Part 7 (1/2)

XI. OF a.s.sURANCE OF GRACE.--In like manner they declare and a.s.sert, that although there may be much darkness, and manifold doubts and fears, seated in the same soul where true and saving faith is: and although true believers may wait long before they know themselves to be believers, and be a.s.sured that they are really in a state of grace; and even, after they have arrived at a subjective a.s.surance of their salvation, may have it much shaken, clouded and intermitted; that yet there is no doubting, no darkness, in the saving acts of a true and lively faith: but in all the appropriating acts of saving faith, there is an objective a.s.surance, an a.s.sured confidence and trust in Jesus Christ, and the promise of life in which he is revealed to the soul; according to Isa. 1, 10; Mark ix, 24; 1 John v, 13; Psal. lxxvii, 1 to 11; Psal. lx.x.xviii, throughout; Gal. ii, 20; Mark xi, 24; Confess, chap.

18 throughout; Larg. Cat. ques. 72, 80, 81; Short. Cat. question 86.

XII. OF THE PERSEVERANCE OF THE SAINTS.--They further a.s.sert and declare, that whosoever, of any of the children of men, in all ages, have attained salvation, did believe in, and receive the Lord Jesus Christ, the promised Messiah, and only Savior from sin, to whom all the prophets bear witness, in whom all the promises and lines of salvation do center; and particularly, that however much the faith of the disciples and apostles of our Lord and Savior Jesus Christ in him, as their only Redeemer, might be at any time overclouded, yet it was never totally subverted; and that the n.o.ble grace of faith in the souls of believers cannot be totally lost; but that such is the immutability of G.o.d's decrees, and his unchangeable love; such the efficacy of their Redeemer's merit, and constant abiding of the spirit of holiness in them; and such the nature of the new covenant, that, notwithstanding of various temptations and afflictions, the prevailing of remaining corruption in them, they must all and every one of them, certainly and infallibly persevere in a state of grace unto the end, and be at last saved with an everlasting salvation; as appears from Heb. xi, 13; John iv, 42; Phil. i, 6; John x, 28, 29; 1 Pet. ii, 9; Jer. x.x.xiv, 4; Confess, chap. 8, -- 1, chap. 14, -- 2, and chap. 17 throughout.

XIII. OF LIBERTY OF CONSCIENCE.--They further a.s.sert and declare, that the n.o.ble faculty of conscience, G.o.d's deputy in the soul of man, over which he alone is absolute Lord and Sovereign, is not subjected unto the authority of man; neither are any human commands further binding upon the consciences of men, than they are agreeable unto, and founded upon the revealed will of G.o.d, whether in matters of faith or practice. And although the Lord Jesus Christ has purchased a glorious liberty unto believers from sin, and all the bitter fruits thereof, and of access to a throne of grace with boldness; and has procured unto his church freedom from the yoke of the ceremonial law, with a more abundant communication of gospel influences: yet, inasmuch as conscience is the rule ruled, not the rule, ruling, none can, without manifest sin, upon pretense of conscience or Christian liberty, cherish any forbidden l.u.s.t in their souls, nor are left at freedom to reject any of the divine ordinances inst.i.tuted in the word, to change or corrupt their scriptural inst.i.tution, by immixing human inventions therewith, or in the least deviating from the punity thereof. And that therefore, all who vent or maintain tenets or opinions, contrary to the established principles of Christianity, whether in the matter of doctrine, divine wors.h.i.+p, or practice in life, which are contrary to, and inconsistent with the a.n.a.logy of faith, and power of true G.o.dliness, or destructive to that pure peace and good order established by Christ in his church, are accountable unto the church; and upon conviction, ought to be proceeded against, by inflicting ecclesiastical censures or civil pains, in a way agreeable unto the divine determination in the word concerning such offenses.

And further, they declare, that it is most wicked, and what manifestly strikes against the sovereign authority of G.o.d, for any power on earth to pretend to tolerate, and, by sanction of civil law, to give license to men to publish and propagate with impunity, whatever errors, heresies, and d.a.m.nable doctrines, Satan, and their own corrupt and blinded understandings, may prompt them to believe and embrace; toleration being destructive of all true religion, and of that liberty wherewith Christ has made his people free; and the great end thereof, which is, ”That being delivered out of the hands of our enemies, we may serve the Lord--in holiness and righteousness, all the days of our lives.” Agreeable to James iv, 12; Rom. xiv, 4; Acts iv, 19, and v, 29; 1 Cor. vii, 23; Matth. xxiii, 9; 2 John 10, 11; 2 Cor. i, 24; Matth. xv, 9; Col. ii, 20, 22, 23; Gal. ii, 4, 5, and v, 1, 13; Isa. viii, 20; Acts xvii, 11; Hosea v, 11; 1 Cor. v, 1,5, 11, 13; t.i.t. i. 10, 11, 13, and iii, 20; Matth. xviii, 15-17; Deut. xiii, 6-12; Ezek. vii, 23, 25, 26; Zech. xiii, 2, 3; Rev. ii, 2, 14, 15, 20; Confess, chap. 20; Larg. Cat.

