The principal acts of the general assembly, holden and begun at Edinburgh, May 10, 1722.
I. Sess. 1, May 10, 1722.—The King's Commission to Hugh Earl of Loudoun Produced,
and ordered to be Recorded.
The General Assembly, of the ministers and rulling elders of this National Church
being convened and constituted, there was produced to them, by the Right Honourable
Hugh Earl of Loudoun, his Majesty's Commission, sealed with the seal appointed by
the Treaty of Union betwixt the two kingdoms of Scotland and England to be kept
and used in Scotland in place of the Great Seal of Scotland, appointing him his
Majesty's High Commissioner and Representative in this National Assembly; which
Commission being publicly read with all due honour and respect, the General Assembly ordered the same to be recorded in their registers, ad futuram rei memoriam, the tenor whereof follows:—
Georgius, &c.
II. Sess. 1, May 10, 1722.—The King's most gracious Letter to the General Assembly,
presented to them by his Majesty's Commissioner.
George, R.
Right Reverend and well-beloved,
We greet you well. The Church of Scotland have given us so many proofs of their
steady adherence to the Protestant succession in our family, their loyalty and affection to our person and government, and their constant zeal for the Protestant interest in general—which neither the force and violence of our open enemies, nor the
artful contrivances of factious and ill-designing men, have been able to alter—that we
do, with great cheerfulness, countenance your General Assembly at this time, being
fully persuaded, from your prudent and dutiful behaviour upon former occasions, that
you will now meet with the same good disposition, and behave yourselves with the
same temper and unanimity in this present Assembly.
We take this opportunity of renewing to you the assurances we have so often given
heretofore of our unalterable resolution to maintain the established government of the
Church of that part of our kingdom of Great Britain in the full enjoyment of all
their rights and privileges.
We have made choice of our right trusty and entirely beloved cousin and councillor, Hugh Earl of London, to be our Commissioner, and to represent our royal person in this present Assembly, being confident that his known concern for the Church,
as well as zeal for our service, will render him acceptable to you.
As we have nothing more at heart than the promoting true religion and piety,
the preserving the peace and public tranquillity both in Church and State, and preventing the growth of Popery, you may most firmly assure yourselves of our ready
and cheerful concurrence in promoting those good and glorious ends; to which end,
I must recommend it to you to be upon your guard against the practices of such as
shall endeavour to create unhappy divisions among you; there being nothing that
can tend more to your honour and welfare than concord and brotherly love. And
so we bid you heartily farewell.
Given at our Court at St James's, the 18th day of April 1722, in the 8th year of
our reign.
By His Majesty's Command,
Carteret.
III. Sess. 3, May 12, 1722.—The General Assembly's Answer to the King's most gracious
Letter.
May it please your Majesty,
This new opportunity we have of meeting in a General Assembly, honoured with
the renewed assurances, in so ample a manner, of your Majesty's royal favour, lays us
under the strongest ties of gratitude to our gracious God, and the most dutiful sense
of your Majesty's great goodness.
The inviolable obligations we are under to do our utmost to preserve our holy religion would have rendered us inexcusable, if we had neglected any opportunity, in
the most difficult times, to give proof of our hearty zeal for the Protestant interest,
the succession to the crown of those dominions in your Majesty's royal family,
and of our most cordial affection to your Majesty's person and government, whose
interests are so inseparably connected with those of the reformed churches: And
we hope, from the assistance of our God, that neither force and violence of open enemies, nor the artful contrivance of factious and ill-designing men, shall be able to
divert us from those principles of loyalty which, by the blessing of God, we have
The approbation your Majesty is graciously pleased to give of our behaviour on
former occasions, as dutiful and prudent, is an additional engagement to the ties
which our interest, and regard to our character bring us under, to behave ourselves
in this our present Assembly with the greatest temper and unanimity we are capable
of.
We do humbly rely upon your Majesty's most gracious and repeated assurances
of your unalterable resolution to maintain the Established Church of Scotland in
the full enjoyment of all their rights and privileges; and do esteem your Majesty's
royal favour, and the succession to the crown in your royal family, as our greatest
security under God.
The Earl of Loudoun's known concern for this Church, in which he follows the
example of his noble ancestors, as well as his zeal for your Majesty's service, render your Majesty's choice of him to represent your royal person in this Assembly
most acceptable to us.
The care your Majesty hath showed, in your wise and just administration ever
since your happy accession to the crown, for preserving of peace and the public
tranquillity, both in Church and State, your Majesty's having so much at heart the
promoting true religion, and preventing the growth of Popery, together with your
gracious assurances of your royal concern for the advancement of the same good
and glorious ends, leave us not ground to doubt that your Majesty will favourably
countenance such methods as may tend to the preventing the growth of Popery, the
increase of which, we humbly believe, is dangerous to the interests of your Majesty's
government, as well as to those of our holy religion.
We are firmly resolved, through the grace of our God, in order to the promoting
those great and good ends which your Majesty is pleased to recommend unto us, to
be upon our guard against the practices of such as shall endeavour to create unhappy divisions among us; being fully persuaded that nothing can tend more to
the welfare and honour of this Church than concord and brotherly love.
That God may eminently bless your Majesty with all spiritual blessings in Christ,
and long preserve you to reign over a people sensible of their own happiness, and to
be a support to all the Protestant Churches of Europe; that he may plentifully
pour out his blessings upon their Royal Highnesses the Prince and Princess of
Wales, and their royal issue; that when, after a long and prosperous reign, you
shall receive an immortal crown in heaven, you may have successors to the latest
posterity, worthy of yourself, and possessed of your royal virtues, to inherit your
crown, is the constant, earnest, and fervent prayer of,
May it please your Majesty, your Majesty's most faithful, most obedient, and most loyal subjects, the Ministers and Ruling Elders
met in this National Assembly of the Church of Scotland.
Signed in our presence, in our name, and at our appointment, by
Will. Mitchell, Moderator.
IV. Sess. 4, May 14, 1722.—Act for the better Observation of Fasts and Thanksgivings.
The General Assembly, for the more exact observation of the 7th Act of the General Assembly, 1710, concerning fasts and thanksgivings, do appoint and ordain
the several Presbyteries within this National Church, at their first meeting after
every public fast or thanksgiving, whether appointed by the Church or the supreme
magistrate, to call the several brethren within their bounds to an account how they
have observed the foresaid fasts or thanksgivings, and to record their diligence
herein in their books. And the General Assembly does likewise enjoin the several
Synods, at their revising of Presbytery books, and at their privy censures, in case the
Presbytery book be not brought up to them, or be not so far filled up as their diet
after the foresaid fasts or thanksgivings, to take particular notice how the said 7th
Act of the General Assembly, anno 1710, and this present Act, have been observed
by the said Presbyteries, and the several ministers therein: and appoints the Synod
likewise to record their diligence herein in their books.
