John Willison · 5 of 19

Testimony · Part 3

Here the members rose up, and with one voice declared their adherence to what the moderator had said. Whereupon the moderator turning himself to the assembly, as if he was to pray, the members by a general cry pressed to name a diet for the next general assembly. The moderator thereupon said, That, if they pleased, the next general assembly might meet here at Edinburgh upon the third Wednesday of August 1693 years. And the members did again with one voice declare their approbation whereof.—Wherefore these who knew the difficulties our ancestors had then to struggle with, will rather be inclined to pity than censure them, and to bless God that helped them to do so well; though still it must be owned, it would have been much for the church’s exoneration, that matters had been more plainly and closely laid to the door of the state, that the world might have seen, where the stop was.

Nevertheless, by that wonderful Revolution, all persecution was stopt, and the church enjoyed the freedom of gospel ordinances; the Lord gave large testimony to the word of his grace, and there were great days of the Son of man in many places of the land, and multitudes of souls were brought in to Jesus Christ their Saviour. Likewise judicatories did many good things some of which we shall instance.

The general assembly, in the years 1694, 1697,1698, and subsequent years shewed great zeal for suppressing profaneness and immorality, by making many acts to that purpose, and by applying to the parliament to concur with them by the civil authority; who were pleased to revive former acts, and make several excellent new acts in that end, which the assembly appointed to be read, together with their own acts, frequently from the pulpits. Likewise it was the care and business of the general assembly for many years to get the North and Highlands supplied and planted with proper ministers; they sent diverse committees of the most experienced ministers to purge and plant the North, and transported many of the best ministers of the South to that country.

These first assemblies, and severals since, have made strict laws with respect to licensing preachers, not only about their learning, orthodoxy and prudence; but have appointed presbyteries

to make narrow inquiry into their moral character and piety, and what sense and impressions they have of religion upon their own souls; and they declare that such as are esteemed to be vain, imprudent, proud, or worldly minded, by the generality of sober intelligent persons who converse with them, shall be kept back from that sacred work.

Happy were it for the church, if these excellent rules were strictly observed by all the presbyteries of this church.

They made acts against the atheistical opinions of the Deists and others. They condemned the errors of Madam Bourignon, and deposed Dr. Garden for espousing them. They strictly appointed all ministers and preachers to subscribe the Confession of Faith. And for preserving of truth, and for preventing the corrupting of youth with error and immorality, they appointed all schoolmasters, chaplains and governors of youth to subscribe the Confession of Faith: and these who do not so, or are guilty of negligence, error or immorality, they appointed presbyters to apply to magistrates, heritors, &c. to get them removed from their offices.—They also enacted, That these who should receive licence or ordination from any of the late prelates, should be incapable of ministerial communion with this church, till they gave evidence of their repentance.

They made excellent barrier acts, for preventing all innovations in our doctrine, worship, or government, by appointing that all these acts which are to be binding rules and constitutions to the church, shall first be proposed as overtures to the assembly, and be transmitted by them to the several presbyteries of this church, that they may send their opinions or consent to the next assembly, who may then pass the same into acts, if the more general opinion of the church, thus had, agree thereunto.—They made many acts and frequent applications to the government for suppressing and preventing the growth of popery; and encouraged students and preachers having Irish, that they might be useful in those parts; and do still continue to send such to assist the ministers where popery abounds, by preaching catechising, and instructing of the people, for counteracting the trafficking priests among them: in which design our sovereigns now concur by their yearly bounty of a thousand pounds sterling.—Also the assembly have been at great pains to get schools erected in every parish through the land, and appoint ministers to see that none be suffered to neglect the teaching of their children to read, and that the poor be taught upon charity.