quest. 100, 103; Sh. Cat. quest. 49, 50.

XIV. OF TESTIMONY-BEARING.--Again, they declare and a.s.sert, that all true believers, members of the church invisible, are by the indissoluble bond of the Spirit, and true faith in Christ, their Head, savingly united unto, and have communion with him in grace and in glory, in this life and the life to come. In all their afflictions he is afflicted, and shares with them in their sufferings and trials, is with them in and through death, exalteth them at last over all their enemies, receiving them into glory and blessedness with himself, that they may behold and share in his glory with him through eternity: and that all of them being knit and joined together in holy love and affection, do partic.i.p.ate mutually of each others gifts and graces; and are indispensably bound to exercise themselves in the practice of all commanded duties, for preserving the love of G.o.d, and life of grace, in their own, and one another's souls. And further, they declare that the visible church, and the members thereof, are externally in covenant with Christ their Head, have one and the same Lord, profess the same faith in doctrine and wors.h.i.+p, receive the same seals of G.o.d's covenant, baptism, and the Lord's Supper: and are thereby bound to hold fast the Head, to be subject to his authority, keep the faith they have received, and maintain an holy communion and fellows.h.i.+p in the wors.h.i.+p of G.o.d; closely abiding by the standard of Christ, their captain and leader, and lifting up the banner of divine truth, in opposition unto, and holy contempt of all their enemies of every kind. And further, they affirm, that as the visible church in general, is bound to be faithful to Christ, their Head and Lord, and to preserve inviolate, the whole of that sacred _depositum_ of truth wherewith she is intrusted by him, not quitting with, nor willfully apostatizing from the same, in profession or practise: so no particular subject of this spiritual kingdom of Christ can recede from any part of divine truth, which they have received, and whereof they have made profession, without lese-majesty unto the Son of G.o.d, and violation of their obligations they have come under, at receiving the seals of the covenant, with whatever other lawful vows they have made unto the Most High; according to 1 John i, 2, 3; Eph.

iii, 16-19; John i, 16; Heb. x, 24, 25; Acts ii, 42, 46; Eph. iv, 4-6; Phil. iii, 16; Rev. ii, 25, and iii, 3; Confess, chap. 2, 6; Larg. Cat.

quest. 63; Short. Cat. quest. 50.

XV. OF CHURCH GOVERNMENT.--They likewise affirm and declare, that the Lord Jesus Christ, our exalted Immanuel, the sole and supreme Head, Lawgiver and King of his church, which is his spiritual and absolutely free and independent kingdom, has herein warranted, inst.i.tuted and appointed certain office-bearers (who derive their mission and authority from him alone) to regulate, administer, judge and determine in all the affairs of his house, to whom alone the keys of the kingdom of heaven are by him committed. Particularly, they are intrusted with the key of doctrine, to discover the mind of G.o.d, and preach Christ crucified unto sinners; the key of government for preserving that beauty of order, purity and power in the house of G.o.d, which he has enjoined should take place therein; the key of discipline, to inflict ecclesiastical censures upon such as turn aside after their _crooked ways_, or continue obstinate in their offenses; the key of ordination and mediate mission, in ordinary circ.u.mstances of the church, solemnly to set apart and send forth church officers unto that sacred function and official trust in the house of G.o.d, on the regular trial of the suitableness of their gifts and qualifications for that spiritual service and ministration; according to 1 Cor. xii, 28; Eph. iv, 11; Matth. xviii, 19; John xx, 23; Matth. xviii, 18; Acts xv, throughout, and xvi, 4; Matth. xxviii, 19, 20; Mark xvi, 15; Acts vi, 6; 1 Tim. iv, 14, and iii, 10; Confess, chap 30, -- 2, 3 and 31; -- 3. Form of church government, books of discipline, and the several laudable acts and const.i.tutions of this church; particularly, _Act_ of _a.s.sem._ at _Edinburgh, August_ 4th, 1649, _Sess._ 4, ent.i.tled, _Directory for electing of ministers_.

