THE PRINCIPLES OF THE CHURCH.
James Dodson
APPENDIX I.
THE Reformed Presbyterian Church always claimed to represent the Church of the second Reformation, as it existed between the years 1638 and 1649. The Covenants, which bound the nation to uphold and defend the Church as then constituted, had a place of honour among her subordinate standards, and the aim of the numerous declarations issued by the Church, was to remind the nation of the high degree of liberty and purity, to which the Church had at that period attained, and to urge upon all, the duty of maintaining firmly the principles which the Church at that time professed.
During the long persecution which succeeded the Restoration, the persecuted Covenanters held firmly by their principles, and even then took means to keep them prominently before the nation. It was during those dark days that
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James Renwick and Alexander Shields prepared and published “An Informatory Vindication, of a poor, wasted, misrepresented remnant of the Suffering, Anti-popish, Anti-prelatic, Anti-erastian, Anti-sectarian, true Presbyterian Church of Christ in Scotland, united together in a general Correspondence.” This volume contains a statement of the defections of the Church then established, from the attainments of the Church, during the period of the Second Reformation, a “declaration of the present state of our testimony,” and a long defence of the Societies against the misrepresentations of their political and ecclesiastical enemies. At that time the members of the Societies were not very numerous. They were all under the ban of the Government, and if known, they were constantly sought for, and liable, if apprehended, to be instantly put to death. Their meetings were secret, and none were admitted to them who had not proved their attachment to the principles which the members held dearer than life. In an unpublished letter written by James Renwick during his short ministry in Scotland, now in the possession of James B. Dalzell, Esq., Portland Park, Hamilton, he states the questions which were then put to any one desiring to become a member of the Societies. They are the following:—
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First. That every person desiring to be admitted be required to give the grounds, causes and motives that induced him or her to join in your fellowship.
Secondly. That he be required to declare what moved him to separate from those with whom he formerly consorted.
Thirdly. If he be a stranger, a testificate be required of him from the Society to whom he did formerly belong, or, at least, due enquiry be made and satisfaction be gotten of the soundness of his principles, and uprightness of his conversation, that no person who maintains errors in their judgment, or is chargeable with any scandal in their practices, be admitted.
Fourthly. That he be required to declare his judgment concerning the covenants and the late work of reformation.
Fifthly. That he be required to declare his judgment concerning the prophetical, priestly, and kingly offices of Christ.
Sixthly. That he be required to give his judgment concerning church government.
Seventhly. That he be required to give his judgment concerning prelacy, and hearing the curates.
Eighthly. That he be required to give his judg-
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ment concerning Erastianism, and joining with the indulged.
Ninthly. That he be required to declare his judgment concerning the practice of those ministers who did, in this juncture of providence, lay aside the public exercise of their ministry, and blamed the zeal of their brethren who continued faithful.
Tenthly. That he be required to give his judgment concerning the late and present wrestlings and endeavours, testimonies, declarations, sufferings of the late martyrs, and the present sufferers in Scotland.
Eleventhly. That he be required to give his judgment concerning the carriage of those who complied with the enemy, and granted sinful bands, or made unwarrantable compositions with them, declining the testimonies of Christ, and suffering for Him, contrary to the laudable practice of the godly.
Twelfthly. That he be re-secrecy to divulge nothing of the matters reasoned or concluded in the Society, but in so far as the Society doth allow to be done with general consent; or whatever other proper questions be thought fit to interrogate; and if satisfaction be given in all these, then may be
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presented unto him the Articles of the Society, and he be required to assent thereunto, and engage religiously to practise, and observe the same.
