A C T 
 
 O F T H E "7 
 
 Ajfociate Presbytery, 
 
 CONCERNING THE 
 
 Dodtrine of Grace : 
 
 Wherein the faid Doctrine, 
 
 !ls revealed in the Holy Scriptures, and, agreeably 
 thereto, fet forth in our Confejion of Faith and 
 CatechifmSy 
 
 Is ASSERTED, and VINDICATED 
 
 Trom the Errors vented andpubliflied in fome ASfs of the 
 Affemblies of this Church, patted in Prejudice of the 
 fame. 
 
 WITH 
 
 An INTRODUCTION, 
 
 JS>ifcover!ng the Rife and Progrefs of the Oppofition to the 
 Doctrine of Grace, and the Reafon of pafftng 
 and publijhing this A£t, in Vindication of the fame \ 
 
 EDINBURGH: 
 
 Printed for David Duncan, and Sold at his Houfe, the 
 , firft Clofs above MiWs Court ', firft Turnpike, and fecood 
 Door, oppofi&e to the Wcigh-Houfe, North fide of the 
 Street. M. DCC. XLIV. 
 

 
The Introduction,, 
 
 yifcwering the Rife and Progrefs of the Oppojition 
 to the Doctrine of Grace, and the Reaions 
 cf faffing andpuhlithing this A6t> in Vindication of 
 the fame. 
 
 OPPOSITION to the Revelation of the GRACE of 
 God, is interwoven with the corrupt Nature of Man. 
 There is nothing, wherein theuniverfal Depravation 
 of the human Nature more evidently appears, than 
 n defpifing and rejecting theGrace of God, which bringeth Sal- 
 ation to all Men : For, by the Plan of Salvation, as it is laid 
 »ut and extended in the holy Scriptures, the greatefl Revenue of 
 J/0/7 redounds to God; and therefore it is the greateft Evidence 
 )f Enmity in the Sinner, to flight the manifold Wifdom and un- 
 'peakable Love of God, that mines therein. It would feem 
 Irange to one, who knew nothing of the Corruption of the 
 mman Nature, that any mould refufe the choiceil Bleffings, for 
 his Reafon, that they are freely given, and becaufe it is the Will 
 >f Gdd that they are freely received by thofe who are wretched, 
 niferable, poo* , blind and naked : Yet fo it is, that Sinners, in 
 hefe deplorable Circumftances, have, in all Ages, manifefted 
 he warmed Oppofition to the/; -ee Grace of God through Jefu* 
 thrift, wherever it has been revealed unto them ; and this has 
 >een the Spring of all the Degeneracy and Apoftafy of the 
 Church, both under the Old and New Teftaments. 
 
 When the Lord ereded the Jewsmto a National Ghurch at 
 vlount Sinai, the moral Law, as it was there published, and all 
 he Sacrifices and typical Ordinances which he instituted among 
 hem, were full of free Graceznd Mercy, and were plainly de- 
 igned to lead Men off from all their own Doings for Life, unto 
 he Doing andDying of the glorious Mejfiah, as the only Ground 
 )f their Juftifkation, and Title to eternal Life: But it is obvious 
 rom Scripture, that the Generality of the Jewi/b Church con- 
 emned andrejedted the Grace of God, difplayed in the Types 
 ind Shadows, Promifes and Prophecies of that Difpenfation ; 
 therefore the Lord gave them up to their <nun Hearts Luffs, and 
 hey wandredin their own Counfels: And fo, before their Captfvi- 
 f, they fellfrfquenjl/ in iQ Idolatry, and, after it, placed the 
 
 whole 
 
vi i iv i rt \j u u o l i \j iv. 
 
 whole of their Righteoufnefs in the mere outward Obfervancc 
 of the Ceremonial Law, together with their own Traditions, as 
 is evident from the repeated Charges laid againft the Scribes and 
 Pharifees by our Lord, when dwelling amongft us in the Days 
 of his Humiliation; and accordingly the Spirit of God teftifies 
 againft the great Body of the Jewi/b Nation, That, being igno- 
 rant of God's Righteoufnefs, and going about to eftablifh their 
 own Righteoufnefe, they Jubmit ted not themlelves to the Righ- 
 teoufnefs of God. 
 
 The fame legal Spirit apeared very early in the Chriftian 
 Church. The natural Biafs that is in the Heart of Man, unto Ju- 
 ftification by Works of the Law, difcovered itfelf in the Tenets 
 and Opinions, which were taught and vented by thzfalfe Teach- 
 ers in the very firft Age of Chriftianity ; as is mamfeft from fe- 
 veral of the Epiftles of Paul, where, in Oppofition to thefe falfe 
 Teachers, the Do&rine of Juftiiication by thefree Grace of God, 
 or by Faith without the Works of the Law, is largely infilled 
 upon. And, as this Spirit of Legalifm was at the Bottom of all 
 the Errors that ever infefted the Chriilian Church; fo we find it 
 runs through the whole Myftery of Iniquity, that has been vent- 
 ed and maintained by Romijb Babylon, to the Ruin of Multitudes 
 of precious Souls. 
 
 When the Lord was pleafed to bring about the Reformation 
 ©f this Land from Popijh Darknefs, it was by the Means of 
 preaching the Gofpel-Doclrine of free Grace, and Justification 
 through the imputed Righteoufnefs of the. Lord Jefus Chrift. 
 This was the Foundation and Ground-work of the other Steps of 
 Reformation in the Worfhip, Difcipline and Government of 
 the Houfe of God : The Lord's Servants being animated by 
 Faith's Views of Gospel-Grace, were bold and valiant in fetting 
 up and defending all the Parts of Reformation, according to the 
 Pattern fhewn in the Word of God : And thus a Nation was 
 born at once, and a People brought forth in one Day. 
 
 But the Enemies of our Reformation, envying theflourilhing 
 State of this Church, were indefatigable in contriving Ways and 
 Means to fully her Beauty,and to bring her again under theYoke 
 of Bondage, from which me had been relieved by fuch a won- 
 derful Chain of adorable Providences. Accordingly, feveral 
 Years after the Reformation, Prelacy was introduced, and the 
 Arminian Scheme, being hatched abroad, and calculated to exalt 
 the Powers of corrupt Nature, foon met with a favourable Re- 
 ception, about the Beginning of the laft Century, from the Pre- 
 latick Party both in Scotland and England; who, as they were 
 pointing plainly towards Rome, fo they embraced the Armirian 
 Errors, as opening a more eafy PafTage to that idolatrous 
 
 * Church. 
 
INIKUlJULi-llUlv. VII 
 
 Church. Not to fpeak of the Keennefs, whereby Laud's Par- 
 ty in England propagated this Do&rine, it is well known, that 
 the apoftate Prelates in Scotland at that time were moll warm 
 and zealous Defenders thereof ; as appears not only by the fe- 
 vere Sentences pafled by that Antichriftian Court, the High Com- 
 mijjion, whereof they were Members, againft many of the 
 Lord's Servants and People, particularly, the Act of hanijhment 
 pafled againft that eminent Servant of Chrilt, Mr. Samuel Ru- 
 therford, from his Flock at Anwoth to Aberdeen, for writing 
 againft the Ar mini am at that time ; but alfo, by the juil Cen- 
 fures panned by that memorable Aflembly at Glafgo<w, Anno 1638, 
 againft thefe pretended Bijhops, andfome other Minifters, who 
 were deeply involved in the fame Defection ; where, befides 
 many grofs Scandals and Immoralities, it will be found, that 
 many of thefe Men were depofed, and other way s cenfu red, for 
 teaching and venting Pofijh and Arminian Errors, as may be 
 leen from theTranfa&ions of that Aflembly, related in that ex- 
 cellent Latin Hiftory, entituled, Hi/Ioria motuum in regno Scotia* 
 
 When the ? relates, who were the ftrenuous Defenders of 
 Arminianifm, were thus juftly cenfured in Scotland, they fled 
 into England '; where, befides their being the firft Authors of 
 the Civil War, they procured a large Declaration to be fent un- 
 to Scotland, in the Kings Name, wherein that famous AJfem- 
 bly 1638, is feverely condemned in the whole of their Conduct, 
 and, particularly, for inflicting Cenfure upon Arminians. As 
 this Paper was juftly condemned by the AJfembly that met at 
 Edinburgh 1 639, and afterwards by the Eflates of the Kingdom, 
 -as a fcandalous Libel upon this Church and Nation; fo, by the 
 Lord's Blefling upon the Reformation of this Church, which 
 he then brought about by his mighty Arm, the open Defenders 
 of Arminianifm durft not fet up their Heads, during the whole 
 Time of that reforming Period, till abjured Prelacy was again 
 re-impofed after the Reftoration of King Charles II. 
 
 But, although the Arminian Doctrine had poifoned Multi- 
 tudes both in Scotland and England, by Means of the Popijh and 
 PrelatickYdLTty of thefe Times; yet, as the Errors, held by Ar- 
 minius and his Followers, were condemned by the famous Sy- 
 nod that met at Dort, Anno 1619, and by this Church, Anna 
 1638, and by all the Divines of any Reputation for Soundnefs, 
 both abroad, and at home ; fo, this pernicious Scheme being 
 /fo directly contrary to the Scripture-Doctrine contained in the 
 Confejfions of the reformed Churches, few of the more Sober 
 and Serious in thefe Lands weremifled thereby; untrl,at length, 
 a more refined, and, confequently, a more dangerous, Scheme of 
 \Arminianifm was hatched and vented in EnglarJ, by Mr. 
 
 Richard 
 
viii INTRODUCTION. 
 
 Richard Baxter ; which, as it came nearer to the legal Termi 
 that fome time before had been ufed by Divines of reputed 
 Orthodoxy, in explaining of Gofpel-Truth; fo it quickly fpread 
 like an overflowing Flood, amorig thofe of the Preshyteria 
 Perfuafion in England, and gradually crept into many Pulpits < 
 Scotland, even after the Revolution*, partly out of Zeal againft th 
 real Antinomians, and partly by reafon of the'great Noife raifed 
 by fome Minifters againlt the Preachers of the Doclrine of Grace , 
 as Teachers of Antinomianifm; and, by this iVleans, the Do&rine 
 of the Gofpel, quickly getting the Name of a new Scheme, be- 
 came, almoft every where, evil fpoken of. 
 
 When Matters with refpeft to Do&rine came to fo deplorable 
 a Situation in this Church, that they who taught the abfolute 
 Freedom of the Covenant of Grace, and the unlimited Grant, 
 that God hath made in his Word, of Chrift and Salvation with 
 him, to the World of Mankind, and fuch like Doctrines, were 
 branded as venting a new Scheme of Divinity ; it is no Wonder 
 that the Church of Scotland mould grow worfeand worfe, and 
 be left, in the righteous Judgment of God, to an open Affront- 
 ing of the Truth of the Gofpel, and confequcntly of Chrift him- 
 feif, who is the Subftance of it, by the Affembly that met Anna 
 1 71 7, when they difmifled without Cenfure zProfeJfor of D/- 
 *vinity, who had taught a Scheme of Pelagian and Arminian 
 Errors mentioned and condemned in a former Ail of this Pres- 
 bytery. And from that Time forward there is the warmeft Op- 
 pofitionmade to the DOCTRINEOF GRACE, whenever it 
 came upon the field, before the Judicatures of this Church, 
 whereof there are fome lamentable Inftances condefcended up- 
 ©n in the following Ael. 
 
 From this fhort Account of the Rife and Progrefs of the Op- 
 pofition to theDOCTRINE OF GR ACE,may be gathered the 
 great Hazard and Danger that this Church and Land are in of 
 being overrun wi:h Paganifm and Infidelity : For, tho' the 
 Lord has been plcafed to makeGofpel-Light break forth in fome 
 Cornersof the Land,yet, in many more Places,theDarknefs is no 
 lefs remarkably increafed, and Oppofition to the Truths of tie 
 Gofpel is mightily abounding; yea, the Floodgates of legal and 
 corrupt Doclrine are fo wide opened, particularly by many 
 Preachers and biinifters tlut have lately entred into the Church, 
 as to threaten the utter extinguifhing of any Beams of Light 
 that have been mining amongft us. 
 
 Many are the awful Symptoms and Evidences of the Danger 
 we are in this Way. Such as (1.) The intolerable Freedom 
 that is ufed. with the Holy Scriptures ; fome denying them in 
 Bulk; others wreftbg ttem to their own Definition ; and o- 
 
 thers 
 
JMVKUUUL,V1UI\. IX 
 
 thers paffing profane Jells upon them : whereby that Word is 
 
 fadly verified among us, 2 Pet. iii. 3. ihere Jkall come 
 
 I in the lajl Days Scoffers, walking after their owon Lufis. (2.) 
 Rodman and Arminian Doctrine is now in fuch general Requeft, 
 that fome have ventured openly to recommend thefe Principles 
 without being noticed by any of the Judicatories of the Church. 
 Mr. William Wijbart, Principal of the College of Edinburgh, has 
 recommended Dr. S cougar s Life of God in the Soul of Man, upon 
 whichMr.^z/^fc/^'sExperiences are founded ; aBook calculat- 
 ed to lead off from Faith in the Righteoufnefs of Chrifl with- 
 eut us, to a Righteoufnefs within us, and inward Senfations as 
 the Ground of our Pardon and Acceptance before God. The 
 faid Mr. Wijbart has alfo recommended Dr. Whichcofs Sermons 
 unto young Minifters and Students ; a Book that is open and 
 plain in favours of the Socrnian and Arminian Schemes. When 
 * worthy Minifter of this Church recommended the Marro<vj 
 /of Modern Divinity, aBook defigned to vindicate theDOCTRINE 
 OF GRACE, in Opposition to the Antinomian and Neonomiam 
 ^Extremes, the Afiemblies^ra/V 1720 and 1722 feverely animad- 
 verted upon it : But, when a Scheme of Arminian and Sociniart 
 Doctrine is now recommended, the Judicatories take no Man- 
 ner of Notice of it. Hence it follows, (3.) That Minifters have 
 been encouraged to entertain their Hearers with Harrangues 
 upon moral Subjects, without ever mentioning the peculiar or 
 fupernatural Truths of Christianity, or fhewing the Connecti- 
 on that is between the Duties of the Law and Promifes of the 
 ' pofpel ; and confequently, the People hear nothing from many 
 of them, but a Syftem of Heathen Philofophy intermixed with 
 Arminian Tenets, initead of the Myfleries of the Gofpel; where- 
 by Multitudes have been prepared for the blind Reception of 
 1 \h2Aftr0ng Delujion at this Day, whereby they have believed a 
 Lie. 4. The mod Part by far of all the late Writings, both 
 upon the Controverfy with the Dei/is, and that with the ArU 
 ans, fuppofe the Arminian Principles as granted ; fo that, in 
 I what is looked upon to be the fa/kionable Reading of the Times, 
 [what ever hand the Students turn unto, they muft fallen upon 
 VArminian Principles, as out of Debate ; and yet this dreadful 
 tenare is fcarce, if at all, taken notice of, or warned againfi by 
 the moff Part of thofe to whom the I nil ruction of Youth is 
 w committed, nor yet by the AfTemblies of this Church. 
 From what has been faid, it will eaiily appear to the Unpre- 
 diced, that the Minifters of the AJJociate Prejhytery were 
 ound in Duty to God, and to the prefent and fucceeding Ge- 
 erations, to pafs and publifh the following AS concerning the 
 \8rift of Grace: In regard, 
 
 ft x. Th*. 
 
X INTRODUCTION. 
 
 i . The fad Doclrine has met with a great Deal of Oppofition 
 from theprefent Judicatories, as hath been hinted above ; and 
 therefore, when Truth is controverted and oppofed, it ought 
 to be tranfmitted to the following Generation with a folemn 
 and peculiar Teflimony unto it. 
 
 2. The Prefbytery having now, for feveral Years, obferved 
 with Regret, That Atheifm and Infidelity are upon the grow- 
 ing Hand, occafioned by the free and open Paffage which the 
 Judicatories have made for the fpreading of legal 'and Arminian 
 Doctrine, they judged it their Duty, without farther Delay, to 
 mint at witnefling for thefe great Truths, which have been fo 
 particularly condemned and oppofed in their Day, relating to 
 the Freedom of Grace, both as to the Purchafe and Application 
 of Redemption. 
 
 3. The AfTemblies 1720 and 1 722 having adduced our Con- 
 feffion of Faith and Catechifms, to fupport the Errors contained 
 in their Acts, it is therefore necefTary to vindicate thefe our 
 excellent Standards from the Injuries done them by thefe 
 AfTemblies. 
 
 4. As the Government of the Houfe of Chrift is an Hedge to 
 the Doctrine (for while the Purity of Difcipline and Govern- 
 ment according to ChrifVs Inftitution is maintained, it will be 
 an effectual Check upon all the Errors that may be vented in 
 Prejudice of the Doclrine of his Grace;) fo, upon the other 
 Hand, when the Purity of Doclrine is corrupted, the Purity of 
 Government cannot long fubfift ; of which the prefent Judica- 
 tories give a fad and lamentable Inftance : Their ftated and te- 
 nacious Oppofition to the Doclrine of Grace ever fmce the Year 
 171 7, has opened the Door to all thefe Corruptions and De- 
 fections with refpect to the Difcipline and Government of the 
 Church, which have come to fuch a Height at this Day. 
 
 For thefe and the like Reafons, the Affociate Prejbytery ap- 
 pointed aCommittee of theirNumber to prepare a Draught of 
 an Ad concerning the Doclrine of Grace, vindicating and af- 
 ferting the faid Doclrine, as revealed in the holy Scriptures, and* 
 agreeably thereto, fet forth in our ConfeJJion of Faith and Gate- 
 chifms, fcm the Errors vented and publifhed in jome Ails of 
 the Ajfemblies of this Church, paffed in Prejudice of the fame. 
 And the faid Draught having been laid before the Prefbytery, 
 after ferious Deliberation and Reafoning thereupon it was at 
 a Meeting of Prefbytery, at Edinbnrgh, October 21. 1742, 
 unanimoufiy approven of, enaeled, and ordered to be publifhed. 
 The Tenor whereof follows. 
 
 ACT 
 
ACT 
 
 O F T H E 
 
 Aflbciate Presbytery, 
 
 CONCERNING. THE 
 
 DoBrine of Grace : 
 
 (Wherein the faidDo&rine,as revealed in the Ho- 
 ly Scriptures, and, agreeably thereto, fet forth 
 in omConfeffion of Faith zxACattchifins, is avert- 
 ed and vindicated from the Errors vented and 
 publifhed in fomtASs of the AffembUes ot this 
 Church, palfed in Prejudice of the fame. 
 
 T Edinburgh, the twenty firft Day of Oclober, One 
 thoufand feven hundred and forty two Years. The 
 which Day and Place, ,the Mrnijiers and Elders, af- 
 fociate together in a Prefbyterial Capacity, being 
 met in Prtfbytery ; and taking to their ferious Con- 
 futation, that tho' it has been the Privilege of this Church, 
 ever fince the Reformation, to enjoy pure Standards of Do- 
 Brine, agreeable to the hoi/ Scriptures; particularly, the large 
 Covfejjion of Faith, exhibited to the Eftates of Parliament, Anno 
 1 5 5 1 , and by them ratified, Anno 1 560, and afterwards fworn to 
 in the National Covenant, together with feverai excellent Cate* 
 chifms exprefTing the fame Doftrine; asalfo, the WefiminficrQovK* 
 i fcflion ofFarth andCatechifms,nowofpublickAuthority for mat- 
 
 B 2 vj 
 
ny Years, as mofl agreeable to the Word of God, and in nothing 
 contrary to the received Doctrine of this Church : And that tho' 
 the wholeLand Hands indifpenfibly bound, by the Oath of God, 
 conjlanily to adhere unto and defend the Doctrine contained in 
 the Confeflion3 of this Church, as God's undoubted -Truth, 
 grounded only upon bis written Word-, yet there has been a ma- 
 nifeft Departure from the {aid Purity of Doctrine, as formerly 
 profefled in this Church and Land, particularly by the prefent 
 Judicatories^ this National Church, their tolerating and pro- 
 tecting the Erroneous, fupporting and countenancingError,and 
 their palling feveralActs inPrejudiceof, and contrary to theDo- 
 ctrine of the Grace of God, contained in the forefaid Confefiions 
 *nd Catechifms, agreeable to the holy Scriptures; whereby a 
 God of Truth is highly difhonoured, theGofpel perverted, the 
 whole Land involved in the Guilt of Perjury and Apoftafy 
 from the Lord, and confequently the Salvation of Multitudes 
 of Souls manifestly endangered: And likewaysconfidering, that 
 the Affetnblies 1 720 and 1722 adduce our Corfeffion of faith and 
 Catechi/ms, in Support of the feveral erroneous Propoficions 
 contained in the Ads of thefe AiTemblies, relative to a Book en- 
 tit uled, The Marrow of Modern Divinity; whereby a Blot and 
 Stain is call upon theie excellent Standards, and many have 
 been poifoned with the legal Dcclrine contained in the faid Acts, 
 and propagated through the Pulpits of Scotland, under the' 
 Malk and Covert of being agreeable to the Word of God, 
 and the forefaid Standards : 
 
 And, whereas this Prefbytery, when they enacted and pu- 
 bliihed their Acl, Declaration a?id Tejiimcny for the Doclrine, 
 XVoyfhip, Government and Difcipline of the Church ^Scotland, 
 and againfl fever al Steps of Defetlion from the fame, both infor- 
 mer and prefent Times, did, upon the Grounds and Reafons con- 
 tained in the faid Acl, condemn the Errors vented by Mr. 
 Simfon and Mr. Campbell, which were either not noticed at all, 
 or but llightly cenfured by the prefentjudicatories; but, by rea- 
 fon of the great Variety of other Matters contained in the faid 
 Aid, and that a judicial Teltimony was then necelTary without 
 farther Delay, the Prefbytery could not, at that Time, enter 
 into fuch a particular Enquiry into the feveral Acts of A ITembly, 
 - that either darkned or directly impugned the Doctrine of Grace 
 in the Salvation of Sinners, as the Importance of the Subject did 
 require; Therefore, they nov/ find themfelves bound in Duty 
 and Zeal for the Glory of God, the Vindication of his Truth, 
 as contained in the Holy Scriptures, and agreeably thereto, pro- 
 fefied in the publick Standards of this Church ; as alio for con- 
 tributing what in them lie^, thro 1 Grace, to put a Stop to the 
 
 Spreading 
 
fpreading of legal and Arminian Doctrine, wherewith the whole 
 Land is like to be overflown, to the Ruin of many precious 
 Souls, who, by the Lord's Blefling upon this Mean of his Ap- 
 pointment, may come to be eftablifhed in the Truth as it is in 
 Jefus; and farther confidering, that all Ranks are indifpenfibly 
 obliged by folemn Covenant, fincerely, really, and conitantly, 
 to endeavour, in their feveral Places and Callings, the Preferva- 
 tion of the Reformed Religion in the Church of Scot/and, in 
 Doctrine, Worfhip, Difcipline and Government; and, in like 
 Manner, the Extirpation of Herefy, Schifm, and whatever mall- 
 be found to be contary to found DoSirine, and the Power of 
 Gcdlinefs ; having promifed and fvvorn by the great Name of 
 the Lord our God, that they fhall continue in the Profefiion and 
 Obedience of the forefaid Religion, particularly, (as in the Ac- 
 knowledgment of Sins, and Engagement to Duties) againilthe 
 Errors vented by the Independents, Antinomians, Arminians, 
 §ocinians, Scepticks and Era (iians, to whidi may be added Nesno- 
 tnians : THEREFORE, for the above and other weighty Rea- 
 sons, the Afj'ociate Presbytery did, and hereby do, judge it 
 their Duty according to the Powers given them by the Lord 
 \ *J e f us Chri/I, as a judicatory of his Houfe, to afTert the Truth 
 f from the Holy Scriptures, and our Standards of Doctrine, con- 
 I cerning the free Grace of God, in the Salvation of Mankind 
 loll ; in Oppofition to the corrupt Doctrine vented in ibme 
 ASls of AiTemblies, darkning and enervating the fame. And 
 to this they reckon themfelves the more warranted and obliged, 
 in regard that the Salvation of Simpers is manifeitly endangered, 
 by Errors and Miftakes anont the Nature cf Faith, and God*s 
 Gift of eternal Life unto us, the compleat S at isfacl ion of the glo- 
 rious Surety, the abfolute Freedom of the Covenant of Grace, 
 and other important Doctrines which areoppofed and fubvert- 
 ed by the Ads of AiTembly after-mentioned. For, 
 FIRST, 
 Although the Judicatories (hewed fuch Lenity towards Mr. 
 Simfon, that much of the Time of three feveral Affrmtlips, An- 
 nis 1 7 1 5, 1 7 1 6, 1 7 1 7 was fpent in labouring to fcreen him from 
 juft Cenfure, notwithltanding of his having vented fuch dange- 
 rous Errors, as fap the veryFoundation of ail revealed Religion; 
 yet, when the Dodrine comes upon the Field, wjiich tends to 
 advance the Freedom cf Grace, in Oppofition to Man's natural 
 Powers of performing that which is fpiritually good, it meets, 
 with a condemnatory Sentence at once. For the Afiernbiy that met,. 
 , Anno 1 71 7, that fame Day in which they difmiiTed the Procefs^ 
 againft Profeflbr Simfon in fuch a fuperfcial Manner, they ccnl 
 demn in the itrongeft Terms, the faIo«ving Proportion advan* 
 
I 1+ J ' 
 
 ced by the Prefbytery of Auchterarder, viz. That it is not found 
 and ortbcdox to teach, that ive mud forfake Sin, in order to our 
 coming to Cbrift, and inflating us in Covenant *witk God-, for 
 The Genera! Affembiy " ceclare their Abhorrence of the fore- 
 " faid Proportion, as unfomd and moft detefiaS/e" Aft 10. 
 Affem. 17 1 7. 
 
 T hePrefbv tery of Auehterarder were at thatTimc endeavour- 
 ing to put a Stop in their Bounds, to the fpreading of Armi- 
 nian and Baxterian Doftrine, which was then vented iiMnany 
 Places of the Kingdom ; and, therefore, they agreed on fome 
 Propoficions, anent the Freedcm of Grace, whereof the above 
 was one, expreffing the Senfe and Meaning of our ConfeJJion 
 in Oppofition to legal Doftrine ; and refolved to require Satif- 
 faftion of young Men, as to thefe Points, before they fhould 
 be licenfed by them, in Order to know their Soundnefs anent 
 the Doftrine prcfeffed in the Church of Scotland: Yet, the Af- 
 fembiy did not on'y feverely cenfure the Conduft of that Pref- 
 by tery, but condemn the abo\ e Propofuion in the forefaid Man- 
 ner ; and this they did, even before calling that Prefbytery, and 
 hearing what they had to offer in Support thereof: And having 
 condemned it, they then ordered that Prefbytery to com- 
 pear before the Commijjion of Affembiy in AuguA there 
 and give an Account of what they meant by the abov 2 I fr. 
 
 tion. Accordingly, by Aft 8. 171 8, it appears, that the faid 
 Prefbytery of /fucbterardeyjpompcared before the Ccmmiffion, 
 and fatisfied them as to their Meaning; notwithftanding where- 
 of " The Com million did admonifh them, and difcharged them 
 " to ufe that Expreiiicn in Time coming; and tne Brerhrea 
 u of Aucbterarder did engage to obferve this their Prohibition. 
 t( The peneral Affembiy approves of the Actings of the faid 
 " Commiffion in this Matter, and, for the Vindication of the 
 ** Brethren of the Prefb;yiery of Auchterarder, they appointed 
 " thefe Prefects to be printed among their publick Afts." 
 
 cann&t but with Regret obferve the 
 manifrft and giaringPartiality of adjudicatories for many Years 
 paft, with refpeft unt ■-, fhewing their Dilpleaiure, in 
 
 jfeveral liiftatjces, fe who vented or publifhed any 
 
 Thing ort of the Script-aye Doctrine, concerning the 
 
 Freedom, of Grac/y in Oppofition to the Necmmian Scheme ; and, 
 upon the other hand, fcieening and protecting thofe, who have 
 vented Opinions and Tenets evidently favouring legal and Ar- 
 minion Doctrine : And m as this lias payed the way for the other 
 Defections that prejenrW prevail ; lo it is Error in Doctrine, Cor- 
 ruption inpifcipl Tyranny in Government, wherewith 
 the frefmt Judicatories ire juitly loaded, that has now rendred 
 
 Com- 
 
I 15 ) 
 
 Communion with them moft unfafe for any that would defire 
 to cleave to the reformed and covenanted Principles of the 
 Church of Scotland. Was there any thing like an equal Warmth 
 fhewn againft any, or all the Errors vented by Mr. $imfin y as 
 in the above Cafe ? No, the AfTembly, 1 7 1 7, are at a Deal of 
 Pains in their Aft to palliate and excufe them ; the worft they 
 fay of them is, that they are " ExpreiTions that bear, and arc 
 * ufed by Adverfaries in a bad and unlcund Senfe." But, when 
 the above Propofition comes upon the Field, altho' it has a 
 manifelr, Tendency to advance the Freedom of Grace in the Ap- 
 plication as well as the Purchafe of Redemption, and was level-: 
 led again ft the /<>£*/ Do&rine of the Times, yet the AfTembly 
 declare their Abhorrence of it, as wifound and mod detedable. " 
 Now, if this Propofition is to be abhorred, as unfound and 
 tno/i detefiable ', namely, That it is not found and orthodox ta\ 
 teach, that <we mud for fake Sin in order to our coming to Chrift, 
 and inflating us in Covenant ivitb God; then, according to that 
 A6t of AfTembly, it would be found Doctrine to teach Thai a 
 Sinner mufl forfake his Sin, in order to his coming to Chrift, or, 
 ' which is the fame Thing, That it is a Mans Duty to forfake 
 bis Sm, in order to his coming to Chrift ; but this is evidently 
 contrary to Scripture : For, 
 
 (1 ) Altho' it is the unqueftionable Duty of the Creature to. 
 forfake and abandon whatever is forbidden by the Law of his 
 Creator ; yet, fmce Life and Immortality are brought to Light 
 by the Gofpel, the Law binds to the Obfervation of that Older 
 and Connexion of Duties, which is laid out in the Word of Grace* 
 and it is plain that the frd and leading Duty, req; ared in the Law, 
 upon the Revelation of the Grace of God in the Promife of the 
 Gofpel, is, to believe that Report ; for, without Faith it is im~ 
 pjjtble to pleafe God, Heb. xi. 6. He that believeth en the So* 
 hath ever lading Life; he that believeth not the Son Jball not fee 
 Life, but the Wrath of God obi deth on him, John iii. 36. Hence 
 it follows, that according to Scripture, every Ad of the Soul, 
 as performed by a Perfon before faving Faith, or coming to 
 Chrift, is Sin; for vohatjoever is not of Faith is Sin, and there- 
 fore cannot be a Forfaking of Sin. 
 
 (2.) As the above Act of AfTembly is contrary to the ScnV 
 \ ptare-order and- Connexion of Duties, fo like ways it is contrary 
 j to that Order of gracious Operation held forth in Scripture : For, 
 I our forfaking of Sin (being a Branch of true Repentance, im- 
 1 porting Purification of Heart, and the Exercife of Love, which 
 is the fulfilling of the Law) is in Scripture exprefly declared to 
 be a Fruit of Faith, which Faith is the Soul's earning to Chrift ; 
 I and consequently to maintain, That we mwft forfake Sin in or- 
 der 
 
( 16 ) 
 
 der to our coming to Chrift, is as much as to fay, We muft have 
 Repentance, Purity of Heart, and Love, in order to our believ- 
 ing in Chrift : Whereas, on the contrary, the Lord hath de- 
 clared in his Word, that Fakb vuorketh by Love ; that he put i fie s 
 the Hearts of his People by Faith ; and has promifed, that they 
 foalt look upon him whom they have pierced, and /ball mourn 
 for him. According to the Aflembly's Dodirine,/)ur Forfaking 
 of Sin, which is the Removal of the Soul's Difeafe, mull be 
 at lead commenced or begun, in order to our coming to him who 
 is the Phyfician ; and that we muft repent of our Sin, in order 
 to our coming to him who is exalted to give Repentance as well 
 as Forgivenefs of Sins: Whereas the Spirit of God, in Scripture, 
 has declared, that God having raifed up his. Son J ejus hath (ent 
 him to blefs us, in turning avoay every one cf us from his Iniqui- 
 ties ; and that Sinners are called and invited to look and come to. 
 Chriftfor Salvation both from Sin and Wrath, and this without 
 Regard unto any previous Qualifications in them. This coming is 
 indeed inconfiftent with a Refolution to go on in Sin ; yet it is 
 plain, that no Sinner can wafh himfelf before he come to the 
 Fountain opened for Sin and uncleannefs : Whereas the AfTem- 
 bly have inverted this Order, and have faid, upon the Matter, 
 that we muft be holy, or fo and fo qualified, in order to our 
 eoming to Chrift, or having a vital Union with him ; which is 
 the very Soul of Neonomian and Ar?ni?iian Doctrine. Accor- 
 ■ ding to Scripture, all gracious Aclings of the Soul (whereof the 
 Forfaking of Sin is an eminent one) flow from that Virtue and 
 Influence, which is derived from Chrift the true Vine, and that 
 in a Way of Faith's Union with him ; fince, without him, or 
 feparate from him, we can do nothing ; And therefore it is vain, 
 to pretend to any gracious, evangelical or acceptable Ad, but 
 by virtue of Grace and Strength derived from Chrift, or until 
 the Soul come to Chrift, and be united to him, as the living 
 Root, and Fountain of all gracious Influence. 
 
 (3.) As Forfaking of Sin is no fmall Part of Converfion, fo 
 the above Aft of AfTembly evidently tends to exalt Man's natu- 
 ral Powers, and his own Ability to convert himfelf, or prepare 
 himfelf thereunto-; and thus it greatly favours the PelagianDo-> 
 ftrine on this Head, exprefly contrary to Scripture, which de- 
 clares, that naturally we are dead in TrefpoJ/es and ' Sinsivuithout 
 Strength, yea, that our Mind is Enmity againfi Gcd. 
 
 Wherefore the Presbtery did, and hereby do, upon the 
 Grounds and Reafons above mentiond, CONDEMN the fol- 
 lowing Proportions, as unfound Doftrine . (1.) That (notwith- 
 ftanding the forefaid Gofpel-order and Connexion of Duties) 
 Mankind Sinners muft for/ake their Siras, in order to their com- 
 ing 
 
ing to Chi ift, and being inflated in Covenant with God. (a.) 
 That a natural Man can of himfelf forfake his Sin; or, that he 
 can receive any Strength from Chrift, to enable him to forfake 
 Sin in a fpiritual and evangelical Manner, until, by the Power 
 of the Spirit of Chrift working Faith in him, he come to Chrift, 
 is united to him, and thus created in Chrift Jefus unto good 
 Works. (3.) That any good or commendable Qualifications 
 are required or expecledoi Sinners, in the Gofpel-Call or Offer, 
 in order to their coming to Chrift, and being inflated in Cove- 
 nant with God. All which Propofitions are contary to the 
 Doctrine held forth from the holy Scriptures in ourC onfejfion of 
 Faith, Chap.ix. § 3. ** Man by his Fall into a State of Sin, hath 
 " wholly loft all Ability of Will to auy fpiritual Good accompa- 
 " nying Salvation ; fo as a natural. Man, being altogether averfe 
 " from that Goodj and dead in Sin, is not able, by his own 
 f Strength, to convert himfelf, or to prepare himfelf thereun- 
 " to." And Chap. xiv. § 2. where the principal Adls of faving 
 Faith are faid to be, " Accepting, Receiving, and Refting upon 
 
 ' " Chrift alone for Sanctification," whereof forfaking Sin 
 
 - is a Branch. 
 
 And the Presbytery acknowledge, affert and declare, That it 
 
 ' is the Duty of all, upon the Revelation of Chrift in the Gofpel, 
 and without looking for any previous Qualifications in themfel ves, 
 infiantlj to believe in him for .Salvation, both from Sin and 
 Wrath ; and that, in fo doing only, they will be made, in a 
 Gofpel Manner, to mourn tor Sin, forfake tt, and live unto 
 Righteoufnefs : So that it is not pojfible for any Man, of himfelf, 
 to forf ike his Sins, nor is it confident with the divine Method of 
 Grace held forth in the Gofpel, that a Sinner mould receive 
 Strength and Grace to forfake his Sins, or actually to exercif* 
 Gofpel- Repentance, until he is determined and enabled by the 
 Power of the Spirit of Faith, to look or come to Chrif!, the 
 Prince and Saviour exalted to give Repentance and Forgivenefs 
 of Sins. 
 
 Therefore, upon the Grounds and Reafons forefaid, the Pres- 
 bytery exhort and <warn all under their Infpe&ion to be aware 
 of every Dodrine that has a Tendency to pervert the Gofpel- 
 Order in the Manner above-condemned ; or to exalt corrupt 
 Nature unto an Ability of Will to any fpiritual Good accompa- 
 nying Salvation : As the above Doctrine, of forfaking our Sin 
 in order to our coming to Chrift, manifeftly doth; in regard a 
 natural Man can no more forfake his Sin, or qualify himfelf for 
 the Grace of God, than the Ethiopian can change his Skin, or 
 the Leopard Jus Spots, according to the Doclrine contained in 
 the forefaid PailageJ of our QonfeJJiony and in our Larger Cate- 
 thifm, ^32. C S £- 
 
SECONDLY, 
 
 Oppofition to Gofpel-Truth did farther appear, when, in 
 the Year 1720, the Affembly tookOccafion from the Reprint- 
 ing of a Book entituled, The Marrow of Modern Divinity, 
 with a Preface by a worthy Minifter of this Church, now 
 deceafed, to give a more deep Wound to the Gofpel-Doctrine 
 of free Grace, by condemning feveral precious and important 
 Truths, thro' the Sides of that Book, in the5th J&of the faid 
 Affembly. Andaltho", upon a Reprefentaion given in by fome 
 Minifters to the Affembly 1 721, laying open the dangerous Con- 
 fequences of the faid Acl, the AfTembly that met Anno 1722, 
 afferted the Truth, concerning fome Points of Doctrine, in 
 the exprefs Words of our Confeflkn and Catechifms, yet the 
 faid Aft of AfTembly 1720, not only ftands unrepealed, but its 
 Authority, as a Handing Act in full Force, is maintained and ccn* 
 firmed by Act 7th AfTembly 1722, entituled, Acl concerning Do- 
 ctrine, confirming and explaining the Acl 5 $tb and &tb of the 
 General Affembly Anno 1720. In the faid Act, ' The General 
 
 * Affembly finds, that the faid AfTembly 1 7 20, in thefe A&s, had 
 
 * no Defign to recede from the received Doctrine of this Church, 
 
 * nor by them have done Injury to Truth, nor given Counte- 
 
 * nance to Error, and confidering, that the Brethren s 
 
 * Defire, that the Act 1720 fhouldbe repealed, is unjuft, the 
 *• Affembly does refufe the fame. 1 And in regard the faid Act 
 1722 is exprefly faid to be in Vindication of the above two Acls 
 cf Affembly 1720, and far wiping off (what they call) injurious 
 Afperfions, cad upon them by the Brethren, in their Reprefenta- 
 tion ; it plainly follows, thit whatever Truths may feem to be 
 afferted by the Affembly 1722, they can be undei flood in no 
 other Senfe, than will agree with the Acts of Affembly 1720. 
 
 Wherefore, altho' this Presbytery are far from putting that 
 Book entituled the Morrow of Modern Divinity, or any other 
 private Compofure, upon a Level with our approven Stand- 
 ards of Doctrine ; or to vindicate every Expreffion in that 
 Book, or any other private Writing, as abfolutely faultlefs: Yet, 
 in regard the AfTembly havefmgled out the faid Book, of all 
 others that have been publilTied, and paffed fuch a peculiar Sen- 
 tence againft it, fir icily prohibiting a??d di [charging all the Mini- 
 flers of this Church to recommend the faid Bock, a?td requiring 
 them to warn their People not to read or ufe the fame ; though 
 the Difference between the Law and the Gofpel, and between 
 the Covenant of Works and the Covenant of Grace, as alfo the 
 true Way of attaining Gofpel-Hoiineis, be therein fet forth in 
 a very clear Light. And likeways, in regard that many of the 
 Jefs judicious may be impofed upon, to believe th*u all and every 
 
 one 
 
one of the Pofitions, condemned in the forefaid Acls of AlTem> 
 bly, are damnable Herefies ; when the AfTembly 1 7 2 2 ' do ftrict- 
 
 * Jy prohibite and difcharge all the Miniiters of this Church 
 
 * to ufe, by writing, printing, preaching, catechizing, or other- 
 
 * ways teaching, either publickly or privately, thefe or any of 
 
 * thefe Pofitions above mentioned (in their Act) or what may 
 
 * be equivalent to them, or of like Tendency, under the 
 ' Pain of the Cenfures of this Church, conform to the Merit 
 
 i* of their Offence :' And farther confidering that, under the 
 Colour of condemning the faid Book, feveral important and 
 precious Truths are deeply wounded, and the Purity of Do*- 
 ctrine contained in our Confeflion of Faith and Catchifms, 
 obfcured and perverted : THEREFORE, upon the above and 
 other weighty Reafons, this Presbytery judge it their Duty, to 
 endeavour the Prefervation of the Purity of Doctrine, and that 
 the fame may be faithfully tranfmitted to fucceeding Generati- 
 ons, by vindicating the profelTed Principles of this Church from 
 the Injuries done them, in the above-mentioned Acts, and AJert- 
 I t ing the Truth from the Holy Scriptures, and our Standards of 
 Doctrine, in Oppofition to the Errors and Miftakes contained 
 in the faid Acts. 
 
 The fir/i Head of Doctrine, asclafled by the AfTembly 1720, 
 in their fifth Act, concerning a Book entituled the Marrow of 
 Modern Divinity, is concerning the Nature of Faith. But, b?- 
 cauie of the Relation that there is between Faith and the Gift 
 or Grant that God has made of Chrift unto Mankind in the 
 Gofpel Promife, and the Dependency that Faith has thereupon, 
 it will be necefTary, in order to the more diiHnct opening up of 
 the Nature of Faith, to take notice, 
 
 I. Of the Injuries done to Truth by the forefaid AfTembly 
 1720, Act 5. »nder the Head 
 
 Of Univerfal Atoneinent and Pardon. 
 
 Under this Head, the followingPaflages are quoted by theAf- 
 fembly, Marrow, &c. p. 108 ' Chriir, hath taken upon him the 
 ' Sins of all Men.' The Author's Words are, « Chriit, as Man's 
 
 -' Surety, — according to that eternal and mutual Agree- 
 
 ' ment, that was betwixt God the Father and him, put 
 
 • ' himfelf in the Room and Place of all the Faithful, Ha, liii. 6, 
 
 * And the Lord hath laid on him the Iniquity of us all. Thea 
 
 * came the Law, as it is the Covenant of Works, and faid (N.B. 
 
