There are only these six warrantable and justifiable Grounds of Separation:
I. Heresy in Doctrine, p. XIII
II. Idolatry in Worship, p. XIII
III. Sinful Terms of Communion Imposed, p. XIV
IV. Usurpation or Intrusion into the Ministry, p. XV
V. Intolerable Persecution is Reckoned a Just Ground of Separation, p. XV
VI. Withdrawing from Ordinances is just, when Offences and Scandals are so grievous and notour; As also, all Access towards removing them in a regular Way, is rendered impossible, in such a Manner, as the great End of Edification cannot be reached, &c. All I intend (says he) in this, is, That Persons manifestly insufficient, erroneous, or scandalous, may be withdrawn from, tho' not censured, through the Iniquities of the Times, or the like, p. XVI
Presbyterian Dissenters seem to have just Ground to dissent from this present Revolution-Church, because she was made up, for most Part, of such Office-bearers as, by their disorderly and divisive Courses, had left the true covenanted Principles of the reformed Church of Christ in Scotland, as by Law established 1649, and complied with the heinous Corruptions and Evils of these Times, after-mentioned. p. 1
Objection Seeing Ezra, Nehemiah, &c. addressed for, and accepted of a Toleration or Liberty from Heathen Magistrates, to rebuild the Temple and the Walls of Jerusalem, &c. why might not Ministers of the Gospel address for, and accept of a Liberty, Indulgence, or Toleration to preach Christ from Christian Magistrates? viz. Charles II. and Duke of York his Brother. p. 8
Another Reason why Presbyterian Dissenters make Secession from or decline Communion with this Revolution-Church, viz. Because she hath changed her Constitution and Form of Government, from the Constitution and Form of Government of the church as by Law established Anno 1649. into the Inclinations of the People, and the Act of Parliament 1592. The former Reason respected the Members constituent, this the Constitution. p. 11
Objection 1. Perhaps some, thru Ignorance or otherwise, may be inclinable to object against these Things above-narrated, and say, The 5th Act of Parliament 1690, and several other Acts since that Time settling the Revolution-Church, call the Government of this Church Presbyterian, and agreeable to the Word of God, &c. p. 19
Objection 2. The 6th Act of Parliament June 11th, 1640, settled and established Presbyterian Church-Government upon the Act of Parliament 1592, intituled, Ratification of the Liberty of the true Kirk, &c. as did the Parliament at the Revolution 1690. p. 20
Objection The Assembly at Glasgow 1638 was called by the Civil Magistrate's Authority; The Assembly at Westminster 1643 was called by the Authority of the Parliament of England; And the 3d Section of the 23d, and the 2d Section of the 31st Chapters of the Westminster Confession of Faith, allow the civil Magistrate a Power to call Synods, and be present at them. p. 28
Objection There were Curates taken into the Ministerial Communion of the Church, Anno 1638 and 1639, as were at the Revolution 1690, and afterwards. p. 43
Objection Presbyterian dissenting Ministers, &c. are not prosecuted or persecuted for owning the Covenants and Reformation-Principles, but for their divisive and seditious Courses from the present Establishment, and so they may blame themselves. p. 56
I'm of the Mind Presbyterian-Dissenters may, or do see just Ground to dissent from this Revolution-Church, because she has gone into, and practically approved of the incorporating Union with the Prelatic Constitution of England. p. 58
I cannot see how Presbyterian Dissenters should join with this Revolution-Church seeing she is of, and improves Toleration Principles. p. 66
Objection 1. Presbyterian-Dissenters in Scotland have the Benefit of the Toleration, as well as others; why then should they cry out against it? p. 71
Objection 2. Should not Episcopalians have the Benefit of a Toleration in Scotland (as was pleaded in Assembly by Members 1724) as well as Presbyterian-Dissenters in England? Should not every Man live according to the Light of his own Conscience, &c. p. 72
Presbyterian Dissenters seem to have just Ground to refuse Communion with this present Church, in regard she hath taken the illimited Oaths to the Government, put in Place of the Covenants, National and solemn League. p. 77
Presbyterians dissent from this Revolution-Church, in my Opinion, because she hath slighted, violated, and neglected our Covenants, National and Solemn; and makes not honourable Mention of them, maintains not their inviolable Obligation, holds not forth the Breaches of them, nor duly endeavours the Renovation of the said covenants. p. 83
Objection People were pressed to take the Covenants, under Civil Penalties, contrair their Consciences; hence they are not binding, &c. p. 87
I presume Presbyterian-Dissenters cannot join with this Church, Because she is unfaithful in her Doctrine; and the Unsound are to numerous, that the Erroneous escape just censure. p. 91
Objection This Church has a Standard of Doctrine without Error, viz. the Westminster Confession of Faith, which they own as the Confession of their faith, and both subscribe it, and preach the Doctrine therein- contain'd, and so cannot be unsound in their Doctrine. p. 108
Presbyterian Dissenters cannot join with this Revolution-Church, because she is unsound, or is guilty of Temporizing and Men-pleasing in her publick Worship. p. 110
Objection The Civil Powers under the Old Testament Economy, appointed Fasts, &c. Instance Jehoshaphat and others; and why not under the New Testament? p. 119
Presbyterian Dissenters cannot join with this Revolution-Church, because she is negligent and partial in her Discipline. p. 122
Presbyterian Dissenters cannot join with the Church, because she is unsound and restricted, unfaithful and defective in her Government. p. 128
Presbyterian dissenters decline the Communion of this Church; because she is unsound and sinful in the Terms of her Communion. p. 138
Presbyterian Dissenters dissent from this Revolution-Church, because she is obstinate in her Defection, and refuseth to be reclaimed. p. 148
Conclusion 1. Tolerating ministerial communion with backslidden, wicked and false preachers and teachers. p. 170
Conclusion 2. When a Church neglects to prosecute, perverts or corrupts their Commission, either by preaching false Doctrine, making false Application to true Doctrine, or formally binds up her own Hands by Sinful Oaths, from following and pursuing her undoubted sworn unto Duty, practically condemning the Generation of the Righteous, perverting People from the right Ways of the Lord, as once attained, maintained and practised in this Land; denying, declining and disowning Duty, leading into Snares, defending and pleading for Defection; as is the Case in Hand with reference to this Church, as above instructed. p. 171
Conclusion 3. When a Church actually caused Divisions and Offences , contrary to the Doctrine we have learned... Or when the Church does promote and abet downright Schism. p. 172