The commission of assembly 1690, according to their instructions, sent four worthy ministers, Masters Shields, Boreland, Stobo, and Dalgliesh, with the Scots colony to America; and one great design was for propagating the gospel and converting the Heathen in those parts. The assembly 1700 appointed a national fast, and one special ground was for their success. Of which they acquainted them by a letter, in which they directed them, upon their landing and settling in America, “to keep a day with all the people for solemn prayer and fasting, bewailing former sins, renewing baptismal engagements, and with the greatest seriousness dedicating themselves and the land unto the Lord.” The assembly 1704 set on foot that noble project of propagating Christian knowledge in the Highlands, Islands, and foreign parts of the world, by erecting charity schools and otherwise, which they began by a voluntary subscription and contribution through the nation, instructing their commission to encourage and carry on the said design, which was done from time to time, until they obtained letters patent from the sovereign, anno 1709, for erecting the subscribers into a society and corporation for managing that affair; and many collections have our assemblies appointed for that blessed design, whereby, and by donations from pious persons both at home and abroad to the society, their stock is greatly increased, and they are now enabled to maintain above 130 charity schools in our Highlands and Islands at home, besides several missionaries in America, for propagating Christianity among the Heathen. And we have certain information of the happy success of these schools at home; thousands of ignorant and barbarous people have been civilized and reformed, and many of them, we hope, have become truly religious. Likewise the assembly have been at great pains to get new impressions of the Bible in Irish, and also to get the Psalms, Confession of Faith, Larger and Shorter Catechisms translated into Irish, and dispersed through the Highlands; and by the help of piously disposed persons, both in this and our neighbour nation, they have got to the number of 80 libraries settled in particular places through the Highlands and Islands. And what reason have we and all Scotsmen to give thanks to God for directing, countenancing and prospering this noble design so far in our land?—They also established an excellent form of process in church judicatories with relation to scandals and censures, by act 11. Ass. 1707; likewise an useful method for ministerial visitation of families, by act 10. Ass. 1708.

These, and many other good things, have our old suffering ministers and our general assembly been instruments, under God, to set on foot and promote, since the revolution; for which we desire always to offer up our hearty thanksgiving and praises to Almighty God, for helping them so far in advancing of our holy religion.

It has been indeed complained by some, that after the revolution they did not pass distinct recissory acts, for Christ’s headship over his church, the Divine right of Presbytery, the church’s intrinsic power, the obligation of our covenants, &c.—No doubt it might be some stop to them, that the magistrate entertained a jealous eye then upon the church, with respect to these points, lest they should have carried matters to too great heights against those who differed from them; and therefore the king and parliament, parl. 1. sess. 2. rescinded all the old acts in favour of the church which enjoined civil pains upon their sentences of excommunication. Yet notwithstanding, we wish they had done more, if possible, for asserting these principles which they held, than they did, immediately after the revolution. Had they foreseen what a handle their not doing it would have given to some to promote a separation from this church, we persuade ourselves they would have essayed to have done more. These old sufferers indeed might reckon that the world was sufficiently apprised of their principles with respect to the foresaid points, and that no man would question them, seeing they had hazarded the loss of all things for adhering to them; for it was upon that very account they were cast out of their houses and benefices, imprisoned, fined, banished, and hunted as partridges in the mountains. And although they past not distinct Assertory Acts with respect to these points, yet we have plain declarations of their mind about them in several public acts and deeds. It was upon their solicitation that the parliament, June 7 1690, past an act for establishing Presbyterian government among us, as being agreeable to the word of God; and at the same time ratified our Confession of Faith, and inserted it verbatim in their public records, in which Confession it is expressly asserted, chap. 30. sect. 1, 2. The Lord Jesus, as King and Head of his church, hath therein appointed a government in the hand of church officers, distinct from the civil magistrate. To these officers, the keys of the kingdom of heaven are committed, &c. And chap. 26. sect. 6, There is no head of the church but the Lord Jesus Christ. And chap. 23. sect. 3. The civil magistrate may not assume to himself the administration of the word and sacraments, or the power of the keys of the kingdom of heaven, &c.—Likewise they rescinded the act for the king’s supremacy in church affairs.—Our first, assembly, by many acts, have, approven our Confession with all the aforesaid articles, and appointed all the members of this church to adhere thereto; also ministers, elders, and intrants to the ministry, are bound to make solemn profession thereof, and subscribe the same; and parents at baptism are daily required to train up their children according to it.