The Articles of Society are these, as followeth:
First. We all, and every one of us,—taking into our serious consideration the Lord’s late manifestation of His wonderful lovingkindness, tender mercy, and great love to these lands, together with the great ingratitude,—the sinful and shameful defections,—the present obstinacy and impeaitency of this generation,—the lukewarmness, neutrality and sinful compliance of temporizing professors,—the many spiritual and temporal judgments and plagues that have already overtaken us,—together with the dreadful plagues and woes and fearful judgments that are now hanging above our heads, and threatened to be poured out in a signal manner to our astonishment, ruin, and destruction,—the overspreading and increase of Popery, superstition, error and heresies, with the tyranny and oppression exercised over the estates, persons, and consciences of the Lord’s people,—together with the
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present darkness, ignorance, and atheism,—with the abounding of iniquity, profanity, and wickedness, that doth now overflow these; as also the unfaithfulness of professors, and their unmindfulness of the Lord’s former kindness, and the solemn and sacred vows and covenants which they are under to God, and to their brethren,—together with the present decay of godliness, piety, and zeal, barrenness in religion. We do judge it our duty to search and try our ways, and turn again to the Lord (Lamentations iii. 30). Not to forget the assembling of ourselves together, as the manner of some is, but according to the example of the godly in former ages, (Matt. iii. 16,) and the practices of the faithful in this present age, to contract ourselves into societies, join and assemble ourselves together for following duty of prayer, and other duties incumbent for us to follow in our station, according to the vows and testimonies of God upon us, purposing the mutual encouragement and edification of one another, that, in following our duties we may endeavour in some measure the fitting of ourselves for the threatened and approaching storm that seems not to be far off, or, whatever the Lord in His
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wisdom sees fit for us to tryst us with. So we resolve to declare and set down our present purposes and method that we resolve to follow, contained in the following Articles, agreed upon and assented to by the members of the Society:—
We resolve, and declare, therefore, that the principal and chief end that we have before our eyes, and purpose, through the Lord’s assistance, sincerely, really and constantly to pursue, is allenarly, only and alone the glory of God, and exercising of our duty according to His command, our own increase in knowledge, and growth in grace, with the mutual good, spiritual profit, and advantage of one anothers’ souls; and, that we being conscious to ourselves of our own weakness and infirmity, dare not, nor do not, undertake the performance of the meanest of our duties in our own strength, nor by our own wisdom. But, as we desire to be denied to ourselves, and we desire to betake ourselves to God, and to seek in unto Him, relying on Him alone for support, supply and furniture of grace and strength, to fit and frame us for the right acting and exercising of every part of
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commanded duties, and also to apply ourselves frequently to Him in the name of Jesus Christ, both secretly and publicly, by fervent prayer and supplication for His assistance, and for whatever else he sees needful for us in our several circumstances.
Secondly. We resolve and declare that we purpose to make the Sacred Scriptures of the Old and New Testament the only rule of our life, religion, and conversation, and to disown and disclaim all motives, principles and practices, which are contrary thereunto, and to endeavour the performance of the obligations and duties sworn to in our sacred covenants to God, and to one another in our several stations, adhering to the Confession of Faith, Catechisms Larger and Shorter; and, as we look upon it to be a great mercy and obliging encouragement that we are commanded, in the wise providence of God, with the example of so faithful a cloud of witnesses who have overcome by the blood of the Lamb and the Word of their testimony and are now made more than conquerors, especially the example of these worthy martyrs who lately suffered in Scotland, whom the Lord called forth in this juncture to testify unto, contend and suffer for His
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truth and cause, they remaining faithful in these sacred covenants, whose wrestlings, faithful testimonies and declarations, public and private, we fully assent unto and approve of, (we mean these that we have seen, and are come to our hand), so we are resolved in His strength to go on, and not to disown, desert nor decline His cause, nor the duties contained in these covenants, nor desert any of the truths, though we should be exposed to these or the like sufferings.
Thirdly. As we judge and declare it our duty to entertain a high estimation of the Lord’s public ordinance, and to respect the enjoyment of these benefits when rightly dispensed by His faithful ambassadors, called and sent of Him, and exercising their ministry according to His own institution, to be great mercies and singular privileges, so we purpose and resolve to attend His public worship, the true preaching of His word, and right administration of His sacraments, when and wheresoever we can have the occasion thereof, by the administration of lawful, honest and faithful ministerial function in His name, and by His authority according to His rule. So, also, we resolve and declare that we will not own, hear nor
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countenance any, though pretending themselves to be ministers of the Gospel, who want a lawful call thereunto, and continueth not faithful in the exercise of their ministerial function, but prove forgetful of the sacred solemn covenants, and disloyal to Christ, who decline the duties, practices and conversation of Gospel ministers, and who comply with, continue in, plead for, or vindicate, these sinful practices and detestable courses of these times. (Rev. xviii. 4; 2 Thes. iii. 6 and 14; 2 Cor. vi. 6; Jas. v. 2, &c.)