Conclusion 4. When a Church doth in Judgment and Practice, so far fall from the Truth, that her Ministers maintain, patronize, strengthen, and harden one another, in a backsliding sinful course... P. 172
Conclusion 5. When such scandalous Defection continue, and are carried on in a Church, as necessarily infer a manifold Offence in countenancing them, we are by the Apostle, in the Name of the Lord Jesus Christ, commanded to withdraw from such disorderly Walkers, 2 Thes. 3:6, 14. p. 173
Conclusion 6. That the Kind of Church-Government that may be most probable, wherein men ought to unit (i.e. Presbyterianism), is corrupted or ignored. p. 173
Conclusion 7. ...the Scripture pressing Unity, till they make it appear, that the Unity they plead for is duly qualified according to those Scriptures, to wit, in the Lord, and in the Way of Truth and Duty; for all those Scriptures speak directly against this present Church, that has broken, and continues to violate our Covenants, the Conditions and Bonds of Unity. p. 176
Great Noise this Church has made, and still does, about that little great Word SCHISM. But, as the Proverb runs, they give both the great Blow, and the loud Cry; they blame others for their own fault: That Presbyterian Dissenters are not, nor can be guilty of Schism, in peaceably separating from this Revolution-Church; but that this Church, in separating from the Principles, Acts and Constitutions of the true reformed genuine Covenanted Church of Christ in Scotland (to which the foresaid Dissenters adhere and contend for) is guilty of SCHISM, may be clearly documented in few Words. p. 177
I come now to answer some Objections, ordinarily adduced by Ministers, and others of this Church, against Presbyterian Dissenters: Such as,
Objection 1. England and Ireland have formally broken the solemn League and covenant, by the Re-establishment of Prelacy, &c. Therefore it is not binding on Scotland: When two Parties are carrying a Barrow, if the one throw down the one End of it, the other is not bound to bear up the other; & so the present Case. p. 185
Objection 2. Some Presbyterian Dissenters were born in, joined with, and yet have left the Communion of this Church, which is established by Law (whereas that Church, Dissenters contend for, is not established, her Laws of Establishment being rescinded, &c.) these being joined with others, are all Schismaticks. p. 186
Objection 3. Do you the Dissenters think you are in the Right, and all the great and learned Ministers in this present Church in the Wrong? Sure we have both the greatest Men, and the greatest Number on our Side; you have only a few, and these of the weakest Sort, and your People are ignorant, &c. p. 188
Objection 4. But Dissenters are a poor, insignificant, contemptible Party. p. 189
Objection 5. Presbyterian Dissenters do not all agree among themselves, they are of so many opinions, that there is no End of them. p. 190
Objection 6. This present Church abounds in Charity, Presbyterian Dissenters are very uncharitable, &c. p. 191
Objection 7. Presbyterian Dissenters should carry on a Testimony with others, in a Way of Church-Communion; protest against the Corruptions of, and yet join with the church: Seeing there are a better Part in the church, and Christ present with them; it ill becomes any to go out of the House, so long as Christ continues in it, &c. p. 193
Objection 8. There were Corruptions in the Church of Scotland, betwixt 1638 and 1649, as there are in this Revolution Church. p. 200
Objection 9. Are Dissenters the only Representatives of the Church of Scotland? Do they not set up a Church within a Church? p. 201
Objection 10. There are no sinful Terms of Communion required of Laicks, or the vulgar Sort of Presbyterian-Dissenters by this present National Church; Therefore they are Schismaticks and Separatists. p. 203
Now, to set the whole of this Business in a more clear Light, confirm Dissenters, and perswade others of the Justness and Validity of their Cause, and to show that they are not singular in their Opinion; I shall adduce a few concurring Testimonies of some learned divines, plainly testifying what is Schism, what are justifiable Grounds of Separation from a backsliding Church, and who deserve justly to be reputed Schismaticks. Such as,
I. Beza, on the Song of Solomon, printed 1587, page 88, p. 208 (in this book)
II. Mr. Rutherford, in Due Right of Presbytery, page 255, as cited in Apologetical Relation, page 293, p. 208 (in this book)
III. Mr. George Gillespie, in his Miscellany Questions Printed 1649, page 28, 156, 126 to 134. p. 208 (in this book)
IV. Mr. David Dickson, in his Therapeutica Sacra, page 578, p. 209 (in this book)
V. Mr. Durham, in his Treatise on Scandal, p. 210 printed 1682, p. 210 (in this book)
VI. Mr. Robert McWard, in his Earnest Contendings against Mr. Fleming, page 259, p. 211 (in this book)
VII. Mr. Walter Marshal Gospel Mystery of Sanctification printed 1692 from page 310 to 314, p. 212 (in this book)
VIII. Mr. Thomas Watson's Christian's Charter, page 146, p. 213 (in this book)
IX. Mr. John Cotton, in Exposition on John I Epistle, printed 1658, page 385 p. 214 (in this book)
X. Mr. John Owen, in his Inquiry into the Nature and Communion of Evangelick Churches, printed 1681, page 180, p. 214 (in this book)
XI. Mr. Jeremiah Burroughs, in his Irenicum, printed 1646, page 173, Also, on Hosea 2:2, p. 215, 216
XII. Mr. James Fraser, in his Sermon, intituled, Prelacy an Idol, printed 1713, p. 15, p. 217 (in this book)
XIII. It will appear further who are Schismaticks, from Mr. Forester in his Rectius instruendum, Consut. 3. dialogue p.7. p. 217 (in this book)
XIV. Mr. Thomas Case, Mount Pisgah, p. 217 (in this book)
Upon the Whole, some general Observation seems necessary. And as the great Dr. Owen observes, That the Withdrawing from Ordinances is just, when Offences are so grievous and notour as also all Access towards Removing them in a regular Way, rendered impossible (the very Case with Presbyterian Dissenters, in my Judgment ) in such a Manner, that the great End of Edification cannot be reached. p. 218
The Presbyterian Dissenters having in most of their Prints, such as the Informatory Vindication, and Declarations successively, and in many others, publickly asserted the Lawfulness of MAGISTRACY, and that it was ordained of God for his own glory, and the good of human Society, and as publickly declared their Judgment about the past and present Possessors of the Government, very little remains for me to say upon this Subject. p. 221
It seems somewhat necessary, in order to give Light about their Practice and Principles, that a succinct Account of the Principles and Practice of our Reformers in this Matter, should be suitably adverted to, pondered, and withal remembered (as appears from Knox's History, and other Accounts of that Time.) That in the very Morning of our Reformation, when our renowned Ancestors were religiously, zealously, vigorously and resolutely wrestling to shake themselves loose of that Antichristian Yoke of Popery, and briskly contended to have our sacred and civil Liberties, and Privileges set, established and secured upon a firm and scriptural Basis; who, tho' they met with exceeding great Opposition, in promoving this glorious Work from the Civil Powers, being of different or contrary Principles; yet rightly judged, that as they were a free and independent Nation, they had undoubtedly an intrinsick Power to limit Sovereigns, and require, yea oblige them, as an Act of Equity, to establish, maintain and profess the same true Religion with the Subjects. p. 221