Likewise the moderators of all our assemblies, at the close of every assembly, do publicly assert, and declare before the king’s high commissioner, that as the assembly met in the name of our Lord Jesus Christ the only King and Head of his church, so they part in the same name; and also they named the diet of the next assembly.—And when the commissioner dissolved the assembly 1692 abruptly, without naming a diet for another; the moderator did in his face, with consent of the whole assembly, remonstrate against it, and declare, That the office-bearers in the house of God have a spiritual intrinsic power from Jesus Christ, the only Head of his church, to meet in assemblies about the affairs thereof; and he named a diet for another assembly. All this is recorded in the assembly’s books. In like manner did the assembly remonstrate, when dissolved in the year 1703. And the very next assembly 1704, in their answer to the queen’s letter, do plainly tell her, that they were now again met in a national assembly in the name Of our Lord Jesus Christ. Also, they approved the several synod-books through Scotland, which had Assertory Acts recorded in them, for Christ’s Headship, the Divine right of Presbytery, the church’s intrinsic power, &c. To prevent which approbation, was the reason (as then generally believed) why the commissioner dissolved the preceding assembly. Again, the assembly 1705, in their 7th act concerning Mr.. Hepburn, do assert in plain words, that the Lord Jesus Christ is the alone King and Head of, the church. And Ass. 1707, act 11, declare, that our Lord Jesus Christ hath instituted a government, and governors ecclesiastical in his house, with power to meet for the order and government thereof.—And as for the Divine right of Presbytery, the assembly 1711 do expressly declare for it in their 10th act, when they appoint all intrants to the ministry, both when licensed and ordained, to subscribe and declare, not only that our Confession of Faith and purity of worship are founded upon the word of God, but also that the Presbyterian government and discipline of this church are founded upon the word of God, and agreeable thereto; and also solemnly to engage that that they will firmly and constantly adhere to the said doctrine and worship, and to the utmost of their power, in their station, assert, maintain will defend the discipline and Presbyterian government of this, church, by kirk-sessions, presbyteries, provincial synods, and general assemblies, during all the days of their lives. Whereby all ministers and preachers do plainly renew our covenants.—And that ministers in former Years were of the same mind appears by the church’s declaration by their commission in the year 1698, published in their Seasonable Admonition, p. 5. in which they say, We do believe and own that Jesus Christ is the only Head and King of his church: and that he hath instituted in his church, officers and ordinances, order and government, and not left it to the will of man, magistrate or church, to alter at their pleasure. And we believe this government is neither prelatical nor congregational, but presbyterian, which now, through the mercy of God, is established amongst us; and believe we have a better foundation for this our church-government, than the inclination of the people, or laws of men, g&c.g And that commission’s whole actings and conclusions were ratified and approven by Ass. 1699, act 12.—Besides all which, our assemblies and commissions have frequently owned the obligation of our covenants by mentioning the breaches of them among our causes of fasting. Ass. 1700, act 5. they lament our continued unfaithfulness to God, notwithstanding of our solemn covenants and engagements to the contrary. Again, Ass. 1701, act 9. they say, Our sins are the more aggravated, that they are against so many solemn repeated vows and engagements, and covenants with our God, which have been openly violated and broken by persons of all ranks, and treated with public contempt, indignities and affronts, g&c.g—We bless God, that has determined our church to own these truths so openly, over the belly of all their difficulties and discouragements; and we desire heartily to join with them in declaring for the Headship of our Lord Jesus Christ over his church, in opposition to the pope, magistrate or any other; likewise for the spiritual intrinsic power of the church to chuse [choose] her officers, meet in her judicatories, inflict censures, and govern the church, in opposition to all Erastian opinions or practices promoted by any party or person whatsoever; as also for the Divine right of Presbyterian government in the church, in opposition to Prelacy, independency, &c. and for the lasting obligation of our covenants, seeing they bind us to nothing but what we are antecedently bound to by the Scriptures of truth.

Thus the church of Scotland continued owning and adhering to her ancient principles and doctrines, and using means to promote religion through the land for many years after the revolution, without any visible declension. But, alas! her degeneracy and defection hath of late years become too visible; and our union with England in 1707 may be looked upon as the chief source thereof, next to the corruption of our hearts. When this transaction came to be laid before the Scots parliament in 1706, the nation was most intent about it, not knowing the nature or articles, whether it was a federal or incorporating union: but when it was seen to be the latter, and the majority of the house disposed to agree to it, both the church and the body of the people were vastly uneasy, great numbers of addresses came up against it, and insurrections were much feared. The commission by appointment sat during the whole session, and was exceeding numerous; members attending by turns. They presented three addresses to the parliament, the first was for an unalterable security of the established religion, to the people of this land and all succeeding generations, so far as human laws can go. To satisfy them, the parliament enacted, That the establishment of the doctrine, worship, discipline and Presbyterian government of this church should be held as an unalterable, fundamental and, essential condition of the union of the two kingdoms, if concluded. This seemed to quiet many, reckoning the security of the church not so precarious and uncertain, when thus established by the mutual agreement of both parliaments in a solemn treaty of union, that when settled by acts of the Scots parliament only; for the faith of the English in keeping treaties was at this time much spoken of. But the most part of the church continued still averse to an incorporating union, and their coming under the jurisdiction of a British parliament, in which the English members, being prelatical would be ten to one of Scots members wherefore the commission presented a second address, declaring this aversion. They indeed met with great opposition from noblemen and gentlemen, elders in the commission, who had views of temporal offices and advantages from court by being for the union; yet they represented the grievances the church and her members might fall under by the union, such as oaths, tests and impositions inconsistent with their principles. And in their address they plainly testified against the subjecting of this nation to a British parliament, in which twenty six prelates would be constituent members and legislators; For (say they) it is contrary to our known principles and covenants, that any churchman should bear civil offices, or have power in the commonwealth. To this they got no answer, save a clause put in the act for securing the church, that no oath, test or subscription shall ever be imposed within the bounds of this church and kingdom contrary to our Presbyterian establishment. By which (it is to be regreted) the parliament neither shewed regard to the principles of Scotsmen when out of the kingdom, nor to the obligation of our covenants: nay, they proceeded to worse afterwards, by declaring that the parliament of England might provide for the security of the church of England within the bounds of that kingdom, as they should think expedient; whereby they consented to the securing of the prelacy and ceremonies of that church as a fundamental of the union. This being both against the word of God and our solemn league, we have cause to mourn over it as a national breach of covenant, in some respect; though it is a mercy the church was helped to remonstrate against it; for the commission when informed of it, presently presented a third address (though greatly opposed) craving that there might be no such stipulation or consent for the establishment of the hierarchy and ceremonies, as they would not involve themselves and the nation in guilt, &c. From all which it is evident, that this church did remonstrate against making an union with England upon terms not consistent with our ancient covenant union with that kingdom: for the ensuing assembly 1707 approved the commission in what they did.

