, and it is 
 done ; he commands, and it stands fast, — the sole pre- 
 rogative of the Most High. He raiseth the dead; 
 which he could not do, if he were not God omnipotent. 
 He will judge the world in righteousness; which he 
 could not do, if he were not God omniscient, knowing 
 
 * Psalm xiv. 2, 3. f John i. 3. 
 
DECLARATION AND TESTIMONY. 101 
 
 all things which have been thought, said, or acted in 
 the world, from Adam to the last of his posterity. 
 
 II. A steadfast belief of this truth, that our Ke- 
 deemer is Grod, infinite in all divine perfections, is ab- 
 solutely necessary to that confidence in him, and love 
 to him, which the Scriptures require of us. We are 
 commanded to honour Mm, as we honour the Father ;* 
 which, compared with that other commandment. Thou 
 shalt worship the Lord thy God, and him only shalt 
 thou servej'f plainly shows us, that he is both a dis- 
 tinct person from the Father, and one in essence or 
 being with the Father, the object of the same love, 
 adoration, and praise. If we know the depth of that 
 misery into which we have fallen, and the greatness 
 of that salvation which we need, we will acknowledge 
 that none but an Almighty Redeemer can save us ; if 
 Jehovah, the eternal God, is not our help, we must 
 perish in our sins. 
 
 III. We believe our Redeemer to be the Son of 
 God, by eternal generation ; and reject the opinion of 
 those who, denying this truth, teach, That he is so 
 called, either on account of the relation he, as the head 
 of the redeemed, stands in to the first person of the 
 Trinity, or on account of his assumption of human 
 nature. The Scriptures teach, that God sent his Son 
 to redeem us; plainly intimating, that the Redeemer 
 was the Son of God, abstract from the consideration 
 of his undertaking as a surety for us, or of his enter- 
 ing upon his mediatory work. His mission supposes 
 his sonship ; his sonship does not arise from his mis- 
 sion : And in this was manifested the love of God 
 towards us, because that God sent his only begotten Son 
 into the world, that we might live through A^m.J He 
 spared not his own Son, (his Son in a sense absolutely 
 
 * John v. 23. t Matth. iv. 10. t 1 ^^^ i^. 9. 
 9* 
 
102 DECLARATION AND TESTIMONY. 
 
 dififerent from that in which any other is so,) hut gave 
 him up for us all.* 
 
 IV. We do also believe, that the Holy Spirit is God 
 equal with the Father and the Son, and one with them ; 
 because the Scriptures of truth teach us, that he gives 
 those gifts which none but Grod can give ; searcheth the 
 heart, and has that perfect knowledge of it, which none 
 but God can have; is every where present, which none 
 but God can be ; and is the object of that worship which 
 is due to God, and to none else. And we do reject the 
 errors of those who deny him to be a distinct person 
 from the Father and the Son, together with all opinions 
 contrary to that revealed truth. There are three that 
 bear record in Heaven^ the Father j the Word, and the 
 Holy Ghost; and these three are one.'f 
 
 V. We do, moreover, reckon it our duty to be on our 
 guard against receiving any pretended new explications 
 of the doctrine of the Trinity; which may have a show 
 of wisdom, but which speak not according to the ora- 
 cles of God ; because the Lord hath said to us. Be- 
 ware lest any man spoil you through philosophy and 
 vain deceit, after the tradition of men, after the rudi- 
 ments of the world, and not after Christ. \ 
 
 ARTICLE III. Of Predestination. 
 
 I. We believe, that God did from eternity choose 
 some of fallen men to everlasting life in Christ Jesus ; 
 not on account of any goodness which he foresaw would 
 be found in them, rendering them more worthy of his 
 choice than the rest whom he passed by, but according 
 to his sovereign good pleasure. The Lord hath mercy 
 on whom he will have mercy. The number and ag- 
 gravations of men's sins are not the cause of any being 
 
 * Eom. viii. 82. f 1 John v. 7. % Col. ii. 8. 
 
DECLARATION AND TESTIMONY. 103 
 
 passed by in the decree of election ; for GTod hath chosen 
 some of the chief of sinners : nor is the comparative 
 fewness of men's sins the cause why any of them are 
 appointed to obtain salvation through our Lord Jesus 
 Christ ; for every sinner deserves eternal death ; and 
 no sinner is saved but by free grace. 
 
 II. Grod, who is infinite in goodness, exercises it 
 freely according to the counsel of his own will. His 
 choosing of some to eternal life is a display of unmerited 
 goodness to them ; and the rest of fallen men whom he 
 passed by and left to perish in their sins, are not hereby 
 injured: God, who is just and good, withholds nothing 
 from them which they can claim as due to them. He 
 gave men eminent rank among his creatures, endowing 
 them with rational and immortal souls ; and they em- 
 ploy all these endowments, which render them higher 
 than the beasts of the field, in rebellion against their 
 Creator and Lord. He gives them many good things 
 belonging to the present life, and these they employ in 
 sinning against him. He is long-suffering towards 
 them, and they become so much the more hardened in 
 their iniquities. He condemns, and, at length, casts 
 them down under his wrath ; but the reason why he 
 thus condemns and punishes them, is not his passing 
 by them in the decree of election, but their own wick- 
 edness ; and this wickedness is voluntary. Though the 
 Lord is said to harden them, he does so, only by leaving 
 them to the power of their own evil inclinations ; by 
 not bestowing on them that grace which softens the 
 heart, the giving of which depends upon his sovereign 
 pleasure ; and by permitting snares and temptations to 
 stand in their way. — They sin without any force com- 
 pelling them. When the Lord gives up men to their 
 own hearts' lusts, they walk in their own counsels, 
 choosing and loving that way, the end of which is 
 death. 
 
104 DECLARATION AND TESTIMONY. 
 
 III. This doctrine we judge necessary to be taught 
 in the church. As it is of God, we need not be ashamed 
 or afraid to avow it; and it is profitable for all to hear it; 
 it lays the axe to the root of human pride, and teaches 
 us to give the entire glory of our salvation to God ; see- 
 ing this salvation is not of Mm that runneth, nor of 
 him that willeth, hut of God who showeth mercy. 
 The elect, being called, and having obtained that pre- 
 cious faith, the end of which is a perfect salvation, may 
 know that God hath loved them with an everlasting 
 love. And nothing will more powerfully and efi"ectu- 
 ally induce them to love and serve him, who has thus 
 chosen them, that they should be holy and without 
 blame before him in love, than this knowledge of their 
 election. And others, who have not this knowledge, 
 can never, in the present life, know that they are not 
 elected ; and, therefore, cannot justly plead that this 
 doctrine has any tendency to discourage them. If they 
 understand it, and rightly improve it, it will have a 
 quite opposite effect on them. Some are appointed to 
 salvation, therefore some shall obtain it ; and every one 
 may say. Why not I ? Therefore I will seek it. 
 
 IV. If any allege, that all things being fixed by the 
 decree of God, they need not use means ; the answer to 
 be given to this wicked and unreasonable objection is. 
 That God hath indeed decreed whatsoever comes to 
 pass : all things are as they are, because he decreed 
 that so they should be. This all must confess, or find 
 out some other first cause of things, beside God. The 
 number of our days, the hounds of our habitation, our 
 going out and coming in, our lying down and rising 
 lip, with every circumstance of our life, are all abso- 
 lutely fixed in the eternal and unalterable decree of 
 God. He foreknew all things, and he foreknew them, 
 because he decreed that they should be ; yet the belief 
 of this truth does not make us neglect the use of means 
 
DECLARATION AND TESTIMONY. 105 
 
 for obtaining the ends we have in view in the ordinary 
 business of our stations ; and no more should it make 
 us neglect to seek, in the use of appointed means, sal- 
 vation by our Lord Jesus Christ. The means and the 
 end are inseparably joined in the decree of God ; seek- 
 ing salvation is the way to obtain it; neglecting to 
 seek it, is the way to destruction. 
 
 y. We testify against all who, denying that election 
 is particular, certairiy and wholly of graccy teach. That 
 it is general, of whosoever shall repent and believe; 
 that it is according to the works of men, Grod having 
 chosen such as he foresaw would distinguish themselves 
 from the rest of mankind by a better improvement of 
 the means of grace ; and that it is uncertain, it being, 
 according to the teachers of this error, possible that the 
 elect may totally and jfinally apostatize from that faith 
 and holiness, upon condition of perseverance in which, 
 it is alleged, they were chosen to eternal life. — These 
 errors we abhor ; as, by asserting them, men deny God 
 the glory due to his name, and give it to creatures. 
 These errors, so flattering to human pride, but so con- 
 trary to the word of God, began to spread in the Re- 
 formed churches about the beginning of the last cen- 
 tury. They have ever since been working like a deadly 
 poison, less or more, in all of them, and have prevailed 
 to the great hurt of Christianity, yea, almost to its de- 
 struction in some of them. 
 
 yi. We do also testify against those who, though they 
 do not oppose the received doctrine of the Protestant 
 churches concerning predestination, yet allege, that it 
 is not safe nor profitable to teach it ; as if men were 
 wiser than God ; as if what he hath expressed in his 
 word were to be kept a secret ; or as if the abuse of any 
 article of Scripture doctrine were a just reason for con- 
 cealing it. The whole doctrine of the salvation of sin- 
 ners by free grace, through Jesus Christ, is intimately 
 
106 DECLARATION AND TESTIMONY. 
 
 and inseparably connected with the decree of Grod 
 choosing them to salvation, not according to any fore- 
 seen merit of theirs, but according to his good pleasure. 
 And if this election of grace is not either plainly 
 asserted, or considered as unquestionably true, the gos- 
 pel cannot be preached; these questions cannot be 
 asked, as a reproof to human pride, man, who maketh 
 thee to differ ? What hast thou which thou didst not 
 receive ? Now if thou didst receive it, why dost thou 
 glory, as if thou hadst not received it .^* nor can that 
 song be sung in the church, — Not unto us, not unto 
 our free will, not unto our good inclinations, hut unto 
 thy free grace, unto thy good will, Lordy he the 
 glory. 
 
 ARTICLE IV. Of Providence. 
 
 I. We believe that the providence of God extendeth 
 unto, and is concerned about, all things. The Lord 
 who made, does also uphold, rule, and, according to the 
 counsel of his own will, order, the whole universe : a 
 sparroiv falls not to the ground unnoticed by him : He 
 numhereth even the hairs of our head. 
 
 II. As to what some have called the certain and 
 fixed laws of nature, they are no more than the usual 
 methods by which the Lord makes one thing instru- 
 mental in effecting another. He works by means, 
 without means, or contrary to ordinary means, as seem- 
 eth good in his sight. As to what is called chance, 
 strictly speaking, there is no such thing : those events 
 which seem most accidental to us are all wisely and 
 justly ordered by the Most High. He puts down one, 
 and sets up another ; and not only does he raise up or 
 cast down the mighty, but he takes notice of the small- 
 est things, he feeds the ravens. 
 
 * 1 Cor. iv. 7. 
 
DECLARATION AND TESTIMONY. 107 
 
 III. We do, therefore, testify against those who deny 
 a particular providence ; and against those who teach 
 that the universe is like a clock or machine, which be- 
 ing once set a-going by the hand of its maker, requires 
 no more attention ; and who affirm, that the constitu- 
 tion given to the world in its creation, necessarily pro- 
 duced every event and circumstance which have since 
 or may afterwards take place in it, without the least 
 concern or agency of the Creator. These errors are so 
 plainly condemned by the whole doctrine and history 
 of the Scripture, that no one who truly believes it 
 can be insnared by them. They are not new errors ; 
 some of old maintained them, saying. The Lord will 
 not do good, neither will he do evil ; The Lord seeth 
 not, neither doth the God of Jacob regard what is done. 
 And the Holy Spirit describes these persons as the 
 brutish among the people ; more stupid than the greater 
 part even of the wicked ; and concerning such, it is 
 threatened, that their insensibility shall be removed by 
 swift destruction from the Almighty ; because they re- 
 gard not the icorks of the Lord, nor the operations of 
 his hands, he shall destroy them, and not build them 
 up.* 
 
 ARTICLE V. Of the Covenant of Works. 
 
 I. God, having created man after his own image, 
 capable of knowing, serving, and enjoying him, gave 
 him a promise of a blessed and eternal life, upon con- 
 dition of his perfect obedience to the divine law, threat- 
 ening death as a just and necessary punishment of dis- 
 obedience ; by which death was meant, not only the 
 dissolution of his bodily frame, but everlasting destruc- 
 tion, which consists in being cast out from the gra- 
 cious presence of the Lord, and buried in hell under his 
 
 * Psalm xxviii. 5. 
 
108 DECLARATION AND TESTIMONY. 
 
 wrath. — The Lord made trial of man's obedience by a 
 positive precept, (and by one which it was very easy 
 to keep,) allowing him to eat of every tree of the gar- 
 den of Eden, where he was placed, except the tree of 
 knowledge of good and evil, and intimating to him, 
 that in the day he ate of it, he should surely die ; a 
 threatening which, upon his transgression, was verified, 
 he dying spiritually as soon as he had sinned, and be- 
 coming liable to death in its utmost extent. To this, 
 man undoubtedly agreed : the Lord proposed nothing 
 but what was just and good; and it was impossible for 
 man, in his upright state, to hesitate one moment about 
 giving his consent. The words of Eve to the serpent, 
 at first alleging the command of God against eating the 
 forbidden fruit, plainly show, that our first parents con- 
 sidered themselves as under the engagement which the 
 Lord had proposed to them. 
 
 II. This transaction between God and man may be 
 called a covenant. There was a promise, a condition, 
 a penalty ; and, it cannot be denied, an agreement on 
 man's part to what God proposed. And though the 
 life promised in this covenant was a reward far higher 
 than the obedience of any creature could merit ; yet, 
 seeing the Lord, abundant in goodness and truth, pro- 
 mised life as the reward of man's obedience, it may 
 justly be called a covenant of v:orlxS. 
 
 III. We also believe, that in this covenant, Adam 
 was the representative of his posterity, with whom they 
 were to stand or fall, as he stood or fell. Of this we 
 are convinced, by the comparison the Holy Spirit 
 again and again makes between the first man, Adam, 
 and our Lord Jesus Christ ; declaring, that as they all 
 died in the one, so were all made alive in the other j 
 that as, by the one, sin and death entered into the 
 rcorld, so, by the other, righteousness and life entered ; 
 and that, as, hy the offence of the one many were made 
 
DECLARATION AND TESTIMONY. 109 
 
 sinnei'Sj so, bt/ the obedience of the other j many were 
 made righteous;'^ which can only refer to the dying or 
 living, the making sinners, or the making righteous, 
 of those whom each of them did, as a public person, 
 and as a covenant-head, represent. 
 
 IV. "We do, therefore, reject the opinion of those 
 who affirm, that there was no covenant made with 
 Adam, or that he was not the representative of his 
 posterity. This error is designed to prepare the way 
 for denying original sin, and thus perverting the whole 
 order of redemption. 
 
 ARTICLE VI. Of Man in lis Fallen State. 
 
 I. "We acknowledge, that though man was made up- 
 right, yet, being left to act freely according to his own 
 will, and as a creature, being liable to change, he trans- 
 gressed the covenant Grod had made with him -, and this 
 first man Adam being the representative of his poste- 
 rity, we sinned and fell in him, and are now in our 
 natural state, under the guilt of Adam's trangression, 
 under the curse due to it, and liable to the eternal wrath 
 threatened as its just punishment. By one man's dis- 
 obedience many icere made sinners ; not merely taught 
 by his example to sin, not merely disposed to commit 
 sin by having a corrupt nature transmitted from him to 
 them, but made or constituted sinners, the guilt of 
 this one man, their representative, being imputed to 
 them, or by the law accounted theirs. 
 
 II, We also acknowledge, that we, being by nature 
 dead in trespasses and sins, are as unable of ourselves 
 to do any work truly good and acceptable to Grod, as 
 those dead whom we see laid in the grave, are unable 
 of themselves to rise and perform the works of the 
 
 * Rom. V. 19. 
 10 
 
110 DECLARATION AND TESTIMONY. 
 
 living. This depravation of our nature we confess to 
 be the spring of all actual transgression. The tree 
 heing evil, the fruit cannot be good; nor can a corrupt 
 fountain send forth any but bitter streams. Every 
 imagination of the heart of man, till changed by grace, 
 is evil, from his youth evil, only evil^ and continually 
 evil; and it must be so; for who can bring a clean 
 thing out of an unclean? 
 
 m. We do, moreover, acknowledge, that a sense of 
 guilt, working in fallen unrenewed men a fear of Grod's 
 wrath, their wicked minds are filled with enmity against 
 him ; and the more clearly they discern the holiness of 
 his law, the extent of his commandments, and the 
 righteous severity of its threatenings, this enmity of 
 the heart becomes the more violent. Thus the law, 
 which is holy, just, and good, and which showed to in- 
 nocent man an attainable and a plain path of life, is so 
 far from leading fallen man to life, that his corruption 
 takes occasion from it to work more vehemently. The 
 more closely and plainly the law is urged on the con- 
 science, the more does the rebellion of his heart against 
 God, the lawgiver, display itself in hatred at the holy 
 commandment. The law is, however, to be preached 
 to sinners along with the gospel. They who continue 
 under it must hear what it saith to them, that they 
 may be convinced of their inability to answer its de- 
 mands ; that they may see how dreadful their condition 
 is; and that they, thus killed by the law, may be 
 persuaded to listen to the gospel, which manifesteth 
 Jesus Christ, the Saviour, as the end of the law for 
 righteousness to every one that helieveth. 
 
 IV. We do therefore testify against those who teach 
 that there is no such thing as original sin; or that, if 
 there be, it consists only in the want of that righteous- 
 ness in which man was created; or, at most, in the de- 
 pravation of our nature, not in our guilt by the impu- 
 
DECLARATION AND TESTIMONY. Ill 
 
 tation of Adam's first transgression to us his posterity. 
 This error is designed to prepare the way for denying 
 the imputation of the righteousness of Christ to us for 
 our justification before God. We also testify against 
 all who teach, that we have suffered so very little by 
 the fall, that it is in our own power, by the help of the 
 external means given us, to repair our lossj and who 
 deny that there is any absolute need of the all-powerful 
 influence of the Spirit and grace of God to renew us, 
 and to work in us to will and to do that which is 
 well-pleasing in his sight. Such we account deceivers, 
 who would leadens away from Jesus Christ, the Lord 
 who healeth us. We have destroyed ourselves, hut in 
 him is our help. 
 
 ARTICLE VII. Of the Obligation of the Covenant oj 
 Works on Men in their Natural State. 
 
 I. "We do also acknowledge, as a truth plainly 
 taught in the word of God, and necessarily connected 
 with what we have already declared, that all men in 
 their natural state are under the law given to Adam, 
 and under it in the same form in which it was given to 
 him, namely, that of a covenant of works. This law 
 being, as to the matter or substance of it, written on 
 man's heart in creation, was afterwards expressed in 
 the ten commandments given at Sinai, to put Israel in 
 mind of their duty; to convince them of the absolute im- 
 possibility of obtaining acceptance before God by their 
 obedience, seeing they came so far short of what was 
 required; and to excite them to look by faith through 
 the veil of the ceremonies and sacrifices which God 
 then appointed in the church, to the promised Messiah, 
 the salvation of Israel. And this law is the perpetual 
 and unalterable rule of righteousness, particularly of 
 the duty we owe to God, and to one another. Under 
 
112 DECLARATION AND TESTIMONY. 
 
 it, in some form, all men must be ; and men in their na- 
 tural state can be under it in no other form than that in 
 which they originally were in their first head. Though 
 they fail in their duty they are still bound to it, and bound 
 to it, under the same penalty and threatening of death as 
 ever; the promise of life still remains to the man who doth 
 these things which the law requires — heshalllive hy them. 
 If any could satisfy the law for their offences, and ful- 
 fil whatever it commands, they would be accepted and 
 declared righteous by Grod, the lawgiver. But no one 
 can do this. — By the deeds of the law, that is, by such 
 deeds as men are now able to perform in obedience to 
 the law, shall no flesh he justified in the sight of God. 
 
 II. That men, in their natural state, are universally 
 under a law, cannot be denied by any who believe the 
 Scriptures, in which this is so often and so plainly as- 
 serted; and that this is not the ceremonial law, nor 
 yet the moral law, merely as a rule of righteousness, is 
 no less unquestionable. The ceremonial law extended 
 to the Jews only; it did not stop every mouth nor 
 declare the whole world guilty before God. It is said 
 concerning the law which men in their natural state 
 are under, that as many as are of its works, that is, as 
 many as adhere to it, and continue subject to it, are 
 under the curse. This cannot be said of the ceremo- 
 nial law; many who lived and died under it were 
 blessed of God and precious in his sight. It never 
 brought any under the curse, except when they, not 
 understanding the design of it, adhered to it as a part 
 of the covenant of works, seeking life by their obedi- 
 ence to it, not by Christ to whom it directed them. 
 Nor can it be said, that as many as are under the law, 
 as a rule of righteousness, are under the curse; if they 
 were, no rational creature could be delivered from the 
 curse, without their obligation to love and serve God 
 becoming void, which is impossible. Thus the law 
 
DECLARATION AND TESTIMONY. 113 
 
 under which men in their natural state are, is neither a 
 new law which God has given them since the fall, nor 
 the law given to Adam published in any new form. 
 All stand where he left them, until they are brought 
 into a new state by our Lord Jesus Christ. 
 
 III. It is not the proclamation of the gospel, but the 
 receiving that salvation offered in it, which sets men 
 free from the law as a covenant, which may be thus il- 
 lustrated : If a creditor direct his debtor to a surety who 
 is able and willing to fulfil his engagements for him, 
 yet if the debtor, though unable to pay, and bound in 
 duty to follow the direction given him, be so obstinate 
 and foolish as to refuse to employ the surety, he, in that 
 case, remains under the same engagements as before : 
 it is not the creditor's offer to deal with him by a 
 surety, but the debtor's acceptance of the offer, that 
 would set him free. Moreover, if there is any promise 
 made to this debtor of some good thing which he should 
 have, upon fulfilling his engagements, still upon the 
 performance of the condition, it would become due to 
 him. It is our duty to lay hold on the covenant of 
 grace, which the Lord proclaims to us; but if we refuse, 
 we thereby avow our adherence to the covenant of 
 works, declaring that we will seek life according to it 
 only. Thus, to the unbelieving, the obligation of the 
 covenant of works is far from being made void by the 
 revelation of the covenant of grace. 
 
 IV. We do, therefore, reject the opinion of those who 
 teach, that men, in their natural state, are not under the 
 same covenant made with Adam, and debtors to do the 
 whole law. The design of this error is, first, to pre- 
 pare the way for denying the satisfaction of Christ; and, 
 next, for introducing, into the place of the gospel, a new 
 law prescribing terms of acceptance with Grod, which 
 are said to be easier and better adapted to our fallen 
 state than those of the first covenant. And we main- 
 
 10* 
 
114 DECLARATION AND TESTIMONY. 
 
 tain that the Lord never did, nor ever will, accommo- 
 date his law to the sinful weakness of men; it being 
 inconsistent with his holy nature to require less than a 
 perfect obedience, or a loving him with all the heart, 
 and soul, and mind, and strength, and our neighbour 
 as ourselves. And besides, no accommodation of God's 
 law to our weakness would avail, since our endeavours 
 in our fallen state to keep the least of God's command- 
 ments are attended with such imperfections, as, in 
 themselves, deserve eternal death 
 
 ARTICLE VIII. Of the Suretyship and Satisfaction of 
 Christ. 
 
 I. We believe that Jesus Christ, our surety, was 
 made under the law which Adam broke, and which 
 all men in their natural state are under, otherwise 
 it could not be said that he was made under the law 
 to redeem them who are under the law ;'^ he came 
 not only, or chiefly, to redeem the Jews from the 
 burden of the ceremonial law, but to redeem both 
 Jews and Gentiles from the curse of that law or 
 covenant of works, which extends to all the human 
 race in their natural state, and condemns them all 
 to death; they being, without exception, transgressors 
 of it. The Gentiles were, in no sense, under the 
 ceremonial law. But Christ was made under the 
 law, and made a curse for all whom he redeemed, 
 that he might redeem them all from the curse of 
 the law; without an interest in which redemption 
 neither Jews nor Gentiles could receive the adoption 
 of sons. 
 
 II. Farther, as those whom our Lord Jesus repre- 
 sented owed both a debt of obedience and of suffering, 
 neither of which they were able to pay, he, accord- 
 
 • Gal. iv. 4, 5. 
 
DECLARATION AND TESTIMONY. 115^ 
 
 ing to his engagement, paid both for them. It be- 
 came him to fulfil all righteousness in the place of 
 his people. All that was required, he, as their 
 surety, performed. He left no one demand, which 
 the law-covenant had upon them, unanswered. Thus 
 all he did and suffered from the time he was made 
 manifest in the flesh, till he yielded up his spirit on 
 the cross, was done and suffered, not merely on our 
 account, or for our good, but in our placcy by him as 
 our representative and surety; and his whole righteous- 
 ness, consisting in his obedience even unto death, 
 is imputed to believers for their justification before 
 Grod; that is, it is accounted theirs as much as if 
 they had performed it in their own persons. As, 
 among men, the payment of a debt by a surety is ac- 
 counted by the law his payment for whom it was 
 made; so Christ, by his obedience unto death, ob- 
 tained for us not merely deliverance from wrath, but 
 a heavenly inheritance, with all the blessings we need 
 to render us meet for it, or to bring us forward to the 
 enjoyment of it. In him we are complete; he is made 
 of God to ns wisdom^ righteousness , sanctification, and 
 redemption.^ 
 
 III. Believing that this is the doctrine taught in the 
 Scriptures of truth, and that the very existence of the 
 Christian church depends upon holding it fast, and im- 
 proving it, in drawing nigh unto God as reconciled to 
 us in Christ, we testify against the following errors: 
 First, That whatever Christ did and suffered, was in- 
 deed on our account, and for our good, in as much as 
 thereby he set us an example of holiness and patience, 
 and attested to us the truth of the doctrine he taught, 
 by dying for it ; but that he did not obey and suffer in 
 our place, and as our surety. This error manifestly 
 contradicts the Scripture, which assures us, that Christ 
 * 1 Cor. i. 30. 
 
116 DECLARATION AND TESTIMONY. 
 
 came to give Ms life a ransom for many ; that lie is a 
 propitiation for our sins; and that, he, the Just, suffered 
 for the unjust, that he might bring us unto God. It 
 degrades our Lord Jesus Christ from the character of 
 a saviour to that of an eminent teacher, and places him 
 on a level with the prophets, apostles, and other ser- 
 vants of God; who did also, in their lives, set us an ex- 
 ample of holiness and patience, though not perfect, like 
 that of Christ, and attested the truth of the doctrine they 
 taught, by dying as witnesses for it. Thus, what they 
 did and suffered was on account of the church, and for 
 its good : but never any of them were, what Christ is, 
 the Saviour of the church. Secondly, That Christ 
 made a perfect satisfaction for none, but a general satis- 
 faction for all ', in consequence of which Grod, though 
 fully reconciled to none, is willing to be reconciled to 
 all or any who come to the terms of that which the 
 teachers of this error call the new law, or gospel cove- 
 nant; but which may, with greater propriety, be called 
 a new covenant of works devised by men, but utterly 
 unknown in the revelation which Grod has given us of 
 his will. Thirdly, That the satisfaction which Christ 
 made for us, consisted wholly in his sufferings, not in 
 his active obedience to the law. The Scriptures make 
 no such distinction; therefore we reject all opinions 
 founded upon it, as doctrines of men. Christ was 
 made under the law, not for himself, but solely for us ; 
 He is said to have taken our infirmities upon himself, 
 and to have home our sickness, while, in his active obe- 
 dience to the law, he was serving God, and doing of- 
 fices of kindness to mankind in healing their diseases. 
 If his death is sometimes mentioned as expressing the 
 whole of what he did for us, it is because it was the 
 most remarkable and finishing part of his obedience. 
 He did not merely take away our sins, but by his per- 
 fect righteousness, comprehending his conformity to the 
 
DECLARATION AND TESTIMONY. 117 
 
 law, in nature, heart, and life, he obtained that we should 
 live and reign with him; less than this could not have 
 removed the curse, and opened the path of life to us. 
 
 ARTICLE IX. Of the Extent of Eedemptim. 
 
 I. Our Lord Jesus Christ was a representative and 
 surety for the elect only : he died for them only, and 
 for none else in any respect; and all for whom he died 
 shall infallibly be saved. God is just, and will not re- 
 quire double payment for the same debt : had satisfac- 
 tion been made by Christ for the sins of all men, none 
 would have perished under the curse : death, the wages 
 of sin, would not have been due to any, if Christ had 
 suffered it for the whole human race. Our Lord Jesus 
 himself tells us, that he laid down his life for his sheep; 
 that he knew ivho they were; that they should all hear 
 his voice, that is, acknowledge him as the good shep- 
 herd of their souls; that he would give them eternal 
 life; and that they should 7iever perish ; nor any pluck 
 them out of his hand.^ He also declares, that they 
 icere given him hy the Father, adding, that all who 
 were thus given him should certainly come to him. 
 Nothing can be more evident than that these assertions 
 of our Lord concerning his sheep, express what is pe- 
 culiar to a chosen number, and not what is applicable 
 to the whole of mankind. 
 
 XL God commendeth his love toward us, in that, 
 tohile we were yet sinners, Christ died for ws.f And 
 shall that love have no farther effects on those for whom 
 Christ died ? Another text may serve as an answer to 
 that question : He that spared not his own Son, but de- 
 livered him up for us all, hoio shall he not with him 
 also freely give us all things .^J Yes, surely he will 
 
 * John X. 27, 28. f Rom. v. 8. % Rom. viii. 32. 
 
118 DECLARATION AND TESTIMONY. 
 
 send the Holy Spirit to put us in possession of the be- 
 nefits which flow from the death of Christ. That free 
 love which gave Christ to die for sinners, will make 
 all for whom he died, through the gift of his righteous- 
 ness, and through the communication of his quickening 
 Spirit, to reign in life by him, and with him; for if, 
 when they*ioere enemies, they were reconciled to God hy 
 the death of his Son, much more, being reconciled , they 
 shall he saved hy his life.^ 
 
 III. When Christ is said to have died for all, and 
 to be a propitiation for the lohole world, these expres- 
 sions are to be understood in a limited sense, (as they 
 most certainly are to be understood in other passages 
 of Scripture,) not as signifying that Christ died for 
 every individual of mankind, or for every man in the 
 whole world, but that he died for all the elect; for the 
 whole world of the redeemed; for all of every nation, 
 kindred, and language, who belong to the election of 
 grace ; and that Grod hath set him forth to be a propi- 
 tiation, through faith in his. blood, to sinners of every 
 description. We do not wrest the Scripture, while we 
 thus explain what is more obscure in some texts, by 
 others where the matter in-question is more expressly 
 taught. 
 