I come now to answer some Objections, that are commonly flung in to vilify this Cause, and the Owners thereof;
Objection 1. The 23 Chap.4 Sect. of the Confession of Faith, says, Infidelity, or Difference in Religion, doth not make void the Magistrate's just and legal Authority, nor free the People from their due Obedience to him; therefore Magistrates of a Religion different from the People, or Subjects, may be set up, bear Rule over this Realm, and warrantably subjected to, as such. p. 251
Objection 2. The Apostles commanded and paid Subjection to Heathen Magistrates, some of which were Tyrants, and void of all Religion and why may not Dissenters pay Subjection and Obedience to such as are professed Protestants? p. 256
Objection 3. But the Saints prayed for Heathen Magistrates, and honoured them, according to Scripture-Instances, &c. p. 261
Objection 4. But the Saints made their Adresses to them, Paul appealed unto Caesar. p. 262
Objection 5. But Christ paid, and commanded Tribute to be paid, and accordingly the Saints did pay Tribute to the Power then in Being according to many Scripture Instances. To this the Mystery of Magistracy says, p. 40. p. 263
Objection 6. But tis said, Rom 13:1 Let every Soul be subject to the higher Powers; the reason is added, For there is no Power but of God; and the Powers that be, are ordained of God: Where the tyrannical Roman Caesars, the Powers in Possession, are owned to be the Ordinance of God; and that Because of their said Possession, to whom therefore all are required to subject for conscience sake. p. 264
Objection 7. But they do much good, however unlawful in their Entrance; yet they answer much the End of Magistracy, in punishing many evil Doers, &c. p. 266
Objection 8. It is still Duty for all in these Lands, to subject unto, and obey the lawful Commands of all that are in Possession of the Government, whether lawfully or unlawfully invested therewith. p. 266
Objection 9. In Regard every subsequent Parliament has Power to rescind any Act or Constitution, which has been made by a former Parliament; these fundamental Laws and Covenants being abrogate, and rescinded, are no more the Laws of Scotland, and so can neither limit Princes, in their Admission to the Imperial Crown, nor regulate them in their Government. p. 272
Objection 10. But Presbyterian Dissenters are suspected of Jacobitisin, and particularly charged with it, in Kersland's Memoirs, and Patrick Walker's Passages. p. 274
The Preface and Chapter one which follow have not been proofread --
but are provided anyway, because of the importance of the information.
Also, a further study section appears at the end of this file.
The Preface. Christian Reader, Our lot seems to be fallen in the last Days wherein tis foretold, perillous Times should come: For Men are become Lovers of their own selves, and infected with all the concomitant and consequent enormities, that natively attend and flow from the inordinate Principle of Self-love, 2 Tim. 3:2,3,4,5. insomuch, that it is very difficult to observe the Divine Precept subjoined, From such turn away; when so little is to be heard, or can be said of all the sometime reformed Churches, but what may cause Mourning, Lamentation and Woe; because of Defection from Truth, Decay of true Religion, declining from the right Way of the Lord; the prevailing of Errors, abounding of Impiety, Profanity and all Wickedness. These and such other Evils in these degenerate Covenant-breaking Lands, are imboldened, strengthened and protected by the Unfaithfulness and Connivance of these, who should detect and suppress them, and by an almost boundless Toleration. Have they not set up their Abominations in the House, called by His Name, to pollute it ? Are not the very Vitals and Fundamentals of pure Religion, and true Christianity struck at, and wounded ? Is not the Reason of Man, in his lapsed corrupt Estate, made the Rule or Touch-Stone of Religion? Whereby the Authority of god, speaking in his holy Word, is sighted. Yea, is not Idol Self-love obtruded, as the principal Spring and chief End of Peoples Profession and religious Performances? Are there not many Preachers and Hearers, who no less admire, affect and cry up, instead of the Evangel of Christ crucified, their lifeless and graceless Harangues of Moral Virtues, than the Ephesians did their great Diana? Do not both Pulpit and Press sound and send forth such Things? Have not People, even Professors, Cause to fear the devouring and deswolating Curse, who thus have transgressed the Laws, changed the Ordinances, and broken the everlasting Covenant? Isa. 24:5,6. The Church of Scotland (as the great Gillespie writes in Epistle to the English Popish Ceremonies,) was blessed with a more glorious and perfect Reformation, than any of her Neighbour Churches: The Doctrine, Worship, Regiment and Policy, established here by Ecclesiastic and Civil Laws, and sworn and subscribed unto by the King's Majesty, the several Presbyteries and Parish-Churches of the Land; as it had the Applause of foreign Divines, so was it in all Points agreeable to the Word: Neither could the most rigid Aristarchus of these Times challenge any Irregularity in the same. But now, alas! even this Church, which was once so great a Praise in the Earth, is deeply corrupted, and hath turned aside quickly out of the Way, Exod. 32:8. So that this is the Lord's Controversy against Scotland: I had planted thee a noble Vine, wholly a right Seed: How then are thou turned into the degenerate Plant of a strange vine unto me? Jer. 2:21. Oh transformed Virgin! whither is thy Beauty gone from thee? Oh forlorn Prince's Daughter! how art thou not ashamed to look thy Lord in the Face? O thou best beloved among Women! what hast thou to do with the inveighing Appurtenances and Habiliments of Babylon, of Prelacy and Erastianism? If after all that's mentioned and referred to in the following Reasons, it be asked; What Principles of Religion, these Dissenters from the present established church hold? It is answered, The Presbyterian Dissenters profess sincerely to own, and adhere to the true reformed Protestant Religion, in doctrine, Worship, Discipline and Government, as it is contained at large in the Word of God, the Old and New Testament, and briefly summed up in our Confessions of faith, Catechisms Larger and Shorter, Sum of saving Knowledge, Directories for Worship, Propositions of Church Government; and to our Covenants, National and Solemn League: As also, to the Acts and Declarations of the Church of Scotland, agreeable to the above said