Fourthly. Because the backsliders, compliers, and temporizers with the defections and evils of these times do not only vindicate and defend their defectious and scandalous practices, covering their defections, backslidings, and guilt, with the bright-coloured cloak of wisdom and prudence, but also are ready to cry out against the zeal and conscientious endeavours, and tenderness, of the faithful witnesses and sufferers, blaming and censuring and accusing them, their godly practices and endeavours for imprudence, blind zeal, and want of wisdom, we judge it our duty. We find two kinds of wisdom mentioned in the Scriptures, to declare what sort of wisdom we ought to beware of and to decline,
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and what not to decline. Such we judge to be that wisdom mentioned in the following Scriptures:—Isa. v. 21; Isa. xlvii. 10; Jer. iv. 22; 1 Cor. i. 19, 20, 21 and iii. 19, 20. So these doctrines and practices that lead people from God, His truth and way, into a worldly sanctuary for present conveniency, they all owned with the name of wisdom. And these doctrines and practices that teach obedience to God and the observation of His statutes,—this is the wisdom we prefer and own (according to the iv. of Deuteronomy, 5, 6; Job xxviii. 28; Prov. iv. 7 and xviii. 7;) not regarding the wisdom of this world, although the children of this world be said to be wiser than the children of light.
Fifthly. Because that, through the abounding of iniquity, and deluge of defections, many have defiled themselves with these sinful courses, snares and abominable practices of these times, therefore we judge it our duty and resolve that no person of erroneous principles who are followers of error and defection of these times; nor no person of a scandalous conversation, shall be owned by us or admitted to our Society; nor any stranger, though under the name of a professor and sufferer, without a testificate
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from some of the godly, or satisfaction given to the Society of the soundness of his principles, the purity and uprightness of his walk and conversation, therefore we judge it convenient that no member of our Society bring in any stranger into the Society or fellowship of his brethren, unless, first, the Society be informed of him, and some of our number directed unto him by them to take a trial of his principles, judgment and conversation, report made and the Society (satisfied?) therewith, and approve of his admission.
Sixthly. As we judge it our duty to take a special inspection of those that we admit to our fellowship, so likewise we judge it expedient to reject all and every one who suffer themselves to be seduced to any sinful course, or infected with error, or shall be convicted of any public scandal; yet not so as to give up and altogether to disown them, but, by wholesome exhortation to endeavour their regaining; and, if they amend their ways, confess and acknowledge their offence, reform their abuses, giving true evidence of their repentance, we judge it our duty to receive them again, and entertain them as brethren. (Matt. xviii. 21 and 22).
Seventhly. Since it has been, and yet is, the
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constant practice of Satan to sow tares among the wheat, to raise animosities and discord among the godly, and, by divisions, to break the peace and the harmony of the Lord’s people and to frustrate their godly purposes and ends of the Gospel, we judge it therefore our duty, in a special manner to watch against all such motions and to resist all such attempts, and, to the utmost of our power, to endeavour to keep the unity of the spirit in the bond of peace, and not to entertain evil in our hearts, nor take up a groundless prejudice against one another, neither falsely to accuse, nor rashly to give ear to, entertain reports and misrepresentations of any of our number, till trial be made in a gospel manner both secretly, privately, and publicly (Matt. xviii. 15, 16, 17), and that we resolve to endeavour by all means possible, to live in peace, love, and harmony together, bearing with one another’s weakness in love, obscuring of one another’s infirmity, exhorting and reproving one another’s failings in the spirit of meekness and love (Heb. xiii. 11; Gal. vi. 1 and 2).
Eighthly. We, considering our great weakness and many infirmities, the corruption of our own nature, and the wickedness of our hearts,
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that are ready to backslide and offend, if grace prevent it not, and, therefore, as we judge it our duty always to watch and be upon a constant guard as respecting ourselves; so we judge it our duty not to connive at the offensive escapes, the sinful and scandalous practices of any of our brethren, or, in silence to pass by the reprehensible offences that any of us may perceive in one another, but, timeously, for the preventing and removing of the guilt of our offending brethren, to admonish, exhort, and reprove the same, striving for their good, and gaining, in the spirit of meekness and love (Lev. xix. 17).