 IV. Election, redemption, intercession, and eternal 
 salvation, are inseparable, and of equal extent. He who 
 has an interest in any one of these, has an interest in 
 the whole. — Christ's dying for sinners, is a manifesta- 
 tion of his love to them, which had no beginning and 
 will have no end. We do, therefore, testify against 
 those who teach, that, though Christ died, in a spe- 
 cial manner, for those who are saved, yet he died in 
 some sense, for those loho perish. The Scripture 
 makes no such distinction : the some sense, which they 
 plead for, has either no meaning, or else leads to other 
 
 • Rom. V. 10. 
 
DECLARATION AND TESTIMONY. 119 
 
 dangerous errors. We do also testify against the more 
 common error of those who teach, that the death of 
 Christ was not particularly intended for the redemption 
 of any ; but that the design of his death was to render 
 salvation equally attainable to all. This error, like 
 others, is designed to prepare the way for that scheme 
 of doctrine, whereby men are taught, that the power 
 of believing, repenting, and yielding sincere obedience, 
 having, by the death of Christ, been obtained for all, 
 God will save them upon condition of their duly exer- 
 cising that power. Thus, that error proves a removing 
 from the gi-ace of Christ to another gospel, which is 
 not indeed the gospel, but bears so much of a resem- 
 blance to it, as may deceive the simple. 
 
 V. We do also reject the opinion of those who teach, 
 that Christ did, by his death, purchase the benefits of 
 this life, which are common to all men. For all the 
 blessings purchased by Christ, are of that nature, that 
 the Holy Spirit only can make us partakers of them ; 
 and they can be actively received by faith only, and 
 they are ever described as such in the Scriptures. 
 The common benefits of life are, we believe, given to 
 the reprobate,, as meat, drink, and clothing are given to 
 criminals, lying under sentence of death, not to be put 
 in execution till an appointed time. With regard to 
 the elect, God preserves them in life, though wicked, 
 and abusers of his common bounty, till the time of their 
 conversion; and then being brought into his covenant 
 of grace, as his blessing rests on them, so what provi- 
 sion they need for their outward state is given to them 
 as to children, free from that curse which is upon the 
 basket and store of the loiched; and thus all the good 
 that is in these benefits to believers, flows from the 
 death of Christ; the same provision might have been 
 given them, though he had never died for them; but 
 
120 DECLARATION AND TESTIMONY. 
 
 not with the same gracious design of the giver, nor with 
 the same blessing attending it to them.* 
 
 ARTICLE X. Of the Gospel, and of the Difference between 
 it and the Law. 
 
 I. We declare that the gospel, in the strict sense of 
 the word, contains no commands nor threatenings, be- 
 ing only a promise of grace to sinners through Jesus 
 Christ, or glad tidings of great joy, whereby Grod pro- 
 claims to us, that he hath sent his Son to save us; that 
 whosoever helieveth on the Son hath everlasting life; and 
 shall 7iot come i7ito condemnation ; and that everyone 
 is warranted to believe on him, he being come to save 
 
 * As an elucidation of this article, the following is sub- 
 joined, which was proposed in 1822 to the Associate Re- 
 formed Synod as a substitute for the above, — "We declare 
 also, that Christ has obtained complete and eternal redemp- 
 tion for his people. He has by his obedience to the death 
 secured to them every spiritual blessing. * Blessed be the 
 God and Father of our Lord Jesus Christ ; who hath blessed 
 us with all spiritual blessings in heavenly places in Christ 
 .Tesus:' it is through his blood that they obtain pardon of sin, 
 and a title to eternal life, in their justification. It is through 
 his blood that they obtain sanctification, perseverance in 
 grace and eternal glory. Being united to Christ, the divine 
 blessing rests on all their temporal enjoyments. They re- 
 ceive and enjoy the bounties of Providence under the divine 
 favour. The curse which is on the basket and store of the 
 wicked, is through Christ graciously removed from theirs. 
 The good creatures of God are sanctified to their use by the 
 word of God and prayer — and it is through Chi'ist that the 
 enjoyment of temporal blessings is made subservient to their 
 spiritual good and to the glory of God. At the same time, 
 temporal enjoyments themselves, such as food and raiment, 
 in their earthly and perishing nature, and as the means of 
 supporting animal life, are not to be considered as procured 
 by the death of Christ." 
 
DECLARATION AND TESTIMONY. 121 
 
 sinners; the chief oi whom applying to him need not 
 fear that he will reject them. 
 
 II. All commands belong to the law; those which 
 enjoin faith, repentance, and other duties peculiar to 
 men under a dispensation of grace, not excepted. Dis- 
 obedience to these commands is a sin which the law 
 condemns : this it could not do, if they did not belong 
 to it; for where there is no law, there is no transgres- 
 sion. Neither do these commands belong to any new 
 law given since the fall. New revelations have been 
 made to men, and duties have been required of them, 
 agreeably to the Lord's dispensation towards them, 
 and agreeably to the circumstances in which they stood, 
 as fallen and guilty, or as redeemed and saved ; but no 
 new law has been given them, for the first was perfect, 
 and required obedience to God in all things and for 
 ever. The law given to Adam enjoined every duty 
 required of us now, in as much as it bound him and his 
 posterity to believe not only what Grod had then re- 
 vealed, but every thing which he might afterwards re- 
 veal; and to obey not only what God had then com- 
 manded, but every thing which he might afterwards 
 command, 
 
 III. The law is subservient to the gospel, and there- 
 fore to be preached along with it. By the laio is the 
 knoidedge of sin. It is useful for convincing sinners 
 that they need salvation. It is useful for showing be- 
 lievers what they deserve, and what they owe to God, 
 rich in mercy, who sent forth his Son made under the 
 law to redeem them from its curse. It is useful for 
 teaching all, what fear, love and service, the Lord re- 
 quires of them. When our Lord gave his apostles a 
 commission to go into all the world and preach the 
 gospel, he intended that they should preach every arti- 
 cle of revealed truth, the design of the whole being 
 
 11 
 
122 DECLARATION AND TESTIMONY. 
 
 the same, namely, to lead sinners to him for that salva- 
 tion which they so much need, and to show them how, 
 having received it, they should walk worthy of the 
 Lord unto all pleading, heing fruitful in every good 
 work, that he may he glorified in them and by them. 
 All scripture is given by inspiration of God, and is 
 pj'of table for doctrine, for reproof, for correction, for 
 instruction in righteousness, that the man of God Tnay 
 be perfect, thoroughly furnished unto all good works. 
 Thus, every article of scripture-truth, being intimately 
 connected with the gospel, and subservient to it, the 
 whole may be, and justly is called the gospel; yet the 
 law, taken by itself, is not the gospel, but is distinct 
 from it. It is necessary to observe this distinction, 
 lest we confound things that are so extremely opposite 
 to one another. 
 
 IV. Though the law be taught, as it is expressed in 
 the word of God, yet if the design for which it is there 
 recorded by the Holy Spirit, be neglected ; if men are 
 directed to seek eternal life by their obedience to it, 
 and not warned to flee from it as a covenant of works, 
 to Christ the Saviour, the gospel is by such teachers 
 thrust out of the church : to them who receive such 
 doctrine, Christ is become of none effect; seeking justi- 
 fication by the law, they avow an opposition to the 
 grace of God manifested in him. 
 
 V. We testify, particularly, against those who teach 
 that the gospel is a new law, having commands and 
 threatenings peculiar to itself, and distinct from those 
 which belong to the law given to Adam. This error 
 subverts both the law and the gospel — the law, as it 
 puts an imperfect law in the place of that holy law 
 which God hath given us, and an imperfect obedience 
 in the place of that perfect righteousness which his law 
 requires — the gospel, as, according to the teachers of 
 this error, it is no more the glorious gospel of the free 
 
DECLARATION AND TESTIMONY. 123 
 
 grace of God, but a new law of works, prescribing con- 
 ditions to be performed by men, upon the performance 
 of which they may claim eternal life as a reward not 
 of grace, hut of debt. If salvation is of works, then it 
 is no more of grace, otherwise grace is no more grace: 
 but if it be, as it verily is, of grace, then it is no more 
 of works, otherwise work is no more woi'k.^ These 
 two ways of seeking salvation are opposite to one an- 
 other; there is no reconciling them. If our works are 
 in any degree the procuring cause of salvation, that 
 distinguishing grace of God which plucks some brands 
 out of the burning, while others are left to perish, has 
 no share in it. 
 
 ARTICLE XI. Of the universal Offer of Salvation made 
 in the Gospel. 
 
 I. We believe that a free and unlimited offer is made, 
 of salvation through Christ, to all who hear the gospel ; 
 and that this offer is not made upon a supposition of 
 Christ's having died for all mankind, but by virtue of 
 the commission which God has given to preach the 
 go^el to every creature ;'\ that is, to every sinner of the 
 human race, without exception. To preach the gospel 
 is to proclaim the glad tidings of salvation, as a mes- 
 sage from God to fallen men. It is to tell them, that 
 salvation is sent to them ; that all things are ready : 
 here is a Saviour for them ; forgiveness of sins for them, 
 eternal life for them: all a free gift; which the most 
 vile and unworthy may, without hesitation, and with- 
 out fear of presumption, instantly receive and claim as 
 theirs. Farther, sinners are to be told, that it is vain 
 for them to delay, thinking they shall make some bet- 
 ter preparations for coming to Christ. He requires 
 
 * Rom. xi. 6. f Mark xvi. 15. 
 
124 DECLARATION AND TESTIMONY. 
 
 them to come guilty and vile as they are ; he receiveth 
 such. It is a faithful saying, and worthy of all ac- 
 ceptation, that he came to save sinners. Moreover, all 
 such attempts of sinners to make themselves better, do 
 not only fail of success, but while they delay coming 
 to Christ the roll of their iniquities is increasing; they 
 are resisting the counsel of God; and are every moment 
 in danger of hell ; destruction is hanging over their 
 heads, and may fall on them in an hour when they 
 think not of it. He that believeth not is condemned 
 already, and the ivrath of God abideth on him.* 
 
 II. If any object. That seeing some were before or- 
 dained to condemnation, were not redeemed by the 
 death of Christ, and shall never believe, how then shall 
 any man know whether the Lord intends him in the 
 universal offer of salvation ? The answer to be given 
 is, the Lord intends all who hear the gospel, in telling 
 them what is their duty : This is the work of God; 
 the work which he commands and approves; that loe 
 helieve on him whom he hath sent.-\ It is also a truth, 
 that whosoever helieveth, shall he saved. As to secret 
 things, they belong to the Lord our God, but those 
 things which are revealed, to us.\ Never did any 
 man accept this offer from an assurance given him be- 
 fore he accepted it, that he was ordained to life; for 
 of this no one can be assured till it be made manifest 
 by his faith. On the other hand, never did any man 
 reject this offer, from an assurance given him before he 
 rejected it, that he was ordained to condemnation ; for 
 of this no one can be assm-ed, till he is cast into that 
 prison, out of which there is no redemption. They 
 who refuse the salvation offered in the gospel, are not 
 moved to refuse it from this consideration, that they are 
 
 * John iii. 18, 36. f John vi. 29. % Deut. xxix. 29. 
 
DECLARATION AND TESTIMONY. 125 
 
 not elected, or that Christ died not for them ; since this 
 is what they do not know. But they are moved to re- 
 fuse it, by the enmity of their hearts against God; par- 
 ticularly by their deep-rooted aversion to salvation by 
 free grace, through Jesus Christ, who gave himself for 
 us, that he might redeem men from all iniquity. To 
 be saved by grace is displeasing to their pride; to be 
 saved unto holiness is displeasing to their carnality. 
 They are also moved to reject this salvation, through 
 that ignorance of it which prevails in all the haters of 
 it. They are not careful to understand what they de- 
 spise; and they are not of themselves able to learn. 
 The natural man receiveth not the things of the Spirit 
 of God; they arc foolishness to him; neither can he 
 hnow them, because they are spiritually discerned."^ 
 Thus, none perish who hear the gospel, but through 
 their own positive rejection of the counsel of God: it is 
 not because Christ will not receive them, but because 
 they will not come to him, that they fail of obtaining 
 salvation. No man, says our Lord, can come unto me, 
 except the Father who hath sent me draw him.f But 
 why can no man come? What stands in the way? 
 Nothing. The way is open; but none, of themselves, 
 are willing to come. The complaint our Lord brought 
 against the Jews, Ye will not come unto me, that ye 
 might have life,\ lies against all men, acting according 
 to their natural principles and inclinations. Comparing 
 the texts now mentioned, it is manifest that our inabi- 
 lity to come to Christ, or in other words to accept the 
 offer of salvation, arises from the blindness and per- 
 verseness of our own minds. The consideration of these 
 things should humble us, and put us on our guard against 
 casting the blame of our unbelief on God. Are some 
 ordained to condemnation? Let us therefore fear, lest 
 a promise being left us of entering into God's resty 
 * 1 Cor. ii. 14. f John vi. 44. % John v. 40. 
 11* 
 
126 DECLARATION AND TESTIMONY. 
 
 any of us should seem to come short of it, through un- 
 helief.^ If we lay hold on the promise of Grod, which 
 is declared as a ground of faith to all, in the gospel, we 
 shall not find ourselves left out of the number ordained 
 to eternal life. Sim that cometh to me, says our Lord 
 Jesus, I will in no wise cast out.f 
 
 III. That the offer of salvation is to all who hear 
 the gospel, will be found a truth by those who reject 
 it. The Lord is now saying to them, Ye will not come 
 unto me, that ye may have life. Yet a little while, and 
 to those who persevere in their obstinacy he will say, 
 Ye would not come to me : Ye had an offer made you ; 
 I called, hut ye refused. Ye would have none of me; 
 therefore I do not acknowledge you as mine; depart 
 from me, ye workers of iniquity. Such will be con- 
 demned, because they helieved not on the name of the 
 Son of God. This would make no part, far less the 
 chief part, of the charge against them, if they had not 
 been called to believe on his name. 
 
 IV. The Lord, in calling sinners to receive salvation, 
 makes no exception of any class of them. He says to 
 the stout-hearted and far from righteousness, Hearken 
 unto me, I bring near my righteousness, and my sal- 
 vation shall not tarry. He says to the foolish, who 
 are spending their money for that which is not bread, 
 and their labour for that which satisfieth not. Incline 
 your ear, and come unto me : hear, and your soul shall 
 live; and I will make an everlasting covenant ivith 
 you, even the sure mercies of David.^ The Lord 
 Christ, who is still speaking from heaven, is saying to 
 those who, like the unbelieving Jews, are remarkable 
 for their insensibility. My Father giveth you the true 
 bread from heaven;^ and to the lukewarm and proud, 
 as he did to the Laodiceans, I counsel you to buy of 
 
 * Heb. iv. 1. t John vi. 37. % Isa. Iv. 2, 3. 
 I John vi. 32. 
 
DECLARATION AND TESTIMONY. 127 
 
 ■me gold tried in the fire, that ye may he rich; white 
 raiment, that ye may he clothed ; and anoint your eyes 
 with eye-salve, that ye m,ay see;* ye are wretched, 
 and miserable, and poor, and blind, and naked, and 
 know not that ye are so; take all of me as a free 
 gift : Whosoever will, let him com£, and take of the 
 water of life freely. ^ His call does not find men 
 willing, but his Spirit and grace, accompanying it, 
 make them so. He speaks to the dead; and his glory 
 is manifested in this, that his voice awakeneth to 
 life : The hour is coming, and now is, when the dead 
 shall hear the voice of the Son of God, and they that 
 hear shall live.\ 
 
 V. It is a truth, that none will ever believe in 
 Christ till they are so far convinced of their sins as to 
 be persuaded that they need salvation from them. 
 They who think they are whole, will also think that 
 they need no physician. Their insensibiUty, however, 
 does by no means render them improper objects of 
 that call ; which, through the blessing of the Lord, is 
 useful to awake them ; nor does it lessen the obligation 
 they are under, by the divine command, to helieve on 
 the name of Christ Jesus. 
 
 VI. We testify against those who teach that the offer 
 of salvation, in the gospel, is made to none but awa- 
 kened and penitent sinners; especially against those who 
 teach that it is men's repentance, their desires of salva- 
 tion, or some other supposed good thing in them, that 
 gives them a right, or, as some speak, qualifies them to 
 come to Christ; and that sinners must not come to 
 Christ, nor be exhorted to come to him, till they be 
 prepared for receiving him. The teachers of this 
 error contradict the glorious gospel of the Son of God, 
 which directs us to come to him, as the diseased did 
 in the days of his flesh, that we may he healed ; not 
 
 • Rev. iii. 18. f Rev. xxii. 17. % John v. 25. 
 
128 DECLARATION AND TESTIMONY. 
 
 first to heal ourselves, and then to come to him. Men 
 deceive themselves, imagining they have come to 
 Christ, while they are yet far from him : and it is ne- 
 cessary, in preaching the gospel, to lay open their de- 
 ceit, and to warn them of their danger; but surely 
 they cannot fly too speedily for refuge to lay hold oa 
 the hope set hefore them. 
 
 ARTICLE XII. Of the Condition of ike Covenant of 
 Grace. 
 
 I. We believe, that the new covenant, otherwise 
 called the covenant of grace, being made with Christ, 
 as the representative and surety of the elect, the con- 
 dition of it was his perfect obedience to all that the law 
 required of him in that character. Now the law re- 
 quired, that its precepts should be obeyed ; that satis- 
 faction should be made for the transgressions com- 
 mitted against it; and that both this obedience and 
 satisfaction should proceed from a willing mind, from 
 pure love to God, and from a supreme regard to his 
 glory. Thus the condition of that covenant is justly 
 said to be the righteousness of our Lord Jesus Christ. 
 The law required righteousness of heart, righteousness 
 of life, and righteousness in satisfying for offences : and 
 he answered all its demands in the place of those whom 
 he represented : to them this covenant, therefore, consists 
 of only free and gracious promises. When God brings 
 the elect actually into this covenant, no condition is re- 
 quired to give them a right to the blessings of it : he says 
 to them, 1 will be your God, and ye shall be my people: 
 and he powerfully moves their hearts to say. Amen, Be 
 it, Lord, according to thy word; Behold we come to 
 thee; we trust in thee, for thou art the Lord our God. 
 The faith by which they so speak, and by which they 
 take hold of this covenant is not, and cannot properly 
 be called a condition of it : only there is such necessary 
 
DECLARATION AND TESTIMONY. 129 
 
 connexion between faith and salvation, as there is be- 
 tween the receiving and enjoying of a gift. Faith, 
 which is expressed in the Scripture, by taking, re- 
 ceiving, and other such designations, is itself the gift 
 of G-od, is wrought in the heart by his Holy Spirit, 
 and is exercised only as the Spirit strengthens us. He 
 does not give us a certain degree of power enabling us 
 to believe, and then leave us to improve that power the 
 best way we can. No. He is the author and finishef)' 
 of faith; the beginning, the exercise, and the increase 
 of it, are all from him ; it is the effect of his grace, and 
 the work of his Spirit. The promise of faith belongs 
 to the glad tidings of salvation. Surely j shall one say, 
 in the Lord have I righteousness, and in him have I 
 strength.^ A willing people shall come to him,, namely, 
 believe on him, in the day of his power. If faith were 
 not comprehended in the promise, let the other bless- 
 ings contained in it be ever so great and manifold, they 
 would signify nothing to us, they being suspended on 
 a condition which we are not able to perform : for no 
 man can believe, except it he given him from above. 
 
 II. We reckon it improper to speak of faith as being, 
 on our part, the condition of the new covenant. Good 
 men who meant no prejudice to the doctrine of free 
 grace have called it so. We would not, however, do 
 any honour to their memory by adhering to their lan- 
 guage in this matter, seeing it is liable to be, and ac- 
 tually is, used to subvert the truth. The believing 
 sinner gives nothing, offers nothing of his own, as any 
 way entitling him to favour; claims no blessings as due 
 to him on account of any thing he has done or can do. 
 He comes as poor and needy, guilty and vile, giving 
 himself to Christ to be washed, justified, and sanctified 
 by him ; claiming all blessing as a free gift offered to 
 him in the gospel, as obtained for him solely by Christ, 
 * Isa. xlv. 24. 
 
130 DECLARATION AND TESTIMONY. 
 
 in whom we have redemption through his hlood, the 
 forgiveness of sin, according to the riches of his 
 grace. ^ 
 
 ARTICLE XIII. Of Faith. 
 
 I. We maintain, that true faith is a receiving the 
 testimony of God concerning his Son Jesus Christ, our 
 Lord, not merely as true, but as his testimony to us. 
 It is a receiving of Christ. But how can we receive 
 him, if not as given to us, and as our Saviour ? It is a 
 trusting in him. But how shall we trust in him, un- 
 less we are assured that he will help us ? It is a flying 
 to him for refuge. But how can we fly to him for 
 refuge, unless we are assured that we shall find safety 
 in him ? He does not call us to come to him hesitating 
 and doubting, whether he will receive us; so far as such 
 hesitation and doubts prevail, so far unbelief, not 
 faith, prevails. — The language of the gospel is, / am 
 your God; the answer of faith is. We are thy people. 
 The promise is to you, saith the Lord ; the answer of 
 faith is, — We receive and believe it, as the word of him 
 who cannot lie. It is to be observed, that it is not 
 merely said, the promise is true ; but The promise is to 
 you. And if it be not believed as a promise to us, the 
 truth of him who speaks is denied. He that helieveth 
 not God, hath made him a liar ; because he helieveth 
 not the record that God gave of his Son : And this is 
 the record, that God hath given to us eternal life, and 
 this life is in his Son.f Thus, there is no way left for 
 gospel-hearers to perish, but by a positive denial of the 
 faithfulness of the Holy One of Israel. 
 
 II. Every one knows that human faith is believing a 
 human testimony. If any man should tell us that he 
 forgave us a debt we owed him, and certain injuries 
 
 * Ephes. i. 7. f 1 John v. 10, 11. 
 
DECLARATION AND TESTIMONY. 131 
 
 we had done to him; and besides, that he made us a 
 gift of an inheritance ; if we really believed him, would 
 we not believe the debt forgiven, the man reconciled to 
 us, and the inheritance ours ? Now, what else is divine 
 faith than believing a divine testimony ? And what is 
 our believing the gospel, but our believing God's testi- 
 mony to us, that he forgives our sins, is reconciled to 
 us, and gives us eternal life ? Is the testimony of man 
 worthy of more particular regard than that of God ? It 
 is most unreasonable to object, that we may be sure 
 the man, in the supposed case, intends us a favour, but 
 that we are not sure that God intends to make us par- 
 takers of salvation. The secret intention of the man, 
 in the supposed case, must be unknown to us as well 
 as the secret intention of God, in making the gospel- 
 proclamation to us. In either case, it is only what is 
 declared or revealed to us, that we have to do with. 
 The Lord speaks to all; and none who believe him as 
 speaking to them shall be disappointed. 
 
 III. The faith of this, that Christ is able to save all, 
 and willing to save some, is no more than what every 
 one must have, who really believes the truth of the 
 Scriptures; yet this is a faith which wicked men and 
 devils may have. But the great inquiry of an awakened 
 sinner is this, Is God speaking in the promise to me ? 
 Is there forgiveness with God for me ? And till the 
 Holy Spirit persuades him that these questions ought 
 to be answered in the affirmative, he can have no rest 
 in his mind. The poor jailer might have continued in 
 his fears, had he not received the gospel which Paul 
 preached, as a message from God, particularly directed 
 to him ; which message is as particularly directed to 
 every one that hears it, namely : Believe on the Lord 
 Jesus Christ, and thou shalt he saved. "^^ 
 
 IV. Faith is often weak. The body of death is often 
 
 * Acts xvi. 31. 
 
132 ' DECLARATION AND TESTIMONTw 
 
 very strong in Christians. Hence their unbelief speaks 
 louder than their faith, and they are disquieted with 
 fears. Sometimes they are careless, and sunk in a 
 kind of spiritual sleep; so that they are not much con- 
 cerned to have their weak faith strengthened -, but as 
 faith is, so will assurance be. Where the one is weak, 
 the other will be weak. But still where the one is, 
 there will the other be also. Faith contains, in its 
 very nature, an assurance of the thing believed ; and 
 that which true faith believes, is, that God is reconciled 
 to us in Christ. 
 
 V. This assurance, which is in faith, is very differ- 
 ent from the assurance, that we are already partakers 
 of grace and salvation. This last is an answer to the 
 inquiry, made by one in self-examination, Am I a 
 Christian ? Is my faith of the true kind ? Do the 
 fruits of it manifest it to be that which is the distin- 
 guishing faith of Grod's elect ? The assurance of faith, 
 is an answer to the inquiry. Does God give eternal 
 life, not to others only, but to me ? May I trust not 
 only that Christ will save some, but that he will 
 save me ? 
 
 VI. We testify against all who deny, that any per- 
 suasion, assurance, or confidence, that we, in particu- 
 lar, through the grace of our Lord Jesus Christ, shall 
 be saved, belongs to the nature of faith; and who affirm, 
 that faith is only a persuasion that God is merciful in 
 Christ; and that Christ is able and willing to save all 
 who come to him : And who farther affirm, that we 
 must first come to Christ, and know that we are already 
 true believers, before we can claim Christ as ours in 
 particular : and who deny, that such a claim belongs 
 to the nature of faith. What such describe as faith, is 
 much the same with the general doubtsome faith, once 
 universally rejected by Protestants, and reckoned among 
 the errors of the Popish church. It is to be lamented 
 
BEOLARATION AND TESTIMONY. 13S 
 
 that Protestants have not left the generation of Anti- 
 christ in the sole possession of it. 
 
 ARTICLE XIV. Of Repentance. 
 
 I. We declare, that evangelical repentance is the 
 fruit of faith. The word repentance does, in Scripture, 
 sometimes express the whole of that change which 
 takes place in the conversion of a sinner unto Grod j as, 
 when it is said. Repent j for the kingdom of heaven is 
 at hand.^ In this sense it comprehends faith in Christ, 
 sorrow for sin, love to God, and a disposition to obey. 
 him. It is also used, in Scripture, to express that 
 sense of guilt, and fear of wrath, which may be found 
 in the unregenerate ; as, when Judas is said to have 
 repented. But the repentance, which is mentioned as 
 a distinguishing gift of Glod to his people, and as dif- 
 ferent from faith, must, in the nature of things, follow 
 after it. 
 
 II. All repentance flows from some kind of faith; 
 and according to a man's faith, so will his repentance 
 be. If he is only persuaded that sin is terrible in its 
 consequences, as exposing the transgressor to the wrath 
 of Grod, then he will only repent of sin, not as evil in 
 itself, but as evil in its effects; he will still love sin, 
 though he hate its wages. Again, if a man is persuaded 
 that sin is evil, as being abominable in Grod's sight, and 
 deforming to the soul, he will loathe it, and hate it 
 with a perfect hatred : he will hate the work, as well as 
 the wages of iniquity. True repentance, being a sorroic 
 after a godly sort, flows from love to Grod ; but there 
 is no love to him in the soul, till, by faith, we are in 
 some degree persuaded of his reconciliation to us in 
 Christ. Hence, we find true repentance described in 
 Scripture as following a gracious change : After that I 
 
 * Matt. iv. 17. 
 12 
 
134 DECLARATION AND TESTIMONY. 
 
 was turned, I repented.^ Now there is no turning to 
 the Lord but by faith. When he draws us, we, by 
 faith, come unto him. Likewise, in Scripture, when 
 the blessings of the new covenant are described, the 
 Lord is first represented as giving a new heart and a 
 new spirit to sinners; and then, it is said, Thei/ shall 
 loathe themselves for their iniquities, and for their aho- 
 minations.'\ Christ is exalted, a Prince and a Sa- 
 viour, to give repentance and the forgiveness of sins.\ 
 We are, therefore, to seek both from him by faith. 
 
 III. We do not, however, affirm, that faith is first 
 given, and repentance some time afterward. Though, 
 in the nature of things, the one must go before the 
 other; yet, the instant in which a sinner truly believes 
 in Christ, he repents of his sins in a right manner. 
 And we do likewise acknowledge that some kind of 
 repentance may go before faith. 'The sinner must see 
 that his sin is destroying him, before he thinks of ap- 
 plying to the Saviour. But this repentance is no dis- 
 tinguishing characteristic of the people of God. It is 
 such a repentance as is found in many who perish; 
 and would be found in all of them, if their consciences 
 were awakened. 
 
 IV. We testify against those who teach, that we 
 may not come to Christ, nor trust in him for salvation, 
 till we have first repented of our sins. This doctrine 
 entangles the consciences of men, and tends to dis- 
 courage them from coming to Christ; since, according 
 to it, they must first know that their repentance is true, 
 before they may venture to trust in him. It is irra- 
 tional; as it is, upon the matter directing men, first to 
 heal themselves, and then to go to the physician. It is 
 contrary to the Scripture; which directs sinners to go, 
 by faith, to Christ for all they need ; and which repre- 
 sents them as first looking to him who was wounded 
 
 * Jer. xxxi. 19. f Ezek. xxxvi. 26, 31. J Acts v. 31. 
 
DECLARATION AND TESTIMONY. 135 
 
 for their trangressionSj and then mourning after a 
 godly sort* 
 
 ARTICLE XV. Of the freedom of Believers from the Law 
 as a Covenant. 
 
 I. We declare, that believers in Christ are delivered 
 from the law as a covenant of works; he having ful- 
 filled it in their stead, and redeemed them from its 
 curse. No sooner do they become, by faith, interested- 
 in him, than they are delivered from its commanding 
 power, so as they are no more under an obligation to 
 obey its precepts, with this design, that, by their obe- 
 dience, they may merit eternal life; and from its con- 
 demning power, so that their sins do not any more 
 render them liable to the death which it threatens. If 
 any were under its commanding, they would be also 
 under its condemning power; for, it is written, Cursed 
 is every one that continueth not in all things written in 
 the hook of the law, to do thein.'f Believers are not per- 
 fect in that holiness and righteousness of life which the 
 law requires; they do not continue in all things which 
 it commands, to do them with that purity of heart, 
 ardency of love to God, and single regard to his glory, 
 which it requires. Therefore, if under the command- 
 ing power of the law, as a covenant, they would be 
 under its curse. 
 