Confessions of faith and Covenants; and especially the Acts and Declarations of General Assemblies, in purest Times of the church, namely, between the Year 1638, and 1649 inclusive: Also, all Protestations and Declarations, before or after that Time, agreeable to these above said, that were made by those, who opposed the Defections from, and overthrowing of our Covenanted Reformation. And to all the faithful Contendings for, and Testimonies to the Truth, Interests and Prerogatives of Jesus Christ, of old and late, by Ministers and Professers, in opposition to all Error, Popery, Prelacy, superstition, Heresy, Schism, Sectarianism, Erastianism, Profanity, and whatever is contrary to sound Doctrine and the Power of Godliness. The Maintenance of which noble Cause, our renowned Ancestors and faithful Martyrs judged worthy of their dearest Lives and precious Blood, to seal and confirm the same to Posterity. To the cordial Espousing of, stedfast Adhering to, valiant and faithful Contending for which most honourable Cause (belong the Cause of Christ) are hereby earnestly invited, all Ranks, high or low, of Church or State, in these covenanted Lands (as these Dissenters have done formerly by their Declarations) in the Words of the learned Mr. George Gillespie, in his Epistle (above-cited) saying, I am in this Place to beseech you all by the Mercies of god, that remembering the Word of the Lord, (1 Sam. 2:30.) Them that honour me, I will honour, and they that despise me, shall be lightly esteemed; remembering also the Curse and Condemnation of Meroz (Judg. 5:23.) which came not to help the Lord against the Mighty; of the Nobles of Tekoa, who put not their Necks to the Work of the Lord (Neh. 3:5.) and shortly, of all such as have no Courage for the Truth (Jer. 9:3.) but seek their own Things, not the Things which are Jesus Christ's (Phil. 2:21) And finally, taking to Heart, how the Lord Jesus, when he cometh, in the Glory of his Father, with his Holy Angels, will be ashamed of every one, who hath been ashamed of him and his Words, in the midst of a sinful and crooked Generation (Mark 8:38.) You would with a holy Zeal and invincible Courage against all contrary Error, Superstition, and abuse whatsoever, let yourselves both to speak and do, and likewise (having a Call) to suffer for the Truth of Christ, and for the Purity of his Worship, being nothing terrified by your Adversaries, Phil. 1:28. 1 Pet. 3:14. The Author expects not, that the following Reasons will escape the severe Censures of many. Some may exclaim against them as unseasonable. True, tis commendable in Words and Writings, that they be seasonable; and in Readers and Hearers, that they have Wisdom to discern Time and Judgment; yet, in a Time of Defection, few of the Decliners do ever grant any Thing opposite to their Course, to be seasonable: But these, or such Reasons, have been to long desiderate, and are now produce, 1. Because the true Nature, Tendency and Quality of the present Course of growing Defection, seems to call for a standing Testimony against the infectious Evil thereof. 2. That the heinous Guilt of this Course, may be in some Measure discovered to People, who, at this Time, are beginning to make an Outcry against some of the Affronts and grievous Indignities offered to our Lord Jesus Christ, and to desiderate a more ample Discovery of the same, that they may lament them before the Lord. 3. It is presumed, such Reasons will be accounted unnecessary and unseasonable, only by such, as either being involved in do plead for and defend this Course of declining and backsliding, or do connive at the fame, as not to be regarded, or incurable: It is heartily wished, the one Sort may be cured of their audacious Confidence, and the other of their Indifferency and detestable Neutrality. 4. Because the Ministers embracing Oaths, Toleration, Patronages, and encroaching Errors and exotick Impositions, have been of late more hot and high than formerly, not only teaching Compliance by their Doctrine and Example, but even the threatening People into a Silence at their Defection, and robbing the Lord's People of their Rights, and yet boasting in their Power and Purity, as if all were right in doctrine, Worship, Discipline and Government. 5. Because of late some, who, seeing many Errors and Evils in the present Course, had embraced, professed and pretended a Fixedness in true Reformation Principles, have returned to their Compliance with this Erastian Church, whereby they are encouraged to continue in their Breaches, to walk on in their crooked Paths, and made confident in their Course: Therefore it appears now necessary, and high Time to detect and testify against the sin and Danger of their Way. 6. That such as insult over the poor Remnant (who dare neither forbear to witness against, nor dissemble their Abhorrence of their sinful Declinings) may be convinced how little Ground the one sort has to insult so over their poor Brethren, and how little Cause the other has to be ashamed of witnessing their Dislike. 7. Because it hath often been, and yet is objected, That Dissenters do make great Noise against the present Course of Defection, but that they neither would nor could render a Reason for their Practice, nor evince that the Course witnessed against was contrary to the covenanted Reformation: Therefore the Cause and Interest of Truth, constrained the Author, now at length, to give such a plain and publick Account of some Reasons of their Practice and just Dissatisfaction. As it is not pretended, that these following are all the Grounds and Reasons, for Matter or Manner of producing and evincing them, which Presbyterian Dissenters have or may advance for their withdrawing from, or forbearing Communion with this Church; So tis not alledged, that every one of these separately taken is a valid and sufficient Ground of Separation or Withdrawing, which several of them, taken conjunctly or altogether, may be. But, if publishing of these prove a Means to instigate and excite Dissenters to produce all their solid and weighty Reasons for their Practice, in what Dress or Form they shall judge fittest; the Author (who is but a private Christian) has in so far gained his Purpose. Hence he is hopeful, whatever Mistakes, Escapes, or exceptionable Expressions the Candid Reader shall find in the ensuing Sheets, will neither be imputed to the Cause, which, however weakly or ill managed, is valuable and honourable, nor to the Persons owning that good Cause, once so signally countenanced of the Lord, and transmitted by his Jedidiahs, to us their degenerate Offspring, at so much Expence of blood and Treasure, but only to the Publisher. If any, upon Perusal of this Book, think the Names, Terms or Epithets given to this Church, her Ministers, Members, Course and Practice are harsh, bitter and irritating; all the Apology the Author makes is, he has endeavoured to avoid Bitterness and Irritation, using Terms and Epithets applicable to the Persons and Things spoken of: Not imitating Mr. Wodrow, who attributes such severe Names and Titles to the faithful Witnesses and zealous Contenders for Truth in the late Times, as might more fitly be applied to Backsliders and Defenders of the Defections in our Days; yea, nor such as this Church in her Acts ascribe to Persons, who oppose, and for opposing their evil Ways: Nay, nor yet such Names and Epithets as may warrantably be given; and the Holy Spirit doth give, to Persons pursuing corrupt Courses; as in Tit. 1:10,11. 