Ninthly. We, considering that the principal grounds whereupon we can expect the Lord’s blessing upon us, and His countenancing of our endeavours and fellowship unity, are the founding of our faith upon the true principles of truth, our careful closing with the way of redemption through Jesus Christ, our due honouring Him in all His three offices, as king, priest, and prophet, our ready yielding all obedience and subjection due to Him as our Saviour, teacher, and law-giver, ever keeping close by His rule in all our walk and performance, and, as we ought, to the utmost of our power, in His
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strength, to endeavour the same, so do we resolve; and, in order thereunto, we do give up ourselves unto Him to be ruled, judged, and governed by His Spirit, according to His Word, resolving carefully to endeavour the right reformation of our judgments, in all matters of faith and duty; diligently to give up ourselves to the study and practice of virtue, and holiness, in all our walkings, performance, and actings, toward God and man, as that the enemies may have no just quarrel against us, nor time-seeking professors any occasion to calumniate, mock and reproach; even so, likewise, that others of the faithful, through their beholding of our godly conversation, may be induced and encouraged to join with us, or to enter the like fellowship, that the Lord may be praised, His truth and ways highly honoured and greatly loved, enemies, mockers, and hypocrites, ashamed, confounded, and rendered the more contemptible.
Tenthly. Since this is now a suffering time, and like to continue, so as we judge it our duty, so do we resolve, to entertain a fellow feeling and Christian sympathy with our brethren in affliction, pouring out our spirits in groans and prayers on their behalf, and in the
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behalf of desolate Zion. So also do we declare and resolve that, if in the providence of God, any of the members of our fellowships shall be called to suffering and imprisonment, that we shall not only endeavour their comfort and encouragement, but also, all and every one of us, according to our several abilities, shall cheerfully contribute part of our substance to their maintenance and encouragement, for supplying their wants during the time of their imprisonment and suffering, that so the way of the Lord be not evil spoken of through our neglect.
Eleventhly. We, considering that some things may fall in among us in our reasonings, that may prove too difficult and hard for us satisfactorily to resolve, we judge it fit therefore and resolve, for preventing schism, that such matters be laid aside for a time, until occasion be had that the same may be communicated to our godly brethren in their Societies, and their judgment reported therein. And, for that end, we judge it convenient and resolve, that some probable course be laid down for corresponding with our Societies, both for resolving of such matters, and for entertaining a good understanding amongst the godly.
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Twelfthly. We like judge it convenient and resolve, that means be used for engaging others to join with us in fellowship. And that must be only such whose holiness, and sound principles, and tenderness, do invite us to admire them.
Thirteenthly. We resolve and declare, that none of us shall reveal or divulge any matters that are reasoned or concluded in the Society, but in so far as is allowed by the common consent of the Society; and that offenders therein be publicly and sharply rebuked.
Fourteenthly. We judge it convenient and resolve, that always before the dismissing of our Societies, that time and place be concluded and resolved upon when, and where to meet next, that every person may know where, and when, to attend.
Fifteenthly. We judge it convenient, that enquiry be made of absents, and that such as withdraw without lawful excuse and reasons may be looked upon. After the contemning of three admonitions they are to be counted as deserters of the fellowship, and not to be readmitted till satisfaction be given to the Society for their offence.
FINIS.
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This may be regarded as the first authoritative statement of the principles of the Church of Old Dissenters, as they afterwards for a long time called themselves.
After the persecution ceased, many of the foregoing questions became unnecessary, and they fell into disuse. Persons admitted to the membership of the Societies after the Revolution Settlement were required to give their assent to the following statement of principles contained in the “Informatory Vindication”:—
“We sincerely, unanimously, and constantly testify and declare, our hearty embracing of, and adherence unto the Written Word of God, contained in the Scriptures of the Old and New Testaments, as the only rule of faith, and manners, and whatsoever is founded thereupon, and consonant thereunto; such as the Confession of faith, our Catechisms larger and shorter, our Covenants national and solemn league, the acknowledgement of sins and engagement to duties, the causes of God’s wrath, the ordinary and perpetual officers of the Church by Christ’s own appointment, such as pastors, doctors, elders, and deacons, and the form of church government which is commonly called presbyterial, either in congregational, presbyterial, or synodical assemblies, whether
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provincial, national or œcumenical; together with all the acts and proceedings of our general assemblies (especially from the year 1638 to 1649 inclusive), yea, and every piece of the attained unto Reformation of the Church of Scotland.