V. Sess. 7, May 17, 1722.—Act in favour of Lithuanian Students.
The General Assembly, taking into their serious consideration the distressed state
of the Protestants in the great Duchy of Lithuania, for whom the Church of Scotland hath made lately a liberal contribution; and having also under their consideration a letter to the Assembly from the Protestant Synod in these parts, petitioning
them to the effect underwritten; do, for the further support of their Protestant
brethren in these parts, appoint and ordain that the bursaries of the Synod of Lothian and Tweeddale, one whereof Synodical and three Presbyterial, that have been
employed for maintaining of students having the Irish language, be, at the term of
Martinmas 1723, applied for the maintenance of two Lithuanian students, to be
educated at the University of Edinburgh; and do appoint Mr James Young of Killicantie to be collector of the said bursaries. And in case any of the Highland bursars,
who at present enjoy the said bursaries, their time of four years from the commencement of their bursaries be not run our at the foresaid term of Martinmas 1723, the
General Assembly hereby recommend to the Commissions of the Assemblies of this
Church to take care that the said Lithuanian students be otherwise provided in the
meantime; and, for that end, they hereby discharge the several Synods to supply
any of the Highland bursaries that shall happen to fall vacant before that time, to the
end that there may be room for providing such as are to give place to the foresaid
Lithuanians. And the General Assembly appoints the produce of these four bursaries to be divided betwixt them by equal proportions; providing always, that none
shall be received from Lithuania, as bursars, but such as shall be attested and recommended by the Protestant Synod there. And the General Assembly ordains the
premises to be intimate to the King of Prussia's resident at the Court of Great
Britain, and to the Reverend Mr Boguslaus Kopijewicz, minister of the Gospel at
Vilna, in Lithuania, that they may acquaint the foresaid Protestant Synod of Lithuania of this resolution of the General Assembly. And the General Assembly do
resolve that no other alteration shall be made at present, as to the bursaries appointed
by former Acts of Assembly, to be employed for maintenance of students having the
Irish language.
VI. Sess. 8, May 18, 1722.
TO THE KING'S MOST EXCELLENT MAJESTY.
The humble Address of the General Assembly of the Church of Scotland.
May it please your Majesty,
The duty we owe to our merciful God; our concern for the advancement of the
kingdom of our blessed Saviour; the regards we have to the interests of your Majesty's government; the just abhorrence we have always maintained of such principles
and actions as may tend to the subversion of that happy constitution we now enjoy,
bring us under an indispensable necessity of representing to your Majesty the lamentable increase of Popery, and pernicious practices of Romish priests and emissaries,
their encouragers and abettors; and, with all humble duty, to beseech your Majesty
to apply an effectual and speedy remedy.
It must be matter of inexpressible grief to us, who are office-bearers in the House
of God, to observe, that since this nation and Church was delivered in so remarkable
a manner by the immediate hand of Divine Providence, in bringing about the glorious
Revolution from the dangers that then threatened them; and even since that blessing
was renewed, and the security of our religion and liberties more strongly confirmed
by your Majesty's happy accession to the throne, and the settlement of the crown in
your royal Protestant family, the number, not only of Papists, but of Popish bishops,
priests, and Jesuits, is so greatly increased in several parts of this nation, who take
upon them, notwithstanding of the many good laws made for preventing the growth
of Popery, in contempt thereof, and in defiance of your Majesty's authority, openly
to assemble in great numbers, for hearing and saying of mass, for dispensing of sacraments in their idolatrous manner; and that those bishops and priests do presume to
exercise the functions of their several officers with avowed freedom and insolence;
that seminaries are openly erected and maintained in the remoter parts of the kingdom, for educating of youth in the principles of Romish error and superstition; that
numbers of those, whose genius and capacity seem to distinguish them from others,
are carried abroad to foreign parts, in order to be further confirmed and instructed in
those pernicious and damnable doctrines, which are equally dangerous to our holy
religion and the foundations of your Majesty's government; and when they are fully
poisoned with the principles of idolatry and arbitrary power, and many of them,
clothed with the character of priesthood, do return into your Majesty's dominions,
and exercise the utmost power and diligence in perverting your Majesty's subjects
from the true reformed Protestant faith, and from that loyalty and affection to your
Majesty, which love to liberty, and a due regard to the peace of their country, ought
to engage them to promote; of which we have transmitted more particular accounts
to your principal Secretary of State, in order to be laid before your Majesty.
Those violations of the public laws, and attempts to undermine our constitution in
Church and State, seem the more extraordinary, that they appear to be countenanced
by persons of considerable power, influence, and distinction, some of whom owe their
all to your Majesty's great goodness and clemency; and that they are not only done
in the remoter corners of the kingdom, but that very open meetings for idolatrous
worship are commonly held within the liberties of this city, where now we have
the happiness to meet, under your Majesty's protection and favour.
We cannot presume to lay open all the various causes of these growing evils; but,
as the enemies of our constitution must perceive the absolute inconsistency that is
betwixt the Romish tenets and those principles upon which our present establishment in Church and State is founded, this, no doubt, hath rendered them more
assiduous, since the Revolution and your Majesty's happy accession to the crown,
in diffusing their poison; which they have the more easy access to do, by reason of
the great extent of the northern country, the small number of churches, the utter
inactivity of inferior judges in executing the laws against Popery, and the many
defects which yet appear in these laws; which we, with great humility, apprehend
does render it necessary that some further laws on that subject should be enacted,
and that a more effectual method of executing them be provided than that which
the ordinary course of proceedings, as the law now stands, does afford; which we
humbly submit to your Majesty's great wisdom.
We embrace this opportunity of laying those particulars before your Majesty,
when you have been graciously pleased to declare, that you have repeated and unquestionable advices of the designs of your undutiful subjects, in concert with traitor
abroad, to raise a rebellion against your Majesty, in your kingdom of Great Britain;
the rather that we apprehend those unnatural and traitorous conspiracies are the
native produce of a Popish influence, and of the practices of Romish emissaries, connived at by others, inexcusable Protestants, who cannot but perceive, that as the
security of our religion and liberty does, under God, in the strongest manner depend
upon the safety of your Majesty's person and government, so the increase of Popery
is a proper step towards the endangering of both.
We beg leave, heartily, to declare our thankfulness to our gracious God for this
new proof of his goodness towards this Church and nation, in blessing your Majesty's councils and prudent administration with a happy discovery of the wicked
designs of your undutiful and ungrateful subjects, and to testify our utter detestation
of their horrid and bloody resolutions; and to assure your Majesty that no fear,
either of open violence or secret wicked attempts whatsoever, shall, through the blessing of God, be able to divert us from an inviolable loyalty, and from that care and
diligence incumbent upon us to impress the minds of your subjects, according to
our several capacities and stations, with the principles of true religion, and of affection to your Majesty's person and interests, and with a due sense of the happiness
they are blessed with, under so mild, so prudent, and careful an administration.
That God may long preserve your Majesty for the protection of this, and comfort of
all Protestant Churches; that he may turn the councils of your enemies into filly, and
return their wicked devices upon their own heads; that he may establish the succession
to the crown of these dominions in your royal family to the latest ages; and, after a prosperous and easy reign, crown you with eternal blessings, is the most fervent prayer of,
May it please your Majesty, your Majesty's most faithful, most obedient, and
most loyal subjects, the Ministers and Elders met in this General
Assembly of the Church of Schotland.
Signed in our presence, in our name, and at our appointment, by
Will. Mitchell, Moderator.
VII. Sess. 10, May 21, 1722.— Act concerning Doctrine, confirming and explaining the Acts
5th and 8th of the General Assembly, anno 1720.
