Act, Declaration, & Testimony for the Whole of our Covenanted Reformation Part 6

3. Against the tyranny manifested at the next meeting, there were some to stand up at the time; but the spirit of the world prevailed in all the important transactions. We testify against those who refused to permit pet.i.tions, memorials, and other papers addressed to that court, to be read. Especially do we protest against that satanical spirit evidenced in misrepresenting certain respectful and argumentative papers, as being "abusive," "insulting," &c.: also the unrighteous attempt, by some guilty members of that court, to stop the mouth of pet.i.tioners; and we condemn the reason a.s.signed for so doing, viz., "They had no right to pet.i.tion, because they were under suspension"!

This reason is worthy of double condemnation, as coming from the mouth of him who, in this instance, acted the ecclesiastical tyrant, and who would come down from Zion's walls to the plains of Ono, mingle in political strife, that he might open his mouth for the dumb; and because a brother in covenant bonds would demur, censure him, and then make the fact of censure a reason why he should not be heard when pet.i.tioning for relief from such tyranny! "Revolters are profound to make slaughter."

4. As papers were numerous on the table of Synod in 1838, so they furnished occasion for displays of character and conduct, humiliating to all lovers of Zion, who witnessed the transactions of that meeting of the supreme judicatory.

This was the first time, so far as we know, when that body was called upon formally to review and rectify, in a way competent to them, some parts, both of the const.i.tutional law and administration of the Reformed Presbyterian Synod and Church in America. For a series of years, and chiefly through the influence of leaders in that faction which separated from the body in 1833, high-handed measures of tyranny had transpired: and some of the subjects of that tyranny were yet writhing under a sense of acc.u.mulated wrongs; others had, by death, been released from this species of persecution. Some thought it dutiful to call Synod's attention to these matters, and a _pet.i.tion_ was laid before them, from Rev. Robert Lusk, requesting that certain cases of discipline, which the pet.i.tioner specified, be reviewed; and especially asking, that "the term _testimony_ be restored to its former ecclesiastical use." As this was, in our deliberate opinion, the most important measure brought under the cognizance of the church representative in America, during the current of the nineteenth century, it was thought the court would take the matter under deliberate consideration. Whether through ignorance of the matter proposed, or that sectional interests engrossed the attention of parties, or that the prevailing majority desired to be untrammeled in their future course, the pet.i.tion was smuggled through and shuffled by, under the cognomen of a "letter," which a member of Synod answered on behalf of the court, as though it were a matter of the smallest importance imaginable! We solemnly testify against this manner of disposing of a weighty matter at that time, whether through inattention or design. We protest also against the violent conduct of those ministers, and others on the same occasion, who made the place of solemn wors.h.i.+p and judicial deliberation, a scene of confusion, by vociferations, gesticulations and physical force, in violation of G.o.d's law, ordination vows, and the first principle of Presbyterian church government.

5. Here we can advert only to a t.i.the of the fruits of darkness, which had been increasing in quant.i.ty and bitterness, since the meeting of Synod in New York, 1838. To carry out measures of worldly policy, in 1840, diligent electioneering was carried on during the intermediate time, that the court might be what is technically called a _packed Synod_. That court was chiefly composed of such ministers and elders as were known to favor innovations; and some who were known to be disposed to resist defection, were excluded from seats in court. Against this dishonest, partial and unjust measure, we protest. And here we lift our testimony against this course, as having greatly r.e.t.a.r.ded the Lord's work for many years before, and as having facilitated the introduction of error, disorder and open tyranny, in manifold instances, during the same period.

6. We testify against the tyranny exercised upon James McKinney, of Coldenham, who was not allowed to read his vindication and justification, when he asked permission to do so, from the published sentiments of some of those who condemned him!!! Also the cruelty practiced toward Miss King, an absent member, whose representation of her case to the Synod, could not so much as be heard. We bear testimony against those who in that Synod would interrupt, call to order--in violation of order--those members who were appearing in defense of injured truth, and who were often silenced by tumult, or the call of order by an obsequious moderator. Especially do we testify against the dishonesty and unfaithfulness of that body, displayed by them in disposing of the paper inserted (see p. 132), calling Synod's attention to what we firmly believe to be the source of all the error, guilt and distractions incident or attending to that body for many years.

On the practice of confederating with the enemies of G.o.d, we testify against this party, not only for the _fact_ of so confederating, but also, and chiefly, for resisting the evidence of G.o.d's word, often adduced in condemnation of the practice--refusing to hear the testimonies, experience, and reasoning of Christ's witnesses and martyr's when cited from the Cloud of Witnesses, Informatory Vindication, Gillespie on Confederacies, &c; and for obstinately going on in this trespa.s.s, in the face of manifold convictions from living witnesses and providential rebukes.

