109. HISTORICAL NOTES

HISTORICAL NOTES

Notes are from the, CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE, 12 vols. (New York: Harper & Bros., 1894) by James Strong & John McClintock - As published by Ages Software on CDROM in 2000 www.ageslibrary.com FISHER, JAMES

One of the four leaders of the secession from the Established Church of Scotland, and professor of divinity to the Associate (Burgher) Synod, was born at Bar, Scotland, January 23, 1697. He commenced his curriculum in Glasgow in 1712, and closed it in St. Andrews in 1716; and then entered the Divinity Hall in the University of Edinburgh, where he continued six sessions. He was licensed to preach in 1722, and for some time supplied pulpits within the bounds of the presbytery. His first parish was at Glenisla, Forfarshire, and in 1725 he removed to Kinclaven. In 1732 he took an active part in denouncing the encroachments of the British legislature on the ecclesiastical liberties of Scotland, before the General Assembly, which soon resulted in his being suspended from the ministry. Mr. Fisher, with his other dissenting brethren, shortly afterwards constituted themselves into a presbytery, and with their respective congregations thus formed The Associate Presbytery. After various fruitless endeavors on the part of the General Assembly to induce Mr. Fisher to return to the Established Church, he, in 1741, was ejected from the church and manse of Kilclaven, whence he removed to Glasgow in response to a unanimous call from a newly organized Church holding his views, which he served continuously for over thirty years. He died September 28, 1775. Mr. Fisher was somewhat under the middle size, well proportioned, had a lively, affectionate, cheerful countenance, easy and alert in all his movements, was neat in dress, and orderly and punctual in all his affairs, an habitual early riser, and a conscientious, diligent student. His published works are, The Inestimable Value of Divine Truth, (Edinb. 1739): — Christ Jesus the Lord, Considered as the Inexhaustible Matter of Gospel Preaching (ibid. 1741): — The Character of a Faithful Minister of Christ (ibid. 1752): — The Assembly’s Shorter Catechism Explained by Way of Question and Answer (Glasgow, 1753, part 1, 8vo; part 2, 1760): — Christ the Sole and Wonderful Doer in the Work of Man’s Redemption (ibid. 1755), and a few reviews. See Memorials of Alexander Moncrieff and James Fisher, in the United Presbyterian Fathers, 1849, page 9; Fasti Eccles. Scotianae, 2:802.

ERSKINE, EBENEZER An eminent and pious Scotch divine, founder of the “Secession Church.” He was born in the prison of the Bass Rock, June 22, 1680, and educated at the University of Edinburgh. He acted for some time as tutor and chaplain in the family of the earl of Rothes, and became a licentiate in divinity in 1702. In 1703 he was chosen minister of Portmoak, in the shire of Kinross, and became a very popular preacher. He accepted a charge in Stirling in 1731. “Mr. Erskine’s first difference with his colleagues of the Church of Scotland was in his support of the principles of ‘the Marrow of Modern Divinity,’ a subject of great contention during the early part of the 18th century. He was one of several clergymen who, in connection with this subject, were ‘rebuked and admonished’ by the General Assembly. The ‘secession of the body, headed by Mr. Erskine, was occasioned by the operation of the act of queen Anne’s reign restoring lay patronage in the Church of Scotland, and, though not in all respects technically the same, it was virtually on the same ground as the late secession of ‘The Free Church.’ The presbytery of Kinross, led by Erskine’s brother Ralph, had refused to induct a presentee forced on an objecting congregation by the law of patronage. In 1732, the General Assembly enjoined the presbytery to receive the presentee. At the same time they passed an act of Assembly regulating inductions, which, as it tended to enforce the law of patronage, was offensive to Mr. Erskine, and he preached against it. After some discussion, the General Assembly decided that he should be ‘rebuked and admonished,’ confirming a decision of the inferior ecclesiastical courts. Against this decision Mr. Erskine entered a ‘protest,’ in which he was joined by several of his brethren. He was afterwards suspended from his functions. The Assembly subsequently endeavored to smooth the way for his restoration, but he declined to take advantage of it, and he and his friends, including his brother Ralph, formally seceded in 1736. When the Secession was divided into the two sects of Burghers and anti- Burghers, Mr. Erskine and his brother were of the Burgher party. He died on the 2d of June, 1756. The Secession Church, reunited by the junction of the Burghers and antiBurghers in 1820, remained a distinct body till 1847, when a union being effected with the Relief Synod (a body which arose from Mr. Gillespie’s secession from the Established Church of Scotland in 1752), the aggregate body assumed the name of the United Presbyterian Church” (English Cyclopedia). Erskine bore a very high reputation as a scholar. His writings are collected in The whole Works of Ebenezer Erskine, consisting of sermons and discourses on the most important and interesting subjects (Lond. 1799, 3 volumes, 8vo). See Hetherington, Church of Scotland, 2:297 sq.