The General Assembly, having taken under their consideration a representation
and petition, signed by twelve ministers of this Church, and craving that the 5th
Act of the General Assembly, 1720, concerning a book, entitled, "The Marrow of
Modern Divinity,"might be repealed; and the several heads and articles of the said
representation having been read in presence of the Committee of Overtures, where
all the members of Assembly were desired to be present and declare their opinion;
and the subscribing brethren having been fully heard upon the same before them,
find, that the said brethren in their representation do lay a grievous and heavy
charge against the General Assembly, anno 1720, and load with foul reproaches their
5th Act, where in they censure some erroneous passages, and harsh and offensive expressions in that book, called "The Marrow of Modern Divinity;" and also their
8th Act, wherein they direct ministers, in preaching catechetical doctrine, to insist
upon the great and fundamental truths, according to our Confession of Faith and
Catechisms: Such reproaches are these following, viz., "That by the said 5th Act
Gospeal truth hath suffered: That in finding fault with this doctrine of the Marrow,
viz., 'That the believer is not under the law as a rule of life,' from several passages of the said book, the Assembly doth suppose, 'That a man cannot be under
the law as a rule of life, unless he be under the convenant of works: That the declaring that distinction of the law, as it is the law of works, and as it is the law of Christ,
to be groundless, as the author senses and applies it, page 198, 199, 'is of dismal tendency; and that the Assembly seems to them to have buried divers truths in the ruins
of that distinction: That, when the Assembly cites the Marrow, from page 150 to page
153, to show the erroneous opinion of its author, viz.,—that holiness is not necessary
to salvation,—'they have hereby condemned, in cumulo, a bundle of sweet and pleasant Gospel truths, and cut off and condemned the believer's plea in the case of justification, in answer to the demands of the law:' That by consuring the Marrow, for
making a man's persuasion, that Christ is his, and died for him, to be that saving
faith commanded in the Gospel, 'the Assembly hath excluded from the nature of
faith its appropriating act, without which there can be no receiving and closing with
Christ for salvation; and thereby turned it into that general doubtsome faith, abjured
in our National Covenant: ' That by adducing that passage of the Marrow concerning a deed of gift to all mankind, to prove that its author was for a universal
atonement and pardon, 'the Assembly hath encroached upon the Divine warrant
unto all to receive Christ, and also upon sovereign grace: That this act of Assembly
hath so opened the sluice, unto the turning of religion into mere morality, that, if
remedy be not timely provided, this matter must terminate in a confounding of the
law and the gospel: and that the Assembly, in this act, hath showed too great con
cern for binding on the necks of believers in Christ the yoke of the law, as a covenant of works: 'That in the above mentioned 8th Act, wherein the General Assembly directs ministers, in preaching catechetical sermons, to insist especially upon
the necessary doctrine of satisfaction to Divine justice, made by Jesus Christ, who is
our only propitiation, and of free justification through our blessed surety, the Lord
Jesus Christ, received by faith alone, 'the Assembly hath winded up the great
doctrine of justification in such terms as give shelter to the erroneous doctrine of
justification for something wrought in or done by the sinner, as his righteousness, or
keeping the new and Gospel law.' And that, in the same act, the Assembly's directing ministers to preach the necessity of a holy life, in order to the obtaining
everlasting happiness, 'is of very dangerous consequence to the doctrine of free
grace."
All which, the General Assembly cannot but look upon to be injurious and undutiful aspersions cast upon the supreme judicatory of this Church, who, in these two
quarrelled acts, have given an open and evident proof of their true zeal for maintaining the received Gospel truths, and of their sincere concern for preserving this
Church from the infection of the opposite errors. And the General Assembly finds,
that the said Assembly, 1720, in these acts, had no design to recede from the received
doctrine of this Church, nor by them have done injury to truth, nor given countenance to error, as they are charged with; and that the accusers themselves, by the accusations they have advanced, and by standing up in defence of that book, so justly
censured, have laid themselves open to be suspected of favouring too much the errors contained in it. And, in vindication of the said two acts of Assembly, and for
wiping off the above mentioned injurious aspersions, and for preserving the purity of
Gospel truths received in this Church, and in opposition to the Antinomian errors
censured in that book called" The Marrow of Modern Divinity,"(the defence whereof is so keenly espoused by the subscribers of the Representation), the General Assembly have thought fit to declare, and they hereby do declare, that they own and
maintain, agreeable to the holy Scriptures, the received doctrine of this Church contained in our Confession of Faith and Catechisms; and, particularly, they assert, in
the express words of our Confession and Catechisms:—
1. Concerning the Covenants of Works and of Grace.—"That the first covenant made
with man was a covenant of works, wherein life was promised to Adam, and, in him,
to his posterity, upon condition of perfect and personal obedience. That man, by his
fall, having made himself incapable of life by that covenant, the Lord was pleased to
make a second, commonly called the covenant of grace, wherein he freely offereth
unto sinurers life and salvation by Jesus Christ; requiring of them faith, as the condition to interest them in him, and promising to give unto all those that are ordained
unto life his Holy Spirit, to make them willing and able to believe."—Confess. Chap.
vii.§ 2, 3; Larger Catechism, Quest. 32.
2. Concerning the Mediator, and the extent of his purchase.—"That it pleased God,
in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son,
to be the Mediator between God and man. That the Lord Jesus, by his perfect
obedience, and sacrifice of himself, hath fully satisfied the justice of his Father, and
purchased not only reconciliation, but an everlasting inheritance in the kingdom of
heaven for all those whom the Father hath given unto him. To all those for whom
Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same."—Confess. Chap. viii. § 1, 5, 8."And they are in time, by the
Holy Ghost, enabled to believe in Christ, according to the Gospel."—Larger Catechism, Quest. 5.
3. Concerning Free Justification.—"That them whom God effectually calleth, he
also freely justifieth, not by infusing righteousness into them, but by pardoning their
sins, and by accounting and accepting their persons as righteous; not for anything
wrought in them, or done by them, but for Christ's sake alone: Not by imputing faith
itself, the act of believing, or any other evangelical obedience to them, as their rightcousness, but by imputing the obedience and satisfaction of Christ unto them; they
receiving and resting on him and his righteousness by faith alone, which faith they
have, not of themselves, it is the gift of God."—Confess. Chap. xi. § 1; Larger Catechism, Quest. 70.
4.Concerning Justifying Faith, and it appropriating act.—"That the grace of
faith, whereby the elect are enable to believe to the saving of their souls, is the work
of the Spirit of Christ in their hearts. Its principal acts are,—accepting, receiving
and resting upon Christ alone, for justification, sanctification, and eternal life, by virtue of the covenant of grace."—Confess. Chap. xiv.§ 1, 2. "That justifying faith is
a saving grace wrought in the heart of a sinner by the Spirit and Word of God,
whereby, he being convinced of his sin and misery, and of the disability in himself,
and all other creatures, to recover him out of his lost condition, not only assenteth
unto the truth of the promise of the Gospel, but receiveth and resteth upon Christ,
and his righteousness therein held forth, for pardon of sin, and for the accepting and
accounting of his person righteous in the sight of God for salvation. That it is an
instrument whereby he receiveth and applieth Christ and his righteousness."—Larger Catechism, Quest. 72, 73. "That this faith is different in degrees,—weak or
strong,—growing up in many to the attainment of a full assurance throught Christ."—Confess. Chap.xiv. § 3. "That such as truly believe in Christ, and endeavour
to walk in all good conscience before him, may, without extraordinary revelation, by
faith, grounded upon the truth of God's promises, and by the Spirit enabling to discern in themselves those graces to which the promises of life are made, and bearing
witness with their spirits that they are the children of God, be infalibly assured that
they are in a state of grace, and shall persevere therein unto salvation; that this infalliable assurance doth not so belong to the essence of faith, but that a true believer
may wait long, and conflict with many difficulties, before he be made partaker of it.
And that assurance of grace and salvation not being of the essence of faith, true believeres may wait long before they obtain it. One who doubteth of his being in Christ
may have true interest in Christ, though he be not yet assured thereof."—Confess.
Chap. xviii. § 1, 3; Larger Catechism, Quest. 80, 81, 172.
5. Concerning the Believer's plea for acceptance with God, and title to eternal
life, against the demands of the law and justice.—"That Christ, by his obedience
and death, did fully discharge the debt of all those that are thus justified, and did
make a proper, real, and full satisfaction to his Father's justice in their behalf."—Confess. Chap. xi. § 3. "And although Christ, by his obedience and death, did
make a proper, real, and full satisfaction to God's justice in behalf of them that are
justified; yet, inasmuch as God, accepteth the satisfaction from a surety, which he
might have demanded of them, and did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them, for their justification, but faith, which also is his gift, their justification is to them of free grace. That
faith justifies a sinner in the sight of God, not because of those other graces which
do always accompany it, or of good works, that are the fruits of it; nor as if the grace
of faith, or any act thereof, were imputed to him for his justification, but only as it is
an instrument, by which he receiveth and applieth Christ and his righteousness."—Larger Catechism, Quest. 71, 73. "That repentance is not to be rested in, as any
satisfaction for sin, or any cause of the pardon thereof."—Confess. Chap. xv. § 3.