As it respects ecclesiastical relations, we testify against these former brethren for having wittingly, perseveringly, and presumptuously fostered _schism_ in the visible church, manifestly for carnal ends, during many years. It is notorious that five Synods are in organic fellows.h.i.+p, while hardly two of them will hold ministerial or sacramental communion! What a picture does this state of things in the professing church of Christ present to the infidel; how hardening to the self-righteous and the openly profane! And although conventional regulations be lightly looked upon by many, not being based upon express words of scripture; yet when framed and engaged to, according to the general rules of scripture, much sin is the result of violating them, and trampling them under foot, as has often been done by this body of people. This has been the case in Presbyteries, subordinate Synods, and especially in the general Synod. Subordinate Synods have been dissolved by the action of the general Synod after they had ceased to be; and without consulting the Presbyteries, who alone were competent to decree or dissolve the delegation form of the general Synod, that court dissolved itself, after having many years trampled upon the law of Presbyteries fixing the ratio of delegation. Against such reckless, disorderly procedure we testify as being the cause or occasion of much sin against Zion's King, and much suffering to his precious people.

Finally--We solemnly enter our protestation against this church, as having taken the lead of most others in razing the very foundation stone of the covenanted structure. All the evils that have befallen the professed friends of a work of reformation on both sides of the Atlantic are traceable to a _setting aside_ the _footsteps_ of the flock from being terms of ecclesiastical communion. It is now more than ten years since this important matter was expressly submitted to the Old Light Synod's consideration, and during the subsequent period, in various forms, the same has been pressed, but without effect; except as manifesting more fully their obduracy. They refuse still to return, Ephraim-like, going on frowardly in the way of their own heart.

That uninspired history ought to be incorporated among the terms of communion in the Church of Christ, is a proposition which we firmly believe, on the evidence both of reason and Scripture, although denied, condemned, and rejected by all pretenders to reformation attainments.

That _history_ and _argument_ are so rejected by all parties affecting to be _reformed_ churches, will appear from the following citations from their own authoritative judicial declarations: "Authentic history and sound argument are always to be highly valued; but they should not be incorporated with the confession of the Church's faith." "The Declaratory part is, the Church's _standing Testimony_."--Ref. Prin.

Exhibited, preface--edition, 1835. Here history and argument are both excluded, not only from the Church's _testimony_ but also from her confession! This is the declared sentiment of Old and New Light Covenants, together with the Safety League people--evidencing to all who are free from party influence, that however they differ in practice, on this all important point they perfectly harmonize in principle. East of the Atlantic, among the three Synods professing to follow the footsteps of the flock, the declared sentiment is the same, but then they differ from their brethren in practice--mingling with the heathen and learning their works without scruple. In this respect they are more consistent than the other parties, though more visibly corrupt.

The Reformed Dissenters "prefix a _Narrative_ to their testimony," thus rejecting _history_ from _testimony_. Some advocates for union in conventions of reformed churches, have plead for a historical introduction to their proposed _testimony_; but they have carefully a.s.sured the public that this introduction shall const.i.tute no _term_ of union or communion. Thus, it is evident, that all the professed followers of the British Reformers around us, have cast off this reformation attainment from the standards of their professions severally. We condemn this church-rending and soul-ruining sentiment, and testify against all who maintain it, for the following reasons:

_First_, on their part it is inconsistent and self-contradictory. They all say they are following the footsteps and holding the attainments of the Scottish Reformers. But how do they discover these footsteps, or how ascertain these attainments? Are they recorded in the Bible? No. Are they to be found elsewhere but in _uninspired history_? Certainly no where else. Yet all these parties absurdly reject uninspired history from their bonds of fellows.h.i.+p! and still venture to tell the world, they are holding fast these attainments!! This is solemn trifling, profane mockery. _Second_. This position is unsound and false in the light of reason. All civilized nations, as well as the Jews, have it written in their laws, "That the testimony of two men is true." The witnesses do not need to be inspired to be credible. "We receive the witness of men," although a "false witness will utter lies." No society can exist without practical recognition of the credibility of human testimony; and this is especially true of the "Church of the living G.o.d, which is the pillar and ground of the truth;" for, _Third_. In the light of Scripture, her members cannot perform some of their most important duties, either to G.o.d or to one another if they irrationally and wickedly relinquish this principle. G.o.d's people are charged "not to forget his mighty works;" Psa. lxxviii. 7. Are these works all written in the Bible? They are required to confess their fathers' sins, as well as their own. Since the divine canon was closed, many sins have been, and now are chargeable against professing Christians. Are these recorded in the Scriptures? And thus the reader may ask himself of sin and duty to any extent, in relation to G.o.d as a party.