“In like manner we testify and declare our cordial adherence unto all the faithful contendings that have been owned and prosecuted by ministers or professors, for promoting and defence of reformation in former times; as these, against the public resolutions; Cromwell’s usurpation, the vast toleration of heresies and sects in his time; as also, to all the faithful contendings of ministers and professors, since the unhappy restoration of Charles the Second (when the work of reformation was overturned), unto this very day; whether against the sacrilegious usurpation and tyranny of the malignant party, or against the compliances, defections, and unfaithfulness of ministers and professors. More particularly, unto all faithful protestations, testimonies, and declarations that have been given in these latter times, for the work of reformation; and against all usurpations of, and encroachments upon, the prerogatives of Christ’s crown, and privileges of His house, and anything else of whatsoever sort, prejudicial to the reformation; and expressly we declare our adherence
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unto the declarations published at Rutherglen, Sanquhar, (first and last) at Lanark, together with the apologetical declaration, affixed upon some market crosses and several parish church doors, for the matter, substance, and scope of them, as accommodated to the times wherein they were exhibited, according as we explain them afterward.
“Head 2. Finally, we testify and declare, our cordial owning and approving of the faithful and free preaching of the Gospel in the open fields, as well as in houses, both before and since Bothwell, and of the duty of defending the Gospel and ourselves by arms, and the lawfulness of defensive war against the usurpers of our ecclesiastical and civil liberties; and consequently, all these appearances in a martial manner against the public enemies of this Church and Kingdom, at Pentland, Drumclog, Bothwell, and Airsmoss. And also, our adherence unto the testimonies given by martyrdom on fields, scaffolds, and seas, or otherwise by banishment, imprisonment, stigmatizings, tortures, or suffering any other ways, for their adherence unto the Reformation, and non-compliance with the God-provoking courses of the time, and for not owning the authority, or rather tyranny, of usurpers, in place of magistracy qualified according to the word of God.”
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In 1761 the Reformed Presbytery prepared and issued an “Act, Declaration and Testimony for the whole of our covenanted Reformation as attained to, and established in Britain and Ireland, particularly betwixt the years 1638 and 1649, inclusive; As also, against all the steps of defection from the said reformation, whether in former or later times, since the overthrow of that glorious work, down to this present day.” The Testimony is a volume of 206 closely printed pages. It was printed and published in Edinburgh, and sold at the extraordinarily low price, for those days, of one shilling. In a short introduction the reasons are given for the preparation of the volume. The presbytery desired “to wipe off the reproach cast upon the community by some who call them a headless mob, whose principles cannot be known.” “The intent therefore of this work is of very great importance, no less being proposed than the right stating of the testimony for the covenanted interest of Christ in these lands, and judicial vindication of all the heads thereof.” “Let none mistake the presbytery’s aim and intention in the whole, or any part of the following testimony, as if they minded nothing else but magistracy &c., and that to have civil government and governors established according to the rule of God’s word, was all the religion they intended.”
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The testimony consists of two parts. First, a short history of the Church in Scotland, occupying 167 pages: and Second, a short statement of the doctrines held, and taught, by the Church, occupying 33 pages.
The doctrines held by the Church may be shortly described as Calvinistic and Evangelical. Only on the subject of the civil magistrate do we find anything distinctive. On that subject the words of the testimony are unmistakably clear, and worthy of careful consideration.
“They further assert and maintain that the constituting of the relations betwixt rulers and ruled, is voluntary, and mutual; and that the lawful constitution of civil magistracy is, by the mutual election of the people (in whom is the radical right, or immediate voice of God, of choosing and appointing such as are to sway the sceptre of government over them), and consent of those that are elected, and chosen, for the exercise of that office, with certain stipulations according to scripture and right reason, obliging each other into the duty of their different stations and relations.”—Testimony, 1761, p. 190.