"That we cannot, by our best works, merit pardon of sin or eternal life at the hand
of God."—Confess. Chap. xvi. § 5. "They that are regenerated, and believe in
Christ, are delivered from the Moral Law, as a covenant of works, so as thereby they
are neither justified not condemned."—Larger Catechism, Quest. 97; Confess. Chap.
xix. § 6.
6.Concerning the standing obligation of the Moral Law in the dispensation of
grace, and the necessity of personal holiness and good works, in order to the obtaining the enjoyment of eternal salvation.—"That the Law, after man's fall, continued
to be a perfect rule of righteousness, and as such was delivered by God upon Mount
Sinai, in the Ten Commandments. That the Moral Law doth for ever bind all, as
well justified persons as others, to the obedience thereof; and that not only in regard
of the matter contained in it, but also in respect of the authority of God, the Creator,
who gave it. Neither doth Christ, in the Gospel, any way dissolve, but much
strengthen this obligation."—Confess. Chap. xix. §2, 5. "That it is likewise of great
use to the regenerate to restrain their corruptions, in that it forbids sin; and the
threatenings of it serve to show what even their sins deserve. The promises of it, in
like manner, show them God's approbation of obedience, and what blessings they
may expect upon the performance thereof, although not as due to them by the law
as a covenant of works; so a man's doing good, and refraining from evil, because the
law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace. Neither are the forementioned uses of the
Law contrary to the grace of the Gospel, but do sweetly comply with it."—Ibid.§ 6,
7. "That they who are effectually called and regenerated, having a new heart and a
new spirit created in them, are further sanctified, really and personally— and more
and more quickened and strengthened in all saving graces, to the practice of true
holiness, 'without which no man shall see the Lord.' "—Confess. chap. xiii. § 1.
"That God promiseth and giveth his Holy Spirit to all the elect, to enable them to
all holy obedience, as the evidence of the truth of their faith and thankfulness to
God, and as the way which he hath appointed them to salvation."—Larger Catechism, Quest. 32. "That good works, done in obedience to God's commandment,
are the fruits and evidences of a true and lively faith, and by them believers manifest
their thankfulness. That having their fruit unto holiness, they may have the end
eternal life."—Confess. Chap. xvi. § 2.
7. Concerning the desert of Sin, and necessity of Repentance, in order to remission.—"That as there is no sin so small but it deserves damnation; so there is no
sin so great that it can bring damnation upon those who truly repent."—Confession, Chap. xv. § 4. "That every sin, even the least, being against the sovereighty,
goodness, and holiness of God, and against his righteous law, deserveth his wrath and
curse, both in this life, and that which is to come, and cannot be expiated but by the
blood of Christ."—Larger Catechism, Quest. 152. "That repentance unto life is
an evangelical grace, the doctrine whereof is to be preached by every minster of the
gospel, as well as that of faith in Christ; and it is of such necessity to all sinners,
that none may expect pardon without it."—Confession, Chap. xv.§ 1, 3. "That
we may escape the wrath and curse of God due to us, by reason of the transgression
of the law, he requireth of us repentance towards God, and faith towards our Lord
Jesus Christ."—Larger Catechism, Quest. 153.
8. Concerning Believers' Sins, their confessing them, begging pardon, and humbling
themselves before the Lord for them.—"That although true believers be not under the
law as a covenant of works, to be thereby justified or condemned; yet it is of great use
to them, as well as to others, in that as a rule of life, informing them of the will of God
and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollution of their nature, hearts, and lives, so as, examining themselves thereby, they
may come to further conviction of, humiliation for, and hatred against sin. And the
threatenings of it serve to show what even their sins deserve, and what afflictions in this
life they may expect for them, although freed from the curse thereof threatened in the
law."—Confession, Chap. xix. § 6. "That every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking them, he shall find mercy."—Confession, Chap. xv. § 6. "That in the fifth petition, (which is, Forgive us our debts, as we forgive our debtors,) acknowledging, that
we and all others are guilty both of original and actual sin, and thereby become
debtors to the justice of God, we pray for ourselves and others, that God, of his
free grace, would, through the obedience and satisfaction of Christ, apprehended and
applied by faith, acquit us both from the guilt and punishment of sin, accept us in his
Beloved, continue his favour and grace to us, pardon our daily failings, and fill us with
peace and joy, in giving us daily more and more assurance of forgiveness."—Larger
Catechism, Quest. 194. "That in the fifth petition, we pray that God, for Christ's
sake, would freely pardon all our sins, which we are the rather encouraged to ask,
because by his grace we are enabled from the heart to forgive others."—Shorter Catechism, Quest. 105. "That God doth continue to forgive the sins of those that are
justified; and although they can never fall from the state of justification, yet they
may, by their sins, fall under God's Fatherly displeasure, and not have the light of his
countenance restored unto them, until they humble themselves, confess their sins,
beg pardon, and renew their faith and repentance."—Confess. Chap. xi. § 5.
And whereas, in the two above mentioned acts, it was the true intent and design
of the General Assembly to have these precious truths preserved in purity, and maintained and inculcated; and that people might be kept from the infection of the opposite errors, the General Assembly do judge it a very undutiful and uncharitable
practice, in any ministers of this Church, to suggest that the Assembly have therein
receded from the received doctrine contained in our Confession of Faith and Catechisms.
Moreover, that well-meaning people may not be imposed upon by the evil suggestions of the said Representation, its authors and abettors, and for removing mistakes,
which the unthinking may fall into, about the true design and import of the 5th
Act of Assembly, anno 1720, the General Assembly do hereby declare, that the passages cited in the said act, from the book entitled, The Marrow of Modern Divinity,
to show it contained the erroneous opinions ascribed to it, are to be taken and understood (as in justice and equity they ought) in the sense and meaning of its author,
gathered and appearing from the book itself; and that the said passages are condemned only in so far as they import the said erroneous opinions, or are applied by
the author to that purpose: and, particularly,—
1. With respect to the fourth paragraph of the Representation, it is to be observed,
that the Assembly, in the first paragraph of the Act, concerning the nature of faith, do
blame the Marrow for placing assurance in the essence of faith, and making that
saving faith, commanded in the Gospel, to be "A man's being verily persuaded that
Jesus Christ is his; and that he shall have life and salvation by him; and that whatever Christ did for the redemption of mankind, he did it for him,"—the brethren in
their Representation, do not disown that the passage there adduced from the book does
evince this to be the opinion of its author; but they charge the Assembly, on account
of their censuring this doctrine, with excluding from the nature of faith its appropriating act, without which there can be no receiving and closing with Christ for
salvation; and with turning it into that general and doubtsome faith, abjured in our
National Covenant, though most unjustly, seeing the assurance the Assembly doth
there blame is that which the author of the Marrow advanceth, when the makes that
to be the justifying act of faith, a man's being persuaded that Jesus Christ is his; that
he shall have life and salvation by him; and whatever Christ did for the redemption
of mankind, he did it for him; which is contrary to the texts of Scripture, and passages of our Confession and Larger Catechism there cited; the doctrine of which
Confession they have solemnly engaged to maintain, defend, and adhere to; and
which is altogether different from the general and doubtsome faith of the Papists, who
allow a man's believing implicity as the Church believes, and place true faith in a
general assent to revealed truths, without a cordial accepting of Christ as offered in
the Gospel for salvation, deny perseverance, and do not own assurance to be attainable by a true believer without extraordinary revelation. The brethren do not,
nor can they charge the Assembly with denying, that the assurance of grace and salvation is attainable by a believer, or that it his duty to endeavour the attaining thereof,
seeing these are expressly asserted in the passages of our Confession cited by them.