And the same is true of the second table of the moral law. For example: in reference to "the first commandment with promise," should the Christian minor be asked as the Jew did his Lord, "Who is your father?"

How shall he answer? Is he warranted to appeal to G.o.d to manifest his earthly sons.h.i.+p? No; but he is required by G.o.d's law to "honor his father;" and his obedience to this command is grounded on human testimony as to the object to whom this honor is due. Thus consistency, reason and scripture combine, to accuse and fasten guilt--the guilt of apostasy upon all who have renounced that fundamental principle of our glorious covenanted reformation--_that history and argument belong to the bond of ecclesiastical fellows.h.i.+p_. With any who hold the theory here condemned, however exemplary or even conscientious in morals and religion they may appear, we can have no ecclesiastical fellows.h.i.+p; for, however ardent their attachment or strong their expressions of affection to Confession, Catechisms, Covenants, &c.; they give no guarantee of competent intelligence or probable stability; as alas! we see in the present declining course of many in our day.

We would earnestly and affectionably beseech all well wishers to a covenanted work of reformation: that they would take into their serious consideration whether these things are, or are not connected inseparably with the wellfare of Zion. Especially would we expostulate with such as have any regard for the Judicial Testimony adopted at Ploughlandhead, Scotland, in 1761: that they conscientiously compare it with the book called Reformation Principles Exhibited, and also with the new Scottish Testimony, where it is practicable, and all these with the supreme standard, the holy scriptures. They will find on examination, that these are wholly irreconcilable in the very form of testimony-bearing.

Particularly, let the reader notice that our fathers in 1761, considered _history_ and _argument_ as const.i.tuting their testimony: and did not look upon _doctrinal declaration_ as formal testimony at all. Look at the very t.i.tle page of their Testimony; where you read, "Act, Declaration and Testimony," plainly distinguis.h.i.+ng between _declaration_ and _Testimony_. Now, all innovators make doctrinal declaration their testimony, reversing our fathers' order; yea, we would add G.o.d's order, for he distinguishes between his law and testimony; Ps. lxxviii, 5-7; cv, 42-45. G.o.d's special providences toward his covenanted people const.i.tute his testimony by way of eminence; Exod. xx, 1, &c., and their conduct under his providences const.i.tute their testimony, which must consist of history; and by this and the blood of the Lamb, Christ's witnesses are destined to overcome all anti-christian combinations.

In attempting thus to follow the approved example of our covenant fathers, whose practice it was to testify not only against the corruptions of ecclesiastical, but also of civil const.i.tutions, where their lot was cast, we deem it inc.u.mbent on us to continue our testimony first published in 1806, against the immoralities incorporated with the government of these United States.

Believing that a nation as such, is a proper subject of G.o.d's government, and that those nations favored with his law as revealed in the holy scriptures, are peculiarly required to regard the authority of the Lord and his Anointed, therein made fully known: it is with deep regret that we feel constrained to designate and testify against evils in the Const.i.tution of this nation. Notwithstanding numerous excellencies embodied in this instrument, there are moral evils contained in it also, of such magnitude, that no Christian can consistently give allegiance to the system. There is not contained in it any acknowledgment of the Christian religion, or professed submission to the kingdom of Messiah. It gives support to the enemies of the Redeemer, and admits to its honors and emoluments Jews, Mohammedans, Deists and Atheists--it establishes that system of robbery by which men are held in slavery, despoiled of liberty, and property, and protection. It violates the principles of representation, by bestowing upon the domestic tyrant who holds hundreds of his fellow creatures in bondage, an influence in making laws for freemen proportioned to the number of his own slaves.

This const.i.tution is, in many instances, inconsistent, oppressive and impious.

Much guilt, and of long standing, is chargeable against this nation, for its cruel treatment of the colored race, in subjecting them ever since 1789 to hopeless bondage; its unjust transactions with the Indian race, and more recently waging an unjust war with a neighboring republic, as would appear, for the wicked purpose of extending the iniquitous system of slavery.

"Arise O G.o.d, judge the earth: for thou shalt inherit all nations."

PART IV.

A brief declaration or summary of the principles maintained by the Presbytery, as to doctrine, wors.h.i.+p, discipline, and government, in agreeableness to the word of G.o.d, our Confession of Faith and Catechisms, and whole covenanted testimony of the Church of Scotland.--The contrary doctrines condemned.

Unto what has been more generally laid down in the preceding pages, with respect to the principles and practice of this church and nation, both in former and present times; the Presbytery proceed to subjoin a positive and explicit declaration of their principles anent the truths of our holy religion, whether by the generality agreed unto, or by some controverted.