1 Tim. 6:4,5. 2 Tim. 3:8. 2 Pet. 2:2 Phil. 3:2. Song. 2:15. John. 10: 8,9. Acts 20:29,30. Isa. 1:10, &c. A fine Stile, adorned with Flowers of Rhetorick, was not studied by the Author, who, being mostly versant with Country-People, labours to speak and write in the Vulgar Dialect. But some may quarrel the Stile, as not of so mild, charitable and dolorous a Strain, as such a grievous and gravaminous subject did require. He answers, Although, all, and every one of the following Reasons may afford Matter of Mourning and Lamentation; yet to have insisted in that Strain, upon each of them, and the Instances, might been esteemed Pharisaical Ostentation, and would have swelled the Book to a Volume, too tedious, and less beneficial to country-People: And Souls suitably affected, being afflicted with the Afflictions of Joseph, who take Pleasure in the Stones of Zion, and favour the Dust thereof, and are truly mourning for all the Abominations to be found in poor backsliding Scotland, will find no great Difficulty to improve each of these Heads after that Manner; While the Neutral, the Gallio, the lukewarm Laodicean, and Libertine, the Atheistical Nullisidian, the sensual Epicure, the cynical Critick, the scenical fester, the avaricious Worlding, the aspiring Diotrephes, the Subdolous Machiavelian, the Gnathonick Parasite, would either tush at all these Things, or scarce think them worth while to look them over; or if they do, will it not be with an Air of Prejudice and disdain? As for what is said, anent the Principles of Presbyterian Dissenters, concerning Civil authority, lest any should mistake or misrepresent them, let it be said, once for all, That the Author knows non People more loyally disposed than they are, and none more ready to discover it, in all duties enjoined in the Holy Scriptures, in our confessions and Covenants. What they plead for is, that Persons in publick Trust and Office, be duly qualified according to God's Word, and our antient laudable Laws, and sacred Covenants and that they be invested with, and exercise their Government, according to these Laws and covenants, for the great Ends of promoting and protecting true Religion and Virtue, and suppressing Error and vice. They are not disaffected to well-qualified Regal Government and just Authority; but account it Matter of Grief and Trouble to them, that the present is not such, as have these Qualifications, walk by those Rules, or prosecute these Ends; and so, not such as they may lawfully own, obey, or defend, without being guilty of receding from the antient Principles and Covenants of this Church, and Laws of this Kingdom. It may be observed, that all the Ministers of this church are not looked upon by Dissenters, as equally chargeable with the Defections, Corruptions, and offensive Courses after-mentioned. Some (altho they be indirectly involved, and interpretatively chargeable with the same, in that they do not more valiantly contend and oppose, and more faithfully testify against these Evils) are less infected with publick illimited Oaths, are more Evangelick in Doctrine, more tender and circumspect in their Conversation and ministerial Deportment, and profess a greater Warmth of affection for the Covenanted Cause and owners thereof, and greater Displeasure with the prevailing Evils, than many others, who, like dead Fish, swim down the Stream, without Stay, Struggle or Scruple. But, as their continuing in Communion with a far greater infected and infectious Part, is their own Snare, and a strengthening the Hands of Evil-doers; so tis as the dead flies, which cause their Ointment send forth a stinking Savour. And Dissenters have not only one or two, but more of the following Grounds and Reasons of their dissent from all, that they refuse to join and concur with, in the present Course and circumstances. Hence, Its to be adverted, that when the church is mentioned in these reasons, every particular Minister and Member is not meant; but the church complexly considered, as to the Bulk and consociate Body of Ministers and Members, whereby all embodied are indirectly included, till they come out from among the rest, and so distinguish themselves. They have not so fixed a stated Withdrawing from all the Ministers, upon these and such Grounds, as that they will never concur with them anymore, even tho they should confess and forsake their offensive Courses, and give due Satisfaction to the Consciences of the Offended; but only a conditional Withdrawing, viz as they chuse to stand still in this case, and refuse to concur, until offensive and backsliding Courses be turned from, as tis prescribed to Jeremiah, Chap. 15:19. so, whenever the Causes of Distance shall be rightly removed, Offences and defections acknowledged and forsaken; they promise with all Readiness to concur; yea, they would account it a day of their Joy and Hope in Israel, if the Lord would give them Occasion to evidence the same: For they reckon it not so much the giving Offence, as the defending and continuing in it, that doth warrant their dissent and Withdrawing. To fill these blank Pages, here may be subjoined, some Concessions granted by the Ministers of this Church, to be just grounds of Separation, in a Pamphlet intituled, The Oath of Abjuration no Ground of Separation, Pag. 8,9,10. There are only these six warrantable and justifiable Grounds of Separation. I. Heresy in Doctrine, by which (saith he) I understand Errors, contrary to, and destructive of the Fundamentals of Faith and Religion: When Errors are taught and maintained, that are inconsistent with Salvation: then, and in that Case, there ought to be a Separation. Thus the Jews denying Jesus of Nazareth to be the Messiah: The Socinians denying the godhead of Christ (add Profes. Simson, Campbell, etc.) these, and such like are to be separated from, because these Errors are altogether inconsistent with Salvation. II. Idolatry in Worship, when the Worship we are to join in, is corrupted, we are to separate from it: As in Popery, their worshipping of Saints and Angels, their bowing to Images, and their Idolatrous Mass: These Things make Communion with them simply unlawful, as is clear from 2 Cor. 6:7. Rev. 18:4,6. III. Sinful Terms of communion imposed, warrant Separation; we are not to stay in that Church, where we are necessitated to sin by joining with it. Now, this is done several Ways; As, 1st, When Rites and Ceremonies of Mens Invention are urged, as necessary in the worship of god: Thus, in the Church of England, Separation from it is necessary, because of this, they require of us what god has not required of us in his word, as the Cross in Baptism, Kneeling at the Lord's Table, with several other Things which we judge sinful, because they want the Stamp of divine Authority, and are required, as necessary Parts of Worship. 