 * Here the Author cites Luther's Words) I find him a Sinner, 
 ' yea, fuch an one as has taken upon him the Sins of all Men^ 
 
 * therefore let him die —-and fo the Law— — -rfct upon 
 
 C 2 <him 
 
( 20 ) 
 
 4 him, and killed him, and by this Means was the Jufticc of 
 ' God fully fatisfied, his Wrath appeafed, and all true Believers 
 ' acquitted from all their Sins,' tjf c . 
 
 The next Paffage quoted by the Affembly is p. 1 19. ' The 
 4 Father hath made a Deed of Gift and Grant unto all Mankind, 
 
 * that vvhofoever of them all fhall bdieve in his Son, fhall not 
 
 * perifh, &c. t. e. (whofoever believes or is perfuaded that 
 4 Chrift is his, for this mull be the Senfe, according to the for- 
 ' mer Paffages.) Hence it was that Chrift faid to his Difciples, 
 
 * Go and preach the Go/pel to every Creature under Heaven ; that 
 ' is, Go and tell every Man without Exception, that here it 
 ' good News for him, Chrid is dead for him,'' The Author 
 adds, and if he will take him and accept of his Right eoufnefs, he 
 (hall haw him. Here the Author brings in the Similitude of a 
 good King, cauflng a Proclamation to be made through his 
 whole Kingdom, that all Rebels and banifhed Men fhall fafely 
 return Home, becaufe, at the Suit and Defert of fome dear 
 Friend of theirs, it hath pleafed the King to pardon them. 'Cer- 
 
 * tainly (fays the Author) none of thefe Rebels ought to doubt, 
 
 * but he (ball obtain true Pardon for this Rebellion, and fo return 
 
 * Home, and live under the Shadow of that gracious Ki*g. J 
 Then follows the Quotation of the Affembly, * Evan fo our 
 
 * Good King, the Lord of Heaven and Earth, hath, for theO- 
 
 * bedience and Defert of our good Brother Jefus Chrift, pardon- 
 . c ed all our Sins. 1 It is added by the Author, ' and made a 
 
 * Proclamation throughout the whole World, that every one 
 f of us may fafely return to God, in Jefus Chrift. Wherefore 
 
 * (fays he) I befeech you make no doubt of it, bat draw near 
 4 with a true Heart in full AJfurance of Faith, Heb. X. 2 2.' The 
 Affembly likeways quote p. 1 27, 1 28, where the Author is ex- 
 horting and encouraging Sinners, to come to Chrift or believe 
 in him, notwithftanding of their Sins and the Aggravations of 
 them, from thefe Scriptures, This is a faithful Saying and wor- 
 thy of all Acceptation, that Chrift Jefus came into the World to 
 fa<ve Sinners ; the whole need not a Phyjician, but they that are 
 fuk ; he came not to call the Righteous, but Sinners to Repentance. 
 The Affembly's Judgment upon the above Paffages, is as fol- 
 lows. ■ Here is ailerted an univerfal Redemption as to Pur- 
 ' chafe, contrary to John x. 10. 15, 27, 28, 29. and xv. 13. 
 
 * and xvii. Titus ii. 14.. Covf Chap. iii. §, 6. Chap. viii. §. 8. 
 
 * Larger Cat. Q^ 59.' 
 
 There is nothing in the above Paffages, that in the leaft coun- 
 tenances univerfal Redemption as to Pur chafe, a Do&rine which 
 the Presbytery rejects and condemns, as contrary to the Scrip- 
 tares, and Places of our Confeffion and Catechifms quoted by 
 
 the 
 
the AfTembly. Nor can the Author of the Marrovj be juftly cen- 
 fared for venting any fuch Error ; for he plainly teacheth, 
 through the whole of his Book, that Chrift reprefented, and dif- 
 fered for none but the Elefi ; as/>. 108. ' Chrifl put himfelf in the 
 t Room and Place of all theFaithful ;' by which he underilands 
 the Elett, as he exprcfly declares in the firft Sentence of his 
 Preface, ' Jefus Chrifl, the fecond Adam, did, as a common 
 
 * Perfon, enter into Covenant with God his Father, for all the 
 
 * Elecl, that is to fay (fays he) all thofe that have or fhall believe 
 
 * on his Name,' Whereas the Univerfalifh contend, that God, 
 in fending of Chrifl, had no Refpe& to fame, more than to 
 others, but deftin'd Chrift for a Saviour to all Men alike. 
 
 As the xAuthor has exprefly declared himfelf for a particular 
 Redemption and Reprefentation ; fo neither will the above Paf- 
 fages, quoted by the AfTembly, bear the Charge of an univerfal 
 Redemption as to Fur chafe. The firft PafTage from the Marrow, 
 p. 108. g Chrift hath taken upon him the Sins of all Men,' is 
 Part of a Sentence quoted from Luther on the Galatians, and is 
 fufficiently guarded againft the Charge of univerfal Redemption 
 as to Purchafe, by what the Author fays immediately before and 
 after the faid PafTage, as above. As to the next condemned Po- 
 rtion, God the Father hath made a Deed of Gift and Grant unto 
 all Mankind, that vohofoever of them alljhall believe in his Son, 
 fhall not peri/b but have ever la/ling Life, will indeed bear a Suf- 
 ficiency of Worth and Merit in the Sacrifice of Chrift, for the 
 Salvation of all Men, and the Removal of all legalBars that flood 
 in the Sinner's Way ; and that Chrifl crucified is the Ordinance 
 of God for the Salvation of Mankind, in the Ufe making of 
 which only they can be faved ; and confequently a full Warrant 
 to Gofpel-minifters, to proclaim thefe glad Tidings unto every 
 Man,and a Warrant to all and every one to believe thefe gladTid- 
 ings, with particular Application to their own Souls : But all 
 this will not infer an univerfal Atonement or Redemption as to 
 Purchafe. Neither wiil the following Words infer any fuch 
 Charge, ■ Go and preach the Gofpel to every Creature under 
 4 Heaven, that is, Go and tell c\try Man without Exception, 
 
 * that here is good News tor him, Chriil is dead for him, and 
 
 * if he will take him, and accept of bis Righteouinefs, he fhal! 
 
 * have him.' It is manifeft from the Book itielf, that the Au- 
 thor'sDefign in quoting the abovePafTage fromDr./Vf/WsTrea- 
 tife of Faith, is not to determine concerning theExtent of Chrift* s 
 
 , Death, but to difcover the Warrant that Sinners have to believe 
 in Chrift, namely, the unlimited Offer and free Gift of Chrift 
 to every Man in the World, which necefTarily fuppofes, that 
 Chrift crucified is the Ordinance of God for Salvation to Man- 
 kind, 
 
( 22 ) 
 
 kind, as diftinguifhed from fallen Angels ; and therefore the ob- 
 vious Meaning of the Expreflion mint be, Tell every Man that 
 Chrift is dead for him, i. e. for him to come to, or believe on, for 
 Salvation ; even as it might be faid to the Manflayer of old, that 
 the City of Refuge was prepared and open for him to Jly to, that 
 he might be fafe : And this is what the Author of the Marrovu y 
 according to Scripture, declares, that every Man ought to be 
 perfuaded of, namely, that Chrift is the Ordinance and Gift 
 of God, for Salvation to him in particular ; which is quite 
 contrary to the Doctrine of the Arminians, who deny a parti • 
 cular Perfuafion to be in Faith, upon the free Offer in the Go- 
 fpel, as to the Perfon's own Salvation. 
 
 Since then it appears, from theSenfe and Meaning of the Au- 
 thor, that the above Paffages cannot be interpreted, as favouring 
 univerfal Redemption as to Purchafe, there muft be fomething 
 e\fe intended by the condemnatory Sentence of the Auembly. 
 And it will be obvious, from the Tenor and Strain of the Affem- 
 bly's^?, that, under themifapplied Title of univerfalRedemp- 
 tion as to Purchafe, they condemn the univerfal and unlimited 
 Offer of Chrift unto Mankind Sinners, as inch. For, although 
 the Aftembly 1722 feems to own, that the Revelation of- the 
 Divine Will in the Word affords a Warrant to offer Chrift unto 
 all, and a Warrant to all to receive him ; yet they can own that 
 Warrant ,only in a Confiftency with their Notion of Faith, that 
 is, a Warrant only for the Elecl, or thofe who are fe and fo qua- 
 lified to receive Chrift ; but they do not own, that Mankind Sin- 
 ners, as fuch, however finful and miferable, have any fuch War- 
 rant: Andconfequently, the Revelation of theDivineWillinthe 
 Word, making fuch a Gift of Chrift to the World of Mankind 
 Sinners, as fuch, as affords a Warrant to offer Chrift unto all 
 without Exception, or to preach the Goipel to every Creature, 
 and a Warrant to all to receive him ; and the fovereign Grace 
 that has made this Grant, or Deed of Gift, not to Devils, but 
 to Men ,* are encroached upon and injured by the Acts of both 
 Aneinbh'es, Amis 1720 and 1722. 
 
 The Scripture exprefly aflerteth, John iii. 27. A Man can 
 receive nothing except it be given him fro?n above ; and therefore 
 the receiving of Chrift neceffarily prefuppofeth a giving of him. 
 There may be indeed a giving of Chntt Where there is no re- 
 ceiving, as this is the great Sin of the Generality of the Hearers 
 of the Gofpel, who will not come unto him that they may have 
 Life: But, in no Cafe, could there be a -receiving of Chrift for 
 Sarvation, if there were not z giving of him before; or, which 
 h the fame thing, a Revelation of him in the Word, affording 
 a. Warrant for Sinners, as/uch 9 to receive him. Now, this Peed 
 
 of 
 
of Gift, or Grant made to all Mankind, in theWord, is the very- 
 Foundation of our Faith, and the Ground and Warrant of the 
 Minifierial Offer, without which no Miniiter could have Autho- 
 rity to preach the Gofpel to every Creature, or to make a full, 
 free and unhampered Offer pf Chriit, his Grace, Righteoufnefs 
 and Salvation, to all Mankind to whom they have Accefs in 
 Providence. 
 
 This Deed of Gift, gr Grant of Chrift in the Word, unto 
 Mankind Sinners, as fuch, is exprefly fet forth in feveral Texts 
 of Scripture. Ija. ix. 6. Unto us a Child is born, unto us a Son is 
 given. John iii. 1 6. God fo loved the World, that he gave his only 
 •begotten Son; that vohofoever believeth in him Jbould not feri/b, hut 
 have evrr lading Life. Chap. vi. 32. My Father giveth you the 
 
 true Bread from Heaven. Acts iv. 12. For there is none other 
 
 Name under Heaven given among Men, vjhereby vue mufi be faved. 
 I John v. 1 1. This is the Record, that God hath given to us e- 
 ternal Life, and this Life is in his Son. Rev. xxii. 1 7. — Who- 
 foever vjill, let him take of the Water of Life freely. From 
 which Scriptures <he following Truths are evidently clear. ( 1 .) 
 Although thePurchafe and Application of Redemption be pecu- 
 liar to the Eled, yet the Warrant to receive Chrift is common 
 to all, as they are finful Men and Women of Adams Family, 
 Prov. viii. 5. Unto you, O Men, 1 call, and my Voice is to the 
 Sons of Men. (2.) The giving mentioned in the above Texts is 
 not to be underftood of a giving into PoffeJJion* which is pecu- 
 liar to them only who believe ; but it is a giving by way of 
 ; Offer, whereupon one may take PorTefiion ; or fuch a giving as 
 warrants a Man to believe, or receive the Gift, and therefore 
 mufl be anterior to adlual Believing; even as the Manna behoved 
 , to be given, or rained down, before it could be tafted or fed up- 
 on : And thus God gave his only begotten Son, that vohofoever be- 
 lieveth on him Jbould not perifh, but have everlafiing Life : From 
 whence it follows, that Chrift is the Saviour of the World, and 
 his Salvation a coimnon Salvation, Jude ver. 3. So that Man- 
 kind loft have a common Inrereft in him, which fallen An- 
 ■ gels have not ; it being lawful and warrantable for us, not for 
 them, to take Poffeffioa of Chrift, and the whole of his Salva- 
 tion. (3.) The Perfons to whom this Grant and Offer is made, 
 * are not the FJeB only, but Mankind confidered as loft. For the 
 ► Record of God, being fuch a thing as warrants all to believe on 
 I the Son «f God, as appears from the above Scriptures, it is evi- 
 dent, that it can be no fuch Warrant, to tell Men that God hath 
 given eternalLife to the £/.-#; as the Offering of a Gift to acer- 
 « tainfe/s& Company, can never be a Warrant for all Men to re- 
 ' ceive, cr take PofTeffion of it. This will farther appear if it is 
 
 con- 
 
( 4 J 
 
 confidered, that the great Sin of Unbelief lies, in not believing 
 the Record, that God hath given us eternal Life. Unbe- 
 lief doth not confift in a meer Difhelieving of that Proportion, 
 That God hath given eternal Life to the Elecl; for the moil de- 
 fpairing Unbeliever may be perfuaded hereof* and their Belief 
 of it adds to their Anguifh andTorment: But they do not fet to 
 their Seal that God is true ; on the contrary, they make God a 
 Liar, in not believing the Record of G~d, even that he hath^/- 
 <ven unto them eternal Life in his Son Jefus Chrift ; as hereby 
 they deny the Faithfulnefs of God in that Record, and his being 
 indeed in earned in that Grant and Gift of Chrift, made unto 
 Sinners, as fucb, in the Gofpel : They flight and defpife the Au- 
 thority of a God of Grace, commanding them to give this An- 
 fwer of a particular applyingFaith, unto the Offer of his Grac* 
 in his Word, and his Call to receive the fame ; and fo flying in 
 theFace of God'sRecord andTeftimony, they defervedly pejifti 
 in Unbelief, feeing theKingdom and Gift ofGod was brought near 
 to them in the Offer of the Gofpel, and they would not take it. 
 The above Doctrine concerning the Gift of Chrift in the 
 Word, unto Mankind Sinners, islikewife from the Holy Scrip- 
 tureb afferted in our Confeffion of Faith and Catechifms, parti- 
 cularly, Gon. Chap. vii. § 3. ' He freely offereth unto Sinners, 
 
 * Life and Salvation by Jefus Chrift ; requiring of them Faith in 
 
 * him, that they may be faved, and promifing his Holy Spirit, 
 
 * to make them willing and able to believe.' Where it is plain, 
 that the Offer of Life and Salvation, is unto Mankind, confider- 
 ed as Sinners ; and that, therefore, Sinners, as fuch, have a 
 Warrant to believe, or receive the unfpe^kableGift ofGod, ac- 
 cording to the Scriptures quoted in the ConfeJJion, Mark xvi. 1 5, 
 
 1 6. Go ye unto all the World, and preach the Gofpel to every 
 
 Creature. He that believeth and is baptized, /hall be fa<ved+ 
 but he that believeth not, jball be damned. John iii. 16. Gtd 
 fo loved the World, &c. And the fame Doctrine is alfo taught, 
 
 Larger Cat. Quell. 63. 
 
 Wherefore the Prefby tery did, and hereby do, for the Grounds 
 and Reafons above mentioned, acknowledge, declare and affert, 
 That God the Father moved by nothing, but his free Love to 
 Mankind loft, hath made a Deed of Gift and Grant, of his Son 
 Jefus Chrift, unto Mankind, in the Word, that whofoever of 
 them all fhali receive this Gift by .a true and lively Faith, mall 
 not periih, but have everlafting Life: Or, which is the fame 
 Thing, That there is a Revelation of the Divine Will in the 
 Word, affording a Warrant to offer Chrift URto *// Mankind 
 without Exception, and a Warrant to all freely to receive him, 
 however great Sinners &xf ar?, or have been; and chat this 
 
 Gift 
 
Gift is made to Mankind only, and not to fallen Angels ; ac- 
 cording to the Doctrine held forth from the Scriptures and our 
 Confeifion above-quoted. 
 
 And the Prefbytery hereby rejed and condemn the followingTe- 
 nets andOpinions,contained in or couched under the forefaidAcls 
 of Affembly. ( i .) That the free, unlimited and univerfalO^r of 
 Chrift in theGofpel,toSinners of Mankind,a$ fuch,is inconMent 
 with particular Redemption ; or, ThatGod theFather his making 
 zDeed of Gift unto allMankind, that whoibever of them all (hall 
 believe on hisSon,(hall not perifh, but have everlaftingLife,infers 
 (an univerfaldtonement, ©r Redemption as to Purchafe. (2.) That 
 thisGrantorOfftr is made only to theE/e&, or to fuchwho have 
 previous Qualifications commending them above others. Which 
 Doctrines are quite contrary to the Paffages of Scripture, and 
 Uur Confeffion of Faith, above-quoted. In the next place, 
 
 II. Concerning the Nature of Faith. 
 
 The Affembly 1722 do only take Notice of the Definition of 
 [Faith in the Marrow, without mentioning the other Paffages 
 quoted by the Affembly 1.720, and by them condemned under 
 lhat Head : * Which might feem to give Ground to apprehend 
 that the Affembly 1722 had paffed from any Vindication of 
 what the Affembly 1720 had done in condemning thefe and 
 -other Paffages and Quotations, as contrary to the Holy Scrip- 
 tures, our Confeffion of Faith and Catechifms; efpecially when 
 they fay, ' That the faid Paffages are condemned only in fo far 
 * as they import the faid erroneous Opinions,' alcribed unto 
 them. Yet, as Truth was never, in any Age, condemned under 
 the Notion of Truth, but of Error ; And, whereas the Title of 
 theAft of Affembly 1722 fhew« that it is defigned for confirming 
 as well as explaining the Act 1 720 ; and that not only is there 
 no Honour done to condemnedTruth, by any Acknowledgment 
 of an Error in the Management of the faid Affembly 1720; but 
 their Act continues to fland in full Force among thofe defigned 
 for publick Ufe : Upon thefe and the like Grounds the Prelby- 
 tery find that the Truth contained in thefe Paffages, is not on- 
 ly left bleeding, but has received a further Wound by the faid 
 Affembly 1722. Wherefore, though the Prefbytery do not 
 find it expedient to infill on every particular Expreffion or Pro- 
 portion, condemned by that Affembly 1720. Yet they judge it 
 neceffary, for the Vindication of Truth, and as a Mean of tranf- 
 mitting it in its Purity unto after Ages, to take Notice of fome 
 of the Proportions condemned by the faid Affembly ; particu- 
 larly, Page 1 1 8. « There is no more, for him [viz. Man) to do, 
 
 D «but 
 
I 2U 
 
 * but only to know and believe, that Chrift hath done all ft 
 4 him: The Paflage relative to this Subjeft in the faid Pag 
 fhnds thus, 4 All the Covenant that Believers are to have R< 
 4 gard unto for Life and Salvation, is the free and gracious Cc 
 
 * venant that is betwixt Chrift, or God in Chrift, and then 
 
 * And, in this Covenant, there is not any Condition or Law t 
 
 * be performed, on Man's Part, by himfelf : No ; there is n 
 
 * more for him to do, but only to know and believe that Chri 
 
 * hath done all for him. Here you are to work nothing 
 
 * here you are to do nothing, here you are to render nothin 
 
 4 unto God ; but only to receive the Treafure, which is JefiR 
 4 Chrift, and apprehend him in your Heart by Faith ;— — ■' 
 
 * fo fhall you obtain Forgivenefs of Sins, Righteou(nefs an 
 
 * eternal Happinefs, r—not by doing, but by receiving. Nc 
 
 * thing here cotneth betwixt, but Faith, only apprehendin: 
 4 Chrift in the Promife.' Then the following Words p. i ic 
 which immediately follow what is above, are particularly cite 
 as erroneous : ' This then is perfect Righteoufnefs(Thefe Word 
 f are here omitted by them, to hear nothing, to know nothing 
 4 to'do nothing of the Law of Works, hut) only to know and be 
 4 lieve, that Jefus Chrift is now gone to the Father, and fitted 
 4 at his Right Hand, not as a Judge, but as made unto you q 
 4 God, Wijdom, Right eoufnefs, Sanclification and Redemption: 
 
 The next Paflage condemned by the Aflembly, is quoted b] 
 the Author from Dr. Prefton on Faith, Marrow, p. 1 20. * Fo 
 4 as much as theHoly Scriptures fpeaketh to all in general, non> 
 4 of us ought to diftruft himfelf, but believe that it doth belonj 
 
 * particularly to himfelf They alfo refer to feveral other Page 
 of the Marrow, without condefcending upon the Expreflion 
 that relate to the Nature of Faith. But the Doctrine contained 
 in the above Paflfages, and likeways in the Paffages referred t( 
 by the Aflembly, mfofarzs they refpect the Nature of Faith 1 
 will be illuftrated by what ftiall be faid in Vindication of th»' 
 Author's Account of justifying Faith, as quoted by the Aflem 
 bly from p. 1 19. ■ Wherefore as Paul and Silas faid to the 
 
 * Jailor, fo fay I unto you, Believe on the Lord Jefus Chrift 
 4 and tkmjbalt be famed, that is, Be verily perfuaded in you 
 4 Heart, that Jefus Chrift is yours, and that you ftiall have Lifl 
 4 and Salvation by him > that whatfpever Chrift did for the Re 
 4 demption of Mankind, he did it for you? The Judgment o 
 the Aflembly 1 jzq upon this Head, is as follows, « This No 
 
 * tion of faving Faith appears contrary to Scripture, lfa. 1. 10 
 
 * Rom. viii. 16. 1 John v. 13. and to Confeff. Chap, yviii. |, 1 
 4 3, 4. and tQ Larger Catcchifm, Queft. 81. 172. all which Pai 
 1 friP 8WW| tf^t AiTurance is no? of the Effence of Faith 
 
 * where* 
 
( *i ) 
 
 : whereas the Paflages cited from the Marronv> cffc. appear to 
 1 aflert the contrary, making that facing Faith commanded in 
 : the Gofpel, a Man's Perfuafion that Chrift is his, and died 
 ; for him, and that whoever hath not this Perfuafion or AfTu- 
 rance, hath not anfwered the Gofpel-Gall, nor is a true 
 ; Believer.' 
 
 The General AfTembly Anno ijzz, in their 7th Act confirm- 
 
 ;Dg and explaining the above Act of AfTembly 1720, vindicate 
 
 the faid Act upon this Head, and particularly condemn the Au- 
 
 :hor of the Marrow for making that to be the juftifying Acl of 
 
 aving Faith, * A Man's being perfuaded that Chrift is his t 
 
 and that he (half have Life and Salvation by him, and that 
 
 whatfoever Chrift did for the Redemption of Mankind, he did 
 
 it for him? And all the Account which that AfTembly give 
 
 )f Faith is as follows, * That a Belief and Perfuafion of the 
 
 Mercy of God in Chrift, and of Chrift's Ability and Willing- 
 
 nefs to fave all that come unto him, is neceffary unto juftify- 
 
 ' ing Faith.' 
 
 The Prefatory judge it their ©uty to enquire fomewhat par- 
 ticularly infe the Nature of Faith, above defcribed ; in regard 
 that a right Notion of the Nature of Faith, as revealed in the 
 holy Scriptures, and agreeably thereto, fet down in our Stand- 
 ards of Doctrine, is fo neceffary to the Salvation of a Sinner, 
 and that the fame has been fo much darkned by the Aflemblies 
 of this Church. For, although the AfTembly 1722 feems to 
 refufe the Charge of excluding from the Nature of Faith its 
 appropriating Acl, yet it is impoflible to vindicate them from it; 
 in regard they (peak of no other AfTurance in Faith, but a 
 ferfuafion of the Mercy of God in Chrift ', and of Chrift' / Abi~ 
 Uty and Willingnefs to fa<ve all that come unto him } which is* 
 i Perfuafion that Devils and Reprobates may have. And, in A- 
 ^reeablenefs to this View of Faith, they condemn the AfTurance 
 which the Author of the Mar>&w advanceth, when he makes 
 :hat to be the juitifymg A& of Faith, ■ A Man's being perfuad- 
 ed that Chrilt is his ; that he (hall have Life and Salvation by 
 ; him, and that whatfoever Chrift did for the Redemption of 
 
 ; Mankind, he did it for him. Which (fays the AfTembly) 
 
 ■is contrary to the Texts of Scripture, and Pafjagzs of our Confef- 
 cfion and Larger Catechifm cited by the AfTembly 173O, 
 
 But it will be obvious to any who confiders thefe Places of 
 Scripture, and PafTages of our Confeffion and Larger Catechifm, 
 j|uoted by the AfTembiy,that they fpeak diredly of the Jffurame 
 \f Senfe, or Reflexion; whereby Believers are certainly affared, 
 ihat they are in a State of Grace, upon the Evidence of tbeie 
 marks, which the Lord has given of his own W $rk in tbeSouH 
 D 2 a*i 
 
( .28 ) 
 and not of the Affurance which is in Faith, in the dire it AH 
 thereof,and which is founded upon the/FWalltnarly. For the 
 Queftion here is not concerning the frefent State of the Per/on. 
 which he is called to examine, according to the Rules of God' 
 Word : The Believer being called to examine himfelf, whethei 
 he be in the Faith, that in the Ufe of appointed Means, he 
 may grow up to the full Affurance of his being in a State oi 
 Grace, which fhall iffue incompleat and eternal Salvation ; and 
 the Unbeliever or natural Man being called to examine himfelf, 
 that he may be fo far from believing that he is in a graciousState, 
 that he may be perfuaded of the quite contrary, or that he is at 
 prefent in a State of Condemnation and Wrath, fo as he may be 
 convinced of the Neceffity of believing on the Son of God, whe 
 is come to feek and to fave that which is loft. But theQueftio* 
 is concerning the Nature^of that Faith, which all the Hearers o 
 the Gofpel are called unto, and which the Scripture plainly de 
 fcribes to be a believing in God, and a trufting in his Salvation 
 a receiving of Chrift, a believing the Record, that God hath gi 
 ven unto us eternal Life, that he will be our God, and that vj 
 fhall be his People ; and fo a calling him our Father, our Hus 
 band, our God, upon the Warrant of his own Word of Grace 
 Believers indeed may be frequently in the dark as to the Realit 
 of their Faith, and their prefent faving Poffeffion of eternal Life 
 and there is nothing in Vie Marrow denying or oppofmg this 
 yea, on the contrary, it is plainly afferted : But there is a grea 
 Difference between the Affurance of our State of Grace, which 
 .refpedts the State we are in already, and the AJfurance of th 
 Promife of Salvation, or, an afTured Faith of Righteoufaefs anc 
 Salvation in Chrift Jefus, as held forth to every Sinner of Adarn 
 Race, to whom thw Gofpel comes, to be received and applied b 
 them, for their oven Benefit ; according to that awful Caution 
 Heb. iv. I. Let us therefore fear, led a Promife being left us, o } 
 entring into his Reft, any of you Jbould feem to come Jhort of it 
 viz. by Unbelief, as is clear from the Context. For, by this Af 
 furance or Perfuafton of Faith, and Confidence in a promifm| 
 God in Chrift, we take Poffeffion of Salvation, as prefented H 
 us in the Promi/e, and thus we enter into Reft, Heb. iv. 1 1 . Bu 
 that Affurance fpoke of in the Articles of our Confejfton of Faitl 
 and Catccbifm, cited by the Afferobly, is an Affurance that th 
 Faith which vce have, is indeed the Faith of God's Eleii ; or 
 that we are in a gracious State, the Jffue whereof fhall be in ful 
 and compleat Salvation ; which Affurance is founded upon th< 
 Evidence of the Reality of our Faith, by comparing it with th< 
 Marks thereof in Scripture, the Connexion ftated in Scriptun 
 between thefeEvidences andSaivation, and theTeftimony of th< 
 
 Spirit, 
 
I 29 J 
 
 Spirit, mining on his own Work in the Soul, and witneffing 
 with our Spirits, that *we are the Children of God. From all 
 which it follows, that the Paffages of Scripture and our Stan- 
 dards, quoted by the Affembly, do by no means condemn the 
 Affurance which is in the dire Si Aft of Faith, or the appropriat- 
 ing Perfuafion of Faith, correfponding to the Gift of Chrift in 
 the Gofpel to every Sinner in particular. And fince the above 
 Act of Affembly plainly doth this,when it is therein exprefly de- 
 nied to belong to the juftifying Act of Faith, ' A Man's being 
 4 perfuaded that Jefus Chrift is his ; and that he fhall have Life 
 ' and Salvation by him ; and that whatfoever Chrift did for the 
 ' Redemption of Mankind, he did it for him. y It is therefore 
 neceffary to vindicate this Account of juftifying Faith, as agree- 
 able to the holy Scriptures, and our Standards of Doclrhie, while 
 the excluding of an appropriating Perfu fion from the Nature of 
 Faith, tends effectually to Jhut that Door of Accefs unto the 
 Lord Jefus, which God has opened, by the Grant that he has 
 made of Chrift in the Gofpel to Sinners of Mankind, in Ex- 
 clufion of the Angels that fell. 
 
 That the general Nature of Faith, as it is oppofite to Unbe- 
 lief or doubting, confifts in a Perfuafion of the Reality of what 
 is teftified, is what cannot be well refufed; and it can as little 
 be reafonably denied, that, where the Teftimony to be believ- 
 ed is a Promife of Good to be communicated, a Man's Faith of 
 that Teftimony neceffarily includes his believing the certain Ac- 
 complifhment of that Promife to him, and his Confidence in the 
 Perlbn who has given the Promife, that he <will do as he has 
 faid. And it is no lefs evident, that when an Offer is made in a 
 Word of Grace, to be received by Faith, a Perfon does not by 
 Faith receive that which is offered, unlefs he believe it is his, by 
 Virtue, or upon the Warrant of that Offer made of it to him. 
 And fo, if a King (hall make a Proclamation of a Pardon and 
 Indemnity to Rebels, and his Servants, by Warrant from him, 
 fhall fay to all the Rebels in his Kingdom, To you is this Procla- 
 mation of Grace fent; a Man muft iurely either believe the Par- 
 don of his o*wn Crime of Rebellion in particular, or %}fe rejett 
 the King's Proclamation of Grace. Neither will it avail that 
 the Man believe* in general, that there is a Pardon proclaimed 
 fo Rebels in general ; This they may believe who need it not, as 
 being loyal Subjects ; and this they may alfo believe who rejeB 
 it, and continue in their Rebellion. Yet the particular Perfua- 
 fion above-mentioned is that which the Affembly here denies to 
 belong to the Nature of the juftifying Act of Faith; and thereby 
 do really turn juftifyingFaith into, t hat ft?///& general Faith abju- 
 red by our National Covenant; or they make it a Faith to be 
 
 built. 
 
( 3© 
 
 built, in whole or in Part, upon fomething wrought in, orddng 
 by us ; whether our Act of believing or repenting, or what elfe, 
 needs not here be infilled on. 
 
 That juftifying Faith has in it an appropriating Perfuafion,or 
 a Man's being perfuaded that Chrift is bis in particular, is fur- 
 ther evident from the following Reafons. (i.) When a Man's 
 Confcience is truly awakned, and convinced by the Spirit of 
 God as a Spirit ofConviction,the Man then kcs him/elfin parti- 
 cular bound under theGurfe; the Law accufing and condemning 
 him in particular, faying, Thou haft finned, and therefore thou 
 art curfed : For, curfed is every one that continueth not in all 
 things which are written in the Book of the Law, to do them, 
 Gal. iii. 10. And therefore Faith, whereby the Blood of Jefus 
 is apprehended and improven for cleanfmg the Confcience from 
 Guilt, and loofmg that Bond of the Curfe, muft appropriate and 
 apply Chrift, as made a Curfe for the Sinner in particular, to 
 deliver him from the Curfe of the Law ; otherways the Gpfpel 
 Revelation and Offer ofChrift could not be found fuitable to the 
 Man's particular Cafe; neither would the free Gift be found to 
 be as full unto J uflif cation, as the Offence through the Law 
 was unto Condemnation ; which were contrary to Gal. iii. 1 3 
 Chrift hath redeemed as from the Curfe of the Law, being made 
 a Curfe for us ; for it is written, Curfed is every one that hang- 
 eth on a Tree. Rom. v. 18—21. Therefore, as by the Offend 
 ef one, Judgment came upon all Men to Condemnation', even fo f 
 by the Righteoufnefs of one, the free Gift came upon all Men to 
 J unification of Life. For, as by one Man s Difobedience many were 
 made Sinners ; fo by the Obedience of one Jhall many be made 
 righteous. Moreover, the Law entred, that the Offence might a~ 
 bound', but v)here Sin abounded, Grace did much more abound : 
 That as Sin hath reigned unto Death, even fo might G? ace reign 
 through Righteoufnefs unto eternal Life, by J ejus Chrift our Lord* 
 And here it may be obferved, that, as a Man having only a ge- 
 neral Faith of the Law, as condemning Sinners in general, will 
 eafily reft in a general Faith of the Gofpel,or of Chrift'sWilling- 
 nefs and Ability to fave Sinners, or to fave them that come to 
 him : So one brought by divine convincing Power to a fpecial 
 Faith of the Law, as what particularly is directed againft him 
 for his Condemnation, fuch a Perfon's Confcience cannot be fa- 
 tisfied, nor will it abfolve him, or he be purged from Guilt, 
 till he has got the fpecial Faith of the Gofpel, or of the Mercy 
 of God in Chrift, as reaching to him in particular; or be made 
 to believe in particular for himfelf that Chrift is Us, and that 
 %e ihall have Life and Salvation by him. 
 
 (2.) A Man's being perfu&ded that Chrift is his, is neceffary 
 
 tp 
 
\ 5* / 
 
 anfwer the Call or Offer of the Gofpel, according to the Deed 
 of Gift or Grant that God has made of Chrift in the Word. 
 Now, Salvation is offered to every one in particular, that hears 
 thefe glad Tidings, Ads ii. 39. The Promife is unto you ; and 
 therefore it is certain, that Faith, which is the Anfwer of the 
 Soul to the Call of God in the Gofpel, muft Jay hold on Salva- 
 tion for the Perfon in particular. For, fuppofe that the Offer 
 of the Gofpel be to all in general ; yet, if a Man is not influen- 
 ced by the holy Spirit, to appropriate to himfelf the common Sal- 
 vation, or what did ly before in common, in the Gofpel Offer, 
 he cannot be faid to receive or clofe with Chrift as offered 
 therein. Wherefore the AfTembly, by denying this appropriat- 
 ing Perfuafiort to be in the Nature of Faith, fly in the Face of 
 the Scriptures of Truth, Ads iii. 26. Unto you fr/f, God having 
 raifed up his Son J ejus, fent him toblejs you, in turning avjaye- 
 very one of you from his Iniquities. Ifa. xlv. 22. Look unto me, 
 and he ye faved, all the Ends of the Earth. Which Scriptures, 
 and many others that might be quoted to this purpofe, plainly 
 require an appropriating A& of Faith from every one, without 
 which there can bs no anfwering theTeftimony of God therein 
 revealed. Doth the Teftimony of God run out in fuch Terms, 
 Unto you is the Word of this Salvation fent ; the Promife is unto 
 you ; vohojoever njoill, let him take? Then the Ad of Faith, cor- 
 refponding to fuch a Teftimony, muft certainly be an appropri- . 
 ating Perfuafion, Surely Jh all one fay, In the Lord have I Righ- 
 teoufnefs. And this noway contradicts what is frequently found, 
 in the fad Experience of the Believer, who may want the Coin- 
 fort of his Faith for a long time, and have fad Mixtures of 
 Darknefs and un^ief attending its Exercife, fo as to doubt of 
 the Reality of his Faith, or that it is of aright Kind. For ftill 
 Doubting can no more be faid to be in the Nature of Faith, be- 
 caufe it frequently takes place in the Believer, by reafon of pre- 
 vailing Unbeiief and indwelling Sin, than Darknefs can be faid to 
 be in the Nature of the Sun,becaufe he is fometimes eclipfed; for 
 Faith and Doubting are in their own Nature oppofete: And there- 
 fore, though a true Believer is not at all times affhred of his being 
 prefently in a State of Grace, and capable thence to draw the 
 Conclufion, that he fhall be faved; but may wait long before he 
 obtain this AiTurance, according to our Confeftion and Gate- 
 chifms; yet this fays nothing againft thatMan's being perfuaded 
 that Chrift is his, according as Chrift is held out and made over 
 in the Promife unto him, And further, if the AfTembly, by 
 condemning the appropriating Perfuafion of Faith, thereby^ 
 mean to limit and reftrid the Objedt of the external Offer of 
 Chrift ttiuo the fLUd only, then this alio is plainly contrary to 
 
 Scrip* 
 
I 32 J 
 
 Scripture, Prcv. viii. 4. Unto you, O Men, Jcall; and my Voice 
 is unto the Sons cf Men. Acts xiii. 47. I have fet thee to be a 
 Light of the Gentiles, that thou IhcutdH he for Salivation unto the 
 Ends of the Earth. Mark xvi. 1 5. Go ye into all the World, and 
 preach the Gqifel to every Creature. 
 
 From ail this it is evident, that the Faith of the Operation of 
 God, muft anfwer and correfpond to the Teftimony and Re- 
 cord of God, Avhich is the Foundation of it: So that, when he 
 fays unto us as Sinners, I am the Lord thy God, it is our Duty 
 to fay. This God is our God for ever and ever ; or, which is the 
 fame Thing, to be perfuaded that Chriflis ours, and God, our 
 God in him. This is farther evident if it is considered, 
 
 (3.) What is the Lord's Name revealed to us. We cannot 
 but deny his Name without his appropriating Perfuafion, that 
 he is ours; For hisName isJEHO V AH OUR RIGHTEOUS- 
 NESS, The Light of the Gentiles. Thus he fpeaks to the whole vi- 
 fible Church,I AM THELORD YOUR GOD: Yea,his Name 
 is Salvation to the Ends of the Earth. And, as he commands 
 to proclaim his Name, and preach this Gofpel to every Crea- 
 ture ; fo the Anfwer of Faith, which correiponds to this Tefti- 
 mony and Record of God as the Foundation of it, muft be, He 
 is Jehovah my Righteoufnefs, my Light, my Salvation, The 
 Lord my God: Otherways we refufe to own him by that Name 
 .by which he has revealed himfelf to us, and do thus deny his 
 Name. 
 
 (4.) The Command of God does further evince this Truth, 
 that it is the indifpenfible Duty of every Hearer of the Gofpel 
 thus to believe in the Lord Jefus Chrift, e^en to be verily per- 
 fuaded that Jefus Chrift is his. For, in the Preface to the ten 
 CommandmentSjGod makes over himfelf to Sinners zstheirGod 
 and Redeemer; And, as all the Commandments are directed to 
 every one in particular, fo the firji Commandment, Thoujhalt 
 have no other Gods before me, requires every one to know and 
 acknowledge the Lord to be his God and Redeemer. On this 
 Head, we aie taught, Larger Cat. Queft. 104. That oxxxtrufting 
 in God is the fuitable Exercife of that Acknowledging of him 
 as the only true God and our God, which Is there required. 
 And this is a clear Evidence, that there can be no trufting in 
 God without Faith's Perfuafion of his being cur God: Whence, 
 according to the Word of God and our received Standards, there 
 can be no trufting in Chrift without Faith's Perfuafion that 
 Chrift is ours, the great God our Saviour, Ifa. xii. 2. Behold 
 God is my Salvation ; J will truft and not be afraid. 
 
 (5.) The appropriating Act of Faith is further illuftrated 
 from the Cpvenant Relation betwixt Chrift and the whole vi- 
 
 fibic 
 
fible Church, which, in Scripture, is commonly fet forth uhc?e# 
 the Similitude of a Marriage- Relation betwixt Husband and 
 Wife; as, Ifa. liv. I . More are the Children of the De/olate y thanthi 
 Children of the marriedWife; where theChurch of the Jews is faid 
 to be married to the Lord: And hence, Apoftafy from his Wof~ 
 fhip, Doctrine and Laws, to which they are bound by Cove- 
 nant, is called Adultery and Whoredom? Fze&. xvi. Ho/, i. and iti 
 many other Places. Thus we find, wfeen the Lord Would re- 
 claim a backfliding Church from her Defections and Apoftafies* 
 he is pleafed, in a Way of fovereign Grace, to urge them there- 
 untofrom theConfideration of thisMarrage- Relation betwixt hiftt 
 and them ; as, Jer. iii. i . Though thou hajt played the Harlot njuith 
 many Lovers, yet return again unto me ; and Verfe 14, Turn* 
 O backfliding Children, faith the Lord, for 1 am married unto you*. 
 Now, the Anfwer of Faith which God challenges, is Verfe 4* 
 Wi\t thou not, from this Time, cry unto me, my Father , thou 
 art the Guide of my Youth? And, when he promifes to make 
 his Grace fufficient for them to this End, it is in Terms of Ap- 
 propriation, Verfe 19.—- And I faid, Thou fbalt call me^ m? 
 Father, and fh alt not turn aivay from me : And fo, when they 
 actually turn to the Lord, they take up their Relation to him by 
 Covenant, as the leading Motive of their Return by Faith, fay- 
 ing, as in Verfe 22.— Behold,. vue come unto thee for thou art 
 the Lor dour God. Indeed, this Appropriation of Faith j uft corre- 
 fponds unto the Promrfe or Grant of Grace made to the vifible 
 
 Church, as the Echo to the Voice, Zech. xiii. 9* 1 will fay, 
 
 it is my People: And they fhall fay, the Lord is my God 4 , and, 
 in this Way, the Soul is betrothed unto him fot ever, in Righte- 
 oufnefs, in Judgment ', in Lowing Kindnefs and in Mercies. 
 
 TheAffembly, moreover, deny, that it belongs to thejuftl- 
 fying Act of Faith, a Man's being perfuaded that he fhall havi 
 Life and Salvation by Chrift: But there can be no trucFaith with- 
 out this Perfuafioh in fome Meafure or Degree. For, Faith is a 
 believing the Promife, and this is the Promife that he hath pro- 
 mifed us, even eternal Life : It is a believing the Record, and this 
 is the Record, that God hath given to us eternal Life, and this Lift 
 is in his Son. Hence, this Perfuafion, That vue fhall have Life 
 and Salvation by Chrift, is the fam« Thing with a believing OH 
 the Son, or a reding on him for Salvation. It is evident tkat 
 none can believe on Chrift, truft in him or reft on him for Sal- 
 vation, without fome Degree of Perfuafion, that they mail have 
 Life and Salvation by him, viz. a Salvation from Sin as well a'r 
 from Wrath : And accordingly, we find the Saints of God in 
 Scripture* cxprefling themfelves in $ c Terms of this Jtyfuafi- 
 
 E 0*1 
 
TT1 
 
 on; Aftsxv. II. We believe that, through the Grace of the herd 
 
 Jefus Chrift, we Jball he faved; Mrcah vii. 7. ---I will 
 
 wait for the God of my Salvation : So that, without this Pe»- 
 fuafion, that wej&a/lhzve Life and Salvation by Chrift, we do 
 not fet to our Seal that God is true, nor give that Anfwer of 
 Faith, which the Lord points out, as the only fuitable Anfwer 
 unto his Call of looking unto him for Salvation. 
 