They likewise a.s.sert and maintain, that the Lord Jesus Christ, the church's glorious Head, hath appointed a certain form of government therein, distinct from civil government, and not at all subordinate to civil rulers. And that the only ecclesiastical government warranted by Christ is his word, and to continue in his church unalterable, is Presbyterial church government, exclusive of all superior dignity above a teaching presbyter, and consisting in her judicative capacity of kirk-sessions, in subordination to presbyteries; of presbyteries, in subordination to provincial synods; of provincial synods, in subordination to national; and national to ec.u.menical a.s.semblies, or general councils.

And further, they a.s.sert, that the office-bearers of the Lord's house, are, according to the command, and in the name and authority of the Lord Jesus Christ, the only Lawgiver and King of his church, and by virtue of the church's intrinsic power derived from Christ, to a.s.semble, const.i.tute and adjourn these several courts of his house, nominate the fixed or occasional times of their subsequent meetings, as the church's condition or exigencies require; although they grant that the Christian magistrate may, in extraordinary cases, or otherwise, call together a synod of ministers, and ether fit persons, for consultation and advice in religious matters: but in which they have no power to judge or determine in matters of faith; but only discretively to examine, whether the synod's determinations and decisions be consonant and agreeable to scripture, and accordingly to acquiesce therein; Isa. ix, 6, 7; Ezek.

xliii, 10, 11; Acts xv, 2, 4, 6; 1 Tim. v, 17; Heb. xiii, 17; 2 Chron.

xix, 8-11; Acts xvii, 11; Confess, chap. 30, -- 1 and chap. 31, -- 1, 2, and conform to act of a.s.sembly, anno 1647; -- 2,3; 2d book of discipline, and propositions for church government.

They likewise a.s.sert and maintain, that the office-bearers in the church of Christ, according to their different places and stations therein, must give evidence of their being possessed in some suitable measure of the qualifications which G.o.d in his word requires to be in any that are to be placed in such stations or offices, particularly that of devotedness to the cause and honor of Christ. And they further a.s.sert, that ministers of the gospel, and other church officers, must enter into the exercise of their office, at the door of Christ's appointment, by the call and choice of the Christian people, who are capable with judgment to give their consent; 1 Tim. iii, from verse 2 to 12; t.i.t. i, 5, 6, 7; Acts vi, 2 to 6; Chap, xiv, 23; John x, 4, 5, and agreeable to the laudable acts and ordinances of this church and state, in favor of reformation principles, books of discipline, &c.

XVI. OF CIVIL GOVERNMENT.--In like manner they a.s.sert and maintain, that G.o.d Almighty, the Sovereign Lord of all things, and special protector and preserver of his professed subjects in this lower world, hath for his own glory and the public good, authorized and inst.i.tuted in his word the office and ordinance of civil government and governors, for the preservation of external peace and concord, administration of justice, defense and encouragement of such as are, and do good, and punishment of evil doers, who transgress either table of the law. For all which ends, subordinate unto that of his own glory, G.o.d, the alone supreme fountain of all power, has inst.i.tuted and appointed this ordinance. And further they maintain, that a due measure of those qualifications which G.o.d, the great lawgiver requires in his word, together with what other stipulations according to the same unerring rule, a Christian people, who are blessed with the light of divine revelation, have made the fundamental conditions of civil government among them, are essentially necessary to the const.i.tution and invest.i.ture of lawful authority over such a people. No other but such a const.i.tution and invest.i.ture, can either be approven of by G.o.d, or answer the ends, ultimate or subordinate, of this ordinance, unto the honor of the great inst.i.tutor, as appears from Prov. viii, 15, 16; Psa. cxlvii, 19, 20, and cxlix, G, 7, 8, 9; Isa. xlix, 23; Rom. xiii, 1, 2, 3, 4; Deut. xvii, 14, 15; 2 Sam. xxiii, 2, 3, 4; Exod. xviii, 21. Confess, chap. 23, -- 1. Seasonable warning by the general a.s.sembly, July 27, 1649. Act 15, Sess. 2, Parl.

1, 1640.