2dly, As the worthy Mr. Durham says, When a person is put to condemn any Thing he thinketh lawful, either in his own former Practice, or that of other; or, if required to condemn any Point of Doctrine he thinketh to be true, e.g. If the Church should require of her Members this Condition of Communion with her, that they should expressly condemn our Covenants, or the Contendings of the Godly in this Land, against Prelacy and Erastianism, or any Point of Truth held by them, this would warrant Separation. 3dly, When a Person is required to approve the Deed or Practice of some other, which he accounteth sinful, or to affirm that as a Truth, which he thinketh an Error; e.g. If we require any to approve of the Oath of Abjuration, and Ministers taking of it, this would warrant Separation also. 4thly, When some Engagement is required for Time to come, which doth refrain from any Duty called for, or that may be called for; e.g. If People should be required to engage, never to separate from the Church of Scotland, be the Corruptions never so great; or to bear any Testimony against Ministers, whatever they do this were a sinful Condition. IV. Usurpation or Intrusion into the Ministry, I (saith he) reckon a sufficient Ground of Separation. There is a Threefold Intrusion into the Ministry. 1st, An intruding into it, without either a Call from the People, or Ordination by Ministers. 2dly, An intruding into it, merely upon the Call of People, without Ordination, or Potestative Mission; both these usurp the Office, and are by all acknowledged to be sufficient Grounds of Separation from them. 3rdly, When a Person has Ordination, but takes the Charge of a particular Flock, wholly without their Consent, and against their Will, entring (it may be) merely by the Presentation of a Patron, and Collation of a Bishop. --- When a People have their own faithful Ministers violently, and for their Faithfulness, thrust out, and others intruded in their Place; in this Case there is just ground, yea, it is positive duty to adhere to our faithful Ministers, who suffer for Righteousness, and defers these Intruders. V. Intolerable Persecution is reckoned a just Ground of Separation. Our blessed Lord bids us, when thrust out of one City, flee into another; and under this Head (says he) I reckon unjust and sinful Excommunication, John 3:34. and 16:2. but this coinciding some way with the Third, I (says he) shall not enlarge upon it. VI. I shall (saith he) add one Particulor more, and that from and in the Words of the Reverend Mr. Hog, whose Principles are not lax, upon this Head, viz. Withdrawing from Ordinances is just, when Offences and Scandals are so grievous and notour; As also, all Access towards removing them in a regular Way, is rendered impossible, in such a Manner, as the great End of Edification cannot be reached, &c. All I intend (says he) in this, is, That Persons manifestly insufficient, erroneous, or scandalous, may be withdrawn from, tho' not censured, through the Iniquities of the Times, or the like. Thus he, with all his Approvers. The Dissenters Concessions, of what they grant insufficient grounds, and these they hold sufficient in Point of withdrawing, may be seen in their Informatory Vindication, Head IV. E R R A T A Page 6. Line 21. dele unto. l. 32: Read they were. p. 28. l. 9. add Act 23. p. 45. l. 22 exercise r. exerce. p. 54. l. 9. Mr r Masters, p. 99. l. 33. r. and new. p. 106. l. 3. a r as. p. 113. l. 16. whatever r. whether. p. 136.7.23.r. and is. p. 150. l. 6. r. is. l. 24. or r. of. p. 151. l. 5. r. odious. p. 198 l. 29. r. farewel. p. 204.l. 20. ater. is. p. 209. l. 26. r. to l. 30. r. Isa. 5. p. 215, l. 9. dele it. p. 255. l. 2. r. on their. smaller escapes will not mar the Sense. PLAIN REASONS for PRESBYTERIANS DISSENTING from the REVOLUTION-CHURCH IN SCOTLAND, &c. REASON 1. Presbyterian Dissenters seem to have just Ground to dissent from this present Revolution-Church, because she was made up, for most Part, of such Office-bearers as, by their disorderly and divisive Courses, had left the true covenanted Principles of the reformed church of Christ in Scotland, as by Law established 1649, and complied with the heinous Corruptions and Evils of these Times, after-mentioned. Instance 1. She was made up of such as, contrary to their former covenanted Principles, had gone into the PUBLICK RESOLUTIONS, 1consent to, and approved of the State's taking such malignant Enemies into places of Power and Truth in Church, State and Army, Anno 1651, as had been justly, by the reforming assemblies and Parliaments, purged from the same Offices of Power formerly, by Reason of their Disaffection to the covenanted Work of Reformation. Now, in the by, this Conduct of those publick Resolutioners was so much the more offensive and scandalous, that they were the very Men, who, by this Fact, did so very so very foully apostatize from the Truths and Principles which they formerly professed themselves fixed in, and had solemnly sworn to maintain with Hands lifted up to the most high God, and had likewise caused their respective Congregations do the same in a very solemn Manner Anno 1648, which sin, or, if you will, Perjury had this fatal Consequence, that these very malignant Enemies, after this friendly and kindly Reception in the Year 1661, overturned the whole Work of Reformation, and violently persecuted the Church of Christ in Scotland for the Space of Twenty eight Years. 2. This Church foresaid was blended with such as had embraced Diocesan abjured Prelacy 2 Anno 1662, contrary to the Holy Word, our confessions of Faith, Covenants, and the legal established Government of Christ's Church in the Land, founded on, and agreeable to the Word. 3. She was compounded of such Office-bearers, as had quit their Holding of Christ, and submitted most sinfully unto an Exotick Head, receiving a new Mission and Holding of the then King, and that in subjection to his blasphemous absolute Power, by accepting these hateful, Cause-destroying, Church-ruining, Remnant-dividing, Anti-christian Indulgences 3; together with the sinful Restrictions and Limitations attending them, directing and appointing such Accepters, where, and to whom they were to preach, and administer sealing Ordinances, without the Concurrence and Authority of any Ecclesiastick Judicatory, &c. The first of these Indulgences is dated July 27, 1669; the second has its Date September 3, 1672. See the History of the Indulgence, and Mr M Ward's Earnest Contendings against the Indulged. 