These are noble and weighty words, as suitable to the times in which we live, as they were to the days in which they were written.
The Authors of the Testimony further reject
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the doctrine “that a God of infinite wisdom hath left His people destitute of any declaration of His will concerning the qualifications of such persons as should administrate these two distinct ordinances, government civil, and ecclesiastic.”
“They likewise reject and condemn that gross Erastian principle, that the civil magistrate is supreme head over all persons, and in all causes ecclesiastical.”
“They likewise reject, and condemn, that Erastian tenet and opinion, that the whole, or any part of the power, mission, qualifications, or administration of ecclesiastic officers, or ministers of the Church of Christ, depends upon the authority and dictation of the civil magistrate.”
They also maintain that magistrates should be men of a consistent Christian profession: that only such magistrates are entitled to the willing obedience of Christian people. And they reject “whatever in opposition to the Covenanted principles of the Church of Scotland, does in its own nature imply a voluntary, and real acknowledgement of the lawfulness of the title, and authority, of an anti-scriptural, anti-covenanted, and Erastian government, constituted upon the ruins of a scriptural, covenanted reformation.”
They admitted that much good was to be found in the Revolution Settlement; “but in respect
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of conformity to the revealed will of God,” it fell far short “of the attainments of the Reformation constitution, both civil, and ecclesiastic.”
Along with the testimony of 1761, the Reformed Presbytery adopted the following terms of Communion, which superseded the passage in the Informatory Vindication printed above.
I. The acknowledgement of the Scriptures of the Old and New Testaments to be the Word of God, and the alone infallible rule of faith and practice.
II. The acknowledgement of the Westminster Confession of Faith, and Catechisms, larger and shorter, to be founded upon, and agreeable to the Word of God.
III. The owning of the divine right, and original, of Presbyterian Church Government.
IV. The acknowledgement of the perpetual obligation of our Covenants, National and Solemn League; and, in consistency with this, acknowledging the renovation of these Covenants at Auchensaugh 1712, to be agreeable unto the Word of God.
V. The owning of all the Scriptural testimonies, and earnest contendings of Christ’s faithful witnesses, whether martyrs under the
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late persecution, or such as have succeeded them, in maintaining the same cause; and especially of the Judicial Act, Declaration and Testimony, emitted by the Reformed Presbytery.
VI. Practically adorning the doctrine of God, our Saviour, by walking in all His commandments and ordinances blamelessly.
Several editions of the Testimony were subsequently published. The third edition dated 1777, and the fourth dated 1797, had some additions and alterations; but none of them call for special notice.
In the year 1822, the fourth term of communion was revised and altered. Thereafter it read as follows:—
“The acknowledgement of the perpetual obligation of our Covenants, National and Solemn League, and in consistency with this, the duty of a minority adhering to these vows, when the Nation has cast them off; and, under the impression of solemn Covenant obligations, following our worthy ancestors in endeavouring faithfully to maintain, and diffuse, the principles of the Reformation.”
For some time before 1837, it was felt that the Testimony of 1761 had ceased to be applicable to the existing state of matters, both in the Church
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and in the State; and a new “Testimony by the Reformed Presbyterian Church in Scotland” was prepared. It is a handsome volume of 268 pages, and consists, like its predecessor, of two parts. The first part, adopted in 1837, states shortly the doctrine of the Church. It was prepared by Dr Andrew Symington of Paisley, and will repay a careful study. The second part, adopted in 1839, is historical, and was prepared by the Rev. Stewart Bates, D.D., minister of the West Church in Glasgow. It relates shortly, the story of the Reformation in Scotland, the overturn of the Reformation Church by Charles II. and James II.: and the long persecution which was brought to a close by the Revolution of 1688. This is followed by a statement of the position of the Reformed Presbyterian Church in Scotland: 1st, In relation to the Civil Institutions of these lands: 2nd, In relation to the Established Churches: and 3rd, In relation to the United Secession, and other Dissenting Churches.