Nor can they charge the Assembly with denying, that a belief and persuasion of the
mercy of God in Christ, and of Christ's ability and willingness to save all that come
unto him, is necessary unto justifying faith; but they do, and must maintain, with our
Confession and Catechisms, that a true believer is not at all times, even when he is acting faith unto salvation, assured of his present being in a state of grace, and that he shall
be saved; but that he may wait long before he obtain this assurance. See Larger
Catechism, Quest. 81.
2. With respect to the fifth paragraph of the Representation, it is to be observed,
that the Assembly, in the second paragraph of the Act, concerning universal atonement and pardon, doth censure the book for asserting an universal redemption as to
purchase, and to show that this opinion is there taught, several passages of the book
are quoted, and particularly page 119, "The Father hath made a deed of gift and
grant unto all mankind, that whosoever of them all shall believe in his Son, shall not
perish," &c. Here the brethren do not blame the Assembly for condemning the
assertion of an universal atonement, but they allege they have condemned that deed
of gift and grant extracted out of the Sacred Record, viz., "He that believeth on the
Son shall not perish, but have eternal life;" by which, the brethren say, they understand no more but the revelation of the Divine will in the Word, affording a warrant
to offer Christ unto all, and a warrant unto all to receive him; which revelation and
warrant the Assembly owns. And here the brethren give their gloss upon that text
of Scripture, which is not denied by the Assembly, not to the purpose; but they omit
the sense and meaning of the author, which the Assembly evinceth to be an asserting
of universal redemption as to purchase, both from what goes before, and from what
follows, upon that passage in the book; which is no fair treatment of the Assembly's
Act.
3. With respect to the third paragraph of the Representation, it is to be observed,
that, in the third paragraph of the Act, the Assembly censures that false opinion,
"That holiness is not necessary to salvation;" and, for fixing it upon The Marrow,
the cite page 150 to 153. They cite these pages for clearing the author's mind
from the connection of purposes, and, particularly, that he is speaking of a person
already justified; and then adduce the words from page 153, which plainly bear his
rejecting of the law, as it requires good works to be done, and the commandments to
he kept, in order to obtain salvation. Which is farther strengthened by the following
words,(the omitting whereof by the Assembly is complained of in the Representation,)
viz., "For in Christ I have all things at once, neither need I any thing more that is
necessary unto salvation."Then personal holiness and good works, and perseverance
in holy obedience to the law of God, are not (in his opinion) necessary unto salvation;
and a man may have all things necessary to salvation, though he be not yet a godly
man; and, therefore, the Assembly have given no just ground of quarrel in this, nor
for any who understand the Gospel to be offended, seeing, though good works be excluded from being the ground of justification, yet they are necessary in the justified,
in order to their obtaining the enjoyment of eternal salvation; and this doth no way
cut off or condemn the believer's only plea, in answer to the law demands of perfect
obedience, for justification and title to eternal life, as the Representation alleges.
4. The brethren, in the second part of their Representation, and third instance of
the hard treatment of The Marrow, do quarrel the fourth paragraph of the Assembly's
Act; and they complain that the Assembly do infer the author's not allowing fear of
punishment and hope of reward to be motives of a believer's obedience, from his saying, "That he would not have believers to eschew evil, or do good, for fear of hell or
hope of heaven."And their reason against this inference is, that there are other
punishments besides hell, and other rewards besides heaven, which, they would insinuate, are not excluded by the author from being motives of the believer's obedience. But, 1. This passage, adduced from page 181, proves the charge against the
author, as to the chief reward and punishment, a respect whereunto ought not to be
excluded from the believer's obedience; nor does the Assembly make these the only
motives, as in the Representation they would allege. 2. This part of the Assembly's
Act is unfairly represented, seeing they do not draw that inference from that one
passage alone, but cite other passages, as pages 175 and 179, where fear of punishment and hope of reward, in express terms, and in general, without exception, are removed from being motives unto the believer's obedience. To which may be added
page 73, where he says of believers under the Old Testament, "That answerably as
they believerd, answerably they yielded obedience to the law, without fear of punishment or hope of reward;" and page 216, cited in the following paragraph of the Act,
where he exhorts the believer "to yields free obedience, without having respect either
to what the law of works either promiseth or threateneth; but, also, without having
respect to what the law of Christ either promiseth or threateneth." 3. And when they
say, they heartily approve of the author's position in this sense, viz., That believers
are not to do good, for hope of obtaining heaven by their own words and doings,"
(which is a calumnious insinuation against the orthodox doctrine,) they do not declare themselves, whether they allow that a believer may and ought to be moved
unto obedience by the hope of heaven, in any other sense than that of a hope of ob
taining a right and title to it by his own works; or if no regard can be had to it
promised reward of the heavenly inheritance by a believer in his obedience, without
its being mercenary.
5. And whereas by the Act of Assembly, 1720, this passage, page 150 of The
Marrow,— "As the law is the convenant of works, you are wholly and altogether se
free from it;" and this other passage, page 151, "You are now set free both
from the commanding and condemning power of the covenant of works;" are con
descended upon as a part of the proof against the author, of his maintaining this er
roneous tenet, "That the believer is not under the law as a rule of life." The
General Assembly hereby declares, that it was not the meaning or intention of the
said Act in the least to insinuate, "That believers in Christ are under the law, as
a covenant of works, or that they are oblieged to seek justification by their own obe
dience," it being a precious Gospel truth, "That believers are free from the law, as
it is a covenant of works." But that these passages are adduced in the said Act as
a proof of the author of The Marrow's maintaining the foresaid erroneous proposition, "That believers are not under the law as a rule of life," in regard that the
Assembly did apprehend that the author understood, by the covenant of works,
"the Moral Law, strictly and properly taken," as it appears he does in other places
of the book; as, particularly, page 7, he says, "That indeed the law of works signifies the Moral Law; and the Moral Law, strictly and properly taken, signifies the
covenant of works." And the General Assembly appoints that these two passages
shall not be understood as a proof of the foresaid error in any other sense.
6. With respect to the second paragraph of the Representation, it is to be observed, that the other passages, cited and referred to in this fifth and the following
paragraph of the Act, respect his distinction of the law, "as it is the law of works,
and as it is the law of Christ;" by which he justifies the six positions, that are either
Antinomian, or wrested by the Antinomians into an unsound sense. And as to the
law of Christ, pages 209, 210, he will have it to be such as hath not eternal, but
temporal rewards and penalities annexed to it, and to be deliverd to believers only,
page 157. So that unbelieving hearers of the Gospel are under no obligation by it.
Moreover, in page 267, he will have a believer to be under no "law which commands any moral duty to be done, either for eschewing of punishment, or upon promise of any reward, temporal or eternal;" and so not under the Moral Law, nor
even the law of Christ, in the author's own account of it. And when this is the
plain meaning of the author in this his distinction, and is applied by him to justify
and fence the foresaid six positions, the brethren, in their Representation, had no
ground to quarrel the Assembly for rejecting the "distinction as it is applied by the
author," nor so injuriously to charge them, as they do, with "staking down believers
under the covenant of works, and with directing them to an obedience upon which
they may boast, and with burying several Gospel truths in the ruins of this distinction."