They further a.s.sert and maintain, that the const.i.tuting of the relation betwixt rulers and ruled, is voluntary and mutual; and that the lawful const.i.tution of civil magistrates, is, by the mutual election of the people (in whom is the radical right, or intermediate voice of G.o.d, of choosing and appointing such as are to sway the scepter of government over them) and consent of those who are elected and chosen for the exercise of that office, with certain stipulations according to scripture and right reason, obliging each other unto the duty of their different stations and relations. And further they affirm that when magistrates are so const.i.tuted, Christians are bound by the law of G.o.d to pray for the divine blessing upon their persons and government, reverence and highly esteem them, yield a conscientious subjection and obedience to their lawful commands, defend and support them in the due exercise of their power; which power magistrates are especially to exert for the outward defense of the church of G.o.d, against all her external enemies, restraining or otherwise punis.h.i.+ng, as the case may require, all open blasphemers, idolaters, false-wors.h.i.+pers, heretics, with all avowed contemners of the wors.h.i.+p and discipline of the house of G.o.d; and by his civil sanction to corroborate all the laws and ordinances of Christ's house, providing and enjoining that every thing in the house of the G.o.d of heaven, be done according to the law of the G.o.d of heaven; Deut. xvii, 14; 2 Kings xi, 17; 1 Sam. xi, 15; 1 Tim. ii, 1,2; 1 Peter ii, 17; Rom xiii, 2 to 8; 2 Kings xviii, 4, and xxiii, 1 to 26; 2 Chron.

xxix, and x.x.x, chapters throughout; Ezra vii, 23. Confess. chap. 23, -- 3, coronation oath of Scotland, sworn and subscribed by Charles II. at Scone, January 1st, 1651, and oath of fidelity by the people.

XVII. OF CORRUPTIONS IN THE TWO PRECEDING ORDINANCES.--But, with respect to these two great ordinances of divine inst.i.tution, the magistracy and ministry, with the qualifications of the persons and duty of the people, as before a.s.serted, the Presbytery reject, like as they did, and hereby do reject and condemn the following contrary errors, tenets and opinions, whether of older or later date, vented either by open enemies or professed friends to the reformation cause. And,

1. They reject and condemn that loose lat.i.tudinarian tenet and opinion of opening the door of communion with the church in her judicative capacity, or sealing ordinances, unto the grossly ignorant, loose, careless, profane and scandalous: and to the anti-christian deist, blasphemous heretic, or any who maintain doctrines, principles and opinions contrary to, and eversive of the cardinal and fundamental doctrines of Christianity, or such principles and practices as oppose, obscure or darken the church's beauty and purity, and spoil her of her power, and particularly that of the church of _Scotland_, in her attainments in reformation; this being evidently destructive and ruinous to truth and holiness, the only foundation and basis of external union and concord in the church, and consequently of all durable, harmonious and comfortable communion among the ministers and members of Christ's mystical body: See Eph. v, 11; Isa. viii, 20; Amos iii, 3; 1 Cor. vi, 10; Heb. xii, 14; Rev. xxii, 14, 15; 2 Cor. vi, 17, 18; and conform to the acts and practice of this church, in her best and purest times, in excluding from her communion, and refusing to unite with any chargeable as above.

Again, they hereby reject that false and unG.o.dly principle and opinion, That a G.o.d of infinite wisdom has left his professing people dest.i.tute of any declaration of his will (which they are absolutely bound to regard) concerning both the inst.i.tution, administration and qualifications of such persons as should administer these two distinct ordinances, government, civil and ecclesiastical; or that these two different species of government have not their foundation and inst.i.tution, as the ordinances of G.o.d, in his revealed will; but that either (with the corrupt revolution church) he hath left the government of his house a matter of indifference, and the pattern thereof to be moulded by the discretion of the wise men of this world, and according to the corrupt will and fluctuating inclination of the people; or, with their public resolution-brethren, the _Seceders_, exchanging the clear scriptural and covenanted basis of civil government, with the obscure foundation of the law and light of nature, or the more dissolute basis of mere election and acknowledgment of whomsoever the _primores regni_, though never so wicked and licentious, choose and set up as magistrates.

Which notion contains an injurious and impious impeachment of divine revelation, as a rule imperfect and insufficient to guide Christians into the knowledge of the will of G.o.d, and their duty, as the peculiar and professed subjects of the King of kings, and supreme lawgiver, concerning all his ordinances; and is contrary to 2 Tim. iii, 16; Rom, ii, 14; Ezek. xliii, 11; and xliv, 5; Lev. xviii, 2, 3, 4, 5; Matt, xxviii, 20. Confess, chap. 23, -- 3.