 The third Part of the Defcription of Faith condemned by the 
 Aflembly is, That whatfoever Chri/i did for the Redemption 
 of Mankind, he did it for you. But this Branch of the Perfua- 
 fion of Faith the Apoitle affirms, when he fays Gal. ii. 20.- — 
 I live by the Faith of the Son of God, vuho loved me, and gave 
 himfelffor me. It is certain, that what Chrift did for the Re- 
 demption of Mankind, was his Obedience unto the Death in 
 their Room : and this his Doing and Suffering is that Surety 
 Righteoufnefs, which, as the fecond Mam, he has wrought 
 for us, and for the Sake^>f which the Lord is well pleafed. Now 
 this perfect Righteoufnefs is brought near to every one of us 
 in the Gofpel, even to the /iout-bearted and far from Righteouf- 
 nefs, and is laid in Zion as the Foundation of our Acceptance 
 with God, and Hope of eternal Life and Salvation; fo that, this 
 Perfuafion, that whatfoever Chrift did for the Redemption oj 
 Mankind, he did it for us, muft, in Connexion with the former, 
 enter into the Nature of that Faith, which anfwers the Call and 
 Revelation of God in his Word : and, accordingly, we find 
 the Faith of the Operation of God correfponding herewith, ex- 
 prefTed Ifa. xlv. 24. Surely, Jball one fay, in the Lord have 1 
 Righteoufnefs and Strength. 
 
 Upon the whole, the Aflembly, by condemning the above 
 Defcription of Faith, have both condemned the Scripture- Ac- 
 count of tbe^true Nature of Faith, and alfo the fcriptural Or- 
 der, in which Faith appropriates or clofes with its Objeft : Foi 
 the firft Thing t© be believed, or to be perfuaded of, upon the 
 Revelation of the Grant that God has made of Chrift unto 
 Mankind Sinners in the Word, is; that Chrift is ours ; upor 
 which there will follow, according to the Meafure of Faith, a 
 Perfuafion, That we Jhall have Life and Salvation by him, 
 and that whatfoever he did for the Redemption of Mankind, ht 
 did it for us. 
 
 This Account of the Nature of Faith, is the fame with what i 
 contained in our approven Standards ofDo&rine before the Year 
 1 647. Palatine Catechifm (taught in this and other reformed 
 Churches) Quefl. ' What is true Faith ? Anf. It is an affurec 
 9 Affiance kindied in my Heart by the Holy Ghoft, by which 
 6 I red upon God, making fur'e Account that Forgivenefs o, 
 
 ' Sins 
 
* Sins, everlafting Righteoufnefs and Life, is be/lowed, not only 
 
 * upon others, but alfo upon ME, and that freely by the Mercy 
 '■of God, for the Merit and Defert of Chrift alone.' Old Conf. 
 Art. iii. * Regeneration is wrought by the Power of the Holy 
 
 * Ghoft, working in the Hearts of the Elect of God an affur- 
 \ ed Faith in the Promife of God, revealed to us in his Word, 
 
 * by which Faith we apprehend Chrift Jefus, with the Graces 
 
 * and Benefits proniifed in him.' Unto which agrees the Cate- 
 chifm of the famous Mr. James Mefail, in the Anfwer to that 
 Queftion, What is Faith? Anf. 4 It is my fure Belief that God 
 
 * tarth may and will fave me in the Blood of Jefus Chrift, be- 
 
 * caufe he is Almighty, and has promifed fae to do.' And it 
 mud be obferved, that the real Agreement and Harmony be- 
 tween the more ancient and later Way ofdefcribing Faith, is 
 
 | declared, by the Ads ofAffembly 1647 and 1648, receiving and 
 approving the Weiiminfier Confeflion and Catechifms, in which 
 i it is exprefly aflerted, That the /aid Confejfion and Catechifms 
 , are in nothing contrary to the received Doftrine of this Church t 
 Which they would not have faid, if they had not thought, that 
 the Defining of Faith, by a receiving and refting upon Chrift 
 alone for Salvation, as he is offered to us in the Gofpel, did 
 imply that fiducial Ad or appropriating Perfuafion, whereby 
 they ordinarily defcribed Faith before that Time. However, 
 our Confejfion and Catechifms are clear enough upon this Head, 
 Conf. Chap. xiv. Seel, 3. * Faith is different in Degrees, weak 
 
 * or ftrong, growing up in many to the Attainment of a 
 
 ' fullAjfuranee, through Chrift:' (N.B. Faith is here afferted to 
 differ in many, not as to AJfurance, but as to the Fulnefs of Affu- 
 ranee) and here they cite Heb.yi. 1 i.andx. 22. which Scriptures 
 fpeak of the AfTurance of Faith, and not ofSenfe. Larger Cat . 
 Queft. 72. * Juftifying Faith is a faving Grace, wrought in the 
 
 * Heart of a Sinner, by the Spirit and Word of God, whereby he 
 ' —not only afTenteth to the Truth of the Promife of the Gofpel, 
 4 but receiveth and rejieth upon Chrift and his Righteoufnefs, 
 4 therein held forth, for Pardon of Sin, and for the accepting and 
 4 accounting of HIS Perfon righteous in the Sight of God for 
 4 Salvation:' Which they found on Philip, iii. 9. and Acls x\\ 
 
 11. Queft. 73. * Faith juftifies a Sinner only as k is an 
 
 4 Inftrument, by which he receiveth and applieth Chrift and 
 4 his Righteoufnefs.* Queft. 1 70. 4 By Faith they re- 
 
 * ceive and apply unto themfehes Chrift crucified, and all the 
 4 Benefits of his Death.' Queft. 189. 4 The Preface of the 
 4 Lord's Prayer (contained in thefe Words, Our Father which 
 4 art^in Heaven) teacheth us, when we. pray, to draw near 
 [ to God with Confidence of his Fatherly Goodaefs, and OUR 
 
 £ 2 ' 'Jmereft 
 
. 3 U ) 
 
 * Intereft therein^ And Shorter Cat. Quell. 86. < Faith in 
 ' Jefus Chrift is a faying Grace, whereby we receive, and reft 
 
 * upon him alone for Salvation, as he is offered TO US in 
 
 * the Qofpel.' Where it is evident, that though the Offer TO ' 
 US be mentioned la ft, yet it is to be believed/^. 
 
 Wherefore, the Prefbytery did 9 zxA hereby do, acknowledge, 
 declare and ajfert. That, in jnftifying Faith, there is a real Per- 
 fusion in the Heart of a Sinner, that Chrift is his ; that hejball 
 have Life ana* Salvation by him ; and that whatfoever Chrift did 
 for the Redemption of Mankind, he did it for him ; upon the 
 Foundation and Ground of the Gift or Promife of Chrift in 
 the Gofpel that is jpade to Sinners of Adams Family, as fuch\ 
 and fo, there is in it a refting upon him alone for the whole 
 of this Salvation. 
 
 And the Prefbytery do hereby reje& and condemn, for the a- 
 bove Reafons, the following Do&rines taught in the forefaid 
 A&$ of Affembly ; ( j .) That faving and juftifying Faith is not 
 a Perfuafion in the Heart, that Chrift is ours ; that we fhall 
 have Life and Salvation by him ; and that whatever Chrift did 
 for the Redemption of Mankind, he did it for us : (2.) 
 That all the Perfuafion in juftifying Faith, is only a Belief and 
 Terjuadon of the Mercy of God in Chrift, and of Chrift" s Abi- 
 lity and Willingnefs to fave all that come unto him ; this being 
 fuch a Faith as Papifis and Arminians can fubfcribe unto, in a 
 Confiftency with their other Errors and Herefies : (2.) That 
 one tnu&frft come to Chrift and be a true believer, before he 
 appropriate Chrift and the whole of his Salvation to himfelf, 
 ppon Scripture Ground and Warrant ; whereby the true Na- 
 ture of faving Faith is fub verted : All which Tenets and Opi- 
 nions are contrary to the Word of God, and the above Paflages of 
 pur Confefjion and Catechifms. Moreover, 
 
 III. Under the odious Title of 
 
 Jlolinefs not necejfary to Salvation : 
 
 TJie Aflembly 1 720 cites the Marrow from Page 1 50 to Page 
 153 to prove the Author's erroneous Opinion (as they alledge) 
 <yjz. that Holinefs is not neceffary to Salvation. But the Author is in 
 ihefe Pages (hewing, that the Believer is altogether delivered 
 from the Law as a Covenant oj JForks; which appears from the 
 Author's. own Words, in Anfwer to the Queftion of Neophytus, 
 H-w far forth am I delivered f rem the Law, as it is the Go-.< 
 yenant of Works ? Evangelijla anfwers, ' As it is the Cove- 
 * nant of Works, you are wholly and altogether delivered and 
 
 \ fet free from it j you are dea^ to it. and it is dead to^*. 
 
 < You 
 
* You are now under another Covenant, to wit, tlie Covenant 
 
 * of Grace, and you cannot be under tvjo Covenants at once, 
 
 * neither wholly nor partly ; and therefore as, before you be- 
 
 * lieved, you were wholly under the Covenant of Works, as Jidam 
 
 * left both you and all his Pofterity, after his Fall ; fo now, 
 
 * fince you have believed, you are wholly under the Covenant of 
 
 * Grace.- — You are now iet free, both from the commanding 
 ■'f and condemning Power of the Covenant of Works. And 
 
 * therefore, though hereafter ycu do through Frailty tranfgrefs 
 f any of all the ten Commandments, yet do you not thereby 
 f tranfgrefs the Covenant of Works ; there is no fuch Covenant 
 ' now betwixt God and you.'' Which Doctrine of the Believer's 
 Freedom from the Law as a Covenant of Works, is fo far from 
 denying that Holinefs is neceffary to Salvation, that it eftablijhes 
 the Neceffity thereof in us own Place, as (hall be made evident 
 in confidering the PafTages which are quoted by the Affembly 
 1 720, upon thisHead, in order to fix upon theAuthor that erro- 
 neousOpinion,That//0/r»/?/} u not neceffary toS a Ivat ion, viz.p. 153. 
 
 * If the Law fay, good Works mull be done, and the Command- 
 
 * ment mud be kept, if thou wilt obtain Salvation ; then anfwer 
 
 * you and fay, / am already faved before thou camejl ; therefore 
 
 * I have no need of thy Pre fence, —~~-—Chrifl is my Right eoujnefs, 
 ' my Treafure and my WorL I confefs, O Lave, that 1 am nei- 
 ' tber go4ly nor righteous, hut yet this I am fure of, that he is 
 'godly and righteous for me. Page 185. Good Works may ra- 
 
 * ther be called a Believer's walking in the Way of eternal Hap- 
 ' pinefs, than the Way itfelf.' The Judgment of the AffembJy 
 is as follows, * ThisDoctrine tends to flackenPeople'sDiljgence 
 '-in the Study of Holinefs, contrary to Heb. xii. 14. 2 Thejf. ii. 
 ' 13. Ephefil 10. If a. xxxv. 8. James ii. 10. Confeff. Chap. 
 ' xiii. $ 1. Larger Cat. Queft. 32. Cmfeffl Chap. xv. § 2. 
 
 TheGeneralAffembly 1 722al!edge,that theabovePaffage/). 153. 
 4 will plainly bear (the Athor's) rejecting of the Law, as it re- 
 4 qujres good Works to be done (by a jufiified Perfon) and the 
 ' Commandments to be kept,in order to obtainSalvaticn; which 
 
 * (fay they) is further ftrengthned by the following Word* (:he 
 f omitting whereof by the Affembly is complained of in the Re- 
 f prefentatton) viz. For in Cbrifl 1 have all things at once, next her 
 6 need I any thing more that is nectfary unto Sahatisn. Then, 
 
 * perfonal Holinefs and good Works, and Perfeverance in holy 
 
 * Obedience to the Law of God, are not (in the Author's Opi- 
 ' nion) neceffary unto Salvation j and a Man may have all 
 
 * things neceffary toSalvation,though he be not yet a godly Man; 
 
 * And therefore the Affembly have given no juft Ground of 
 c : Quarrel; feeing, {hough good Works be excluded from being 
 
 ' the 
 
* theGround of Juftification,yet they are neceffary in the Jufti- 
 
 * lied, in order to their obtaining the Enjoyment of eternal Sal- 
 
 * vation.' And to the fame purpofe, they fpeak in Vindication 
 of the 8th Adt of Afiembly 1 720, enjoining Minifters to Breach 
 the Doctrine of free J udification through our bleffed Surety, the 
 Lord J ejus Chr ill, received by Faith alone ; and of the Necefjity of 
 an holy Life, in order to the obtaining of ever lading Happinefs, In 
 which Recommendation, as the Imputation of ChrilTs Rigkte- 
 oufnefs unto us is omitted ; fo, as the faid Ad itands in Con- 
 nexion with the 5th, condemning the Believer's Plea of ChriiVs 
 aclive Obedience, in Anfwer to the Law's Demand oi good Works 
 for obtaining Salvation, it feems evidently to favour the erro- 
 neous Doctrine, of fomething wrought in, or done by the Sin* 
 ner, as his Righteoufnefs, in keeping the new and Gofpel Law. 
 Accordingly the Afiembly 1722 upon this Head fay, ' If they 
 f quarrel the Phrafe, of obtaining everlafting Happinefs, they 
 
 * may alfo quarrel the Apoille's Expreffion, 1 Cor. ix. 24, 25. 
 ■ and Phi/, iii. 11, 12. For it relates to the obtaining of Enjoy- 
 ' ment and PoJJeJfion, and not of Right and Title to everlafting 
 
 * Happinefs, which ali juftified Perfons have already attained.' 
 And in the fame Aft they after t, That it is of dangerousTenden- 
 cy to teach, ' That the Law acknowledgeth no Works for ob- 
 
 * taining Salvation, but fuch as found a Title to it before the 
 
 * Lord: Whereas (fay they) the Law requires good Works in 
 
 * order to the obtaining Valuation, though they do not, found a 
 « Title to it.' 
 
 The plain Scope and Tendency of all this, is to countenance 
 And pave the Way for the Arminian and Baxterian Doftrine, of 
 the Gofpel, its being a new, proper, preceptive Laiv with San- 
 ation, binding to Faith, Repentance, and other Duties, which 
 are confequential to the Entrance of Sin, and the Revelation of 
 the Grace of God in the Goipcl ; our perfonal Obedience to 
 which is neceffary for our obtaining everlafting Happinefs : And 
 though the Afiembly owns that the Righteoulhels of Chrift 
 founds our Title \ yec, according to them, we ourfelvesare to 
 work for the Pofjcfjion ; as will further appear from the exprefs 
 Words of the Ad of Afiembly 1722. ' The Afiembly confider- 
 
 * ing, that there have at this Time been publi fried feveral Pofiti- 
 4 ons and Exprefiions, of a pernicious and dangerous Tenden- 
 
 * cy ; fuch as, That in the Gofpel, properly fo taken, there are 
 
 * no Precepts, the Commands of Faith and Repentance not ex- 
 ' cepted ; that holy Obedience is not properly a federal or con- 
 
 * ditional Mean, nor has any kind of Caufality, in order to the 
 
 * obtaining of Glory.' Where it is obvious, that the Afiembly 
 holds it as a Truth, that, in the Gofpel, properly \o taken, there 
 
 are 
 
are Precepts, and that the Commands of Faith and Repentance 
 are among that Number. 
 
 If the Gofpel be taken largely, for a Syftem of all the Do- 
 ctrines, Promifes, Precepts, Threatnings, and Hiftories, which 
 any way concern Man's Recovery and Salvation; then,no doubt, 
 all the Precepts which belong to, or are deducible from the Law 
 of the ten Commandments, are contained in it ; many of which 
 Precepts, having a manifeft Connexion with the Entrance of 
 Sin, could not be promulgated before the Gofpel was revealed, 
 fuchas, Faith, Repentance, WitneJJing for Truth, and again ft the 
 Defedions of the Times, and the like : But then, all thefe Precepts 
 are reducible to the.Law of the Ten Commandments; though they 
 had no due and proper Obje&s, nor Occaiion of being exercifed 
 in an innocent State. And therefore, if the Gofpel is taken (Irifi- 
 ly and properly, as it is contradiftin£t from the Law, it is a Pro- 
 mife, containing glad Tidings of a Saviour, with Grace, Mercy, 
 and Salvation in him, to loft Sinners of Adam\ Family ; accor- 
 ding to Gen. iii. 15. 1 will put Enmity between thee and the Wo* 
 man, and between thy Seed and her Seed ; it fhall bruife thy 
 Head, and thou Jhalt bruife his Heel. I fa. lii. 1, 2, 3. The 
 Spirit of the Lord God is upon me, becaufe the Lord hath a- 
 nointed me to preach good Tidings unto the Meek ; he hath fent 
 me to bind up the broken-hearted, to proclaim Liberty to 
 the Captives, and the opening of the Prifon to them that are 
 bcund; To proclaim the acceptable Year of the Lord, and the 
 Day of Vengeance of our God; to comfort all that mourn ; t9 
 appoint unto them that mourn in IAqh, to give unto them 
 Beauty for djhes, the Oil of Joy for mourning, the Garment 
 of Praife for the Spirit of Heavinefs ; that they might be called 
 Trees of Right eoufnefs, the planting of the Lard, that he might 
 le glorified. Luke ii. 10, 1 1. Behold, 1 bring you good Tidings 
 of great Joy, which fhall be to all People; for unto you is born 
 this Day, in the City of David, a Saviour, which is Chrtft the 
 
 $ Lord. Rom. x. 15. How beautiful are the Feet of them 
 
 that preach the Gofpel of Peace, and bring glad 'Tidings of good 
 things. Gal. iii. 8. The Scripture forefeeing that God would 
 juftify the Heathen through Faith, preached before the GofpH 
 unto Abraham, faying, h $hee jhall all Nations be biffed. 
 And thus, when the Gofpel is taken in its proper Senfe, there are 
 no Precepts in the Gofpel, and consequently <z/7 Precepts (thefe 
 of Faith and Repentance not excepted) belong to the Law ; 
 which, according to the Nature of it, being a perfed and corn- 
 pleat Rule of all internal as well as external Obedience, mud 
 fatten the new Duty upon us^ the fame Moment that the Gof- 
 pel reveals the new Objtft. For it is evident, that, by the Law 
 
 of 
 
T73-7 
 
 of Creation, or of the ten Commandments, given to Adam h 
 Paradife in the Form of a Covenant of Works, Adam was bounc 
 to believe whatever God jhould reveal, and obey whatever h< 
 fhould command \ {o that there never was nor can be an Inftancf 
 of Duty, owing by the Creature to the Creator, that is not com 
 manded in the moral Law, either exprefly or by neceflary Qonfe> 
 quence. And therefore, fince the Lord was pjeafed to reveal his 
 Grac« and Goodwill in the Goipel, Faith and Repentance are re 
 quired in the Law, as weD as other good Works, according to 
 the Doctrine held forth from the Scriptures in Larger Catechifm f 
 Queft. 104. where, among the Duties required in the fir/l Com- 
 mandment, we find, ' Believing him, trufiing, hoping, delight- 
 
 ' ing and rejoicing in him, being careful in all things to 
 
 4 pleafe him, and forrowful when in any thing he is offended, 
 ' and walking humbly with him. 1 And Queit. 105. among the 
 Sins forbidden there are, • Mifbelief, Diftruft, Incorrigiblenefs 
 € and Hardnefs of Heart,' or Impenitency, according to the 
 Scripture there quoted, Rom. ii. 5. But, after thy Hardnefs and 
 impenitent Hearty treafureft up to thyfelf Wrath. Befides / if the 
 Lanv does not bind Sinners to believe and repent, then Faith 
 and Repentance, confidered as Works, would not enter into the 
 Ground of our J unification before God : For the Scripture 
 corrfiders all Works properly done by us, as Works of the 
 Law, and, under that Character, excludes them from the 
 Ground of our Juftifkation in the Sight of God ; wherefore 
 if Faith andRepentance are not Works of the Law, they are not 
 excluded from, but muft belong to the Ground of our Pardon 
 and Acceptance. And this Doctrine is the Foundation of the 
 Neonomian Error, which eftablifhes the Necefiity of another 
 Righteoufnefs, agreeable to a new Gofpel Law, in our own Per- 
 fons, befides the Righteoufnefs of Chrift, as the immediate 
 Ground of our Acceptance and Confidence before God : And it 
 evidently lands in the Pelagian univerfal Grace* for if there be 
 a new Law, which was never given to Adam in Innocency, A* 
 dam never loft that Grace whereby that'new Law is to be obey- 
 ed ; and if fo, he who gave that Law, according to them, be- 
 hoved injuftice togivenew«w/^r/i/Gr^f^wherewithtoobeyit. 
 In confequence of the above Doctrine, of Precepts in the 
 Gofpel properly fo taken, the faid Act of Affembly maintains, 
 that holy Obedience is properly a federal or conditional Mean, 
 and has fome kind of Caufality, in order to the obtaining of 
 Glory 1 . It cannot but be Matter of the deepeft Humiliation to 
 all the true Lovers oiZion, that ever fuch Doctrine fhould be in- 
 culcate by the Authority of the General Affembly of theChurch 
 of Scotland, whereby fo wide a Door is opened to Arminian 
 
 and 
 
( 4* ) „ 
 
 ( arid Socinian Errors, which, like a Flood, have overflow!! thn 
 
 Church and Land. 
 
 This Prefbytery do cordially acknowledge and maintain the 
 .Afcc^/y of Holinefs and good Works, in their proper Place; that 
 they are neceffary, as an Acknowledgment of God'sSovereignty A 
 and in Obedience to his Command, and as being the End of our 
 Election, Redemption, and effectual Calling ; neceffary, as a 
 Part of that Salvation, which is begun here, and perfected here- 
 after ; neceffary > as being Expreffions of our Gratitude, and as 
 being a fpecial Defign of Word and Ordinances; that they are nt- 
 'ceffary, for making our Calling and Election fare : And, as is 
 contained in our Confeffion of Faith, Chap. xvi. § 1 ;— *■ ' Good 
 
 * Works-, done in Obedience to God's Commandments, are the 
 ' Fruits and Evidences of a true and lively Faith ; and by them 
 ' Believers manifeft their Thankfulnefs, ftrengthen their Affu^ 
 
 * ranee, edify their Brethren, adorn the Profeflion of the Gof- 
 
 * pel, ftop the Mouths of the Adverfaries, and glorify God.* 
 But, as the Author of the Marrow nowhere denies j but elfe- 
 where plainly aflerts, the Neceffity of Holinefs in the above or 
 like refpects (the fore-mentioned PafTages, condemned by the Af* 
 fembly, having a manifeft Relation to the Believer's Plea againil 
 the Law's Demands of perfect perfonal Obedience ;) io, from 
 the whole Tenor of the AMembly's Act it is obvious, that they 
 want to bring in our own Holinefs or good Works, as having 
 a caufal Influence upon our eternal Salvation, and as a federal 
 and conditional 'Mean thereof; which tends to overthrow the 
 whole Scripture doctrine ofcompleat Righteoufnefs and Salvati- 
 on, only in and through Jefus ghrift our Lord. 
 
 Nor will it vindicate the Affembly, that they fpeak ofohtain* 
 ing the Enjoyment and Poffefjion of everlafting Happinefs by a ha* 
 \y Life, but net a Right and Title to it, which thty allow that 
 all juftified Perfons have already attained. For the further clear* 
 ing of which Matter it would be confidered, that, 
 
 i. ThecondemnedPaffagesoftheAforro'w on t his Head, ipeak 
 not of Salvation compleated, or everlafting Happinefs in Heaven* 
 but of Salvation commenced, or begun on Earth: For, in Oppositi- 
 on to the Law,as a Covenant of Works, demanding Works to ob- 
 tain Salvation, the Author brings in the Believer anfvvering, / 
 am fanjed already by the Works and Obedience of another % mean*- 
 ing Salvation begun, according to Eph. ii. 8, 9. By Grace are ye fd* 
 <ved, not of Works. 2 Tim. i. 9. He hatbfamd US* — - not ac- 
 cording to our Works \ Tit. iii. 5. Not by Works of Righteoufnefs 
 nvhich we have done, but according to his Mercy he fa'ved us : And 
 hence the Spirit of God (2 Tim.'u. 10. 1 Pet. i. 9.) declares that 
 Believers, even in this Life, receive the End of (heir Faith* the 
 
 ¥ to 
 
< 4* ■ > 
 
 Salvation of their Souls, *»i *£/# /« /fe Salvation nvhich is in 
 
 Chrift Jefus. All thefe, and many ether Places of Scripture, 
 fpeak as the Author does, of Salvation obtained already in this 
 Life: For (as is declared, i John in. 36.) he that believeth on 
 the Son hath everlafting Life, viz. in the Beginnings and iirft 
 Fruits of it upon Earth, as well as the Title to it. Now furely 
 we hold our Right to, and PoffeJJion of this begun Salvation, not 
 by our Works or holy Life, but by Grace, as it reigns through 
 the Righteoufnefs of Jefus Chrift unto eternal Life: Yet this Part 
 of theMa/*r^iv,fpeaking in fuch aStrain,is condemned by the fore- 
 faid Acl of Affembly: While the Affembly 's reftrictingtheTerm 
 Salvation, unto the compleat Enjoyment of Salvation, is plainly 
 for theSake of that dangerous Principle, That though our Faith 
 and good Works are not meritorious, or the Caufeof our J uni- 
 fication, yet they are the Caufe of our eternal Salvation, and a 
 federal and conditional Mean thereof. Thus, 
 
 2. Whereas the forefaid Adt of Affembly declares, That the ob- 
 taining of everlaftingHappinefs isto be meant ofthe obtainingthe 
 Enjoyment and FoJJejfion thereof,and not of a Right zndTitle there- 
 to; it will follow, ina Confiftency with this Acl, that it is found 
 Doctrine to teach, That we obtain the Right to Heaven and e- 
 ternal Life by Chrift's Doing and Obedience, but we obtain the 
 Pojfejfton of it by our own Doing or perfonal Holinefs \ But the 
 Scripture afferts, 1 Theff. v. 9. that we obtain Salvation by our 
 Lord Jefus Chrift. Eph. i. 1 1 . In whom alfo vje have obtained an 
 Inheritance. Heb. ix. 1 2. He hath obtained eternal Redemption 
 for us. And whereas that Scripture, 1 Cor. ix. 24. quoted by 
 the Affembly, feems to make the incorruptible Crown to beoi- 
 tainedby our running; it is to be remarked,that the Meaning can 
 never be ofthe Believer's obtaining, not by Faith* but by Works ; 
 for that Word in the Original fignifies to receive or apprehend, 
 and fo it is rendred in the Words immediately preceeding, viz. 
 One receiveth the Prize, and thus, So run that ye may obtain, 
 isj So run that ye may receive the Crown ; which indeed a- 
 grees with the Scripture-Notion of Heaven, as it is a Gift freely 
 beftowed upon the Ground of Chrift's Righteoufnefs, Rom. vi. 
 ttlt. The Gift of God is eternal Life, through Jefus Chrift our Lord. 
 Luke xii 32. Jt is your Father's good Pie a fur e to give you the King- 
 dom. And, as eternal Life is freely given of God, fo it is dear- 
 ly purchafed by Chrift ; and not only the Right and Title to it, 
 but alfo the Poffejfion of it is purchafed, and therefore called the 
 purchafed ' Pojpjfion, Eph. i. 1 4. of which we have the Earned 
 in this Life, that is, not only a Pledge, but Part in Hand. 
 
 Now, finee both Part and Whole, the begun and compleat 
 Poffeffion are parchafed and obtained by the Blood of Chrift ; 
 
 Who 
 
[ 43 J 
 Who that underftands the Gofpel will venture to fay of any of 
 them, that they are obtained by our Works or holy Life, as pro- 
 perly a federal and conditional Mean? Though without Holi- 
 nefs none fhall fee God, nor can any be Partakers of the Inheri- 
 tance of the Saints in Light, who art not made meet for it by 
 Sanctification and Holinefs of Heart, and (in adult Perfons) of 
 Life alfo, (this being a great Part of that Salvation whereof they 
 are here pofTefled, being alfo neceflarily connected with, and pre- 
 parative unto the full Pofleffion of eternal Life hereafter:) Yet,to 
 fpeak in the Terms of the forefaid Act, teaching that we are to 
 obtain the PofTeflion-of eternal Life in Heaven by our Works 
 and holy Life, and, at the fame time, condemning the Expreffion 
 of being faved already by the Works and Obedience of Chrift, is 
 far from having the Appearance of Orthodoxy. And, at belt, 
 what ftrangeDivinity would it be in Heaven, to fay, Though we 
 cannot boaft that we have obtained a Right to Heaven, yet we 
 have obtained the Pojfeffion of it by our holy Life; our Title to 
 thisSalvation we now enjoy, was obtained by Chri(Ts Obedience, 
 but our PoiTeflion of it was obtained by our own Obedience. This 
 Language would found ill in Heaven, and consequently it mould 
 found ill on Earth; for it is not the joyful Sound of the Gofpel, 
 but the unpleafant Sound of Life, as it were by the Works of 
 the Law : Whereas we find in Scripture, that the Language of 
 the Redeemed is, and will be through Eternity, Salvation to our 
 God, which Jitteth upon the Throne, and unto the Lamb, Rev. 
 
 vii. 10. and Chap. v. 9. Thou waft /lain, and haft redeemed 
 
 us unto God by thy Blood, &c. 
 
 As to the abovePaffages of iheMarrow condemned by theAf- 
 fembly, viz. * I am already faved before thou came/!, therefore 
 ■ I have no need of thy Prefence ; for in Chrift I have all things 
 
 * at once, neither need I any thing more that is neceffary to Sal- 
 
 * vation ; Chrift i6 my Righteouihefs, my Treafure, and my 
 
 * Work. I confefs, O Law, that I am neither godly nor righ- 
 ' teous, but yet this I am fure of, that he is godly and righteous 
 ' for me? Thefe being the Words of the great Reformer Mar- 
 tin Luther, wherein he exprefTes the Perfection and Extent of 
 Ch rift's active Obedience in our Room, anfwering both the 
 Godlinefs and the Righteoufnefs required in the Law, and anfwer- 
 ing the Law Charge againft the Believer, as being neither godly 
 nor righteous in himfelf, and in the Eye of the Law ; were ne- 
 ver before quarrelled or condemned by any Rroteflant Church. 
 Indeed, as the Believer has no Plea, in Anfwer to the Law's De- 
 mand of Satisfaction to Juftice for Sin, but theSufFerings of Je- 
 fus Chrift our Surety ; fo he has no Plea, in Anfwer to the 
 Law's Demand vfferfefi Obedience, for $ntjUing him to eternal 
 
 F 2 Life 
 
TIT 
 
 I4fe and Salvation, but that which here Hands condemned by 
 ike Affembly. Fof the Law demands of every Perfon a Nature 
 perfectly innocent and holy, while demanding a Life perfectly 
 righteous ; and, fince we have neither the one nor the other in 
 ourfejves, we mull have them both in Ghrift, elfe we mult re 
 main under the Condemnation of the Law: Wherefare, as there 
 is a. perfonal Holinefs of nature, and Righteoufnefs of Life, be- 
 gun in every true Believer, which fhall be carried ®n and per 
 ife&ed in the Work of Sanclification ; fo there is in Chrift a per- 
 fect, compleat Holinefs of Nature and Righteoufnefs of Life, 
 which is imputed to the Sinner, in the Moment of believing, for 
 his J unification in the Sight of Qod; and consequently [Christ 
 is godly and righteous formers the only Anfwer that the 
 Believer can give to the Law's Demand of good Works to be 
 done, anc} keeping the Commandments for obtaining Salvation; 
 according to Rom. vi. 5. To him that worketh not, but believeth 
 61 him that juftifeth the ungodly, bis Faith is counted for Righte- 
 oufnejs. 1 Cor. i. 30. But of him are ye in Chriff Jefus, <wbo pf 
 God is made unto us PPifdom, and Righteoufnefs, and Sanfl if 'ca- 
 tion, and Redemption. And Confeff. Ghap. xi. \ 1 . ' Thefe whom 
 
 * God effectually calleth, he alfo freely juftifieth :— -Not for a- 
 
 * ny thing wrought in them, or done by them; but by ira- 
 
 « puting the Obedience and Satisfaction of Chrift unto them.* 
 So that,if we have Recourfe in the lead to our perfonal Holinefs, 
 as the Ground, in whole or in part, of our Enjoyment of Grace 
 here, pr Glory hereafter, we difhonour both the Law and Law- 
 giver, and rival it with theSonof God,by feeking to divide the 
 Glory of our Salvation with him* And now, whereas the Acl; 
 pf Aijernbly above confidered teaches the Neceffity of perfonal 
 Holinefs and Obedience, as a federal and conditional Mean, and 
 as having fame kindof Caufality in order to the obtaining of Glory % 
 it effectually cuts of the Believer's Plea, of the prefect Righteouf- 
 nefs of Chrift and Holinefs of his Nature, imputed to the Be- 
 liever, in Anfwer to the Law's Demand of a holy Nature and 
 perfeft Righteoufnefs of Life, for Judication and Titlt to eter- 1 
 iial Life. And as this is contrary to our own Confeffion of Faith, 
 fp likeways to the Doclrine of other reformed Churches, partir 
 cularjy, Palatine Catechifm, ' Quefl. How art thou righteous 
 
 * before God J Anf. The perfeft Satisfacliin, Righteouf 
 
 % ?jejs and HAinefs of Chrift, is imputed and given unto me, as 
 
 * if I had neither committed any Sin, neither were any Blot or 
 i Corruption cleaving unto me:— Not only the perfed Righte- 
 4 cujhefs, but even the fyJinefi of Chrift alfo is imputed and gi- 
 ' ven unto me :— -The Satisfaction, Righteoufnefs and Holi- 
 
 * jjefs cf Chrift alo^e, js my Righteonfnejs # the. Sight of GoaV 
 
I 45 ) . 
 
 WJierefore, the Prefbytery <& &?^/>y dec/are and *Jert (i.) 
 That the G^/, properly and itri&iy radi- 
 
 ftincl from the Law, is a Promife containi • idmgs of 
 
 3 Saviour, with Grace, Mercy and Salvation in him, to loft 
 Sinners of Adams Family ; and cc y, all Precepts 
 
 (thefe of Faith and Repentance noc - \ itrict and 
 
 proper Senfe belong to the Law. (z) * as the Suffering of 
 
 JefusChrift our Surety, is the Believer's only Plea, in Anfwer to 
 the Law's Demand of Satisfac:^ e compleat 
 
 and perfect Conformity of the Surety to the Law, in Nature 
 and Life, is the Believer's only Plea, in Anfwer to the Law's 
 Demand of perfed Obedience. 
 
 And the Prefbytery did, and hereby do, upon the above 
 Grounds, condemn the following Tenets and Opinions, (i.) 
 That the Go/pel ftrictly taken, is a new, proper and preceptive 
 Law with Sanction, binding to Faith, Repentance, and the o- 
 ther Duties which are confequential to the Revelation of the 
 Grace of God. (2.) That though the Righteoufnefs of Ghrift 
 only founds our Title to eternal Glory ; yet it is our perfonal 
 Holinefs, or our own Obedience to the new Law, upon which 
 we obtain the Poffejfion thereof. (3.) That our perfonal Holi- 
 nefs or good Works have a cau/al Influence upon our eternal 
 Salvation, and are a federal and conditional 'Mean thereof; in 
 which Senfe, the AiTembly's directing Minifters to preach the 
 Neceflity of an Holy Life, in order to the obtaining of ever- 
 lafling Happinefs, is of very dangerous Confequence to the Do- 
 ctrine of free Grace. All which Pofitions are contrary to the 
 Scriptures and Parages, of ©ur GonfeJJion of Faith and Larger 
 Catecbifm above-cited. 
 As to 
 
 IV, Fear ofPuniJhment and Hope of Reward, not 
 allowed to be Motives of a Believer s Obedience ; 
 
 Under this Head, the following Paffage is cited by the Af- 
 fembly, for Proof of this their Charge againft the Author of the 
 Marrow, viz. Page x 8 1 . * Would you not have Believers to 
 ' efchew EviJ, and do good for Fear of Hell, or Hope of Hea- 
 ' ven ? Anf No indeed, for fo far forth as they do fo, their 
 
 * Obedience is bntjlavijb: And the Affembly add, That * a 
 
 * great Deal more to this Purpofe is to be feen, Pages, 175,1 79, 
 
 * iSq, 182, 183, 184. and appears contrary to Pfal. xlv. 11. 
 
 * Pfal. cxix. 4, 6. Exod. xx. 2. James i. 2;. and ii. 8, 10, 11, 
 '■ 12. 1 Tim. iv. 8. Col. iii. 24. Heb. xi. 6, 26. Rev. ii. 10. 2 
 \ Cor. v. g, \q } 11, fab, xji. 2,, 28, 29. 2 Pet. iii. 24, Gonf 
 
 1 Chap, 
 
( 4* ) 
 
 ' Chap. xv\. § 2 and 6.' Moreover, the Affembly, Anno 1722, 
 fay(in Anfwer to the Reprefencation given in the former Year 
 by twelve Brethren) ' This Part of the Affembly's Ad (viz. 
 
 * 1720) is unfairly reprefented, feeing they do not draw that 
 
 * Inference (viz. Fear of Funifhment and Hope of Reward, not 
 4 allowed to be Motives of a Believer's Obedience) from that 
 ' Paffage alone, but cite other Paffages, as Page 175 and 179, 
 
 * where Fear of Punifhment and Hope of Reward, in exprefs 
 ' Terms, and in general without Exception, are removed from 
 
 * being Motives unto the Believer's Obedience. To which 
 c (they fay) may be added, Page 73. where he fays of Believers 
 
 * under the old Teflament, That anfwerably as they believed, 
 ' an/werably they yielded Obedience to the Law, without Fear 
 € of "Punifhment, or Hope of Reward. And Pa.ge 216. cited in 
 
 * the following Paragraph of the Aft, where he exhorts the Be- 
 ' liever, to yield free Obedience, without having refped either to 
 
 * what the Law of Works either promifeth or threatneth ; but 
 
 * alfo, without having refpeel to what the Law of Cbrift either 
 ' promifeth or threatneth. And the AfTembly further eomplain of 
 
 * the Brethren, That, when they fay, they heartily approve of 
 ' the Author's Pofition in this Senfe, viz. That Believors are 
 
 * not to do good, for Hope of obtaining Heaven by their own Works 
 
 * and Doings, (which (fay the AfTembly) is a calumnious Infi- 
 ' nuation againft the orthodox Doctrine) they do not declare 
 
 * themfelves, whether they allow, that a Believer may and ought 
 ' te be moved unto Obedience by the Hope of Heaven, in any 
 ' other Senfe, than that of a Hope of obtaining a Right and Title 
 
 * to it by his own Works ; or if no Regard can be had to the 
 ' promifed Reward of the heavenly Inheritance by a Believer in 
 € his Obedience, without its being mercenary.' But here it 
 may be obferved, that the Affembly do not treat the Brethren 
 fairly, while they take no Notice of what is faid in the Anfwer 
 giv«H in to the Commiffion of former Affembly, unto the Que- 
 stion put to them on this Head ; wherein they fhew their Agree- 
 ment in Principle with the Scriptures and Gonfeffion of Faith, 
 and with renowned orthodox Divines, as to the Motives of the 
 Believer's Obedience : Whereas the Affembly do infmuate, in 
 the Challenge here given, as if there were Ground to fufpecl: 
 the Brethren of maintaining, That no regard can be had to the 
 promifed Reward of the heavenly Inheritance, by a Believer in his 
 Obedience* without its being mercenary ; while yet the Brethren 
 have in their Anfwer to the 1 2th 2>uery, among other Things, 
 declared, ' That taking Heaven for a State of endlefs Felicity, 
 
 * in the Enjoyment of God in Chrift, we are fo far from think- 
 
 * ing that this is to be excluded from being a Motive of the Be- 
 
 ' liever's 
 
I 47 ) 
 licvcr's Obedience, that we think it the chief End of Man, 
 
 next to the Glory of God and this indeed the Believer 
 
 is to have in his Eye as the Recom pence of Reward, and a 
 noble Motive of Obedience.' 
 
 What the Doclrine delivered by the Author of the Marrow, 
 upon this Head, amounts to, may be clearly feen from the Pages 
 quoted by the Aflembly, and is plainly this; That legal 7nercena- 
 ry Hopes, ought not to influence the Believer's Obedience,cn the 
 one hand; nor fertile, Jlawjb, legalFears, on the other: Or that, 
 an the one hand, the Believer is not to feek to be influenced to 
 Obedience, by the Fear of his falling under the eternal Lofs of 
 the Favour of God, and under his eternal Difpleafure in Hell- 
 Fire, contrary to that unalterable State of Favour into which 
 the Believer is brought; neither is he to fear that even temporal 
 Funijbment fliall be inflidled upon him, in a Way of <vindicli<ve 
 Wrath ; both which are unsuitable to that full Aflurance of Faith 
 of the Lord's unchangeable Love, and of a faving inviolable 
 Relation to him, which the Believer is always called to main- 
 tain and hold fafl with Stedfaftnefs ; And, on the other hand, 
 That Believers are not to be influenced to Obedience by the 
 Hope of Reward, or Hope of Heaven as the Reward any Way 
 due to their Obedience ; that is, either purcha/ed or procured, or 
 to be obtained, by any Works of Righteoufnefs done by them, 
 and fo a Reward of Debt, as if their Works were either meri- 
 torious in them/elves, or meritorious by Paclion, which is incon- 
 fiftentwith the whole Method of Grace revealed in theGoipel, 
 and particularly to the lively FaitliBelievers are called to main- 
 tain, of their obtaining Heaven and Glory, even the full Poflef- 
 fion of eternal Life, by Grace or free Gift, and not by Works. 
 As to what the Law of Chrijl promifeth or threatens, it i$ 
 plain, the Scope of the Author of the Martow is, That, though 
 the Believer is called to expett to lhare of the Difcipline of his 
 Father's Family in the Ca r e of Tranfgreflion, and to entertain a 
 deep Senfe of the Awfulneis of his Father's Frowns and Rods ; 
 yet is he called more and more to grow in the genaine Spirit 
 and Difpofition of the Children of God, fo as to have the Love 
 of his Father more and more the Motive of his Obedience, ra- 
 ther than the Fear of the Rod : Even as a Child, though called 
 to fear his Fathers Difpleafure, yet is called to ftudy more and 
 more to be impreiTed with a Senfe of his Father's Love ; fo as 
 he may be excited and influenced in his Obedience by the Love 
 of his Father, and not the Fear of the Whip. 
 