 II. The Spirit of God has taught us, that they who 
 truly believe in Christ, are no more under the law, they 
 being dead to it, and it to them. It would be blasphe- 
 my to understand this, of the law as a rule of right- 
 eousness : believers are not without law to God, but 
 under the law to Christ-X The exceeding riches of 
 grace, manifested in their salvation, instead of weaken- 
 ing, strengthens their obligations to love and serve God. 
 
 * Zech. xii. 10. f Gal. ill. 10. % 1 Cor. ix. 21. 
 
136 DECLARATION AND TESTIMONY. 
 
 They are dead to the law, not that they may wallow in 
 sin, as the swine in the mire, but that they may live 
 unto God. Now this living unto him is a living ac- 
 cording to his holy law. Every transgression of this 
 law is, in itself, worthy of death; and believers being 
 always in this life imperfect in holiness, and often 
 chargeable with very grievous iniquities, if Grod should 
 enter into judgment with them, according to their 
 works, they could not stand in his sight. Their safety 
 does not lie in this, that they commit no iniquity, 
 or that their iniquities are so small that Grod will not 
 count these worthy of death; but in this, that Grod 
 will not mark iniquity against them; all their sins, 
 both before and after the day of their effectual call- 
 ing, having been laid on Christ, and taken away by 
 him. 
 
 III. The law from which believers in Christ are set 
 free, cannot be merely the ceremonial law; for this de- 
 liverance is mentioned as the peculiar privilege of be- 
 lievers in Christ ; but it might have been said to the 
 whole Gentile world, saints and sinners, Te are not 
 under the ceremonial law. It is also a privilege com- 
 mon to all believers ; but those of the Gentiles who be- 
 lieved in Christ, never needed deliverance from the 
 ceremonial law, for this plain reason, that they were 
 never under it. They who are not under the law are 
 under grace; but millions, not under the ceremonial 
 law, are under the curse. They who are dead to the 
 law, live unto God, and sin has no more the dominion 
 over them.^ But many to whom the ceremonial law 
 never extended, are enemies of righteousness, children 
 of the devil, and servants of sin. By the coming of 
 Christ, the ceremonial law was no longer binding : the 
 "design of it being answered, it ceased. The church 
 "was then called to behold Christ, not through a vail of 
 * Rom. vi. 11, 14. 
 
DECLARATION AND TESTIMONY. 137 
 
 ceremonies, but as evidently set forth crucijied; and to 
 behold, not the shadows of good things to come, but the 
 good things themselves, which many prophets and 
 righteous men had desired to see, hut saw not. The 
 dispersion of the Jews, and the destruction of the tem- 
 ple, rendered the observance of the ceremonial law as 
 impracticable as it was useless. It may now be said to 
 the whole world. Ye are not under the ceremonial law; 
 but does the infallible consequence of that deliverance 
 from the law, concerning which the apostle speaks, 
 belong to all ? May it be said to men, without excep- 
 tion. Ye are under grace, and sin shall not have do- 
 minion over you? Verily, no. 
 
 IV. The law from which believers are delivered, is 
 that law, by which neither they nor any one living can 
 be justified in the sight of God ; and this cannot be 
 merely the ceremonial law ; for it is the law according 
 to which all moral actions are tried. Justification by 
 it, and justification by grace, are considered as directly 
 opposite the one to the other; and these two are repre- 
 sented, in Scripture, as comprehending every supposa- 
 ble way in which men may be justified. It must be by 
 the works of the law, or by grace; and if one is justi- 
 fied, not by the works of the law, the Scripture has 
 taught us to conclude that he is justified by grace. 
 But if the ceremonial law only was meant, the Scrip- 
 ture reasoning would be very defective, as a third way 
 of seeking justification, namely, by obedience to the 
 moral law as a covenant of works, would remain unno- 
 ticed. The doctrine of justification by works is in no 
 wise rejected by asserting, that the ceremonial law is 
 of no more use; that we are not under it; and that we 
 ought not to expect acceptance before God on account 
 of our obedience to what it enjoined. 
 
 V. The law, from which believers in Christ are set 
 free, is that by which the unbelieving Jews sought 
 
 12* 
 
138^ DECLARATION AND TESTIMONY. 
 
 righteousness; and this was not merely the ceremonial 
 law. Blind as these Jews were, they did not expect 
 that they would be justified by their obedience to the 
 ceremonial institutions only. Their error was, that they 
 did not consider these as directing them to the Re- 
 deemer, but as showing them how they might obtain 
 eternal life by their own works. Thus they confounded 
 the ceremonial institutions with the moral law in its 
 covenant form; and imagined, that by such aa obedi- 
 ence as they could give to the whole of the moral and 
 ceremonial precepts God had enjoined, they would be 
 justified. The young man who came to our Lord, in- 
 quiring what good thing he should do that he might 
 inherit eternal life^ had been seeking it in the same 
 way as the other unconverted Jews ; and he had been 
 seeking it by obedience, not to the ceremonial law only, 
 but to the moral. Paul, in his epistles, frequently 
 speaks of the law as comprehending both the moral 
 and ceremonial precepts, because, among the Jews, the 
 word law was commonly understood in that compre- 
 hensive sense ; and because, though the ceremonial in- 
 stitutions belonged to the gospel, as they served to 
 manifest Christ, and to lead sinners to him; yet obe- 
 dience to them was enjoined by that law first given to 
 man, which is full and perfect, requiring obedience to 
 Grod in all things which he shall command. 
 
 VI. The first adversaries of Christianity did not mis- 
 take the sense of Paul's words, though they calumni- 
 ated his doctrine : they said, he made void the law, and 
 taught men to continue in sin. Now, as the ceremonial 
 law prescribed the times and manner of worship, 
 in the Jewish church, not those moral duties which 
 belong to the law as it extends to all men, they would 
 not have had even a pretence for their accusations, had 
 he only taught that men were not justified by their 
 * Matt. xix. 26, 38. 
 
DECLARATION AND TESTIMONY. 139 
 
 'obedience to it, and were not under it. The ground of 
 their quarrel against him evidently was, his teaching, 
 that free grace abounds to sinners through Jesus 
 Christ, and that they are saved, not hy works of 
 righteousness which they have done in obedience to 
 any law, but according to the mercy of God. The 
 reproaches cast on his doctrine are the very same with 
 those cast on the doctrine of free grace at this present 
 time. Our cause is the same with his, and our ene- 
 mies borrow the weapons of their warfare from the 
 same lying spirit as his did. And Paul's answer 
 shows us what reply we should make to such. He 
 did not tell them, that they quite mistook the sense 
 of his words, that in teaching the freedom of be- 
 lievers from the law, and in warning all against the 
 vain attempt of seeking life by it, he meant the cere- 
 monial law only; no, he asserted and vindicated the 
 doctrine of free grace through Jesus Christ. Do we, 
 says he, make void the law through faith? God 
 forbid: yea, we establish the law.*^ How did he es- 
 tablish it ? by preaching Christ as fulfilling it, in our 
 place, as redeeming us from its curse, and thus re- 
 deeming us from all iniquity, that he might purify 
 unto himself a peculiar people, zealous of those good 
 works which the law requires ; the Lord, forming his 
 people for himself, according to the holiness repre- 
 sented in his law, they show forth his praise by con- 
 formity to it in their heart and life. We do not make 
 void, but establish the law, while we declare it to be 
 magnified by the perfect obedience of our Lord Jesus; 
 while we adhere to it as the unalterable rule of right- 
 eousness, every transgression of which, if not satisfied 
 for, by a surety, must be punished in the sinner ; and 
 while we maintain, that conformity to it is a chief part 
 of our salvation, holiness being essential to happiness. 
 * Bom. iii. 31. 
 
140 DECLARATION AND TESTIMONY. 
 
 We, therefore, testify against all who teach, that 
 believers are still under the law as a covenant of 
 works, or that the law from which they are, in Scrip- 
 ture, said to be delivered, is no other than the cere- 
 monial law. 
 
 ARTICLE XVI. Of the Motives and Ends of acceptable 
 Obedience. 
 
 I. "We believe, that the hope of reward and fear 
 of punishment are not, to the true Christian, the 
 chief motives of obedience. The love of Christ con- 
 straineth him to live, not unto himself, but unto that 
 Redeemer who died for him and rose again. The 
 love of God being manifested to us in Christ, we 
 love him who first loved us. We love his com- 
 mandments, we love his service, and are moved by 
 love to him, rather than by self-interest, to do those 
 things which are pleasing in his sight. The obedi- 
 ence, of which the chief motives are the fear of hell 
 and hope of reward, is not acceptable to Grod : be- 
 cause it is not a serving of him in newness of sipirit. 
 
 II. As love to Grod is the chief motive, so the glory 
 of his name is the chief or highest end of acceptable 
 obedience. — The law requires, that as the glory of 
 God is the most worthy and important end we can 
 have in view, so we should make it our chief end in 
 all our actions : Thou shalt love the Lord thy God with 
 all thine heart.^ This is the first, and it is the great 
 commandment. The Lord never did, and never will 
 require less of any than what is expressed in this 
 commandment. He will not give his glory to another, 
 and therefore will never allow, that we should prefer 
 our self-interest, or any thing else, to it. But he has 
 wisely and graciously ordered, that, in seeking his 
 
 * Mark xiL 31. 
 
DECLARATION AND TESTIMONY. 141 
 
 glory, we shall find our true interest; he bids not any 
 serve him in vain. He is not, and will not be a debtor 
 to us. We can add nothing to him. We may de- 
 clare and show forth, we cannot increase his glory. 
 Our services, when acceptably performed, do, through 
 his blessing, profit ourselves; they cannot profit him. 
 
 in. We, therefore, condemn the following proposi- 
 tions. 1. That the fear of punishment and the hope 
 of reward are the chief motives of a true Christianas 
 obedience. 2. That our self-interest, or happiness, is 
 the chief or highest end of all virtuous and religious 
 actions. These opinions are contrary to the Scrip- 
 tures; which teach us, that we ought to serve Grod 
 from love, as children do a father; not from fear, as 
 slaves do a task-master; that, loving him above all 
 things, we should not be influenced in his service by 
 selfish considerations; and that, lohether we eat or 
 drink J or whatsoever we do, we should do all to the 
 glory of God.^ 
 
 ARTICLE XVII. Of the Work of the Holy Spirit. 
 
 I. We believe, that there is no inclination or motion 
 towards any thing truly good, but an utter aversion to 
 it, in fallen men, till the Holy Spirit begins a special 
 and gracious work in them. The elect are, by nature, 
 disobedient, as well as others, and as obstinate in their 
 disobedience as any. The power which brings them to 
 Christ, and subdues them to the obedience of faith, must 
 be almighty, and irresistible in its operations. They, 
 as others, say, We will not come: the Lord says, Ye 
 shall come; and the exceeding greatness of divine power 
 makes them yield. All that can be said, concerning 
 the goodness of Grod, the blessedness of those who trust 
 in him, and the misery of those who reject his counsel, 
 
 * 1 Cor. X. 31. 
 
142 DECLARATION AND TESTIMONY. 
 
 though said in the most engaging, affecting, and per- 
 suasive manner possible, will be addressed to sinners 
 in vain, unless the quickening Spirit awakes them to 
 hear it. 
 
 II. Though the Spirit draws sinners by an irresisti- 
 ble power, yet not by violence. He overcomes their 
 obstinacy in a most sweet and gracious manner. He 
 opens the ears to hear his voice ; he opens the eyes to 
 see the exceeding riches of the grace of God, manifested 
 in his kindness towards us through Jesus Christ; he 
 opens the heart to receive the truth in love. Thus the 
 rebellious sinner becomes all willingness. He is over- 
 come, or persuaded, by what may be called divine ar- 
 guments. A divine light shines into his mind; and 
 it has a transforming influence upon him : he is renewed 
 in the whole man after the image of God. Seeing ac- 
 cess to Grod through Jesus Christ, and being heartily 
 pleased with God's everlasting covenant of mercy, he 
 acquiesces in it as all his salvation, as comprehending 
 all he desires. 
 
 III. This change, called in Scripture a being born 
 agaiuj is different, not merely in the degrees of it, 
 but in the very nature of it, from any change which 
 may be effected by the common operations of the Spirit, 
 on such as continue in unbelief. Believers are created 
 again in Christ Jesus; others are not. They know 
 Christ, however, imperfectly; others know him not. 
 They love him; others hate him. They are the chil- 
 dren of God; others are the children of the wicked one. 
 They are made light in the Lord, others are dark- 
 ness. They hate sin ; others love it. They obey God ; 
 others are in the rebellion against him. This change 
 is not gradual, but instantaneous ; all either have or have 
 not passed from death to life; none are in a middle state. 
 Those convictions which may go before conversion, 
 cannot properly be called a preparation for it; as they 
 
DECLARATION AND TESTIMONY. 143 
 
 are of the very same kind with the conviction which 
 may be found in those who perish. 
 
 IV. The Spirit of G-od works by the word; there- 
 fore, the spirit which leads men into opinions not taught 
 in the word, and which does not teach them to consi- 
 der the word as a light to their feet, as their guide, and 
 their counsellor, and which moves them to despise and 
 speak lightly of the word, is not the Holy Spirit of 
 God, but the enemy of mankind, leading them captive 
 at his pleasure. 
 
 V. We testify against those who teach, that there 
 is a common grace given to them who are not saved, 
 different only in degree, not in kind, from that grace 
 given to the regenerate, by which they are enabled to 
 believe, love, and obey Grod. This opinion evidently 
 leads to deny that there is such a thing as distinguishing 
 grace, or any favour bestowed on those who are saved, 
 for which they ought to thank God as his peculiar gift 
 to them. We also testify against the blasphemy of 
 those, on the one hand, who, pretending to hold by the 
 word, deny and ridicule the work of the Spirit, in open- 
 ing, and applying it to the hearers of the gospel : and 
 that of those, on the other hand, who, under pretence 
 of magnifying the work of the Spirit, despise and 
 neglect the word, by which he works in renewing and 
 calling sinners, and in preparing believers for the in- 
 heritance of the saints in light. 
 
 ARTICLE XVIII. Of tJie Perseverance of the Saints. 
 
 I. We believe, that the Lord will never leave nor 
 forsake any of his saints, so as they shall totally or 
 finally fall from that blessed state into which he brought 
 them in the day of their conversion. He puts his fear 
 in their hearts, and he will preserve it there. They 
 are received into his family, to abide in it for ever. 
 They are h^rs of an inheritance not only incorruptible 
 
144 DECLARATION AND TESTIMONY. 
 
 in itself, but reserved in heaven for them; and wha 
 are kept hy the power of God through faith unto that 
 salvation ready to he revealed in the last time; when 
 they shall enter on the full possession of this inherit- 
 ance. They are united to Christ, members of his 
 spiritual body, and shall never be separated from it; 
 he will present it entire to Grod, saying, Behold 1, and 
 the children whom God has given me; and none of 
 them, is lost hut the son of perdition, that the Scriptures 
 might he fulfilled. The Father who gave them to 
 Christ is greater than all; and none is ahle to pluck 
 them out of his Father^ s hand. Their Redeemer, who 
 is also God mighty to save, declares, they shall never 
 l^erish, neither shall any p)luck them out of his hand.* 
 The love of Grod did not fix on them, on account of 
 any good thing in them. And it will not be taken 
 from them because of any evil in them. The Lord 
 will, indeed, visit their transgressions with the rod ; and 
 their iniquities toith stripes. But he will not punish them 
 as a judge executing the sentence of the law on criminals : 
 he will as a father correct them only for their profit. 
 
 II. This doctrine belongs to those consolations of 
 God which are neither few nor small. The song, put 
 in the mouth of his saints, has this note in it: The 
 mercy of the Lord endureth for ever : and each of them 
 may say. Twill sing of the mercies of the Lord for ever. 
 That this doctrine tends to make saints negligent in 
 the study of holiness, and even to encourage them in 
 wickedness, is one of the reproaches devised and spread 
 by the enemy of all truth and righteousness. The faith 
 of the Lord's unchangeable love, expressed towards us 
 by bringing us into his everlasting covenant, is a most 
 powerful motive to the study of holiness. It is when 
 believers, failing in the exercise of faith, forget this 
 love, that they fall into sin. 
 
 * John X. 28. 
 
DECLARATION AND TESTIMONY. 145 
 
 III. We do, therefore, testify against those who deny 
 the perseverance of the saints, as guilty of wresting the 
 Scripture. In it we read of some who once appeared 
 to be saints, manifesting themselves to be what they 
 always were, enemies to God, and still in the gall of 
 hitteniesSj and bond of iniquity. "We read of some 
 saints who fell into very grievous sins, yet the Lord 
 did not utterly take his Holy Spirit from them, nor 
 suffer their faith to fail; but we never read of any 
 who once were, and afterwards ceased to be saints. 
 They are all in the hand of their gracious Lord, who 
 has promised that he loill preserve them from all evil ; 
 that he will preserve their soul, and that he icill preserve 
 them for ever. If he did not keep them, none of them 
 would persevere in the way to heaven. 
 
 ARTICLE XIX. Of the Imperfection of the Saints in 
 this Life. 
 
 I. We acknowledge, that all the saints are imper- 
 fect in this life. So much sin cleaves to their best 
 services, that no one action any of them ever did could 
 be approved, if tried by the pure and holy law of God. 
 A body of death presses them down to the dust. Of 
 this they are most deeply sensible, when the Lord 
 makes the light of his countenance shine most brightly 
 on their souls. It is then each of them cries, with ex- 
 ceeding earnestness, wretched man that I am! who 
 shall deliver me from the hody of this death f"^ And it 
 is then that, thanking God, who giveth them the victory y 
 they press, with the greatest ardour, towards the mark 
 of the prize o/ their high calling. 
 
 II. We do, therefore, condemn the pride and blas- 
 phemy of them who say they are perfect, and are not, 
 but are liars. While they say, they have no sin, they 
 
 * Rom. vii. 24, 25. 
 13 
 
146 DECLARATION AND TESTIMONY. 
 
 deceive themselves^ and the truth is not in them. By 
 their presumptuous boasting, we may know that they 
 are not of God ; and that they know neither the holi- 
 ness of his law, nor the corruption of their own hearts. 
 They carry a mark of their antichristian extraction on 
 their forehead, and are self-deceivers. Because they 
 received not the love of the truth that they might he 
 saved, God hath sent them strong delusion, that they 
 should believe a lie.* 
 
 ARTICLE XX. Of the Eternity of Punishinmts. 
 
 We believe what the Lord hath most expressly de- 
 clared, that the wicked shall he punished with everlasting 
 destructiofi.f They can make no proper satisfaction 
 by their sufferings, for the offences they have committed 
 against the infinitely holy Creator and Lord of the 
 universe. Besides; their wickedness, continuing in 
 full strength, they are, under their sufferings, sinning 
 still more. BeJiold, noiv is the accepted time; hehold, 
 now is the day of salvation J "^ They will be miserably 
 deceived, who expect another such time, another such 
 day of salvation, on the other side of death. As the 
 tree falleth, so it must lie. Those who die in their sins 
 will remain under the curse for ever. They shall he 
 cast out into outer darkness. No ray of hope will alle- 
 viate their torments : their worm dieth not, and their 
 fire is not quenclied. We do, therefore, testify against 
 the opinion of those who have formerly taught, and of 
 those who now teach, that the wicked will, at length, 
 be redeemed from the torments of hell — as plainly 
 contrary to the word of Grod, and extremely pernicious 
 to the souls of men. 
 
 * 2 Thess. ii. 10, 11. f 2 Thess. i. 9. J 2 Cor. vi. 2. 
 
DECLARATION AND TESTIMONY. 147 
 
 PART THIRD. 
 
 Concerning the Order of the Church of Christ. 
 
 ARTICLE I. Of Separation frma Corrupt Churches. 
 
 I. We believe it to be not only lawful, but expedi- 
 ent, to separate from a churcb which is not merely cor- 
 rupt, but obstinate in apostacy; and especially from a 
 church which is daily proceeding from one degree of it 
 to another. We are commanded to withdraw from 
 every brother that icalketh disorderly;^ \i, from every 
 brother, certainly from a church or society of brethren 
 who walk so. That there may be a walking disorderly 
 with respect to our profession, is plain from the charge 
 which Paul brought against Peter, and those other 
 Jews who dissembled with him, about the necessity 
 of adhering to the ceremonial law. Observing their 
 dissimulation about an article of the doctrine of Christ, 
 which they would not avow for fear of oflfending cer- 
 tain Jews, Paul declared that they walked not uprightly 
 according to the truth of the gospel :'\ and if they had 
 persisted in this disorderly walking, the rule before 
 mentioned, which the Spirit directed him to give the 
 church of Christ, would have obliged him to withdraw 
 from them. 
 
 II. If it is objected, that there were many disorders, 
 much of the leaven of corrupt doctrine, and not a few 
 
 * 2 Thess. iii. 6. f ^al- "• 1^- 
 
148 DECLARATION AND TESTIMONY. 
 
 scandalous persons in the church of Corinth, Galatia, 
 Thyatira, and others, mentioned in the New Testa- 
 ment; and yet we do not-find that any Christians sepa- 
 rated from them. We answer, that such evils entering 
 into a church, do, by no means, warrant us instantly to 
 forsake it, and form ourselves into a new church-state. 
 It is our duty, first, to labour as the Lord gives us abi- 
 lity and opportunity, for a reformation of abuses ; and 
 in this, we ought to be patient, as well as earnest. 
 None of the churches referred to in the objection, had, 
 for a long series of years, persisted in error and dis- 
 order, contemning all warnings and testimonies against 
 their corruptions. The evils complained of in them 
 were mostly such as had entered and spread through 
 the negligence of church members; not such as were 
 persisted in, and defended by the church as a body. 
 The church of Corinth, though very disorderly, was 
 not obstinate. By a comparison of the first and second 
 epistles of Paul to that church, it appears that his ex- 
 hortations wrought a considerable reformation upon it. 
 And we may reasonably conclude, that the admonitions 
 given to the other churches mentioned, produced the 
 like efi'ects upon them. If they did not, the only way 
 for the faithful to escape the plagues threatened, as the 
 just punishment of these churches, if they should per- 
 sist in apostacy, was to come out from among them, and 
 be separate. And truly, had a number of upright, zeal- 
 ous Christians separated from the superstition, the cor- 
 rupt doctrines, and the human inventions, which, soon 
 after the death of the apostles, stained the glory of the 
 primitive churches, the testimony of Jesus had never 
 been so much lost and buried as it was under the reign 
 of antichrist. The Lord, in his adorable wisdom and 
 sovereignty, ordered it otherwise ; but it is plain that it 
 would have been the duty of Christians, first, to have 
 testified against the corruptions which crept into the 
 
DECLARATION AND TESTIMONY. 149 
 
 primitive churclies ; and if their testimony had been de- 
 spised, and of no effect, as to removing the evils against 
 which they testified, then it would have been their duty 
 to have withdrawn from backsliders who refused to 
 return. Thus, the conduct of Christians in the early 
 ages of Christianity is so far from being a convincing 
 argument with us, to continue in the communion of 
 churches after they are become very corrupt, and re- 
 fuse to return from the evil of their ways, that we may 
 justly consider it as furnishing us with an affecting ex- 
 ample of the danger of continuing in the communion 
 of such churches. 
 
 in. If our sentiments respecting separation from cor- 
 rupt churches seem more narrow than those expressed 
 by some eminent and worthy men, who lived at or soon 
 after the Reformation, their authority does not move us, 
 while we have the word of God on our side. We 
 deny, however, that any proper argument can be drawn 
 from their principles or practice against us. In their 
 time, the Reformed churches were generally studying 
 to go forward in removing abuses; and there was a 
 reasonable hope that a more perfect reformation might 
 be attained. But the case is now altered; the abuses 
 then generally acknowledged, and the removal of which 
 was expected, are, many of them, defended and pleaded 
 for, as worthy to be continued. The doctrine of the 
 Reformed church, then pure, is now grievously cor- 
 rupted, and no hopes of reformation remain ; while the 
 most part are, like Laodicea, saying, / am rich and 
 increased loith goods, and have need of nothing;* and 
 will not acknowledge their true character, which is the 
 very reverse, nor hearken to the counsel given them 
 by the Lord Jesus. 
 
 IV. We testify against those who teach, that we 
 ought not to separate from any church because of its 
 
 * Rev. iii. 17, 18. 
 13* 
 
150 DECLARATION AND TESTIMONY. 
 
 -corruptions and its obstinacy in them ; while we have 
 just cause to believe that the ordinances of grace dis- 
 pensed, are blessed of God as means of saving sinners 
 and edifying saints. This is as much as to say, that 
 we ought not to separate from a corrupt church, as 
 long as we are not assured that we leave no righteous 
 person behind us in it; that we must continue in it till 
 we are assured that it is become wholly a synagogue of 
 Satan; and that we must let a church-state utterly 
 perish, before we take any effectual measures for re- 
 storing it. We testify also against all those who, 
 hearkening to such teachers, continue in communion 
 with churches in which the truth is denied, its enemies 
 not censured, and the testimony of such as adhere to it 
 suppressed or despised; especially against those who, 
 after a door is opened, and a call given them, yet 
 refuse to come out from such corrupt societies. 
 
 AKTICLE II. Of Church Communion. 
 
 I. We declare, that those only ought to be admitted 
 to the communion of the church, who have a propei" 
 knowledge of the truth, make a faithful profession of it, 
 and whose conversation and practice become the gospel. 
 
 II. First, as the knowledge of God manifested to us 
 in Christ is essentially necessary to the exercise of 
 faith, repentance, love, and new obedience; so the 
 grossly ignorant may be justly reckoned wicked: they 
 know not God, and cannot put their trust in him. 
 They know not Christ; how can they believe in him? 
 They know not the truth; how can they profess it? 
 Not able to discern the blessings signified and repre- 
 sented to us in the sacraments, they would only pro- 
 fane these holy ordinances, and hurt their own souls 
 by partaking of them. They are, therefore, to be ex- 
 cluded from the communion of the church, till they be 
 instructed concerning the Lord and head of that so- 
 
DECLARATION AND TESTIMONY. 15l 
 
 ciety, their own wretchedness, the riches of his grace, 
 and the laws and ordinances of his house. What 
 measure of knowledge may be absolutely necessary to 
 render persons fit for admission, cannot be very parti- 
 cularly determined ; only it must be such as, according 
 to the word of God, is essential to the exercise of faith 
 in him, as reconciled to us in Christ. Due conside- 
 ration is to be had of the natural abilities of different 
 persons, of the opportunities which have been afforded 
 them for receiving instruction, and of the capacity 
 they have to express what they know. 
 
 III. Secondly, a faithful profession of the truth is 
 necessary, to give persons a right of admission to the 
 communion of the church. The Lord alone, who 
 knoweth the hearts of all, knows whether meu^s pro- 
 fession is sincere as to the motives of it; but the church 
 may know whether it be according to the word, as to the 
 matter of it; that is, whether it be full, particular, and 
 open : — Full, no part of the testimony of Jesus design- 
 edly left out — Particular, in direct opposition to the 
 perverters and despisers of the truth — And open, the 
 persons making it declaring a readiness to avow it before 
 the world, notwithstanding any reproach and hardship 
 they may be exposed to in maintaining it. The Lord 
 requires such a profession to be made by his people, 
 that their unity may be known; that they may strive 
 together for the faith of the gospel, and that all may 
 know his truth ; it being thus, by the church, held forth 
 to the world, as a light is held forth in a candlestick. 
 
 IV. All church members have not the same degree 
 of knowledge ; some are weak ; some have had few helps 
 and means of instruction ; some may labour under pre- 
 judices, which they cannot at once cast off. Towards 
 all such, great tenderness should be used. If they ap- 
 pear to be Christians, are seeking farther instruction, 
 and are not determined enemies to some article of truth 
 
152 DECLARATION AND TESTIMONY. 
 
 or duty, they may, though labouring under difficulties 
 about some part of the profession which the church 
 makes, be received into its communion. But to re- 
 ceive those into communion, who are determined in 
 their opposition to any part of that profession the 
 church makes, or who are careless and wavering, not 
 studying to attain a more perfect knowledge and fixed- 
 ness of mind about those matters concerning which they 
 are in doubt, would be to destroy, not to build, the 
 house of Grod. The admission of such is the destruc- 
 tion of Christian fellowship among the members of a 
 church. There can be no communion in prayers, in 
 thanksgiving, in striving for the faith of the gospelj 
 where there is no unity of heart and mind about that 
 faith. When one is casting down what another is 
 building up, there may be the name, but there cannot 
 be the truth of Christian communion. 
 
 V. It is not consistent with faithfulness to G-od, to 
 lay aside, as some speak, all those matters which have 
 been debated among wise and good men, that by thus 
 removing subjects of controversy out of the way, there 
 may be no occasion of discord. This we judge to 
 be one of the most pernicious errors of the present 
 time; and as plainly contrary to the word of Grod as 
 any error which ever appeared in the Christian church. 
 It puts the agreement of men, reputed wise and good, in 
 the place of the Scriptures of truth ; making it, not them, 
 our standard. So that if some of this character deny 
 any truth, though it be ever so plainly taught in the 
 word of Grod, the church must cast it out of her public 
 profession. If this rule were to be observed, and all 
 those truths laid aside, which some men, generally re- 
 puted wise and pious, have, at one time or another de- 
 nied and questioned, little, if any thing, of Christianity 
 would be left remaining. 
 