They in like manner reject and condemn the ecclesiastical heads.h.i.+p of the church, blasphemously arrogated by that man of sin, and son of perdition the Pope of _Rome_; with all that superiority of dignity and office in the house of G.o.d, claimed by anti-christian Prelates, together with the whole of their hierarchical order, and the civil places and power of churchmen, by both usurped; which is a most wicked attempt to overturn G.o.d the Father's deed, const.i.tuting his Son Christ, sole King and Head of his church, an exauctorating of Jesus Christ from his throne, and heads.h.i.+p in his church, an elevation of his ministers, contrary to his will, and the nature and ends of their office; and an anti-scriptural and confused blending together of different and distinct ordinances. Psa. ii, 6; Isa. ix, 6, and xxii, 24; Col. i, 18; Mark x, 42, 43; Luke xxii, 25, 26; I Pet. v, 3; 2 Chron. xix, 12; 1 Cor. vii, 2.

Confess. chap. 25, -- 6, and contrary to our solemn covenants, and many acts and ordinances of both church and state, in times of reformation.

They likewise reject and condemn that gross Erastian principle, That the civil magistrate is supreme head over all persons, and in all causes, ecclesiastical as well as civil, whether in more ancient and later times of tyranny and persecution, openly and blasphemously usurped, or at and since the Revolution, more craftily yet too manifestly claimed; as appears from the 37th article of the church of _England_, and king's declaration prefixed to the said articles: and is further evident from the many encroachments made upon the royal dignity and heads.h.i.+p of Christ, by the usurpers of his throne, practically vesting themselves with power and authority to convene and adjourn at their pleasure, and give laws and ordinances to the church, which is a daring attack on the prerogative, sovereignty, wisdom and power of her absolute King and Lord, on whom, as a nail fastened in a sure place, his Father has hung all the glory of his house, and vested him with the sole supremacy over the same, being filled abundantly with the spirit of wisdom and understanding, with the spirit of counsel and of might, to direct and preside in the management of all her concerns, and to preserve from and overcome all her enemies; Isa. xxii, 24, and xi, 2, 3, and ix, 6; Col.

i, 18; Eph. i, 22; 2 Chr. xxvi, 18; Heb. v, 4; Confess. chap. 25, -- 6.

They also reject and condemn that Erastian tenet and opinion, that the whole or any part of the power, mission, qualifications, or administration of ecclesiastical officers, or ministers of the church of Christ, depends upon the authority and dictation of the civil magistrate, because it is manifestly destructive of the church's power and authority, under Christ her Head, and derived from him, and likewise of the ministerial freedom and faithfulness of Christ's emba.s.sadors: and particularly they reject and condemn, as gross Erastianism (whether practiced before or since the Revolution, and especially since the incorporating union with _England_ on terms diametrically opposite to our covenant union), the civil magistrate's limiting the mission of office-bearers in the church, according to his will; prescribing certain qualifications, and restricting to certain limitations; such as the test, indulgences, allegiance, a.s.surance, and abjuration oaths, act restoring patronages, and the act anent _Porteous_, together with the threatened deprivation of office and benefice, upon non-compliance; 1 Cor. xii, 28; Matt, xviii, 17, 18; John xx, 23.

They further reject and condemn that Erastian opinion, that the external government of Christ's house is left unto the precarious determination of sinful men, or hath either its immediate or mediate dependence upon the will and pleasure of the civil magistrate, according to the import of the claim of right, the anti-scriptural basis of the revolution settlement. This being evidently an impious reflection on the perfect wisdom of the church's Head, subversive of the beauty of his house, and fertile of disorder therein, laying the kingdom of Christ obnoxious to spiritual tyranny and oppression, when strangers, enemies, or such as have no call or warrant to build the house of the Lord, put to their hand to model the form of her government as best suits their perverse inclinations and secular views, in express contradiction to the will and law of the G.o.d of heaven, Exod xxv, 40, and xxvi, 30; Ezek. xliii, 11; 1 Chron. xv, 12, 13; Neh. ii, 20, with many other texts above cited.

Again they reject and condemn that lat.i.tudinarian tenet, That the Lord Jesus Christ, the alone Head of the church, hath left his house void of any particular form of government, of divine inst.i.tution exclusive of all other, under the New Testament dispensation: which, is a manifest reflection upon his fidelity to him who appointed him, and most absurd to suppose of him who is true and faithful, as a Son over his own house, and contrary to Isa. ix, 6, 7; 1 Tim. v, 17; Heb. iii, 2, 3, 5; 1 Cor.

xii, 28; Rom. xii 6, 7, 8; Acts xx, 17, 28; Matt, xxviii, 20. Confess.