 That this is the declared Meaning of the Author, is plain from 
 thefe Paflages quoted, and other Places in the Book : Particu- 
 larly, after it is laid Page 174. ■ We do not therefore deilroy 
 
 'or 
 
43 ) 
 
 f or condemn the Law,becaufe we fay it doth not juftify ;* Thert 
 ? a g e l 7$* Neophytes is brought in fpeaking, *I do now in fome 
 ' imall Meafure believe, that I am by Chrifr, freely and fully 
 
 * justified and acquitted from all my Sins, and therefore have no 
 
 * Need either to efchew Evil or do Good for Fear of Punifh* 
 
 * roent or Hope of Reward.' Again, the like Expreflion, which 
 
 • the AfTembly points to Page 179. fhnds^thus in Connexion : 
 Page 178. at the clofe, * Jtefore a Man do truly believe in 
 1 C ;il he m,.y fo reform his Life, &c- — Yet being under 
 
 • the Covenant of Works, all the Obedience that he yields to 
 ' the Law-; is (Page 179) of— the Bond Woman ^ 
 
 • Works of a Bond-fervant , that is moved and con (trained to 
 'do all that he doth for Fear of Punifhment and Hope of Re- 
 1 ward. He pretends the ferving of God, whereas in- 
 
 * deed he intends the ferving of himjelf, is an empty Vine, 
 
 ' and therefore mult needs bring forth Fruit to himfelf. • 
 
 * When a Man, through the Hearing of Faith, has received the' 
 ' Spirit of Chrift, Gal, iii. 2. that Spirit, (Page 180) according 
 ' to the Meafure of Faith, writes the lively Law of Love in his 
 
 • Heart, whereby he is enabled to work freely,- — without 
 
 • the Coaclion or Compulsion of the Law ; —the Love of 
 
 ' Chrift — carries him on, freely and chearfully, >' 
 
 1 to keep the Law, without Fear of Hell or Hope of Heaven/ 
 
 Thefe and the like PaiTages plainly (hew, that the Author's 
 Scope is to guard againft a mercenary fertile Spirit in our Obe- 
 dience, acting or bringing forth Fruit to ourfelves. And to 
 ftretch the Author's Words further, as if they imported a 
 Direction or Exhortation to disregard the Awfulnefs of the Di- 
 vine Threatnings and Judgments againft Sin, exciting to (land 
 in Awe of committing it ; and the Excellency of the Recom- 
 pence of Reward, fo as not to be thereby animated in the Obe- 
 dience of Love ; is contrary to the plain Intent of the Author's 
 Reafoning : As, particularly, may be oblerved in his Doctrine 
 concerning the Believer's Reward, that it is in God himfelf, e-* 
 ven in the Enjoyment of him who is the Reward and Inheri- 
 tance ; and that this Reward is not the Reward of Service done 
 by the Believer, and fo not the Reward of Servants, but the 
 Inheritance of Sons$ fecured to the Believer, previous and with-* 
 out all Refpect had to his Obedience a* the Price in Whole or in 
 Part, or any federal Condition of the Poffefiion of it ; fo that 
 he ought to have this Reward continually in his Eye, to ani- 
 mate him in running forward to the full Poffeffion, not to ob- 
 tain it, as the Hire or Reward of his Running, but to haften to 
 it, becaufe it is freely made over unto him. And thus^ confe- 
 quently, as the Believer ought to have in his Eye the Depth of 
 
 ■ that 
 
I 49 J 
 that Mi/ery he has by Grace efcaped ; and to regard and deeply 
 confider the Threatnings of that eternal Wrath and Milery, as 
 they difcover what even his Sins in themfelves deferve ; that he 
 may be thereby excited to adore the Love of his Redeemer, in 
 delivering him from fo great a Death, and to thankful Obedi- 
 ence to him for the fame, according to 2 Cor. V. 14, 15* So 
 the Believer is alfo bound to lay to Heart the Threatnings of 
 fatherly Chaftifements, as they are Evidences of his heavenly 
 Father's Deteftation of Sin, exciting him to abhor it the more ; 
 and likevvays as Evidences of his Father's Love in correcting him 
 for his Profit, and declaring he will do fo, that he may be a Par- 
 J taker of his Holinefs. Such Views as thefe, the Believer is called 
 to take of what is promifed and threatned : Neverthelefs, it is 
 quite another Matter, and contrary to the genuine Exercife of 
 the Chriftian, as fuch, to be influenced by the Promife and 
 Threatning ; as if his Obedience were the procuring Cau(e± or 
 proper federal Ground or Condition of his Freedom from the Pu- 
 nifliment, and Enjoyment of the Bleffmg ; feeing all Boa/ting is 
 excluded by the Gofpel, fo that the Believer's fole and only 
 Plea is the free, Sovereign Mercy of God in Chrift. Thus* the* 
 Ground of Expectation before God, or of Confidence in his 
 Sight (which is what the Author of the Marrow has evidently 
 in View) is furely not our Obedience, either to the Law of Works 
 or the Law of Chrift : And therefore, the Motive to Obedience 
 ought not to be any fertile RefpeQ (which is evidently what the 
 Author points to) either to what the Law of Works or the Law 
 of Chrift, either promifeth or threatneth. 
 
 But, as the Affembly condemn the Expreflions ufed in ths 
 Marrow, without any Diftindtion ; fo, by what they fay in their 
 A&, they give too evident Ground to think, it is in the above-' 
 declared View and Senfe of the Words that they condemn them 
 as erroneous ; and that it is the Scope and Defign of their A6t* 
 to affert a Believer's Duty of yielding Obedience, from a Prin* 
 ciple and upon the Motives of legal, fertile Fears and Hopes. 
 
 That this is the Mind of the Affembly, is evident \ conitder- 
 ing, That, under this fameHead,p. 22,23, 24. of their A& 172 2* 
 they allow no other legal fervile Hope of Heaven, but the Hope 
 of obtaining a Right and Title to it by our own Works I infi- 
 nuating that no other Regard to the Reward in our Obedi- 
 ence, can be reckoned mercenary; and they affert, that the Hope 
 of obtaining the Pojfeffion and Enjoyment of Heaven, by out 
 Obedience* is not mercenary, 
 
 This* then, being the End the Affembly do affign rjiitd the 
 Obedience of Believers, viz. That it is in order to their obtain* 
 wg eternal Life j their after Doftrifie in this Aft ip,Zj Pag* t6, > 
 
 G ft>e*r?, 
 
ftiews. That hereby they underftand, that the holy Obedience 
 of Believers is properly a federal and conditional Mean and 
 Caufeoi their enjoying that eternal Life: And thus, they di- 
 vide the Glory of our enjoying Salvation between Chriit and 
 the Creature, as to the GraW of the Hope thereof; while they 
 plainly fay, that Believers are to be influenced in Obedience by 
 thefe Hopes of Heaven, which are, at leait in Part, to be found- 
 ed upon their own Obedience, as the proper federal Condition 
 thereof; whereby the whole Gofpel is perverted, and another 
 Foundation laid, than that which God has laid in Zion : And 
 this Doctrine is particularly contrary to thefe Scriptures Tit. iii. 
 4> 5> 6, 7. Bui after that the Kindnefs and Love of God our 
 Saviour toward Men appeared, not by Works of Right eoufnefs 
 which we have done, but according to his Mercy befavedus, b} 
 the Wajhing of Regeneration,— and renewing of the Holy Gbod ; 
 which he fhed on us abundantly, through J ejus Chri/i our Sa- 
 viour : That being jufiifed by his Grace, we /hould be made 
 Heirs according to the Hope of eternal Life. Rom iv. 4, 5, 
 16. Now to him that worketh, is the Reward not reckoned oj 
 Grace, but of Debt : But to him that worketh not, but be- 
 lieveth on him that juftifietb the Ungodly, his Faith is counter 
 for Right eoufnefs. Therefore it is of Faith, that it might bi 
 by Grace ; to the End the Promife might be fure to all thi 
 Seed. And Chap vi. 23. The Wages of Sin is Death : Bu> 
 the Gift of God is eternal Life, through fefus Chrift our Lord 
 Chap. V. 21. That as Sin hath reigned unto Death, even Ji 
 might Grace reign through Right l eouf?iefs unto eternal Life, £ 
 J ejus Chrift our Lord. Chap. xi. 6. And if by Grace, thei 
 is it no more of Works ; otherways Grace is no more Grace 
 But, if it be of Works, then is it no more Grace ; otherway 
 Work is no more Work. Gal. iii. 3, II, 12, 13, 14. Are y 
 fo foolijb? Having begun in the Spirit, are ye novo made per 
 feci by the Flefh ? Bui that no Man is judified by the Law i 
 the fight of God, it is evident : For, the J ufl Jhall live by Faith 
 And the Law is not of Faith : But, the Man that doth thet. 
 (hall live in them. Chrifl hath redeemed us from the CurJ 
 of the Law, being made a Gurfe for us : For it is writtei 
 cuffed is every one that hangeth on a Tree : That the BlcJJin 
 of Abraham might come on the Gentiles through Je/us Chritl 
 that we might receive the Pre : Sprit through Faith 
 
 Chap. V. 4, 5. C brill is beams of no EffecJ wito yon, wht 
 fiever of you are jufiifed by the. Law ; ye are fallen fr<n 
 Grace. For we through the Spirit wait for the Hope of Righ 
 t eoufnefs by Faith. 2 -Tim. i. 9. Who hath favedus, and calk 
 us, with an holy Galling ; mt according to our Works, but at 
 
 Cordi\ 
 
t 5 1 ; 
 
 cording to his own Purpofe and Grace, which ivas given us in 
 Chri/i Jefus, before the World began. Eph. ii. 9, 10. Not of 
 Works, 'led any Man Jhould boaft ; For we are bis Workman- 
 Ihip, created in Cbrift Jefus unto good Works, which God bath 
 before ordained that we Jhould walk in them. Luke xvii. 1 0. 
 So likeways ye, when ye Jhall have done all thefe Things which 
 Are commanded you, fay, we are unprofitable Servants : We 
 have done that which was our Duty to do. Luke i. 74, 75. 
 That he would grant unto us, that we being delivered out of the 
 Hands of cur Enemies, might ferve him without Fear, in 
 Holine/s and Righteoufnefs before him, all the Days of our 
 Life: And to'our Confefflon of Faith, Chap. xii. ' All thofe that 
 4 are juftified, God vouchfafeth, to make Partakers of 
 
 * the Grace of Adoption : By vjhich they inherit the 
 
 * Promifes, as Heirs of everlafting Salvation. Chap. xiv. § 2. 
 ' The principal Acts of faving Faith are, Accepting, Re- 
 
 '* ceiving, and Refting upon Chrift alone for — eternal Life, 
 
 * by Virtue of the Covenant of Grace ;' Comparing the Scrip- 
 ture-Proof there adduced, Ads xy. 11. But we believe, that 
 through the Grace of the Lord Jefus Chrift we pall be SAVED, 
 even as they. Con/. Ghap. xx. § 1. ' The Liberty which Ghrift 
 
 * hath purchafed for Believers, confifts in . — their yielding 
 
 * Obedience unto him, not out offiavi/h Fear, but a Child-like 
 
 * Love and willing Mind." From thefe and the like Scriptures 
 and Paflages of the Confeflion, it evidently appears, That true, 
 fpiritual Obedience flows from,and is influenced by Faith's View 
 of the Love of Chrift cafting out that Fear of Wrath and Pu- 
 nifhment which neceflarily hath Torment in it ; 1 John iv. 1 8. 
 There is no Fear in Love', but perfecl Love caftethout Fear: Be- 
 taufe Fear hath Torment. Verfe 19. We love him becaufe hefirft 
 loved us. Pfal. xxvi. 3. Thy loving Kindnefs is before mine Eyes ; 
 And I have walked in thy Truth : And, that on the other hand, 
 it is not influenced by any fervile legal Hope of Reward, or any 
 View of a legal or federal Connexion between the Obedience 
 and the Enjoyment or Pofleflion of the Inheritance, which is 
 by Promife alone. Neither is there the lead Countenance giv- 
 en to the oppofite Doctrines, by thefe Scriptures, where the 
 everlafling Inheritance is exprefied under the Notion or by the 
 Title of Reward; feeing this Reward (being infinite) can only be 
 purchafed by an infinite Price, even that Price given by Emma^ 
 nuel: And this Reward is declared to be given to us, not of 
 Debt, but of Grace ; not to him that worketh, but to him that 
 worketh not, but believeth on him that juftificth the Ungodly ; 
 And to be the Gift of God through Jefus Chrift our Lord. Thus, 
 the Believer, in his Refpett to this Recompenxe of Reward, 
 
 G z « 
 
J 5* 
 
 fs called to a&, not for Life as the Reward of his Service, but i 
 from the Faith of his certain Enjoyment of that Life as the Re- 1 
 ward of the Service of the new Covenant-Head-, and the more I 
 lie thus views it, the more ihould and will he be animated to 
 chearful Obedience. 
 
 Wherefore the Prefcytery, for the neceffary Vindication of 
 Truth, manifeftly injured by the faid A&s of Affembly, didA 
 a»d hereby do, ajfert; maintain and declare, 
 
 i . That it is a precious Gofpel-Truth, That Believers, being 
 Heirs of the heavenly Inheritance, and having it not by the 
 Law, but by free Promife, through Jefus Chrift ; ought not to 
 be influenced in their Obedience, by the Hopes of obtaining 
 the Poffeffion and Enjoyment of the Inheritance, by any Works 
 of Righteoufnefs or Obedience done by them, 
 
 2. That, as they mould be moved to Obedience from the 
 Consideration of the Excellency of the heavenly Inheritance, 
 even of God in Chrift as their Inheritance and exceeding great 
 Rewarc), and by many other Motives ; fo, particularly, they 
 are to be influenced by this Motive, That they have got the 
 begun Poffeflion of this Inheritance, and have the full Poffef- 
 fion thereof fecured, by rich Grace and free Promife, through 
 Jefus Chrift \ being made Heirs of God, and Joint- Heirs nuifb 
 Chrift 
 
 3. Thar, though theBeliever ought to entertain an holy Awe 
 and I>read of the Majefty of God, and of the Awfulnefs of his 
 ^hreatnings and Judgments, both temporal and eternal,] 
 againft Sin and Sinners ; and to confider from them what even, 
 Us Sins in themfelves deferve : Yet, he is not called to be mov- 
 ed or excited to Obedience to the Precepts of the Law (either 
 as it is a Covenant of Works, or as it is a Rule of Life) by the 
 Tear of his falling into He//, for omitting Duty or committing 
 Sin ; but is ever called fully to believe his infallible Security 
 from going down into that Pit, through the Ranfom whichGotf 
 has. found out ; fo zs, through the firm and lively Faith of this 
 liis Safety in a State of Favour with God, to have his Heart 
 more and more filled with that Love which cafteth out tor- 
 menting Fear, and will be natively exercifed in chearful Go- 
 fpel-ObcJience to all the Lord's Commandments. 
 
 4. That, though Believers ihould remember and ferioufly 
 confider, that there is Difcipline. in their Father's Family $ an4 
 believe that the ; may expedfc it, when they tranfgrefs his Law f 
 $nd keep not his Commandmetrts : Yet, as this Difcipline is infti* 
 luted on account of remaining Corruption in them ; fo, the Con? 
 ^deration thereof ought to excite them more and more to im- 
 povf the Bloqd of Jefus Chrift by Faith, f$r draining and morr 
 
 tiffing 
 
I S3 . ) 
 
 tiffing thi6 Corruption; and particularly, for fubduingarid re- 
 moving tke legal Byas and Difpofkion, which is the Strength of 
 Sin in them ; that thus, they may be more ar d more m^de to 
 ferve in Newnefs of Spirit, and not in the Oldnejs of the Letter '. 
 And the Prefbytery do, in like manner, condemn the follow- 
 ing Pofitions, as dangerous, unjouni, and erroneous. 
 
 i. That there is a legal Connexion inftituted, between the O- 
 bedience of Believers, and their enjoying Rewards, with eicap- 
 ing Punifhments, temporal or eternal ; or, that the Lord deals 
 with them in this Matter upon Law terms', and that their Hopes 
 of enjoying the one, and efcaping the other, are to rife and fall 
 according to the Meafure of their Obedience. 
 
 2. That a Perfoh's being moved to Obedience by theHope of 
 Heaven cannot be faid to be mercenary, in any other Senfe than 
 -that of a Hope of obtaining a Right and Title to it, by his own 
 Works: And, that a Believer ought to be moved to Obedience, 
 or, to efchew Evil and do Good, by the Hopes of his enjoying 
 Heaven, or any Good temporal or eternal, by his ownObedience, 
 as the federal, conditional, Mean, and Cau/e thereof. 
 
 All whichPofitions are contrary to the above-cited,andmaiiy 
 other Scriptures and Paflages in our Standards. 
 Further, 
 
 V. Under this Head, 
 
 ffbat the Believer is not under the Law as a 
 Rule of Life : 
 
 The Affembly 1720, attempting to prove againfl the Author 
 * of the Marrow his maintaining the forefaid Error, <vtz. That the 
 Believer is not under the Law as a Rule of Life, relate fome Paf- 
 fages out of his Book, and then cite a Number of Pages. The 
 PaiTages related are three; the lafl whereof, together with the 
 Pages only cited, not being again repeated in the Ad. 1722, we 
 ftiall confider them in thefrfl Place. The third PafTage then 
 in Aft 1720, is taken from Page 216. of the Book, nn%* 'You 
 ' will yield Obedience to the Law of Chrift, not only without 
 
 * having refpedl to what the Law of Works either promifeth or 
 ' threatneth; but alio without having Rcfpett to what the Law 
 € of Chrift either promifeth or threatneth : And this is to ferve 
 f the Lord without Fear of any Penalty which either the Law of 
 
 * Works or the Law of Chriti threatens. Luke i. 7^.' This be- 
 ing the Paffage that affords the Affembly the moftplaufible Pre- 
 tence for charging the Author with maintaining, that the Be- 
 liever is not under the Law as a Rule of Life > it is eafy to fee 
 
 how 
 
I 54 ) 
 how ftraitned they were to prove their Point, and how impra- 
 cticable it was for them to do fo, without doing Injury to 
 Truth. For this Paffage relates not properly to Obedience, but 
 to the Motives of the Believer's Obedience; and fo it belongs to, 
 and is noticed upon another Head. But, as here it is adduced 
 fo prove, that the Author denies the Believer to be under the 
 Law as a Rule of Life, it feems to be very far from anfwering 
 that End. For, in the Paffage itfelf, the Author is owning, that 
 the Believer mould yield Obedience to the Law: And though it 
 could-be proven, that he is unduly cutting off all Regard to the 
 Promife or Tbreatning ; yet, while he is not rejecting the Com- 
 mand, but maintaining the Regard the Believer ought to have 
 thereunto,and owning the Obligation he is under to yield Obedi- 
 ence; the faid Paffage will never prove his maintaining, that the 
 Believer is not under the Law as a Rule of Life, but the quite, con- 
 trary ; fince here his Scope is not to fpeakof the Law, but the 
 Sanclion, and to ihew what a pure Regard the Believer ought to 
 have to the Command, though Promt fes and Threatnings both 
 were cut off, and consequently to the Law itfelf, as a Rule of 
 Life. But the Wrong done to the Author, by attempting (tho* 
 in vain) to prove the forefaid Error againft him, were the lefs 
 to be noticed, if, at the fame time, the moft precious Go/pel- 
 truths were not wronged and wounded, as appeareth in what 
 follows. 
 
 The Affembly 1720, on the fame Head, cite Pages 5, 153, 
 180, 156, 157, 163, 199, 209, 210, of the Marrow, as alfo 
 proving againft the Author,his denying the Law to be a Rule of 
 Life to the Believer; and both there, and in the Clofe of the Aft, 
 they condemn thefe Paffages, as contrary to the holy Scriptures, 
 and our Confeffion of Faith. But, as it would be tedious, and is 
 needlefs, to repeat here the Paflages contained in thefe Pages; fo, 
 any that pleafe to confult them, may not only fee how egregi- 
 oufly the Author is wronged by that Aft, but^lfo may be filled' 
 with Aftonifhment to behold, how far the General Affembly of 
 the Church of Scotland has been left of God, to condemn* fo 
 many precious Truths, manifeftly founded on the Word of God, 
 and moft agreeable to our Confeffion of Faith and Catechifm?. 
 
 But farther, the Affembly 1720, pretending to prove againft 
 the Author of the Marrow, his maintaining the forefaid Error, 
 vi2. That the Believer is not under the Law as a Rule of 
 Life; are fo far from doing it, that, for Proof, they cite and 
 condemn thefe Words, Page 250. As the Law is the Covenant 
 of Worh, you are wholly and altogether fet free from it ; and 
 Page 1 5 1 ". You are new fet free both from the commanding and 
 cwdctmihg Power of the Covenant of Works. Thefe Words, 
 
fays the Affembly 1722, « are condefcended upon as a Part of 
 
 * the Proof againft the Author, of his maintaining thiserrone- 
 
 * ous Tenet, Hhat the Believer is not under the Law as a Rule of 
 1 Life f and then they declare, * that it was not the Meaning 
 ' nor Intention of the faid Acl, in the Ieaft to infinuate, that 
 
 * Believers in Chrift are under the Law as a Covenant of Works* 
 
 * or that they are obliged to feek J unification by their own Obe- 
 4 dience. And, the Affembly appoints, that thefe two (fore* 
 
 * faid) Vaffagesjhall not be underfiood as a Proof of the for ef aid 
 
 * Error, in any other Senfe, than as, tbe Affembly did appre- 
 4 hend, that the Author underftood by the Covenant of Works, 
 ' the Moral Law ftriclly and properly taken, as it appears he does 
 
 * (fay they) in other Places of the Book; as particularly, Page 
 
 * 7. he fays, That indeed the Law of Works fignifies the Moral 
 ' Law ; and the Moral Law fir icily and properly taken, fignifies 
 
 * the Covenant of Works' Now, the Injury which by all this is 
 done to Truth, appears in the following Particulars. 
 
 (1.) They find Fault with the Marrow for afferting, that the 
 Moral- Law is ftrictly and properly the Covenant of Works, and 
 that, asfueh, the Believer is wholly and altogether fet free from 
 it ; as if his fpeaking in this Manner did afford any Proof of his 
 maintaining that the Believer is not under the Law as a Rule of 
 Life: Whereas, in our Larger Catechifm, Queft. 93. What is 
 the Moral Lav: ? The Anfwer given is a ftridr. and proper De- 
 finition of the Covenant of Works, from which the faid Cate- 
 chifm, in Anfwer to Queft. 97. afferts, that Believers are de- 
 livered, fo as thereby they art neither juflified nor condemned ; 
 which is the fame, in other Words, with their being neither 
 under the Command of it to be juftified, nor under the Threat- 
 ning of it to be condemned thereby. Hence, the Affembly, by 
 that Acl, initead of fixing theforefaid Error upon the Author 
 of the Marrow, have but further condemned the Truth as expref- 
 fed both in that Book and in our Catechifm ; pretending that 
 the Gofpel-Doctrine, delivered in that Strain, tends fome Way 
 or other to Loofnefs, or to loofe the Believer from his Obliga- 
 tion to the Law as a Rule of Life. 
 
 (2.) As they charge an erroneous Senfe upon the Marmv, 
 without being able to prove it ; fo, their own wrong Senfe 
 and erroneous Opinion upon this Matter, is too evident in that 
 Acl ; as therein they make thefe two Proportions to be one and 
 the fame, viz. That Believers in Chrift are not under the Law 
 - as a Covenant of Works, and, That they are not obliged to feek 
 J unification by their own Obedience. Thefe two Propositions 
 they make Alternatives, and of the fame Import : But, if they 
 be the fame, then the Believer is no othenvays freed from the 
 
 Cove*. 
 
v 5° J 
 
 Covenant of Works after he is a Believer, than he wa6 before 
 when in Unbelief-, for, then, he was as little obliged to feek Jufti- 
 fication by his own Obedience, as he is now j and, confequent- 
 ly, he was as much delivered from the Law as a Covenant of 
 Works, before he believed zsjince. Yea, according to this erro- 
 neous Pofition, the Believer is no more delivered from the 
 Law, as a Covenant of Works, than the Unbeliever, who is as 
 ■ttle obliged to feek Juftification by his own Obedience as the 
 Believer is. Here then is a grofs perverting of the Truth, relat- 
 ing to the Command of the Law as a Covenant of Works ; of 
 which our leiTer Catechifm fpeaks in this Manner, When God 
 created Man, he entred into a Covenant of Life with him, upon 
 Condition of perfed ObedUnce : For, inftead of this, the Form of 
 thatCovenant is altered by the laid Ad of AfTembly,from Man's 
 being obliged to perfecl Obedience, which was the Condition of 
 that Covenant, and of Life by it, to his being obliged to feek 
 Life and J unification by his Obedience ; which is not at all the 
 proper Form of the Covenant of Works, but a Confequence 
 from it, and fuch, as the Covenant of Works might have been 
 fulfilled without regarding it. For, by feeking, here, muft be un- 
 derftood either aiming at, or claiming Juftification by our own 
 Obedience : But, now, if Adam had performed that perfecl 
 Obedience therein required, he would have been juftified, tho' 
 he had never fought or aimed at his own Juftification by it, but 
 merely aimed at the Glory of God his Creator; and, though he 
 was to have Life by or for his Obedience, yet he could never 
 feek or claim Life and Juftification by it, till once he had per- 
 formed it perfectly. 
 
 So dangerous, then, is the altering the Words of our Standards 
 by any fuch untenable Glofs, that this in particular will be 
 found full of grofs Error. For, if Believers in Chrift their not 
 being under the Lavu as a Covenant of Works, is the very fame 
 with their not being obliged to feek Juftification by their ovjn O- 
 hedience ; it will plainly follow, that all the Children of Men 
 now, efpecially fuch as are under the outward Difpenfation of 
 the Gofpel, are delivered from the Command of the Law as a 
 Covenant of Works, equally with the Believer, becaufe none 
 of them are obliged to feek Juftification by their own Obedi- 
 ence ; and, if they be not under the Command of the Covenant 
 of Works, how can they be under the Curfe of it ? Where no 
 Lavj is, there is no Tr anfgreffion, and where no TranfgreJJion, 
 there is no Penalty ; moreover, where none of rhefe are, there 
 h no Need of ChrijVs Obedience, either Active or Paffive in 
 their Room, and fo no Need of a preached Gofpel: This ne<u> 
 Way ;hea which the Affembly takes to explain the old Truth 
 
 tends 
 
( 57 ) 
 
 tends to deftroy both Law and Gofpel. Bat it is plain, that 
 though the Law or Covenant of Works be a broken, yet it is 
 a perpetually binding Law; and though the Sinner be an infohvent 
 Debtor, yet the Debt, both of Obedience and Satisfaction, lies 
 upon his Head, as long as he is under the Law, and not under 
 Grace, through Union to Chrift the fecond Adam, who came 
 to pay that double Debt ; from which Believers in Chrift are a- 
 lone free, through the Imputation of his Law- fulfilling and Ju- 
 ftice-fatisfying Righteoufnefs unto them. 
 
 The proper Form of the com?nanding Power of the Law, as 
 a Covenant of Works, lies in the Connexion between perfonal 
 Obedience and. eternal Life ; and this Connexion full (lands in 
 that Law under which the Unbeliever keeps himfelf by his Un- 
 belief; which therefore ftill binds him, both under the Forfei- 
 ture of Life which the Law promifed, and under an Obligation 
 to that Obedience which had this Life promifed to it. This keeps 
 all the lapfed Race of 4dam under an Obligation, not to feek 
 Juftirkation by their own Obedience, but to defpair of Life and 
 J ufti fixation by the Law, and to expect Der.th and Condemna- 
 tion by it, according to the Sentence thereof palled againfl 
 them, Gal. iir. 10. This Handing Connexion between Obedi- 
 ence and Life, and Difobedience and Death, in that Law of Works 
 which they are under, holds them Prifoners to the Law and Ju- 
 fiice of God, as long as their Debt to both is not paid. This 
 Connexion then, makes the Unbeliever Hill ly under the con- 
 demning Power and Curfe of the Law ; whereas, if he were not 
 Hill under the Precept, he could not be under the Penalty of 
 that Covenant. This alfo makes him need to feek Life and Ju- 
 stification by the Obedience of Chrift; for, if he were not un- 
 der the forefaid binding Obligation of the Law, both as to the 
 DO and DIE of it, he would not need to feek Juftifkation to 
 Life, nor Salvation from Death, by the Doing and Dying, the 
 Obedience and Satisfaction of J ejus Chrift. Bur, the Ac"! ofAf- 
 fembly 1 7 22, does fo much cloud and darken this Truth, that it 
 plainly fuppofes none are under the Law as a Covenant of Works, 
 except thefe that are under an Obligation to feek Juftificationby 
 their own Obedience : And this being an Obligation none at all 
 are under, whether Believers or Unbelievers, the common and 
 valuable Privilege of all theHearers of theGofpei, in their being 
 obliged to feek juftification 'only through the Obedience and Sa- 
 tisfaction of Jefus Chrift, is thus quite fubverted, and, at the 
 fame time, the great.diftinguifhing Privilege of Believers, in be- 
 ing not under the Law but under Grace, is, by this Act, quite 
 'overthrown and turned to nothing. 
 
 The faid AfiemWy owns, in their Aft, that it is a precious 
 H Gsfpci- 
 
. ( 5» ) 
 
 Gofpel -Truth, that Believers are free from the Law as it is a 
 Covenant of Works : And hence, fome may allcdge that it is a 
 (trained Confequence, from their Alternative, viz. That they 
 are not obliged to feek J unification by their own Obedience, to in- 
 fer their deftroying the Believer's, Privilege, and making him 
 no happier than the Unbeliever. But, that their Meaning i< 
 not wrefted, is plain from their condemning, in the fame Acl 
 the following Pofition, viz. That the Law, as to Believers, i 
 really divetled of its Prcmife of Life and Threading of Death 
 For hence it is evident, that they keep the Believer both under th 
 commanding and condemning Power of the Law, equally wit! 
 the Unbeliever: Becaufe if the Law, as to the Believer, be nc 
 really diverted of its Promife of eternal Life; then, the Believe 
 is under the commanding Power thereof, fo that his Obedience 
 as fuch, hath the Promife of Life ; and thus, he muft have an 
 other Law-Title to Life and eternal Salvation, than Chrift 
 Obedrence: And, if the Law, as to the Believer, be notreall 
 diverted of Its Threatning of Death; then, the Believer is unde 
 the condemning Power thereof, fo as his Sin and Difobediena 
 even after he is in a justified State, brings him under a legal Ol 
 noxioufnefs to eternal Death : Wherefore, by his Obedience h 
 muft have a Right to Life and Juftification, according to th 
 Law ; and by his Difobedience, he muft come under Conden 
 nation and Death, according to the fame Law; and confequen 
 ly, he is not at all delivered from the Law as a Covenant i 
 Works ; fo as to be thereby neither juftifled nor condemned 
 which is dire&iy contradictory, both to the Scriptures of Truti 
 and to our Confeflion of Faith and Catechifms. 
 
 This Dodtrine is not only highly injurious to the Revelatk 
 of the Grace of God, concerning the Believer's Privilege; b 
 it is alfo difhonouring and difcrediting to the Righteoufnefs i 
 Chrift our Surety : While, notwithstanding of his Doing, up< 
 which alone the Believer's legal Title to eternal Life ftands,ai 
 his Dying, upon which alone his legal Security from etern 
 Death ftands ; yet, the Believer, by this corrupt Doctrine, 
 kept both under the DO and DIE of the Covenant of Work 
 Under the DO, becaufe the Law hath ftill the Promife of Li 
 even as to him, and the DIE, becaufe the Law hath ftill tl 
 Threatning of Death, even as to him :' And h, he hatl\neith 
 legal Security for Life by Quiffs Doing, nor legal Security 
 gainft Death by Chrift' s Dying. Thus, by this Aft of AfTef 
 bly, the Believer is condemned to remain ftitl under that c 
 Law, Jfthoudoefi, thou /hall live, and, if thou deed not , tl 
 (halt die ; notwithstanding ajl that Chrift hath done and fuffi 
 ed for him. 
 
i 59 ; 
 
 It will not falve theMatter that theAffembly adds,after the fore- 
 faid condemnatory Words,thefe following, viz. If by the Law they 
 under (land the moral Law, the Rule of Life. For, as this, when 
 connected with the forefaid condemned Pofition, feems unintelli- 
 gible', fo, if it have any Meaning at all, it muft import their 
 making the Moral Law, as it is a Rule of Life to the Believer, to 
 have a Promife of Life and a Threatning of Death -, or to be a 
 Law giving Life to them upon their Obedience, and denoun- 
 cing Death and Damnation to them upon their DifobedienceX 
 Which feems a turning the Gofpel to a Law ; or the Law, as 
 a Rule of Life in the Hand of Chrift, to a Law or Covenant of 
 Works, fpeaking Life to the Doer andDeath to theTranfgreitbr; 
 and fo, the Matter comes dill to the fame IfTue, though they 
 would feem here to explain what they condemn. 
 
 And that the Believer, according to the AfTembly, is Hill kept 
 under the Law, as a Covenant of Works, will further appear, if 
 it isconfidered; that, though they feem to deny, that Believers 
 in Chrift are under the Law as a Covenant of Works ; yet, 
 while they afTert, that the Law as a Rule of Life, which the Be- 
 liever is under, is a Law that is not diverted of a Promife of 
 Life, and a threatning of Death, (which, according to our 
 CTonfeffion, is the proper Notion of the Law, as a Covenant 
 >f Works;) they likeways maintain, that holy Obedience is pro- 
 >erly a federal or conditional Mean, and has fome Kind of Caw 
 ality, in order to the obtaining of Glory: From which it plain- 
 er follows, that Believers are flill kept under the Covenant of 
 Vorks ; in regard that, according to them, the Believer's Obe- 
 ience has flill the Promife of Life, and his Difobedience the 
 n hreatning of Death; and in regard they likeways make their 
 oly Obedience to be properly a federal or conditional Mean, 
 i order to their obtaining eternal Glory. But, whatever Law 
 bey will have the Believer under, as a Law of Life or Death, 
 is piain that the Believer is under nojuch Law ; feeing, as the 
 Lpoftle fays, Gal. Hi. 18,21, 22. If the Inheritance be of the 
 
 aw, it is no more of Promife —For, if there had been a 
 
 aw given which could have given Life, verily Right eoufnefs 
 ould have been by the Law : But the Scripture hath concluded 
 V under Sin ; that the Pro?nife, by Faith ofjefus Chrift, might 
 ' given to them that believe. 
 
 Therefore the Presbytery did, and hereby do, acknowledge, 
 Tert and declare, in Oppofition to theie forefaid Ads of Af- 
 rnbly, 1720 and 1722, upon this Head : 
 (1.) That, whatever the Law, as a Covenant of Works, pro- 
 ifeth or threatens, in itfelf, and as to them that are under it; 
 t the Law', as to the Believer, is really divefledofthe Prom/ie 
 H 2 of 
 

 V ^ / 
 
 c/Life and Threatning of Death: And, that the Believer hoi 
 iis legal Right and Ciaim to eternal Life, only by the perfect 
 bedience of Chrift to the Law in his Room; and his legal Securi- 
 ty from eternal Death, only by the compleat Satisfaction of\ 
 Chrift to the Juftice of God, in the Threatning of the Law; and 
 not by any Law having Promife of Life to his own Obedience, 
 or Threatning of Death to his Difobedience : For, where Sin\ 
 abounded, Grace did much more abound ; that as Sin hath reignX 
 ed unto Death, even fo might Grace reign through Righteoufneji] 
 unto eternal Life, lyjefus Chrift our Lord, Rom. v. 20, 21. 
 
 (2.) That, as the Moral Law doth for ever bind all, as welJ 
 juftifled Perfons as others, to the Obedience thereof: So, to 
 affert that the Moral Law, ftrictly and properly confidered, as 
 a Covenant of Works, is what the Believer is wholly and altogeA 
 ther Jet free from\ will never prove againft the Afferter thereof, 
 that he maintains the Believer is not under the Law as a Rule of 
 Life. And, to the fame Purpofe, the Prefbytery maintain, That, 
 as the Law is a Covenant of Works, Believers are wholly andaU 
 together fet free from it, fet free both from the commanding and 
 condemning Power thereof: or, as our Larger Catechifm expref- 
 fes it, delivered from the Moral Law as a Covenant of Works, fo 
 as thereby they are neither juflified nor condemned ; and that, 
 from the maintaining of this Truth, it will no ways follow, 
 that the Believer is not under the Law as a Rule of Life. 
 
 (3.) That, though it be the Duty of all who hear the GofpeI,| 
 to feek after Life and Juftification by the Obedience of Chrift, 
 and not by their own; yet, while through Unbelief they do not 
 fo, they remain under the Law as a Covenant of Works, both | 
 in its commanding and condemning Power ; and that it is the 
 peculiar Privilege of true Believers in Chrift, to be free there- 
 from. 
 
 (4.) That, though all Unbelievers do, remain under the Law 
 as a Covenant of Works, beth in its commanding and condemn- 
 ing Power; yet none of them are obliged to feek Juftification by 
 their o yn Obedience ; but, on the contrary, it is the greflfc Du- 
 ty of all the Hearers of the Gofpel, and alfo their inefljjtaable 
 Privilege, to feek Juftification only through the Obedience and 
 Satisfaction of Chrift. 
 
 And the Prefbytery do hereby likeways condemn thek follow- 
 ing Fofitions, which are countenanced by the forefaid Acts of 
 Affembly; upon this Head. 
 
 (1) That the Doftrine of the Believer's being freed from 
 the Law as a Covenant of Works, whether in it's commanding 
 or condemning Power, is a Dodtrine of Licentionfnefs, tending 
 any way to fres the Believer from Obligation to the Law, as it 
 
is a Rule of Life. Do we make 'Void the Law through Faith ? 
 God forbid\ yea, we efiablijh the Law. 
 
 (2.) That the Believer his not being under the Law, and his 
 not being obliged to feek Life by his own Obedience, are Pro- 
 portions of the fame Import ; as if Unbelievers, under a Gofpel- 
 Difpenfation, were equally free from the commanding Power 
 of the Law, as a Covenant of Works, with Believers ; fmce they 
 are not obliged to feek Juftification by their own Obedience 
 any more than Believers. The Prefbytery, therefore, condemn 
 this Dodrine, as nigh!y prejudicial to the Truth relating both 
 to the Law, and the Go/pel; and to the diftinguijhing Privilege 
 of the Believer in Chrift, his being not under the Law but un- 
 der Grace. 
 
 (3.) That the Law, as to Believers, is veiled with a Promife 
 of Life and Threatning of Death ; fo as their Obedience is pro- 
 perly a federal or conditional Mean, in order to their obtaining 
 eternal Glory. J 
 
 (4.) That Unbelievers, in their being under the Law as a Co- 
 venant of Works, are obliged to feek J unification by their own 
 Obedience. 
 
 All which Pofitions are injurious to Truth, and oppofite to 
 the Scriptures, and our Confeffion of Faith and Catechifms. 
 Further, 
 
 VI. Concerning (what the AfTembly calls) 
 
 . T^he Jix Antinomian Paradoxes : 
 
 The AfTembly, in their forefajd A#, Anno 1720, condemn 
 the Diitin&ion which the Author of the Marrow makes Uie of, 
 for redding Marches between the State of an Unbeliever, who 
 is condemned already by the Sentence of the broken Law, and 
 the State of a Believer, for whom there is no Condemnation ; and 
 for (hewing, in what Senfe the Believer in Chrift is bound to 
 obey the Law, and in what Senfe he is delivered from it. 
 
 The Author, for this Purpofe, diftinguifheth between the 
 Law as it is the Law of Works, which he explains to be the Law 
 confidered as a Covenant of Works ; and the Law as it is the 
 Law of Chrift, by which he underftands the Law confidered as 
 a Rule of Obedience in the Hand of Chrift, who hath, as their 
 Surety, fulfilled the Righteoufnefs of the Law, as a Covenant, 
 in their Room and Stead. 
 
 For what Reafon the AfTembly condemns this Diftindh'on, it 
 is hard to conceive. Can it be thought, that an AfTembly of 
 the Church of Scotland denies any Difference between the Law 
 as a Covenant of Works, and the Law as a Rule of Duty ? H this 
 
 Joun- 
 
( 62 ) 
 
 Foundation be deftroyed, What can the Righteous do, who 
 falleth feven Times a Day ? For, according to this Doctrine, 
 when he falls into any, even the lead Sin, he falls under, and • 
 becomes liable unto the heavy Sentence of the Law of Works, 
 Cur fed is every one that continueth not in all Things written in " L 
 the Book of the Law to do them. The Reafon is plain, becaufe, 
 according to the Affembly's Act, the Law, even with refpett to ( 
 the Believer, flill retains its Covenant- Form ; contrary to Scrip- 
 ture, Rom. vi. 14. Rom. vii. 2, 3, 4. and to the Confeffion of 
 Faith, Chap. xix. § 6. 
 
 The Affembly, in the Condemnation of this Diitindtion, do, 
 fimpliciter, condemn fix Proportions, call'd by them, Antinomian 
 Paradoxes ; the moll of which are the exprefs Words of the 
 Holy Ghoft in Scripture, and fo muit needs have a fouad Senfe. 
 If the Affembly had dealt with that Candour, which might 
 have been expected from a Court of Chrift, they would have 
 told in what Senfe the Author admits, and in what Senfe he 
 rejecls thefe Proportions: But, feeing the Affembly has neglect- 
 ed this, it is proper to take a View thereof in the Words of 
 the Author, Pages 198, 199, 200, 201, 202, 203. 
 
 There, Neophytus craves of Evangelilla, his Judgment con- 
 cerning the following Propofitions : (1.) That a Believer is 
 not under the Law, but is altogether delivered from it ; (2.) 
 That a Believer doth not commit Sin ; (3.) That the Lord 
 can fee no 6 in in a Believer ; (4.) That the Lord is not angry 
 with a Believer for his Sins; (5.} That the Lord doth not 
 chadife a Believer for his Sins ; (6.) That a Believer hath 
 no Caufe, neither to confefs his Sins, nor to crave Pardon at 
 the Hands of God for them ; neither yet to fall, nor mourn, nor 
 humble himfelf before the Lord for them. 
 
 Unto this Evangelifta anfwers, in the Words following ; 
 ■ Thefe Points, which you have now mentioned, have occafion- 
 
 * ed many ueedlefs and fruitlefs Difputes ; for, in one Senfe, 
 
 4 they may all of them be truly affirmed; and, in another Senfe, 
 
 * they may all of them be truly denied. Wherefore, if we would 
 
 * clearly underfland the Truth, we muft diftinguifh betwixt the 
 ' Law as it^is the Law of Works, and as it is the LawofChrijl. 
 
 * Now, as it is the Law of Works, it may be truly faid, That a 
 
 * Believer is not under the Law, but is delivered from it, accor- 
 
 * ding to that of the Apoftle, Rom. vi. 14. Ye are not under the 
 s Law, but under Grace : and Rom. vii. 6. But now we are 
 4 delivered from the Law. And, if Believers be not under the 
 
 * Law, but are delivered frorr^the Law, as it is a Law of Works, 
 
 * then, though they fin, yet do they not tranfgrefs the Law of 
 1 Works ; For where no Law is, there is no TranfgreJJion, Rom. 
 