I. OF G.o.d.--The Presbytery did, and hereby do acknowledge and declare, that there is one infinite, eternal, self-existent, and independent Being; and that this only true and living G.o.d, absolutely all-sufficient, having all being, perfection, glory, and blessedness, in and of himself, subsists in three distinct, divine persons, the Father, Son, and Holy Spirit (in one and the same undivided essence and G.o.dhead), all equally the same in substance, power, and glory, although distinguished by their personal properties; according to Deut. vi, 4; 1 Cor. viii, 6; 1 Tim. i, 17; Acts xvii, 24, 25; 1 John v, 7; Matth.

xxviii, 19; Confession of Faith, chap. 2; larger catechism, quest.

7--11; shorter catechism, quest. 4--6.

II. OF THE HOLY SCRIPTURES.--Again, they confess and declare, that although the light of nature discovers unto us that there is a G.o.d, yet of itself it is absolutely insufficient to teach us the saving knowledge of the invisible Being and his will; and therefore G.o.d of his infinite condescension has given us a most perfect revelation of himself and of his will in the scriptures of truth, contained in the sacred books of the Old and New Testament; which scriptures the Presbytery a.s.sert to be of divine authority, and not to be believed and received because of any other testimony, than that of G.o.d their author, who is truth itself.

Which word of G.o.d is the alone perfect and complete rule, both of faith and practice, containing a full and ample revelation of the whole counsel of G.o.d, both respecting his own glory and the salvation of men; by which all spirits are to be tried, and to which all doctrines and controversies in religion are to be brought, as to the supreme judge, in whose sentence alone we are to acquiesce; according to Rom. i, 19, 20; 1 Cor. ii, 13, 14; Heb. i, 1; 2 Tim. iii, 16; 2 Pet. i, 19, 21; 2 Tim.

iii, 15; Gal. i. 8, 9; Eph. ii, 20, and our standards, Confess. chap. 1; larger Cat. quest. 2-5; shorter Cat. quest. 2, 3.

III. OF THE DECREES OF G.o.d.--Again, they a.s.sert and maintain, that Jehovah, according to his own most wise counsel, and for his own glory, has, by one immanent act of his will from eternity, purposed and decreed all events in time; and particularly, that by his absolute sovereignty, he has unchangeably determined the final state of all intelligent beings, visible and invisible. That G.o.d of his mere good pleasure, abstracting from all other causes whatever, for the praise of his glorious grace to be manifested in time, has from all eternity predestinated a certain definite number of mankind sinners, in and through Jesus Christ, to eternal life, together with all the means leading thereunto. And also, by the same sovereign will, has pa.s.sed by, and left others in their sins, foreordaining them to bear the just punishment of their own iniquities; as is evident from Rom. ix, 11, 13, 15, 16, 18; Eph. i, 4, 6, 9, 11; Jude verse 4; and according to Confess, chap. 3; larger Cat. quest. 12, 13; shorter Catechism quest. 7.

IV. OF CREATION.--In like manner they acknowledge and declare, that as G.o.d, from the infinity of his being and goodness, has communicated a finite created existence to all other beings, framing them with natures wisely suited and adapted to the different ends of their creation; so by the same all-powerful word whereby they were at first created, he preserves and upholds all his creatures in their beings, and by the incessant care and invariable conduct of his divine providence, does constantly direct and overrule them and all their actions unto his own glory; according to divine revelation, Gen. i, throughout; Col i, 16; Rom. xi, 36; Psal, cxlv, 17, and x.x.xiii, 9; and cxix, 91; Heb. i, 2, 3; Confess, chap. 4, 5; larger Cat. quest. 14; short. Cat. quest. 8.

Likewise they profess and declare, that G.o.d, as the last and finis.h.i.+ng part of his workmans.h.i.+p in this lower world, created man an intelligent being, endued with a living, reasonable and immortal soul, whose greatest glory consisted in his having the gracious image of his G.o.d and Creator drawn upon his soul, chiefly consisting in that knowledge, righteousness and inherent holiness wherewith he was created. And further, that G.o.d, in his favor and condescension to man, was pleased to enter into a covenant with him, as the public head and representative of all his posterity, wherein G.o.d promised unto him eternal life and blessedness with himself in glory, upon condition of personal, perfect and perpetual obedience; to the performance whereof, he furnished him with full power and ability, and threatened death upon the violation of his law and covenant, as is evident from the sacred text; Gen. i, 26, 27; Eccl. vii, 29; Gen. ii, 17; Rom. x, 5, and according to our Confess, chap. 4, -- 2; chap, 7, -- 1, 2; chap. 19, -- 1; larger Cat. quest. 20; short. Cat. quest. 10, 12.