 VI. Our Lord Jesus hath, in the most plain and so- 
 
DECLARATION AND TESTIMONY. 153 
 
 lemn manner, exhorted us to take heed and observe all 
 things whatsoever he hath commanded us, and to hold 
 faU what we have received.^ Nowhere has he directed 
 us to attend to the disputes of the wise and pious, and 
 to drop that, as a matter of no importance, about which 
 they might differ. If the truth of the gospel be per- 
 verted, it is no matter by whom. — Whether the adver- 
 sary be a saint or sinner, is not our immediate busi- 
 ness ] we are to contend earnestly for the faith once de- 
 livered to the saints against those who attack any part 
 of it. If they are persons of reputation for wisdom and 
 piety, we ought to consider that this reputation will 
 only give them the greater opportunity to draw away 
 people after them. — It was Peter's character, as an 
 apostle and an eminent saint, which drew Barnabas, 
 and other Jewish Christians at Antioch, along with 
 him into dissimulation. Moreover, we are not to be 
 awed into silence at the appearance of eminent piety 
 in the opposers of the truth, since we are warned of 
 tvolves that shall come in sheep's clothing, and of Satan 
 transforming himself into an angel of light. Many 
 adversaries of the truth, who seem pious, are not so. 
 And let them be what they will, if an angel from 
 heaven should teach any thing contrary to the doctrine 
 we have received of the Lord, we ought to reject his 
 testimony with abhorrence. 
 
 VII. Thirdly, none ought to be admitted into the 
 communion of the church, whose life and conversation 
 are not such as become the gospel. The unrighteous 
 shall not inherit the kingdom of God, and have no 
 right to those privileges which are peculiar to Chris- 
 tians, such as the sacraments, the seals of the covenant 
 of grace, are ; nor is it enough that remarkably wicked 
 and profane persons are refused admission; the care- 
 
 * Matt, xxviii. 20. Rev. ii. 25. 
 
154 DECLABATION AND TESTIMONY. 
 
 less, who neglect commanded duty, who remember not 
 the Lord's day to keep it holy, and who neglect to 
 worship God in their families, as they are visibly im- 
 penitent sinners, have no right to a place in that society 
 which should consist of such only as visibly, or, ac- 
 cording to the judgment of charity, are saints. 
 
 VIII. The admission of the visibly wicked into the 
 church, is hurtful to other members of it. They can- 
 not encourage and strengthen others in the good ways 
 of the Lord, but they will draw others into their own 
 sinful ways. It is likewise hurtful to themselves; as 
 it tends to confirm them in the pernicious delusion, that 
 they are Christians, while they are not. Thus, in ad- 
 mitting those whose wickedness is visible, office-bear- 
 ers in the church, besides injuring it, act a most cruel 
 part towards them, and become guilty of their blood, in 
 so far as they do not give them faithful warning of their 
 danger; but, on the contrary, harden them against all 
 such warnings, by receiving and acknowledging them 
 as visible Christians. Such watchmen are chargeable 
 with saying. Peace, peace, to those to whom there is 
 no peace. 
 
 IX. What we have asserted, respecting the admis- 
 sion of persons to church communion, is nowise con- 
 trary to our Confession of Faith ; which declares, that 
 ^'saints by profession are bound to maintain a holy 
 fellowship and communion in the worship of God, 
 and in performing such other services as tend to their 
 mutual edification. Because, to enter into commu- 
 nion with the visibly wicked, with the promoters of 
 error, and with the lukewarm, who will not openly and 
 faithfully appear in the cause of Christ; or to enter into 
 communion with those who are obstinate in apostacy 
 from the truth received, would be no holy fellowship j 
 and would tend to our mutual hurt. We would neg- 
 lect our own duty, and encourage others to neglect 
 
DECLARATION AND TESTIMONY. 155 
 
 theirs. That communion which our Confession says 
 ''is to be extended to all, who, in every place, call on 
 the name of the Lord Jesus,"* respects ministering to 
 their outward necessities ; as is evident to any who will 
 consider the texts of Scripture referred to as proving 
 that proposition. Nothing is more plain, than that the 
 Westminster Assembly, who framed that Confession, 
 did not mean, that every man who professed to be a 
 Christian, ought to be admitted to the communion of 
 the church. Many parties, professing Christianity, 
 were justly esteemed by them as its worst enemies. 
 We do not, however, deny, that communion, in the 
 fullest sense, may be extended to all " who call on the 
 name of the Lord Jesus," if that expression is under- 
 stood according to the Scripture sense of it, as signi- 
 fying an upright profession of the truth, a steadfast ad- 
 herence to it, and a worshipping of the Lord accord- 
 ing to the appointed order, while the profession made 
 of receiving Christ is, so far as men can judge, mani- 
 fested to be unfeigned, by a walking in him, studying 
 submission to his cross, and obedience to all his com- 
 mandments. 
 
 X. Believing the truths now declared, to be of great 
 importance to the true peace and prosperity of the 
 church, we testify against that common and pernicious 
 opinion, that the matters about which men, reputed 
 wise and pious, differ, ought not to be made terms of 
 communion in the Christian church; and against the 
 practice of those, who, acting on this principle, and 
 finding they cannot agree about many articles of truth, 
 do, as a church, agree to lay aside a public and joint 
 testimony for them ; and thus, as a church, do what 
 they can to bury them. We do also testify against the 
 practice of those who admit the ignorant, the careless, 
 
 * Confession, chap. 26, sect. 2. 
 
156 DECLARATION AND TESTIMONY. 
 
 and the profane, to the communion of the church. This 
 evil has done so much hurt already, that all who wish 
 well to the interests of religion should the more earn- 
 estly oppose it. He must be a stranger in our Israel, 
 who does not know, that one leading cause of the apos- 
 tacy now prevailing in the Reformed churches, has 
 been the want of due strictness and care in admitting 
 persons into their communion. This little leaven has 
 almost leavened the loJiole lump. The careless and 
 corrupt, once admitted, have quickly opened a door to 
 others of their own character. We do also testify 
 against what some call occasional communion ; by 
 which they mean, the admission of people into their 
 religious fellowship for a time, whom they do not 
 reckon qualified to continue in it. We have neither 
 precept nor example in the word of God, authorizing 
 such a practice. It is manifestly absurd ', we can rea- 
 sonabl}'- admit none to communion at one time, who, 
 while they abide in the same faith and practice, may 
 not be continued in our communion. 
 
 ARTICLE III. Of Excommunication. 
 
 I. We believe, that the Lord will bless no censures 
 which he hath not appointed in his church; and also, 
 that no church can prosper, if it despise those censures 
 which he has appointed, or if it neglect the application 
 of them when necessary. Persons who give offence, 
 are to be excluded from communion till they give cre- 
 dible evidence of their repentance and amendment. But 
 if the offence is very great, or if the offending person is 
 obstinate, and will hear no admonition, he ought to be 
 entirely cast out of the church ; which last sentence is 
 commonly called the greater, as the former is called 
 the lesser eoccommunication. 
 
 n. The ends for which very grievous or obstinate 
 offenders are to be cast out of the chui'ch, are these : — 
 
DECLARATION AND TESTIMONY. 157 
 
 First, Its preservation. This is the appointed way to 
 deliver it from the pernicious influence of such as per- 
 sist in error, or in apostacy from the truth, which they 
 had formerly professed to receive, or who are griev- 
 ously scandalous in their practice. Secondly, The good 
 of those who are thus cast out. This censure, rightly ap- 
 plied, is a due and proper testimony against their sin ; 
 and, therefore, an appointed mean of bringing them to 
 repentance. 
 
 III. The greater excommunication is no more than 
 a casting out of the church, or a judicial declaring the 
 offender no more of that society. The delivering to 
 Satan, by which excommunication is sometimes ex- 
 pressed in Scripture,* means nothing more than a cast- 
 ing out of the visible kingdom of Christ, into the so- 
 ciety composed of the rest of the world, who are de- 
 scribed as Satan's visible kingdom, and among whom 
 he rules, though not without control. The destruc- 
 tion of the flesh, mentioned in Scripture as an end of 
 excommunication, is the destruction of those lusts and 
 corruptions which are often called in Scripture, the 
 flesh, and are opposed to the spirit, or renewed man. 
 In the present divided state of the church, those whom 
 one denomination of Christians cast out are often re- 
 ceived by another ; but surely, when we cast out one 
 from our communion, we do, upon the matter, declare 
 that no other church, if it were what it ought to be, 
 and acted as it ought to act, would receive him ; that 
 he ought to be considered by every Christian as a Hea- 
 then, or one who deserves no place in the visible church 
 of Christ, till he manifests his repentance. 
 
 IV. In excommunication, we have nothing to do 
 with the state of persons before God, but with their be- 
 haviour in the church. It is not necessary to delay 
 
 * 1 Cor. V. 5. 
 14 
 
158 DECLARATION AND TESTIMONY. 
 
 excommunication till the offending party give evident 
 signs of his being in the gall of bitterness, and bond of 
 iniquity. The matter to be considered is, whether or 
 not, according to the word of God, he deserves that cen- 
 sure. We doubt not but real Christians may, in some 
 instances, prove such troublers of the church, and such 
 pernicious members of it, that it is necessary to cut 
 them off from its society. All due tenderness, how- 
 ever, should be used towards offenders. No marks of 
 rashness and anger should appear in our proceedings 
 against them. — We ought, as far as possible, to mani- 
 fest to them, that it is not hatred towards them, but a 
 regard to the welfare of the church, and a desire to re- 
 claim them, which moves us to censure them. 
 
 V. The adding of civil pains and penalties to excom- 
 munication, is a scandalous abuse of this spiritual ordi- 
 nance, and a remnant of antichristian tyranny, which 
 was retained too long in some Protestant countries ] and 
 is retained in others to this day. We testify against 
 this, and every other abuse of that censure ; as also, 
 against them who deny that it may be applied to any 
 offenders, except those whose wickedness is absolutely 
 inconsistent with their being real Christians. If this 
 opinion were just, men might trouble the church, and 
 pervert its members ever so long, and yet we might 
 never venture to cast them out of it, not having posi- 
 tive evidence of their being in an unregenerate state. 
 
 ARTICLE IV. Of Confessions of Faith. 
 
 I. We declare, that a confession of faith, or some 
 public declaration of the principles of the church, is ne- 
 cessary to its well being. The church of Christ is 
 bound to testify to the world what is her faith and 
 practice ; that such as would learn, may have an oppor- 
 tunity ; that such as are disposed to enter into her com- 
 munion^ may know into what kind of society they are 
 
DECLARATION AND TESTIMONY. 159 
 
 entering ; and that she herself may be assured of the 
 sound mind of such as she receives, by their adherence 
 to that declaration or confession of the faith of Christ 
 made in his church. An acknowledgment of the Scrip- 
 tures as the word of Grod, the only rule of faith and 
 practice, would be abundantly sufficient for this pur- 
 pose, if the Scripture doctrines were opposed by none 
 but Jews, Pagans, Mahometans, and other avowed ene- 
 mies of Christianity. But, we know, that, as formerly, 
 so now, many professing to receive the Scriptures, 
 wrest them sometimes to their own hurt, sometimes to 
 their own destruction. It is necessary, that we should 
 testify plainly against such, declaring, that we do not 
 understand the Scriptures according to their perverse 
 apprehensions about what is contained in them ; and as 
 we would be found faithful to the Lord, in keeping his 
 truth pure and entire among us, we ought to inquire of 
 those who ask admission into our communion. Whe- 
 ther they do understand the Scriptures in that sense 
 which we judge to be the mind of the Holy Spirit? 
 Without some public, joint confession of the faith, there 
 would be no keeping out the worst heretic that ever ap- 
 peared, bearing the Christian name, from communion 
 with us. Yet the suffering of such to enter into our 
 religious fellowship, or to continue in it, is a sin for 
 which the Lord reproves churches otherwise commend- 
 able, as appears from the epistles to those of Pergamos 
 and Thyatira.* 
 
 II. Confessions of faith may be, and often are wrested 
 by the adversaries of truth : and when they are so, it be- 
 comes necessary to declare the doctrine of Christ, as it 
 stands in opposition to new errors, or to old errors in a 
 new dress. — The confession of the church needs not, 
 by such new declarations, to be enlarged, so as to reu- 
 
 * Rev. ii. 12, 18. 
 
160 DECLARATION AND TESTIMONY. 
 
 der it more perplexing and burdensome for Christians 
 to understand it. The truth maintained against former 
 errors, we ought still to hold fast. But when errors 
 are either extinct, or nearly so, and when there is no 
 apparent danger of their being revived, there is not such 
 a necessity of enlarging on the truth which stands in 
 opposition to them, as when they were high in repute, 
 and daily spreading. The errors which have troubled 
 the church in former and latter times are indeed mate- 
 rially the same, and the truth to be testified for, against 
 them is the same ; only it ought to be stated in such a 
 manner, as, by it, we may condemn the errors of our 
 time, and express our adherence to the Scripture, in op- 
 position to the present perverters or neglecters of it. 
 
 in. Confessions of faith are no imposition on the 
 conscience, except when men in power force others to 
 receive such a confession of faith as hath been framed 
 for them, threatening, and employing fines, imprison- 
 ment, and other penalties, if they refuse. This is a 
 compelling of men to come to the church, by means 
 entirely opposite to the spirit of the gospel. The gos- 
 pel compels, but it does so, only by exhorting, entreat- 
 ing, and persuading. The abuse of confessions of faith 
 is to be lamented and condemned ; but it says no more 
 against the necessity and usefulness of them, than the 
 abuse of the Scriptures does against the divine original 
 of these sacred oracles. 
 
 IV. We do, therefore, testify against all, who, being 
 enemies to a public, joint confession of the faith in the 
 church, would have the door set open to the worst 
 heretics, and the most dreadful perverters of the Scrip- 
 ture, to enter into it. Such often decry confessions 
 of faith, pretending that they do it from a regard to the 
 Scripture ; but they take a very improper way to ex- 
 press their regard to it, while they oppose what is ne- 
 cessary for preserving the Scripture doctrine, and for 
 
DECLARATION AND TESTIMONY. 161 
 
 opposing its adversaries. Moreover, it is no breach of 
 charity to say, that the regard many such express for 
 the Scripture, is feigned ; since we find them insisting 
 on little else in their discourses, and writings, than those 
 duties which the light of nature discovers to us, but 
 which it does not afiford us strength to perform. 
 
 ARTICLE V. Of Public Covenanting. 
 I. We have already declared, that public, solemn 
 covenanting by a church, is not merely lawful, but when 
 the Lord gives an opportunity to set forward in it, ex- 
 ceedingly useful for promoting the interests of religion. 
 The reasons which convince us that this is a duty, are 
 such as the following : — First, The divine command to 
 vow icnto the Lord; which cannot be restrained to a 
 private vowing to him, any more than the command 
 given us to pray to him, can be restrained to a doing so 
 in secret. Secondly, The practice of the Israelitish 
 church; whose covenanting cannot be considered as 
 any part of their obedience to the ceremonial law now 
 abolished. It was neither commanded in that law, nor 
 did it peculiarly respect the observance of ceremonial 
 institutions, but chiefly that obedience to Grod, that ad- 
 herence to his truth, and that uprightness in walking 
 before him, which are as much our duty as that of 
 any former generation. Whatever different circum- 
 stances may render necessary, between covenanting as 
 practised by the Old and by the New Testament church, 
 the duty is still the same. It was not a shadow of good 
 things to come, but was necessary then, and is neces- 
 sary now, as an appointed means of maintaining pu- 
 rity, zeal, and steadfastness, among church members. 
 We have also reason to conclude, that a public, solemn 
 engagement to abide by the truth, and to assist each 
 other in promoting it, was intended, when it is said of 
 some New Testament churches, that they gave their 
 14* 
 
162 DECLARATION AND TESTIMONY. 
 
 ownselves to the Lord* This giving of themselves to 
 the Lord was distinct from the profession they had made 
 at their first entrance into the Christian church. The 
 engagements they came under by joining together in 
 the sacrament of the Lord's supper^ could not be in- 
 tended ; else what they did would not have been more 
 than the apostles expected. Thirdly, The Scripture 
 prophecies and promises show it to be a duty ; and also 
 a duty which shall be attended to and practised with 
 success in New Testament times. The EgyptianSy 
 it is said, shall know the Lord in that day^ and shall 
 vow a vow unto the Lord, and perform it ;'\ that is, 
 such as were of old enemies to the church, and aliens 
 from it, shall, in the day of the enlargement of Christ's 
 kingdom, solemnly avouch the Lord to be their Grod, 
 and engage by covenant to serve him. Though sacri- 
 ficing to the Lord is mentioned in some Old Testament 
 prophecies, along with vowing and swearing to him, 
 we are not to suppose that these last, like the former, 
 are only figurative expressions of what was to happen 
 in New Testament times ; since it can never be proved 
 that they were types of things to come, any more than 
 the knowledge of God and prayer to him, which are 
 mentioned in the same prophecies. Nor is it foretold in 
 one passage only, that this duty should be observed in 
 the New Testament church, but in several; as when it 
 is said, Men shall swear not merely by the Lord, but 
 to him; that they shall subscribe ivith the hand\ unto 
 him, and that they shall join themselves to him in a 
 perpetual covenant j that shall not be forgotten.^ All 
 which promises have a special respect to that dispensa- 
 tion of grace under which we live. 
 
 11. Vowing to God is a reasonable service. If we 
 may lawfully engage by oath, as is generally allowed, 
 
 * 2 Cor. viii. 5. f Isa. xix. 21. % Isa. xliv. 5. § Jer. 1. 5. 
 
DECLARATION AND TESTIMONY. 163 
 
 to maintain a civil cause, mucli more may we do so to 
 maintain the cause of Grod. If we swear allegiance to 
 a civil government, may we not with still greater pro- 
 priety, swear to be faithful to the supreme Governor 
 and Judge of all the earth ? The profession of the 
 faith is such, as we can never make too openly and 
 solemnly. The engagements we are under to the Lord, 
 cannot be avowed in too direct a manner. The duty 
 we owe to each other, as to our civil interests, is, in 
 various instances, engaged to by oath ; and, doubtless, 
 we may lawfully so engage ourselves to the religious 
 duties we owe one to another. 
 
 III. Covenanting has been practised, some time or 
 other, though not always in the same manner, by most 
 of the Reformed churches. Something of this kind is 
 essential to the very being of a church, as the members 
 of it must more or less explicitly acknowledge them- 
 selves to be under engagements to the Lord and each 
 other, binding them to abide by the profession of the 
 faith they have made, and to assist each other in main- 
 taining it. 
 
 IV. We are not answerable for what may be found 
 defective, amiss, or foreign to the nature of the kingdom 
 of Christ, in the manner of covenanting used by some 
 churches in former times, while we do not approve nor 
 imitate their blemishes. It is surely no argument 
 against a duty, that it has not been always observed 
 with due attention to the Scripture rules. As little is 
 the common prevailing hatred of this duty, any argu- 
 ment with us to reject it, as unnecessary. We have 
 reason to conclude, that the greatest adversary of the 
 church hates it, and is afraid of it, since he stirs up so 
 many to rail against it. If some good men have ap- 
 peared against it, this is neither new nor strange. Good 
 men have at times appeared in a bad cause ; but we 
 know, the first who in later times appeared against pub- 
 
164 DECLARATION AND TESTIMONY. 
 
 lie covenanting, were generally a malignant, ungodly, 
 profane generation, who hated it in proportion as they 
 hated the pure reformed doctrine, which the church 
 has engaged by covenant to maintain and promote. 
 The hatred of this duty has become more general, as 
 the power of godliness and zeal for the truth have de- 
 clined. 
 
 y. Covenanting is useful for uniting church mem- 
 bers ; for strengthening them by their union ; for tes- 
 tifying to the world their steadfast adherence to the 
 truth ; for impressing their minds with a sense of their 
 duty ; and for giving glory to the Lord, by such a so- 
 lemn acknowledgment of their subjection to him. It is 
 not unnecessary because we were bound to perform the 
 same duties before we engaged by solemn covenant to 
 perform them. In every profession of faith which 
 Christians make, either when they enter into the church, 
 or when they join together in celebrating the Lord's 
 death at his table, they do but acknowledge that to be 
 their duty which was so before ; they do not bind them- 
 selves to any thing which they might otherwise have 
 lawfully neglected. But we hope none will say that 
 such professions are, for this reason, useless. 
 
 VI. We testify against those who oppose this duty, 
 either by pleading, that it is unseasonable in the pre- 
 sent divided state of the church, or by asserting, that 
 it ceases to be a duty in New Testament times. They 
 do not take the proper way to heal the divisions of the 
 church, who neglect an appointed means for uniting 
 and strengthening its members ; nor do they rightly 
 understand the nature of the New Testament church, 
 who deny, that it is proper for it to acknowledge its 
 subjection to the Lord, in as public and solemn a man- 
 ner as the Old Testament church did. 
 
DECLARATION AND TESTIMONY. 165 
 
 AKTICLE VI. Of Singing the Psalms of David. 
 
 I. We declare, that the Psalms of David are proper 
 to be sung in public worshipping assemblies, and in 
 families ; and that we believe they were designed for 
 this purpose by the Holy Spirit Every human com- 
 position must be as much inferior to them as the wri- 
 tings of the best men are inferior to the word of Grod. 
 
 n. That imitation of the Psalms of David, which is, 
 by many, substituted in their place, we reject, for these 
 reasons : First, We reckon it a very daring presump- 
 tion for any man to give us an imitation of a part of the 
 Scripture, pretending that it is more worthy of our ac- 
 ceptance, and more proper to be used in the worship of 
 Grod, than the Scripture itself. Let the writings of fal- 
 lible men contain ever so many valuable truths, still we 
 are not ashamed to declare, that never man spake like 
 God. Secondly, In that imitation, some of these ex- 
 cellent psalms, precious to the saints, as songs of praise, 
 which the Lord their Grod put in their mouths, are quite 
 left out. Thirdly, These psalms, of which an imitation 
 is given to us, are, many of them, so disordered and 
 mangled, that one can see little resemblance between the 
 imitation and the Scripture songs. By this, contempt 
 is put upon the order of matter which the Holy Spirit 
 judged the best. Fourthly, One declared reason of sub- 
 stituting that imitation in place of the Psalms of David, 
 is, that many things in the latter are affirmed to be con- 
 trary to the spirit of meekness, forgiveness, and love to 
 all men, which is said to be peculiar to the New Tes- 
 tament church. This is an injurious reflection on what 
 the Holy Spirit says in the Old Testament. 
 
 III. That the commandment, to forgive and love our 
 enemies, was never heard of, nor practised by the peo- 
 ple of God, till our Lord Jesus Christ came in the flesh; 
 
166 DECLARATION AND TESTIMONY. 
 
 and that the Old Testament doctrine is contrary to it, 
 is a wicked opinion, long ago maintained by the So- 
 cinians, those enemies to the divine glory and free 
 grace of the Redeemer, but justly condemned in the 
 Protestant churches ; and we do reject it with abhor- 
 rence. The Holy Ghost spake by the mouth of David; 
 his psalms are again and again mentioned in the New 
 Testament, as the sayings of the Holy Spirit ; and he 
 spake nothing by David, or by any other of the Old 
 Testament prophets, which he denied or contradicted 
 under the New Testament dispensation. The Spirit 
 of the Lord exhorted men to exercise the same love 
 and forgiveness towards enemies, under the Old as 
 under the New Testament dispensation : If thine ene- 
 my he hungry y give him bread to eat; and if he be 
 thirsty, give him water to drink :* Rejoice not, when 
 thine enemy falleth; neither let thine heart be glad, 
 when he stumbleth,-f were commandments made known 
 of old ; and were binding on men, as well before as 
 after the coming of Christ. Such commandments were 
 neither unknown to David, nor unpractised by him. 
 He delivered the man, who without cause, was his ene- 
 my : for the truth of this he appeals to God. J If he 
 sometimes failed in his duty, so also do Christians 
 under the New Testament, being still very far from 
 perfection in holiness. 
 
 IV. What are, by some, reckoned curses and impre- 
 cations in the Psalms, are nothing more than a declaring 
 of the righteous judgments which God will execute 
 upon the wicked ; and a saying. Amen, to all he does, 
 as just and holy : this is no way contrary to the doc- 
 trine of the New Testament. Paul did not forget the 
 command to love his enemies, when he prayed, as to 
 some of them, that the Lord might reward them ac- 
 
 * Prov. XXV. 21. f Prov. xxiv. 17. J Ps. vii. 4. 
 
DECLARATION AND TESTIMONY. 167 
 
 cording to their icorhs/'^ He knew that command did 
 not forbid him to pray, that the Lord would vindicate 
 his own cause, and defeat its malicious, obstinate ad- 
 versaries. The whole New Testament church is, in 
 the Revelation, represented as joining in a song of 
 praise, which they who object against the Psalms of 
 David, might, with equal reason, represent as contrary 
 to the spirit of forgiveness : After these things, says 
 John, I heard a great voice of much people in heaven^ 
 that is, the visible church, saying^ Alleluia^ ScdvatioUy 
 and glory J and honour, and power, unto the Lord our 
 God ; for true and righteous are his judgments, (the 
 terrible plagues mentioned in the former chapter,) for 
 he hath judged the great whore, tvhich did corrupt the 
 earth with her fornication, and hath avenged the blood 
 of his servants at her hand.'f 
 
 V. We use, it is true, a poetical version of the Psalms; 
 and it is scarcely, if at all, possible to form a version 
 of this kind as strictly agreeable to the letter of the 
 original as a prose one can be formed. But this defect 
 cannot be remedied by departing still farther from the 
 original, in an imitation which bears but a very faint, 
 imperfect resemblance to it. — We have the original 
 matter, and the original order of the matter, in the 
 version used by us : and we are not ashamed to prefer 
 this matter to the best sayings of men; and this order, 
 to any, men ever did, or ever will devise. 
 
 VI. If there are, in the Psalms, some things hard to 
 be understood, so there are in some other parts of the 
 Scripture. Prayer and study are means appointed to 
 lead us into the mind of the Holy Spirit in such pas- 
 sages. It belongs to the work of the Lord Jesus 
 Christ to open our understandings, that we may un- 
 derstand the Scriptures,^ and we ought to trust in him 
 that he will do so. If we, in some instances, find our- 
 
 * 2 Tim. iv. 14. f Rev. xix. 1, 2. % Luke xxiv. 44. 
 
168 DECLARATION AND TESTIMONY. 
 
 selves unable to perceive the sense of the sacred oracles, 
 we ought humbly to confess our ignorance and incapa- 
 city to discern the things of the Spirit of God. We 
 ought not to represent the language of the Holy Spirit 
 as improper, or too obscure for general use in the 
 church, nor to throw aside our Bible, as too difl&cult 
 for us to understand, substituting an imitation of it in 
 its place, which may be thought more plain. The 
 more exactly any version expresses the sense of the 
 inspired writers, and the more closely it follows their 
 manner of speaking, it is so much the more valuable. 
 
 ARTICLE VII. Of Sivearing. 
 
 I. We maintain, that, when duly called to swear an 
 oath, we should swear, as the Scripture directs us, with 
 our hands lifted up to the Most High GtOD. We tes- 
 tify against the custom of swearing by kissing the Gos- 
 pels, the Bible, or any other book, as improper and 
 superstitious ; of a Popish, if not of a Pagan original ] 
 and destitute of that solemnity, which should be used 
 in appealing to God for the truth of what we assert. 
 
 II. We do, likewise, testify against all oaths, in 
 which the swearer engages to keep secret what he does 
 not know — something not being revealed to him, till 
 he engage by oath to conceal it. Such oaths are in- 
 snaring, as they may contain what a man cannot, with- 
 out sin, perform ; and are such as our conscience can- 
 not approve of as lawful and proper, since we do not 
 know what we are engaging to do. They ought, there- 
 fore, to be carefully avoided by such as would walk 
 Nameless in the commandments of the Lord. We do 
 not, however, deny, that persons employed in the civil 
 government of their country, or in its defence in case 
 of war, may lawfully swear to conceal the public busi- 
 ness, lest the knowledge of it, being conveyed to the 
 enemy, should hurt the interests of the community. 
 
DECLARATION AND TESTIMONY. 169 
 
 ARTICLE VIII. Of Preshyterial Church Government. 
 
 I. We adhere to Presbyterial churcli government, as 
 that which Christ has appointed, and which no power, 
 ecclesiastical or civil, may lawfully change. Our Lord 
 Jesus hath expressly forbidden any of his servants to 
 act as lords over Ms heritage, or to exercise dominion 
 over their brethren.* Bishops, claiming the sole or 
 chief power of ordination, and ruling over their fellow 
 servants, are therefore usurpers and intruders in the 
 church of Christ : he never will bless that power and 
 authority which they take to themselves, above what 
 they have a right to do in common with other ministers 
 of the gospel. The same persons are in the New Tes- 
 tament called Bishops or Overseers, and Presbyters or 
 Elders : so that the distinction between these has not 
 the least shadow of authority from the word of God, 
 and owes its rise to those times when the church had 
 degenerated from its first purity and order. All the 
 ministers of the gospel are of the same order, and have 
 equal authority in the house of God. 
 
 II. Our Lord Christ has also appointed, that there 
 should be elders to assist in the government of his 
 church, besides those who labour in word and doctrine ^f 
 also deacons to attend to the concerns of the poor :\ and, 
 as this last office is comprehended in each of the two 
 former, there is nothing unreasonable in the same per- 
 son acting as a ruling elder and as a deacon, if he can 
 conveniently fulfil the duty of both offices. 
 
 III. All office-bearers in particular congregations, 
 whether ministers, elders, or deacons, ought to be 
 chosen by the people, and by such of them only as are 
 in the full communion of the church. The privilege of 
 
 * 1 Pet. v. 3. Matt. xx. 25. f 1 Tim. v. 17. % Acts vi. 1—6. 
 15 
 
170 DECLARATION AND TESTIMONY. 
 
 choosing their own office-bearers belongs to Christian 
 congregations by a divine right, being authorized by 
 the examples we have in the New Testament of this 
 power being exercised by church members. — Such of- 
 fice-bearers as thrust themselves into the church, the 
 people not consenting to their admission, are to be con- 
 sidered as hirelings and intruders^ till they manifest 
 their repentance, and obtain the approbation of those 
 among whom they exercise their office. It belongs to 
 the judicatories of the church to try those who are 
 chosen by the people ; and, if they are found qualified, 
 solemnly to set them apart, and ordain them to their 
 office. 
 
 IV. Any number of ministers, and congregations, 
 may so join together as to be one church, under one 
 government, making one confession of the faith of 
 Christ, and following one order in the worship of God ; 
 and where a number of congregations can attain this, it 
 is their duty so to unite, for strengthening one another's 
 hands, and encouraging one another's hearts in the work 
 of the Lord. The Christians of a particular place are 
 often mentioned in the New Testament as one church, 
 though in sundry instances where they are so mentioned, 
 they were so numerous, that it is unreasonable to be- 
 lieve they all assembled to worship God in one congre- 
 gation. This association of particular churches or con- 
 gregations into one body, may be extended as far as 
 may be judged practicable and conducive to the pros- 
 perity of the kingdom of Christ. 
 
