Letter by the late Rev. WALTER M’GILVRAY, D.D., Aberdeen, anent Bond of the Covenant sworn by the Ministers of the Associate Presbytery at their renewal of the National and Solemn League and Covenant, 28th December, 1743.*
BRIDGE OF ALLAN, 20th July, 1876.
DEAR SIR,—I have just received the lithographed Bond of the Covenant, and beg again to thank you very specially for sending me a copy of it. It is a most gracious document, breathing in every line the purest spirit of Scottish piety, and Presbyterian fidelity. Such a document does the greatest honour to the men who drew it up, and to the body who subscribed and sent it forth. It would be a happy day for this country if the severed branches of our National Church were prepared to enter into a similar bond, in the same earnest yet catholic spirit, and free from the latitudinarian defections and bitter secretions engendered by recent controversies. In circulating this weighty and suggestive Deed, it would be well worth your while to try whether the different churches would be disposed to accept it as a basis of union, or at least of federative co-operation as against Popery, Prelacy, Arminianism, Theological Naturalism, and
*The letter was read by the Rev. Walter Scott in connection with his Synod address.
Scientific Atheism; as well as against “Latitudinarian tenets,” and every “error subversive of the doctrines of grace.” It would serve the purpose infinitely better than all the miserable “Articles of Agreement and Disagreement elaborately framed by our modern ecclesiastical Macchiavelli’s. When our ministers take to the science of diplomacy, the cause of simple honesty, and sound Christianity, may be regarded as near their last gasp. With many thanks and much esteem, I am, yours very truly,
WAL. M’GILVRAY.
BOND OF THE COVENANT
(Which is preceded by a Confession of public sins.)
We all and every one of us, though sensible of the deceitfulness and unbelief of our own hearts, and however frequently perplexed with doubts and fears anent our actual believing, yet desiring to essay, in the Lord’s strength, and in obedience to His command, to glorify God by believing His Word of grace contained in His Covenant of promise, and in the faith of His promise to devote ourselves to the Lord, in a Covenant of Duty; We do, with our hands lifted up to the Most High God, hereby profess, and before God, angels and men,—Solemnly declare, that, through the grace of God, and according to the measure of His grace given unto us, we do, with our whole hearts, take hold of the Lord Jesus Christ, as the only propitiation for our sins, His righteousness as the only foundation of our access to, and acceptance with God: His covenant of free and rich promises, as our only charter for the heavenly inheritance; His Word for our perfect and only rule of faith and practice; His Spirit for our alone Guide, to lead us into all truth revealed 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 promised grace, we promise and swear by the great Name of the Lord our God, that we shall walk in His way, keep His judgments and commandments, and hearken to His voice; and particularly, that we shall by the Lord’s grace continue and abide, in the profession, faith and obedience of the foresaid true Reformed religion, in doctrine, worship, presbyterial church government and discipline; and that we shall, according to our several stations, places and callings, contend and testify against all contrary evils, errors and corruptions, particularly Popery, Prelacy, Deism, Arianism, Arminianism, and every error subversive of the doctrine of grace; as also Independency, Latitudinarian tenets, and the other evils named in the above Confession of Sins.
In like manner, we promise and swear, that by all means that are lawful and warrantable for us, according to the Word of God, the approved and received Standards of this Church, and our known principles, we shall in our several stations and callings endeavour the reformation of religion in England and Ireland, in
doctrine, worship, discipline, and government, according to the Word of God; and to promote and advance our covenanted conjunction and uniformity in religion, Confession of Faith and Catechisms, Form of Church Government, and Directory for Worship, as these 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 encourage one another in the work and cause of the Lord; and that, denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world:—
Therefore, in a dependence on the Lord’s grace and strength, we in the same manner do promise and swear, that we shall, in our several places and callings, encourage and strengthen one another’s hands in pursuing the end and design of this our Solemn Oath and Covenant, and that we shall endeavour a life and conversation becoming the gospel of Christ, and that in our personal callings and particular families, we shall study to be good examples to one another of godliness and righteousness, and of every duty that we owe to God and man; and that we shall not give up ourselves to a detestable indifference and neutrality in the cause of God; but, denying ourselves and our own things, we shall above all things seek the honour of God, and the good of His cause and people; and that, through grace, forsaking the counsels of flesh and blood, and not leaning upon carnal confidences, we shall endeavour to depend upon the Lord, to walk by the rule of His Word, and to hearken to His voice by His servants; In all which, professing our own weakness, we earnestly pray to God, who is the Father of mercies, through His Son Jesus Christ, to be merciful unto us, and to enable us, by the power of His Holy Spirit, that we may do our duty unto the praise of His grace in the Churches.—Amen.