V. OF THE FALL OF MAN.--They again a.s.sert and maintain, that the first and common parents of mankind, being seduced by the subtilty of Satan, transgressed the covenant of innocency, in eating the forbidden fruit; whereby they lost the original rect.i.tude of their nature, were cut off from all gracious intercourse with G.o.d, and became both legally and spiritually dead; and therefore they being the natural root of all mankind, and the covenant being made with _Adam_, not as a private, but a public person, all his descendants by ordinary generation, are born under the guilt of that first sin, dest.i.tute of original righteousness, and having their nature wholly depraved and corrupted; so that they are by nature children of wrath, subjected unto all the penal evils contained in the curse of a broken law, both in this life, and in that which is to come; Gen. iii, 6, 13; Eccl. vii. 20; Rom. v, from 12 to 20; Rom. iii, 10-19; Eph. ii, 3; Confess, chap. 6: larger Cat. quest. 21, 22, short. Cat. question 13 to 20.

In like manner they a.s.sert and declare, that all mankind, by their original apostasy from G.o.d, are not only become altogether filthy and abominable in the eyes of G.o.d's holiness; but also, are hereby utterly indisposed, disabled, and entirely opposite to all good, the understanding become darkness, and the will enmity and rebellion itself against G.o.d; so that man, by his fall, having lost all ability of will to what is spiritually good, cannot in his natural state, and by his own strength, convert himself (being dead in trespa.s.ses and sins), nor can he in less or more contribute to his own salvation, or in the least prepare himself thereunto; neither is there any natural, necessary or moral connection between the most diligent and serious use of the means, and obtaining salvation thereby. Although the Presbytery maintain, that as a G.o.d of grace has promised the converting influences of his Spirit to be showered down upon dead souls, in the use of means of his own appointment; they are therefore to be attended to with the utmost care and diligence; as appears from Rom. v, 6; John vi, 44, 65; t.i.t. iii, 3-5; Job xiv, 4; Confess. chap. 9, -- 3; larger Cat. quest. 25.

VI. OF THE COVENANT OF GRACE.--Likewise they a.s.sert and declare, that Jehovah, in the person of the Father, having purposed to save a certain number of the ruined family of _Adam_, did from all eternity enter into a covenant transaction with Jesus Christ, his eternal and only begotten Son, who contracted as the second _Adam_, in the name of all his spiritual seed. In which covenant, the Father promising to confer eternal life upon a select number given unto Christ, upon condition of his fulfilling all righteousness for them; the Lord Jesus Christ did again stipulate and engage, as the condition of the covenant by him to be fulfilled, that in the fullness of time, a.s.suming the human nature into a personal union with the divine, he would therein, and in the elect's name fulfill, not only the preceptive part of the law, but also bear the whole punishment contained in the threatening thereof: which covenant, that it might be absolutely free to sinners, and that the salvation therein provided for them, might not be of debt, but of grace, was unto Jesus Christ a covenant of redemption, nothing being therein promised to him, but upon his paying a full price, adequate to the most extensive demands of law and justice; according to Psal. lx.x.xix, 2, 3, 28, 34, 35; t.i.t. i, 2; Isa. liii, 10, 11; Matth. v, 17; Confess. chap.

7, -- 3; Larg. Cat. quest. 30, 31; Short. Cat. quest. 20.

VII. OF THE MEDIATOR.--In like manner they profess, a.s.sert, and declare, that the Lord Jesus Christ, the second person in the glorious and adorable Trinity, being by the Father's appointment const.i.tuted mediator and surety of the new covenant, did, in the fullness of time, a.s.sume the human nature, consisting of a true body and reasonable soul, into a personal union with his divine; which two natures, in the one person of our Immanuel, G.o.d-man, remain distinct, without conversion, composition, or confusion. And being every way completely qualified and furnished for executing his mediatory offices of prophet, priest, and king, was called to the exercise thereof, by G.o.d the Father, who put all power and judgment into his hand, and gave him commandment to execute the same; Prov. viii, 23; Heb. ii, 14; 1 Tim. ii, 5; John vi, 27, and v, 27; Confess. chap. 8 throughout; Larg. Cat. quest. 21-23; short. Cat. quest, 21, 22.

Again, they acknowledge and declare, that the Lord Jesus Christ our REDEEMER, the only begotten Son of G.o.d, by eternal and ineffable generation, is most properly a divine person, true and very G.o.d, one in essence, equal and the same in power, eternity, glory, and all divine perfections with the Father and Holy Ghost: and that therefore it is most blasphemous to a.s.sert, that the terms, _necessary existence_, and _supreme deity_, and the t.i.tle of _the only true G.o.d_, do not belong to the Son equally with the Father, as the same in substance, being expressly contrary to these texts of sacred writ which a.s.sert the opposite truth; John i, 1-4; Phil, ii, 6; John x, 30; 1 John v, 20, and to our standards, Confess. chap. 8, -- 2; Larg. Cat. quest. 36; Short.

Cat. 6.