 « iv. 
 
iv. 15. And therefore faith the Apoftle John, Whofoever a- 
 
 bideth in him finneth not, 1 John iii. 6. that is (as I conceive) 
 
 ! whofoever abideth in Chrift by Faith, finneth not againft the 
 
 f Law of Works. And, if a Believer fin not againft the Law of 
 
 * Works, then can God fee no Sin in a Believer, as aTranfgreffi- 
 on of that Law ; and therefore it is faid, Numb, xxiii. 21. 
 
 * He hath not beheld Iniquity in Jacob, neither hath he feen 
 1 Perverfenefs in Ifrael. And again it is faid, Jer. 1. 20. At 
 € that Time the Iniquity of Ifrael Jhall be fought for, and there 
 
 * /hall be none; and the Sins of Judah, and they Jhall not be 
 
 * found: And in Cant. iv. 7. Chrift faith concerning his Spoufe, 
 
 * Behold thou art all fair, my Love ; and there is no Spot in thee. 
 c And if God can fee no Sin in a Believer, then afluredly he is 
 1 neither angry, nor doth cbaftife a Believer for his Sins, as a 
 
 * Tranfgreffion of that Law: And hence it is, that the Lord 
 
 * faith, concerning his own People, that were Believers, Ifa. 
 
 * xxvii. 4. Anger is not in me\ and again Ifa, liv. 9. the Lord 
 ■ fpeaking comfortably to his Spoufe the Church, faith, As 1 
 
 * have fwom, that the Waters of Noah Jhall no more go over the 
 
 * Earth', fo have lfworn, that I will no more be wroth with thee y 
 ' nor rebuke thee. Now, if the Lord be not angry with a Be- 
 \ liever, neither doth chaftife him for his Sins, as they are any 
 
 * Tranfgreflion of the Law of Works ; then hath a Believer nei- 
 ? ther Need to confefs his Sins anto God, nor to crave Pardon 
 1 for them, nor yet to fall nor mourn, nor humble himfelf for 
 c them, as conceiving them to be any Tranfgreffion of the Law, 
 
 * as it is the Law of Works. Thus, you fee, that if you con- 
 
 * fider the Law in this Senfe, then all thefe Points follow ; ac- 
 ' cording as you fay our Friead Antinomifta hath endeavoured 
 g to perfuade you. 
 
 • But, if you do confider the Law, as it is the Law of Chrift, 
 
 * then they do not fo, but quite contrary. For, as the Law is 
 ■ the Law of Chrift, it may be truly faid, that a Believer is 
 
 * under the Law f , and not delivered from it, according to that 
 
 * of the Apoftle, 1 Cor. ix. 21. Being not without Law to God, 
 4 but under the Law to Chrift ; and according to that of the 
 ' fame Apoftle, Rom. iii. 31. Do we then make void the Law 
 ' through Faith P God forbid; yea, (by F aith) we eftablijh the 
 ' Law. And if a Believer be under the Law, and not delivered 
 
 * from it, as it is the Law of Chrift; then, if he fin, he doth there- 
 'by tranfgrefs the Law of Chrift : And hence I do conceive 
 ' it is, that the Apoftle John faith, both concerning himfelf and 
 ' other Believers, 1 John i. 8. If we fay we have no Sin, we 
 
 * deceive ourfelves, and the Truth is not in us: And fo faith the 
 
 * Apoftle James, Chap, iii. 2, In many Things we offend all. 
 
 ' And 
 
( 6 4 ) 
 
 * And if a Believer tranfgrefs the Law of Chrift, then doubt- 
 
 * lefs, he feeth it ; for it is faid, Prov. v. 2 1 . That the Ways 
 6 of Man are before the Eyes of the Lord, and he pondereth ail 
 ' hh Goings: And in Heb. iv. 13. it is kid, All Things are naked 
 
 * and open unto the Eyes of him with wbo?n we have to do. And ' 
 ' if the Lord doth fee the Sins that a Believer doth commit a- 
 
 ' gainft the Law, as it is the Law of Chrift, then doubtlefs, he 
 ' is angry with them ; for it is fajd, PfaL cvi. 40. That becaafe 
 c the People went a whoring after their own Inventions, there- 
 
 * fore was the Wrath of the Lord kindled againd his People, in 
 
 * fo much that he abhorred his own Inheritance : And in Deut. 
 ' i. 37. Mofes faith concerning himfelf, The Lord was angry 
 
 * with him. And if the Lord be angry with a Believer for 
 ' his tranfgreiTwg the Law of Ghrift, then afTuredly (if Need 
 
 * be) he will chaftife him for it; for, it is faid, concerning the 
 c Seed and Children of Jefus Chrift, If they for fake my Law 9 
 ' and walk not in ?ny Judgments, then will I viftt their Iranf 
 
 * grejfons with the Rod, and their Iniquities with Stripes : And, 
 
 * in 1 Cor. xi. 30. it is faid, concerning Believers, For this 
 ' Caufe (namely their unworthy receiving of the Sacrament) 
 'many are weak and fickly among you, and mnny fleep. And 
 s if the Lord be angry with Believers, and do chaftife them 
 
 * for their Sins, as they are a Tranfgreffiqn of the Law of Chrift; 
 ' then hath a Believer caufe to confefs his Sins unto the Lord, 
 
 * and to crave Pardon for them ; yea, and to fajl, and ?nourn 
 ' and humble himfelf for them, as conceiving them to be,a 
 
 * Tranfgrefiion of the Law of Chrifl? 
 
 From the above Quotation it is plain, like a SunBeam^n 
 what Senfe the fix Proportions called Antinomian, are eimer 
 true or falfe, according to the Author ; and how neceffary the 
 above Diftin&ion, of the Law into the Law cf Works and the 
 f Chri/i, is, for clearing the true Senfe of the above Pro- 
 portions, which are moftly fcriptural. Bur, the AfTembly, by 
 condemning the above Diftinction, have overclouded many pre- 
 cious Truths; which cannot mifs to iflue in a jumbling Law 
 aad Gofpel together, and the bringing of Believers under a 
 Spirit of Bondage unto Fear, from which they are delivered by 
 the Grace apd Spirit of the Gofpel. 
 
 Neither have the AfTembly,. in their explicatory Act, 1722, 
 offered any Thing of Moment, either for the clearing up of 
 Truth, or for their own neceffary Vindication ; as will appear 
 if we confider, (1 .) That the Author of the Marrow, Page 267, 
 cited by the Act of AfTembly 1722, Page 23, Hea4 vi. is there 
 fpeaking of the Diftinclion betwixt Law and Gcfpel ftriclly 
 taken, both which have their proper Ufes, even to the Believer; 
 
 but 
 
v ■> ' 
 ut he is not fpeaking one Word of the Believer's not being, 
 
 l any Senfe, under the Law cf Works, or of his being under 
 ny Law. (2.) The AfTembly, in their faid Adl, 1722, for 
 leir own Exoneration, fay, that the AfTembly 1720, do only 
 ondemn the above Diilinclion of the Law, into the Law of 
 Vorks and the Law of Chrift, as it is applied by the Author, <viz. 
 f the Marrow, for defending the fix Antinomian Paradoxes : 
 'rom whence it necefTarily follows, that thefe fix Points of 
 )odrine are condemned by the AfTembly, according to the Senfe 
 ut upon them, by the Author's applying toihem that Diltincti- 
 n of the Law, into the Law of Works, and the Law ofCbri/i ; 
 r, as the Author explains himfelf, the Law as a Covenant and 
 he Law as dottle of Obedience, And thus, thefe following pre- 
 ious Truths of the everlafling Gofpel, ly buried under the 
 mdemnatory Sentence of the General Affembly of this "Na- 
 ional Church, for above twenty Years backward. 
 
 i/i, That Believers are not under the Law as a Covenant, bat 
 re altogether freed from it ; though they are ftfll under it as a 
 Rule of Obedience. 
 
 zdly, That a Believer doth not commit Sin, as it is a Tranf- 
 jreflion of the Law of Works ; but, when he fins, he tranfgref- 
 erh tne Law, confidered as a Rule of Ho line fs in the Hand of a 
 Mediator. 
 
 idly, That God fees no Sin in a juftified Believer, under 
 he Covert of the perfect Righteoufnefs of Chrift, as a Tranf- 
 greffion of the Law of Works ; though he flill fees and mark* 
 t, as a Tranfgreflion of the Law ofChritl. 
 
 jbh, That the Lord is not angry with a Believer for his Sins, 
 ,\\:ti^ vindictive Wrath; but, with a fatherly Dijplcafure. 
 
 $ly, That the Lord doth not chaftife a Believer for his Sins, 
 is an implacable Enemy, with Law-Vengeance ; but, with the 
 Rod of a Father, not for their Deftrudtion but for their Re- 
 formation. 
 
 //, That, though the Sins of Believers, confidered asTranf- 
 gre (lions of the Law or Covenant of Works, do deferve eternal 
 Death; and though they are even many Ways aggravated above 
 the Sins of others : Yet, feeing their Sins, coniidered as Tranf- 
 grcftions of the Law or Covenant of Works, were laid over up* 
 on Chrilh therefore a Believer, when he fads and mourns for, 
 and confejfeih his Sins, ought, to view them as laid over upon 
 the Surety, purging away their Guilt by his Blood : And, in 
 the Faith of Remiilion and Forgivenefs through the Righteouf- 
 nefs of Chrift, and of his Deliverance from the commanding 
 and condemning Power of the Law of Works, thereby ; he is 
 to faft and mourn for, and ionfefi his Sins, as to his Concern 
 
 2 witfi 
 
 \\ 
 
(66) 
 
 with them in his juflified Eftate, not as Violations of the Lav 
 of Works, but only as Violations of the Laiv in the Hand of i 
 Mediator ; and, as committed againft, and difhonouring unt 
 his reconciled God and Father in Chrift. 
 
 Thus, by the Dodtrine of the forefaid Aft, the Foundation < 
 all evangelical Obedience is overturned, the Wells of Salvation 
 out of which we fhould draw Water with Joy, are flopt ; am 
 we art feat back to the Law as a Covenant, to feek Righteouf 
 nefs, Life and Comfort. Wherefore, in order to clear an 
 maintain the Foundations of Gofpel Obedience, and theSprin 
 of the Believer's Confolation ; the Prefbytery did and hereb 
 do, acknowledge, affert and declare , 
 
 i/?, That the Diftinclion, as explained in the Marrow, 
 good and Scriptural, viz. That there is a wide Difference be- 
 tween the Law as a Covenant of Works y and the Law as a Rule 
 cf boly Obedience. 
 
 2dfy, That a Believer in Chrift, is neither under the com-i 
 manding nor condemning Power of the Law, as a Covenant 
 cf Works ; although he be ft ill under the Law, as a Rule ofO- 
 bedieuce in the Hand of a Mediator. 
 
 idly. That God feeth not Iniquity in Jacob, or in true Be- 
 lievers, as it is a TranfgrefTion of the Covenant of Works; but 
 only, as it is a Tranfgrcflion of the Law in the Hand of Chrifl y 
 who bore our Sins in his own Body on the Tree. 
 
 j^tbly, That, though the Eleft, by Nature, be Children of 
 Wrath even as others; yer,*through the Death and Satisfacti- 
 on of Chrift, the Lord's vindicllve Anger is turned away from, 
 Fury is not in him againft any Soul that is come to the Blood of 
 Sprinkling: And yet,he may and will be angry with hisdearChil- 
 dren, fo as to vifit their Iniquity nvitb the Rod, and their Tranf- 
 greffions with Stripes ; but, becaufe he will not take his Love 
 from Chrifly nor break his Covenant with him, therefore not 
 with them, who are his Seed. 
 
 $thly, That when a Believer fads, mourns for and confeffeth\ 
 his Sins, he ought not to do it in a legatWay, as one ftariding 
 under a Covenant of Works, either as to its Precept or Penalty; 
 but he ought to do it with the Hand of Faith upon the Head of 
 the great Sacrifice and Atonement, as one whofe Perfon and 
 Duties are accepted'm the Beloved : And thus he ought tofafl, 
 mourn for and confefs his Sins, 'before his reconciled God and 
 Father j believing that God, according to hisPromife, is mer- 
 ciful to his Unrighteoufnefs, and will remember his Sins no 
 mere. 
 
 Moreover, the Prefbytery did, and hereby do, ctmieim and 
 
 reje& 
 
rejecl the following erroneous and dangerous Pofitions, taught 
 by the AfTembly ; 
 
 ifl, That Believers are under the Law, and not altogether 
 heed from it, as a Covenant of Works. 
 
 zdly, That, when a Believer fins, he fins againft the Law of 
 Works, and therefore muft be liable to the Penalty thereof. 
 
 $dly, That God feeth Iniquity in Believers, as it is a Viola- 
 tion of the old Covenant of Works, made with Adam in Jnno- 
 cency; and confequently, that he fees it with an Eye oivindiclive 
 Jujlice-y notwithstanding of the Satisfaction of Chrifl, and their 
 being under the Covert of his Law-magnifying Righteoufnefs. 
 
 \thly % That, when God is angry with IJelievers for their Sins, 
 he purfues them upon the Footing of the Law of Works ;• or, 
 which* is the fame Thing, with the fame Anger wherewith he 
 purfued the Surety, when he was made aCurfe for them. 
 
 Stbly, That, when God Correcls his Children, he does it in 
 his vindictive or revenging Wrath, and not in a Way of father- 
 ly Cbajlifement. 
 
 dthly, That when a Believer y^j, mourns lor, confefeth, 
 and feeks Pardon of Sin ; he is to view himfelf, as guilty of the 
 Violation of the Lav: of Works, notwithstanding of his being 
 tlead to the Law through Faith in Jefus Chriit. 
 Furthermore, 
 
 Concerning the Obligation of Obedience unto the 
 Law, and the Eva?igelical Grounds thereof 
 
 Having thus effayed to vindicate the DoEtrine of the Grace 
 of God, from the Injuries done to it by the Ads of AJfembly 
 1720 and 1722 ; and alfo, the Obligation of the holy Law as 
 a Rule of Obedience every where afTerted through the forego- 
 ing Act of Prefbytery : Yet, becauie of the ilrong Propeniity 
 of corrupt Nature, to turn the Grace of God into Licentiouf- 
 nefs; therefore, the Prefbytery judge it expedient to conclude 
 this their Ac?, by (hewing that the holy Law r , as a Rule of Du- 
 ty is /til/ obligatory under the Gofpel; yea, that the Go/pel yields 
 ftronger and more powerful Incitements to Obedience, than any 
 7 ling which the Law itfelf ahftraclly con/idered, can afford. 
 And, 
 
 1 . This will appear from the Epithets given unto the Law, 
 under the Difpenfation of the Gofpel. Sometimes it is called 
 the Law of Chrifl ; as in Gal. vi. 2. Bear ye one another s Bur- 
 dins, and fo fulfil the Law of Christ; John-xiv. 15. If ye 
 fpve pre, keep MY Com- :ts ; I Cor. ix. 21. Being not 
 
 without Law to Gcd 3 but under the law to Christ : Which 
 t 2 Ex^ 
 
I t>4 ) 'l 
 
 Expreflions do plainly intimate, that the Law of the Creator is 
 now ifTued forth to us, in the Hand of a Mediator ; and that 
 we, in our Obedience, are t© eye the Authority of God in 
 him, becaufe God's Name is in him ; and indeed, by Proclama- 
 tion from the excellent Glory, we are enjoined to hear him, or 
 to receive the Law from his Mouth, as the^great Law giver and 
 King whom God hath fet upon his holy Hill of Zion. It is 
 agreeably to this, that the Moral Law is called the Royal Law, 
 James ii. 8. For the whole Law, and every Article thereof, 
 carries upon it a Stamp of the Royal Authority of this King 
 of Saints ; and all the Royal feed of this great King, have it 
 engraved upon the Tables of their Hearts, by the Power of his 
 Spirit. 
 
 2. The Law is given upon Evangelical, and, confequently 
 upon ever lofting Grounds, which can never be antiquated or 
 abolifhed ; for Exod.xx. 1,2. God /pake all the fe Words, faying, 
 J am the Lord thy Gcd, which have brought thee out of the Land 
 ef Egypt, out of the lloufe of Bondage. It is worthy of Notice 
 here, by what Arguments the Lord inforces Obedience to the 
 Moral Law : The firft is, his infinite Greatnefs and Immut ability i 
 he is the great JEHOVAH, who is Being itfelf, and who gives 
 us our Being, both in Nature and Grace ; fo that he has an ab~ 
 folute Sovereignty over us, as the Potfherds which his own 
 
 • Hand hath made : But this Argument alone is fo awful, that it 
 is ready to difmay and drive usSinnersaway fromGod; therefore 
 he next draws us under his fweet and gracious Government with 
 Bands of Love, by difpiaying himfelf as a God of Love, Grace 
 andMercy inGhrift, when he adds,IJEHO VAHamTHY coD,in 
 the neareft, fweeteft and ftrongeft Relations. And this compre- 
 henfive Promife,as it is fet in the Front of the whole Law; fo it is 
 annexed to many of the Precepts in particular, as in Levit. Chap, 
 xix. Obedience to the Law is next enforced, by the glorious 
 Work of Man s Redemption through Jefus Cbrift, typified by 
 the Redemption of Ifael from their Egyptian" Bondage : And 
 all this our LefTer Catechifm well expreilech, in the following 
 Words, * That becaufe God is the Lord, and our God, and 
 * Redeemer; therefore we are bound to keep ail his Command- 
 4 ments.' So then, the Law of God, as it Hands in Relation 
 to a Covenant of Grace, being founded upon Go/pel Grounds, 
 it muft be of perpetual Obligation. This wiH further appear, 
 if we confider that, 
 
 3. The End of Chrift' s Coming was not to deftroy the Law 
 but to fulfil and eftablijh it, Mattb, v. 17. He hath fulfilled it 
 as a Covenant, by his own pergonal Obedience as our Surety $ 
 md, having thus redeemed us from the Hands of our Enemies, 
 
( f>9 ) 
 
 he gives forth the Law, as a perpetual Rule of Obedience to 
 us ; that we, being delivered by him out of the Hands of our 
 Enemies, might ferve him without Fear, in Holinefs and Righ- 
 teoufnefs before him, all the Days of our Life. To the fame 
 Purpofe is that of the Apoftle, Rom. iii. 31. Do we make •<void the 
 Law through Faith? God forbid ; yea, we eflablifb the Law. Jt is 
 true indeed, Chrift has for ever freed Believers from the Yoke 
 of the Ceremonial Law; and alfo, from the commanding and 
 condemning Power of the Moral Law, as a Covenant, rigorouf- 
 \y exacting Obedience, as the Condition of Life, and forbid- 
 ding Sin under the Pain of eternal Death, without affording 
 Strengt\for Obedience ; yea, through the Grace of the Gofpel, 
 both our Perfons and imperfect Obedience are accepted in the 
 Beloved ; But yet, Chrift would not have it fo much as enter 
 into the Thoughts of any that profefs hk Name, that he came 
 to di/fohe the Obligation of the Law, as a Rule of Life ; which ap- 
 pears in the forecited Matth. v. 17. Ihink not that I am come 
 to defiroy the Laiv or the Prophets '. / am not come to defiroy 
 but to fulfil: On the contrary, he-came to efiablifb the Obli- 
 gation of it to the End of the World ; For, (fays he, Verfe 
 18). verity 1 fay unto you, till Heaven and Earth pafs, one Jot 
 or one Title fhall in no wife pafs. from the Law, till all be ful- 
 filled. And thus, he vindicates it from the corrupt GlofTes of 
 the Scribes and Pharifees, in his Sermon on the Mount, wherein 
 he difcovers its Obligation, Extent and Spirituality. 
 
 4. Obedience and Conformity to the holy Law, is one of the 
 great Ends of our Redemption by Jefus Chrift : For, Tit. ii. 4. 
 He g*ve himfelf for us, that he might redeem us from all Iniqui- 
 ty, and purify unto hi?nfelf a peculiar People, zealous of good 
 Works. , And the Apoftle Peter tells, that Chrift hath redeemed 
 us from our <vain Converfation, net with Silver or Gold, cr 
 fuch corruptible Things, but with his own precious Blood. 
 Wherefore, they dreadfully counteract the very Defign of the 
 Death of Chrift, and of the Reign of Grace through his Righ- 
 teoufnefs, who imagine that the Doctrine of Grace patronizes 
 a lawlefs Liberty in the Way of Sin : For, Chrift died not to 
 procure a Liberty to Sin, but a Liberty from Sin : according to 
 Dan. ix. 24. He came to finifb the Tranfgrejfion, and to make 
 an End of Sins. 1 John iii. 5. Ye know that he was m<\nifeil- 
 ed to take away our Sins. Verfe 6. Whofoever abideth in him fin- 
 xeth not : Whofoever linnet h, hath not feen him, neither known him. 
 
 5. All the Followers of Jefus Chrift areexprefly charged to re- 
 member the Law of Mofes, even after the actual Rifing of the 
 Sun of Righteoufnefs, in his Incarnation, and after hjs faving 
 Manifeftauon in their Souls : For, it is promifed, Mai. iv. 2. 
 
 But 
 
But wttoyou that fea? my Name Jball the Sun of Righteoufiie/s a- 
 rife, with healing in his Wings, and ye /ball go forth and grow 
 up as Calves of the Stall: And then it follows, Ver. 4. Remember 
 ye the Law of Mofes my Servant, which I commanded unto him 
 in Horeb, far alllirzii. Where, by the Law of Mofes, we are not 
 to underftand the Ceremonial Law, which, being the Shadow 
 of good things to come, did ewanifh at the Exhibition of the Son 
 of God in the Flem : But it is that Law of Mojes, which was 
 published by God on Mount Sinai ; that Law which was written 
 by God's Finger oa Tables of Stone,and laid up in the Ark, to be 
 preferved there, as a binding Rule of Obedience upon all, unto 
 the End of the World. Such a Regard had Chrift. unto this 
 Lav-, and the Honour of it, that he not only fulfilled the Righ- 
 teouineis thereof as a Covenant, by his holy Obedience ; but 
 in his Example, hath left us a Pattern of all Gofpel-Holinefs : 
 And he requires of all who are called by his Name, that 
 they depart from Iniquity, that they fhould follow him, and 
 be holy as he is holy ; and declares that, except their Faith in 
 him bring forth the Fruits <f Obedience unto l\is Law, their 
 Faith is dead: Accordingly, at the lail Day, their Faith in him 
 will be tried by the Fruits thereof, Matth. xxv. 34, — 45. 
 
 Thus it appears, that the Grace of the Gofpel doth no way 
 difblve the Obligation of the Royal Law, as a Rule of Obedience \ 
 but that, en the contrary, it doth edablifo and fweeten the fame, 
 "Now, that which Jkveetens it to Believers, is, that it is the Law 
 of Chrift ; it is his Commandments, and therefore not grievous; 
 his Yoke,and therefore eafyj his Burden, and therefore light.The 
 Law was given by him upon Mount Sinai ; he was in the Midft 
 of that General ArTembly of Angels, conveened at the Publica- 
 tion of the Law, even he who afcended up on high, and led Cap- 
 tivity captive: Kence is that Expreffion, Gal. jii. 19. It was or- 
 dained by Angels in the Hand of a Mediator. It was ordained 
 by Chriit. authoritatively, and by Angels minifterially. Chrift 
 is the great Mediator, through whole Hand the Law is trans- 
 mitted to us ; and this ferves wonderfully to fweeten it: For, 
 he not only flays the Enmity between God and Man; but, he alfc* 
 reconciles the Law to Sinners, and reconciles Sinners to the Law. 
 There is mutual Enmity between the Law and every Sinner, by 
 Nature : The Law accuies, curfes and condemns the Sinner ; and 
 the Sinner is not fubjecl unto ttoe Lavy, neither indeed can be a 
 becaufe it is oppofite unto his Lulls. 
 
 Now Chriit, as he reconciles God and Man ; fo, he reconciles 
 the Law to the Sinner, and the Sinner to the Law. ( 1 .) He re- 
 conciles the Law to the Sinner, that believes in him; for, a- 
 gain/1 fuch there ism Law, Gal. v. 23. Rom. viii. 1. There is 
 
 no 
 
( 7* ) 
 
 no condemning Law, nopurfaing Law, Rom. vm. 32, 33. Tiio' 
 the Law, as it isin the Hand of an absolute God, is an Enemy 
 unto the Sinner out of Chrift, condemning and puriuing him, 
 Gal. iii. 10. Yec, fo foon as he is in Chrift, it neither condemns 
 nor purfues him, but it becomes a friendly Counsellor, to direct 
 him in the Way of Duty ; and, as fuch, it fays, "This is the W*y 9 
 walk ye in it. (2.) As Chrift reconciles the Law to the Sinner, 
 fo he reconciles the Heart of the Sinner to the Law, infomuch, 
 that he delights in the Law of the Lord, after the inward Man ; 
 he efteems all God's Commandments, concerning all things, to 
 be right ; and is ready to fay, with David, O bow love 1 1 by 
 Law! Pfal. cxix. 97. Hold up my goings in tby Paths, that my 
 Footfieps flip not, Pfal. xvii. 5. 
 
 And all this Chrift fweetly effectuates upon the Sinner in a 
 Day of Power, by the Execution of his feveral Offices, asaPro- 
 ,phet, Prieft, and King. As a Prophet, he interprets and opens 
 up the Law in its Purity and Spirituality;- he opens our Eyes, to 
 behold wondrous things out of his Law. - As a Prieft, he fatis- 
 fies Juftice for our Sins, covers our Obedience, perfumes our 
 Services, and procures our Acceptance by the fweetlncenfe of 
 his IntercefTion. And, as a King, he tranfmits the Law to his 
 Subjects with the Stamp of bis Authority, as he is the great God 
 our Saviour, and as God is in him a reconciled Qo^, proclaim- 
 ing his Name, The Lord, the Lord God, merciful and gracious > 
 hng-fuffering, and abundant in Gcodnefs and Truth, Exod. xxxiv.6. 
 Thus the Law, in the Hand of a Mediator, or as it ftands m 
 Subordination to the Grace of the Gofpel, is not to be confider- 
 «d as a Rule of Acceptance for Juftijkation, but as a Rule of O- 
 bedience and San&ification ; by which Obedience we teftify our 
 Gratitude, and glorify Gcd. And here, 
 
 1 . Our Obedience to the Law is to proceed upon evangelical 
 Principles. Now, the leading Principle of Obedience to the 
 Law, is Faith in Jefus Chrift ; hence, all true Obedience is cal- 
 led the Obedience of Faith. The Spirit of Life that is in Chrift 
 Jefus, enters into the dead Soul, and works Faith in it, where- 
 by it Ts united to Chrift as a Head of Influence ; and then the 
 
 ^ Life it lives is by the Faith of the Son of God. J live, fay s Paul, 
 yet not I, but Chrift livetb in me. All Ads of Obedience in Be- 
 lievers are Acls of the Life of Chrift in them. All Acts of Obe- 
 dience, performed by an unbelieving Sinner, are but dead 
 Works ; Whereas the Believer, having the Life and Spirit of 
 Chrift in him, prefents himfelf a living Sacrifice to God, which 
 is our reafonable Service. 
 
 2. Gofpel Obedience to the holyLaw,proceeds upon evangeti- 
 cal Motives , namely, the Consideration of the matchlefs Grace, 
 
 Lqys 
 
( 7* ) 
 
 Love and Mercy of God, manifefted in Chrift. Faith, viewing 
 the Excellency of God's Loving-kindnefs, theHeigbtandDepth, 
 the Breadth and Length whereof p^fleth an Knowledge ; the 
 Soul thereupon cries out, Lord, what wilt thiu have me to do ? 
 What /hall 1 render unto the Lord for alibis Benefits toward me ? 
 As God's Love to us moved him to do all that he h ith done for 
 us, in the Work of Redemption, fo, that Faith, which worketh 
 byLove,makes theSoul active to do all for hisGlory andHonour. 
 
 3. Gofpel-Obedience is influenced by evangelical Afftcl ions % 
 fucn as Love, Delight, Zeal, filial Fear, and the like ; according 
 as the Apoftle fpeaks. Gal. v. 6. Faith worketh by Love. Faith, 
 as was faid, difcovers the tranfcendent Love of God in Chriit ; 
 and, as one Fire kindles another, fo the Love of God, appre- 
 hended by Faith, both kills the Enmity of the Heart, and kindles 
 a Frame of Love there toward God in Chriit, that many Waters 
 cannot quench, and all FJoods are not able to drown ; and this 
 Love powerfully influences Obedience to the holy Law, If ye 
 love me, fays Chriit, keep my Commandments. Who Jhall fe pa- 
 rate us, fays the Apoftle, from the Love of Chrift ? The Love 
 of Self influences the Obedience of the Legalift, but the Love of 
 Chrift conftrains the Believer: And this Love begets Delight, a 
 ready Mind, and Fervency of Spirit in {erving the Lord, PfaL 
 cxix. 35. Rom. xii. 1 1. 
 
 4. Gofpel-Obedience is performed to a Go/pel End, which is 
 the Honour of Chrift, and the Glory of God in him : For God 
 will have all Men to honour the Son, even as they honour the 
 Father ; and thus it is that, as in Rom. xiv. 8. We live unto the 
 Lord, doing all to the Honour of Chriit, and the Glory of God 
 in him: Chrift is called the Alpha and Omega, thefr/i and the 
 /aft ; fo ought he to be unto us, in the Whole of our Obedi- 
 ence, the Beginning and the Ending of all we do. The unrege- 
 nerate Sinner z&sfrom himfelf and /or himfelf,according to Hcf 
 X. I . Ifrael is an empty Vine, he bringeth forth Fruit to himfelf : 
 Self is the rlrft Principle and laft End of all that he doth ; and 
 therefore, in all his Doings, he is wholly rejected of God : But, 
 with the Believer, as fuch, Chrift is the hrft Principle of his 
 Life of Holinefs, and his lail End therein : He only muft bear 
 the Glory of what he has wrought for us, and of what he works 
 in us or by us, in a Way of doing or f offering. Rev. v. 1 2. 
 
 To conclude, As Obedience to- the holy Law of God, was in- 
 difpenfibiy required of innocent Man, by an Obligation necef- 
 farily arifing from the very Nature of the Creator and Creature, 
 and the efTenrial Relation betwixt them : So, Mankind having 
 finned, and come ihort of the Glory of God, the whsle Difpen- 
 
 fation 
 
( 73 ) 
 fation of the free Grace and Love of God through Jefus Chrift, 
 is juft calculate for refloring fallen Man unto a Capacity of glo- 
 rifying God, in Time and Eternity, by Obedience unto the e- 
 ternal and holy Law : He hath chofen us in him, before the Foun- 
 dation of the World, that vce fbould be ho/v, and without Blame 
 before him, in Love, Eph. i. 4. Jefus Chri/l gave bimfelf for us* 
 that he might redeem us from all Iniquity, a?id purify unto htm~ 
 felf fi peculiar People, zealous of good Works, Tit. ii. 13, 14. Here- 
 in is my Father glorified (fays he, John xv. 8.) that ye bear much 
 Fruit : And fa, he muftprefent the Church unto himfelf a glori- 
 ous Church, not having Spot or Wrinkle, or any fuch things Eph. 
 v. 27. Thus, Gofpel- Obedience is of fuch Importance unto the 
 Difpenfation of Grace, that it is a principal End vvhereunto the 
 fame is effentially fubfervient, and whereunto it only is efFe&u- 
 al ; fo that, according to the Believer's Experience and Improve- 
 ment of the free Grace and Love of God in the Gofpel, accor- 
 dingly he will neceflarily, through the whole aim at, andprefs 
 forward unto a glorifying of God, by perfect Conformity unto 
 his holy Law. But the peculiar Encouragement and Accefs we 
 have unto Holinefs, under the Difpenfation of Grace, lies ir* 
 this ; that Gofpel-Obedience muft be performed, not tojuftify 
 vur Perfons, but to honour, glorify, and declare our Gratitude to 
 him who jufti/ies us freely by his Grace,through theRedemptiort 
 that is in Chrift Jefus. 
 
 Now, Man being at firft married to the Law as a Hufband„ 
 he hath a flrong Propenfity to cleave to this Hufband, and to 
 feek Life and Salvation by doing the Works thereof; and 'tis 
 only the Power of efficacious Grace, that can bring a Sinner to 
 renounce that flrft Hufband, and to take on with that new an (J 
 better Hufband, who is raifed from the dead: Yea, after the Soul 
 is actually married to Chrift, through the remaining Legality of 
 the Heart, it is ready, at every Turn, to caft a fquint Look back 
 unto its old Hufband, the Law of Works. Of this the Apcfth* 
 
 complains. Gal. iii. 3. — Having begun in the Spirit, are 
 
 ye novj made perfect by the Flefh? that is, Do ye imagine to at- 
 tain Perfection in Holinefs or San&ification, by returning back 
 to the Law, and the Works thereof, for Righteoufnefs and Life £ 
 
 There are therefore fundry legal Ends, that fhould be careful- 
 ly avoided, whether in out Covenanting, or in any ether Ac~U 
 of Obedience : As. 
 
 ' 1 . We mull not perform the Duties of the Law for Rightecuf 
 nefs andjuftifcaliw ; for this is to blot out that Name of Chrift,, 
 
 £ Jer. 
 
( 74 ) 
 Jer. xxiii. 6. THE LORD OUR RIGHTEOUSNESS : 
 
 Nor, 
 
 2. To give unto God a Recompence or Requital for his Mercies. 
 It is indeed the higheft Ingratitude, not to acknowledge him as 
 our Benefactor, but we can never recompenfe him ; becaufe the 
 Creature, that hath its Being and its All from him, can never 
 give any thing to him but what is his own : If thou be righteous ; 
 no hat givefi thou him,< or 'what receiveth he of thine Hand? Job 
 xxxv. 7. And therefore, it well becomes us to acknowledge, 
 when we have done all, that we are unprofitable Servants, and 
 that our Goodnefs extendeth not unto him. 
 
 3. We mull not imagine that, by our Ads of Obedience, we 
 make God An:e?ids for the Difhonour done to him by our Difo- 
 bedience; nor that thereby we make any Atonement and Propitia- 
 tion for our Sins ; for this were to put our Obedience in the 
 Room of Chrift our only Propitiation. 
 
 4. Neither muft we imagine that, by our Obedience'and Du- 
 ties, God is moved to bellow his Mercies upon us : For, whatever 
 God beftows upon a Sinner, is of meer Grace and Mercy, not 
 for any Works of Righteoufnefs done by us. 
 
 ;. We mult not imagine, that our Obedience to the Law 
 doth any wzyfx our Title to eternal Life ; or that it is any fe- 
 deral, conditional Mean, in order to our pojjejfing eternal Life. 
 This indeed were to lay another Foundation than that which 
 God hath laid in Zion: For both our Title to eternal Life, and 
 our afrual PoffeJJion thereof at the End of the Day, do lean 
 wholly upon our Union with Chrift by a Faith of God's Ope- 
 ration; and another Foundation can no Man lay. All our Hopes 
 and Expectations of Life and Salvation, mult be founded upon 
 God's Covenant of Grace and Promife, eflabliflied in the fe- 
 cond Adam ; the Condition of which was fulfilled by him, the 
 Covenant- Head, in his Obedience unto the Death. Thus, David 
 goes in to Eternity upon this bleffed Bottom, finging that Song, 
 2 Sam. xxiii. 5. Although my Houfe be not fo with God, yet he 
 hath made with me (viz. in Chrift my new Covenant- Head) 
 an ever lofting Covenant, ordered in all Things and fure : For 
 this is all my Salvation, and all my Dejlre. 
 
 Now, Faith acting upon this Covenant of rich and free 
 Grace, has a manifold Influence upon our Obedience to tha 
 Law ; which may be cleared in confidering 
 
 Tht 
 
J TheConnexion betwixt God's Covenant ofGr ace 
 a?td our Covenant of Duties, and the Influ- 
 ence the One has upon the other. 
 
 | The Covenant of Grace which is made with, and ftands faft 
 in Chrift our glorious Head, lays us under much further Obli- 
 gation to Duty and Service, than the Covenant of Works, even 
 while it flood in the firft Adam. We are more conftrained to 
 Obedience under the former, than ever Adam, in a State of In- 
 nocency, was under the latter : And our Obligation to vow and 
 pay our Vows, to covenant and perform or keep our Cove- 
 nants ofDuty and Service to God in Chrift, is yet more ftrength- 
 ned and furthered by our being uneler a fuller and clearer Difpen- 
 fation of the Covenant of Grace, than what thefe had who 
 lived under the Old-Teftament, or the dark legal Difpenfation 
 of this Covenant of Grace. How the Obligation is flrengthned, 
 and what Influence the Covenant of Grace hath upon our Co-r 
 tenants of Duty, Service and Obedience, may appear in the fol- j 
 lowing Refpecls. 
 
 Firil, In Refpecl oiLife, which Chrift came to give, and to 
 give more abundantly, John x.'io. Our Life being in the fe- 
 cond Adam, fecured or hid with Chrift in God ; the more of 
 this is communicated to us, the more are we in Cafe for lively 
 Service, and bound to devote the Life that comes to us by the 
 Deatk and Life of Chrift, unto the Obedience of him who died 
 for us ; that we who live fhould not henceforth live unto our- 
 felves, but unto him who died for us, and rofe again, 2 Cor. 
 
 Secondly, In Refpect of Light, which fhin.es more brightly 
 in the Gofpel. The Light of the Knowledge of the Glory of 
 God in the Face of Jefus Ghrift, given there, to inform the 
 Mind, transform the Heart, and reform the Life, 2 Cor. iii. 1 8. 
 obliges us to walk as Children of Light, Eph. v. 8. The more 
 k ve fee in Gofpel -Light, how Chrift hath faved us by fulfilling 
 he Law perfectly for us as a Covenant of Works, the more 
 ve are conftrained to glorify him by our Conformity to the 
 Uw as a Rule ^of Duty and Obedience, Gal ii. 19.20. Rom. 
 m. 4. 
 
 Thirdly, In Refpec~l of Liberty : Spiritual Liberty, as well as 
 
 piritual Life and Light, is greater and more glorious, by the 
 
 nore plentiful Eftufion of the Spirit in the Gofpel-Difpenfaticn 
 
 K 2 of 
 
of the Covenant of Grace, than what we could have had either 
 by the old Covenant of Works, or .the old legal Difpenfation 
 of the new Covenant, 2 Cor. iii. y, 8, 9, 10, 11, 17. If the 
 Son make us tret, then are we free indeed, John viii. 36. This 
 is a Freedom that loofes us from Sin, and binds us to Duty, 
 Rom. vi. 17, 18. Pfal. cxvi. 16. 
 
 Fourthly In Refpedl of Love and Gratitude, to which no- 
 thing leads us fo much, as the Di play of the Grace and Love 
 of God to us in the new Covenant. This Love kills our En- 
 mity and begets Love, fo that the Love of Chrift: conftrains us 
 to his Service, 2 Cor. v. 14. Being drawn powerfully with Bands 
 of L-:>ve, we run chearfully the Way of his Commandments. 
 fifthly, In Refpe&of Joy, which the Knowledge of the joy- 
 ful Sound of the Gofpel brings in more plentifully, even Joy 
 tfnfpeakable and full of Glory. This Joy of the Lord is our 
 Strength, encouraging us to walk in the Light of his Counte- 
 nance, Pfal. lxxxix. 15, 16, 17. and joyfully to demote our- 
 felves and our Service to him. 
 
 Sixthly, In Refpetl of Hope: For, as the Gofpel opens the 
 Door of Faith, that we may enter in to Chrift, and clofe with 
 him for Sanclification as well as Righteoufnefs, and fo be in 
 Cafe for the Duties of Holinefs outwardly, having the Heart 
 purified by Faith to the Exercife of Grace inwardly ; fo the 
 Gofpel opens the Door of Hope, even the Hope of Heaven and 
 eternal Life, at the End of our Courfe of Gofpel-Obedience. 
 By the Gofpel of Chrift, of his Death and Re fur reft ion, we are 
 begotten (o a lively Hope of being like him, by feeing him as 
 he is ; and every Man that hath this Hope in him, purifieth him- 
 felf, even as he is pure, I John iii. 2, J. 
 
 Seventhly, In Refpett of Povoer, or divine Virtue and Effica- 
 cy, whereof efpecially the Gofpel- Difpenfation of the new Co- 
 venant is the Channel. It is faid to be the Power of God unto 
 Salvation, to overy one that helieveth -,-—for therein is the Righ- 
 teoufnefs of God revtaled from Faith to Faith, Rom. i. 16, 17. 
 Thus, as it is the Revelation of Grace reigning through the 
 RJghteoufnefs of Chrift unto eternal Life, it is the Organ of the 
 Power of God unto our Salvation ; and fo it has not only a mo- 
 ral argumentative Influence upon Holinefs, but alfo a phyfical 
 and powerful operative Influence, drawing us with Bands of 
 Love unto his Service, and pulling down the ftrong Holds of 
 Sin which lLinds in Oppofition thereunto, 2 Cor. x. 4, 5. 
 
 Eighthly, In Refpedl of the Promife of the Covenant of Grace, 
 as h is a Covenant promifing all Grace, both habitual and ac- 
 tual, 
 
tiial, Exel. xxxvl 25/26, 27. Grace for performing every Du- 
 ty required in the Precept of the Law, is given forth to us ia 
 the Promife of the Gofpel : And, as we cannot fet about vow- 
 ing or refolving to perform any Duty commanded in the Law, 
 without the Grace promifed in the Gofpei ; fothe Grace aere 
 promifed, is to be apprehended and depended upon by Faith, 
 as the great Encouragement to vow and reiblve upon Obedi- 
 ence, faying with David, Pfal. cxix. ic6. 1 have /worn, and I 
 will perform it, that ] will keep thy righteous Judgments. As 
 we have here the Promife of the Spirit in the plentiful Effufion 
 thereof, to make us fruitful in Holinefs, I/a. xliv. 3, 5. the 
 Promife of Strength, to walk and run in the Way of the Lord, 
 I/a. xl. 29, 3 I. the Promife of Recovery, in Cafe of Failures 
 and Decays, Hof. xiv. 7. the Promife of Perfeverance to the 
 End, in a Courfe of Gofpel Obedience, Jer. xxxii. 40. 1 Pet. 
 i. 5. So, having thefe and the like Promifes, that by thefe we 
 may be Partakers of the Divine Nature, we are encouraged to 
 cleanfe ourf elves from all Filthinefs of the- Flejb and Spirit, per- 
 fe Sling Holinefs in the Fear of God, 2 Cor. vii. 1. 
 