 V. The office-bearers of the church of Christ may 
 and ought to meet together, not merely to consult and 
 give advice in matters of difficulty, but to judge and de- 
 termine controversies which may arise about the doc- 
 trine and order of the church. The word of God is 
 their rule : they ought to judge and determine every 
 
DECLAHATION AND TESTIMONY. 171 
 
 thing according to it ; if they do not, their decisions are 
 not to be received. But their determinations, if agree- 
 able to the Scripture, and warranted by it, ought to be 
 submitted to by the church. Though every man has a 
 right to judge for himself concerning the determinations 
 of church judicatories, yet, as the peace and unity of the 
 church are matters of great importance, we ought to 
 judge deliberately, to examine matters by the word of 
 G-od, to beware of prejudice ; and not to oppose any 
 decision of the courts of Christ, unless we are fully 
 persuaded in our own minds, that his truth and cause 
 would suffer by our silence. 
 
 YI. In the present divided state of Christians, every 
 one ought carefully to inquire what particular church is 
 holding the truths and ordinances of Christ most pure 
 and entire ; and this consideration, not worldly interest, 
 conveniency, the influence of friends, or the circum- 
 stance of his being educated among such a denomina- 
 tion of Christians, should determine his choice. It is 
 a mercy to be educated in a church where there is an 
 upright and faithful profession of the name of Christ, 
 and many examples of the power of godliness to be seen 
 in the lives of church members : the Lord thus ordering 
 our lot, where the light of the gospel shines clearly, we 
 have an opportunity to know this truth in our early 
 years ; and great will be our sin, if we despise this pri- 
 vilege, and draw back to the society of the corrupt. It 
 is not, however, the circumstances of our education, 
 among Christians of a certain denomination, but the 
 truth itself, as expressed in the word of G-od, which 
 ought to determine us as to what particular church we 
 should enter into. If we continue in the church in 
 which we had our education, it should not be because 
 we were educated in it, but because we find it a dis- 
 tinguishing privilege to have been so, it being a 
 
172 DECLARATION AND TESTIMONY. 
 
 church agreeable to the pattern given us in the word 
 of God. 
 
 YII. As we adhere to the form of Presbyterian church 
 government, and do receive and observe the order de- 
 scribed and agreed upon by the Assembly of Divines at 
 Westminster, 1645, entitled, " The form of Presbyte- 
 rial Church Government and Ordination of Ministers;'' 
 so we reckon it a matter worthy to be contended for, 
 as belonging to the faith once delivered to the saints : 
 and we testify against those who break it down, as ene- 
 mies, in this part of their conduct, to the interests of re- 
 ligion. A scriptural church government is a hedge which 
 God hath set about his vineyard; if it is taken away, the 
 wild beasts will enter and make a prey of the vine. We 
 do particularly testify against the following opinions, as 
 contrary to the word of God, and injurious to the king- 
 dom of Christ : First, that our Lord Jesus appointed no 
 form of government in his church ; but left it to men — 
 to ministers of the gospel, according to some — to civil 
 magistrates, according to others, to appoint in it what- 
 ever kind of government they should think most proper. 
 Secondly, That there ought to be, in the church, an 
 order of bishops distinct from teaching elders or pres- 
 byters, and superior to them; and that, to these bishops, 
 the sole or chief power of ordination and the govern- 
 ment of the church do belong, either by authority from 
 Christ, as some affirm, or by authority from the civil 
 magistrate, who, as others affirm, has a right to create 
 such spiritual lords. Thirdly, That there is no war- 
 rant or necessity for ruling elders distinct from minis- 
 ters of the gospel. Fourthly, That a particular church 
 ought to consist of no more than one worshipping as- 
 sembly or congregation ; it being, according to the ad- 
 vocates for this opinion, improper for different congre- 
 gations to unite themselves into one church, subordi- 
 nate to one Presbyterial government. Fifthly, That 
 
DECLARATION AND TESTIMONY. 173 
 
 the power of ordaining office-bearers, of censuring scan- 
 dalous persons, with the entire government of the church, 
 belongs to the whole community of church members. 
 
 ARTICLE IX. Of the Order of Worship. 
 
 I. The order which we observe in the worship of 
 Grod, is that prescribed in the Directory, agreed upon 
 by the Assembly of Divines at Westminster, in 1645, 
 except in some few particulars, for which we have no 
 other rule than this, Let all things be done to edify- 
 ing. 
 
 II. We testify against the following customs, as con- 
 trary to the Scripture, and to the order of the most 
 purely Reformed churches. First, That of baptizing 
 privately, or where no public assembly is called to at- 
 tend on the dispensation of word and sacrament. What 
 may be done in extraordinary cases, and in times of 
 persecution, is no rule. It is plain, that, as by bap- 
 tism one is solemnly received into the visible church, 
 so it ought to be performed publicly. The custom of 
 dispensing it privately, must either arise from careless- 
 ness, or from a superstitious opinion of the absolute 
 necessity of baptism in order to salvation. As the 
 infants of believing parents are members of the visible 
 church, and as the promise is to them ; so such parents 
 should esteem it their privilege, that they may bring 
 their children to the Lord Jesus, and publicly devote 
 them to him in baptism. — Secondly, The reading, in- 
 stead of the preaching, of sermons in public, is another 
 custom against which we testify. It is directly oppo- 
 site to the Scripture pattern. Never do we hear, in 
 the Old or New Testament, of public teachers taking 
 a written paper and reading it to the people for their 
 instruction. It is a burying of talents in the earth, if 
 
 15* 
 
174 DECLARATION AND TESTIMONY. 
 
 the teacher has them ; and if he has them not, he is 
 unfit for this office. It is not calculated to promote 
 general edification; and never was practised in any 
 church, till the power and life of religion were, in a 
 great measure, decayed. 
 
CONCLUSION. 
 
 I. No testimony which we maintain in our profes- 
 sion will be accepted of Grod, or useful in his church, 
 if we contradict it in our practice. " Faith is known 
 by works, as the tree is by its fruit." Such as make a 
 good profession but contradict it in their practice, are 
 to be numbered among the worst enemies of Christ. 
 Through their wickedness, the "good ways of the 
 Lord are evil spoken of;" the avowed enemies of his 
 cause are hardened in their opposition to it; the weak 
 of his people are made to wander and stumble ; and 
 the hearts of the upright are grieved, 
 
 II. " The grace of Grod that bringeth salvation," will 
 effectually teach them who truly receive it, to " deny 
 all ungodliness and worldly lusts, and to live soberly, 
 righteously, and godly in this present world ; looking 
 for that blessed hope" of the redeemed, and the appear- 
 ing of the glory " of the great Grod, even our Saviour 
 Jesus Christ." As Christians ought to abstain from 
 every appearance of evil, so they should ever follow 
 that which is good. It is not enough that they cannot 
 be accused of doing what the Lord forbids ; they should 
 be studious to do what he requires. 
 
 III. Our Larger Catechism, in describing the duties 
 required and the sins forbidden, under each of the ten 
 
 175 
 
176 DECLARATION AND TESTIMONY. 
 
 commandments, is an excellent comment on that sum- 
 mary of the divine law, and ought to be carefully stu- 
 died by Christians, that they may learn what is and 
 what is not approved in the sight of God. Those who 
 profess an adherence to that catechism, as a part of the 
 confession of their faith to the world, if they are found 
 still cleaving to these evils, which, by their profession, 
 they have solemnly renounced ; and neglecting those 
 things which, by their profession, they acknowledge to 
 be a duty, stand, in a special manner, self-condemned. 
 
 IV. The example of Christians, who, abounding in 
 faith, are " careful to maintain good works ;'^ do not 
 think highly of themselves ; endure tribulations of every 
 kind, " as seeing him who is invisible ;" and are ani- 
 mated by a heavenly zeal for the glory of God, is ex- 
 ceedingly useful in the church ; being a means which 
 the Lord frequently uses to convince others, and to 
 draw their attention to his word. The exhortation of 
 Christ should therefore abide on the minds of those 
 who call on his name ; " Let your light so shine before 
 men, that they may see your good works, and glorify 
 your Father which is in heaven.''* It is thus, that 
 Christians ^^ put to silence the ignorance of foolish 
 men," and make those ^^ ashamed who falsely accuse 
 their good conversation in Christ.''f It is thus they 
 approve themselves " blameless and harmless, the sons 
 of God without rebuke, in the midst of a crooked and 
 perverse nation, among whom they shine as lights in 
 the world.^l " This is the will of God," the sanctifi- 
 cation of his people, that they may glorify him in their 
 "bodies and their spirits, which are his." 
 
 V. As it should be the study of Christians to " do 
 good to all men," so, in a special manner, " to the 
 household of faith. Let us hold fast the profession of 
 
 * Matt. V. 16. t 1 Pet. iii. 16. | Phil. 11. 16. 
 
DECLARATION AND TESTIMONY. 177 
 
 our faith without wavering, and let us consider one 
 another to provoke unto love and good works."* We 
 should consider the distresses of others, that, accord- 
 ing to the ability which the Lord hath given us, we 
 may relieve them : " but whoso hath this world's good, 
 and seeth his brother have need, and shutteth up his 
 bowels of compassion from him, how dwelleth the love 
 of Grod in him ?"f We should consider what is worthy 
 of commendation in others, that we may imitate and en- 
 courage them in it. We should consider what is blame- 
 able in others, that we may avoid it ; that we may, in 
 a friendly manner, warn them of it, and that we may 
 do what in us lies to prevent the evil effects of it. 
 
 VI. Christ^s " yoke is easy" and his " burden light." 
 — Those who profess to have taken it upon them, act 
 quite out of character, while they express a continual 
 uneasiness at the restraint which their profession lays 
 them under, from joining with the world in its foolish 
 and pernicious ways ; and while they are, upon every 
 other occasion, going as nigh what is forbidden as they 
 possibly can, without rendering themselves directly 
 chargeable with it, or thus liable to church censure. 
 Such are guilty of misrepresenting to the world those 
 "ways of wisdom" which "are pleasantness," and 
 "her paths," all of which "are peace." 
 
 VII. We do earnestly beseech all into whose hands 
 this our Testimony may come, to examine the matters 
 contained in it by the word of God, to weigh them in 
 the balance of his sanctuary, and judge whether the 
 Lord is not calling them to confess, hold fast, and tes- 
 tify for the truths expressed in it, against those ene- 
 mies who are labouring to deprive the present and 
 following generations of the light of the glorious gos- 
 pel of Christ. Let not the smallness of our number, 
 
 * Heb. X. 23, 24. f 1 John ill. 17. 
 
178 DECLARATION AND TESTIMONY. 
 
 our obscurity in the world, or the failing of those who 
 adhere to our testimony, prejudice any at the duty to 
 which the Lord is calling them. We do, particularly, 
 entreat those of our brethren in Christ, who are zealous 
 to withstand the general opposition made, in this age, 
 to the doctrine of salvation by sovereign free grace 
 through Jesus Christ, and who adhere to the Presby- 
 
 TERIAL FORM OF CHURCH GOVERNMENT, tO judge 
 
 whether it is not their duty to join with us in testify- 
 ing against the Latitudinarian scheme which has 
 wrought and is still working so much mischief, by re- 
 presenting one truth after another as not worthy to be 
 contended for, till the whole is subverted, and particu- 
 lar churches ruined. 
 
 " Arise, Lord, and let thine enemies be scattered : 
 let them that hate thee flee before thee."* ^'- Plead the 
 cause that is thine own. Remember how the foolish 
 man reproacheth thee daily. Forget not the voice of 
 thine enemies : the tumult of those that rise up against 
 thee increaseth continually. "f ^^ Do good, in thy good 
 pleasure, unto ZiON : build thou the walls of Jerusa- 
 lem ; so shall sacrifices of thanksgiving be rendered to 
 thee in the church." | Amen. 
 
 * Psal. Ixviii. 1. f I*sal. Ixiv. 22, 23. % Psal. 11. 18, 19. 
 
AN 
 
 ACT 
 
 OF THE 
 
 ASSOCIATE PRESBYTERY 
 
 OF 
 
 PENNSYLVANIA, 
 
 CONCERNING 
 
 PUBLIC covenanting; 
 
 UNANIMOUSLY AGREED TO 
 
 AT PHILADELPHIA, APRIL 29, 1791. 
 
 Vow, and pay unto the Lord your Qod. — Psalm Ixxvi. 11. 
 
THE NOTES, FOR ILLUSTRATION, WERE ADDED BY A 
 MEMBER OP THE ASSOCIATE PRESBYTERY. 
 
INTRODUCTION. 
 
 The work in which we desire to set forward, though 
 much opposed and reproached, has a divine warrant. — 
 The glory is due to the Lord, and to him shall the vow 
 be performed. He hath expressly commanded us to 
 give this glory to him: Voiv, saith he, and pay unto 
 the Lord your God. It is, indeed, a reasonable service. 
 We engage, by oath and covenant, on many occasions, 
 to be faithful in things pertaining to God, who has a 
 primary and unlimited right to our obedience and ser- 
 vice. He calls us to serve him openly, and in the bond 
 of fellowship with one another; therefore, we vow, not 
 only each one by himself, but jointly and publicly, as 
 the people of God did in ancient times. The records 
 of the Old Testament show us, that this was frequently 
 done; and done for such reasons as are of equal force 
 at this day. The covenanting of the church in those 
 times was not a shadow of good things to come, neither 
 was it a matter peculiar to Israel as a nation; but it 
 was giving glory to the Lord, by his people openly, 
 solemnly, and with one accord, avouching him as their 
 God, acknowledging their dependence on him ; confess- 
 ing their faith in the promise of salvation through Christ ; 
 and engaging to observe all his commandments. It was 
 a means of gathering Israel under the Lord's banner 
 after their backslidings. And they hereby became 
 16 181 
 
182 INTRODUCTION. 
 
 witnesses against themselves, if they should afterwards 
 forsake the Lord's ways, or corrupt his worship. For 
 such reasons as these, we are called, in like manner, 
 to engage ourselves to the Lord. 
 
 We are farther confirmed as to the warrantableness 
 of this service, by the promises which respect New 
 Testament times. G-entile believers, it is said, shall 
 vow a vow unto the Lordj and shall perform it.* 
 They shall swear the Lord liveth, in truth, in judg- 
 ment, and in righteousness, f They shall Join them* 
 selves to the Lord in a perpetual covenant that shall not 
 he forgotten. \ The grace held forth in these, and other 
 promises of the same nature, encourageth us to essay 
 what the Lord hath commanded us. The duty he re- 
 quires, he will, according to the covenant of his mercy, 
 give strength to perform. 
 
 When the Lord visited his people, and brought them 
 out of antichristian darkness, he made the isles which 
 our fathers inhabited to wait on him, and trust on his 
 arm. — The danger of becoming a prey to the genera- 
 tion of antichrist, and of being seduced from the right 
 ways of the Lord by other evil instruments, moved the 
 professors of religion, in those troublesome times, to 
 enter into solemn engagements to stand by one another 
 in defence of the true reformed religion. This they did 
 on various occasions, but especially about the year 1580, 
 in the national covenant of Scotland, the tenor whereof 
 follows. 
 
 * Isaiah xix. 21. f Jer. iv. 2. % Jer. 1. 5. 
 
AN ACT 
 
 CONCEBNING 
 
 PUBLIC COVENANTING. 
 
 We, all and every one of us, underwritten, pro- 
 test, That after long and due examination of our con- 
 sciences in matters of true and false religion, we are now 
 thoroughly resolved in the truth by the word and Spirit 
 of Grod : and therefore, we believe with our hearts, con- 
 fess with our mouths, subscribe with our hands, and 
 constantly affirm before God and the whole world, that 
 this only is the true Christian faith and religion, pleasing 
 God, and bringing salvation to man, which is now, by 
 the mercy of God, revealed to the world by the preach- 
 ing of the blessed evangel; and is received, believed, 
 and defended by many and sundry notable kirks and 
 realms, but chiefly by the kirk of Scotland, the king's 
 majesty, and three estates of his realm, as God's eter- 
 nal truth and only ground of our salvation j as more 
 particularly is expressed in the Confession of our faith, 
 
 183 
 
184 PUBLIC COVENANTING. 
 
 established and publicly confirming by sundry acts of 
 parliaments, and now of a long time hath been openly 
 professed by the king's majesty, and whole body of 
 this realm both in burgh and land. To the which con- 
 fession and form of religion, we willingly agree in our 
 consciences, in all points, as unto Grod's undoubted truth 
 and verity, grounded only upon his written word. And, 
 therefore, we abhor and detest all contrary religion and 
 doctrine; but chiefly all kind of Papistry; in general 
 and particular heads, even as they are now damned 
 [i. e. condemned] and confuted by the word of God, and 
 kirk of Scotland. But in special, we detest and refuse 
 the usurped authority of that Roman antichrist upon 
 the Scriptures of God,' upon the kirk,^the civil magis- 
 trate,' and consciences of men ;'* all his tyrannous laws, 
 made upon different things, against our Christian liber- 
 ty;^ his erroneous doctrine against the sufl&ciency of the 
 written word,® the perfection of the law, the ofl&ces of 
 
 ' By which he pretends to give them authority for their 
 meaning, add to, or take from them, dispense with their ob- 
 ligation, forbid or allow the reading of them as he pleaseth. 
 
 * Pretending to be her infallible spouse and lord, having 
 power to appoint whatever offices, officers, laws, ordinances 
 and ceremonies of worship, or even objects of worship, as he 
 thinks fit. 
 
 ^ In claiming a power to admit them to, or depose them 
 from their office, and requiring them to act as his tools, on 
 pain of absolving his subjects from all allegiance, if they do 
 not act as he requires. 
 
 *■ In requiring them to submit implicitly to his authority, 
 and submit to his censures, whether agreeable to the word 
 or not. 
 
 ' In forbidding to eat flesh on Fridays or in Lent, to la- 
 bour on certain days which God hath ordered us to work in, 
 and to marry persons allowed by the Scripture. 
 
 * Pretending that the Old and New Testaments are in them- 
 selves obscure, and not a proper rule of faith and manners, 
 without the Apocrypha, and the decrees of popes and coun- 
 cils, and the sense of them fixed by the church. 
 
PUBLIC COVENANTING. 185 
 
 Christ, and his blessed evangel ;' his corrupted doctrine 
 concerning original sin/ our natural inability and rebel- 
 lion to God's law,^our justification by faith only/° our 
 imperfect sanctification and obedience to the law j" the 
 nature, number, and use of the holy sacraments; his 
 five bastard sacraments;*^ with all his rites, ceremo- 
 nies,'^ and false doctrine, added to the administration 
 of the true sacraments, without the word of Grod:" 
 his cruel judgments against infants departing without 
 
 ' Pretending that saints can merit eternal glory for them- 
 selves and others. That saints and angels are joint interces- 
 sors with Christ. That priests share in his priesthood while 
 they pretend to offer him up as an atoning sacrifice in the 
 mass — setting up images instead of the gospel, to manifest 
 Christ unto men — and good works in place of his justifying 
 righteousness. 
 
 * Pretending that an inward disposition to evil thoughts 
 is no part of it, and that this is done away in baptism. 
 
 ' Asserting that in an unregenerate state we can so far 
 keep God's law as to merit saving grace. 
 
 " Maintaining that it is founded on our inherent holiness 
 and good works, and not by the imputation of Christ's right- 
 eousness. 
 
 " Pretending that believers may in this life be as perfect 
 as the law requires. 
 
 " Afl&rming that the sacraments actually work saving 
 grace in us, and besides baptism and the Lord's supper, there 
 are other five, namely: marriage, ordination, confirmation, pe- 
 nance, and extreme unction. None of which have any divine 
 appointment as seals of the covenant of grace, and the last 
 three, as used by papists, have no warrant at all from Scripture. 
 
 " Such as marking the baptized with the sign of the 
 cross on the forehead and breast, exorcising the devil from 
 him, blowing three times in his face, putting salt in his mouth, 
 anointing his nostrils with spittle, and his breast and shoulder 
 blades with oil, and the crown of his head with ointment, 
 putting a lighted candle in his hand, and a white robe upon 
 him, &c. 
 
 ** Namely, that they of themselves, or by the good inten- 
 tion of the administrator, do abolish sin, and confer saving 
 grace. 
 
 16* 
 
186 PUBLIC CO VEW ANTING. 
 
 the sacrament :'^ his absolute necessity of baptism : his 
 blasphemous opinion of transubstantiation, or real pre- 
 sence of Christ's body in the elements, and receiving of 
 the same by the wicked, or bodies of men;'* his dis- 
 pensing with solemn oaths, perjuries,''^ and degrees of 
 marriage forbidden in the word;'^ his cruelty against 
 the innocent divorced :'^ his devilish mass : his blas- 
 phemous priesthood : his profane sacrifice for the sins 
 of the dead and quick :^° his canonization of men ;^^ call- 
 ing upon angels or saints departed f^ worshipping of 
 images,^ relics/'' and crosses; dedicating of kirks, 
 
 " Affirming that infants who die without baptism, are 
 excluded from the kingdom of heaven. 
 
 '" Affirming that Christ's flesh and blood in the Lord's 
 supper, are eaten and drunk by all the communicants, how- 
 ever wicked, as any other food. 
 
 '^ Allowing men, for money, services, or other advan- 
 tages to the church, to swear oaths, or enter into engage- 
 ments which they intend not to perform ; or to violate their 
 lawful oaths of allegiance, treaty, marriage vows, or other 
 engagements which they have contracted. 
 
 *' Allowing uncles, nieces, nephews, aunts, or even 
 brothers and sisters, by affinity of blood, to marry one 
 another. 
 
 '" Holding them guilty if they marry while the criminal 
 party is alive. 
 
 *° Pretending, by the hand of the officiating priest, with 
 a multitude of antic ceremonies, to offer up Christ in the 
 consecrated wafers and wine of his supper, as an atoning 
 sacrifice to the Father for the sins of such as are in purga- 
 tory, or still alive on the earth. 
 
 **' Ceremoniously enrolling them in the list of saints fit 
 to be worshipped, or served as subordinate gods. 
 
 ^ Praying to them for mercies needed, and thanking 
 them for favours received. 
 
 "^ Such as pictures or statues of divine persons, angels, 
 saints, crosses, &c. 
 
 '" Such as bones, hair, garments, houses, graves, &c., 
 said to have once belonged to Christ or his saints. 
 
PUBLIC COVENANTING. 187 
 
 altars, days :^ vows to creatures :^^ his purgatory, pray- 
 ers for the dead -^ praying or speaking in a strange 
 language :^ his processions and blasphemous litany -P 
 multitude of advocates or mediators :^ his manifold or- 
 ders f^ auricular confession :^^ his desperate and uncer- 
 tain repentance '^ his general and doubtsome faith :^ 
 
 ^' With much ceremony, pretending to put the former un- 
 der their protection, and render them the property of some 
 divine person, saint, or angel ; and make the latter sacred 
 and venerable. 
 
 "^ Directed to some angel or saint, binding the person 
 vowing to their service and worship. 
 
 *' Pretending that persons who in life were neither suflS- 
 ciently fitted for heaven, nor bad enough for eternal damna- 
 tion, are, after death, confined in a state of torment, till, 
 by their own miseries, and the indulgences, prayers, and 
 masses of priests on earth, their sins are fully expiated and 
 done away. 
 
 " That is, their performing public worship in the Latin 
 language, which the people, and sometimes the priest, do not 
 understand. 
 
 " Addressing angels, saints, crosses, especially the Vir- 
 gin Mary, in prayer and thanksgiving, as if they were divine 
 persons. 
 
 '° Pretending, that angels and departed spirits plead our 
 cause with God, avert his wrath, and procure his favour. 
 
 " Of regular and monkish clergy ; such as Benedictines, 
 Augustinians, Franciscans, Dominicans, Carmelites, Jesuits, 
 and of secular clergy ; whether cardinals, archbishops, 
 bishops, deans, priests, deacons, subdeacons, acolyths, con- 
 jurers, readers, porters. 
 
 *• Every member of the Romish church is bound at least 
 once a year to make confession even of their most secret sins, 
 by whispering them into the priest's ear, in order to receive 
 a judicial absolution. 
 
 " Which, however great and sincere, leaves men without 
 any solid hopes of escaping the punishment of their sin in 
 hell, at least in purgatory. 
 
 •* According to the Popish general and doubtsome faith, 
 we can make no particular application of God's promises of 
 pardon and salvation to ourselves in particular : it is a faith 
 
188 PUBLIC COVENANTING. 
 
 his satisfaction of men for their sins ;^ his justification 
 by works,^ Opus Operatum;^"^ works of supereroga- 
 tion,''® merits/^ pardons/" peregrinations/' and stations /^ 
 
 that includes no solid persuasion of God's gracious grant of 
 salvation in the gospel, nor believing expectation of the ful- 
 filment of his promises; nor is it attended with assuring 
 marks by which persons may certainly know their state of 
 grace or their special relation to God as his children. 
 
 " By donations to clergymen, pilgrimages to images, 
 churches, tombs, or the like ; self-macerations by hunger, 
 hard labour, lying in purgatory. 
 
 ** Pretending, that though the sufferings of Christ be the 
 meritorious cause of justification, yet our inherent holiness 
 and good works constitute us formally righteous before God 
 as a judge, and entitle us to eternal life. 
 
 *' Pretending that the mere external reception of the 
 sacraments is effectual to forgive or abolish by-past sins, and 
 to justify us, or confer real grace or holiness. 
 
 ^^ In which some saints, as is pretended, perform more 
 obedience, and give more satisfaction for sin than the law 
 and justice of God demand for themselves, which overplus is 
 put into the pope's treasury ; that along with the supera- 
 bundant merits of Christ, it may, by the pope and his de- 
 puted priests, be imputed to such as have not a sufficiency 
 of merit for themselves. 
 
 ^^ Of congruity or suitableness, by which the good works 
 of unregenerate men are said to deserve saving grace ; and 
 of condignity and equal value, by which the good works of 
 regenerated persons deserve the eternal happiness of heaven. 
 
 " In which, at a certain rate of satisfaction by money, 
 services, masses or the like, the pope and his agents pretend 
 judicially to absolve professed penitents, not only from eccle- 
 siastical censures, but from all obligations to divine punish- 
 ment in time and eternity. 
 
 *' In which persons travel to visit some church, image, 
 tomb, or the like, pretended to pertain to Christ or his 
 saints, in order to procure pardon for sin, avert impending 
 calamities, or to obtain singular favours. 
 
 *^ Weekly fasts on Wednesdays and Fridays, or little 
 chapels to pray in for obtaining indulgence in, or pardon of 
 sin, also singing anthems before Christ and his mother. 
 
PUBLIC COVENANTING. 189 
 
 his holy water/^ baptizing of bells,^ conjuring of 
 spirits,'^ crossing,'*^ sayning/"^ anointing/^ conjuring/* 
 hallowing of G-od's good creatures/" with the supersti- 
 tious opinion joined therewith :^' his worldly monarchy/^ 
 and wicked hierarchy :^ his three solemn vows /^ with 
 all his shavelingSj of sundry sorts :^ his erroneous and 
 
 " Consecrated for sprinkling persons or things, to sanctify 
 them for public worship, or to protect them from satanical 
 influence. 
 
 ** Washing, anointing, and naming them after some saint, 
 with manifold ceremonies, benedictions, and prayers, in the 
 name of the Father, Son, and Holy Ghost ; and all this to 
 make them sound, comfortably, and edifying to Christian 
 souls, and terrible and confounding to devils. 
 
 *^ Ceremoniously charging them to come out of possessed 
 persons or places, or to answer questions put to them. 
 
 ** Marking with the sign of the cross. 
 
 *' Sprinkling with holy water, repeating charms like 
 prayers over persons or things. 
 
 " Namely, with consecrated oil or chrism. 
 
 *' Ceremoniously charging storms, diseases, and other 
 troubles to depart, as if produced by the devil. 
 
 '" Consecrating persons or things, water, oil, salt, ointment, 
 priests' garments, altars, temples for worship, &c., to render 
 them holy and effectual means of annoying the devil and his 
 agents. 
 
 " Namely, that, being thus sanctified, they deserve a re- 
 ligious veneration. 
 
 " In which the pope acts as a civil prin^, and claims an 
 unlimited power over the kingdoms of this world, particu- 
 larly over professed Christians. 
 
 '^ In which the pope, as heading the subordinate orders 
 of cardinals, archbishops, bishops, &c., pretends to govern 
 the spiritual concerns of the church, as the vicar of Christ. 
 
 '* Namely, perpetual celibacy, voluntary poverty, and 
 implicit obedience to clerical superiors. 
 
 '* Monks or friars of different orders, who have their 
 heads shaven in different forms to mark their distinguished 
 holiness. 
 
190 PUBLIC COVENANTING. 
 
 bloody decrees, made at Trent/^ with all the subscribers 
 or approvers of that cruel and bloody band, conjured 
 against the kirk of Grod.^^ And finally, we detest all 
 his vain allegories,^® rites, signs, and traditions,^® brought 
 into the kirk, without or against the word of Grod, and 
 doctrine of this true reformed kirk ; to the which we 
 join ourselves willingly, in doctrine, faith, religion, dis- 
 cipline, and use of the holy sacraments, as lively mem- 
 bers of the same in Christ our Head ; promising and 
 swearing by the great name of the Lord our God, that 
 we shall continue in the obedience of the doctrine and 
 discipline of this kirk, and shall defend the same ac- 
 cording to our vocation and power, all the days of our 
 lives ; under the pains contained in the law, and dan- 
 ger both of body and soul in the day of God^s fearful 
 judgment. 
 
 " And seeing that many are stirred up of Satan, and 
 that Roman Antichrist, to promise, swear, subscribe, 
 and for a time use the holy sacraments in the kirk de- 
 ceitfully, against their own conscience ; minding here- 
 by, fii'st, under the external cloak of religion, secretly to 
 corrupt and subvert God's true religion within the kirk; 
 
 '^ At the council of Trent, held between 1545 and 1563, 
 the abominations of popery were publicly and solemnly es- 
 tablished in the^ame of Christ and his Spirit, and a curse 
 extending to all the miseries of time and eternity, denounced 
 against every Protestant on Thursday before Easter. 
 