7. The brethren do, in their Representation, advance a charge against the 8th
Act of the same Assembly, entitiled, "Act for preaching catechetical doctrine, with
directions therein," and complain, 1st, That two clauses therein, concerning justification and the necessity of holiness, are not expressed in the form of words used in our
Confession and Catechisms. 2dly, That the article of justification is expressed,
without mentioning Christ's righteousness imputed to us. And, 3dly, That ministers
are directed to preach the necessity of a holy life, in order to the obtaining of everlasting happiness; which they conceive to be of very dangerous consequence unto
the doctrine of free grace. But these are unjust exceptions, and afford no strength
unto their groundless objections against the former Act: For, 1st, When the Assembly, in that 8th Act, do direct ministers, in their catechetical sermons, more especially to insist upon the great and fundamental truths of our holy religion, expressly
according to our Confession of Faith and Catechisms, it was not needful, in their
encumerating some special articles, to describe every one of them in the very form of
words used in our Confession or Catechisms. 2dly, The article of justification is so
expressed in itself, and in conjunction with the preceding article of the satisfaction
to Divine instice made by Christ. who is our only propitiation, that it necessarily
implies our being justified, for the righteousness of Christ imputed to us, seeing it is
called free justification through our blessed surety, the Lord Jesus Christ, received
by faith alone. And, 3dly, The article immediately following, concerning the necessity of holiness, can be accounted of no dangerous consequence, if they truly own
personal holiness to be necessary to salvation. And if they quarrel the phrase, "of
obtaining everlasting happiness," they may also quarrel the Apostle's expression, I
Cor. ix. 24, 25, and Phil. iii. 11, 12. For it relates to the obtaining of enjoyment
and possession, and not of right and title to everlasting happiness, which all justified
persons have already attained. So that this Act, designedly calculated for maintaining of truth, and preventing the infection of error, gives no shadow of ground for the
jealousies the brethren vent against it.
And the General Assembly considering, that, in the above mentioned Representation, the subscribers thereof have vented divers positions, and used several expressions
of dangerous tendency, and not agreeable to the form of sound words, contained in
the Holy Scripture, and our Confession of Faith and Catechisms, particularly page
2, line 11, "That the law, as to believers, is really divested of its promise of life
and threatening of death;" which is contrary to Heb. xii. 28, 29; Matt. x. 28;
1 Cor. ix. ult.; Rev. xxii. 14; and Confess. Chap. xix. § 6; Larger Cat. Quest. 194,
if by the law they understand the moral law, the rule of life. Page 7, line 4, "That
the Assembly's directing of ministers to preach the necessity of holiness, in order to
the obtaining of everlasting happiness, is of very dangerous consequence to the doctrine of free grace." Page 7, line 3, "That the law acknowledgeth, no works for
obtaining salvation, but such as found a title to it before the Lord." Whereas the
law requires good works in orders to the obtaining salvation, though they do not found
a title to it. "That the Assembly's rejecting the author of The Marrow's definition
of justifying faith, viz., 'A man's being verily persuaded in his heart that Christ Jesus
is his, and that he shall have life and salvation by him; that whatever Christ did for
the redemption of mankind he did it for him; excludes from the nature of faith its
appropriating act, and turns it into that general and doubtsome faith, abjured in our
National Covenant." — Page 3, line last, &c. Contrary to Shorter Cat., Quest. 33,
which plainly makes "receiving" of Christ the appropriating act of faith; and to
Shorter Cat., Quest. 31, which makes that act "embracing."
And, besides other expressions and insinuations to be found in the said Representation, that are of a dangerous tendency, such as that, "The promise of life, or
threatening of death, and hope of heaven, and fear of hell, are not to influence a
believer's obedience;" which plainly follows from their assertion, "That the moral
law as to believers is divested of its promise of life and threatening of death;— that
a promise of life and a threatening of death being added to a law or command, makes
it a covenant of works." — Page 2, middle. "That the distincation of the law into the
law of works and the law of Christ, which are two branches of the tripartite division
of the law, as it is explained and applied by the author of The Marrow of Modern
Divinity, and condemned by the Act of Assembly, 1720, is to be maintained."
And the Assembly, likewise considering that there have, at this time, been
published several positions and expressions of a pernicious and dangerous tendency,
such as, "That in the Gospel, properly so taken, there are no precepts, the commands
of faith and repentance not excepted;— that holy obedience is not properly a federal
or conditional mean, nor has any kind of causality, in order to the obtaining of glory,"
whereby all usefulness and influence of holy obedience, in order of means towards the
possession of heaven, seem to be excluded. "That the law, as a covenant of works,
wills us to accept of the non-such Saviour offered to us, of the payment of a responsible surety; and that the law wills that the sinner make full payment himself, or
provide good and sufficient payment by a surety." Besides several other positions
and expressions of the like nature and tendency, not here mentioned. And although
some of those above mentioned positions and expressions may be explained into a
sound sense; yet, because, in the obvious meaning of them, they tend to mislead the
minds of the less judicious into erroneous notions,—
Therefore, the Assembly did, and hereby do, strictly prohibit and discharge all the
ministers of this Church to use, by writing, printing, preaching, catechising, or other
wise teaching, either publicly or privately, these, or any of these positions above
mentioned, or what may be equivalent to them, or of like tendency, under the pain
of the censures of this Church, conform to the merit of their offence. And do ordain
the several Presbyteries and Synods, and Commissions of the General Assemblies of
this Church, to take particular care that the premises be punctually observed by all
ministers and members of this Church; and, more especially, the Presbyteries and
Synods within whose bounds any of the brethren reside who signed the Representation. And, considering that the brethren's desire that the Act, 1720, should be repealed, is unjust, the Assembly does refuse the same. And because of the injurious
reflections contained in their Representation, as above mentioned, the Assembly do
appoint their moderator, in their name, to rebuke and admonish them; and though
their offence deserves a much higher censure, yet the Assembly forbears it, in hopes
that the great lenity used towards them shall engage them to a more dutiful behaviour
in time coming.
VIII. Sess. 11, May 22, 1722.—Commission to some Ministers and Elders, for discussing
divers Affairs referred to them.