They likewise further acknowledge, a.s.sert, and declare, that the Lord Jesus Christ, the eternal Son of G.o.d, and only Mediator between G.o.d and man, being designed from everlasting the REDEEMER of his people, and having all fullness, power, and authority lodged in him for the execution of his mediatory trust, has, ever since the fall of mankind, as the great and good shepherd of _Israel_, undertaken the care, government, protection, and instruction of the Church of G.o.d, in agreeableness to the above said trust: which he did all along under the Old Testament, and still continues faithfully to discharge in all the parts thereof; so that whatever revelation G.o.d made unto his church since the fall, was by Jesus Christ as the great prophet and preacher of righteousness. Particularly, it was he that first appeared unto lapsed man, and as the great revealer of the council of peace, called upon him in the voice of mercy, saying, "_Adam_, where art thou?" It was he that, pleasing himself in the forethoughts of his future incarnation, and as a prelude thereto, condescended at different times to appear in a human form, and speak unto the fathers. By him, as the messenger of the covenant, were the lively oracles delivered to the Israelitish church; and by his Spirit in the prophets, successively raised up to instruct his church in the knowledge of the divine will, was signified and foretold the grace that should come, until the fullness of the time appointed in the council of Heaven, when it was promised he should come, and by his personal presence fill his house with glory. Then did G.o.d in these last days speak unto men by his Son, whom he has appointed heir of all things; who, not only by himself, but also, after his ascension, by his evangelists and apostles filled with the Spirit, has made known all things that he heard of his Father. And now, after the canon of scripture is completed, and no new revelation to be expected to the end of time, continues by his word and spirit to instruct sinners in the knowledge of all things necessary for their sanctification and salvation; according to Acts x, 38, and iii, 22; Luke iv, 18, 21; John i, 18; 1 Pet. i, 10-12; Heb. i, 1, 2; Eph. iv, 11-13; Confess. chap. 8, -- 1; Larg. Cat. quest. 43; Short. Cat. quest. 24.

In like manner, they profess and declare, that the Lord Jesus Christ, being called of him that said unto him, "Thou art my Son, this day have I begotten thee," unto the honorable office of High Priest over the house of G.o.d, and confirmed therein by all the solemnities of the oath of G.o.d, he did most willingly undertake this work, saying, _Lo, I come to do thy will, O G.o.d!_ And that he might finish and fulfill the same, in agreeableness to his eternal engagements to the Father, to the Old Testament types and sacrifices, promises and prophecies, wherein he was foresigned and revealed to be the seed of the woman, that should bruise the serpent's head, did, in the fullness of time, humble himself to be made of a woman, made under the law, in the form of a bond servant to Jehovah. In which character, he not only fulfilled the preceptive part of the law, but also, with the most unparalleled meekness, patience and resignation, submitted to the most grievous and dreadful sufferings, both in body and soul, even all that divine wrath, indignation and punishment, wrapped up in the terrible curse of a broken covenant of works. By which obedience of his unto the death, through the eternal Spirit offering himself without spot unto G.o.d, a proper, real and expiatory sacrifice for sin, he has fully satisfied divine justice, made reconciliation for the iniquities of his people, and purchased an eternal inheritance for them in the kingdom of glory. The saving benefits of which redemption, by the Spirit's effectual application thereof, he does, by his intercession at the Father's right hand, as an arisen, living, and now glorified Savior, constantly and certainly communicate unto all those whom the Father has given him. Further, the Presbytery declare, that however they acknowledge the standing of the world, as a theater to display the riches of divine grace, the preaching of the gospel indefinitely to mankind sinners, and all the common favors of life indifferently enjoyed by them, do all result, as native, necessary and determined consequences, from the interposition of Christ in behalf of his spiritual seed, and have their ultimate foundation in the infinite sufficiency, fullness and perfection, of the blood and sacrifice of Christ, G.o.d-man: yet they affirm, that, as a certain elect and select number were given unto Christ, to be redeemed from among men, so, for their sakes alone, he engaged his heart to approach unto G.o.d.

For their sakes, he sanctified himself; in their name, i.e., in their law-room and stead, and for their good, as the surety of the better covenant, he became obedient unto death, and endured the whole of that punishment threatened by the law, and incurred by the transgression of it. He subjected himself to that very curse, bore that wrath and died that death, which they themselves should have undergone. And hereby, by his doing and dying, he made a proper, real, full and expiatory satisfaction to the justice of G.o.d for their sins. Wherefore it is impossible but that to all those for whom Christ has purchased this complete redemption, and for whose sins he has given this full satisfaction accepted of G.o.d, he will certainly and effectually apply and communicate the same in the saving benefits thereof; seeing that it is his will who has merited it, that all those who are the Father's choice by election, and his purchase by redemption, should be _ever with him where he is, that they may behold his glory_; and since, as he is thus willing, he is also able, to save them to the uttermost that come to G.o.d by him. So that all for whom Christ died, all that are redeemed by his blood, are, in consequence hereof; effectually called, justified, sanctified and glorified; according to Psal. xl, 7, 8; Heb. x, 5-11; Phil. ii, 8; Gal. iv, 4, 5; Heb. ix, 14, 28; Dan. ix, 24; Psal. lxxv, 3; Isa. xlix, 8; John vi, 37, 39, chap. x, 15, 16; Eph. i, 7; Rom. viii, 34, and ver. 29, 30; John xvii throughout; John xi, 52; Confess, chap.