(The signatures appended include those of Ebenezer and Ralph Erskine, Alexander Moncrieff, James Fisher, Adam Gib, William Campbell, James Scott, and Henry Erskine.)
The Testimony of Mr. James Renwick.
(Continued from page 263.)
As, on the one hand, I desire to declare plainly for truth, yea all truth; so, on the other hand, I likewise desire to declare freely against sin, yea all sin, testifying and bearing witness against all the wrongs done to the holy Lord God, ever since the reformation began in our land against popery, prelacy (that is, church government by archbishops, bishops, their chancellors and commissaries, deans, deans and chapters, arch-deacons, and the other ecclesiastical officers depending on that hierarchy), erastianism, quakerism, superstition, heresy, schism, profaneness, and whatsoever is contrary to sound doctrine and the power of godliness; against all the causes
of the Lord’s wrath with our land, and against all the steps of our defection. And particularly—
(1) I testify and bear witness against the condemning, hindering, and neglecting the purging of the judicatories and armies of the kingdom in the year 1649, and afterwards, from scandalous and disaffected persons to the Lord’s cause, that the same might be made up of Christian zealous men, of known integrity and affection thereunto, as the Lord in His word hath commanded—(Exodus xviii. 21; Deut. i. 15, 16, 17; 2 Chron. xix. 6, 7; Deut. xxiii. 9, 14).
(2) I testify and bear witness against these public resolutions of church and state for bringing in the malignant party, first to the army, then to the judicatories, which include these heinous iniquities:—1. A joining with the enemies of God and His cause, clearly contrary to the Scriptures—(2 Chron. xix. 1, 2; Isaiah xxx. 1, 2, 3). 2. A manifest receding from the public acknowledgment of sins, and engagement to duties—(Jer. ii. 35, 36, 37). 3. A turning the state of our cause upside down, and also a weakening and stumbling of the godly in the land—(Jer. xxiii. 14; Ezek. xiii. 22).
(3) I bear witness and testify against the authorising of commissioners to close a treaty with this now rejected tyrant, for the clothing him with power upon his subscribing such demands as were sent unto him, after he had given many clear evidences of his enmity to the work and people of God, and was still continuing in the same; and then admitting him to the crown, notwithstanding of new discoveries of his malice and disaffection towards the Lord’s work, all which was done contrary to the word of God (Exodus xviii. 21; 2 Sam. xxiii. 3, 4; 2 Chron. xix. 6, 7, 8), and contrary to the declaration of the General Assembly of the Church of Scotland, July 27, 1649, whereby it is declared that magistrates and their power are ordained of God; so they are not to walk in their power according to their own will, but according to the law of equity and righteousness, &c. Moreover, I testify and bear witness against the keeping him in power, and owning him any ways as king, since he so wickedly broke the covenant and his coronation oath, which he did swear with his hand lifted up to the Most High God. But more especially I testify and bear witness against all who have any manner of way owned and acknowledged him, and who have not been positive and free in declining of him since he was freely and formally cast off by our noble declaration published at Sanquhar, which formal rejecting of him was both lawful and necessary.