 Ninthly, In refpect of the Authority enjoining Obedience 
 upon us, and calling us to devote ourfelves and our Service to 
 him. Tho' this Authority is originally the fame that enjoined 
 Obedience upon Man in the flrft Covenant ; yet it appears to 
 us, in the Gofpel Glafs, more amiable and lovely, by its being 
 not the Authority of an ahfolute God, but of God in Chrift, re- 
 conciling the World to himfelf. While God is related unto ik, as 
 our God and Redeemer, we are laid under the (Irongeft Obliga- 
 tions to Duty and Obedience; according to the Import of the 
 Preface to the Ten Commandments, " That, becaufe God is 
 " the Lord, and our God, and Redeemer ; therefore we are 
 * c bound to keep all his Commandments." 
 
 Tenthly, In refpect of the Furniture we have in our new Cove- 
 nant-Head, the Lord Jefus Chnft. Having,in himRighteoufnefs 
 for Acceptance, and Strength for Affiftancm, in every Duty, and 
 particularly in folemn Fovuingot Obedience to him, I/a. xliv. 3, 
 4, 5. the Spirit of alfGrace being above Me-afure in our glorious 
 Head, for our Ufe and Behoof: We are called to be /irong in the 
 Grace that is inC brill J ejus, 2 Tim. ii. I . to be (irong in the Lord, 
 and in thePovjer of his Might, Eph. vi. 10. by whom ftrengthening 
 we can do all things, W/7. iv. 1 3-ThisFurniture we have always 
 in him, as our new Covenant- Head, and always Accefs to the 
 - Benefit of it by Faith, the proper Language whereof is, Surely 
 in the Lord have I Rigbtecufnejs and Strength, Ifa. xlv. 24. And 
 « as 
 
I 7° J 
 as without this Faith, it k impoflible to pleafe God by any Du 
 ty or Service ; fo, by this Faith, we are in cafe to pleafe God, 
 and ferve him fpiritually and acceptably. There is no Compa 
 xifon between the Furniture we once had in the firft Adam, and 
 this Furniture we have in Ghri/l; which is no lefs than all the 
 Fulnefs of the Godhead dwelling in hire, fo as we alfo are com- 
 pleat in him, Col. ii. 9, 10. And of his Fulnefs have allvce re- 
 ceived, and Grace for Grace, John i. 16. according to his Pro- 
 mi fe, My Grace is fufficient for thee ; for my Strength is made per- 
 fect in Weaknefs, 2 Cor. xii. 9. As therefore we are called to 
 nvork out our omen Salvation nvith Fear and Trembling ; for it is 
 Godnvhich nvorketh in us both to voill and to do, of his good. Pled' 
 fure, Phil. ii. 12, 13. and to fanclify our/elves, becaufe he is 
 the Lord xkisXfanclifies us, Lev. xx. 7, 8- So, as for the great 
 Work of Covenanting to ferve and obey him, we may with 
 humble Confidence fet about it, in the Faith of this nenv Cove- 
 nant-Furniture we have in Jefus Chrift ; faying, as it is in P/al. 
 Ixxi. 16. 1 vj ill go on in the Strength cf the Lord God; Ivjill ntakc 
 mention of thy Righteoujhe/s, even of thine only. 
 Extracted — 
 
 JOHN POTTS, Pr.Cls: 
 
 
G T 
 
 O F T H E 
 
 AJfociate Presbytery, 
 
 For RENEWING the 
 
 National Covenant 
 of Scotland, and the So- 
 IE mn League andCo- 
 venanT of the three 
 Nations. 
 
 I N 
 
 AWay and Manner agreeable to 
 ovLYprefentSi tuatio NandCi r- 
 . cumstances in this Teriod. 
 
 EDINBURGH: 
 
 Printed for David Duncan, and Sold at his Houfe, the 
 firft Clofs above Miffs Court, firft Turnpike, and fecond 
 Door, oppofite to the Weigk-Houfe, North-fide of the 
 Stre|t. Jvl. DCC, #LIY. 
 
( 8' ) 
 
 S6SS9S3R96SS9S9SSG S6S3S9SSSS6 
 
 THE 
 
 INTRODUCTION 
 
 AGREEABLY to Scripture-Precepts and Patterns, of 
 perpetual Obligation and Ufe, the Reformation of 
 Religion in Scotland hath, through the feveral Periods 
 thereof, been carried on in a Way of Covenanting! 
 wherein alio the Kingdoms of Scotland* England and Ireland^ 
 did concur, Anno 1643. And it was in Purfuance of Covenant* 
 Engagements then come under, that pure.Standards of Do&rine, 
 in our ConfeJJion ofFdith and Cdtechifms, were eftablifhed ; and . 
 that a great Pitch of Reformation, as to the Worlhip and Go- 
 vernment of the Church, was attained unto, in our Directory 
 for the publick Worfhip of God, and Form of Presbyterial Church* 
 Government. 
 
 In England and Ireland thefe Covenant Engagements wefa 
 foon forgot j fo as the Reformation, then arifing, did fpeediJy 
 give way to an Apoilafy, which hath lamentably increafed hi* 
 therto: And, in Scotland, a Door began to be actually opened^ 
 by the Publick Refolutions, Annis 16 jo and I6ji, for Defefti* 
 on from former Cov\nants and Reformation, which hath wo* 
 fully prevailed unto this Day. 
 
 • The Ajfociate Presbytery, being led out, in theCourfe of fo- 
 Vereign and holy Providence, to eflay the Revival of Reforma- 
 tion, have judged it their Duty to eflay, for this purpofe, the 
 Revival of Covenanting. Accordingly, 
 
 The Presbytery did, fome Years ago, appoint a Committee 
 of their Number, to prepare and lay before them, an Overture 
 arient the Renovation of our folemn Covenants. Hereupon the 
 Overture of an [Ac! of the Affociate.Presbytery, for renewing 
 the National Covenant <?f Scotland, and the Solemn League and 
 Covenant of the three Nations, in a Way and Manner agreeable 
 to ourprejent Situation and Circumfiances in this Period^ was 
 laid before the Presbytery, And, after the faid Overture had 
 undergone fundry Readings, Reafonings and Amendments, ig 
 was approven of, at Edinburgh, OcJober n. 1741, by theunani* 
 mous Vote of all Members prefent, excepting Mr. Nairn, How- 
 ever, the Presbytery, defirous of proceeding with great Delibe. 
 
8a INTRODUCflOlsr. 
 
 ration in a Matter or io much Importance, agreed that there| 
 fhould be Accefs for all Members, prefent or abient, to propo(c!l| 
 any Difficulties they might have, againft next Meeting. And 
 the Matter was left in this State, from one Meeting to another, ' 
 till December 23. 1743 • 
 
 At the Meeting in Stirling, December 23. 1743. Mr Nairn ' 
 formally diffented from the Paragraph that confclfcd the Evil of 1 f 
 the Anti government Scheme which fome, formerly in Accefhon 
 to the Presbytery, had eipouied: And, at the iame time, fome <[( 
 other Members propofed a Scruple about the faid Paragraph,' 11 
 ftanding in the Confejfivn of Sins, as they conceived, that the f' 
 Reduplication of the Bond thereupon, would amount unto a f 
 Blending of Civil and Bcclcfiaftical Matters in the Oath of God, vj 
 in renewing the Covenants, which is not competent unto a." f 
 Church Judicatory. This Scruple being again infilled upcftrJ 
 when the Presbytery was met at Edinburgh, in February I7<3,fi 
 they did thereupon unaniinoufly traflate that Paragraph* inW* 
 the following AcJ. 
 
 c At Edinburgh, the third Day of February, One thoujand /<r«jP 
 * ten hundred and forty three Tears. , 
 
 c qpHE Presbytery are of Opinion, that, in regard they hadi 
 c X formerly agrecdy 1 hat it was not iuirable to their preient 
 c Circumftances,to blend Civil and Eccltjiajhck Matters. in the 
 c Oath of God, in renewing the Covenants; becaufe that the Co- 
 c gnizance of Civil Arfair* belongs not properly to them as a 
 c Church Judicatory) and fome Members being of the Mind, 
 c that the lie duplication of the Oath upon that Claule of the Con- 
 c fcflion of Sins, winch was 'the Occafion of iheDiffent, would, 
 c upon the Matter, amount to the forefaid Blending; thatthere- 
 € fore the faid Claufe mould be left out. Yet, that none may 
 € miiconitruct the Principles of the Presbytery, on the Head of 
 
 * the Civil Magiflrate: although tbe National Apc(lafy y under 
 € which the Lord's Remnant through the Land have been groan* 
 1 irg, whiie our Rulers have not only negltftejl % but contrad't* 
 c tied their Duty, of efpoufing and fupporting the covenanted 
 
 * Principles and Reformation of (his Church, whereby they have 
 
 * greatly provoked theLord to Anger, be Ground of Humilia- 
 
 * tion before the Lord: Yet the Iresbytery do hereby condemn 
 e the dangerous Uxirnr.e that fome have gone into, of impugn* 
 c ihg the prefent Civil Authority over thefe Nations, and Subje- 
 c clion thereunto in lawful Commands', on account of the Want 
 c of thvie Qualifications, which Magiftrates ought to have by 
 c the Word of God and our Covenants^ even though they allow 
 c u\ in the free Exercifeofour ReUgion # and are not manifeftly 
 
 f unhinging; 
 
INTRODUCTION, 83 
 
 unhinging the Liberties of the Kingdom ; an Upinion and Pra- 
 dice contrary to the plain Tenor of Scripture, and to the known" 
 Principles of this Church, in her Confcflion and Covenants, 
 and of all other reformed Churches: And that fomefew others 
 carry their Zeal againft the Defections and Evils of the Times, 
 to the dangerous Extteme ofefpoufing Principles in favours of 
 propagating Religion by offenfive Arms; qui'e contrary to that 
 Difpoiition, which ought to be in ail the profelfed Followers 
 of Chnft, who came not to deftroy Men's Lives, but to lave 
 them. And likeways the Presbytery agree, That, unleis the 
 -Reverend Mr. Nairn retracl the Principles contained ui the 
 fai&Dijfent, that tend to overthrow Civil Magiflracy, they will 
 proceed againft him according to the Rules of this Church.' 
 
 At after Meetings, there were madefome other Amendments 
 ipen, as alio lundry Additions unto, the A61 for renewing the 
 Zovenants\ Whereupon (the Presbytery being met in Sttritng 
 December 23. 1743) a ^ ter furious Deliberation and Prayer, the 
 Dueftion was put, Approve of this Acl as now amended and 
 mlarged, in order to the Renovation oj our Covenants, or not} 
 And it carried unammoujly APPROVE, Wherefore the Presby- 
 :ery did approve and enaft accordingly, and ordered the fame 
 to be published ; the Tenor whereof follows, immediately after 
 the National Covenant, and the Solemn league and Covenant \ 
 as it is the Renovation of thefe which this Aft propofeth. 
 
 N. B. Only the National Covenant, as it was entred int* 
 fAnnis 1580 and If 81, {without the Bond wherein it was re- 
 newed, Anno 163%) and the Solemn League and Covenant, 
 {without the Solemn Acknowledgments of Sins and Engagement 
 no Duties, Anno 1648) are here prefixed to the following Ac>; 
 agreeably to the Defign of the [aid Ad, and unto /^Example 
 of our Reformers, Anno 1638, who renewed the National Co- 
 venant by a new Bond, in place of that Bond wherewith it had 
 been renewed and /worn, Anno if^o, and which they omitted. 
 And the Presbytery*s Procedure in this whole Matter, is more 
 fully explained and vindicated in their ANSWERS to Reafons 
 ofDiflent, O'c p. i7«— 39' lately publifoed 
 
 L z The 
 
( 84 ) 
 
 The National Covenant;] 
 
 OR, 
 The CONFESSION of FAITH: Subfcribed at firjl by the 
 King's Majefty and his Houfhold in the Tear 1580, thereaf- 
 ter by Perfons of all Ranks m the Tear 1 ?8i, by Ordinance of 
 the Lords of Secret Council, and Acls of the General Affembly \ 
 fubjcnbed again by all Sorts of Perfons tn the Tear 1590, by 
 a new Ordinance of Council, at the Defire of the General Mffem- 
 bly, with a General Bond for the Maintaining of the True C hri- 
 fiian Religion, and the King's Per/on 3 and, together with a Re* 
 folution and Promife, for the Caufes after expreffed, to main^ 
 tain the True Religion, and the King's Majefty, according to 
 the forejaid Co?ife(fion and Ads of Parliament , fubfcrbed by 
 Karons, Nobles, Gentlemen, Bur geffes, Mmifters and Commons^ 
 in the Year 1638 ; Approven by the General Affembly 1638 
 and 1639, and (ubfcribed again by Perfons of all Ranks and 
 Qualities in the Tear 1639, by an Ordinance of Council, upon 
 [ the Supplication of the General Affembly, and Aft of the Gene* 
 
 J al Affembly \ ratified by an Ati of Parliament \6$Q\ and 
 ubfcribed by King Charles [I. at Spey, June 23. 164$ and 
 at Scoon, January 1. 1650. 
 
 WE all and every one of us under written,Proreft,That, 
 after long and due Examination of our own Con- 
 fciences 3 in Matters of true and falfe Religion, we are 
 now throughly refolved in rhe Truth by the Word 
 ^nd Spirit of God: And therefore we believe with our Hearts, Con- 
 fefs with our Mouths, Subscribe with our Handstand conftantly 
 affirm before God and the whole World, That this only is the 
 true Chrjftian Faith and Religion, pleafingGod and bringing Sal- 
 vation to Men, which now is, by the Mercy of God, revealed 
 lo the World by the Preaching of the bleffed Evangels and is 
 received, believed, and defended by many and fundry notable 
 Kirks and Realms, but chiefly by the Kirk of Scotland, the 
 King^ Majefty and three Eftates of this Realm, as God's Eter- 
 nal Truth, and only Ground of our Salvation; as more parti- 
 cularly is exprefled in the Confeffion of our Faith, eftabliflied and 
 publickly confirmed by ieveralA&s of Parliaments, and now of 
 p long Time hath been openly profefled by the King's Majefty, 
 and the whole Body of this Realm both in Burgh and Land. 
 To the which Confeffion and Form of Religion we willingly 
 Agree in pur Confcience in all Points, as unto God's undoubt- 
 ed 
 
( «5 ) 
 
 ed Truth and Verity, grounded only upon his written Word. 
 And therefore we Abhor and Deteft all contrary Religion and 
 Doctrine;, but chiefiy all Kind of Papifiry in general and parti- 
 cular deads, even as they are now damned and confuted by 
 the Word of God and the Kirk of Scotland. But in fpecial we 
 Deteft and Kefufethe ufurped Authority of that Roman Antichrift 
 upon the Scriptures of God, upon the Kirk, the Civil Magi- 
 ftrates, and Conferences of Men: All his tyrannous Laws made 
 upon indifferent Things againft our Chriftian Liberty: Hiserro- 
 neous Doctrine againft the Sufficiency of the written Word, 
 the Perfection of the Law, the Office pf Chrift and his blefled 
 Evangel: His corrupted Doctrine concerning Original Sin, our 
 natural Inability and Rebellion to God's Law, our J unification 
 by Faith only, our imperfect S^nctification and Obedience to the 
 Law; the Nature, Number, and Ufe pfthe holy Sacraments; his 
 fivebaftard Sacraments, with all bjs Rites, Cciemonies and falfe 
 Doctrine, added to the Miniftration of the true Sacraments with- 
 out the Word of God: His cruel Judgment againft Infants depart- 
 ing without the Sacrament: His abfolute Neceffityof Baptifm: 
 His blafphemous Opinion of Tranfubftantiation, or real Preience 
 ofChriiVs Body in the Elements, and Receiving of the fame by 
 the V\ jcked, or Bodies of Men: His Difpcnfations withfolemn 
 Oaths, Perjuries and Degrees of Marriage forbiddenjnthe Word: 
 His Cruelty againft the Innocent divorced' Hisdevififh Mafs: His 
 blafphemous Priefthood : His profane Sacrifice for the Sins of the 
 Dead and the Quick: His Canonization of Men; Calling upon 
 Angels or Saints departed; 'Worshipping of Imagery t Relicks 
 and CroUes; Dedicating of Kirks, Altars. Days ; Vows to 
 Creatures: His Purgatory Prayers for the Dead; Praying or 
 Speaking in a ftrange Language ; with his Proccflions and blaf- 
 phemous Litany, and Multitudes of Advocates or Mediators: 
 His Manifold Orders, Auricular Confeflions: His defperate and 
 uncertain Repentance: His general and doubtlom Faith : His 
 Satisfactions of Men for their Sins: His Juftificanon by Works, 
 Opus operatum> Works of Supererogation, Merits, Paidon, Pe- 
 regrinations, and Stations: His holy Water. Baf tiling of hells, 
 Conjuring of Spirits, Crofting, Sayning. Anoim-ng, Conjuring, 
 Hallowing of God's good Creatures, with the luperftitious O- 
 pinion joined therewith: His worialy Monarchy, and wicked 
 Hierarchy: His three folemn Vows, with all his Shavellings of 
 fundry Sorts: His erroneous and bloody Decrees made at Trent 3 
 with all the Subfcribers or Approvers of that cruel and bloody 
 Band, conjured againft the Kirk of God. And finally, we deteft 
 all his vain Allegories, Rites, Si^ns, and Traditions brought in 
 the Kirk, without or againft the Word of God, and Do&rine of 
 
 this 
 
( 86 ) 
 
 this true reformed Kirk ; to the which we join ourfelves wil- 
 lingly, hi Doctrine, Faith, Religion, Difcipline, and Ufe of the 
 holy Sacraments, as lively Members of the fame in Chrift our 
 Head : Promifing and Swearing by the great Name of the LORD 
 OUR GODj That we (hall continue in the Obedience of the Do- 
 ctrine and Difcipline of this Kirk, and fliall defend the fame, 
 according to our Vocation and Power, all the Days of our 
 Lives; under the Pains contained in the Law, and Danger both 
 of Body and Soul in the Day of God's fearful Judgment 
 
 And feeing that many are ftirred up by Satan and that Ra- 
 man Antichrift, to promile, fwear, (ubicribe, and for a Time 
 uCq the holy Sacraments in the Kirk deceitfully, againft their 
 own Conference 1 ; minding hereby, firft, under the external 
 Cloke of Religion, to corrupt and iubvert fecretly God's true 
 Religion within the Kirk; and afterwards, when Time may 
 ferve, to become open Enemies and Perfecutors of the fame, 
 under vain Hope of the Pope's Difpenfation, deviled againft the 
 Word of God, to his greater Confufion, and their double Con- 
 demnation in the Day of the Lord Je/us: We therefore, wil- 
 ling to take away all Sufpicion of Hypocrify, and of (uch double 
 Dealing with God and his Kirk, Proteft, and call the Searcher 
 of all Hearts for Witnefs, That our Minds and Hearts do fully a- 
 gree with this ourConfefllon, Promife,Oath, and Subfcription; 
 fo that we are not moved with any worldly Refpecl, but are 
 perfwaded only in our Confcience, through the Knowledge and 
 Love of God's true Religion, imprinted in our Hearts by the 
 holy Spirit, as we (hail anfwer to him in the Day when the 
 Secrets of all Hearts (hall be difcloled. 
 
 And becaufe we perceive, that the Quietnefs and Stability of 
 our Religion and Kirk, doth depend upon the Safety and good 
 Behaviour of the King's Majefty, as upon a comfortable Inftru- 
 ment of God's 'Mercy granted to this Country, for the Main- 
 taining of his Kirk and Miniftration of Juftice amongft us; We 
 proteft and promife with our Hearts, under the Tame Oath, 
 Hand write, and Pains, that we (hall Defend his Perion and 
 Authority with our Goods, Bodies and Lives, in the Defence 
 of Chrift his Evangel, Liberties of our Country, Miniftration 
 of Juftice, and Punimment of Iniquity, againft all Enemies with- 
 in this Realm or without, as we defire our God to be a ftrong 
 and merciful Defender to us in the Day of our Death, and Com- 
 ing of our Lord Jefus Chr'ifi : To Whom, with the Father and 
 the holy Spirit, be all Honour and Glory eternally. Amen. m 
 
 THE 
 
( »7 ) 
 
 THE 
 
 Solemn League and Covenant, 
 
 FOR 
 
 Reformation and 'Defence of Religion, the Honour and Happinefs 
 of the King, and the Peace and Sajety of the Three Kingdoms 
 of Scotland England and Ireland ; agreed upon by Commiffio- 
 tiers from the Parliament* and Affembly of Divines in England, 
 with Commi/fioners of the Convention of Eftates and General 
 Affembly m Scotland \ approven by the General Affembly of 
 the Church 0/ Scotland, and by both Houses of Parliament and 
 Affembly of Divines in England, and taken and fubjcribed by 
 them, Anno 1643 \ and thereafter, by the [aid Authority, ta- 
 ken and jubjcnbed by all Ranks in Scotland and England, the 
 fame Year\ and ratified by Aft of the Parliament of Scotland, 
 Anno 1644; And again renewed in Scotland, with an Acr 
 knowledgment of Sins and Engagement to Duties , by all Ranks, 
 Anno 1648; and by the Parliament J 649; and taken and 
 fubfcribedby King Charles II. at Spey, June 25. 1649$ and at 
 Scoon, January 1. 1650. 
 
 WE Noblemen, Parens, Knights, Gentlemen, Citizens, 
 Burgcfles Minifters of the Gcfpel, and Commons of 
 all Sorts in the Kingdoms of Scotland^ England and Ire- 
 land, by the Providence of GOD, living under one King, and 
 being of one reformed Religion, having before our Eyes the Glo- 
 ry of God, and the Advancement of the Kingdom of our Lord 
 and Saviour jefus Chrill, the Honour and Happinefs of theKing'g 
 Majcfty, and his Posterity, and the true publick Liberty, Satety 
 and Peace of the Kingdoms, wherein every one's private Con- 
 dition is included: And calling to Mind the treacherous and 
 bloody Plots, Confpiracies, Attempts, and Practices of the E- 
 nemies of GOD, againft the true Religion, and ProfefTor* 
 thereof in all Places, efpecially in thele three Kingdoms, ever 
 fince the Reformation of Religion ; and how much their Rage, 
 Power and Prefumption are of late, and at this Time increa/ed 
 .a,nd exercifed, whereof the deplorable State of the Church arid 
 Kingdom of Ireland, the diftrelicd Eitate of the Church and 
 Kingdom of England, and the dangerous Eftace of the Church 
 and Kingdom or Scotland, are preterit and publick Testimonies: 
 We have now at laft (after other, Mean* of Supplication, Re- 
 
 aK>nftrance t 
 
. ( 88 ) 
 
 monftrance, Protections and Suftcrings) for the Prefervatioti 
 of ourfelves and our Religion, from utter Ruin ?nd Deiirudi- 
 on, according to the commendable Practice of rhe^e Kingdoms 
 in former Times, and the Example of GODY People in. other 
 Nations j after mature Deliberation, resolved and determined to 
 enter into a mutual and folemn League and Covenant, wherein 
 we all fubferibe, and each one of us for himfelf, with otirHands 
 lifted up to the Moil High GOD, do fwear, 
 
 I. »-pHAT v^e mall fincerely, really, and conftantly, through 
 X the Grace of GOD, endeavour, in our ieveral Places 
 and Callings, the Prtfervation, of the Reformed Religion in 
 the Church of Scotland, m Do&rlne, Wormip, Diicipiine and 
 Government, againft our common Enemies 5 the Reformation 
 of Religion in the Kingdoms of England and Ireland, in Do- 
 ftrine, Wormip, Difeipline and Government, according to the 
 Word of GOD, and the Example oT the beft Reformed 
 ChuFches: And (hall endeavour to bring ihe Churches ofGOD, 
 in the three Kingdoms, to the neareft Conjunction and Unifor* 
 mity in Religion, Confeflion of Faith, Form of Church-Govern- 
 ment, Directory for VVorfliip and Catechizing: that we, and 
 ourPofterity after us, may, as Brethren, live in Faith and Love j 
 and the Lora may delight to dwell in the Midit of us. 
 
 II. That we fhall, in like manner, without Refpeft of Per- 
 fons, endeavour the Extirpation of Popery, Prelacy, (that is, 
 Church Government by Archbifhops, Bifhops, their Chancel- 
 lors and Commillaries, Deans, Deans and Chapters, Archdea- 
 cons, and all other Ecclefiaitical Officers depending on that Hie- 
 rarchy) Superftition, Hercfy, Schifm, Profanenefs, and whac- 
 foever (hall be found to be contrary to found Doctrine, and the 
 Power ofGodlinefs; left we partake in other Mens 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 mall, with the fame Sincerity, R:...icyand Conftan- 
 cy, in our (everal Vocations, endeavour, -vith our Eftaies and 
 Lives, mutually to prelerve the Rights and Privileges of the Par- 
 liaments, and the Liberties of the Kingdoms > and to preferve 
 and defend the King's Majefty's Perfon and Authority, in the 
 Prefervation and Defence of the true Religion, and Liberties of 
 the Kingdoms : That the World may bear Witnefs with our Con- 
 fciences of our Loyalty, and that we have no Thoughts or In- 
 tentions to dirainifa his Majefty's juft Power and Greatnefs. 
 
 IV. Wa 
 
( % ) 
 
 IV. We (hall a!fo, with all Faithfu'nefs, endeavour the Dif- 
 covery of all fuch as have been, or (kill be Incendiaries, Malig- 
 nants, or evil Instruments, by hindring the Reformation of Re- 
 ligion, dividing the King from his People, or one of the King* 
 doms from another, or making any Faction, or Parties amongft 
 the People, contrary to this League and Covenants that they 
 may be brought to publick Trial, and receive condign Punifh- 
 ment, zs the Degree of their Offences (hail require or deferve ; 
 or the lupreme Judicatories of both Kingdoms refpectively, or 
 others having Power from them for that effect, (hall judge con- 
 venient. 
 
 V. And whereas the Happinefs of a bleflcd Peace between 
 rhefe Kingdoms, denied in former Times to our Progenitors, is, 
 (by the good Providence of God, granted unto us, and hath 
 been lately concluded, and fettled by both Parliaments; We 
 (hall each one of us, according to our Place and Intereft, en- 
 deavour that they may remain conjoined in a firm Peace and 
 Union to all Posterity; and that Juih'ce may be done upon the 
 wilful Oppofers thereof, in manner exprelfed in the precedent 
 Article. 
 
 VI. We mall alfo according to our Places and Callings, in 
 this Common Caufe of Religion, Liberty and Peace of the King- 
 doms, afliftand defend ail thofe that enter into this League and 
 Covenant, in the maintainng and purftfing thereof* and (hall 
 not fuffer ourfelves, directly or indirectly, by whatfoever Com- 
 binati( u, Perfwafion or Terror, to be divided and withdrawn 
 from this blefled Union and Conjunction, whether to make De- 
 fection to the contrary Part, or to give ourfelves to a deteflable 
 Indifterency, or Neutrality in this Caufe, which fo much con- 
 cerned the Glory of GOD, the Good of the Kingdoms, and 
 Honour of the King, but (hall, all the Days of our Lives, zea- 
 loufly and conftantly continue therein, againft all Opposition, 
 and promote the fame, according to our Power, againft au 
 Lets and Impediments whatfoever; and, what we are notable 
 ourfelves to fupprefs or overcome, we (hall reveal and make 
 known, that it may be timely prevented or removed: All which 
 we (hall do as in the Sight of God. 
 
 And, becaufe thefe Kingdoms are guilty of many Sins, and 
 Provocations againft God, and his Son Jefus Chrift, as is too 
 manifeft by our prefent Diltretfes and Dangers, the Fruits there- 
 of j we J>rofefc and declare, before GOD and the World, our 
 M im* 
 
( po ) 
 
 unfeigned Defirc to be humbled for our own Sins, and for the 
 Sins of thefc Kingdoms* efpecially that we have not, as wc 
 ought, valued the ineftimable Benefit of the Gofpel, that we 
 have not laboured for the Purity and Power thereof, and that 
 we have not endeavoured to receive Chrift in our Hearts, nor 
 to walk worthy of him in our Lives*, which are the Caufes of 
 other Sins and Tranfgreflions, fo much abounding among us 5 
 and our true and unfeigned Purpofe, Defire and Endeavour, for 
 ourfelves, and all others under our Power and Charge, both in! 
 publickand in private, in all Duties we owe to God and Man, to 
 amend our Lives, and each one to go before another in the Ex- 
 ample of a real Reformation: That the Lord may turn away his 
 Wrath, and heavy Indignation, and eftablifh thefe Churches 
 and Kingdoms in Truth and Peace. And this Covenant we 
 make in the Prefence of ALMiG HT Y GOD, the Searcher 
 of all Hearts, *vith a true Intention to perform the fame, as w< 
 (hall anfwer at that great Day, when the Secrets of all Hearts 
 (hall be difclofed: Mod humbly befecching the Lord, toftreng- 
 then us by his Holy Spirit for this End, and to blefs our Defires 
 and Proceedings with fuch Succefs, as may be Deliverance and 
 Safety to his People, and Encouragement to other Chriftian 
 Churches, groaning under, or in Danger of the Yoke of Anti- 
 chriftian Tyranny, to join in the fame, or like Aflbciation and 
 Covenant j to the Glory of GOD, the Enlargement of the King* 
 dom of Jefus Chrift, and the Peace and Tranquillity of Chriftiaa 
 Kingdoms and Commonwea'ths. 
 
 ACT 
 
< 9i ) 
 
 ACT 
 
 OF THE 
 
 Affociate Presbytery, 
 
 FOR 
 
 Renewing the National Covenant of Scot- 
 JandyZnd the Solemn League and Covenant 
 of the three Nations^ in a Way and Manner 
 agreeable to our prefent Situation, and Cir- 
 cumstances, in this Period* 
 
 At Stirling the twentieth and third Day of December, ore thcu- 
 [and [even hundred and forty three Tears: 
 
 THE which Day and Place, the Miniftcrs and El- 
 ders a/Jnciate together, being met in Presbytery ; 
 and taking under their ferious Confederation,' 
 how the Lord was gracioufly pleafed to vifit this 
 Nation with the Light of the glorious Goipe), 
 not only in great Purity, but alfo with remark- 
 able Power and Efficacy, when Antichriftian Darknefs had o« 
 verfpread the whole Land} And that when, together with the 
 Nations about, we were groaning under the Yoke of Popi[h Ty- 
 ' ranny, Idolatry and Superftition, even then the Lord did, by 
 his outftretched Arm, deliver our Fathers from the Bondage 
 that they were under to Rome Antichriftian, and reared up a Ta- 
 bernacle for himfelf among us, according to the Pattern fhown 
 in the Mount of Diving Revelation; A pure Syftem of Truth*, 
 laid down from the Word of God in our firft Confeffion 
 of faith, dire&ed mainly againft the Errors and Abominati- 
 ons of the Church of Rome, the great Point upon which 
 M i the 
 
( 9* ) 
 
 the Teftimony of the Loi d\ vVitndles was then Hated, was 
 received, embraced and conferled, by all Ranks of Perfons in 
 this Lands And in like Manner, the Worlhipof God waspurg-| 
 -cd from the abominable Idolatries, the grofs Corruption and 
 Superftition of the Church of Rome; and the Government and 
 Discipline of the Houfeof God was eftablifhed, according to the 
 Divine Pattern, in the due Subordination of Congregational El- 
 deiQiips to Presbyteries, of Presbyteries to Synods, and of Sy- 
 nods to General Arlemblies: The Presbytery further confid'er* 
 ing, that all Ranks of Perfons within this Land, have fundry 
 times bound, both themfelves and Poiterity, by a Solemn. Natio- 
 nal Oath and Covenant, [to abide in the faith, Profcflion 
 and Obedience of the forefaid true Reformed Religion, in Do- 
 ctrine, Worfhip, Government and Pifciplinc, in Oppofition to 
 the corrupt Doftrincs, the gro(s Idolatry and Stiperitiiionof the* 
 Church of Rome, and whatfoever. elfe is contrary to found Do- 
 ctrine and the Power of Godlinefsj] And that afterwards, by 
 the good Hand of.Gqdnpon them, all. the three N a cions were 
 brought to join themfelves to the Lord, and to one another, 
 in a Solemn League and Covenant 5 (for the Prefervatioh of 
 the forefaid Reformed Religion in the Church of Scotland, in 
 Doctrine, Worfhip, Difcipiine and Government, for the Re- 
 formation of Religion. in England and Ireland^ in Doctrine, 
 .Worfhip, Difcipiine and Government, according to theAVord 
 of God, and the Bxample of the beft Reformed Churches; and 
 for bringing the Churches of Chriit in the Three Kingdoms, to 
 the neareft Conjuncrion and Uniformity, in Religion, Confef- 
 fion of Faith, Form of Church Government, Directory for Wor- 
 fliip and Catechizing; that they, and their Poiterity after there: 
 might as Brethren, live in Faith and Love, and that the Lord 
 might delight to dwell in the nvidft of us, and that the Lord 
 might be One, and his Name One in tbe Three Kingdoms $) 
 by which Oaths and Covenants, all the three Nations, and this 
 Nation in a fpecia! Manner, furrendred themfelves to the Lord 
 Je/us, and fwore Fealty and Allegiance unto him, as the only 
 King over Zton the Hilt of his Holinefs, and as the only Lorcl 
 and Lawgiver unto, and over the Church, his own fpiritual, 
 free and independent Kingdom \ And thereby many Scripture, 
 Prophecies and Promifes were in Part accomplifhed, fuch as 
 Jfa. lv. ?. Beheld, thou /halt call- a Nation that thou knoweft 
 not* and Nation^ that knew net thee fl) all run unto thee: lla. 
 
 alii. 4. And the IJles floall watt for his Law. Zech. ii. n. 
 
 JLnd many Sutions fliail be joined to the Lord in that Day, and 
 fljall be my People: Micahiv. 2. And many Nations flj all come 
 and fay, Come and kt us go up to the Mountain of the Lord 
 
 and 
 
( 93 ) 
 
 ' and to the Moufe of the Uod of jtcoo, and he will teach us of 
 his JVays, and we will walk in his Paths: Re/, xi. if- And 
 the (eventh Angel founded, and there were great Voices in Heaven, 
 fayinvj The Kingdoms of this World are become the Kingdoms of 
 rd, and f his Chrift: The Presbytery further confider- 
 • at all the three i\ations, and particularly this whole 
 Church and Land, have burft the Lord's Hands af under, and call: 
 away his Cords from them, having dealt perfidiously and trea- 
 cherously in the forcfaid folcmn Oaths and Covenants 5 and 
 that though they have had many loud Calis, both by Word and 
 Providence, to return to the Lord, yet they have held faft De- 
 ceit, and refufed to return : As alfo, confiuering that the fore- 
 Xaid Oaths and Covenants are of perpetual and indijpe/ifible Obit* 
 gation, and that it is the Duty particularly of all Sorts of Per- 
 sons in this Land, to return to the Lord, by taking hold of his 
 Covenant oj Grace, which ftands fait with Chrift our glorious 
 New Covenant-Head; and, in the Faith of this his Covenant^ 
 and the Grace and Strength therein promiled, caiting away 
 all our Tranfgreflions and Idols, devoting ourfelves unto the 
 Lord in a Covenant of Duty , and (wearing unto him: And, in 
 regard that as a publick Confcfling, Acknowledging, and A- 
 . vouching of the Lord to be our God, is a Religious Duty re- 
 quired in the firfr. Commandment of the Moral Law; fo it has 
 been the frequent Practice of the Church and People of God, 
 efpeciaily after grofs Backfliding and Defection from him. as 
 2 Chron. xv. ic 16. So they gathered themfelves toge- 
 ther at ferufalem in the third Month in the fifteenth Tear 
 of the Reign of A fa, and they offered unto the Lord the fame 
 Time, of the Spoil which they had brought, [even hundred Oxen, 
 and [even thbufand Sheep : And they entred into a Covenant 
 to feek the Lord God of their Fathers, with all their Hearts, 
 and with all their Soul\ T\>at Vfbofoever would not feek the 
 Lord God of Jfrael) Jhould be put to Death, whether fmall or 
 great, whether Man or Woman: And they fware unto the 
 Lord with a loud Voice, and with fhouting and with Trum- 
 pets, and with Cornets: And all Juda rejoiced at the Oath\ 
 for they had f worn with all their Heart, and fought him with 
 their whole Defire, and he was found of them, and the Lord 
 gave them Reft round about: Chap, xxiii. \6. And Jehoia- 
 da made a Covenant between him, and between all the Peo- 
 ple, and between the King, that they fhould be the Lord's 
 People: Chap, xxix. 10. Now it is in mine Heart to make 
 a Covenant with the Lord God of lfrael, that his fierce Wrath 
 way turn away from us: and Chap, xxxiv. 31. And the 
 King flood in his Place i and made a Covenant before the 
 
 Lord 
 
I 94 ; 
 
 Zord y to walk after the Lord, and to keep his Commandments 
 and his Teftimonies and his Statutes^ with all his Heart, and 
 with all his Soul to perform the Words of the Covenant which C p C 
 are written in this Booh ; 2 Cor. viii. $. They fir/i gave their I 
 ownjelves to the Lord, and unto us by the Will of Cod: And 
 this is promifed to take Place in NewTeftament Days, , 
 Ron. ix. 2$. / will call them my People, which were not 
 my People, and her Beloved, which was not beloved^ com- t 
 
 pared with Zech, xiii. 9 / will fay, it is my People: 
 
 Jlnd they fliall fay the Lord is my God: Ife. xliv. 2, 4, 5. £ 
 For I will pour Water upon him that is thirsly, and Floods | 
 upon the dry Ground : 1 will pour my Spirit upon thy Seed, 
 and my Bleffing upon thine Offspring : And they fball jprixg 
 up as among the Grafs, as Willows by the Water-Courfesi \ 
 One foallfay, I am the Lord's: And another fball call him felf 
 by the Name of Jacob: and another fball fubferibe with his 
 Hand unto the Lord, and Simame himfelj by the Name of 
 lfrael ; Rev. xi. 15. The Kingdoms of this World are become 
 the Kingdoms of our Lord, and of his Chrift ; and he fball 
 reign for ever and ever: And that ihe fame Duty has been of- 
 ten pra&ifed by this Church and Land, and found a fpecial 
 Mean, through the Lord's BlefTing, of a Reviving unto them 
 out of their Bondage: And likeways, in regard this is a Duty 
 enjoined with the greateft Solemnity, if a, xlv. 2$. I have /worn 
 by my felf, the Word is gone out of my Mouth in Righteoufnefs, 
 and fh all not return, that unto me (very Knee Jh all bow, every 
 Tongue (hall fwear : As alfo, in regard all fuch as defire to be 
 found faithful to the Lord, and to^cleave unto him, ought pu- 
 blickly to confefs, acknowledge, and avouch the Lord and his 
 Truths, though rhey (hould be the fmaller Part, and though the 
 Bulk and Body of a' Nation and People, (hould either through 
 Wickednefsand Enmity^ or through blind Prejudices, or thro* 
 Negligence and Slothfulnefs, refute to concur and join in (uch 
 an important and folemn Duty; as the Prophefy feems plainly 
 to point out to us, IJa. xix. 18. In that Bay fljall five Cities 
 in the Land of Egypt, ffeak the Language 0/ Canaan, and 
 fwear to the Lord of Hofls: 
 
 Therefore, and for all the above weighty Grounds, Reafons 
 and Confederations, this Presbytery^ in Obedience to the Com- 
 mand of God, conform to the Pradice of the Church and Peo- 
 ple of God, recorded in Scripture, and according to the lauda- 
 ble Example of their Religious Progenitors in Reforming Times, 
 do judge it their Duty to call and befeech, Likcas, they hereby 
 do, call, obtest and beseech, all Sorts of Perloas in this 
 Land, into whofe Hands this their prefent Aft and Deed may 
 
 come i 
 
( 95 ) 
 
 :omc;and more particularly, all luch as have acceded to this 
 Presbytery 5 to humble themfelves under the mighty Hand of 
 God on account of our Iniquities both Perfonal and National ; 
 to flee, by Faith, to the attoning Blood of the Lamb of God 
 for the Expiation and Remiflion of them ; and to look upon him 
 whom we have pierced, and mourn bitterly, for the manifold 
 Dishonours and Indignities that we have done him ; and to 
 turn from them unto the Lord our God, with hearty Grief for, 
 and Hatred of them ; and, with our Hearts and Souls, to re- 
 new our folemn Vows and Covenant Engagements unto the 
 moft high God. Jer. 1. ?. ■■ *Come, and let us join our [elves 
 to the Lord, in a perpetual Covenant that (hall not be forgotten* 
 Hof. vi, I. Come and let us return unto the Lord: For he hath 
 torn, and he will heal us ; he hath [mitten, and he will bind us 
 up. z Chron. xxx. 8. Now be ye not ftiff necked as your fathers 
 were, but yield yourselves unto the Lord, and enter into his 
 Sanc~tuary, which he hath fanclified for ever : And ferve the 
 Ltrd your God^ that the Fiercenejs of his Wrath may turn a* 
 way from you. 
 
 The Presbytery, in like Manner, calling to their Remem- 
 brance, and ferioufly confidering, that, when the National Co- 
 venant was renewed in Scotland^ it was accommodated to the 
 Circumftances of the Church and Land, at the fevcral Times 
 of the Renovation of the fame: As for Inftance, in the Year 
 1590, it was renewed with a general Bond, adapted to their 
 Circumftances at that Time; Likeways, in the Year 1596, a 
 Year remarkable for folemn Covenanting in this Land, accom- 
 panied with the Lord's fpecial Countenance and Prefence, firft 
 in the General Affembly which met that Year, and afterwards in 
 Synods and Presbyteries, and through moft of the particular 
 Congregations; for, though the National Covenant was not 
 fworn, at this Time, in the exprefs Terms in which it was before 
 conceived; yet it was, upon the Matter, fworn by the Mini* 
 fters of this Church, in the particular Acknowledgment which 
 they made of the Sins and Corruptions of the Miniftry, and 
 in their Engagement to the Duties of their Office and Calling j 
 and likeways, by the feveral Congregations through the Land, 
 in the Engagements they came under, agreeable to their Situ- 
 ation and Circumftances at that Time: In like Manner, in the 
 Year 1638, our National Confeffion and Covenant was fworn 
 and fubferibed, in a Bond fubjoined thereunto, whereby it was 
 accommodated to their Circumftances and Situation the faid 
 Year : Afterwards, when the Ajfembly that met at Glafgczv the 
 fame Year found and declared, that the five Articles of Penh, 
 ihe Government «f the Kirk by Bifhops, and the Civil Places 
 
 and 
 
( 9^ ) 
 
 and Power of Kirkmen, were all contrary to our Confeilior 
 and Covenant 5 it was again fubfcribed in trie Year 1639, ac 
 cording to the foresaid Determination of that Alfcmbly: Like- 
 ways, the Solemn League and Covenant , which was at firft 
 fworn through the three Nations, and particularly by all Ranks 
 of Perfons in this Land, in the Year 1643 > when it was afterwards 
 renewed in Scotland, in the Year 1648, it was (worn and fub- 
 fcribed, with aJoLmn Acknowledgment of the Breaches thereof, 
 and with an En gag, went to the Duties contained therein .* Which 
 is alfo agreeable to Scripture Pattern and Example, as Ezra, 
 Chapters ix and x. and Nehem. Chapters ix. and x. where the 
 Church and People of God, after a particular Acknowledgment 
 of their own Sins and the Sins of their Fathers, engaged them- 
 felves againft the particular Evils and Sins that prevailed among 
 them, and to the Duties incumbent upon them in their Situation 
 and Circumfianccs at that Time : Therefore, conform to the 
 above Scripture Examples, and agreeably to the abov -mention- 
 ed laudable Precedents in our own Church and Land 3 This 
 Presbytery agree and refthe, that the National Covenant of 
 Scotland and the Solemn League and Covenant of the three 
 Nations^ (hall be renewed and [worn, in a Manner [uitable to 
 the pre fent Circumstances and Situation of this Church and 
 Lands by all fuch as fliall willingly offer them/elves unco the . 
 Lord, in this fokmn Work and Duty: And. for this End, they 
 appoint, that both Covenants (hall be renewed in zfolemn Acknow 
 ledgment of the publick Sins and Breaches of the lame, and in a 
 folemn Profejjion of our Faith,, and Engagement unto the Duties 
 contained in them. 
 