In 1872, the Reformed Presbyterian Synod, without setting aside the formula known as the terms of Ministerial and Christian Communion, as an authoritative statement of the position and principles of the Reformed Presbyterian Church, adopted and sanctioned the use of the
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following formula, in admitting applicants to the membership of the Church:—
Do you believe in the Lord Jesus Christ as the Son of God, and only Saviour; and do you receive and rest upon Him for salvation, as He is freely offered in the Gospel?
Do you acknowledge the Scripture of the Old and New Testaments, to be the Word of God, and only infallible rule of faith and practice?
Do you approve and accept, as founded upon and agreeable to the Word of God, the views of truth and duty set forth in the doctrinal standards of this Church, and more particularly in the Westminster Shorter Catechism?
Do you acknowledge the Presbyterian form of Church Government to be in accordance with the Word of God, and promise submission to the oversight of the Session of this congregation, in the Lord; and do you engage that you will give regular attendance on the worship of God, as you have opportunity, and contribute of your substance, according to your ability, for the support and diffusion of the Gospel?
Do you promise that, by the grace of God, you will study to adorn the doctrine of God our Saviour, by walking in all His commandments and ordinances blamelessly?
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These questions at once came into general use throughout the Church, and are still used in many of the congregations.
The position of the Church in regard to the Civil Government, is thus explained in the New Testimony adopted in 1839. “When Christians do not enjoy a constitution of civil society founded on the basis of scriptural morality, and recognising the interests of true religion, it is still their duty from a conscientious regard to the ordinance of God, as much as in them lies, to promote all the Scriptural ends of Civil Government, by peaceable deportment, and by the support of whatever is moral and praiseworthy, when they are permitted to do so without being required to acknowledge the lawfulness of authority constituted on immoral principles.” Testimony p. 100.
Out of the closing words of that paragraph there arose a question which troubled the Church for many years. The question was this: How far could a member of the Church go, in the exercise of his civil rights, without acknowledging the lawfulness of authority constituted on immoral principles? Opinions differed widely in regard to this matter, and practice differed as widely. For a long time mutual forbearance prevailed, and the Church had peace. But at
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length a party arose, largely composed of members who had been received into the Church from congregations in Ireland, which sought to impose its own restricted interpretation of the principles on the consciences of all the members. To such bonds the vast majority of the members in Scotland refused to submit. Comparatively few had laid themselves open to the condemnation of their stricter brethren, but they declined to be bound by the consciences of other men, or so to bind any of their fellow-members. When the question came before the Synod in 1863, a large majority refused to impose new bonds upon the members of the Church. The defeated minority protested against this decision, and withdrew, that they might enjoy, in a state of isolation, the power they valued so highly, of denying to other men a liberty to act in matters civil, as their consciences led them to believe, to be both right in itself, and entirely in harmony with the distinctive principles of the Church.
The last, and probably the most carefully prepared, statement of the principles of the church, regarding the relation of civil rulers to religion and the Church, was prepared in 1865, and submitted by the Representatives of the Reformed Presbyterian Synod to the Joint Committee of
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the four Presbyterian Churches, which were then negotiating with a view to an incorporating union. It is as follows:—
I. That Civil Government is the ordinance of God for His own glory and the good of human society; and has its foundation in nature, not in grace. But this Divine ordinance having, in common with the other primitive institutions of human life, been depraved by the apostacy of man from God, and greatly perverted from the ends for which it was ordained, can be brought into perfect harmony with its original design only in connection with the Mediatorial economy. It has, accordingly, been placed by the Father in subjection to Christ as Mediator, to whom all power in heaven and in earth has been given; so that not only are all things subject to His omnipotence as God, and made subservient by His Providence to the interests of true religion, but a moral obligation rests upon nations and their rulers, wherever the light of the Gospel is enjoyed, to acknowledge Him as their Lord, and to be guided in their public and official procedure by His law. It enters, therefore, into the design of Christ, in the progress of His Mediatorial work, to bring nations and their rulers into willing subjection to Himself as the King of kings and
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Lord of lords; and thus, by bringing civil government under the regulation of Christian principles, to make it fully accomplish the ends for which it was originally appointed.