 '■" Namely, The creed of Pope Pius IV., formed for the 
 full confirmation and perpetual establishment of the decrees 
 of the council of Trent ; the articles of which all that enter 
 into ofl&ce or military orders, in the Romish church, are 
 sworn to believe, maintain, and teach their people, under 
 pain of the displeasure of Almighty God, and his holy apos- 
 tles, Peter and Paul. 
 
 " In the interpretation of Scripture, or in the dispensing 
 the eucharist. 
 
 ** All which are sinful and superstitious. 
 
PUBLIC COVENANTING. 191 
 
 and afterwards, when time may serve, to become open 
 enemies and persecutors of the same, under vain hope 
 of the pope's dispensation, devised against the word of 
 God, to his greater confusion, and their double con- 
 demnation in the day of the Lord Jesus : We, there- 
 fore, willing to take away all suspicion of hypocrisy, 
 and of such double dealing with God and his kirk, pro- 
 test, and call the Searcher of all hearts for witness, 
 That our minds and hearts do fully agree with this our 
 confession, promise, oath, and subscription ; so that we 
 are not moved with any worldly respect, but are per- 
 suaded only in our conscience, through the knowledge 
 and love of God's true religion, imprinted in our hearts 
 by the Holy Spirit, as we shall answer to him in the 
 day when the secrets of all hearts shall be disclosed. 
 
 ^^ And because we perceive, that the quietness and 
 stability of our religion and kirk both depend upon the 
 safety and good behaviour of the king's majesty, as 
 upon a comfortable instrument of God's mercy granted 
 to this country, for the maintaining of his kirk, and 
 ministration of justice among us; we protest and pro- 
 mise with our hearts, under the same oath, hand-writ, 
 and pains, that we shall defend his person and authori- 
 ty with our goods, bodies, and lives, in the defence of 
 Christ, his evangel, liberties of our country, ministra- 
 tion of justice, and punishment of iniquity, against all 
 enemies within this realm or without, as we desire our 
 God to be a strong and merciful defender to us in the 
 day of our death, and coming of our Lord Jesus 
 Christ ; to whom, with the Father, and the Holy Spi- 
 rit, be all honour and glory eternally. — Amen." 
 
 After much defection and backslidings, this covenant 
 was renewed in a bond suited to the circumstances of 
 the time, in the year 1638 ; and in the year 1643, the 
 
192 PUBLIC COVENANTING. 
 
 steadfast friends of tlie reformation cause in Great Bri- 
 tain and Ireland, being at the same time engaged in a 
 severe conflict for civil rights and privileges, entered 
 into a covenant, entitled, " The Solemn League and 
 Covenant of Scotland, England, and Ireland/' The 
 tenor whereof follows : 
 
 " We, noblemen, barons, knights, gentlemen, citi- 
 zens, burgesses, ministers of the gospel, and commons 
 of all sorts, in the kingdoms of Scotland, England, and 
 Ireland,' by the providence of Grod, living under one 
 king, and being of one reformed religion, and having 
 before our eyes the glory of God, and the advancement 
 of the kingdom of our Lord and Saviour Jesus Christ, 
 the honour and happiness of the king's majesty, and 
 his posterity, and the true public liberty, safety, and 
 peace of the kingdoms, wherein every one's private con- 
 dition is included ; and calling to mind the treacherous 
 and bloody plots, conspiracies, attempts, and practices 
 of the enemies of God against the true religion, and pro- 
 fessors thereof in all places, especially in these three 
 kingdoms, ever since the reformation of religion ; and 
 how much their rage, power, and presumption are, of 
 late, and at this time, increased and exercised, whereof 
 the deplorable state of the church and kingdom of Ire- 
 land, the distressed state of the church and kingdom 
 of England, and the dangerous state of the church and 
 kingdom of Scotland, are present and public testimo- 
 
 ' It is alleged by many in this land, that none of the in- 
 habitants of Ireland entered into the solemn league and 
 covenant. This is far from being true, for the English par- 
 liament made an ordinance requiring the Protestants in Ire- 
 land to take the covenant; in consequence of which, about 
 the year 1643, near one hundred thousand did enter into it. 
 See Brown's History of the Church in Ireland, page 313. 
 
PUBLIC COVENANTING. 193 
 
 nies; we have now at last, (after other means of suppli- 
 cation, remonstrance, protestations, and suffering,) for 
 the preservation of ourselves and our religion from utter 
 ruin and destruction, according to the commendable 
 practice of these kingdoms in former times, and the 
 example of Grod's people in other nations, after mature 
 deliberations, resolved and determined to enter into a 
 mutual and solemn league and covenant, wherein we 
 all subscribe, and each one of us for himself, with our 
 hands lifted up to the Most High God, do Swear : 
 
 " I. That we shall sincerely, really, and constantly, 
 through the grace of Grod, endeavour, in our several 
 places and callings, the preservation of the reformed re- 
 ligion in the church of Scotland, in doctrine, worship, 
 discipline, and government, against our common ene- 
 mies ; the reformation of religion in the kingdoms of 
 England and Ireland, in doctrine, worship, discipline, 
 and government, according to the word of Grod, and 
 the example of the best reformed churches; and shall 
 endeavour to bring the churches of God in the three 
 kingdoms, to the nearest conjunction and uniformitj' 
 in religion, confession of faith, form of church govern- 
 ment, directory for worship and catechism ; that we, and 
 our posterity after us, may as brethren live in faith and 
 love ; and the Lord may delight to dwell in the midst 
 of us. 
 
 '■'■ II. That we shall, in like manner, without respect 
 of persons, endeavour the extirpation^ of popery, pre- 
 
 - The extirpation spoken of, is not of popes and prelates, 
 but popery and prelacy, (that is, church government by arch- 
 bishops, &c.,) not by fire and sword, but according to the word 
 of God, every one in his place and station. It means no more 
 than what was said by our Lord, Matt. xv. 13 — " Every plant 
 which my heavenly Father hath not planted shall be rooted 
 up." The Secession church disapproves of all persecution for 
 conscience' sake, and as the word is understood by some in 
 a sanguinary sense, we do not make use of it in covenanting. 
 17 
 
194 PUBLIC COVENANTING. 
 
 lacy, (that is, church government by archbishops, 
 bishops, their chancellors, and commissaries, deans, 
 deans and chapters, archdeacons, and all other ecclesi- 
 astical officers, depending on that hierarchy,) supersti- 
 tion, heresy, schism, profaneness, and whatsoever shall 
 be found to be contrary to sound doctrine, and the 
 power of godliness: lest we partake in other men's 
 sins; and thereby be in danger to receive of their 
 plagues ; and that the Lord may be one, and his name 
 one, in the three kingdoms. 
 
 " III. We shall, with the same sincerity, reality, and 
 constancy, in our several vocations, endeavour with our 
 estates and lives mutually to preserve the rights and 
 privileges of the parliaments, and the liberties of the 
 kingdoms; and to preserve and defend the king's ma- 
 jesty, person, and authority, in the preservation and 
 defence of the true religion and liberties of the king- 
 doms f that the world may bear witness with our con- 
 sciences of our loyalty, and that we have no thought 
 or intentions to diminish his majesty's just power and 
 greatness. 
 
 ''IV. We shall also, with all faithfulness, endeavour 
 the discovery of all such as have been, or shall be, in- 
 cendiaries, malignants, or evil instruments, by hinder- 
 
 ' Our reformers did hereby swear, that as their main aim 
 was to act in the preservation and defence of the true religion 
 and liberties of the kingdom, so they were resolved to defend 
 the king's person and authority as far as the cause of his per- 
 son and authority could consist with, and be subordinate to 
 that main end. To allege that those who adhere to the solemn 
 league in a suitableness to our circumstances, in these United 
 States, are bound to the king and parliament of Great Britain, 
 is as ridiculous as to say, that because we adhere to the Old 
 Testament, therefore we are bound to the ceremonial law : 
 if any obligation arise from our solemn covenants, with re- 
 gard to civil government, it would apply only to the govern- 
 ment under which we live. 
 
PUBLIC COVENANTING. 195 
 
 ing the reformation of religion, dividing the king from 
 his people, or one of the kingdoms from another, or 
 making any factions, or parties amongst the people, 
 contrary to this league and covenant ; that they may 
 be brought to public trial, and receive condign punish- 
 ment, as the degree of their offences shall require or 
 deserve, or the supreme judicatories of both kingdoms 
 respectively, or others having power from them for 
 that effect, shall judge convenient. 
 
 " V. And whereas the happiness of a blessed peace 
 between these kingdoms, denied in former times to 
 our progenitors, is by the good providence of God 
 granted unto us, and hath been lately concluded, and 
 settled by both parliaments ; we shall each one of us, 
 according to our place and interest, endeavour that 
 they may remain conjoined in a firm peace and union 
 to all posterity ; and that justice may be done upon 
 the wilful opposers thereof in the manner expressed in 
 the preceding article. 
 
 " VI. We shall also, according to our places and 
 callings, in the common cause of religion, liberty, and 
 peace of the kingdoms, assist and defend all those that 
 enter into this league and covenant, in the maintaining 
 and pursuing thereof; and shall not suffer ourselves, 
 directly or indirectly, by whatsoever combination, per- 
 suasion, or terror, to be divided and withdrawn from 
 this blessed union and conjunction, whether to make 
 defection to the contrary part, or to give ourselves to a 
 detestable indifferency or neutrality in this cause, which 
 so much concerneth the glory of God, the good of the 
 kingdom, and honour of the king; but shall all the days 
 of our lives, zealously and constantly continue therein, 
 against all opposition, and promote the same according 
 to our power, against all lets and impediments what- 
 soever ; and what we are not able ourselves to suppress 
 or overcome, we shall reveal and make known, that it 
 
196 PUBLIC COVENANTING. 
 
 may be timely prevented, or removed : all which we 
 shall do as in the sight of God. 
 
 '' And, because these kingdoms are guilty of many 
 sins and provocations against God, and his Son Jesus 
 Christ, as is too manifest by our present distresses and 
 dangers, the fruits thereof; we profess and declare 
 before God and the world, our unfeigned desire to be 
 humbled for our own sins, and for the sins of these 
 kingdoms ; especially that we have not, as we ought, 
 valued the inestimable benefit of the gospel, that we 
 have not laboured for the purity and power thereof, and 
 that we have not endeavoured to receive Christ in our 
 hearts, nor to walk worthy of him, in our lives, which 
 are the causes of other sins and transgressions so much 
 abounding amongst us ; and as our true and unfeigned 
 purpose, desire, and endeavour for ourselves, and all 
 others under our power and charge, both in public and 
 in private, in all duties we owe to G-od and man, to 
 amend our lives, and each one to go before another in 
 the example of a real reformation ; that the Lord may 
 turn away his wrath and heavy indignation, and esta- 
 blish these churches and kingdoms in truth and peace. 
 And this covenant we make in the presence of Almighty 
 God, the searcher of all hearts, with a true intention to 
 perform the same, as we shall answer at that great day, 
 when the secrets of all hearts shall be disclosed ; most 
 humbly beseeching the Lord to strengthen us by his 
 Holy Spirit for this end ; and to bless our desires and 
 proceedings with such success as may be deliverance 
 and safety to his people, and encouragement to other 
 Christian churches, groaning under, or in danger of the 
 yoke of antichristian tyranny, to join in the same, or 
 like association and covenant, to the glory of God, the 
 enlargement of the kingdom of Jesus Christ, and the 
 peace and tranquillity of Christian kingdoms and com- 
 monwealths." 
 
PUBLIC COVENANTING. 197 
 
 In consequence of this very solemn engagement, 
 jointly to defend and to promote the interests of the 
 kingdom of Christ, against which the malice of so many 
 enemies was then working, a Confession of Faith, a 
 Larger and Shorter Catechism, a Form of Presbyterial 
 Church Grovernment, and a Directory for the Public 
 "Worship of Grod, were agreed upon by the Assembly 
 of Divines at Westminster, with Commissioners from 
 the church of Scotland, that in a joint adherence to 
 these, this union of the churches through Britain and 
 Ireland might be confirmed, and that they might stand 
 fast ill one spirit^ and in one mind, striving together for 
 the faith of the gospel. 
 
 The kingdom of Christ not being of this world, revo- 
 lutions and changes in civil governments do not alter our 
 duty as church members; "as we acknowledge that 
 it was not only lawful, but highly expedient for the 
 church of Scotland to enter into the most solemn en- 
 gagements, as she did in the National Covenant, and 
 in the Solemn League and Covenant of the three na- 
 tions, to abide by the doctrine taught, and the order 
 established in that church ; to study the preservation 
 of the reformed religion, the removing of those corrup- 
 tions and disorders which hindered its progress, and the 
 uniting of its friends in the same profession of the faith, 
 and to study that purity of life and conversation which 
 becometh the gospel, so we acknowledge these engage- 
 ments are still binding on us. Not that we judge every 
 thing in the manner of covenanting used by the church 
 of Scotland in former times a proper example for us to 
 follow, or that we judge the form of words they used, 
 still binding as an oath upon us. As to what may be 
 called the civil part of these covenants, it is what we 
 neither have, nor ever had any thing to do with. 
 Nothing of that kind has a place in the bond which our 
 brethren in Scotland use in covenanting ; they judged 
 
198 PUBLIC COVENANTING. 
 
 it improper to mix civil and religious matters in such 
 covenants ; and we are of the same mind with them. 
 
 ^^ But that we may not be chargeable with deceiving 
 either the world, or one another, by a general profes- 
 sion of adherence to these engagements of our ances- 
 tors, not explained : — 1. We do more particularly de- 
 clare, that, as our ancestors engaged to hold fast and 
 defend the doctrine received by them, and by the other 
 churches of the reformation, against those who were at 
 that time its most remarkable enemies in Britain, name- 
 ly, the Papists, and others whose zeal for Episcopal 
 power and for superstitious ceremonies, together with 
 their persecuting spirit, made them be justly considered 
 as enemies to the reformation; so the same engage- 
 ments lie on us to hold fast and defend the same truth, 
 against all who now do, or afterwards may oppose it, 
 in that part of the world where we live. 
 
 " 2. We declare, that as our ancestors engaged to 
 study the preservation, the purity, and increase of the 
 church of Christ in Britain ; so the same engagements 
 lie on us to study the preservation, the purity, and the 
 increase of the church of Christ in the United States 
 of North America, or wherever Providence may order 
 our lot. 
 
 *^3. We declare, that as our ancestors engaged to 
 assist each other in maintaining the cause of Christ 
 against its adversaries, to study personal reformation, 
 and to perform the duties incumbent on them, as 
 members of civil society, towards superiors, inferiors, 
 or equals ; so the same engagements lie on us to walk, 
 in all these respects, worthy of the vocation wherewith 
 we are called. 
 
 " 4. Finally, We declare, that it is our duty, relying 
 on the grace that is in Christ Jesus, to engage jointly 
 in a public solemn covenant, as our ancestors did, to 
 endeavour a faithful performance of these and all other 
 
iPUBLtO COVSl^ANTtNa. 1919 
 
 duties which the word of God requires, especially of 
 those duties which are most opposed, and the perform- 
 ance of which church members are most apt to neglect, 
 or, through fear of reproach, and hurt to their worldly 
 interest, to be deterred from/^* 
 
 The Associate Presbytery (now the General Asso- 
 ciate Synod) in Scotland, consisting at that time of 
 about twenty ministers, did, in the year 1743, renew 
 these covenants in the following bond, to which was 
 prefixed an acknowledgment of sins : 
 
 " We, all, and every one of us, though sensible of 
 the deceitfulness and unbelief of our own hearts, and 
 however frequently perplexed with doubts and fears re- 
 specting our actual believing; yet desiring to essay, in 
 the Lord's strength, and in obedience to his command, to 
 glorify God — by believing his word of grace contained 
 in his covenant of promise ; and in the faith of his pro- 
 mise, to devote ourselves unto the Lord in a covenant 
 of duty : We do, with our hands lifted up to the Most 
 High God, hereby profess, and before God, angels, 
 and men, solemnly declare, That through the grace of 
 God, and according to the measure of his grace given 
 unto us, We do, with our whole hearts, take hold of 
 the Lord Jesus Christ, as the only propitiation for 
 our sins ; his Righteousness, as the only foundation of 
 our access to and acceptance with God; his Covenant 
 of free and rich promises, as our only charter for the 
 heavenly inheritance; his Word, for our perfect and 
 only rule of faith and practice ; his Spirit, for our alone 
 guide, to lead us into all truth, revealed in his holy 
 word — unto which nothing at any time is to be added, 
 whether by new revelations of the Spirit, or traditions of 
 men. We avouch the Lord to be our God. And, in 
 the strength of his promised grace, we promise and 
 
 * See Declaration and Testimony, page 95, 96. 
 
200 PUBLIC COVENANTING. 
 
 swear by the Great Name of the Lord our God, 
 that we shall walk in his way, keep his judgments and 
 commandments, and hearken to his voice : And parti- 
 cularly that we shall, by the Lord's grace, continue and 
 abide in the profession, faith, and obedience of the 
 aforesaid true reformed religion — in doctrine, worship, 
 Presbyterial church government and discipline; and 
 that we shall, according to our several stations, places, 
 and callings, contend and testify against all contrary 
 evils, errors, and corruptions; particularly, Popery, 
 Prelacy, Deism, Arianism, Arminianism, and every 
 other error subversive of the doctrine of grace; also 
 Independency, Latitudinarian tenets, and other evils 
 named in the above confession of sins. 
 
 ^^ In like manner, we promise and swear, that, by all 
 means which are lawful and warrantable for us, accord- 
 ing to the word of God, the approven and received 
 standards of this church, and our known principles — 
 we shall, in our several stations and callings, endeavour 
 the reformation of religion in England and Ireland, in 
 doctrine, worship, discipline, and government, accord- 
 ing to the word of God. And to promote and advance 
 our covenanted conjunction and uniformity in religion. 
 Confession of Faith, and Catechisms, Form of Church 
 Government, and Directory for Worship — as these were 
 received by this church. 
 
 "And in regard we are taught by the word of God, 
 and bound by our covenants. National and Solemn 
 League, to live together in the fear of God, and in love 
 to one another, and to encourage one another in the 
 work and cause of the Lord, and that, denying all un- 
 godliness and worldly lusts, we should live soberly, 
 righteously, and godly in this present world: There- 
 fore, in dependence on the Lord's grace and strength, we, 
 in the same manner, do promise and swear. That we 
 shall, in our several places and callings, encourage and 
 
PUBLIC COVENANTING. 201 
 
 strengthen one another's hands in pursuing the end 
 and design of this our solemn Oath and Covenant; and 
 that we shall endeavour a life and conversation becoming 
 the gospel of Christ : and that, in our personal callings, 
 and particular families, we shall study to be good ex- 
 amples to one another of godliness and righteousness; 
 and of every duty that we owe to G-od and man : iVnd 
 that we shall not give up ourselves to a detestable in- 
 differency and neutrality in the cause of Christ; but 
 denying ourselves and our own things, we shall, above 
 all things, seek the honour of Grod, and the good of his 
 cause and people : And that, through grace, forsaking 
 the counsels of flesh and blood, and not leaning upon 
 carnal confidences, we shall endeavour to depend upon 
 the Lord, to walk by the rule of his word, and to 
 hearken to his voice by his servants. In all which, 
 professing our own weakness, we earnestly pray Grod, 
 who is the Father of mercies, through his Son Jesus 
 Christ, to be merciful unto us; and to enable us, by 
 the power of his Holy Spirit, that we may do our 
 duty, unto the praise of his grace in the churches. 
 Ameny 
 
 Since that time none have been admitted by that Synod 
 to the ministry, who have not entered into that bond.* 
 Such of the people under their inspection as have will- 
 ingly ofiered themselves, and were found to have a 
 competent measure of knowledge, to be free of scandal, 
 and to have a life and conversation becoming the gos- 
 pel, have been admitted to enter into it. None have 
 been excluded from church communion, for not join- 
 ing in that duty, except those who were known to be 
 despisers, contemners, and slighters of it. To admit 
 persons of this description into our fellowship, would 
 
 * The application of this rule was suspended, while the 
 Testimony enacted in 1804 was under consideration of Synod. 
 
202 PUBLIC COVENANTING. 
 
 be to defeat the great design of our covenanting, whicli 
 is to unite church members in the same confession of 
 the truth, to the glory of God, and their own mutual 
 advantage. 
 
 Thus the church of Scotland did long ago engage 
 itself in a very solemn manner to the Lord; and 
 though manifold backslidings and fearful breaches of 
 covenant have taken place in that church, yet, through 
 the mercy of the Lord, a testimony has still been main- 
 tained against the backsliding party ; a remnant has 
 been preserved in times of general defection; and 
 one generation after another have been appearing as 
 witnesses for God, acknowledging, and at certain 
 seasons renewing, their covenant obligations to him. 
 
 Though we are removed far from that place of the 
 world where our fathers served the Lord, we have the 
 same encouragement to trust in him which they had, 
 and we are under the same obligations which they were 
 under to be steadfast in his cause, and faithful in his 
 service; and these obligations, primarily arising from 
 the law of God, have been directly acknowledged by 
 us, in professing our adherence to the principles of the 
 church of Scotland, as they wei-e stated in times of re- 
 formation, and contended for by the Lord^s witnesses 
 in times of backsliding. 
 
 The Lord's way is described in his word and marked 
 by the footsteps of his people: Concerning it, this 
 direction is given, Stand ye in the way^ and see, and 
 ask for the old paths, where is the good way, and walk 
 therein; and ye shall find rest for your souls. Jer. vi. 26. 
 
ACKNOWLEDGMENT OF SINS. 
 
 ThereforEj in obedience to the call of God, who 
 is saying, Return^ ye backsliding children; in reliance 
 on his promise, in which he is saying, Iivill heal you?' 
 hackslidings ; and after the commendable example of 
 his people in former times, we desire to be found re- 
 turning to him, acknowledging, that ice have sinned 
 with our fathers^ vce have committed iniquity, loe have 
 done iciclcedly. Psalm cvi. 6. 
 
 The mercy of the Lord toward his church, and 
 toward that part of it with which we stand more im- 
 mediately connected, has been exceedingly great. Wc 
 will mention the loving-kindness of the Lord, and the 
 praises of the Lord; according to all that the Lord 
 hath bestowed on us, and the great goodness toward 
 the house of Israel, ichich he hath bestoiccd on them; 
 according to his mercies, and according to the multi- 
 tude of his loving-kindnesses. He brought our fathers 
 out of the horrible darkness of the antichristian king- 
 dom, into his marvellous light, by making known the 
 glorious gospel of his Son Jesus Christ among them. 
 He gave them pastors according to his own heart; men 
 zealous for God, and ready to face danger, distress, 
 and death in his service. The word was preached in 
 much purity, and with the Holy Spirit from heaven; 
 and though enemies were afflicting the church of God 
 in the land of our fathers from its infancy, yet they pre- 
 vailed not against it. The power of the mighty failed, 
 the Lord brought down their strength to the earth. The 
 
204 PUBLIC COVENANTING. 
 
 wise were taken in their own craftiness; the Lord turned 
 their counsels into foolishness. 
 
 This deliverance from the damnable heresies, the hor- 
 rible idolatries, and the cruel bondage of the Romish 
 antichrist, the Lord wrought for our fathers, while 
 they were in no wise better, or more deserving of that 
 favour than other nations, whom he at the same time 
 passed by, which we desire to acknowledge to the praise 
 of the glory of his grace. the depth of tlie riches both 
 of the wisdom and knowledge of God ! how unsearch- 
 able are his Judgments ^ and his ways past finding out! 
 Rom. xi. 33. 
 
 The Lord magnified his mercy to the isles of Britain 
 and Ireland, particularly to the church of Scotland, in 
 carrying on his work, till its purity in doctrine, its good 
 order in worship and government, and its reformation 
 from the Romish superstitions and abuses, made it a 
 praise in the earth. Nor ought we to forget, that he 
 manifested great kindness after a general apostacy, by 
 raising up a body of witnesses, who appeared against 
 it, and with whom we in this land are particularly 
 connected. 
 
 But our fathers, though they saw, yet the greater 
 part of them understood not the works of the Lord; 
 they remembered not the years of the right hand of the 
 Most High. In the day when he delivered them, they 
 provoked him to anger. Some of them, lusting after 
 evil things, set their face to go back to that wretched 
 servitude, out of which the Lord had mercifully and 
 wonderfully brought them. Many sought their own 
 things rather than the things which are Christ's; and 
 many expressed an aversion to submit themselves to 
 the order of the Lord's house. In all which evils we, 
 their children, have been too much inclined to follow 
 them. Many among us have returned, if not to Popery, 
 yet to some one or other of the abominations of Pope- 
 
PUBLIC COVENANTING. 205 
 
 ry ; particularly those abjured errors of the Romish 
 Antichrist, which stand in a manifest opposition to the 
 doctrine of free grace through Jesus Christ. The in- 
 terests of the kingdom of Christ are regarded by few, 
 except in so far as men suppose a pretended regard to 
 these will be subservient to their own worldly interests. 
 The Lord's commandments are counted grievous. The 
 rules he hath given to direct us concerning the worship, 
 discipline, and government of his church, are generally 
 neglected or opposed ; and in their place are substituted 
 the devices of men. Mercies of ancient date being 
 graciously continued, are new to us every day. The 
 streams of the water of life which the Lord made to 
 break forth among our fathers, still flow to us ; but we 
 have not been thankful, and have been disposed to ob- 
 serve lying vanities, forsaking our own mercy. 
 
 The Lord brought our fathers under solemn cove- 
 nant engagements to be his people, to abide in the pro- 
 fession they had made of his truth, to walk in his ways, 
 and to stand by each other in opposing the abomina- 
 tions of Antichrist, in defending themselves from the 
 bloody rage of the Popish faction, and in promoting 
 the reformation of religion according to the rule of the 
 word : but a great part of them lied unto God with 
 their tongues, for their heart was not right with him ; 
 temptation arising soon made this manifest ; they were 
 not steadfast in his covenant; fear of the cross of 
 Christ, and love to this present world, together with a 
 deceived heart, turned multitudes aside from following 
 the Lord. And though we in this age have not been 
 exposed to such fiery trials as they were, yet we have 
 in like manner broken the Lord's bonds, and cast his 
 cords from us. These solemn engagements to the most 
 high G-od, were ignominiously burnt in the last age ; 
 and they are ignominiously buried under manifold re- 
 proaches in this age. Our fathers turned aside like a 
 18 
 
206 PUBLIC COVENANTING. 
 
 bow that shoots deceitfully. Falling from the good 
 profession they had made, they submitted, many of 
 them willingly, to the usurped authority of princes and 
 prelates over the house of Grod, to rites and ceremonies 
 of men's devising, to the ministry of those who were 
 not sent of God, or who were not faithful in his service, 
 and to oaths and engagements inconsistent with the 
 solemn covenant engagements they had come under to 
 him who is King of kings and Lord of lords; and 
 these iniquities are either approved, or made light of, 
 by the body of this generation. 
 
 When our fathers turned aside from the right ways 
 of the Lord, whosoever among them departed from evil 
 made himself a prey. Those who openly testified 
 against the iniquities of the times, who kept the word 
 of Christ's patience, and who confessed the truth which 
 his enemies denied, namely, that he is the only King 
 and Head of his church, had trials of cruel mockings, 
 of imprisonments, of tortures, of banishments, and not 
 a few of them were persecuted unto death ; and many 
 of the present generation are bringing the blood of these 
 witnesses of Jesus on their head, by reproaching them 
 as fools who suffered in vain, and by speaking evil of 
 the cause in defence of which they laid down their 
 lives. 
 
 The Lord hath not dealt with us after our sins, nor 
 rewarded us according to our iniquities. It would have 
 been just with him to have left our fathers under that 
 yoke of Episcopal tyranny, which they had so sinfully 
 taken upon their necks ; yea, as by this apostacy they 
 had set their faces towards the antichristian church of 
 Rome, and were once and again at the very borders of 
 that kingdom of darkness, it would have been just with 
 him to have left them to the will of those who were 
 intent to draw them into it ; but he being full of com- 
 passion, forgave their iniquity , and destroyed them not} 
 
PUBLIC COVENANTING. 207 
 
 yea, many a time he turned Ms anger away, and did 
 not stir up all his wrath. He rose for their help, and 
 delivered them from those who were too strong for 
 them. They had, and we have good cause to sing that 
 song, 1/ it had not been the Lord who was on our side, 
 now may Israel say ; if it had not been the Lord who 
 was on our side, when men rose up against us ; then 
 they had swallowed us up quick, when their wrath was 
 kindled against us ; then the waters had overwhelmed 
 us, the stream had gone over our soul; then the proud 
 waters had gone over our soul. Blessed be the Lord 
 who hath not given us a prey to their teeth. Our soul 
 is escaped as a bird out of the snare of the f older ; the 
 snare is broken, and we are escaped. Our help is in 
 the name of the Lord, who made heaven and earth. 
 Psal. cxxiv. But many never observed, and others 
 soon forgot, the mighty works of the Lord : after they 
 had rest, they did evil again before him. The privi- 
 leges transmitted to us as the fruits of these deliver- 
 ances which the Lord wrought for his church in former 
 times, are not, we confess, esteemed and improved as 
 they ought to be by us ; we have not been duly hum- 
 bled for the iniquity of our fathers; we have been 
 adding to the roll of our public sins, and increasing the 
 cause of the Lord's controversy, by the hand we have 
 had in the trespass of our own day. The judgments 
 which our sins deserved have been turned away, and 
 mercies have been multiplied to us. The Lord hath 
 smitten us, but not so as to make a full end : he hath 
 stayed his rough wind in the day of his east wind; yet 
 for all this we have sinned still. 
 
 We farther confess, that such of us as have continued 
 to acknowledge the lawfulness of the covenant engage- 
 ments already mentioned, and the perpetual obligation 
 of them upon us in this church, have not kept them 
 duly in mind, nor walked according to them, framing 
 
208 PUBLIC COVENANTING. 
 
 our lives according to the holy profession we have 
 made. Many of us have first slighted, and then more 
 directly contemned the oath we were under to the Lord 
 Grod of our fathers. Because of this perfidy, a dark 
 cloud hangs over us. God, thou hast cast us off, 
 thou hast scattered us, thou hast been displeased; 
 turn thyself to us again. Thou hast made the earth to 
 tremble ; thou hast broken it ; heal the breaches there- 
 of, for it shaketh. Thou ha^t showed thy people hard, 
 things; thou hast made us to drink the wine of as- 
 tonishment. Thou hast given a banner to them that 
 fear thee, that it may be displayed because of the truth. 
 Psal. Ix. 1—5. 
 