 The Tenor whereof follows* 
 
 TTTTE ALL AND EVERY ONE OF US, ferioufly confi- 
 % V / dering the great Goodnefs of God manifefted to- 
 \^f wards this Land, in bringing our Fathers, firft out 
 * of Pagan Darknefs, and afterwards, when Amu 
 
 chriftian Idolatry and Superftition had overfpread the whole 
 Land, in making the Light of. the glorious Gofpel of Chrift. 
 break forth with fuch remarkable Punry and Power, that the 
 thick Clouds of Popifn barknefs were fcattered, and the iioufe 
 of God was reared up among us, in a gceat Meafure of Confor- 
 mity to the Pattern laid down in the Lord's Word? ^s alfo, that 
 all Ranks of Perfons within this Land, did, by a National Con* 
 fefzon, Oath and Covenant, abjure particularly and ^prcfly, 
 the Errors and Corruptions of Popery ; and that by the id 
 Oath and Covenant, they did fwndry times bind andobKgi borh 
 
 then> 
 
( 97 ) . . 
 
 hemfelves and their Pofterity, io continue in the Profcffion, 
 Faith and Obedience, of the true Reformed Religion, as the (amc 
 
 was held forth from the Word of God, in our firft Conjeffion 
 of Valth and Books of Difcipline \ and, to defend the fame and 
 refill: all contrary Errors and Corruptions, according to their 
 Vocation, all the Days of their Life: And like ways, confider- 
 ing that all Ranks of Ferfons in the three Kingdoms, did, by a 
 f'lemn League and Covenant ; lwear, each one of them for him- 
 felf, that they mould fincerely, really and conftantly, through 
 xhe Grace of God, endeavour, in their feveral Places and Cal- 
 lings, the Prefervation of the Reformed Religion in the Church 
 of Scotland, in Doctrine, Worfhip, Difcipline and Govern- 
 ment; the Reformation of Religion in the Kingdoms of England 
 and Ireland^ in Doctrine, Worfhip, Difcipline and Government, 
 according to the Word of God, and the Example of the beft 
 Reformed Churches; and that they fhould endeavour to bring 
 the Churches of God in the Three Kingdoms, to the neareft 
 Conjunction and Uniformity in Religion, Confeffion of Faith, 
 Form of Church-Government, Directory for Worfhip and Ca* 
 techizing, that they, and their Pofterity after them, might, at 
 Brethren, live in Faith and Love, and that the Lord might de- 
 light to dwell in the midft of us, as likeways, by the faid Co^ 
 venant, every one bound and obliged themfelves to perfonal 
 Reformation, fo that, in their feveral Places and Callings, they 
 might endeavour National Reformation; And, in Purfuance of 
 the above covenanted Uniformity, the Aflembly that met at 
 Wefitninfler, with Commiflioners from the Church of Scotland^ 
 agreed upon a Confeffion of Faith, Larger and shorter Catechifms 9 
 the Term of Presbyterial Church Government, and of Ordinate 
 en of Minifters, with a Direclory for the publick Worfhip of God\ 
 all which were received and approven by the General Aflenv 
 blies of this Church, in the Manner exprclfed in the feveral 
 Acts adopting the fame; and they hold forth unto us, from the 
 Word of God, the fame true Reformed Religion, in Doctrine, 
 Worfhip, Order and Government, which had been, from our 
 Reformation from Popery, believed and practifed in this Church 
 and Land, and fworn to in our National Covenant: And farther, 
 confidering that all Ranks of Perfons, both in former and pre- 
 fent Times, have treacheroufly departed from the Lord,vandL 
 hflve tranfgrefled his Laws, changed his Ordinances, and b ok- 
 ^n hi* Covenant; and that, at this Time, we are under many 
 heavy fpiritual Plagues, which are the ordinary Forerunners o£ 
 defolating Strokes and Judgments, both upon Churches an4 
 Nations: 
 Therefore, being warranted by the Word of God and the Ex- 
 N amp 
 
( *8 ) 
 
 ample of the Church and People of God in Scripture, and re- 
 membring the Practice of our Religious Predecelfors, who have 
 acknowledged before the Lord their Departure from him, by 
 Unbelief and manifold breaches of their fokmn National En- 
 gagements and Covenants) and have engaged themleives to Re- 
 formation j and perceiving that this Duty, when gone about 
 in the Faith of God's Promife, and in Obedience to his Com- 
 mand, hath been attended with a Reviving out of Bondage, 
 and with a Bleffing and Succefs from Heaven •> we desire, in 
 Dependence upon the Lord Jesus who is exalted a Prince and 
 a Saviour for to give Repentance and forgivenefs of Sins, to 
 acknowledge; and in the Faith of his attoning Blood, and in 
 the Strength of the Grace that is in Chrift Jcfus, we confess 
 and acknowledge, as in his Sight, who is the 'Searcher of 
 Hearts, our own TranfgreffionSj and the Tranfgreffions of this 
 Church and Land. 
 
 We with our Fathers have finned, we have done wicked- 
 ly, our Kings, our Princes, our Nobles, our Judges, our Ma 
 giftrates, our Minifters and People of all Sorts. Though the 
 Lord hathfpoken long and clearly unto us in the Word of the 
 Gofpel, we have not hearkned to his Voice; though we have 
 made fome Profeflion of Chrift, yet we have not, as we ought, 
 received him into our Hearts, nor walked worthy of him in 
 our Lives: And, in this particular Inftance, we have, in a very 
 eminent Manner, tranfgretied the Covenant of the Lord our 
 God. Our own Confciences within us, and the many fpiritual 
 Judgments that we are under, may convince us of our mani- 
 fold, wilful, and renewed Breaches of our lolemn Oaths and 
 Covenants. 
 
 Particularly, though the Sinfulnefs of receiving into our Bo- 
 fom, and admitting into Places of Power and Truft, fuch ac 
 were Oppofers of, and Enemies to, a Covenanted Work of 
 Reformation, was folemnly acknowledged in the Year 1649, and 
 Reformation in this Particular was fworn into: Yer, in a (hort 
 Time thereafter, in Confcquence of the Publick Refolutionsfteces 
 of Power and Truft were filled with fuch; and they were fud- 
 denly received into full Church-Communion and Fellowfhip. 
 And our Backflidings did increafe from Time to Time, till that ge- 
 neral Apoftafy and Defection, when Charles II. being reftored 
 to the Government, all the legal Securities given to a Cove- 
 nanted Reformation betwixt the Years 1638 and i6?o, were 
 pulled down 5 all the feveral Parliaments that met during this 
 Period, together "with all their Ads and Proceedings in Favours 
 of Reformation, were declared null and void: In like Manner, 
 the Presbyterial Order and Government of the Houfe of God, 
 
 t* 
 
( 99 ) 
 
 fo the Maintenance and Prefer vation of which the whole Land 
 Was folemnly fworn, was overthrown 5 and Prelacy y which 
 had been abjured by our Covenants, was fet up in its Place :. 
 And likeways, that famous Atiembly which met $1 Glafgow in 
 the Year 1638, was declared by the Parliament t© be an unlaw- 
 ful and feditious Meetings and all that was done between the 
 fbrefaid Year, and the Year 165 1, in Profecution of a Covenant- 
 ed Reformation, was declared rebellious and treafonablej and 
 the National Covenant asfwornin the Year 163 8, together with 
 
 I the Solemn League and Covenant, were declared to be unlaw* 
 ful Oaths y and not binding on the Lands; yea, fuch was the 
 Height of Wickednefs that they were ignominioully burnt in 
 fome confutable Places of the Nation: As aifo, moft finful 
 
 [and wicked Invafions were made upon the Headfhip and Sove- 
 reignty of our Lord Jefus Chrift, the alone Head and King of 
 his Church; by fevcral Parliamentary A els and Deeds, aflerting 
 the King's Supremacy in all Caufes whatfoever and declaring 
 that the Ordering and Difpofal of the External Government and 
 Policy of the Church, doth properly belong to the King, as 
 an inherent Right of the Crown. And when Prelacy was thus 
 reared up, as the moft Part or the Miniftry made a finful and 
 ftiameful Defection unto it, fo the Bulk and Body of the Land, 
 in Contradiction to our folemn Oaths and Covenants, did fub- 
 rnit unto the fame. Likeways, in this Day of Apoftafy and De- 
 fection, fuch of the Miniftry as complied not with Prelacy did, 
 
 I upon the privy Council's Proclamations, defert their Synodical 
 and Presbyterial Meetings, whence no Judicial Tefiimony was 
 lifted up againft the Courfe of Defection : Yea, the mod Part . 
 of them left their own Flocks, which thereby became a Prey 
 to the grievous Wolves that were afterwards thruft in upon 
 them. 
 
 Moreover, during this Period of hainous Backfliding, many 
 finful Oaths > Declarations and Bonds were lmpoledj and, a- 
 mong others, the Oath of Allegiance or rather Supremacy, with 
 the lnflrumtnt affertory of the Royal Prerogative: the Declara* 
 tkon and that f elf contradictory Oath the Tefi: By which Oaths 
 and Bonds, the ufurped Supremacy over the Houfe of God 
 was acknowledged and recognized, and a Covenanted Refor- 
 mation was renounced and abjured; Co that all Ranks of Per- 
 sons in this Land made themfelves more and more vile, by the 
 blackeft Perjury, and the greateft Apoftafy from the Lord. And, 
 as if all this had not been enough, fuch as endeavoured to wit- 
 nefs againft that Courfe of grievous Blackfliding, and who de- 
 parted from Evil, became a Prey to the greateft Tyranny and 
 Cruelty, even to Inaprifonment, Banilhment, fpoiiing of their 
 N z Goods 
 
n- 
 
 ( 100 ) 
 
 Goods and cruel Torture*; yea the blood of the WitnelTes for. 1 
 e Covenanted Reformation, was flied in our principal Cities un- 
 der Colour of Law, and likeways in the high Places of the Fields, 
 without any legal Procefs, againft them: Therefore, in our Skirts 
 is to be found thcBlood of thofe that have fuftered for the Teiti- 
 mony of Jefus, which is crying to Heaven for Vengeance againft 
 us to this very Day. 
 
 Alfo, in Confequence of the above mentioned ufurped Su- 
 premacy over the Kingdom ofChrift, in the Year 1669 and 1-672 
 Indulgences to fome Minifters who had not conformed to Pre- 
 lacy, were granted, under certain Conditions, Limitations and 
 Reftri&ions: Wherefore, as thefe Indulgence* had their Rife, 
 Subfiftence and Conveyance from the above wicked Supremacy ; 
 and as the Accepters of them were limited and refracted in 
 the Exercife of their Miniftry ; fo, the Acceprancc of them was 
 a Departure from the Word of ChriiVs Patience, which his 
 Servants and People in this Land were called to hold faft, efpe- 
 cially in fuch a Day of Temptation and Tryal. Likeways, when 
 the Duke of York.z profefled Papift % was advanced to the Throne, 
 a boundlefs Tale ration was granted by this Popifh Prince, which 
 was plainly defined for the Introduction of Popery and Slave- 
 ry, being exprefly conveyed from the King's abfolute Power, 
 fufpending and difabling all the Penal Statutes againft Papifts: 
 And, inftead of a due Teftimony offered againft the fame, it 
 was accepted by all the Minifters of the Presbyterial Denomina- 
 tion through the Land, except a few only; with an Addrefsof 
 Thanks for the fame, by a considerable Number of the faidMi- 
 • nifters, in Name of the reft; whereby we have been ftill fur- 
 ther involved in the hainous Guilt of departing more and more 
 from the Lord. 
 
 As thus the beautiful Order, the pure Government and Dif- 
 ciplineof the Houfeof the Lord, was overturned, buried and 
 forfaken; fo, that Apoihte Prelatical Church (or Party, and 
 generally the whole Land) did likeways reject Chrift the chief 
 Corner Stone, in the Word of his Grace and the Purity of Gofc 
 pel Truth, for maintaining of which this Land was once fo fa- 
 mous, and whereby, at our Reformation, a Nation was born 
 at once, and a People brought forth as in one Day ; and. inftead 
 of that Purity of Gofpel- Truth, there -was a general Apoftafy 
 to Armiflian and other Ami evangelick Errors, perverting the 
 Gofpei ofChrift. 
 
 Though the Lord was gracioufly pleafed, by a very glorious 
 and furprifing Appearance for thefe Lands in the latter End of 
 the Yeai i£88, to deliver us from the Yoke of Tyranny and ar- 
 bitrary Government, under which we then groaned > yet, we 
 
 have 
 
( I01 ) 
 
 have never, to this Day, rendrcd unto him according to the Bene- 
 fits which we have received from him. We did not umierftand 
 his wonderful Works, neither remembred the Multitude of 
 his Vercies. We provoked him at the Sea, even at the Red 
 Sea-y and, infread of waiting for his Counsel, we followed the 
 Counfels of Fle(h and Blood. We turned not unto him with 
 our whole Hearts, butfeigncdly: And our Backflidings have in- 
 creafed from Time to Time, till our Apoftaly and Defection, 
 in the prefent Age, is come to an Height, as to fome particular 
 Inftances, which was not known in former Times. 
 
 Though the Lord wrought a great Salvation for us, the fore* 
 faid Year, yet we faid not, Where is the Lord^ that brought us 
 up out of the Land of Egypt ? We returned not unto the Lord, 
 by a free and particular Confeflion and Acknowledgment of our 
 above, and many other Steps of Defection and Backfliding front 
 him; nor, by the Renovation of our folemn Covenant Engage- 
 ments to the moft high God. 
 
 When the Eflates of the Nation were met in a free Parlia- 
 ment, in the Year itf^o, our Presbyterial Church Government 
 was fettled according to its Civil Eftablifhment in the Year 
 15 $z ; and all the Steps of Reformation attained to in that Co- 
 venanting Period betwixt 16$% and 16^0 were neglected and 
 paftby: Yea, in the faid Settlement of Presbytery, all that was 
 done againft a Covenanted Work of Reformation, in the fir/t 
 Seffioir of Parliament of King Charles* after his Restoration, is 
 left untouched ; particularly, the infamous AH Refcifhry, where- 
 by all the Ads and Deeds of the foi- faid Covenanting Period 
 were declared null and void, is never repealed : Alfo, that im- 
 pious and wicked Ad, the fecond Act of the fecond Seffion of 
 the fame Parliament, declaring null and void the Proceedings 
 of that faithful Aflembly at Glafgow in the Year 1638, and all 
 other Acts and Deeds ot that reforming Period, ftands in the 
 Body of our ScotsLnws to this very Day: And thus, that great 
 Work, which the Lord wrought with an outftretched Arm in 
 the Days of our Fathers, lies {till buried under the Graveftone 
 of feveral Parliamentary A<fb and Deeds; which is an Iniquity 
 that teftifies againft us to this very Day. Likeways, by the fame 
 Parliament, in the Year 1690, inftead of our Covenant- Allegi- 
 ance, which was judged a proper Badge of Loyalty in our re- 
 forming Periods, a general Oath of Allegiance to the Sovereign 
 was impofed. 
 
 And as in the above and like Inftances, the Eftates of the Na» 
 lion (hewed no Difpofition to return unto the Lord ; fo 3 when 
 the firft General Afjembly of this Church did meet, the fame 
 Year i^o i they did not, in their Ecclefiaftical Capacity, faith- 
 fully 
 
( ioa ) 
 
 fully and particularly represent unto all Ranks of Perfbns through 
 the Land, their manifold Iniquities and Backflidings, in order 
 to excite them to Humiliation and Mourning before the Lord: 
 They fat down upon the above Civil Eftablifhment, without re- 
 monftrating againft what was defective in the fame, or making 
 any exprels and particular Acknowledgment of the many hainous 
 Backflidings of the former Period: They did not, by any formal 
 Ac!;, condemn the facrilegious Ufurpation of the Royal Dignity 
 o£ Zions King ; nor did they, by any exprefs Ad, alfert him to 
 be what he is, The alone King and Head of his Church, in Op- 
 portion to the above mentioned Ufurpation of his Royal Prero- 
 gative, and the Indignities done unto the (amebythe many wic- 
 ked Ads and Laws that were made, and the finful Oaths that 
 were impofed, in that Period : Neither did they allert the Divine 
 'Right of Presbytery, nor the intrir'fick Power of the Church, 
 with refped to the calling of her National AiTemblies \ which 
 are two fpecial Branches of the Redeemer's glorious Headship ia 
 and over his Church: Likeways, they did not exprefly approve 
 our Covenanted Reformation, attained unto from the Year 16$ & 
 to the Year 16^0 \ neither did they plainly juftify the Wreft- 
 lings, Tcftimonies and Sufferings or the Lord's Remnant for the 
 fame, in the late perfecuting Times: Alfo, they did not, by a- 
 ny particular Ad of Aflembly, atlert the Obligation of our Cove* 
 riants National and Solemn League, and their binding Force up- 
 on Posterity : Nor did they particularly condemn the above-men- 
 tioned finfj Oaths, Declarations and Bonds, and many other 
 Steps of Dcfedion from die Lord, during the forefaid Period: 
 And though the Lord, by his fpecial and remarkable Provi- 
 dence, brought the Minitlers and Elders of this Church together 
 again, in a National Ailembly; yet, inftead of cenfuring fuch 
 as had made grofs Dcfedion from the Lord, lome were admit- 
 ted into Minifterial Communion, and many into the Office of 
 Elders, alid Multitudes into full Communion with the Church 
 in her (ealing Ordinances, who had taken the above-mentioned 
 Oaths and Bonds, and who were deeply involved in the Guilt 
 of perfecuting the Lord's People, and in the other Defedions of 
 that Period of Apoftafy, without requiring from them any E- 
 vidence of their Repentance, and Sorrow for the fame. 
 
 Thus, though the Lord did wonderfully deliver us, we ren- 
 dred not unto;him according to the Mercies received, but ming- 
 led ourfelves with our Enemies, and have learned of them their 
 Ways: And they have been a dead Weight upon the Lord's 
 Work and Intereft ever fince that Time. 
 
 Our Iniquities and Backflidings have incrcafed more and 
 more : Particularly, when, by the Treaty of Union with Eug. 
 
 land 
 
( I0 3 ) 
 
 land, in the Year 1707, we were incorporated with our Neigh- 
 bours in England, upon Terms oppofite unto, and incontinent 
 with our Covenant-union with them 5 in regard the Mainten- 
 ance ©f the Hierarchy and Ceremonies of the Church of Eng. 
 land is made, by the faid Treaty, a fundamental and eikntial 
 Article of the Union of the two Kingdoms : And thus, with 
 our own Confent, the Antichrifiian Hierarchy, and a fuperfli- 
 tious Wormip in England, have all the Security that human 
 Laws can give them; whereby this whole Nation hath again 
 not only given openly up with their folemn Covenant- Engage- 
 ments to the Lord, but alfo involved themfelves in the Guilt of 
 confenting to, and thereby approving of, the Antichriftian 
 Hierarchy, and a fuperftirious Wo r (hip in England. 
 
 Immediately after the forefaid incorporating Union, our Land 
 was made to groan under the Load of unneceffary Swearing, 
 in the manifold Repetition of Oaths; and the Nation was bur- 
 dened with unlawful Oaths: Such as, the Oath of Abjuration, 
 impofed upon all in Civil and Military Truft, and afterwards 
 upon the Minifters of the Church of Scotland; which Oath we 
 acknowledge as one of our national Sins and Steps of Defection, 
 in fo far as the united Conftitution, oppofite unto our Cove- 
 nant Union, is thereby homologated and approven: Like ways, 
 the facramental Teft is impofed upon the Members of this 
 Church, while ferving the Sovereign in England and Ireland: 
 Alfo, a fuperflitious Form of fwcaring is introduced amongft us, 
 by laying the Hands upon, and kijjing the Gofpels : Moreover, 
 the fame Oaths are frequently repeated upon the fame Day, to 
 qualify Men for different Pofts and Offices > whereby the Weight 
 and Impreflion of a folemn Oath is ready to wear off the Spirits 
 of many. And, by all thefe finful Impositions and Practices, 
 our Land is more and more involved in Sin and Guilt, 
 
 Further, a fhort time after the above incorporating Union, 
 particularly, in the Year 1712, an almoft boundlefs Toleration 
 was granted, whereby a Door was opened to grofs Corruption 
 in Principle, which always brings along with itLoofnefs in Pra- 
 ctice: And) in confequence of this Toleration, the fuperftiti- 
 ©u* and corrupt Worfhip of the Church of England is fet up in 
 all the Corners of this Land. Alfo, in the forefaid Year, the 
 Right of Prefentation to vacant Churches, claimed by Patrons, 
 was again reitored unto them ; and though Patronage is contra- 
 ry to our received and known Principles, yet Countenance Is 
 given to this Antichriftian Ufurpation, by the Judicatories their 
 intruding Prefentees upon reclaiming Congregations. Like- 
 ways," the fuperflitious Obfervation of Holy-days is introduced 
 amongft us, by the Vacation of our molt corj&terable Courts 
 
 of 
 
( I04 ) 
 
 <af Jufticc In tha latter End of December. By all which finful 
 Courfes and Practices, our Land is defiled under the Inhabit Ants 
 thereof^ becauje they have tranfgreffed the Laws, (hanged the 
 Ordinance, broken the everlafthig Covenant. 
 
 As our Provocations in rhe above in fiances are great, fo they 
 have increafed. and are ftili more grievous, through the deep 
 Wounds that hr/e been given unto many precious and impor- 
 tant Trurfes laid down from the Word of God in ourConfeffi- 
 on of rvith : Particularly, ir has been vented and taught among 
 u> / hat nothing is to be admitted in Religion but what is agree* 
 able to Rea/on, and determined by Reafon to be fo: That there 
 are Means appointed of God for obtaining faving Grace \ which 
 Means when diligently u/ed, with Serioufnefs, Sincerity y 'and 
 Haith of eing heard, God hath promijed to blefs with Succefsi 
 and, that the going about thefe Means in the fore/aid Manner, 
 is not above the Reach of our natural Pozvers and abilities : That, 
 were it not for the Profpetl of Happinefs, we could not, and 
 therefore would not ferve God: That, by the Light of Nature,, 
 and Works of Creation and Providence, including Tradition, God 
 hath given an obfeure objective Revelation unto alt Men, of his 
 being reconcileable to Sinners: That it is probable that none are 
 excluded from the Benefits of the Remedy for Sin, provided by 
 .God, except thofe who, by their atlual Sins^ exclude them/elves, 
 and flight or rejeel either the clearer Light of the Gofpel, reveal* 
 ed to the Church, or that ebfeure Di/ccvery and Offer of Grace 
 made to all without the Church : As alfo. That there was not 
 a proper Covenant made with Adam, for him I elf and his Pofte* 
 rity, and, That Adam was not a federal Head to his Pofterity. 
 
 Though the above grofs and dangerous Errors, whereby ma- 
 ny important Truths, laid down from the Word of Gedjn our 
 Gonr&lidn of r-aith, arc fubverted, were all taught in one of 
 our Univerfiriesj and though they were brought before the Ju- 
 dicatories of this Church; and likeway^, though the* Teacher of 
 them owned and maintained them in his Defences at their Bar: 
 Yet the General ^ffembly, in the Year 1717, difmifled the Pro- 
 cefs without any Cenfure inflided upon the faid Teacher; yea, 
 without any particular expreis Tcftimony againft the above 
 grofs and dangerous Errors. And fo, as a righteous Judgment 
 upon this Church, foi neglecting to vindicate injured Truth, 
 and to cenfure the Broacher of the above Errors, the Lord per- 
 mitted him to proceed from evil to w'orfe, even the Length of 
 impugning the Deity of the great God our Saviour ; as appears 
 from the Procefs againft him in the Years 1727 and 1728. For 
 it was found evidently proven, by the Atfemblies which met 
 the foul Years, That he had vented and taught, That our Lord 
 
 Jefus 
 
( ioj ) 
 
 Jefus Chrift is not neceffanly exilteiu: That the neceffary Exi- 
 gence of our Lord Jefus Chrift is a thing vie know not: That 
 th§ three Perfons of the Trinity are not to be [aid to be numerical- 
 ly one in Subftance or Ejjence : As alfo, That the Terms Necef- 
 fary Existence, Supreme Deity, and the Title of the only Trae 
 God, may be taken in a Senfe that includes the perfonul Property 
 of the Father, and fo not belonging to the Son By which Pro* 
 portions, the Son of God our Redeemer, and the Holy Ghoft 
 our Sanclifier, have been robbed of their True Deity, and con- 
 fecjuently of their effential Glory. 
 
 Through the above-mentioned grofs and dangerous Propofi- 
 tions, this Land has been the Seat of pernicious Errors, and of 
 grievous Blafphemy againft the Perfons of the adorable Trinity, 
 hut, though it is to be feared, that the Seed of Error which hath 
 been thus (own amongft us, has taken deep Root, and is bring- 
 ing forth corrupt and poifonous Fruits: Yet, as the judicatories 
 of this Church have never inflicted any Cenfure upon the Teach- 
 er of the above Errors, adequate to the great Scandal and Of. 
 fence he had given, fo they have not, to this very Day, parti- 
 cularly and exprefly condemned any of the above mentioned Er- 
 rors, as contrary to the Doctrine held forth from the Word of 
 God in our Confefiion of Faith ; nor have they afferted the 
 Truth, in Oppofition unto the Terms in which it has been im- 
 pugned and denied: And thus, many important and precious 
 Truths have been left wounded and bleeding, without any fuic- 
 able Teftimony given unto them. 
 
 Likeways, leveral other grofs and dangerous Errors have been 
 vented among us; even fuch, whereby the peculiar and fupcr* 
 natural Operations of the Holy Spirit have been traduced, and 
 fpiritual Exercife expofed and ridiculed; and fuch, whereby the 
 peculiar Doctrines of the Gof pel, concerning the Perfon and Me- 
 diation of Chrift, are wickedly fubverted. And though feveral 
 fuch Errors have been brought to the Bar of the prefent Judi* 
 catories; yet, neither is the Author thereof cenfured, nor is 
 there any exprefs judicial Teftimony given againft them. More- 
 over, it has been publickly afferted and maintained by him, 
 That the fole and umverfal Motive to virtuous Atfionsy is Self- 
 love, Intereft or Pleafure ; whereby Self is exalted unto theThrone 
 of God : And yet the Affembly, in the Year 1735, not only di(- 
 miffed the Publisher of this and feveral fuch grofs Errors, with- 
 out any Cenfure inflicted upon him, or any Condemnation of 
 his Errors; t>ut, inftead of this, the faid Affembly admitted his 
 Explication of the Article concerning Self-love, namely, That 
 our Delight in the Honour and Glory of God is the chief Motive 
 of all virtuous, and religions Actions j whereby it appears, that 
 
 P the 
 
{ ioo ; 
 
 the forefaid Aflembly have adopted the above erroneous Prin- 
 ciple concerning Self love, as their own; in regard that the 
 Maintainer thereof does, by the above Explication, {till make 
 our Delight (and To our Self-love, Intereft or Pleafure) the chief 
 Motive of all virtuous and religious Actions ; fo that hereby the 
 great Idol Self is (till exalted and placed in the Throne of God, 
 and the declarative Glory of God is fhll fubordinated unto Self, 
 as our chief and higheft End. 
 
 Our Iniquities and Backflidings have alfo increafed, by the 
 CondMct of the prcfent Judicatories, in their exercifing a lordly 
 Power and Authority over the Heritage of God, and by their 
 grofs perverting of the Ordinance of Difcipline. Thus, Vio- 
 lence has been done to the Flock and Heritage of God, by 
 obtruding Minifters upon them in all Corners of the Land; 
 and by exercifing a legiflative Poiyer and Authority over the 
 HoufeofGod, in making Laws to his Subjects contrary to his 
 Will declared in his Word; as was done by the General Aflem- 
 bly in the Year 1732., in their Aft anent the Settlement of va- 
 cant Panihes: And though this Act was repealed by the Aflem- 
 bly, in the Year 1734; yet it was not repealed on account of 
 the Sinfulnefs thereof, but only becaufe ir was enacted contrary 
 to foine ordinary Forms: Accordingly, the Contrariety of the 
 faid Act to the Word of God, and the laudable Conftiiutions of 
 this Church agreeable thereto, has never been acknowledged : 
 Yea, vacant Congregations are, to this Day, fettled according to 
 the Manner prefcribed in the faid repealed Act. Likeways, the 
 Ordinance of Difcipline has been perverted by the Aflembly in 
 the Year 1733, in appointing their Commiflion to inflict Cenfures 
 upon fome Minifters, merely for protefting, for their own Ex- 
 oneration, againtr a Sentence of the faid Aflembly, reftraining 
 minifterial Freedom, in tcftifying doctrinally againft a Courfe 
 of Defection; in cafe the faid Minifters (hould not retract their 
 Proteftation. Moreover, by an Act of the faid Aflembly, con- 
 cerning the Minifters of the Presbytery of Dunfermline , fuch 
 as cannot fubmit to the Miniftry of Intruders are excommuni- 
 cate from fealing Ordinances; and Minifters are threatned with 
 the higheft Cenfures of the Church, if they difpcnfe fealing Or- 
 dinances unto them: And yet the Erroneous are difmifled from 
 the Bar of the Judicatories, either without any Cenfure at all, 
 or with ho due Cenfure inflicted upon them. 
 
 Alfo, of late, the Sabbath of the Lord has been publickly pro* 
 faned, by the moil Part of Minifters their reading the AH 
 *>f Parliament anent Captain John Vorteous^ by which Reading 
 of that Act, the alone Head/hip and Sovereignty of the Lord 
 yefm over the Qhugch^ his free and independent Kingdom, was 
 
 Mr 
 
( 107 ) 
 
 Ukeways practically given up. And fome of the Judicatories hav- 
 ing fcreened the Readers of the faid Ac~t, by their Ads of For- 
 bearance ; and none of the Judicatories having cenfured any of 
 them for this publick Scandal and Offence; the whole Lump of 
 the Eftablifhed Church, thus leavened, by flittering the Leaven 
 of this unpurged Scandal to continue among them, may there- 
 fore juftly be conftructed to have departed from their Holding of 
 the King of Zion, and to have f ubjc&ed and fubordinated their 
 Ecclefiaftical Meetings to the Civil Powers, whereby the Re- 
 deemer's Crown has been profaned and call down to the 
 Ground, 
 
 Though the Judicatories of this National Church have been, 
 for a confiderable Time, carrying on a Courfe of Defection j 
 yet they are fo far from acknowledging their Iniquity, and re- 
 turning to the Lord, that they condemn a Teftimony unto the 
 Truth 5 and they not only refufe to lift up a judicial Teftimo- 
 nyfor Truth thcmfelves, but they perfecute others who are en- 
 deavouring to do it. Particularly, the General Aflembly that 
 met in the Year 17 3 8, condemned in Bulk the Teftimony emitted 
 by the Affbciate Presbytery, as calling many groundlefs and 
 calumnious Reflections upon the (aid Judicatories, without con- 
 defcending upon any one of chefe which they call groundlefs 
 and calumnious Reflections; whereby, inftead of confcfiing 
 their Guilt to the Glory of God, they juftify themfelves, and plead 
 that they are innocent, and refufe that they have finned: Far- 
 ther, the faid Aflembly impowered their Commiflion to libel 
 and cite the Seceding Minifters before the enfuing Aflembly. 
 Likeways, the Aflembly in the Year 1739, [even in the Face of 
 a publick and open Teftimony given by the Presbytery, in their 
 A6i and Declinature read in Prefence of the Aflembly, againft 
 their Courfe of Defection and Backfliding from the Lord; to- 
 gether. with a folemn Call given them, in the faid Ad and De- 
 clinature, to return to the Lord;] did harden themfelves yet 
 more in their Iaiquity, by condemning this Teftimony, as con- 
 taining nothing but groundlefs Prejudices againft the prefent Ju- 
 dicatories, and moft injurious, infolent and difrefpeclful Expref- 
 fions, concerning the higheft Civil Authority; though the De- 
 clinature contains nothing with Reference to Civil Authority, 
 but a juftand neceflary Teftimony againft the above Act of Par- 
 liament anent Captain fohn Porteous: Moreover they recommend- 
 ed it to the next Aflembly, to inflict the Cenfure of Depofitipn 
 upon the Seceding Minifters ; and afterwards, that Aflembly did 
 pretend to do fo: By which Procedure they have heightned 
 and aggravated their Iniquity; in regard they have thereby 
 materially Sentenced all fuch Minifters to Dcpofition, who (hall 
 
 O 2 duly 
 
k l0 * ; 
 
 duly teftify againfl: the prefent Courie of Defection, which, as 
 Matters ftand, cannot be done in a Way of Communion with 
 the prefent Judicatories. And we defire to lament over it be- 
 fore the Lord, That the prefent Judicatories have come to fuch 
 a Height of Defection, that they continue to refufe all Calls 
 which are given them to return to the Lord, from whom we 
 have, every one of! us, deeply revoked. 
 
 It is alfo to be lamented, that a Hood of Errors hath broke 
 in upon the Land; whereby the Lord's Name is dreadfully dif- 
 honoured, the Doctrine of J unification by Grace is* wofully 
 corrupted, the proper Imputation of the Righteoufnels of the 
 Lord Jcfus Chnft for our Juftification before God, is denied, 
 the Foundations^ our holy Religion overturned, thoufands of 
 precious Souls deftroyed, and wide Steps made towards Popery 
 and Paganifm. More particularly, it js to be lamented, that 
 there is a dreadful Prcvalency of Deifm y whereby all revealed 
 Religion is rejected, and the Light of corrupt Nature is exalt- 
 ed in its Room: That the Seed of Arianifm is fown amongft us, 
 whereby the true and fupieme Deity of the Son of God, and 
 of the holy Ghoft, is denied; and thus, the very Foundation of 
 the Chrifiian Faith is unhinged: As alfo, that there is a general 
 Growth of Arminian\(m y whereby it is maintained, that God's 
 Aft of Election and Reprobation, depends on his Forefight of 
 the good or Evil Works of Men ; that JefusChriit, by his Death, 
 has merited Grace to all Mankind; that notwithstanding of the 
 Fall, Man retains a freedom of Will to that which is fpirirually 
 good; that the Grace of God is not irrefiftible and efficacious 
 of itfclf j and that Believers in Chrifi may fall totally aRd finally a- 
 way from a State of Grace. And it is further to be lamented, that, 
 of late, fome who formerly difringuifhed themfelvesin Zeal for 
 our Reformation and Covenanted Principles, have turned afide 
 to Latitudinarian y Independent and Sectarian Extremes ; where- 
 by the Unity of the true Catholick Church is denied, and the 
 Presbyterial Order and Government, the only Government 
 which Chrift hath inftituted in his Houfe, is fubvertedj as alfo, 
 the Warrantablenefs and great Defign of Confeflions of Faith 
 and Catechifms, as Tcfts of Soundnefs in the Faith, is thereby 
 overthrown, and a wide Door is opened unto a Toleration of 
 all 1-lerefy and Error, under the old fpecious Pretext of Liberty 
 of Confciencc. And for all thefe Things the Lord may juitly 
 fay of us. 1 hearkened and heard, but they [pake not aright 5 no 
 Man repented him of hisWhkednefs y faying , what have I done? 
 Every one turned to his Courje^as the Horfe ruflieth into the Battle. 
 
 Together with the above mentioned Steps ot Defection and 
 Backfiiding, a Hood of Ptofanenefs and Wickednefs overfpreads 
 
 the 
 
 
( l0 9 ) 
 
 the whole Land. All Rank*, of Pei ion* nave corrupted their Ways : 
 Our Nobility and Gentry have, for the mod Part, buril the 
 Lord's Bands afunder, and call away his Cords from them; our 
 Minifters, Burgefles and Commons of all Sorts, have turned 
 away backward, and forfaken the Holy One of lfrael: The 
 whole Head is lick, and the whole Heart is faint. Many hai- 
 nous Sins and Provocations, againit the firft and fecond Table 
 of the Law, are to be found among us: Such as grofs Igno- 
 rance oMJod, Atheifm, Infidelity, profane Mocking* at theMy- 
 fteries of Religion; the Holy Scriptures are burlefqued, Popifii 
 Errors and Delufions are fpreading, and the idolatrous Mais is 
 openly frequented in many Corners of fhe Land ; the Name of 
 God is profaned by ram and ordinary Swearing in common 
 . Converfation, and by Perjury and falfe Swearing, eipecially in 
 Trade and Commerce; the Lord's Day i^> many Ways profaned, 
 particularly by frequent and unneccifary Journeying from Place 
 to Place; many are without natural Affedion, unruly, difobe- 
 dient; the Land isalfo defiled with Murders, Drunkennefs, Pro- 
 digality and Vanity ia Apparel, fooliih Jeftings, Rioting and 
 \v antonnefs ; yea, with open Adulteries and Uncleannefs of 
 all Sorts: And fome profane and finful Cuftoms, which have 
 little obtained in former Times, are countenanced and encou- 
 raged, both at Court, and in fome eminent Places of the Na- 
 tion; fuch as,theDiverfions of the Stage, Mafquerades, Balls, and 
 other fuch Seminaries of Lewdnefs and Laicivioufnefs: Like- 
 ways, Fraud and lnjuftice 3 in Dealings betwixt Man and Man, 
 are to be found among us; together with Oppreffion, Lying, 
 Envy, Malice, Evil {peaking- Backbiting, Falmood, Diffimulati- 
 on, and Covetoufnefs which is Idolatry: Likeways, of late, an 
 idolatrous Picture of our Lord Jefus was well received in fome 
 remarkable Cities of the Nation: As alio, the penal Statutes a- 
 gainft Witches have been repealed by the Parliament, contrary 
 to the exprels Law of God; For which a Holy God may be 
 provoked, in a Way of righteous Judgjnent, to leave thofe 
 whoarealready enfnared to be hardned more and more; andto 
 permit Satan to tempt and feduce others, to the fame wicked 
 and dangerous Snare. 
 
 The Sins and Provocations of this Land are farther increafed, 
 by the kind Reception that many, both Minifters and People, 
 have given to Mr. George V/kitefied, a profefied Member and 
 ' Prieft of the fuperftitious Church of England ; and by the greas 
 Entertainment that has been given to Latitud'tnarian Tenets, as 
 further propagated by him and others; whereby any particular 
 Form of Church Government is denied to be of divine Inftitu* 
 • tion, and under a Pretence of Catholick Love, a Scheme is laid 
 
 for 
 
( II0 ) 
 
 for uniting Parties of all Denomination in Church Communion, 
 in a Way deftrudive of any Tefbmony for the declarative Glo- 
 ry of Immanuel) as Head and King of Zion, and for the Cove- 
 nanted Reformation of this Church and Land : For which a 
 righteous God hathjuftly chofen their Delufions y and fen t forth 
 a Spirit of Dclufion among them, in the prefent awful Work 
 upon the Bodies and Spirits of Men. And, though the Lord has 
 been pleafed, in his Sovereign Goodnefs, to preferve a Remnant 
 from being carried off by the above dangerous Scheme and aw- 
 ful Delufion; yet, while endeavouring to teftify againft the 
 fame before the World, we have not been fuitably exercifed 
 thcreanent before the Lord. 
 
 AND we defire, through Grace, to turn cur Eyes inward 
 to our own Hearts, to fearch and try our Ways, to declare 
 our Iniquity, 10 be forry for our Sin, and to turn again unto 
 the Lord; For, who gave Jacob for a Spotty and Ifrael to the 
 Robbers ? did not the Lord, he again jl whom we have finned, 
 by our Unbelief, Selfilhnefs, Formality, Earthlinefs and Carna- 
 lity, falling from firft Love and Security; by Want of Tender- 
 nefs, Watchfulneis and Spirituality, in our Frame and Difpofiti- 
 on, and in our Walk and Converfarion ? 
 
 And, in a particular Manner, we defire to be humbled before 
 the Lord, for our Contempt of the glorious Go/pel of the Son of 
 God, which we acknowledge to be our Sin, as it is the great 
 Sin and chief Guihinefs of the Land wherein we live; that we 
 have not iuitably improven it, as it is the Miniftration ofRigh- 
 leoufnefs for our juftification, and as it is the Miniftration of the 
 Spirit for our San&ificarion. We acknowledge, that we are filthy 
 and polluted; and we have it to lament over, that, in a very 
 great Mcafure, we have not obeyed the Voice, we received not 
 Correction, we have not trufted in the Lord, we have not drawn 
 near to our God; we have been obftinate, our Neck has been 
 an Iron Sinew, and our Brow Brals; we have dealt very trea- 
 cheroufly, and have been Tranfgretfors from the Womb. We 
 confefs our Ignorance and great Shortcoming in the Know- 
 ledge of Chrift Jefusour Lord, in his Perfon, Offices, Bleflings 
 and Benefits ; of the Covenant of Grace, as it ftands faft with 
 him ; and of the Way of improving Chrift, and the Covenant 
 of Promife. And we defire to be humbled for our undervalu- 
 ing Chrift, Communion with him, and his fpiritual Graces and 
 Bleflings; that we have preferred other Things (o much to Chrift 
 and his Intereft, and have not given him the Preeminence a- 
 bove all} that we have been to little exercifed in Meditation, 
 
 fcarching 
 
( »l ). 
 
 fearching the Scriptures, Self- Examination, and fervent Wreft- 
 ling with God by Prayer, thefe Means of fecret Communion 
 and Fellowfhip with him; that we have come fo far fhort in 
 receiving Chrift into our Hearts, and. improving him, as held 
 forth by the Gofpel,in his Fulnefs of Grace; and that we have 
 been much eftranged from the Life of Faith upon the Son of 
 God, for Wifdom, Righteoufnefs, SanHification and Redemption. 
 We acknowledge, that we have gone about to eftablifh our 
 own Righteoufnefs, and have not entirely refted upon his Righ- 
 teoufnefs alone, as revealed to us in the Gofpel ; which appears, 
 among many other Things, in finking Fears, Scarring to apply 
 Chrift and the Promifes, and not rejoicing in Chrift the Propi- 
 tiation, with Humility, under a Scnfe of Wants, fhortcoming, 
 and failing in Duties; which, in Efted, is a Degree of eftabliirw 
 ing a Righteoufnefs of our own, and not fubmitring to the 
 Righteoufnefs of God: And that we have performed Duties 
 more in a legal, than in an evangelical, or Gofpel-Way and Man- 
 ner. And we defire to be humbled for our not making Ufe of 
 Chrift, as we ought, for Sanclification, according to the Pro- 
 mifes of the Covenant; as we have not a&ed in a Way of De- 
 pendance upon him, in all Duties and Ordinances, and in all 
 the Performances of our common Chriftian Callings and of our 
 particular lawful Vocations; for Direction, Qiiickning, and 
 Strength, to mortify our Corruptions, and to carry us through 
 our Chriftian Courfe againft all Dilcouragements and Temp- 
 tations. 
 