The General Assembly, taking into their consideration that there are divers weighty
affairs which they cannot overtake, do hereby nominate and appoint their reverend
brethren, Messrs William Micheall at Edinburgh, their Moderator, Alexander Meikle
at Langholm, David Balmain at Westerkirk, William Steel at Lochmaben, Thomas
Goldie at Kirkpatrick-juxta, James Armstrong at Ruthwell, John Howie at Morton,
Alexander Bain at Keir, James Guthrie at Irongray, John Campbell at Kirkbean,
Patrick Cumming at Kirkmahoe, William Boyd at Dalry, John Reid at Carsphairn,
Robert Donaldson at Balmaclellan, Robert Seton at Glasserton, William Cowpar at
Mochrum, Walter Laurie at Stranraer, John Anderson at Kirkmaiden, Andrew
Rodgers at Galston, Henry Osburn at Tarbolton, James Robertson at Craigie, William Coates at Dalmellington, James Laurie, junior, at Kirkmichael, Hugh Falside
at New Mills, Andrew Cuming at Largs, James Ruat at Dunlop, Robert Miller at
Paisley, Neil Campbell at Renfrew, John Anderson at Port-Glasgow, Alexander
Finlater at Hamilton, John Wiseman at New Monkland, John Scot at Stenhouse,
Thomas Linning at Lesmahagow, Charles Hunter at Pittinain, Robert Davidson at
Crawfordjohn, John Stirling, Principal of the College of Glasgow, James Clerk at
Glasgow, John Scot there, John Gray there, John Ritchie at Old Kilpatrick,
Thomas Leckie at Kilmarnock, James Livingston at Strathblane, Robert Glen at Kingarth, Archibald Gillespie at Strathurd, Charles Stewart at Campbelton, John Campbell in Killarow, in Islay, Alexander Campbell at Inverary, Duncan Campbell at
Kilchrenan, Dougal Campbell at Lismore, William Morrison at Tyrie, Daniel
M'Aulay at Bracadale, Aulay M'Aulay at Lewis, William Chalmers at Kinloch,
Robert Bows at Rattray, Duncan M'Lea at Dull, James Stewart at Mouline,
Thomas Black at Perth, William Stewart there, William Moncrieff at Methven, James
Fachney at St Martins, Matthew Wallace at Kincardine, Thomas Thomson at Tulliallan, Alexander Hamilton at Airth, Archibald Campbell at Larbet, David Shaw
at Auchterarder, Andrew Ure at Fossaway, William Hunter at Gask, Samuel Charters at Inverkeithing, Allan Logan at Culross, John Hepburn at Torry, John Auchinleck at Auchterderran, John Cleghorn at Wemyss, Robert Ponton at Kennoway,
William Thomson at Flisk, William Dick at Coupar, William Miles at Moonsie, James
Monro at Kettle, James Haddow, Principal of the New College of St Andrews, William Hardie at St Andrews, John Craigie at St Monance, James Robertson at
Leuchars, Joseph Drew, Principal of St Leonard's College in St Andrews, William
Lyon at Airlie, Laurence Brown at Lintrathine, Alexander Finlayson at Eassie,
Thomas Michell at Aberlemno, William Wingate at Kinnettles, Samuel Johnston
at Dundee, James Mar at Muirhouse, William Thomson at Strickmartin, Charles
Charters at Arbirlot, John Henderson at Kirkden, James Trail at Montrose, John
Dunbar at Menmuir, Robert Gray at Brechin, Andrew Honeyman at Kinneff, James
Mitchell at Dunottar, Henry Hamilton at Glenbervie, Thomas Blackwell, Principal
of the College of New Aberdeen, David Anderson, Professor of Divinity in the
King's College of Aberdeen, Colin Campbell at Aberdeen, James Howie at Newhills,
George Chalmers, Principal of the King's College of Aberdeen, Martin Shank at
Banchoryternan, John Shepherd at Logie Colston, John Burnet at Clunie, James
Gordon at Alford, George Moir at Towie, Thomas Reid at Lochall, Alexander Forbes at Forgue, Thomas Scot at Fyvie, Alexander Irvine at Fordyce, James Innes at
Banff, William Watt at Inverury, Gilbert Gerard at Chapel Garioch, Robert Abercromby at Leslie, William Leslie at St Fergus, James Leslie at Crimond, Alexander Auchinleck at Fraserburgh, William Forbes at Tarves, James Burnet at Ellon,
Alexander Chalmers at Marnoch, John Gilchrist at Keith, James Stevenson at
Rothiemay, James Thomson at Elgin, Charles Primrose there, Francis Grant at
Duthill, Alexander Fraser at Inveraven, James Gordon at Kinloss, John Crockat at
Dallas, William Stewart at Inverness, Alexander M'Bain there, Lauchlan Shaw at
Calder, George Gordon at Cromarty, Hugh Campbell at Kilmuir Wester, Daniel
M'Gilligen at Alness, Thomas Chisholm at Kilmorack, Hugh Duff at Ferne, David
Ross at Tarbat, Robert Kirk at Dornoch, Robert Robertson at Loth, William Innes
at Thurso, Hugh Cross at Bowar, Thomas Baikie at Kirkwall, James Sands at Birsay, William Blaw at Westray, Thomas Covingtree at Sanday, James Grierson at
Tingwall, John Hay at Unst, William Hamilton, Professor of Divinity in the College
of Edinburgh, John Wilson at North Leith, James Craig at Edinburgh, James Smith
at Cramond, Neil M'Vicar at West Kirk, James Walker at Canongate, Walter Allan
at Colinton, William Wishart, Principal of the College of Edinburgh, John Brand
at Borrowstounness, John Wilkie at Strathbrock, Robert Dalgleish at Linlithgow,
James Anderson at Falkirk, Robert Livingstone at Biggar, Thomas Henderson at
Skirling, James Robertson at Eddleston, Alexander Couper at Traquair, Daniel Gilchrist at Linton, Patrick Cuming at Ormiston, Thomas Moffat at Newton, William
Robertson at Borthwick, Robert Horsburgh at Saltpreston, John Mutter at Tranent,
James Witherspoon at Yester, Andrew Brown at Spott, Henry Schaw at Cockburnspath, John Campbell at Cranshaws, James Gilliland at Greenlaw, Thomas
Anderson at Ayton, George Ridpath at Ladykirk, James Christie at Simprim,
James Ramsay at Kelso, William Baxter at Ednam, Alexander Coulden at Oxnam,
Robert Bell at Crailing, George Hall at Abbotsrule, Henry Home at Channelkirk,
Thomas Pitcairn at Lauder, Adam Miln at Melrose, and William Bannatyne at
Yarrow, Ministers; His Grace John Duke of Athol, the Right Honourable David
Earl of Buchan, Charles Earl of Lauderdale, Thomas Earl of Haddington, James
Earl of Finlater, Patrick Earl of Marchmont, James Earl of Hyndford, David Earl
of Glasgow, Archibald Earl of Islay, Alexander Lord Polwarth, Lord Charles Ker,
William Lord Ross, James Lord Torphichen, George Lord Reay, Sir Hugh Dalrymple of North Berwick, Baronet, Lord President of the Session, Mr Robert
Dundas, younger of Arniston, His Majesty's Advocate, Adam Cockburn of Ormiston, Lord Justice-Clerk, Sir John Maxwell of Pollock, Baronet, Sir Alexander Ogilvie of Forglen, Baronet, Mr James Erskine of Grange, Sir Francis Grant of Cullen,
Baronet, Mr James Hamilton of Pencaitland, Sir Andrew Home of Kimmerghame,
Sir Walter Pringle of Newhall, eight of the Senators of the College of Justice, Sir
John Clerk of Pennycook, one of the Barons of Exchequer, Mr John Campbell of
Mamore, Mr Arthur Forbes of Breda, Mr Francis Montgomery of Giffan, Colonel
John Erskine of Carnock, Mr Charles Erskine of Edenshead, George Baillie of Jerviswood, Sir William Johnston of Westeraw, Baronet, David Murray of Belreadin,
Robert M'Gathan of Dalquhat, John Gilchrist, bailie in Dumfries, Captain Samuel
M'Clellan of Barclay, Captain John Martin of Airies, Sir Charles Hay of Park, Baronet, Sir Adam Whiteford of Blairchan, Baronet, Mr James Boswell of Auchinleck, Sir David Stewart of Cultness, Baronet, Mr Robert Stewart, one of the Regents in the College of Edinburgh, Mr Alexander Finlayson, Clerk of Glasgow,
Hugh Montgomery of Hartfield, John Aird, Provost of Glasgow, Sir James Campbell of Ardkinlass, Baronet, John Campbell, late Lord Provest of Edinburgh,
George Drummond, bailie there, James Nimmo, treasurer there, Mr Alexander
Campbell, advocate, William M'Leod of Hammir, Alexander Robertson of Straloch,
William Austin, late Provost of Perth, Robert Robertson, present Provost there,
Sir James Livingstone of Glentirran, Baronet, Mr Alexander Abercrombie of Tillibody, Sir James Campbell of Aberuchil, Baronet, Colonel John Erskine, uncle to
Alva, George Balfour of Balbirnie, Mr Patrick Haldane, advocate, Sir Robert Anstruther of Balcaskie, Mr Robert Hay of Naughton, Patrick Drummond of Gairdrum, James Craig John Donaldson, merchant in Dundee, John Allardice,
provost of Aberbrothwick, Colonel Robert Reid, Mr. Arthur Shepherd, Sheriff-depute of Mearns, Robert Stewart, Provost of Aberdeen, James Morison, later bailie
there, William Forbes, late bailie there, Mr George Gordon, Professor of Oriental
Languages at Aberdeen, George Fordyce of Braidford, Arthur Forbes of Echt,
Forbes of Balfing, Mr Alexander Garden of Troup, younger, advocate,
Captain John Forbes of Boyndlie, George Sinclair, bailie in Ellon, James Spence
of Alveskirton, William Cuming of Craigmill, Mr Duncan Forbes, advocate, Duncan
Forbes, bailie of Fortrose, Colonel Robert Monro of Fowlis, George Monro of Culcairn, James Fraser of Auchnagart, William Ross of Aldie, Mr Robert Honeyman