4. This Church was form'd of such Ministers at the Revolution, as in a Meeting at Edinburgh about the Year 1679 (calling themselves an Assembly, &c.) did formally, by Vote, allow the People respectively, in Compliance with the Tyrant's Proclamation for that effect, to give their B O N D of Security to the bloody Council, that their Ministers should live peaceably, and present them to the Council foresaid, when called for, under the Penalty of 6000 Merks; the Sinfulness of which Vote, Bond and Limitation is clearly decyphered in a Book, intituled, The Banders Disbanded, printed 1679. which says, p.4. "Seeing the Thing was both publickly Voted by a Meeting of Ministers, assuming to themselves the Name of a General Assembly, yea, and of the Representative of the Church of Scotland; as also, no publick Dissent or Protestation entred against the same, &c." Only, in the By, 'tis plain to every Body, that this peaceable Way of living, here engaged to, did muzzle up all such Ministers from preaching one Word against the Sinfulness of that bloody Court, in their cruel Persecuting of the People of God, and wicked Laws authorizing the same. 5. The Church at the Revolution was crowded with such Ministers as had addressed for, and accepted of the Duke of York's boundless, blasphemous, Popish Toleration; the woful Fruit of his usurped, sinful Supremacy and absolute Power, designedly contrived for the Re- introduction of abjured Popery, and consequentially the Advancement of Satan's Kingdom. This promiscous and unlimited Toleration of the different Schemes and Modes of Religion, did extend itself to the Patrociny of all Sectaries, Hereticks, and Heresies and Errors, even Quakers and bloody Papists not excepted; which yet at the same Time behoved to bend with all the Force and Malice of its Authors and Vouchers, against all such as had any due Regard to the Cause of Christ, &c. That it was clogg'd with a great many sinful Restrictions, and Limitations, and further Limitations, ordering and directing Ministers, the foresaid Accepters, how and what to preach, namely, to preach nothing that might alienate the Hearts of the People from the T Y R A N T, in the Execution of his horrid Cruelty and Tyranny, &c. is notour enough from the Proclamations establishing the same, one of which Tolerations is dated February 12, 1687, another June 28. the same Year. The first of these flattering Letters of Thanksgiving was dated at Edinburgh, July 21, 1687, the other a little after that, both in Print. Such Ministers, in sending Letters of Thanksgiving for these iniquitous Tolerations, unto that profane Prince, did thereby not only approve of these Religion-undermining, Reformation-overturning, Liberty- perverting, Law-subverting, Truth-inslaving Tolerations, established by a Throne of Iniquity; but also did mock a holy God, and declared themselves Servants of that wicked Prince, and not the Servants of Christ. See Mr. James Renwick's Testimony against the said Toleration, printed Anno 1688, and reprinted 17?? (last two numbers in date obscured). 6. This Church forsaid was at the Revolution framed of such complying Ministers and Ruling Elders, as had for most Part their Consciences sadly stain'd with sinful Oaths (at least with one or more of them) such as, (1.) The National Declaration. (2.) The Oath of Allegiance, and Supremacy. (3.) The Bond of Peace, to live peaceably. (4.) The Bond of Regularity. (5.) Some Bonds and Oaths for Peaceableness and Orderlyness. (6.) The Oath of Inquisition, or Super-inquirendis. (7.) The abominable Test. (8.) The Oath of Abjuration. All which did formally overturn, abjure, and run directly cross to the whole of our covenanted Reformation, being contrived and imposed for that Effect; as seems sufficiently proved in the Hind Let Loose, where the Hainousness of the forementioned Oaths is clearly detected, from p. 468. to 544. Now, altho' all these unbecoming, sinful, disorderly, and, I may add, divisive Courses, just cross unto, and destructive of the attained Reformation in this Island, were publickly, zealously and faithfully testified against by the Lord's valiant and eminent Ambassadors and People, in their stedfast Adherence to, and Contendings for the reformed and established Principles of the covenanted Church of Christ (unto all which Testimonies, and faithful Witnessings, &c. the Presbyterian Dissenters desire, and endeavour in the Strength of the glorious Head of the Church to own, and contend for both in Principle and Practice) Yet, N.B. All such Ministers, and Ruling Elders, thus blacked and insnared with the foresaid Defections and Corruptions, that were alive were embraced and admitted in as Members of the first Assembly at the Revolution Anno 1690. Or let it run thus, That Assembly foresaid consisted chiefly of such blacked Compliers, and were received in into ministerial Communion, without any Acknowledgment of these schismatical and disorderly Courses; neither were they in any Manner of way censured for the same, according to the Rules of Justice. See Ezek. 44 Chap. from the 5th to the 14th v. and the laudible Acts and Proceedings of the Church betwixt the Year 1638, and 1649, particularly, Assem. 1638. Sess. 14. Sentences of Deposition and Excommunication against the pretended Bishops. Sess. 23,24. Act anent Corruptions in the Office and Lives of Ministers. Assem. 1639. Sess 8. Act containing the Causes and Remedies of the bygone Evils of this Kirk. Sess. 20. Act anent receiving of deposed Ministers. Assem 1643. Sess 6. Act for subscribing the Covenant. Assem. 1646. Sess. 14. Act for censuring the Compliers with the publick Enemies of this Kirk and Kingdom. Assem. 1647. Sess 26. Act for debarring Compliers from Ecclesiasticle Office. Commiss. of G. Ass. 1648. October 6. Act debarring Persons accessory to the unlawful Engagement in War from Ecclesiastick Offices, &c. Assem. 1649. Sess 19. Act concerning the receiving of the Engagers in the unlawful War, to publick Satisfaction, &c. From all which acts, 'tis evident, if any just Regard had been made unto them, none guilty of the foresaid Crimes and compliances could have been admitted to bear Office in the Church, or even receive Church-Privileges, without due Acknowledgment, and evident Symptoms of Repentance; Through which unaccountable supine Neglect of exercising Discipline at that Time, these forsaid Compliers have been dead Weights upon the working Hand of this Revolution-Church to this very Day, with Reference to the Retriving of their lost Ground, or reviving of Reformation Principles. Against hearing of, or joining with any of that Stamp the Dissenters had just exceptions, long before the Revolution-Establishment commenced. See Inform. Vind. Head 4th. Furthermore, as this Revolution-Church was in her Constitution, compounded of such a confused Misture of schismatical and disorderly Walkers, as above; so they have been special and active Instruments in maintaining and propagating conjunctly that same Schism from the covenanted Reformation ever since, as perhaps will appear in the Sequel: Only with this Difference, viz. these foresaid Compliers carried on Schism and Defection in a broken State of the Church; but the Revolutioners have, and yet do carry on the same Schism, etc. in a State settled, and established by Law, which does not a Whit mend the Matter but rather aggravate it. Now, in regard of these lamentable Changings and Turnings from our blessed