As to the first, viz., the lawfulness thereof, that is clear from Exodus xviii. 21. For if they be men of truth, fearing God and hating covetousness, who are to be set over a Christian people, so, consequently, they must be such who are to be continued over them; but it is well known that he neither fears God nor regards man, being an avowed enemy to all godliness, and a professed friend to all impiety. And if it be sin to put a wicked man in
power, the continuance of him therein must be a greater sin, because there may be a mistake in the one which cannot be in the other, though many were not mistaken in him. And 2. That it was the land’s great sin, adding that to all their other sins, their lusting after that Charles Stuart, our worthy protesting party acknowledges in the causes of the Lord’s wrath, and also sad experience hath made us see the Lord’s displeasure greatly manifested against us for the same, and heavily felt by that man’s being made a rod over the heads and upon the backs of the Lord’s people, ever since his getting the crown. Therefore their sin must be greater, who will yet, notwithstanding thereof, adhere to and acknowledge him. Let us look to the practice of Libnah in the Scripture, and the practice of our own and other nations in history, and we will see what they have done. And we dare adventure to say it, that none of them had so great reason as we for what we have done. Was there ever a case like unto ours? Where do we read of any who ever so wickedly did cut the neck of such a noble constitution of church and state as he did with one blow, especially who was so straitly and often sworn to the Lord in defence and preservation of the same, and admitted by the people only upon that condition, to be owned no longer than he stood to the performance thereof, according both to the law of God, which allows only kings conditional explicitly, and also according to the Eighth Act of the Parliament of King James VI., enacting that all bearing rule at any time over the realm, should, at the time of their coronation, make their faithful promise by oath unto God that they shall maintain and defend the true religion of Jesus Christ, and gainstand all things contrary to the same, &c., which thing he did. But from what was known before, and hath been felt since, it may be clearly seen that he never intended performance. Therefore, he having broken all ties that could bind man, the people are no more tied to him, nor can be, unless they tie themselves to a yoke of transgression and rebellion against God.
And if it should be objected that the third article of our solemn league and covenant binds us to defend his person and authority. We answer, that article is only conditional, binding us no otherwise to him than in the defence of the true religion and liberties of the kingdom, as it is there in express terms. But now, he having broken that condition, and instead of defending and maintaining true religion and civil liberties, he hath broken down and destroyed both, so that in nowise can that be sustained which our backsliders, void both of the spirit of zeal and knowledge, have so frequently in their mouths, viz., though he hath broken to us, yet let us keep to him; for by so saying, they make that condition in the fore-mentioned article, and also often reiterated in the coronation oath, to be nothing but a mocking of God and a cheating of men. For the more clear uptaking whereof I oppone the sixth article of that same solemn league, which is morally and continually binding,
wherein we are sworn that we shall never suffer ourselves, directly nor indirectly, by whatsoever combination, &c., to be divided from this blessed union, &c.; together with the second article, wherein we swear to endeavour the extirpation of popery, prelacy, &c., without respect of persons. Charles himself is not there exempted.
I shall not take up time to speak against the foolish and needless pretences of these who say that the primores regni (or chief men of the kingdom, as they call them) behoved to concur with the rejection of that tyrant ere it could be legally done; for I altogether deny that, because it is manifest that the power of government is naturally and radically in the people, unitely in the people, and singularly in every one, so that any rank, or any company thereof, may, from the privilege which God and the law of nature hath allowed them, cast off a tyrannous yoke, and ought of necessity to do it in such a case as ours is this day, when that tyranny is not only a yoke of oppression upon our jaws, but of transgression upon our heads, for it is a duty incumbent on all ranks of persons, and the omission thereof will be charged on every degree, without respect to the high or to the low (Jer. xxii. 2, 3); compared with xxxvii. 2: And by that same power they may set up governors over themselves, men fearing God, who may rule them according to the royal will of the Supreme Lawgiver, whenever they are in case to do it. I grant, indeed, it were desirable to see the primores regni men fearing God, and zealous for His cause; yet, when they are the principal men in all wickedness, making themselves slaves to all manner of sin, and servants to Satan, as at this day they do in Scotland, being the tyrant’s own creatures, the want of them can neither exempt the people from their duty, nor deprive them of their privileges. Hence, from all this, and much more that might be said, I conclude the lawfulness of rejecting that wretched tyrant; yea, not only so, but also the necessity thereof. Yet, that I may speak a word more particularly to the necessity of it:
Let us look back upon what he did when first he was admitted to the crown, notwithstanding (as hath been insinuated before) of his often swearing to the contrary with his hand lifted up to the Most High God; how that, I say, he, avowedly breaking all these ties both to God and man, cut the neck of our noble constitution of church and state government, arrogating to himself a blasphemous supremacy in matters ecclesiastic altogether inconsistent with the kingly office of our blessed Lord Jesus Christ, and an arbitrary power in matters civil, by virtue of the same supremacy, altogether destructive of the liberties of the kingdom, contrary to the very law of nature, making his supremacy in the one and the other so collateral and co-equal, that by him it is made essential to the crown by the act explanatory of the supremacy, declaring the same to be inherent to the crown to him and his successors, so that he cannot be owned nor acknowledged as king, nor any
succeeding upon that foundation, be who they will, without denying of Jesus Christ, and being guilty of lese-majesty against the King of Kings, who will not give His glory to another—(Isaiah xlii. 8). Therefore the rejecting of that wretched tyrant and all depending on him is not only lawful, but also necessary to all those who desire to be subjects of Jesus Christ. And none can pretend any distinction unless they would cheat themselves out of the truth and become guilty of his blasphemous robbery of the Son of God, for he hath no civil power distinct from his supremacy; that, I say, his supremacy is the foundation of all power he pleads for, and takes all acknowledgment of him as an acknowledgment thereof. And why may we not? seeing it is made essential to the crown. And, moreover, doth not that general Act Rescissory, by virtue of that supremacy, (whereby he rescinded whatever our parliaments had done in favour of the reformed religion), introduce another kind of civil government which so much troubles men’s tongues and wearies our ears, but a constitution of pure tyranny, a fabric of rebellion against God, upheld by the pillar of perjury, and cemented with the blood of the saints.
Moreover, I cannot here pass by the vanity of these who, blindfolding themselves, use so to distinguish, viz., they cannot own or acknowledge some of his civil acts, such as, imprisoning, stigmatising, and murdering the Lord’s people, yet they must hold by that which they call his power; but O what blindness does that bewray! for there can nothing in him be considered, but that which they call his power in the establishment and exercise thereof. Now, the establishment is clear to be upon the ruins of the work of God, and our engagements to Him; the foundation thereof being that blasphemously arrogated supremacy, with the act explanatory thereof, whereby sacrilege and monstrous tyranny are established by a law decree, and exercised by that general Act Rescissory, declaration against our covenants, murdering of the Lord’s people, bearing down of His work, &c. So then let them speak their minds, and say whether they think the establishment of that power, or the exercise thereof, is to be owned. If they own and acknowledge the one, the acknowledgment of the other will necessarily follow upon it. Is not the one the root, and the other the branches? The one the spring, and the other the streams? O poor, poor Scotland! thou art now become a home-born slave, because thou wast not valiant in contending for the truth. The Lord hath, in His just judgment, corrected thee for breaking His commandments, by joining with the people of these abominations, and desiring a king, whom He hath given thee in His wrath, and will take him away in His displeasure. But blessed be the name of the Lord, who hath stirred up a pleasant party of valiant and noble heroes, whom he hath honoured to pull the crown off that tyrant’s head, in order to the crowning of our Lord Jesus Christ again in Scotland, and helped some of them to seal the same with their precious blood; to whose sufferings, even
upon that head, I desire with my whole heart and soul to add my testimony and seal, certifying it to all men, that if ever I had the Lord’s countenance and peace in any duty, it was in rejecting of that poor wretched tyrant. O remember what the Lord is calling for at your hands in these loud crying commands—(Isaiah viii. 11, 12; 2 Cor. vi. 17; Rev. xviii. 4, 5, 6).