 We also confess our negligence in not labouring 
 more in our places and stations to prepare the way for 
 renewing our solemn covenant engagements in this 
 land, where the ends of them are so much opposed by 
 apostacy from the faith of Christ, by a multitude of 
 heresies, by the prevailing of a lukewarm spirit, and by 
 a general contempt of the commandments of the Lord. 
 The breaches and scatterings which have recently taken 
 place, by which we are reduced to such a small and 
 weak handful, we acknowledge to be a sad fruit of this 
 negligence, and a warning to us to be on our guard 
 against it in time to come. 
 
 Endeavouring to search and try our way, we find 
 just cause to confess that innumerable evils have com- 
 passed us about. The great and leading sin of this, as 
 of former generations living within the bounds of the 
 visible church, is the rejection of Jesus Christ the Lord, 
 who is come to save sinners. They have forsaken him 
 who is the fountain of living waters, and hewed them 
 out cisterns, broken cisterns, that can hold no water. 
 By unbelief they turn away from the only Saviour, 
 count the God of truth a liar, and seal their own con- 
 demnation. The multitude are manifestly treading in 
 
PUBLIC COVENANTING. 209 
 
 the footsteps of the unbelieving Jews, who despised 
 Christ ; and we all desire to take shame and confusion 
 of face to ourselves, as partakers of them who esteemed 
 him not. That knowledge of him, for the excellency 
 of which Paul counted all things loss, is greatly want- 
 ing among us. The faith of many who profess to be- 
 lieve on him, is feigned ; for they have not their fruit 
 unto holiness ; and real Christians are not strong in 
 faith, giving glory to Grod : their leanness testifies 
 against them. 
 
 We confess, that as to an humbling sense of our 
 weakness and emptiness, a constant and entire reliance 
 upon the God of all grace, a cheerful submission to his 
 will, a fervent zeal for his glory, and an habitual con- 
 formity to his word in our practice, we come far short 
 of what the Lord requires, of what is attainable by be- 
 lievers, and of what many of the saints who have gone 
 before us have attained. We have dragged along very 
 heavily ] while the lively faith of the love of Christ 
 would have sweetly constrained us to run in the way 
 of his commandments. 
 
 The land we live in is full of sin against the Holy 
 One of Israel. The Lord's day is almost every where 
 profaned ; the morality of it is by many denied ; his 
 name is awfully blasphemed ; his word is neglected; 
 the institutions of his house are despised. Many wor- 
 ship him not at all ] and many in ways of their own 
 devising. The truth of the gospel is quite unknown 
 to multitudes ; and by others it is denied or perverted. 
 A deluge of abominable heresies overflow the land, 
 and the blackest vices either enter with them, or fol- 
 low after them. Very few lament the spiritual plagues 
 which are wasting the generation ; yea, rather being 
 accustomed to see the evils mentioned, and others of 
 the same kind, we have lost a due sense of the hate- 
 fulness of them. Because iniquity hath abounded, 
 18* 
 
SlO PUBLIC COVENANTrifG. 
 
 the love of many hath waxed cold. It is a rare thing 
 to find one among us whose exercise is like that of him 
 who, appealing to God, said, / beheld the transgressors 
 and was grieved ^ because they kept not thy word. 
 Psal. cxix. 158. 
 
 The gospel of our Lord Jesus Christ, that joyful 
 sound, is yet heard in our land. Our candlestick has 
 not, as that of other apostatizing churches, been re- 
 moved out of its place. But as to many, the word 
 preached has not profited them, not being mixed 
 with faith in them who heard it : it has been a sa- 
 vour of death unto death to them. Though the Lord 
 hath called them earnestly and frequently; though 
 he hath spoken to them by his messengers, rising 
 early and sending them ; though they, more hardened 
 in sin, have farther departed from him : yet the cor- 
 ruption of their nature, that root of bitterness, so 
 springs up in many even of those who daily attend 
 on the ministry of the word, as to show that the 
 strength of sin was never broken in them. And 
 though the Lord has made the word efiectual to the 
 salvation of some; yet we confess that, in us all, 
 there remains an enmity against the exceeding riches 
 of his grace^ which he hath manifested in his kind- 
 ness towards us, through Christ Jesus. Ephes. ii. 7. 
 We have rebelled against the counsel of the Most 
 High ; we have loved strangers, and in the obstinacy 
 and perverseness of our heart, said, that after them we 
 would go. 
 
 One of Satan's principal devices is, to render the 
 ministry of the gospel contemptible : and, in the right- 
 eous judgment of (xod, he has been sufi'ered to practise 
 it very much in this land, to the ruin of an ignorant and 
 careless generation, who regard not the institutions and 
 the order of Christ's house. Many take upon them to 
 carry the Lord's message, concerning whom he says. 
 
PUBLIC COVENANTING. 2ll 
 
 Beholdj lam against them that prophesy false dreams j 
 and do tell them, and cause my people to err hy their 
 lies and hy their lightness ; yet I sent them not, nor 
 cmamanded them, ; therefore they shall not profit this 
 people at all, saith the Lord. Jer. xxiii. 32. The 
 church has not called them; but in the height of 
 their presumption they have judged themselves fit 
 for the work of the ministry; though while they 
 desire to teach others, they neither understand what 
 they say, nor whereof they affirm. Knowing that 
 they neither had nor could obtain the ordinary call 
 which ministers of the gospel have in the choice of 
 the people, in their ordination after trial, and ordi- 
 nation by a presbytery, they have pretended an ex- 
 traordinary, or immediate call, by the Spirit of Grod; 
 but they have seen vanity, and lying divination, say- 
 ing. The Lord saith; and he hath not sent them. 
 Ezek. xiii. 6. It is the sin of multitudes in this 
 land, that they have hearkened to such, while the 
 gospel of Christ could obtain no place among them. 
 Thus they have verified what was foretold by the 
 Holy Spirit, The time loill come, when they will not 
 endure sound doctrine, hut after their own lusts shall 
 they heap to themselves teachers, having itching ears; 
 aiid they shall turn away their ears from the truthj 
 and shall he turned unto fahles. 2 Tim. iv. 3, 4. 
 Thus the blind lead the blind, till they both fall 
 into the ditch. A wonderful and horrible thing is 
 committed in the land, the prophets prophesy falsely. 
 Jer. V. 30, 31. And one sort of deceivers pave the 
 way for another; and the people love to have it so. We 
 confess, that this evil being common, though on this 
 account it ought to have been so much the more 
 lamented, yet it has seemed light to us: and we 
 have not expressed a due sense of the injury done 
 by it to the kingdom of our Lord Jesus Christ, 
 
212 PUBLIC COVENANTING. 
 
 in suitable endeavours that the snare laid by these 
 fowlers might be broken, and the souls they have 
 caught delivered. 
 
 Instead of being ready to forsake all for Christ, 
 many in this land, without duly considering whether 
 the necessity was such as would justify them in the 
 sight of God, have left his church, his ordinances, and 
 the society of his people: thinking to better their 
 worldly circumstances, they have removed out of the 
 hearing of the gospel, and few of them have manifested 
 any proper concern to enjoy it again. Hence their 
 children, growing up in ignorance of the true God, and 
 Jesus Christ, whom he hath sent, either live as hea- 
 thens, or become a ready prey to seducers. 
 
 As we desire to lament the manifest neglect and con- 
 tempt of the means of grace in the land, so we acknow- 
 ledge, that in this, as in other articles of the Lord's 
 controversy with the generation, we dare not plead inno- 
 cence. We have not duly valued the privileges belong- 
 ing to the visible church, nor have we been so desirous 
 as we ought to dwell where the Lord Jesus dwells. 
 When at any time we have been situated far from pub- 
 lic ordinances, and could not assemble with the Israel 
 of God, to praise him in the gates of Zion, which he 
 loves more than all the dwellings of Jacob, we have 
 had little or nothing at all of that thirst for God, for the 
 living God, which has made his people, in such cir- 
 cumstances, cry out, in the words of the Psalmist, 
 When shall I come and appear before God? Psalm 
 xliii. 2. God, thou art my God, early will I' seek 
 thee : my flesh hngeth for thee in a dry and thirsty land 
 where no water is : to see thy power and thy glory, so as 
 I have seen thee in the sanctuary. Psalm Ixiii. 1 — 3. 
 Farther, we have done little ; not what we might and 
 ought to have done, for maintaining the ordinances of 
 Christ in their purity, where they already are, and for 
 
PUBLIC COVENANTING. 213 
 
 promoting the knowledge of his name in dark corners 
 of the land. 
 
 The discipline and government of the church, as 
 taught in the word of Grod, and maintained, against the 
 craft and malice of many powerful adversaries, by our 
 ancestors, is become an object of contempt to the body 
 of the present generation. The Lord's vineyard is 
 exposed to the spoiling of all who pass by, the hedge 
 thereof being broken down ; and it is by many considered 
 as belonging to the happiness of our times, that men are 
 generally indifferent about these things. The divine 
 institution of Presbyterial church government is denied 
 by not a few, who still bear the name of Presbyterians. 
 And to those who have erred from the faith, those who 
 are irregular and offensive in their practice, yea, to the 
 visibly wicked, the seals of the covenant of grace are 
 administered; contrary to the commandment of the law- 
 giver and Head of the church, who saith, Give 7iot that 
 which is holy unto the dogs. Matt. vii. 6. Thus many 
 have been hardened in their evil way, by men of whom 
 the Lord gives this account; They say still unto them 
 who despise me, The Lord hath said, Ye shall have 
 peace; and they say unto every one that walketh after 
 the imagination of his own heart, No evil shall come 
 upon you. Jer. xxiii. 17. The exhortation has been for- 
 got or contemned by many bearing the character of gos- 
 pel ministers, which is directed by the Spirit of God, to 
 every one in that office. If thou take forth the precious 
 from the vile, thou shalt he ajs my mouth. Jer. xv. 19. 
 TVe confess, as to ourselves, that we have not been 
 duly grieved for this evil ; nor have we laboured as we 
 ought, in our places and stations, to prevent the spread- 
 ing of it. To many among us, the yoke of Christ has 
 been a burden, and they have been restrained from fevil 
 rather by a fear of rendering themselves liable to church 
 censure, than by a fear of offending God : and have 
 
214 PUBLIC COVENANTING. 
 
 been disposed to join with the world in revellings, 
 in drunkenness, in filthy or profane conversation, 
 and in unjust practices, when they imagined their 
 sin might be hid from the courts of the Lord's 
 house. We desire, each of us, to take shame and 
 confusion of face unto ourselves, according to the 
 hand we have had in these and other trespasses, 
 by which the anger of the Lord hath been kindled 
 against us. 
 
 The sacraments of the New Testament are slighted 
 by many in this land : some absolutely deny them to 
 be of standing use in the church; and a multitude of 
 ignorant persons consider them rather as mere cere- 
 monies, without meaning, than as visible signs and seals 
 of the covenant of grace. We confess, that we have 
 not observed and improved, as we ought, the grace of 
 our Lord Jesus, signified, represented, and sealed to 
 the children of the promise, in the sacrament of bap- 
 tism. The fountain opened to the vile, and the pro- 
 mise of God confirmed to us, in this ordinance, in 
 which he is saying, 1 will sprinkle clean water upon 
 you, and ye shall he clean; from all your filfhiness, and 
 from all your idols, I will cleanse you, have been much 
 neglected by us. Therefore are our spots so many, 
 and so loathsome. 
 
 An earnest desire to meet with the Lord at his holy 
 table, has not been manifested by us, in a careful ex- 
 amination of our state and exercise, according to the 
 word ; in fervent and frequent supplication at the throne 
 of grace, that we might obtain mercy and find grace to 
 help in time of need; and in flying from all our labours 
 and frames to the Lord Jesus, as the sure refuge of the 
 guilty, God having set him forth to be a propitiation 
 through faith in his blood. Therefore, that ordinance 
 has not been so sweet and so useful to us, as it is to 
 those who, by a lively faith, discern the Lord's body. 
 
PUBLIC COVENANTING. 215 
 
 Our profiting by such solemn occasions has not ap- 
 peared in humility, in thankfulness, in fixedness of 
 heart trusting on the Lord, in care to avoid all ap- 
 pearance of evil, in readiness to obey the commands 
 of the Lord Jesus, who died for us, that whetlier we 
 vmhe or sleep, ice should live together with him : and in 
 desires after that full and uninterrupted communion 
 with him which the saints have in glory. 
 
 The instruction of youth is grievously neglected in 
 this land. Many, being ignorant and heathenish them- 
 selves, take no thought about the spiritual interests of 
 their posterity; and many, unmindful of the solemn 
 engagements they came under, when they publicly de- 
 voted their children to the Lord in baptism, have not 
 been careful to season their minds with the knowledge 
 of the truth, concerning the ruin of mankind in the first 
 xidam, the grace of God manifested in Christ Jesus, 
 and the duty required of us ; and, instead of restraining 
 them from that way which seems right in the eyes of 
 foolish youth, (but of which the end is death,) many 
 parents, unfaithful to God, and injurious to the souls 
 of their own children, have readily yielded to their join- 
 ing with vain persons, and to their hearing the instruc- 
 tion which causeth to err. An evil example is set be- 
 fore children, by parents who neglect family and secret 
 prayer, remember not the Lord's day to keep it holy, 
 and do in no wise frame their lives according to the 
 rule of the word ; and children, following their parents 
 in carelessness and wickedness, at length exceed them : 
 so that one generation rises up worse than another. 
 We all confess that, as heads, or as members of fami- 
 lies, we have failed in our duty, and have not been con- 
 cerned, as we ought, that race after race should serve 
 the Lord. We confess, that the ignorance, vanity, and 
 aversion to godliness, which prevail among the rising 
 generation, is a lamentable fruit of this negligence, and 
 
2116 PUBLIC COVENANTING. 
 
 a spiritual plague, by whicli the Lord is punishing the 
 sin of such as neglected the proper season for instruct- 
 ing them, and is one of those signs which give us just 
 cause to fear, lest there be a more dreadful outpouring 
 of the Lord's wrath than has hitherto taken place in 
 this land. 
 
 The spirit of prayer remains with few in this gene- 
 ration. The greater part absolutely neglect the duty ; 
 and others go through a form of it, rather as a burden- 
 some task, and as a work which they imagine will 
 merit salvation to them, than as wretched, and misera- 
 ble, and poor, and blind, and naked sinners, taking hold 
 of the promise of God, and pleading it as the ground 
 of their hope. We confess, that the sin cleaving to our 
 prayers is more than enough to condemn us. Igno- 
 rance, self-confidence, wavering thoughts, want of due 
 reverence of Grod, and unbelief, which counts him a 
 liar, have run through our prayers, and have rendered 
 these, like our other services, so defective and impure. 
 Farther, we have frequently grieved the Holy Spirit 
 and quenched his motions ; so that we have been much 
 left alone in this duty, have become careless in the per- 
 formance of it, and have not waited on Grod for an an- 
 swer to our requests; and finding the exercise, thus 
 managed, unprofitable to us, we have been tempted, if 
 not persuaded, to lay it aside. 
 
 The earthliness of our minds has manifested itself 
 many ways; particularly in vain and unprofitable con- 
 versation on the Lord's day; attending ordinances with 
 little concern about the presence and blessing of the 
 Lord, we have not heard his voice, nor seen his glor}^, 
 nor enjoyed that refreshing communion with him, 
 which has been the attainment of many of the saints 
 who have gone before us. Impressions made on our 
 minds by the word have not been retained. Convic- 
 tions of sin have too frequently ended in carnal security. 
 
PUBLIC COVENANTING. 217 
 
 We have often been as the door on its hinges, moving 
 backward and forward, yet still remaining in the same 
 place; though favoured with a greater abundance of 
 the means of instruction than almost any age or gene- 
 ration before us. 
 
 The Lord hath given us a large and good land, and 
 hath preserved us in the enjoyment of many valuable 
 privileges, the continuance of which is the more to be 
 esteemed, as it is a remarkable instance of divine 
 goodness, and long-suifering towards a very guilty 
 people. But, like Israel, we have not discerned the 
 hand that distributes these blessings to us. Many 
 waste the bounties of Providence in drunkenness and 
 revellings; and set their hearts chiefly on earthly 
 things, making these their god. Few are humbly and 
 thankfully acknowledging the goodness of Grod in pro- 
 viding for their outward subsistence ; or patiently bearing 
 the rod, when afflicted by worldly losses ; and many are 
 sinning so much the more, according to the abundance 
 bestowed on them ; their table has become a snare, and 
 their prosperity a trap. 
 
 Many lamentable instances of hypocrisy and insta- 
 bility have appeared among us; offences have abound- 
 ed; great occasion has been given to the enemies of 
 the Lord to blaspheme. Thus common prejudices 
 against the cause and testimony of Jesus have been 
 strengthened, and a careless ungodly generation hard- 
 ened in sin. Yet after all the injury we have seen 
 done to the interests of religion by the untenderness 
 and unholiness of others, we have not duly attended to 
 the exhortation of the Holy Spirit, Let him that 
 standeth take heed lest he fall. We have many times 
 been puffed up in the conceit of our own innocence 
 and steadfastness, and have not been grieved when we 
 saw transgressors injuring the church, destroying their 
 own souls, and provoking the Lord to anger. Neither 
 19 
 
218 PUBLIC COVENANTING. 
 
 has the outbreaking of sin in others led us to those 
 humbling views of the deceit and desperate wickedness 
 of our own hearts which it ought to have done. 
 
 Instead of labouring as we ought for the good of our 
 neighbours, and of our brethren, we have often been a 
 snare to them. Out of our own hearts have proceeded 
 sinful words, and the poison flowing from our tongues 
 has infected others; there has been little in our speech 
 and behaviour which could profit others, and much of 
 a pernicious tendency. Many watch rather to triumph 
 over the falls of their brethren, than to prevent them. 
 Malignity is often visible in hard speeches and ill- 
 grounded surmises. The love which thinketh no 
 evil, which envieth not, which seeketh not its own, is 
 scarcely to be found. 
 
 We confess, that the light of the gospel having 
 shined so brightly in this church, and we have come 
 under so many solemn engagements to abide in the 
 profession of the truth, to bear witness to it in the 
 midst of those who oppose or despise it, and to frame 
 our lives according to it, our sin is exceeding great 
 before the Lord. He hath many times warned us, 
 chastised us, and, contrary to men's expectation, 
 raised us up when we were brought very low for our 
 iniquities; yet, like our fathers, after we had rest we 
 have done evil again before him. Thus, as our trans- 
 gressions are most heinous in the sight of God, he 
 might justly make our plagues wonderful. If thou, 
 Lord, shouldest mark iniquities, Lord, who shall 
 stand? but there is forgiveness with thee, that thou may- 
 est he feared. . Our help is from the Lord, who made 
 heaven and earth. Desiring to lay hold on this help 
 as brought near to every one of us in the promise. He 
 will not suffer thy feet to he moved; he that keepeth thee 
 will not slumber : we proceed thus openly and with one 
 consent to give ourselves to the Lord. We will go in 
 
PUBLIC COVENANTING. 219 
 
 the strength of the Lord God : we will make mention 
 of thy righteousness, of thine ordy, God, our strength 
 and our Redeemer. 
 
 Thus, endeavouring to have the eye of faith fixed on 
 the Lord Jesus, who taketh away the sins of the world, 
 and to loathe ourselves in our own sight, for our ini- 
 quities and our abominations already mentioned, to- 
 gether with the other evils of our heart and life, which 
 are more than can be numbered; and being persuaded 
 that it is our duty in obedience to the Lord, and 
 according to the commendable practice of his people in 
 former times, in opposition to the course of a genera- 
 tion, who have deeply revolted from the God of their 
 fathers, directly, publicly, and jointly, to engage our- 
 selves by oath and covenant on his side; we now, 
 therefore, agree to enter into the following solemn 
 covenant engagement: 
 
 The Solemn Covenant Engagement unto Duties. 
 
 We, all and every one of us, though weak in our- 
 selves, yet knowing that we can do all things through 
 Christ, who strengtheneth us, in reliance on the grace 
 contained in the covenant of promise, as sufficient for 
 us in devoting ourselves to the Lord in a covenant 
 of duty; We do, with OUR HANDS LIFTED UP 
 to the Most High GtOD, hereby profess, and, before 
 Grod, angels, and men, solemnly declare, that we de- 
 sire to give glory to the Lord, by believing with the 
 heart, confessing with the mouth, and subscribing 
 with the hand, that in him we have righteousness and 
 strength. Desiring to be found in Christ, we ac- 
 knowledge him to be the only propitiation for our 
 sins : and, through divine aid, according to the measure 
 of grace given unto us, we do, with the wiole heart, 
 take hold of bis surety righteousness;, as the only 
 
220 PUBLIC COVENANTING. 
 
 ground of our access to, and acceptance with God ; we 
 set our seal to all the promises of GrOD, which are in 
 him YEA and in him amen, receiving them as our 
 charter for the heavenly inheritance; we avow his 
 word to be our perfect and only rule of faith and prac* 
 tice: and, confessing the blindness of our minds, 
 through which we are inclined to err from the right 
 ways of the Lord, we take his Spirit for our only 
 guide, to lead us, in the use of appointed means, into 
 all truth revealed in his holy word, renouncing all 
 those pretended new revelations of the Spirit, and 
 traditions of men, which add to it, or take away from 
 it. We avouch the Lord to be our God; and in the 
 strength of his promised grace, we PROMISE and 
 SWEAR, by the great and holy name of the Lord 
 OUR God, that we shall unfeignedly endeavour to walk 
 in his ways, to keep his commandments, and to 
 hearken to his voice, in love to him who hath deliver- 
 ed us out of the hand of our enemies; and to serve 
 him without fear, in holiness and righteousness before 
 him all the days of our life. 
 
 And seeing many at this time in a state of progres- 
 sive apostacy from the cause and testimony of Jesus 
 Christ, and many snares are laid to draw us after 
 them; though sensible that we are in ourselves as liable 
 to go astray as any, yet, entreating the Lord to hold up 
 our goings in his paths, that our footsteps slip not, and 
 trusting that through his mercy we shall not be moved 
 for ever, we do solemnly engage before Him who 
 liveth for ever and ever, that in every place where we 
 may in providence be called to reside, and during all 
 the days of our life, we shall continue steadfast in the 
 faith, profession, and obedience of the true reformed 
 religion, in doctrine, worship, Presbyterial 
 CHURCH government, and discipline, as the same 
 is held forth to us in the word of God, and received in 
 
PUBLIC COVENANTING. 221 
 
 this church, and testified for by it, against the mani- 
 fold errors* and Latitudinarian schemesf prevailing in 
 the United States of North America. 
 
 * The errors or heresies alluded to here and in the pre- 
 ceding acknowledgment of sins, are such as the following : 
 That the light within men, or conscience, is the rule of faith 
 and practice : that there was no proper covenant made with 
 the first Adam, as the head and representative of his poste- 
 rity ; nor any proper imputation of his first transgression to 
 them ; that there is no such thing as original sin, or the cor- 
 ruption of our whole nature ; but that all men have a natu- 
 ral capacity of willing and doing what is spiritually good and 
 pleasing to God ; that the election of such as shall be saved 
 is not to be ascribed to God's good pleasure alone, but also 
 to his foresight of their faith and good works ; that Christ 
 died for all mankind to obtain a possibility of salvation, or 
 some other good for them ; but not as a proper surety in the 
 stead of a certain number given him of the Father, to obtain 
 the absolute certainty of their actual and everlasting salva- 
 tion; that persons may truly believe in Christ, or have a faith 
 of the same kind or nature with the faith of God's elect, and 
 yet finally perish ; that there is no such thing as final destruc- 
 tion or everlasting damnation for any of the human race; 
 that the offer of salvation in the gospel is made to none but 
 awakened and penitent sinners ; that no assurance or confi- 
 dence, that we in particular, through the grace of our Lord 
 Jesus Christ, shall be saved, belongs to the nature of saving 
 faith; and other errors specified in the Declaration and 
 Testimony for the Doctrine and Order of the Church of 
 Christ, published by the Presbytery. 
 
 f Latitudinarians are such as hold, that the open and 
 avowed errors or evil practices of persons who, on other ac- 
 counts, are charitably judged to be united to Christ, should 
 not hinder them from being admitted to church communion, 
 and to the sacramental seals of the new covenant. Accord- 
 ing to this scheme, a church can bear no consistent testimony 
 against such errors or evil practices; nay, in a short time, 
 she may have no members, but the approvers of them ; such 
 having as free access to her communion as any other : ac- 
 cording to this scheme, no church, as such, can hold fast 
 what she has as to doctrine, worship, discipline, or govern- 
 ment; for surely a church cannot be said to hold in theae 
 19* 
 
222 PUBLIC COVENANTING. 
 
 And, in regard we are under the most solemn obli- 
 gations, by the word of God, and by vows agreeable 
 to it, lying on us in this church, to study the advance- 
 ment of the kingdom of our Lord and Saviour Jesus 
 Christ, the good of his people, and the uniting of their 
 hearts and minds in his service, we do, in the presence 
 of GrOD, who searcheth the heart, declare our resolu- 
 tion, through his grace, to watch against these snares 
 which either are or may be laid to draw us and our bre- 
 thren into that defection from the Lord, and into that 
 detestable neutrality in his cause, which prevail at this 
 time. And, knowing that the cross and reproach of 
 Christ must lie on us in following him, we shall, the 
 Lord assisting us, go forward in his way, taking heed 
 to ourselves, lest we be deterred from it by the revilings 
 of men, or seduced from it by their fair speeches ; and 
 shall sincerely and constantly labour, in our places and 
 
 respects, what she does not require her own members to hold. 
 Latitudinarian terms of communion are wider than those which 
 Christ himself has laid down in his word, by which means a 
 door is set open for Satan to sow his tares. There are vari- 
 ous sorts of Latitudinarians : 1. Some are for comprehend- 
 ing in one church communion all who profess to believe in 
 Jesus as the true Messiah, and to receive the Scriptures as 
 the rule of faith, laying aside all creeds and confessions of 
 faith. 2. Some are for comprehending in one church com- 
 munion all Protestants, whether they be Episcopalians, In- 
 dependents, Baptists, or Presbyterians ; asserting, that to 
 decline church communion with persons on account of the 
 tenets by which any of these denominations are distinguished, 
 is bigotry and party zeal. 3. Some plead for church com- 
 munion with all who bear the Presbyterian name, notwith- 
 standing their diflferent opinions about doctrine, worship, 
 and government ; and notwithstanding that they refuse to 
 join in a testimony for Presbyterial church order and govern- 
 ment as a divine institution, against Episcopacy and Inde- 
 pendency. 4. Some are for a sort of occasional communion 
 with certain denominations of Christians, with whom they 
 refuse to have fixed communion. 
 
PUBLIC COVENANTING. 223 
 
 stations, by all means which are of divine appoint- 
 ment, to promote the knowledge of Christ in this 
 land, and to maintain the purity of doctrine and order 
 in his church ; each, and all of us, according as the 
 Lord calls us, endeavouring that those who are known 
 and declared enemies to the truth, may neither be re- 
 ceived into our fellowship, nor retained in it. We 
 engage in the strength of the Lord, to follow that 
 peace which is founded upon an agreement in the 
 truth, that we may stand fast in one spirit, with one 
 mind, striving together for the faith of the goq>el ; 
 and to beware of every thing that has a tendency to 
 break this desirable harmony and profitable com- 
 munion among the members of Christ's mystical 
 body ; and for this end we shall endeavour to mark 
 them who cause divisions and offences, contrary to 
 the doctrine which we have received, and avoid them j 
 and shall take heed lest at any time we be drawn 
 into foolish and unlearned questions, which serve 
 only to produce strife, or, by bitter and unadvised 
 words, hurt the cause of truth, while we profess to 
 defend it. 
 
 And as, through the corruption of our nature and 
 the temptations of Satan, together with the influence 
 of evil example, and the insnaring counsels of those 
 who are themselves the servants of sin, we often fail 
 in our practice, neglecting what the Lord requires, 
 and doing that which he forbids ; we profess, before 
 God, that there is no relief for us but in Jesus, who 
 saves his people from their sins, having given himself 
 for us, that he might redeem us from all iniquity, and 
 purify unto himself a peculiar people, zealous of good 
 works. That we may be set free from condemnation, 
 delivered from the power of sin, and made meet to be 
 partakers of the inheritance of the saints in light, we 
 
224 PUBLIC COVENANTING. 
 
 desire to depend wholly on the grace of God, which 
 bringeth salvation ; and which teacheth us that, deny- 
 ing all ungodliness and worldly lusts, we should live 
 soberly, righteously, and godly, in this present world, 
 looking for that blessed hope, and the glorious appear- 
 ing of the great God and our Saviour Jesus Christ. 
 And, in the sight of God, the Judge of all, we solemn- 
 ly engage, that we shall, in the strength of his pro- 
 mised grace, study reformation in heart and life; 
 endeavouring to have always a conscience void of of- 
 fence towards God and towards man, attending to the 
 duties enjoined in both tables of the law, and setting 
 a good example to each other ; that we may thus, by 
 well-doing, put to silence the ignorance of foolish men, 
 and glorify God in our bodies and spirits, which are 
 his. And when sinners entice us, we shall not, through 
 the grace of God, consent to them, nor follow a multi- 
 tude to do evil ; avoiding, as far as possible, all occa- 
 sions and temptations which may draw us to a joining 
 with others in sin, we shall study to walk circumspect- 
 ly, not as fools but as wise. 
 
 Farther, knowing that through many tribulations 
 we must enter into the kingdom of God, and that all 
 who live godly in Christ Jesus, must lay their ac- 
 count to endure less or more persecution from this 
 evil world, depending on God as a very present help 
 in trouble, we shall, through his aid, study patience 
 under the rod, meekness of spirit towards such as may 
 injure us, and sympathy towards all men in distress, 
 but especially those of the household of faith. In all 
 which, calling God to witness the uprightness of our 
 intentions, but professing our own weakness, we ear- 
 nestly pray, that he who is the Father of mercies 
 may, through his Son Jesus Christ, be merciful to 
 us, and strengthen us by the power of his Holy Spi- 
 
PUBLIC COVENANTING. 225 
 
 RiT, to do our duty, to the praise of his grace in the 
 churches. Amen. 
 Attested, 
 
 William Marshall, Moderator. 
 