Reformation, and if not all, yet the prime vital and essential Parts thereof, I humbly conceive, Dissenters foresaid have sufficient Warrant in the holy Word to bottom their Conscience upon, in dissenting from all such; they being expressly forbidden to join or meddle with such as are given to Changes, Prov. 24:21. The Reason of this Prohibition is in the following Verse, Viz. For their Calamity shall rise suddenly, and who knoweth the Ruin of them both? Hence it must be their bound duty to beware of taking such Courses, as in Regard of Circumstances may be construed a Compliance with the Men who have made themselves and the Nation guilty before God of this high Transgression, viz. of destroying what once they built, and building again what they destroyed. Objection Seeing Ezra, Nehemiah, &c. addressed for, and accepted of a Toleration or Liberty from Heathen Magistrates, to rebuild the Temple and the Walls of Jerusalem, &c. why might not Ministers of the Gospel address for, and accept of a Liberty, Indulgence, or Toleration to preach Christ from Christian Magistrates? viz. Charles II. and Duke of York his Brother. Answ. The Disparity is so great, that no Man of Candor and Conscience will insist on this Objection, for the following Reasons, (1.) One of these Persian Kings, viz. Cyrus, mentioned, Ezra, Chap. 1. etc. was prophesied of, by Isaiah (Chap. 44:28.) as a Deliverer, and Helper of the Lord's People, long before the Accomplishment thereof; and Artaxerxes, not only tolerated, but helped the Jews in that honourable Work, as did Cyrus; Which none can say of these two Tyrants, Charles and York. (2.) The End of these Persian Kings, their giving their Allowance and Concurrence forsaid to the Jews, was to Help, deliver, upbuild, and comfort the Lord's People; But the End of these Tyrants Indulgences and Tolerations was the very reverse, namely, to divide, ensnare, and inslave the Lord's People, and to restore Popery and Arbitrary Power, together with their miserable Concomitants. (3.) The Jews had been peel'd oppressed and captivated by foreign Enemies; and these Persian Monarchs were Instruments of their Restoration and Consolation: But the more Pious and Zealous in this Nation were plundered, oppressed, spoiled and persecuted by these Tyrants, and Underlings, all Domestick Enemies, notwithstanding of these sinful Indulgences and Tolerations. (4.) These Persian Monarchs commanded every Thing, commanded by the God of Heaven, to be done diligently for the Good of the House of the God of Heaven, Ezra. 7:23. But these Tyrants Edicts (and even Indulgences and Tolerations) were mostly for the Prejudice and Overthrow of the House of the God of Heaven. (5.) These Persian Kings did not restrict or limit the Jews in the Administrations of their Worship, Ezra 7:12, - 27. But these Tyrants brought the Accepters of their Indulgences and Tolerations under many sinful Restrictions and Limitations: As to the Indulged, they were, 1. Imposed upon the People without their Election or Call. 2. Confined in their Administrations, so as they might not marry or baptize any, not belonging to that Parish. 3. All obliged to celebrate the Communion upon one and the same Lord's Day in that Diocess, and admit none to their Communions belonging to other Parishes, without the Curates Certificates. 4. To preach only in these Kirks not in the Kirk-yards, nor any Place else. 5. To remain within, and not depart out of the Parish to which they were confined, without the Bishop's Licence. 6. Limited in the Exercise of Discipline to the Prelates Presbytery. &. Obliged to pay the ordinary Dues to Clerks of such Presbyteries and Synods Bursers, &c. The Tolerated were also clog'd with such Limitations as did exceedingly hamper the Freedom of the Ministry; that Toleration being offered and accepted with Restrictions, (1.) To Persons, Who might preach, allowing some moderate Presbyterians, and discharging others more zealous and faithful, who had as good Authority as they, to exercise their Ministry. (2.) To Places where they should preach viz. only where Intimation was given of the Name of the Place, and of the Preacher, to some of the Lords of council, &c. (3.) To the Matter what, or at least, what they might not preach, viz. as is said above, nothing that might have any Tendency to alienate the Hearts of the People, from a Popish and Tyrannical Government: And consequently, nothing against the Wickedness, or of the Misery of Tyranny; nothing against the sinful Toleration, and wicked ends designed thereby; nothing against disabling the penal Statutes, or for the Obligation of them, and Ties of National Covenants strengthning them, against Popery and Papists, all Idolatry, Blasphemy and Heresy. (6.) Lastly, These Heathen Magistrates objected did not arrogate any Erastian Supremacy over the church of god: Whereas Charles II. and James his Brother, did usurp and arrogate an Erastian and Antichristian Supremacy, incroaching upon the perogative of the Lord Jesus Christ, His incommunicable Headship and Kingship as Mediator; whereby these Usurpers did alter and innovate, authorize and exauctorate, allow, restrain and dispose of the Government and Governors of the Church, according to their Pleasure; invading the Liberties of the Gospel Church, introducing a Civil Dominion upon her Government, contrary to its Nature. Hence the Disparity being so obvious, there is nought in the Objection that can support the Practice of the Indulgence and Toleration Accepters. pg. 11 END NOTES: 1 See Wodrow's Hist. Vol. I. Append. No. 37. A List of the Ministers outed by the Act of Council at glasgow the 1st of October 1662, who had entred the Ministry in or after the Year 1649, without a Patron's Presentation and Bishop's Collation; whereof many were found alive at the Revolution, marked with Letter R. most of them publick Resolutioners; who, tho' all Members of this Revolution Church; and admitted, without exception, to ministerial Communion, without any Acknowledgment of, or Censure for their sinful and scandalous Defection; yet, in that first Assembly 1690, wherein they were Members their Sentences against their Brethren from the Year 1650, are but nullified in general, act 13, in these Words, "The G. Assembly does thereby declare all Sentences past against any Ministers, ??? Page 2. by any Church-judcatory, upon the Account of the late Differences among Presbyterians, from the Year 1659 till the Re- introduction of Prelacy, to be of themselves void and null to all Effects, &c." 2 Such as Mr. Menzies, Mr. Hugh Nisbet, and many others ; of whom see in Reason 4th. 3 In comparing the Names of Ministers appointed to attend the Commission by the Assembly, 1690, Act 16 with the History of the Indulgence, where the Indulged are insert, I find the following Ministers to have been indulged, viz. Mrs. James Kirkton, William Weir, George Campbell, &c. to the Number of 17, all Members of the Commission, and, of Necessity, there behov'd to be many more, who were Members of the Assembly.
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