 We defire to be humbled, that we have not duly made ufe of 
 Chrift, in approaching to the Throne of Grace, by Tracer and 
 Supplication with lhankjgiving ; that, in our Approaches to 
 God, we have not had the Eye of Faith duly fixed upon Chrift, 
 aor offered all our Service through him as w r e ought; and that 
 we have not come, with that humble Boldnels and full Aflurance 
 of Faith, unto God as a Father, wherewith the Sacrifice and In- 
 tercefTion of Chrift have warranted us to come. 
 
 And we defire to be humbled, that we have not been duly ex- 
 ercifed in fan&ifying the Lord's Da,y ; particularly, in being care- 
 ful enough to avoid carnal Converfe in coming to, going from, 
 and during the Intervals of publick Worfhip. 
 
 We defire to be humbled, that, in attending upon a preached 
 Gofpely we have not had it more for our End, to find Commu- 
 - nion with Chrift, a Tafte of his Goodnefs and Excellency^and 
 to be built up in Holinefs and Comfort, through Faith unto Sal- 
 vation ; that we have not duly prepared our Hearts before-hand 
 in fecret, to come with godly Fear arid Reverence, Humility, 
 fpiruual hungring and thlrfting aftejr the Kingdom of God and 
 
 the 
 
( »* ) 
 
 ihe Righteotifnefs thereor, and definng, as new born Babes , 
 the fincere Milk of the Word, that we might grow thereby; 
 that we have been fo little acquainted with receiving the Word 
 not as the V\ ord of Man, but as it is in Truth, the Word 
 of Gods that we have nut employed the Lord more to teach 
 us inwardly, by accompanying the outward Means with the 
 effectual Operations of his holy Spirit ; that we have not mixed 
 the Word preached with Faith, as we ought to have done, be- 
 lieving it with our Hearts, and applying the Truths preached 
 to ourfelves; and that we have not, as we ought, hid (he 
 Words of Chrift in our Hearts, for After-improvement of them; 
 nor employed the Spirit of Chrift, to bring the Word we have 
 heard to our Remembrance } and have not taken due Pains to 
 meditate upon it in (ecret. 
 
 We defire to be humbled before the Lord, that we have not 
 duly made ufe of the Sacraments, as Seals of the Covenant of 
 Grace, and of the Promiles there made to us in Chrift: And^ 
 particularly, that, in offering our Children to the Lord in Bap- 
 tifm> we have not fet ourfelves, as we ought, to confider and 
 prize the free Love and Grace of God, which hath prevented us 
 and our Seed, in providing fuch a Fountain for Sin and Un« 
 eleannefs; that we have not been fuitably exercifed with our 
 own and our Children's Defilement, by original Guilt and Cor- 
 ruption ; nor have been duly concerned that they might be re- 
 generated, united to Chrift, and get an Intereftin the Cove- 
 nant of Grace, and Promifes thereof, fealed up unto them ; 
 that we have not fuitably applied the Covenant and Promifes of 
 it to ourfelves and to our Seed, and this Sacrament as a Seal 
 thereof: Thar, at the Adminiftration of this Sacrament to o- 
 .fhers, we have not been exercifed, as we ought, by joining 
 therein either for our own Edification, or in holding up the 
 Baptifed to God, that he might blefs his own Ordinance to 
 them, and receive them in amongft his Children in Chrift ; 
 that we have not made more Conscience to make known to our 
 Children, when they came to Years of Capacity, their Baptifm, 
 the Ends and Ufe thereof, and the Obligation thereby lying up- 
 on them, as confecrated to Chrift; and that we have not duly 
 made ufe of this Sacrament, all along the Courfe of our Life, 
 for taking hold of God's Covenant, for furthering and ftreng- 
 thening the Faich and Comfort of our Intereft in God as our 
 God and Father in Chrift, and for ftrengthening, through 
 Ohrift, our Refolutions and Endeavours of Mortification and 
 Newnefs of Life. 
 
 And we defire to be humbled, that we have not been at more 
 Pains in Preparation for partaking of the [olemn Ordinance of 
 
 our 
 
our ItfrrfV 5«/>/>«r, by Seir examination, Meditation, Prayer and 
 Supplication, arid by renewed Actings of Faith upon the Lord 
 Jelus Chrift, for Righteoufneis and Strengths that we have not 
 approached % his holy Table with fpiritual Hunger and Thirft af- 
 ter Chrift crucified, and with humble, broken and contrite Spi- 
 rits, as we ought ; that we have not duly excrcifed ourfelves in 
 remembring the Lord's Death till he come again, and in applying 
 the fame to ourfelves, for Peace with God, for mortifying the 
 Body of Sin, for working deep Repentance and Gofpel-forrow 
 on account thereof, and for getting the Love of Chrift more 
 kindled in our Souls, and our Hearts enlarged with greater 
 Thankfulnefs, toward him who loved us, and gave himfelf for 
 us 5 that, through prevailing Unbelief, we have too often been 
 plunged into legal Heaviness, even when partaking of this Or- 
 dinance, whereas we ought efpecially to be rejoicing through 
 Faith on the Propitiation in the Death ef.Chrift, fo familiarly 
 let forth thereby to us: And that, after coming from the Lord's 
 Table, we have not walked more clofly with God, either in a 
 Suitablenefs to the great and high Privileges and Mercies be- 
 llowed upon us, or the deep and folemn Engagements we have 
 there come under: But, among other Mifimprovements of this 
 Ordinance, and Departures from the Lord, we have too often 
 given way, either to unbelieving Difcouragements under the 
 Want of lenfible Enjoyments, or to carnal Security, after being 
 privileged with fenfible Attainments; and have not other ways 
 walked before the Lord unto all well pleafing. 
 
 We defire to be humbled, that we have not been fuitably ex- 
 ercifed with the Scandals of others, who have been the Objects 
 of Church Cenfures\ that we have not, upon fuch Occafions, 
 been fuitably humbled for the Fountain of Sin in our own 
 Hearts ; that we have not mourned in fecrct Places for the Dif 
 honour done to God by thefe Scandals; and that we have not, 
 as we ought, pitied and prayed for thole who had fallen into 
 the fame. 
 
 And we defire to be humbled for our great formality in 
 Prayer, both in fecret and in our Families \ and that we have 
 not made more Confcience of joining with our Spirits,' in pu« 
 blick Prayers and Praifes $ that we have employed the Spirit of 
 Grace and Supplication fo little, and have not duly improved 
 this Ordinance of Prayer, as a Mean of Communion with God^ 
 and for ftrengthening our Faith, and every other Grace; and 
 that, when we have directed our Prayers to God, we have been 
 fo little employed in looking up after them, for a gracious Anfwer 
 and Return. 
 
 We defire to be humbled, that we have not walked as bocom- 
 JP cth 
 
( "4 ) 
 
 cth the Gofpel of Chrifl but have failed and come far (hort fnU* 
 the Duties we owe to God, to our Neighbours, and ourfelves. 
 Particularly, we defire to be humbled for our vain Thoughts, fr 
 our idle Words, and our Overlinefs in Divine Worlhip: That 
 our Converfe has favoured fo much of the Earth, and fo little of 
 Heaven and Things above : That we have not ftri ven to keep the 
 Thoughts of the Love of Chrift, and of the free Grace of Godji ( 
 in him, upon our Hearts, fo freih and conftant as they (hould \i 
 be; in order to keep them watchful, tender, zealous, and en-j' 1 
 larged for God, his Honour and Glory: That we have notob-[l 
 ferved and yielded unto the Knockings of the Spirit; whereby* t 
 Chrifl has offered to come into our Hearts, that he might (up 
 with us and we with him: That we have often quenched the 
 Motions of the Holy Spirit, whereby he itirreth up to Duties; 
 and ftiffied and put away his Challenges, which tend to Repen- 
 tance and Humiliation; that we have not been tender of his 
 Pretence and Confola'ions, to entertain the fame; but have 
 grieved him by undervaluing and rcfufing them, and by our 
 carelefs Walking, without attending on his Direction and Guid- 
 ing. And we defire to be humbled for our Untendernefs, in 
 not watching duly againft carnal Company and Converfe; in 
 not ftudying more to recommend Religion to others, by an 
 holy, convincing and edifying Converfation; in not ftudying 
 more faithfully to watch over and admonim one another, with 
 Meeknefs and Love; in being too ready to fpeak of one ano- 
 ihers Infirmities and Failings, behind their Backs,in(tead of ob- 
 ferving the Scripture Rule, Matth. xviii. if, i6> 17. And that 
 we have not duly improved fpiritual Company, and fpiritual 
 Exercife of focial Prayer and Conference. 
 
 . As all the above Sins, Defections and Backflidings, are highly 
 aggravated; being committed againft great Gofpel Light, and 
 many remarkable Appearances of God amongft us both in a 
 Way of Mercy and Judgment, in former as well as in latter 
 Times ; and notwithstanding of a great Profeflion on our Part, 
 our Baptifmal Vows, and our indifpenfible Engagements by the 
 National Covenant of Scotland, and the Solemn League and 
 Covenant of the thr^e Nations: So, we defire to be deeply 
 humbled before the Lord for the fame; to ly down in Shame 
 before him. confeffing our Iniquities, that we with our Fa- 
 thers have finned, and that we have done wickedly; and ro 
 acknowledge the Lord as righteous and holy, though he Thould 
 raft us out of his Sight, and (end in a Sword amongft us to 
 avenge the Quarrel of his Covenant. But, fince the Lord u 
 
 yet 
 
yet waiting that he may be gracious we defire to flee unto the 
 Blood of Jefus for the Remiflion of our own Sins, and the Sins 
 of this whole Covenanted Chuich and Land j and to pray that 
 he may return unto us 3 and that he may heal our Backfliding* 
 ind Breaches, that Glory may yot dwell in our Land. 
 
 And in regard it is the Duty of a finning People, not only 
 to confeis and acknowledge their Iniquities, and to be humbled 
 for them; but to take hold, by Faith, of God's gracious Cove- 
 h nant revealed to us in the glorious Gofpel ; avouching the 
 kLord to be our God, according to the Tenor of this hisCove- 
 inant, and returning to the Lord our God,from whom we have 
 Jfallen by our Iniquities; and, in the Faith of his free Mercy 
 t|throu£jh fefus Chrift, and Confidence of that Grace and Strength 
 promifed in his Covenant of Mercy, to engage unto and pur- 
 ine after Reformation, and the Advancement of the Intercfts of 
 the Mediatorial Kingdom of our Lord Jefus Chrift, which is 
 in, but not 0/this World, and as fubfervient to which, the King* 
 dm of Providence is committed unto Him: And, being con- 
 vinced in our Minds, and confefling with our Mouths, that 
 the prefent and fucceeding Generations in this Land, are bound, 
 as arbrefaid, by the National Covenant of Scotland, and the 
 Solemn League and Covenant of- the three Nations, firmly and 
 conftantly to adhere unto the Dodrine, Worfhip, Presbyterial 
 Church-Government, and Difcipline of the Houfe of God, laid 
 down in his Word, contained in our»Standards,and fworn to in 
 shcle folemn Covenants: . 
 
 THEREFORE, in Obedience to the Command of God, con- 
 form to the Practice of the Godly in former Times, and accord- 
 ing to the laudable Example of our Worthy and religious Pro« 
 genitors, in the foreiaid Covenants ; 
 
 WE all and every one of us y though fenfible 
 of the Deceitfulnefs and Unbelief of 
 our own Hearts, and however frequent- 
 ly perplexed with Doubts and Fears anent our a- 
 6fcual Believing} yet, defiring to eiTay, in the 
 Lord's Strength, and in Obedience to his Com* 
 mand, to glorify God, by believing his Word of 
 Grace contained in his Covenant of Promife, and, 
 in the Faith of his Promife, to devote ourfelved 
 P a unto 
 
unto the Lord, in a Covenant of Duty; We dtr ' 
 with our Hands lifted up to the MOST HIGH \ 
 GOD, hereby profefs, and, before God, Angels -Us 
 and Men, folemnly declare, That, through the an( 
 Grace of God, and according to the Meafure of fa 
 his Grace given unto us, We do, with our whole ai 
 Heartshake hold of the LORD JESUS CHRIST, I 
 as the only Propitiation for our Sins- his Righte- i 
 oufnefs, as the only Foundation of our Accefs to 
 and Acceptance with God; his Co venant of free < 
 and rich Promifes, as our only Charter for the - 
 heavenly Inheritance; his #W for ourperfe&and c 
 only Rule of Faith and Pradice; his SPIRIT for ' I 
 our alorje Guide, to lead us into all Truth reveal- jj 
 ed 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 promifed Grace, we promlfe and /wear, by 
 the GREAT NAME OF THE LORD OUR 
 GOD, That we lhall walk ig his Way, keep his 
 
 Judgments and Commandments, and hearken to 
 is Voice : And, particularly, that we fhall, by 
 the Lord's Grace, continue and abide in the Pro- 
 feffion, Faith and Obedience of the forefaid true 
 Reformed Religion, in Do6trine, Worfhip, Pres- 
 byterial Church- Government and Difcipline; and 
 that we fhall, according to our feveral Stations, 
 Places and Callings, contend and teftify againft 
 all contrary Evils, Errors and Corruptions, parti^ 
 cularly, Popery, Prelacy, Detfm, Arianifrn, Artni~ 
 niamfm, and every Error fubverfive of the Do- 
 ctrine of Grace; as alfo Independency, Latitudina- 
 riaU'Tenets, and the other Evils named in the a- 
 bove Confeffion of Sins, 
 
 In 
 
( "7 ) 
 
 In like manner, we promife and/wear, That, by 
 
 all Means which are lawful and warrantable for 
 us, according to the Word of God, the approven 
 and received Standards of this Church, and our 
 known Principles, we ihall, in our feveral Stations 
 and Callings, endeavour the Reformation of Re- 
 ligion in England and Ireland, in Do&rine, Wor- 
 ihip, Difcipline and Government, according to the 
 Word of God; and to promote and advance our 
 covenanted Conjun6tion and Uniformity in Reli- 
 gion, Confeflion of Faith and Catechiims, Form 
 of Church-Government, and Directory for Wor- 
 Ihip, as thefe 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 one to another, and to encou- 
 rage one another in the Work and Caufe of the 
 Lord; and that, denying all Ungodlinefs and 
 worldly Lulls, wefhould live foberly, righteoufly 
 and godly in this prefent World: Therefore, in 
 a Dependence on the I ord's Grace and Strength, 
 we, in the fame manner, do promife and fwear 
 that we lhall, in our feveral Places and Callings, 
 encourage and ftrengthen one another's Hands, in 
 purfuing the End and Defign of this our folemn 
 Oath and Covenant ; and that we lhall endeavour 
 a Life and Converfation becoming the Gofpel of 
 Chrift: And that, in our peribnal Callings and 
 particular Families, we ihall ftudy to be good Ex- . 
 amples to one another of Godlinefs and Righte- 
 pufnefs, and of every Duty that we owe to God 
 and Man; and that we ihall not give up ourfelvea 
 to a deteftable IndifFerency and Neutrality in the 
 Caufe of God; but, denying ourfelves, and our 
 
 own 
 
own Things, we fhajl, above all things, feek the 
 Honour oi God, and the Good of his Caufe and 
 People; and that, through Grace, foriaking the 
 Counteis of Flefh and Blood, and not leaning up- 
 on carnal Confidences, we lhall endeavour to de- 
 pend upon the Lord, to walk by the Rule of his 
 Word, and to hearken to his Voice by his Ser- 
 vants. In all which, profeffing our own Weak- 
 nefs, we earneftly pray to God, who is the Fa- 
 ther of Mercies, through his Son Jefus Chrift r to 
 be merciful unto us, and to enable us, by the 
 Power of his HOLY SPIRIT, that we may do 
 our Duty, unto the Praife of his Grace in the 
 "Churches. Amen. 
 
 Etratttd — 
 
 JOHN POTTS Pr. Cls. 
 
 ACT of the Afociatt Presbytery, anent the Term* 
 of Mini ferial and Chrijiian Communion. 
 
 At Edinburgh , February 14. 1744. 
 
 THE Presbytery confidering the grievous and growing 
 Courfe of Defection, by the prelent Generation in 
 thefe Lands, from the Truths, Caufe and inititutions 
 of Chrift, revealed in his Holy Word, and maintained in our 
 Reformation-Standards; as alfo, the dreadful Prevalence of La* 
 iitudinarian Principles for. uniting Perfons of all Denomina- 
 tions in Church Communion, to the Overthrow of the Govern- 
 ment of Chrift's Houfc, and she manifeft Prejudice of all bis 
 precious Truths : And confidering bkeways the many loud Calls 
 at this Day, on the forelaid and other Accounts, to ftate, more 
 cxprefly, the lerms of Minifierial and Chrijiian Communion. 
 agreeable to the Word of God, the Principles of this Church, 
 and the Duty of the Lord's Remnant in thefe Lands : Therefore, 
 for thefe and other weighty Reafons, the Presbytery did and 
 
 hereby 
 
( "9 ) 
 
 hereby do, agree, refolve and daermine, That the Renovation of 
 the National Covenant of Scotland, and the Solemn League and 
 Covenant of the three Nations, in the Manner new agreed-upon 
 and propofed by the Presbytery, {hall be the Term cf Mbiifterial 
 Communion with this Presbytery \ and liluways of Chnfitan 
 Communion, in the Admifliun of People to fealing Ordinances, 
 fecludmg therefrom all Oppoftrs, Contemners and Slighters, of 
 the faid Renovation of our Solemn Covenants: And moreover, 
 as the Presbytery judge that muchTendcrnefs and Lenity is to 
 be ufed with the weakeft of Chrift's Flock, who are lying open 
 to Light and minting to come forward in the faid Caufe, that 
 they may not be, at firft Inftance, fecluded from (eahng Ordi- 
 nances ; fo they agree, that ail fuch are to be fecludcd, who, 
 after deliberate Pains taken for their reformation, with all due 
 Meeknefs and Patience, (ball be found, by the Seffion or Supe- 
 rior Judicatories they are in Subjection unto, to be Neglerters 
 ?nd Shifters of this important Moral Duty; or not to be, them- 
 felves, in the due Uje of Means, for Light and Satisfa&ion 
 thereanent. 
 
 Exracled — 
 
 JOHN POTTS, Pr. Cls. 
 
 ACT* of the AJfociate Presbytery^ anent the Order 
 to be obfervedy in renewing the Covenants. 
 
 At Edinburgh , February if. 1744. 
 
 WHereas the Presbytery have, by a late Aft, condefcend- 
 ed upon a Solemn Acknowledgment of the fublick Sins 
 and Breaches of our Covenants, with a Bond, contain- 
 ing a Solemn Profeffion of our ?aith> and Engagement unto the 
 Duties contained in them-, appointing that thefe Covenants be 
 renewed in the faid Acknowledgment and Bond, by all iuch as 
 Jhall willingly offer themfelves unto the Lord, in this folemn Work 
 and Duty: They agree and relolve, that, in renewing them ac- 
 cordingly, the Order following be obferved. 
 
 1. That the forefaid Solemn Acknowledgment of the publick 
 Sim and Breaches of our Covenants, (hall be publickly joined in* 
 and mad§\ whereupon thefe Covenants (hall be publickly /worn 
 and fubferibed, in the forefaid BOND. 
 
 2. That none (hall be admitted to' f wear or fubferibethe Co- 
 venant but fwch as have a competent I^eafure of Knowledge, 
 
( reo ) 
 
 are free of all known Scandal, and have a Converfati on becoftl 
 ing the Gofpd; asthefeonly can make a credible Profeflion of 
 willingly offering themfeives unco the Lord, in this Work. 
 
 3. That, after the People in AcceiTion to this Presbytery 
 have had Occafion to perufe, confider and deliberate upon, the 
 Aft for renewing the Covenants; the Scffions in the feveraj 
 JMfociate Congregations under the Presbytery's Infpection, 
 (whether fuch as have a Minifler fettled among them, or luch 
 as are occafionally conftitute by a Minifler of this Presbytery,) 
 (hall, feverally, fix on a convenient Day for publick Fafting and 
 Humiliation^ upon the Grounds and Reafons laid down in the 
 Solemn Acknowledgment of the publkk Sins and Breaches of our 
 Covenants'^ as alfo, for Swearing and Subfcnbing the Covenant s y 
 in their refpeclive BourYdsi and that Intimation hereof (hall be 
 made unto :he Congregations, feveraily, on the Lord's Day 
 immediately preceeding. 
 
 4 That, upon the laid Day of Fafting and Humiliation, (two 
 Minifters*of this Presbytery being prefent, in vacant Congre- 
 gations 5 and the Minifler, in a fettled Congregation, being af- 
 fifted by one of his Brethren ;) after Prayer, and Preaching of 
 the Word, the National Covenant ^/Scotland (hall be firft read, 
 and next, the Solemn League and Covenant of the three Nations 5 
 that then, the forelaid Acknowledgment and Bond (hall be like- 
 ways read; that, after all thefe are read, one of the Minifters 
 (hall, in Prayer, acknowledge and confefs the Breaches of our 
 Covenants, and fupplicate the Lord for his pardoning Mercy 
 and gracious Prefence, in the folemn Action to be gone about: 
 That, immediately after Prayer, the BOND (hall be r:gain read, 
 by the Minifter; that, during the Reading thereof, all prefent, 
 who are willing and qualified, as above* for coming under the 
 Oath of God, (hall ftand, with their Right Hands lijted up to 
 the Lord; and that then, the folemn Aclion (hall be concluded 
 with Exhortation and Prayer. 
 
 5. That, the Daf immediately folio wing, one of the Mini* 
 iters (hall conveen the People, for Prayer, and Exhortation 
 from the Word, unto Stedfaftnefs in the Oath and Covenant of 
 the Lord : And that, when publick \Vor(hip is over, the Co- 
 venants (hall be fubferibed, as above, in Prefence of the Mini- 
 fies 
 
 Extrattti — « * 
 
 JOHN POTTS, Pr. Cls. 
 
 ACT 
 
 i 
 
( 121 ) 
 
 ! ACT of the Associate Presbyter y, 
 
 CONTAINING 
 
 A Confejfion of the Sins of the Minifhy, with an an- 
 fwerable Profejfion of Faith, and Engagement to 
 Duties} to be entred into £y Minifters, before their 
 Renewing the Covenants. 
 
 At Dunfermline, the third Day of November, One thoufand 
 feven hundred and forty three Years. 
 
 WHICH Day and Place, the Presbytery being met, they 
 had under Confideration the Draught of A Confe/fion of 
 the Sins of the Miniftry, with an answerable Profejfion of Faith, 
 and Engagement to Duties; to be entred into by Miniftersj before 
 their Renewing the Covenants. 
 
 The faid Draught having formerly, and at this Diet, under- 
 gone fundry Readings, Amendments and Enlargements 5 the 
 Presbytery did, by an unanimous Vote, as hereby they do, agree 
 unto and approve of the, Came; The Tenor whereof follows. 
 
 Confession of the Sins of the Ministry, 
 
 With an Arifweiable 
 
 Profession of Faith, and Engagement to 
 Duties} 
 
 To be entred into by A/Unifiers, before their Renewing the 
 Covenants. 
 
 WE all and every one of us, feriouflyconfidering,That 
 ourLand is filled with Sin againft the holy One.of //*- 
 rael, and that a Cloud of Divine Wrath is hovering 
 over our Heads; that our Hand, as Minivers of the 
 Gofpel, has been deep in the TranfgrelTion 5 that we have had 
 no frnall Acceflion to the drawing on thefe Judgments which 
 arc .U[on usj and ihac a holy Cod may jqftly proceed in his Con* 
 
 Q» ~ uoycjfy 
 
( *** ) 
 
 tiroverfy with us: And confide! ing, That we are calied of God 
 To acknowledge our Iniquity, in having tranfgtetied againft the 
 Lord our God ; to fearch and try our Ways, and turn again to 
 the Lord ; and. as the Priefts, the Minifiers of the Lord, to weep 
 between the Porch and the Altar, and to fay, Spare thy People, 
 O Lord, and give not thine Heritage to Reproach, that the Hea- 
 then fijould rule over them: 
 
 We therefore defire, wirh an Eye of Faith to the Lord fefus, 
 who is the great High Pne(l over the Houfe of God, and who is 
 exalted a Prince and a Saviour, for to give Repentance /<? Ifrael, 
 andporgivenefsaf Sins* to acknowledge ; and, in a Dependence 
 upon the promi(ed Influence of his Spirit and Grace, we do cow 
 fefs and acknowledge 5 
 
 Not only that, in our original Sin, we are guilty of Adam y s 
 firftSin, deftitute of original Poghteoufnefs, having our Natures 
 univerfally corrupted ; that, by Unbelief, we have defpifed the 
 noble Plant of Renown, who is more glorious and excellent than 
 the Mountains of Prey ; not believing in God, nor trufting in 
 his Salvation, as we ought; and that, as to our other actual Sins, 
 our Trefpafs is greivn up unto the Heavens \ innumerable Evils 
 have compaf}ed us about ; and our Iniquities are gone over our 
 Head, as an heavy Burden, they are too heavy for -.us:' 
 ' But alfo, in a fpecial Manner, as to the important Office of 
 the Minifiry, to which the Lord has condefcended, of his Grace, 
 to call us; we confefs and acknowledge, That we have not, wirh 
 due Faithfulness, taken heed to the Miniitry which we have re- 
 ceived, to fulfil it ; we have not faithfully kept his Charge, nor 
 walked in his Ways; and therefore he might juftly have turned 
 us-ofF from judging his Houfe, and keeping his Courts. < 
 
 We acknowledge, That we were too negligent in improving 
 Prayer and Fellowfliip with God, Opportunities of a lively Mi- 
 niltry, lo far as in Providence we were favoured therewith, 
 and alio o'.hcj Means afforded us 5 for attaining the practical 
 Knowledge and Experience of the Myftery of the Gofpel in our- 
 felves, before we preached it to others. And though we hope 
 that, through Grace, we were made, in fome Meafure, /ingle 
 as to our End^ iri earring upon the holy Miniflry ; yet we defire 
 to be humbled, that wethen knew fo little of the Love of Chrift 
 Constraining us, and that we did not breathe more fervently after 
 the Glory of God, and the gaining of Souls : That, after entring 
 upon this great and weighty Work, we attain to fo little of a 
 Life of Faith upon the Son of God; that we fo greatly wane 
 Nearnefs to God. and take up fo little of him, in reading, me- 
 ditating and fpcaking of him; that we have watched fo little o- 
 ver our own Hearts, and have been fo carelels in Selffearching, 
 and in reflecting upon our own Ways, that Conviflion might 
 
 have 
 
( I2 3 ) 
 
 ] uave a thorough Work upon* us, and iilue, through Grace, in our 
 k erfonal Reformation, laying afide every Weight, and the Sin 
 
 /hich doth fo eafily befet us; and that we have been fo (elfifii 
 in all that we have done, acting fo miu.h from ourfelves, and 
 for ourfelvcs, and being fo i.ittlc acquainted with Singlenefs of 
 End and Aim, and a Dependence upon Chrift in the whole of 
 our Walk and Way. 
 
 And we defire to be humbled before the Lord, for our Dcad- 
 nefs of Spirit, after all the fore Strokes of God upon the Land: 
 That fome of us were not timeoufly enough aware of Mr. 
 George Whitefield, a Prieft of the Church of England, and the 
 Danger of his vVay, nor timeoufly enough employed in warn- 
 ing the Lord's People againlt the fame* and that ail of us have 
 been too remifs, in our Endeavours to prevent the fad Effects 
 which have attended and followed upon his Miniftrations, par- 
 ticularly i/i this Land; that we have been too little humbled 
 for the Entertainment which hath been given him; that we 
 have been too little affected before the Lord, with the bold At- 
 tack made upon the Order and [nftitutions of the Lord's Houfe, 
 by the Latitkdinarian Principles which he hath propagated, 
 and with the awful Delufion wherein he has been an Inftrumenc 
 of the Lord's Wrath unro this Generation; that we have not 
 been duly exercifed in fearching into the Grounds of the Lord's 
 Controverfy this Way; ancf in crying unto him, that he would 
 pity his Heritage, and rebuke the Devourer for their Sakes, 
 caft-ng the falfc Prophet and the unclean Spirit out of the Land. 
 
 We defire to be humbled, That we have made fo little Con- 
 fcience of Humiliation and Fafting by ourfclves apart, and in 
 our Families, that we might mourn for our own and the Land's 
 Guiltinefs and great Backfliding, betaking ourfelves to the Lord 
 Jefus Chrift, and his Blood of the New Teftament, ihed for the 
 Remiffion of the Sins of many : That we have not duly laid to 
 Heart the decayed State of Religion in all the Churches of the 
 Reformation, arodthe heavy Sufferings of the fmall Remnant in 
 France and other Places, who defire to cleave to the Lord ; that 
 we have not been fuitably concerned for the Enlargement of 
 ChrifVs Kingdom, by the Downfal of Antichrift and Mahomet , 
 and the In- bringing of the Jews, with the Fulnefs of the Gen* 
 tiles , as alio, that we have nor fuitably lamented over the Bars 
 which have been laid in the Way of the Propagation of Chrifti- 
 anity, and the Kingdom of Chrift, by the finful Neglects and 
 unchriftian Behaviour of thefe profelled Proteftants, who live - 
 contiguous unto, or trade with Papifts, Mahometans and Hea* 
 them. 
 
 And we defire to be humbled, That the Confeflions we have 
 Q^ i nmde 
 
( 1*4 ) J 
 
 made of our own Sim, and the Sins or the Land, have had their 
 Rife fo little from Faith in Chrift, and have been fo little accom- 
 panied with Gofpel'Repentance and Reformation; that, though 
 we have endeavoured to fearch out and teftify agaii>ft publick 
 Faults and Sins, yet we have feen fo little of the Plague of our 
 own Hearts, and the innumerable Evils that are there, attaining 
 fo little Gofpel-Humiiiation on that Account; that we have not 
 l>een luitably humbled by the Confideration of the Falls of gra- 
 cious Men, and mourned and prayed for them in the Manner 
 we ought to have done; that we have not duly oblerved parti- 
 cular Rods and Deliverances, nor improved them for the Ho* 
 nour of God, and Edification of ourlelves and others ; and that 
 we have been fo little exercifed in mourning for our Unbelief 
 and the Corruption of our Nature, and in an habitual longing 
 to be delivered from the Body of Sin and Death, the bitter Root 
 of all our other Evils. 
 
 We alfo defire to be humbled before the Lord, That, in our 
 Convenation and Walk, with and before our Flocks and others, 
 our Converfe has had fo little Savour of Chrift, and has been 
 fo little jeafomd with Salt> that it might minifter Grace to the 
 Hearers; that we have not fludied more to improve Opportu- 
 nities of doing Good to others; that we have not fan&ified the 
 Lord's Day, as we ought to have done, in being duly habituated 
 to fpirirual Converfe about Chrift and the great Things of God's 
 Law, fo neceifary to be pra&ifed by Chriftians and efpecially 
 by Minifters of the Gofpel upon that holy Day, and in im- 
 proving it for Communion with God through Jefus Chrift our 
 Lord; that we have not duly mourned for the Ignorance, Un- 
 belief and Mifcarriages of the Flocks committed to our Charge; 
 that we have not dealt fo faithfully wi;h them as we ought, in 
 reproving them for their Faults; nor have taken due Pains on 
 the hgnorant and Profane, for their Good. 
 
 And we defire to be humbled, That, in the Difcharge of MU 
 filfteriai Duties, we have not been more on the Mount of Com? 
 m union with God, in pieparing for publick Work.; that we 
 have not employed Chrift, and drawn Virtue from him by 
 Faith, as we ought to have done, for enabling us to preach in 
 Demonftration of the Spirit and of Power, but have ti ufted too 
 much to our own Preparation; that we have not, with that 
 Faith and Fervency which was necciiary, . recommended to God 
 by Prayer that Matter we have brought forth, to be quickned by 
 his S'pc-fit to his People; that, in the Time of the Delivery of 
 his Metfogei the Eye of Faith has nor been more fingly and ha- 
 bitually directed towards the Lord, for the Breathings and In- 
 \fiuences of his Holy Spirit, from whole Operation alone pro- 
 
 cccdcth 
 
( ™5 ) 
 
 ceedeth the Fruit and Increaie or Gofpel-Adminiftrationsj and 
 jhat, after preaching theGolpel, we have not wrtflled io fervent- 
 ly with God in Prayer, as we ought, that the Seed of the Word 
 Aown might be blelied, receiving the firft and latter Ra;n of the 
 Spirit, to make it fruitful in the Hearts and Lives of them who 
 Jicar it. And we defire to be humbled tor our exceeding great 
 Unskilfulnefs to fet forth the Excellency ofChrilt, in hispeiforjj 
 Offices, and the unfearchable Riches of his Grace, with the N.w 
 Covenant as it Hands fait in him, and the Way of living by 
 Faith upon him , that, in preaching Chuff, we have fpoken 
 too much from mere fpeculative or common Knowledge, and 
 too little from practical Knowledge and, Experience, or a real 
 Impreffion of his infinite Excellency upon our own Hearts, and 
 with too little Remembrance and Reverence of him, in whole 
 Name and by whofe Authority we {peak, in whofe Prefence 
 we ftand, and to whom we mult give an Account j that we 
 are too little affected with the deep Concern which our own 
 Souls, and thefe of our Hearers, have, in what of the Lord's 
 Word we fpeak; that, when preaching anent the awful Signs " 
 of ChrifVs leaving the Land, we have wanted due Brokennek of 
 Heart, and have not flirred up ourielves to take hold of him, 
 nor preached with Bowels of Compafiion to them who are in 
 Hazard of pcrifhing eternally, through their rejecting the Coun- 
 fcl of God againft their own Souls ; and that we have not ftu- 
 dicd to profit more by the Do&rine of the Gofpel, delivered by 
 ourielves or others. 
 
 We defire to be humbled, That we have wreftled fo littl^ 
 with God, for his BiefTing on the Seals of his Covenant, Bap- 
 tifm and the Lord's Supper 3 for having ourfelvesand People pre- 
 pared unto the difpenfing and receiving of them > and for having 
 our Guilt and theirs, contracted in holy Miniftrations, purged 
 and donq away by the Blood of the everlafting Covenant. We 
 defire to oe humbled, that, in Vifiting, we have known (o little 
 how to (peak, by the Spirit of Chrifl, a Word in Seafon to all 
 and every one; particularly, to the weary and exercifed in 
 Confcience, or to the afflicted with outward Diftrefles, Lellcs 
 and Croties, for the Improving of thefe Trials to their fpi ritual 
 Advantage 3 or to dying Perfons, with a View to .their great 
 Change, and their appearing before God the great Judge of 
 all. We defire to be humbled; that, in Catechizing, we have 
 not prepared our Hearts, or wreftlcd with the Lprd for a Blef- 
 fing, unto that Ordinance, as we ought \ whence it has proceed- 
 ed, in a great Meaiure, that the People have been fo liitle pro- 
 fited by it j and that we ttudv too little Meeknefs, Tendernefs 
 and Patience, in dealing witPoux People, upon that and other 
 
 Oc* 
 
( "6 ) 
 
 Occaions. We defire to oc humbled, that, in the Exercife of* 
 Difciplwe, we have noc been fuitably afrected with the Difhonour 
 done to the Lord's Holy Name, and the Hurt done to precious 
 Souls, by the publick Sins oficandalous Perfons brought before 
 Church Judicatories; that we have not made a due Uie of this 
 Ordinance of Church-Cenfure, for the Gaining of Souls $ but 
 have too much Ground to charge ourfeives with being luke- 
 warm, remifs and formal upon the one Hand, or, on the o- 
 ther, of failing in Point of Meeknefs and Tendernefs towards 
 Offenders ; and that we have not been at more Pains, before 
 Steps be taken for inflicting fevere Cenfures upon them, to en- 
 deavour their Recovery from the Error -of their Way, by laying 
 before them the Evil of their Sin from the Word of God, and 
 exciting them to Repentance, by Motives drawn from the Au- 
 thority of Chriit, his Grace and Love manifefredin the Whole 
 of the Gofpel, and particularly in this Ordinance of Difcipline. 
 And we defire to lament, that, in our Presbyteriql Meetings, 
 though constitute in the great Name of the Lord, yet we have 
 not been duly exercifed in looking unto and waiting upon the 
 Lord, with Singienefs, Humility and Confidences and that we 
 have not ufed due Freedom and Faithfulnefs, as before the Lord, 
 in watching over, admonifhing and comforting one another : 
 All which, we have Reafon to fear, hath contributed to pro- 
 voke the Lord to refufe the carrying on his Work more pow- 
 erfully among our Hands, and the making Mountains in the 
 Way thereof more fpeedily become a Plain. 
 
 We defire to be humbled before the Lord, for the deep Hand 
 we have had in the Provocation zvherev/ith the Lord is provoked y 
 by the publick Defections df Minifters and judicatories: As we 
 have not been valiant for the Truth upon the Earth, in appear- 
 ing with that open Freedom, Zeal and Constancy,' for the Caufe 
 of Chrift, and again ft the many Dimonours donq to him, as . 
 alfo the Wrongs and Violence committed upon his Truths, In- 
 tereft and People, which we ought to have ufed; but have, 
 many Times, through Fear, or Sloth, or carnal Prudence, or 
 from fome felfiih Confederation, hid, as it were, our Faces from 
 him, fo that v when he was defpifed, we efteemed him not. 
 We have, IffacharAike, couched under the Burden, and reckon* 
 cd ourfeives exonered by condemning the Evils of the Time, 
 without being fuitably humbled before the Lord, and mourning 
 in fecrer Places for them, or bearing fufficient Teftimony a- 
 gainittheni in the Courts of Judgment. 
 
 Yea, fome of us, through Miftake and Neglect of due En- 
 quiry, were left to be Pamkers Jn the publick Dofection, by 
 \taking the Qatk-of jibjumion-,%hkh fince has been Matter 
 " of 
 
( «7 ) 
 
 [of Humiliation to us in the Sight of the Lord, on our drf- 
 covci ing and reflecting upon its Inconfiftency with our Co- 
 venants, National and Solemn League, as we acknowledged at 
 the Time of our Acceffion to the Affociate Presbytery. More- 
 over, we defire to be humbled for our having been fo far left 
 of the Lord, all of us who were then in the Miniftry, that wc 
 were not watchful and fuitabiy jealous for the Lord of Hofts, 
 and for the Caufe of Truth, when many Indignities were done 
 unto the fame, both in palliating Error, fcreening the Errone- 
 ous, and condemning Truth, in the Year 1717? and in condemn- 
 ing Truth, and venting Error, in the Years 1720 and 1722, 
 We defire to be humbled before the Lord, that all of us who 
 were then in the Miniftry were fo far left, that we gave no fuit- 
 able nor adequate Teftimony to the Caufe of Truth, in the Year 
 I7*5>, when the proper, true and fupreme Deity of our Lord 
 and Saviour Jefus Chrift was impugned and denied - y and no due 
 Cenfute was inflicted upon the Broacher of thefe grofs Errors 
 and Blafphemies j as we acknowledged in the privy Cenfures be- 
 fore the Aflbciatc Presbytery, a little after the firft Erection there- 
 of. And we defire to be humbled, that fome of us were left 
 to faint finfully in the Year 17 3 h when ^ring ourfelvcs to be 
 fo far blinded, by the feeming Decifion of a Meeting of thePres- 
 bytery of Dunfermline at Edinburgh, for the Inroiment of an 
 Intruder among them, as to drop our Teftimony againft his be- 
 ing inrolled; through our not adverting, either to the Unlawful- 
 nefs of the Conftitution of that Meeting of Presbytery, which all 
 the Members were not warned to attend ; or the Sinfulnefs of 
 the Decifion, though the Presbytery had been lawfully conftitute: 
 And that fome of us, when having Opportunity to witnefs for 
 the Lord, againft the blafphemous and infidel Schemes of Pro- 
 feflbr Campbell, were far from that Freedom, Faithfulnds and 
 Conftancy therein, which we ought to have ufed ; as we gave 
 not any fuitable and adequate Teftimony, againft theie pernici- 
 ous and damnable Principles, in the Judicatories. 
 
 We acknowledge, that, for a!! thefe our Sjis* (arid innumerable 
 others, relating both to our private Capacities, and to our mi- 
 nifterial Office°and Charader; for, who can under ft and his Er* 
 rorsTj* righteous and holy God might juftiy, not only cauie us 
 to ceafe from feeding his Flock, but caft us out of his Sight, and 
 (hut up his tender Mercies, making the Waves and Billows of his 
 vindidive Wrath to pafs over us for ever; if he dealt with us 
 according to the Demerit of our Sins> aadTopoc of the Cove- 
 cant of Works. 
 
 Jdwi, 
 
( fcB ) 
 
 B UT, in a Dependence upon the gracious In* 
 fluences of the HOLY SPIRIT of Promife, and, 
 according to the Meafure of Grace given unto us 
 We fly for Refuge to lay hold upon the Hope let 
 before us, efren upon the Lord Jel'us Chrift, which 
 is our Hope, as God hath fet him forth to be a 
 Propitiation, through Faith in his Blood : And we 
 believe, that, through the Grace of the Lord 
 jefus Chrift, we fliallbe faved; that he will-heal 
 our Backflidings, and love us freely ; and that he 
 will turn again, have Compaffion upon us, fubdue 
 our Iniquities, be merciful to our Unrighteoufnefe 
 and call: all our Sins into the Depths of the Sea. 
 And, in a Dependence upon the Grace that is in 
 Chrift Jefus, we reiblve to walk more clojly with 
 God, as Chriftians and Minifters, and to watch a* 
 gainft the above and all the like Sins and Evils* 
 going in the Strength oj ' the Lord^ and making Mention 
 of his Right eoufnefsy evm of his only. 
 
 Extracted * i — 
 
 JOHN POTTS, Pr.ch, 
 
 - ■ 
 
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