(4) As I testify and bear witness against all that own that rejected tyrant, or any of his acts and laws (abusively, so called), in their profession; so also I bear witness and testify against all that own him any way in their practice by subjecting themselves to him and his demands, and particularly against the paying of that dreadful cess, whereby they bear down the work and people of God; that sinful locality whereby they decline the Lord’s cause, and strengthen wicked men in their wickedness, especially against the paying of that which they call their town locality, viz., money to these ruffian bloody soldiers for their beds; because it is the thing that some men, more out of self-love than love to God, plead for; but let them pretend what they will therein, they do evil that good may come of it, and their condemnation is just. Against the paying of that annuity, whereby they pay tithes to Baal’s priests; against the paying of feu-duty, and every thing that contributes to the upholding of that throne of iniquity. In the paying of any of which things they destroy the Lord’s cause, and walk contrary to His word—(Isaiah viii. 11, 13, &c.; Jer. xxiii. 14). Also, I testify and bear witness against the furnishing of any of these bloody soldiers with meat and drink to themselves, or provision to their horses, a practice destructive to the cause, and contrary to the will of the Lord—(Isaiah lxv. 11, 12, 13). I do not mean here what they violently rob, but what is given and furnished unto them. Moreover, I testify and bear witness against the comparing before these enemies’ courts, thereby strengthening them in their wickedness, and homologating their robbery of God; against all bonding, tampering, or complying with them, directly or indirectly—I say indirectly, because some men cheat themselves out of the truth by conniving at the compliance and bargaining of others with the enemies on their account—a practice which condemns the Lord’s cause, and is disapproved of himself—(Jer. ii. 35, 36, 37, and xxiii. 14; Psalm l. 18).
(5) I testify and bear witness against the bargaining and entering into tacks of houses or lands with, or paying of rent to these public grassators, who, for their being signal enemies to the work of God, have got from that tyrant a gift, as they term it, of those men’s escheits, who have been at any public appearance for the Lord’s cause, such as Pentland or Bothwell Bridge, by which means they clearly condemn the faithful wrestlings of the church, sealed with so much precious blood, and consent to the violent forfeiture of their former masters for their faithfulness to the Lord. Also, I testify and bear witness against the entering into tacks or bargains of houses or lands with, or paying of rent to these church-destroying
men, who have been at Pentland, Bothwell Bridge, or any other appearances for the Lord’s cause, and have been forfeited upon that account, yet have redeemed their forfeiture by condemning the Lord’s cause and the noble testimonies given thereunto, sealed with so much precious blood, and making themselves transgressors by justifying the enemies in all that they have done; for in that case to bargain with them, enter into tack, or pay them rent, is an homologation of that new holding which they have of their lands, by burying, robbing, and denying the Lord’s cause.
(6) I testify and bear witness against all that may join in arms or confederacies with the indulged, with Duke Hamilton’s party, the parliament of England, these ministers, or any that have kept up correspondence with them, it being so contrary to the Word of God—(2 Chron. xix. 1, 2; Isaiah xxx. 1, 2, 3).
(To be continued.)
Obituary Notice.
THE LATE MR. JOHN MACKAY, DRAPER, THURSO.
IT is with much regret we record this month the death of Mr. John Mackay, draper, Thurso, which took place on the 5th January. Mr. Mackay was a native of Strathy, but for many years up to his decease carried on business in the town of Thurso where he was much respected by all classes. He was a lover of the old paths, and a consistent opponent of all unscriptural changes in doctrine and worship. He cordially welcomed the testimony for the truth raised by Mr. Macfarlane in 1893, and continued to the end a warm and loyal supporter of the Free Presbyterian Church. But Mr. Mackay was not only a man of orthodox principles, he also gave evidence in his exemplary life and religious exercises that he was a spiritual man, one that knew the truth in the power of it. He cherished a very special veneration for the memory of the late Rev. Christopher Munro, Strathy, and often spoke in terms of intense regard for the ministrations of that man of God. Since Free Presbyterian meetings were started in Thurso, Mr. Mackay, along with another, took the leading part in them, and his exercises, we believe, were never more appreciated by the hearers than during the closing months of his life. We cannot omit saying that he was also distinguished for his kindness and hospitality to the Lord’s people in general, and particularly to ministers and others who were publicly identified with the cause of truth. His unexpected removal at a little over middle age leaves the cause much weaker in the town of Thurso. He will be greatly missed by all his friends. We extend our deepest sympathy to his sister who attended him, and his other relatives. “By whom shall Jacob arise? for he is small.” May the Lord graciously raise up witnesses for Himself in the room of those He is removing to the better country!