 John Anderson, Presbytery Ckrh, 
 
 [Agreeably to the design of the preceding Act, the above 
 Solemn Covenant has been entered into by the Associate 
 Presbytery, and by several of the congregations belonging 
 to them : others of them are preparing to follow the exam- 
 ple soon ; and it is expected that all of them will join in 
 this solemn work in due time.] 
 
ACT 
 
 ASSOCIATE PRESBYTERY OF PENNSYLVANIA, 
 
 Cimceming the Admission of Church Members to Communion. 
 Passed at Philadelphia, April 28, 1791. 
 
 The Presbytery having taken into their serious 
 consideration, a petition some time ago laid before 
 them, requesting a more particular direction about the 
 way in which ministers and sessions ought to proceed 
 in the admission of such as apply to them for being 
 received into church fellowship : 
 
 Declare, that though there is so much said in our 
 Declaration and Testimony, as may, with proper 
 application to particular cases, be sufficient ; yet, as far 
 as possible to prevent disorder, and to assist all con- 
 cerned in this matter, the Presbytery agree to transmit 
 a copy of the following to the several sessions under 
 their inspection. 
 
 The general rule of admission to the seals of the co- 
 venant, is a profession and a practice agreeable to the 
 
 227 
 
228 CONCERNING ADMISSION. 
 
 Lord's word. More than this none have a right to de- 
 mand, and if less is accounted sufficient, we act not up- 
 rightly in the cause and work of our Lord Jesus Christ, 
 who solemnly charges us to teach his church. To ob- 
 serve all things whatsoever he has commanded us. 
 
 In agreeableness to this general rule, the following 
 particular rules ought to be attended to : 
 
 I. That in congregations where there is a session, 
 none ought to be admitted to communion but by the 
 session constituted. 
 
 II. That the profession of the faith required of those 
 who desire communion with us, shall be an adherence 
 to the Westminster Confession of Faith, Larger and 
 Shorter Catechisms, Form of Presbyterial Church Go- 
 vernment, and Directory for the Public Worship of God, 
 as these are received and witnessed for by us, in our 
 Declaration and Testimony : and also, that they profess 
 their approbation of the said Declaration and Testimo- 
 ny for the Doctrine and Order of the Church of Christ. 
 
 III. That they profess their resolution, through 
 grace, to continue in the faith, according to the pro- 
 fession they now make of it, and be subject to the order 
 and discipline of the house of God ; to be diligent in 
 their attendance on public ordinances ; to make con- 
 science of secret prayer ; of keeping up the worship of 
 God in their families morning and evening, and of pro- 
 moting the knowledge of Christ and his truths — as by 
 other means, so more especially by a holy and spiritual 
 conversation. 
 
 IV. That particular care ought to be taken that none 
 be admitted to sealing ordinances, who are scandalous 
 in their lives, or known contemners of any moral duty. 
 
CONCERNING ADMISSION. 229 
 
 The Presbytery earnestly recommend to sessions, 
 who are courts of Christ's house, to imitate him in 
 condescending to the weakness of his people; and if it 
 appear, that persons who apply for admission to seal- 
 ing ordinances, are disposed to use the means of know- 
 ledge, are desirous of instruction, closing with the end 
 of our association, according to the measure of their 
 knowledge, and concerned to be kept in the Lord's 
 way; though such persons may be, in many respects, 
 of small attainments, and of little knowledge, or utter- 
 ance : yet they are by no means to be excluded from our 
 communion, but rather invited and heartily received, 
 that such promising beginnings may be encouraged. 
 
 Attestedj 
 
 William Marshall, Moderator. 
 John Anderson, Presbytery Clerk. 
 
AOT 
 
 or THB 
 
 ASSOCIATE SYNOD OF SCOTLAND, 
 
 Defining tM connexion ofihe Associate Presbytery of Penn- 
 sylvania, with said Synod. 
 
 ADVERTISEMENT. 
 
 The misapprehensions entertained by some, con- 
 cerning our connexion with our brethren of the Gene- 
 ral Associate Synod in Scotland, rendered it necessary 
 that this connexion should be particularly and distinctly 
 stated; so that none might be at a loss to know how far 
 it extended, and that misunderstandings concerning it 
 might not arise among ourselves. The Associate Pres- 
 bytery of Pennsylvania consulted the Associate Synod 
 on that head in 1786, and the Synod agreed to the 
 articles as here printed; which being laid before the 
 Associate Presbytery, Nov. 3, 1788, they were unani- 
 mous in declaring their satisfaction with them, and 
 their resolution to maintain the connexion subsisting 
 between them and their brethren, according to the 
 terms of these articles. 
 
 W. Marshall. 
 
 231 
 
232 ACT OF THE ASSOCIATE SYNOD. 
 
 At Edinburgh, May 7, 1788. 
 
 The Synod, having taken into consideration an Act 
 of the Associate Presbytery of Pennsylvania, dated 
 June 2d, 1786, declaring the nature of their connexion 
 with this Synod; and also sundry other papers, trans- 
 mitted by that Presbytery, relative to the same subject; 
 and desiring to remove and prevent all misunderstand- 
 ings, which might now or afterwards mar a profitable 
 intercourse between those in this country — who are en- 
 deavouring to bear witness to the truth of the gospel 
 against the common defection — and those in North 
 America, who are disposed to join with them in the 
 same cause: — They declare, that the subordination 
 of the Associate Presbytery of Pennsylvania to this 
 Synod has, from the beginning, been no more than a 
 Scriptural union, according to the plan of Presbyterial 
 church government : That, being wholly of a spiritual 
 nature, it never did affect any in their civil rights or 
 interests; and, consequently, that there was not the 
 smallest ground for the adversaries of that Presbytery 
 to reproach them, as subordinate to, and under the 
 control of, a foreign jurisdiction; as holding the es- 
 tates, that is, the churches, they possess, at the will of 
 persons beyond seas : That, in answering applications 
 made to them from that part of the world, this Synod 
 has been at no small trouble in sending ministers, and 
 in procuring charitable contributions for defraying the 
 expenses of such missions : That, in what they have 
 done, they have studied a regard to the interests of the 
 kingdom of Christ; neither receiving nor expecting any 
 benefit, whatsoever, in return, farther than the testi- 
 mony of their own consciences, bearing witness of their 
 not being unwilling or inactive, when called to labour 
 for promoting the knowledge of Christ in America, and 
 
ACT OP THE ASSOCIATE SYNOD, 233 
 
 for the assistance of such as there professed a desire of 
 being found faithful in his cause : that the wavering 
 and defection of many in that country, who once pro- 
 fessed to join with this Synod, in testifying against 
 such Latitudinajrian schemes as they now approve, has 
 not discouraged the Synod from assisting the remnant 
 who have endeavoured to hold fast the profession of 
 their faith : — Therefore, the Synod agree,. That the in- 
 tercourse between them and the Associate Presbytery 
 of Pennsylvania, shall, in time coming, be regulated 
 according to what is expressed in the articles which 
 follow : 
 
 I. That as to what relate to scandals, or causes of a 
 personal or private nature, the Synod, from their in- 
 tercourse with the Presbytery for about thirty-five 
 years past, have no reason to expect, that appeals in 
 such causes will be prosecuted; and they judge the 
 prosecution of such appeals would be inexpedient and 
 improper, at such a very great distance. 
 
 n. That in the case of any diflFerence arising in the 
 Presbytery of Pennsylvania, about the profession of 
 the faith, or about any truth or duty, affecting their 
 connexion with this Synod, it is necessary for this Sy- 
 nod to know on what side truth and duty lie. The 
 Synod, therefore, judge it equitable and necessary, that 
 causes of this kind may be brought before them by 
 Reference or Appeal. 
 
 in. Though the errors in doctrine, corruptions of the 
 worship of God, and defections from the Reformation 
 T€stimony, prevailing in Britain and America, may be 
 materially the same ; yet, as these, in several instances, 
 assume a different appearance, and are promoted un- 
 der different pretences in the last of these countries : 
 20* 
 
234 ACT OF THE ASSOCIATE SYNOD. 
 
 The Synod, therefore, judge it expedient for the Pres- 
 bytery of Pennsylvania to state the profession of their 
 faith, so as it may always be a direct and proper 
 Testimony against the evils by which that part of the 
 Lord's vineyard, in which they labour, is more im- 
 mediately endangered; provided, that Presbytery do 
 not give up any truth testified for by this Synod, nor 
 enter into any connexion with such as oppose them- 
 selves to any part of our Christian and Witnessing 
 Profession. 
 
 IV. The Formula of the questions to be put to eccle- 
 siastical office-bearers at their ordination in said Presby- 
 tery of Pennsylvania, ought to contain an engagement 
 to maintain the truth of the gospel, against such as op- 
 pose it in that part of the world. But the questions 
 in said Formula ought to be as near to those put by 
 this Synod in Britain and Ireland as the state of the 
 church in America will admit; and none of these shall 
 contradict the Testimony maintained by this Synod. 
 And farther, it is requisite that the said Formula con- 
 tain an engagement to keep the unity of the Spirit in 
 the bond of peace — in contending for the faith and 
 order of the church, as a part of the same Witnessing 
 Body with this Synod. 
 
 V. As in making confession of sin, the Presbytery 
 of Pennsylvania ought to take particular notice of 
 those offences, backslidings, and transgressions of the 
 laws of God which are to be found among themselves, 
 and among the inhabitants of the land where they 
 dwell; and as they cannot join in the very same con- 
 fession of sins made by this Synod, in acts of humilia- 
 tion and fasting, and also in public covenanting, by 
 reason of some things in these peculiar to this coun- 
 try ; The Synod, therefore, judge it expedient for that 
 
ACT OP THE ASSOCIATE SYNOD. 235 
 
 Presbytery to proceed, as the Lord may give them op- 
 portunity, to renew their solemn covenant engage- 
 ments in a manner agreeable to their circumstances; 
 provided, still, that the acknowledgment of sin, and 
 engagement to duties, made by that Presbytery, 
 though necessarily different in words, be the same as 
 to the principal matter and design, with the confession 
 and engagement made in solemn covenanting by this 
 Synod. 
 
 VI. If the Presbytery of Pennsylvania shall be found 
 departing from the profession made by them, and acting 
 contrary to these Articles ; it cannot, in that case, be ex- 
 pected, that the Synod will countenance them in such 
 a course, by sending ministers to their assistance. The 
 offence must be removed, before the Synod can rea- 
 sonably appoint any of their number to take part with 
 that Presbytery. And on sufficient evidence that the 
 said Presbytery were gone into a state of apostacy from 
 their former testimony, and Ordination Vows; the Sy- 
 nod claim it as competent to them to pass a judicial 
 condemnation of the said Presbytery, as no longer a 
 part of the same Witnessing Body. On the other 
 hand, if the Presbytery of Pennsylvania shall find any 
 thing in the proceedings of this Synod, which they 
 judge contrary to truth and duty; they shall have the 
 same liberty, as others connected with the Synod, to 
 remonstrate, protest, or testify against the same. 
 
 Vn. If the Synod shall be informed as to any mem- 
 ber belonging to the Presbytery of Pennsylvania, that 
 he acts contrary to his profession and to these Articles; 
 they shall transmit an account of this matter to that 
 Presbytery; who shall inquire into it, and satisfy the 
 Synod as to the accused, by showing either that he was 
 not guilty, or that he hath been censured according to 
 
236 AOT OP THE ASSOCIATE SYNOD. 
 
 the nature of his offence. And, in like manner, if the 
 Presbytery of Pennsylvania shall find cause of com- 
 plaint, as to any of the Brethren in this country; they 
 shall inform the Presbytery to which the member 
 complained of belongs, who shall judge of that matter 
 according to the ordinary rules of procedure in such 
 
 VIII. As, by the laws of Christ's house, we are bound 
 to assist one another as the Lord gives us opportunity; 
 particularly in the duty of maintaining a Testimony 
 against the general and increasing defection of this ge- 
 neration, from the truth and cause of our Lord Jesus 
 Christ : This Synod therefore resolve. That they will 
 endeavour, as they formerly and of late have done, to 
 answer the requests of the Presbytery of Pennsylvania, 
 by appointing and sending ministers or preachers to 
 their assistance, according as there may be need for 
 other labourers in that part of the Lord's vineyard; 
 and for this end, they shall use all proper means to 
 persuade such as may be appointed for that service to 
 undertake it. 
 
 IX. As the Synod shall communicate to the Pres- 
 bytery of Pennsylvania, such of their acts as are of 
 general concern, particularly such as respect the pro- 
 fession of the faith made by this Synod; so that Pres- 
 bytery shall transmit to the Synod all acts of the same 
 nature passed by them; and no new terms of commu- 
 nion shall be enacted by them, till the overtures con- 
 cerning the same shall have been transmitted to this 
 Synod for their consideration : — That, by these means, 
 unity may be maintained, misunderstandings, arising 
 from want of due information, prevented, and the most 
 speedy and effectual methods taken to remove any dif- 
 ference which may arise. 
 
ACT OF THE ASSOCIATE SYNOD. 237 
 
 Farther, the Synod declare, That as, agreeably to this 
 Act, the Presbytery of Pennsylvania shall have all the 
 aid this Synod can afford — by sending ministers to their 
 assistance when they may be wanted, and interposing 
 their authority for this end ; so they will endeavour to 
 give speedy judgment in matters of faith, which may 
 come before them by Reference or Appeal from the 
 above mentioned Presbytery ; and do every thing in 
 their power for promoting the Testimony in North 
 America : The design of these Articles being in no in- 
 stance to hurt them, but to help them, and strengthen 
 their hands in the work of the Lord. 
 
 Extracted by 
 
 James Moerison, Si/nod Ckrk. 
 
ORDINATION VOWS 
 
 ASSOCIATE SYNOD OF NORTH AMERICA; 
 
 OR, 
 
 THE FORMULA OF QUESTIONS TO BE PUT TO MINISTERS 
 AND ELDERS AT THEIR ORDINATION.* 
 
 FOR MINISTERS AND ELDERS. 
 
 Quest. I. Do you believe the Scriptures of the 
 Old and New Testament to be the Word of God, and 
 the only rule of faith and practice ? 
 
 Quest. II. Do you believe and acknowledge the 
 whole doctrine of the Confession of Faith, and 
 Catechisms, Larger and Shorter, agreed upon by the 
 Assembly of Divines at Westminster, with Commis- 
 
 * This Formula was judicially approved at Philadelphia, 
 November 4, 1784, by the Associate Presbytery of Pennsyl- 
 vania, now the Associate Synod of North America. 
 
 239 
 
240 ORDINATION VOWS. 
 
 sioners from the church of Scotland ; as these are re- 
 ceived in the Declaration and Testimony, published 
 in the year 1784, by the Associate Presbytery of Penn- 
 sylvania, now the Associate Synod of North America, 
 to be the doctrine taught in the Word of God ; and 
 are you resolved, through the grace of our Lord Jesus 
 Christ, to maintain this, as the confession of your faith, 
 against all contrary opinions ? 
 
 Quest. III. Do you acknowledge Presbtterial 
 Church Government to be of divine institution, and 
 appointed by Jesus Christ, the only King, Head, and 
 Lawgiver of the church, to continue in it to the end of 
 time ; and do you adhere to the same, as stated in " The 
 Form of Presbyterial Church Government and Ordi- 
 nation of Ministers," agreed upon by the Assembly of 
 Divines at Westminster, and testified for by us : and 
 are you resolved, by the Lord's assistance, to maintain 
 and defend the same against all contrary opinions ? 
 
 Quest. IV. Do you adhere to the Declaration 
 and Testimony of the Associate Synod of North Ame- 
 rica, for the Doctrine and order of the Church of 
 Christ, and against the errors of the present time ? 
 And do you, in your judgment, disapprove the mani- 
 fold errors and Latitudinarian schemes prevailing in 
 these United States, which are condemned in that 
 Declaration and Testimony, as contrary to the word of 
 God, to the profession of the faith we make, and to the 
 solemn engagements we in this church are under to 
 continue in that profession ? 
 
 Quest. V. Do you acknowledge the perpetual obli- 
 gation of the Solemn Covenant Engagements we 
 in this church are under, as these have been explained 
 in the Declaration and Testimony of the Associate 
 
ORDINATION VOWS. 241 
 
 Synod of North America ; and are you resolved, through 
 grace, to endeavour faithfulness in adhering to the Tes- 
 timony maintained by the Lord's witnesses for these 
 reformation principles we profess — in contending ear- 
 nestly for the faith once delivered to the saints, and in 
 attending to all these duties which the Lord in his word 
 has enjoined upon us, and which we in this church 
 are, by these our covenant engagements, bound to per- 
 form ? 
 
 Quest. VI. Do you engage to submit yourself wil- 
 lingly and humbly, in the spirit of meekness, to the 
 admonitions of this Presbytery,* — [of the Session of 
 this congregation,f ] remembering that while they act 
 uprightly, they judge not for men, but for the Lord, 
 who is also with them in the judgment ; and do you 
 promise that you will endeavour to maintain the spi- 
 ritual unity and peace of this church, carefully avoid- 
 ing every divisive course, neither yielding to those 
 who have made defection from the truth, nor giving 
 yourself up to a detestable neutrality and indifference 
 in the cause of God, but that you will continue stead- 
 fast in the profession of the reformation principles 
 maintained by us, and by our brethren of the Associate 
 Synod in Scotland ; and do nothing directly or indi- 
 rectly to destroy our unity with them in the cause and 
 work of God ; and this you promise, through grace, 
 notwithstanding any trouble or persecution you may be 
 called to suffer, in studying a faithful discharge of your 
 duty in these matters ? 
 
 Quest. VII. Do you sincerely aim at having the 
 glory of God, love to our Lord Jesus Christ, and zeal 
 
 * Since the erection of the Synod, they ordered the fol- 
 lowing -words to be added after *' Presbytery ," — «' as subor- 
 dinate to the Associate Synod of North America." 
 
 f The words enclosed, for Elders. 
 21 
 
242 ORDINATION VOWS. 
 
 for the edification of his mystical body, for your great 
 motives and chief inducements for entering into the 
 office to which you are now to be set apart, and not anj[^ 
 selfish views, or worldly designs or interest ? 
 
 Quest. VIII. Are you conscious that you have 
 used no undue methods in procuring your call to the 
 office of the holy ministry* [in this congregationf] [to 
 the office of eldership in this congregation ?J] 
 
 Quest. IX. Do you engage, in the strength of our 
 Lord and Master, Jesus Christ, to rule well your own 
 family, [if it should please the Lord to give you one,§] 
 and to live a holy and circumspect life, following after 
 righteousness, godliness, faith, love, patience, and 
 
 FOR MINISTERS. 
 
 Quest. X. Do you promise through grace to perform 
 all the duties of a faithful minister of the gospel, in 
 preaching it, not with enticing words of man's wisdom, 
 but in the purity and simplicity thereof, not ceasing to 
 declare the whole counsel of God ; as also in catechis- 
 ing, exhorting from house to house, visiting the sick, 
 and performing whatever other duties are incumbent 
 on you from the word of God, as a faithful minister of 
 Jesus Christ, for the convincing and reclaiming of sin- 
 ners, and for the edifying of the body of Christ ? 
 
 FOR MINISTERS. 
 Quest. XL Do you accept of the call given you, to 
 
 * For ministers ordained witliout a particular charge. 
 + For ministers ordained to a particular charge. 
 X For elders. 
 I The enclosed words to be used as there is occasion. 
 
ORDINATION VOWS. 243 
 
 labour as a minister of the gospel in this congregation ; 
 and engage that, through grace, you will endeavour to 
 act in it as a wise and feithful servant of Jesus Christ 
 ■^maintaining a tender regard to his flock, rightly 
 dividing the word of truth, and watching for souls as 
 one that must give an account? 
 
 FOR ELDERS. 
 
 Do you accept of the call given you to the office of 
 eldership in this congregation, and do you engage, 
 through grace, diligently and cheerfully to discharge 
 all the parts of that office ; in endeavouring to act with 
 a single eye, and an upright heart in judging about 
 the matters of God; and labouring, by all means com- 
 petent to you in the office to which you are called, for 
 the edifying of the body of Christ? 
 
 FOR MINISTERS AND ELDERS. 
 
 And all these things you promise and engage unto, 
 through grace, as you will be answerable, at the 
 coming of our Lord Jesus Christ, with all his saints; 
 and as you would desire to be found among that 
 happy company at his glorious appearing? 
 
APPENDIX.* 
 
 I. Form of a Testimonial for Church Members on 
 LEAVING A Congregation. 
 
 That A. B. is in full communion with the Associate 
 
 Congregation of , in the county of , and state 
 
 of , and is free from scandal known to us, is at- 
 tested this day of , A. D. . 
 
 By order of Session. 
 
 A. B., Minister. 
 
 n. Form of a Call for Minister. 
 
 We, the elders and other members of the Associate 
 Congregation of , in the state of , in full com- 
 munion, who have acceded to the Lord^s cause, as pro- 
 fessed and maintained by the Associate Presbytery of 
 
 , as subordinate to the Associate Synod of North 
 
 America : taking into our serious consideration the great 
 loss we suffer through the want of a fixed gospel minis- 
 try among us, and being fully satisfied, from opportu- 
 nities of enj oying your public ministrations, that the great 
 Head of the church has bestowed upon you, Mr. A. B., 
 such ministerial gifts and endowments, as, through the 
 divine blessing, may be profitable for our edification : 
 we, therefore, hereby call and beseech you, to come to 
 us and help us, by taking the charge and oversight of 
 this congregation, to labour in it, and watch over it, as 
 
 * The following forms have been added to the Act and 
 Testimony partly with the view of filling up a few blank 
 leaves, but chiefly with the hope they may prove serviceable 
 in places where the Book of Discipline — from which they 
 have, with the exception of the last three, been selected-—., 
 cannot be obtained. — W. S. Y. 
 
 21* 245 
 
246 APPENDIX. 
 
 our fixed pastor : and on your acceptance of this our call, 
 we promise you all due support, respect, encourage- 
 ment, and obedience in the Lord. 
 
 In testimony whereof, we have subscribed this our 
 
 call, this day of , in the year of our Lord 18 — , 
 
 before these witnesses. 
 
 AUest, C. D. 
 
 E 
 
 ;S;1 
 
 III. Attestation of a Call. 
 
 That, agreeably to presbyterial appointment, I 
 
 preached on the day of , in the congregation 
 
 of , under the inspection of the Associate Presby- 
 tery of , in the state of , and presided in the 
 
 moderation of a call for a pastor to said congregation, 
 which was made out for Mr. A. B., under the inspec- 
 tion of the Presbytery of , is certified at , this 
 
 day of , A D. 18—, by C. D. 
 
 IV. Form of an Act of Licensure. 
 
 The Associate Presbytery of , in the state of 
 
 -, having taken Mr. A. B., student of divinity, on 
 
 trials for license, and he having acquitted himself to 
 their satisfaction, in all the parts of his trials, did at 
 
 their meeting, on the day of , at , in 
 
 the county of , and state of , and hereby do, 
 
 in the name of the Lord Jesus Christ, allow and ap- 
 point him, the said A. B., to preach the gospel of 
 peace within their bounds, and in all other places 
 where in Providence he may be called. 
 By order of Presbytery. 
 
 CD., Moderator. 
 
 E. F., Ckrk. 
 
 Given at , county of , and state of , this 
 
 day of , A. D. 18—. 
 
APPENDIX. 247 
 
 V. Certificate of Ordination. 
 
 The Associate Presbytery of , in the state of 
 
 , having had a call from the congregation of , 
 
 county of , and state of , to Mr. A. B., preacher 
 
 of the gospel, presented to them, which they sustained, 
 and which he accepted, took him on trials for ordina- 
 tion, and having judged him duly qualified for the 
 office of the gospel ministry, and in particular for the 
 pastoral charge of said congregation; and being pres- 
 byterially met at their ordinary place of public wor- 
 ship, on the day of , did then and there 
 
 solemnly set apart said Mr. A. B., in the face of the 
 whole congregation there present, to the office of the 
 holy ministry in said congregation, and did afterwards 
 receive him into ministerial fellowship. 
 By order of Presbytery. 
 
 C. D., Moderator. 
 E. F., Clerk. 
 
 Griven at , on the day of , A. D. 18 — . 
 
 VI. Form of Transfer, in case of a Call from one 
 Presbyti:ry to another. 
 
 The Associate Presbytery of in the state of 
 
 , having received from the Presbytery of , in 
 
 the state of , a call for Mr. A. B., to the pastoral 
 
 charge of the congregation at , under the inspec- 
 tion of the Presbytery aforesaid, and said call being by 
 them approved, and by him accepted; they did and 
 hereby do, transfer and remit him to the Presbytery of 
 
 for ordination (or admission) to the pastoral charge 
 
 of said congregation. 
 
 By order of Presbytery. 
 
 CD., Moderator. 
 
 E. F., Clerk. 
 Done at , on the day of , 18 — . 
 
248 APPENDIX. 
 
 VII. Form of Citation. 
 
 By order of the associate session (or Presbytery) of 
 
 , you, Mr. A. B., member of, elder or deacon in, 
 
 or minister at , are summoned to appear before 
 
 said , and answer to the libel herewith presented, 
 
 at , on the day of , and at o'clock 
 
 in the . (Signed) CD., Moderator. 
 
 E. F., Clerk. 
 
 Done at , this day of , A. D. 18 — . 
 
 VIII. Form of Excommunication. 
 
 The associate session (presbytery or synod, as the 
 
 case may require) of , in the name, and by the 
 
 authority of the Lord Jesus Christ, King and Head of 
 the church, does hereby excommunicate you, casting 
 you out of the communion of the visible church, de- 
 claring you to be one of those whom our Lord has 
 commanded to be held by the faithful as heathen men 
 and publicans. 
 
 IX. Form of Citation for a "Witness. 
 
 Mr. A. B., 
 
 You are hereby summoned by the Associate 
 
 Session (Presbytery, &c.) of to appear at , 
 
 on the day of , to give testimony in a cause 
 
 pending between C. D. and E. F. Lay aside all ex- 
 cuses, and fail not to attend. A. B., Moderator. 
 
 C. D., Clerk. 
 This day of , and year of our Lord 18 — . 
 
 X. Form of an Oath. 
 
 An oath is to be administered by the moderator, in 
 the following or like terms. 
 
 ^' You swear by God, the searcher of all hearts, that 
 you will declare the truth, the whole truth, and nothing 
 
APPENDIX. 249 
 
 but the truth, according to the best of your knowledge, 
 in the cause now pending, as you shall answer to God 
 at the great day.'* 
 
 XI. Form op an Application for the Moderation op a 
 Call. 
 
 The Associate Church at , in the of , 
 
 and state of , under the inspection of the Pres- 
 bytery of , being at present vacant, anxious to 
 
 obtain the stated administration of the word and ordi- 
 nances among them, and finding themselves able and 
 
 willing to support it, assembled at , on the 
 
 day of , 18 — j and agreed to petition, and do here- 
 by most heartily petition, the Presbytery for a modera- 
 tion of a call, and appoint A. B. and C. D. their com- 
 missioners, to represent them, in this behalf, to the 
 Presbytery at their next meeting. 
 
 By order of the Congregation. 
 
 E. F., Moderator. 
 
 Done at , the day of , A. D. 18 — . 
 
 XII. Form op an Edict. 
 
 The Associate Presbytery of , in the state of 
 
 , having received a regular call from the congre- 
 gation at , in the of , and state of , 
 
 to Mr. A. B., preacher of the gospel, to be their Minis- 
 ter; and the said Mr. A. B. having undergone trials for 
 ordination; and the Presbytery judging him qualified 
 for the ministry of the gospel, and fit to be pastor of 
 this congregation, the call whereof has been by him ac- 
 cepted, have resolved to proceed to his ordination on 
 
 the day of , unless somewhat occur which 
 
 may lawfully impede it; and, therefore, do hereby give 
 notice to all concerned, that if they, or any of them, 
 have aught to object why the said Mr. A. B. should 
 not be admitted pastor of this congregation, they may 
 
250 APPENDIX. 
 
 repair to the Presbytery, which is to meet at , on 
 
 the — — day of , with certification, that if no 
 
 objection be then made, the Presbytery will proceed 
 without farther delay. 
 
 By order of Presbytery. 
 
 C. D., Moderator. 
 E. F., CUrk. 
 Done at , on the day of , 18 — . 
 
 XIII. Form of an Act of public Suspension. 
 
 Whereas A. B.* hath been convicted before 
 
 thef of , [And whereas the have, from 
 
 time to time, and in the spirit of meekness, endeavoured, 
 without effect, to reclaim their offending brother,J] and 
 whereas his continuing in his sin, and refusing to listen 
 to the admonitions of his brethren, render it necessary 
 for the honour of Christ Jesus, for the purity of his 
 religion, for a warning to others, and for his own be- 
 nefit, to inflict on him a public censure of the Lord's 
 
 house ; the did, and hereby do, in the name of 
 
 the Lord Jesus Christ; and as a court constituted in 
 his name, suspend and exclude the said A. B. from the 
 privileges of the church, till he return from the error of 
 his way, and give solid proofs of unfeigned repentance. 
 
 * Membeb, or ELDER, or DEACON, of this congregation; 
 or minister, elder, deacon, or member of the congregation 
 at . 
 
 f Session of this church, or Session of the Church at , 
 
 or Presbytery of . 
 
 J The clause included in [ ] to be omitted in cases 
 
 where a public suspension may be necessary without these 
 previous steps. 
 
CONTENTS. 
 
 PAOB 
 
 NARRATIVE concerning the Reformation Testimony... 5 
 
 DECLARATION AND TESTIMONY 85 
 
 Part First. Concerning God's goodness to his church, 
 
 and the Testimony for Truth maintained by her... 85 
 
 Part Second. Concerning the Doctrine of the Church 
 of Christ 97 
 
 Part Third. Concerning the Order of the Church of 
 
 Christ 147 
 
 CONCLUSION 175 
 
 An ACT concerning Public Covenanting 183 
 
 Acknowledgment of Sins 203 
 
 Solemn Covenant Engagement unto Duties 219 
 
 An ACT concerning the Admission of Church Members 
 
 to Communion 227 
 
 An ACT of the Associate Synod of Scotland, defining 
 the Connexion of the Associate Presbytery of Penn- 
 sylvania with said Synod 231 
 
 ORDINATION VOWS of the Associate Synod of North 
 
 America 239 
 
 APPENDIX 245 
 
 THE END. 
 
 251 
 

 Theological 
 
 -Speer Library 
 
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