II. That the Church and the State, while each acknowledging, in its own province, the authority of the Divine law, ought to exist in friendly alliance, co-operating for the advancement of the glory of God, the interest of the Kingdom of Christ, and the happiness of mankind; and may so exist without any improper blending of civil and ecclesiastical authority. But while this friendly alliance, held forth in Scripture, ought always to be kept in view as the normal relation of the Church and the State, the question whether, or to what extent, the realization of it, in any given case, ought to be attempted, cannot lawfully or safely be determined without taking into account the circumstances, character, and attainments of both; particularly, the degree of unity which the Church has attained, and the extent to which the State has become Christian. A variable element is thus introduced, which leaves room for mutual forbearance among those who hold the Head, in regard to the expediency of alliances between Churches and States in the present condition of the world.
III. That the Civil Magistrate having no
188 THE PRINCIPLES OF THE CHURCH.
authority in spiritual things, ought not to prescribe to the Church a Confession of Faith, or Form of Worship, and ought not to interfere with the establishment or direction of her internal government and discipline, nor to attempt the enforcement or propagation of religion by civil penalties. It is his duty, nevertheless, to embrace and profess the Christian faith; to recognise the creed and jurisdiction of the Church when in accordance with the word of God; to remove external impediments to the progress of Christianity; to protect the subject in the worship of God; to promote Christian education; and generally, to further the interests of the Christian religion in every way consistent with its own spirit and enactments. The Church, on her part, as a public witness for the truth and claims of Christ, is bound to unfold the principles of the Bible respecting legislation, national duty, and magistratical responsibility; to uphold Civil Government founded on right principles, and directed to its appropriate ends; as also to testify against whatever is immoral in the Civil Constitution, or iniquitous in civil policy.
That when the Civil Magistrate sets himself in habitual opposition to, and abuses his power for the overturning of religion and the national liberties, he thereby forfeits his right to con-
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scientious allegiance, especially in countries where religion and liberty have been placed under the protection of a righteous Constitution.
IV. That it is the express ordinance of the Lord Jesus Christ, that the members of the Church shall, with their freewill offerings, make temporal provision for the maintenance and extension of His Kingdom; but it is competent to the Civil Magistrate, and is his duty when circumstances render it necessary or expedient, to employ the national resources in aid of the Church, and it is competent to the Church to accept such aid; provided always that the terms on which aid is given be such as shall not involve the Church in approbation of what may be evil in the constitution of the State, and be consistent with the preservation of her spiritual independence. But it is not lawful for the magistrate to grant aid to the Church from the national resources merely from motives of political expediency; nor may those resources be employed for the support of truth and error indiscriminately.
V. That the conditions of a legitimate alliance between the Church and the State not having been secured at the Revolution Settlement, and that Settlement having involved a departure in several important particulars, from attainments
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reached during the second Reformation, the Reformed Presbyterian Church, while not requiring of her members an approval of every step taken by their fathers, yet holds that they had valid reasons for declining to acquiesce in that Settlement; and that subsequent events—particularly the Secession of 1732, and the Disruption of 1843—have gone far to justify their convictions as to the evils of the Revolution Settlement, as well as the position they assumed in regard to it. Accordingly, not merely from the character of the Government, as illustrated in its assumption of supremacy over the Church, and its patronage of other ecclesiastical systems, by which dangerous errors are taught and propagated, but from the express terms of the settlement by which the Scottish Church was established, the Reformed Presbyterian Church is united in regarding as still valid, the grounds on which it has hitherto continued in a state of separation from the present Church Establishment in Scotland.
Unfortunately for the cause of Christ, the union contemplated in 1863 was not consummated; but on the 25th of May, 1876, the Reformed Presbyterian Church was happily united, to one of the branches of the old Pres-
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byterian Church of Scotland, from which it had been separated for more than two hundred years.
The union made no change in the principles of the Church. The United Church is distinctly stated in the Act of Union to consist of “the Free Church of Scotland as existing previously to the union, and of the Reformed Presbyterian Church as existing previously to the union, under the common designation of the Free Church of Scotland simply.”
There was no surrender of principle on either side; for lengthened negotiation had made it clear, that in all matters of importance, the principles of the two churches were identical, although the manner in which they were expressed in their subordinate standards might differ.