But, notwithstanding of the church’s remonstrance against this union and the foresaid sinful stipulation, it was concluded and ratified by both parliaments; but it doth not appear that this memorable transaction has been followed with the special blessings of heaven, seeing it hath brought on very much sin, and many growing evils upon this poor land, to the dishonour of God, and decay of true Christianity among us. For after the union, when our correspondence and communication with the English was greatly increased, the Lord’s day began to be profaned after their example, and other immoralities much to abound, and the societies for reformation of manners to dwindle away. Likewise our nobility and gentry have been since that period giving up gradually with family religion, and the very form of Godliness, and falling into a looser way of living; for many of them since the union do either dwell or spend much time in England, whereby they learn many of their vices and evil customs; they are either reconciled to the English hierarchy and worship, or live much in the neglect of all public worship; and, being there under the inspection of no parish-minister they and their families get leave to live as they list: and, when they come down to Scotland, they get many to follow their loose examples. Also, since the union, public oaths are prodigiously multiplied, in qualifying men for offices, in collecting and paying of taxes; and manifold perjuries are thereby committed, and particularly by custom-house oaths, and running of goods, which also opens a door to many other sins. And hereby Atheism, Deism and infidelity have made progress in the land.

Likewise soon after the union, the English service and ceremonies were set up in several places, and afterwards the parliament gave a toleration for it, and the body of the Episcopal clergy embraced that worship, though their ancestors had always supposed it heretofore. Yea, by this law, almost all errors are tolerated; and now even the Popish worship is kept openly, and connived at.—A superstitious form of swearing was soon introduced; from England, by laying the hand on and kissing the gospels. The sacramental test, and conformity to the liturgy and ceremonies, is imposed upon the members of this church while serving the king in England and Ireland. Likewise many other incroachments are made upon the government, rights and privileges of this church by the toleration act, and by the act for restoring patronages, by the act for a vacation of the lords of session and other courts in the end of December, whereby the keeping of holy days is encouraged; and lastly, by refusing access to the house of peers, unless the address be directed to the lords spiritual. And all these grievances are brought upon us, notwithstanding of our security by the union-act, and the English faith so much talked of. From all which we may conclude, That as our union with England was made upon sinful terms, so in the event it hath proven a great judgment upon this land and church. Alas! we have been perfidious to God, and no wonder though men should be left to prove perfidious to us.

Very soon did Scotland feel the bitter effects of the union; for, in the view of its being concluded, several of the Episcopal clergy began to set up the English service in meeting houses, hoping to find more countenance and support from England on this account. This way of worship was wholly new and strange, and could never find place in Scotland before. Wherefore the general assembly 1707, that met soon after the conclusion of the union, gave an honest testimony against this new worship, by their 15th act, intituled, Act against innovations in the worship of God; wherein they say, The purity of Divine worship, and uniformity therein, hath been the great happiness of this church ever since her reformation; and that the introduction of these innovations was not so much as once attempted, even during the late prelacy; that they are dangerous to this church, and manifestly contrary to our own known principle, viz. that the assembly moved with zeal for the glory of God, and the purity and uniformity of his worship, doth discharge the practice of all such innovations of Divine worship within this church; and doth require and obtest [supplicate] all the ministers of this church, especially these in whose bounds any such innovations are, or may happen to be, to represent to their people the evil thereof, and seriously to exhort them to beware of them, &c. And they appoint the commission to use all proper means for suppressing such innovations. Which the commission did, as appears by their act 5th August 1709, which they ordained to be read in all the churches through Scotland. But the more the church opposed this new worship (as they judged they were warranted to do by the laws of the land) the more forward were their enemies to set it up, and at length got the parliament to espouse their cause.