vii, -- 4, 5, 8; Larg. Cat. quest. 44; Sh. Cat. quest. 25.

They also acknowledge, a.s.sert and declare, that the Lord Jesus Christ is, by the appointment of G.o.d the Father, set as King upon his holy hill of Zion; over which, as his special kingdom, he is invested with an absolute power and supremacy, as the sole and only head thereof, to appoint offices, officers, laws and ordinances. And that accordingly, by virtue of this solemn invest.i.ture, the same Lord Jesus Christ has, in all ages, called out of the world, and maintained therein, a church unto himself, which he visibly governs by a complete system of laws, officers and censures, inst.i.tuted in his word, and has not left the affairs of his church, in which (as a Son over his own house) he peculiarly presides, to be regulated and modeled by the carnal policy and invention of men. Also, that, as King in _Zion_, he powerfully and irresistibly, in a day of efficacious grace, subdues the perverse hearts and wills of sinners unto his obedience, persuading and enabling as many as were appointed to obtain salvation through him, to believe in his name, in order thereunto. All whom he either preserves from, or supports under, the various temptations, trials and afflictions, they are liable to in this mortal life; till at last, completing a work of grace in their souls, he advances them to a state of perfection and glory.

Further, the Presbytery declare and maintain, that, in subserviency to this his special mediatory kingdom, the Lord Jesus Christ has a supreme and sovereign power given unto him, in heaven and in earth, and over the infernal powers of darkness--angels, authorities and powers being put in subjection to him; that he has the management of all the wheels of providence put into his hand, whereby he restrains, disappoints, and at last totally destroys, all the enemies of his interest and glory; and by which he orders and overrules all the events that fall out in time, for the accomplishment of the great and glorious ends of his incarnation, and lasting good of those that love him: according to Psal. ii, 6; Isa.

ix, 6, 7; Isa. x.x.xiii, 22; Matth. xxi, 5; Isa. lv, 4, 5; Gen. xlix, 10; Heb. iii, 6; Psal. cx, 1, 2; Matth. xxviii, 18; John vii, 2; 1 Pet. iii, 22; Phil, ii, 9-11; Confess, chap, viii -- 3; Larg. Cat. quest. 45; Sh.

Cat. quest. 26.

They again declare and a.s.sert, that as the light of nature is absolutely insufficient to give a just discovery, either of the grievous malady of sin, or the blessed remedy provided for sinners, so none, however diligent they may be to frame their lives according to the dictates of nature's light, can possibly attain to salvation, while they remain without any objective revelation of Jesus Christ, as the great propitiation and peace-maker, who has abolished death, and brought life and immortality to light, by the gospel. And further, that there is no other name, doctrine or religion, whereby any can be saved, but in the name, doctrine and religion of the Lord Jesus Christ, of which he is the great author and inst.i.tutor; in the profession and faith whereof, he leads his people through this world into the possession of endless felicity and glory in the world to come.

VIII. OF THE GOSPEL OFFER.--They further declare, that, as G.o.d the Father, out of his unbounded love, has, on the footing of the infinite sufficiency of the death and sacrifice of Christ, made a free and unhampered gift and grant of him, as an all-sufficient Savior, unto sinners of mankind lost, as such, in the word: so the ministers and emba.s.sadors of Christ (according as they are expressly authorized and commanded by him) are to publish this gospel, these glad tidings of great joy to all the world, wherever they may be called or cast, in the providence of G.o.d, and make a full, free and unhampered offer of Christ and his whole salvation to sinners, without distinction, a.s.suring them of G.o.d's mercy and grace, through Christ, in whom he proclaims himself well pleased; of Christ's omnipotent power and ability to save to the uttermost all that come unto G.o.d by him; and that there are no impediments, bars or hinderances, _ab extra_, between Jesus Christ, as held forth in the offer of the gospel, and sinners lost, why they, even every one of them, may not receive and appropriate him, as the Lord their righteousness. And the above said frank and unhampered gift of Christ, and him crucified, by G.o.d the Father, as a full and all-sufficient Savior unto lost and ruined sinners, the Presbytery view as the great and prime foundation, both of the ministerial offer, and of, faith in the Lord Jesus, for life and salvation: as is clear from Rom. x, 14; 1 Cor. i, 21-25; Isa. lv, 1; Mark xvi, 15; John iii, 16; Confess, chap, vii, -- 3; Larg. Cat. ques. 67; Sh. Cat. ques. 31, &c.