of Gremsey, Mr James Mitchell of Girlsta, Dr Alexander Dundas, His Majesty's
Physician, Robert Craig, late Dean of Guild of Edinburgh, John Osburn, late bailie
there, John Wightman of Mauldslie, Lord Provost of Edinburgh, Andrew Wardrop,
glazier, deacon-convener there, George Dundas of that Ilk, Mr John Dundas of
Philipstoun, Mr John Mitchell of Alderstoun, Mr Alexander Menzies of Culterallers, Sir James Stewart of Goodtrees, Baronet, Mr John Henderson, merchant, Mr
John Hamilton of Pencaitland, William Ballie of Lamington, Sir William Baird of
Newbyth, Baronet, Sir James Hall of Dunglass, Baronet, Sir John Stewart of Allanbank, Baronet, Sir Robert Sinclair of Longformacus, Baronet, Sir John Swinton of
that Ilk, Archibald Douglas of Cavers, Thomas Haliburton of Newmains, and Sir
Walter Riddel of that Ilk, Baronet, Ruling Elders; to be Commissioners of this General Assembly, to the effects after mentioned, with power to the said Commission or
their quorum, which is hereby declared to be any thirty-one of the said Commissioners, whereof twenty-one are always to be ministers, to meet and convene within the
Assembly-House at Edinburgh, the first free day after the dissolution of this Assembly, at ten o'clock forenoon, and afterwards the second Wednesdays of August, November, and March, next to come, and aftener, when and where they shall think
fit and convenient; with power to the said Commissioners to choose their own moderator. And suchlike, the General Assembly fully empowers and authorises
their said Commission, or their quorum above mentioned, to cognosce and finally
determine, as they shall see cause, in every matter referred, or that shall be referred to them, by any act or order of this Assembly, and to do every thing contained in, and conform to the instructions given, or to be given, by this Assembly;
and to advert to the interests of the Church on every occasion, that the Church and
present establishment thereof do not suffer or sustain any prejudice which they can
prevent, as they will be answerable; providing always, this general clause be not extended to particular affairs, or processes before Synods or Presbyteries, that are not
of universal concern to or influence upon the whole Church. And it is hereby
appointed, that what shall be determined at one diet of the said Commission, with relation to private causes, shall be unalterable by any other diet thereof, and shall stand
and continue in force till disapproven by the General Assembly. And the General
Assembly renews the instructions given by the General Assembly, 1717, to their
Commission, and appoints the same to stand in full force, as instructions to the Commissioners above named, and to be observed by them in all points, as if the same were
specially herein inserted; and that they inquire into the publishing and spreading of
books and pamphlets, tending towards the promoting of opinions, of whatever kind,
inconsistent with our Confession of Faith; and that the recommenders of such books
or pamphlets, or the errors therein contained, whether by word, writ, or print, be
called before the said Commission to answer for the same. And, further, the said
Commission is hereby empowered to receive any references and appeals that shall be
made to them from Synods in matters of doctrine, and ripen such affairs for the
General Assembly; likewise, to take care that the impressions of the Holy Scriptures,
the Confession of Faith and Catechisms, and such books as are authorised by this
Church, relating to the doctrine, worship, discipline, and government thereof, be correct,
and to give directions about printing the same. They are also appointed, at their first
meeting, to take under consideration all the representations of the growth of Popery
within the bounds of this National Church, and of meeting-houses not authorised by
law, which have been brought up to this and former Assemblies, or Commissions
thereof, or that may be farther offered to this Commission, and to apply to the government for a proper remedy and speedy redress. And the said Commissioners are
hereby strictly prohibited and discharged to meddle in any other matters than what
are committed and referred to them, as above mentioned; and, in all their actings,
they are to proceed according to the acts and constitutions of this National Church,
and do nothing contrary thereto, or to the prejudice of the same; declaring, that in
and for all their actings they shall be accountable to and censurable by the next
General Assembly, as they shall see cause. And this Commission is to continue and
endure until another Commission be appointed; and members are required to attend
the diets of the said Commission, and absentees therefrom ordered to be noticed, according to the 17th Act of the General Assembly, 1706. And for the better securing
of a quorum, and attendance of members on the Commission, the General Assembly
prohibits the presbytery of Edinburgh, and other Presbyteries within twelve miles
thereof, to meet any of the days or weeks appointed for the meeting of this Commission; and such of the members of those Presbyteries as are on the Commission are
required all of them to give punctual attendance on the diets thereof; and Presbyteries at a greater distance, who have four or more members on the Commission, are
to take care that at least two of them attend each diet of the same.
IX. Sess. 11, May 22, 1722.—Act against Profaneness, and concerning the Duty of Elders
and Deacons.
The General Assembly, being deeply affected with the great decay of Christian
piety amongst all ranks, and the abounding of vice and immorality, the neglect of
public ordinances, and profanation of the Lord's Day; and considering that slackness
and partiality in the exercise of discipline, and untenderness in the walk and conversation of the office-bearers of this Church, cannot but greatly contribute to the increase of these evils; therefore, the General Assembly do earnestly beseech, exhort,
and require all ministers to take heed to themselves and to their doctrine, and to be
exemplary to their people in sobriety, righteousness, and holiness, abstaining from all
appearance of evil; and, in like manner, the General Assembly do earnestly beseech,
exhort, and require elders and deacons to be faithful in the discharges of their respective offices, tender and circumspect in their walk, and punctual in their attending
upon ordinances, and strict in their observation of the Lord's Day, and in regularly
keeping up the worship of God in their families; and the General Assembly appoints
the judicatures of the Church to take good head that none be admitted to or continued in these offices, but such as are found qualified, and do behave themselves as
above required; and appoints Kirk-sessions, Presbyteries, and Synods, strictly and
impartially, without respect of persons, to observe this and former acts of Assembly,
relative to office-bearers in this Church; and appoints Presbyteries, at their privy
censures, to inquire into the behaviour of their members, and of all the elders and deacons in their bounds, with respect to the premises; and appoints Synods to inquire
into the conduct of Presbyteries; and both Synods and Presbyteries to record their
diligence herein, that the same may be reported to General Assemblies by the visitors
of Synod books. And, lastly, the General Assembly appoints this Act to be read in
all parish churches, on or before the first Sabbath of August next, and for that end,
ordains copies thereof to be printed, and timeously transmitted.
X. Sess. ult., May 22, 1722.—Act concerning Commissioners from Universities to the
General Assembly.
The General Assembly appoints and ordains, that, in all time coming, the commissions given by universities to their representatives in the Assemblies of this Church,
as well as those given by Presbyteries to theirs, shall expressly bear, that the commissioners therein named have signed the Confession of Faith, with the Formula, according to the 11th Act of the General Assembly, held in the year 1720, and acts
therein mentioned, under the certification therein specified.
XI. Sess. ult., May 22, 1722.—Act appointing the Diet of the next General Assembly.
The next General Assembly of this National Church is appointed to be held at
Edinburgh, upon the second Thursday of May next to come, 1723 years.
This General Assembly was concluded with prayer, singing the 133d psalm
throughout, and pronouncing of the blessing.
Collected and extracted from the records of the General Assembly, by
Jo. Dundas, Cls. Eccl. Scot.