Likewise, soon after the union, gross profanation of the Lord’s day began to abound, by traveling, carrying goods, driving cattle, and other abuses on that holy day; as appears from the 12th act of ass. 1708. For preventing whereof, the assembly in that act appointed each presbytery to send some of their number to attend the lords of justiciary [judicial officer] at their first circuit that falls to be in their bounds, and to represent to their lordships the profanation of the Lord’s day by the foresaid wicked and sinful practices. And the general assembly did seriously recommend to the lords of justiciary to take effectual course to restrain and punish the foresaid abuses; which, the assembly say, they will acknowledge as a singular service done to God and his church. Also they enjoin all ministers to represent to their profile, among whom such practices are, the great hazard their immortal souls are in by such courses; and also to proceed not only with ecclesiastic censures against sabbath breakers, but also to apply to justices of peace and other magistrates in their bounds, to execute the laws against them.—But our commerce with England still increasing, the profanation of the Lord’s day among us is come to a great height, in spite of all the church hath done against it.

But, our sins and provocations against God being highly aggravated; as a just punishment upon us, God was pleased to let loose our enemies in the British parliament to bring in a bill, which they got past into a law, for allowing those of the Episcopal clergy the use of the English liturgy in Scotland, containing some grievous clauses in it against the just and legal rights of the established church. While the bill was in dependence March 1712, the commission met and addressed the queen, in which they gave free and faithful testimony against the said bill, which the assembly that met in May 1712 did unanimously approve; and, as a token of it, did insert their address in their books, and print it with their acts. In it, they say,

The church of Christ in Scotland is in hazard of sad alterations and innovations, inconsistent with and contrary to that happy establishment, secured to us by the laws of both of God and the realm; by the said bill.—If the matters in question did only relate to our own case and better accommodation, we should patiently bear the same: but when we see the glory of God, and the power and purity of our holy religion, and of the ordinances of Jesus Christ in this church, so much concerned, we cannot but hope that your majesty will allow us to plead our just right, &c.—

Afterwards they plead the several acts of parliament for settling and securing the worship, discipline and government of this church, with her rights and privileges; all which acts were ratified by the parliaments of both kingdoms in the treaty of union, and declared to be a fundamental, essential and unalterable condition of the said treaty of union in all time coming. It is observable, after their pleading the 5th act parl. 1690, which allows the Presbyterian ministers and elders to have power to try and purge out all insufficient, negligent, scandalous and erroneous ministers by due course of ecclesiastical process and censures, and likewise to redress all other church disorders;—They add, By which act it is evident, that Presbyterian church government being thus established, the ministers and elders of this church have all the powers committed by our Lord and Master to his ministers and officers, to watch over the flock, and to guard against all usurpers and intruders.—Afterwards they add, We cannot but express our astonishing surprise and deep affection to hear of such a bill, offered for such a large and almost boundless toleration, not only threatening the overthrow of this church, but giving a large licence almost to all errors and blasphemies, and throwing up all good discipline, to the dishonour of God, and the scandal and ruin of the true Christian religion, and the infallible disturbance of the quiet, and to the confusion of this church and nation.—And therefore we do in all humility, but with the greatest earnestness, beseech, nay obtest your majesty, by the same mercy of God that restored this church, and raised your majesty to the throne, to interpose for the relief of this church, and the maintenance of the present establishment, against such a manifest and ruining incroachment.—The church being most earnest to oppose this toleration and other grievances then coming upon the church, they sent three of their number, Masters Carstares, Blackwall, and Baillie, to London, to present this and others of their petitions, and to agent the church’s cause: but, notwithstanding of all that this and other acts were past against the church; all Episcopal ministers were allowed to preach, pray, administer the sacraments, and marry, without any other caveat that appears for their doctrine save that that they shall not deny, in their preaching or writing, the doctrine of the blessed Trinity. They are not by that act obliged to satisfy the church, or any person or society, concerning their belief of the doctrine of the Trinity; it is enough if they do not openly impugn it: so that there is a liberty given to the most erroneous or scandalous men to preach and dispense sacraments, without being accountable to any.