IX. OF JUSTIFICATION.--Again, they profess and declare, that the active and pa.s.sive obedience, or the complete mediatory righteousness, of the Lord Jesus Christ, is the only meritorious cause of a sinner's justification, pardon of sin, and acceptance of his person and services with a holy G.o.d; and that true and saving faith, which is also the gift of G.o.d, is the alone instrumental cause of the sinner's justification in his sight; or that evangelical condition, or internal mean, in and by which the soul is interested in Christ, and the whole of his righteousness and salvation. Which righteousness, received and rested on by faith, is the only foundation of a sinner's t.i.tle to eternal life and glory; as appears evident from Rom. iii, 22-29; Rom. v, 17-20; Jer.

xxiii, 6; Gal. ii, 16; Acts x, 43; Col. i, 27; Acts viii, 37; Rom. x, 9; Mark v, 36; Eph. ii, 8; Confess, chap. 11, 14; Larg. Cat. ques. 70, 73; Sh. Cat. ques. 3.

They likewise profess and maintain, that believers, by the righteousness of Christ being justified from all things, from which they could not be justified by the law of Moses, are by Jesus Christ perfectly delivered from the law, as a covenant of works, both as commanding and condemning; so as that thereby they are neither justified nor condemned, it being dead to them, and they to it, by the body of Christ, to whom they are married. However, notwithstanding of this freedom, they are still servants unto G.o.d; still under the moral law, as a rule of life in the hand of their glorious Mediator and new covenant Head, directing them how they are to walk, so as to please G.o.d; the obligation whereof, as such, remains perpetual and indissoluble; and that this privilege is peculiar to believers only, all others being still under the old covenant obligation, both as to the debt of obedience and punishment; according to Rom. vi, 14, and vii, 4, 6; Gal. iv, 4, 5, and ii, 16; Rom.

viii, 1; Gal. iii, 10; Confess, chap, xix, -- 5, 6; Larg. Cat. ques. 97; Sh. Cat. ques. 43, 44.

X. OF GOOD WORKS.--Again, they a.s.sert and declare, that as no works are truly and spiritually good, but those that are performed by a person united to the Lord Jesus Christ by faith, and under the influence of his Holy Spirit; and consequently, that none of the actions of the unregenerate, however in themselves materially agreeable unto the letter of the law, are either pleasing or acceptable to G.o.d; nor can they dispose or prepare their souls for receiving his grace, though their omission and neglect of these is still more displeasing unto G.o.d, and destructive unto themselves. So likewise they declare, that even the best works of obedience performed by the regenerate, can neither merit the pardon of any one sin, nor procure them the smallest measure or G.o.d's grace or favor, because of the manifold sins and imperfections they are still attended with, and because of the infinite distance between G.o.d and them, with respect to whom, when they have done all that they can, they are but unprofitable servants. Neither is their ability to do them at all of themselves, but wholly from the Spirit dwelling in them. And further, that the spring and principle motive of true love to G.o.d, and acceptable obedience to him, is not self-interest or love to our own felicity, nor yet a slavish fear of punishment; but the glorious perfections and transcendent excellencies of the Deity, manifested in the face of Jesus Christ, who is the brightness of the Father's glory, and express image of his person, are the prime and chief motives both of love, fear and obedience unto G.o.d; all who really love G.o.d loving him princ.i.p.ally for himself. As also, that all acceptable service to G.o.d, performed by believers, is princ.i.p.ally influenced by the authority of a G.o.d of grace, stamped upon his word, springs from faith in Jesus Christ, as an animating and active principle in their souls, and is ultimately directed to the glory of G.o.d in Christ, as the great end thereof. Hence, therefore, although G.o.d has graciously connected his own glory and his people's felicity inseparably together, that yet no actions, however good in themselves or beneficial to others, which arise only from a principle of self-interest, love to one's own bliss, or fear of h.e.l.l, are evidential of saving grace in the soul, or any more than what one in a state of nature may perform; according to Gen. iv, 5; Heb. xi, 4, 6; Matth. vi, 2, 5, 16; Hag. ii, 14; Amos, v, 21, 22; t.i.t. i, 15, and iii, 5; Rom. iii, 20, and iv, 2, 4, 6; Job xxii, 2, 3; Eph. i, 6; 1 Pet. ii, 5; Exod. xxviii, 38; Confess, chap. 16 throughout; Larg. Cat. ques. 73, 101; Sh. Cat. ques. 44.