ERSKINE, JOHN, D.D An eminent Scotch divine, was born in Edinburgh, June 2, 1721, and was educated at the University of Edinburgh. His father (author of the Institutes of the Laws of Scotland) wished him to devote himself to law, but finally yielded to his son’s desire that he should study theology. At twenty he published an essay on The Law of Nature sufficiently propagated to the Heathen World, aiming to show that the ignorance and unbelief of the heathen is not due to want of evidence (Romans 1:29). In 1743 he was licensed to preach by the presbytery of Dunblane, and in 1744 he became minister of Kirkintillock. In 1748, Mr. Erskine, and other evangelical clergymen of the Established Church, invited Whitefield into their pulpits. An animated discussion took place, in which Mr. Erskine triumphantly defended himself. Such a course required courage at a time when the character and doctrines of Whitefield, as well as his openair preaching, were looked upon by many with suspicion or dislike. In the following year Mr. Erskine published An Essay intended to promote the more frequent dispensation of the Lord’s Supper. In 1753 he was translated to Culross, and in 1758 to New Greyfriars’ church, Edinburgh. Here he prepared his Theological Dissertations (Lond. 1765, 12mo), including the two essays above mentioned: one on the Covenant of Sinai, one on Saving Faith, and one on the Apostolic Churches. He also edited a new edition of Hervey’s Theron and Aspasio, with a preface against John Wesley, written with some bitterness, which gave rise to some letters between Erskine and Wesley, in which the latter appears to decided advantage (Wesley, Works, N. York ed. 6:125 sq., 744). In 1769 he published anonymously a pamphlet under the title ‘‘Shall I go to war with my American brethren?” to expose the impolicy of such a contest. On the outbreak of hostilities he republished it with his name, following it up with another, entitled Reflections on the Rise, Progress, and probable Consequences of the present Contentions with the Colonies, in which he urged the duty of the mother country resorting to conciliatory measures. In 1776 he issued a third pamphlet, under the title The Equity and Wisdom of the Government in the Measures that have occasioned the American Revolt tried by the sacred Oracles. On this subject Erskine was one of the few clear-sighted men of the time in Great Britain. When nearly sixty he studied Dutch and German in order to read the Continental divines; the fruit of these studies appeared in Sketches and Hints of Church History and theological Controcersy, translated or abridged from foreign Writers (Edinburgh; 1790-97, 2 volumes, 12mo). He died January 19, 1803. After his death appeared his Discourses (Edinburgh, 1818, 2 vols. 12mo). — Jamieson, Religious Biography, page 139; Jones, Christian Biography, page 191; Wellwood, Life of Erskine.

ERSKINE, RALPH

Brother of Ebenezer, was born at Monilaws, Northumberland. March 18, 1685, and was educated at the University of Edinburgh. In 1711 he became minister at Dunfermline. In 1734 he joined his brother and others in their secession from the Church. He died November 6, 1752. He was a preacher of great popular abilities, devotional and zealous. His writings are collected under the title Sermons and other practical Works, consisting of above 150 sermons, besides his poetical pieces, to which is prefixed an account of the author’s life and writings (Falkirk, 10 volumes, 8vo, 1794-96). — Darling, Cyclop. Bibliographica, 1:1063.

CAMERON, RICHARD

Founder of the “Cameronians” or “Covenanters,” was born at Falkland, in the county of Fife. He first acquired notice by his bold opposition to the measures of Charles II for enforcing the Episcopal form of worship on the Scottish people. The measures adopted by the government roused the people, and among those who gave fullest expression to the popular sentiments was Richard Cameron. He belonged to the extreme party, who held by the perpetually binding obligations of the Solemn League and Covenant, which were set aside at the restoration of Charles II. Along with some others, he strenuously resisted the measures that reinstated, the Episcopal Church in Scotland, and that proscribed the meetings for public worship of unauthorized religious bodies. Contrary to law, he persistedin preaching in the fields, and became obnoxious to government, to which, indeed, he finally assumed an attitude of defiance. Not only were his doctrines obnoxious to the government, but many of his brethren of the clergy dreaded his zeal, which they considered extreme, and at a meeting held in Edinburgh in 1677 they formally reproved him. He retired to Holland, but soon returned; and on the 22d of June, 1680, in company with about twenty other persons, he entered the town of Sanquhar in Dumfriesshire, and at the marketcross proclaimed that Charles Stuart had, by his perjuries, his tyrannical government, and his usurpation, forfeited all right and title to the crown. The party kept together in arms for a month; but on the 20th of July, while lying at Airdsmoss in Kyle, they were surprised by a large body of horse and foot, and in the skirmish which followed Cameron was killed, and his followers were dispersed or taken prisoners. A neat monument has been recently placed on the spot where Cameron fell, replacing an old and plainer structure. — English Cyclopcedia; Chambers’ Encyclopcedia; Hetherington, Hist. of Church of Scotland, 2:106 sq.; Biog. Presbyteriana (Edinb. 1835, vol. 1).

PRESBYTERIAN CHURCH IN SCOTLAND A history of the Presbyterian Church in Scotland would be, in effect, a history of that country; for since its establishment by the Reformation its political and religious history have flowed on in one and the same channel. Christianity was planted in Scotland about the beginning of the 3rd century; and it is claimed that the early churches, particularly those of the ancient Culldees, were non-prelatical. Under the vigorous missions of Palladius and Augustine they were, however, reduced to conformity with the rule of Rome, and so remained until the period of the Reformation. At that time the corruption of the hierarchy, its encroachments on the civil power, and its greedy appropriation of the right of patronage to benefices, had created a wide-spread dissatisfaction, and prepared the way for the favorable reception of the principles of the Reformation. For twenty years persecution followed, and many were burned at the stake, among whom were Patrick Hamilton and George Wishart. The first general and public movement leading to the organization of the Presbyterian Church of Scotland was the drawing-up of a common bond or covenant, known as “The First Covenant,” and subscribed at Edinburgh, Dec. 3, 1557, by several of the most powerful of the Scotch nobility and a large number of lesser barons and influential country gentlemen, known subsequently (on account of their frequent use of the word congregation to designate those for whom they professed to act) as lords of the congregation. The signing of the covenant was followed by a proclamation from the queen regent forbidding any one to preach or administer the sacrament without the authority of the bishop. At length, however, the party of the Reformers triumphed, and in the year 1560 (Aug. 17-24) the Parliament abolished the Roman Catholic worship, adopted a confession of faith agreeing with the confessions of the Reformed churches on the Continent, appointed ministers of the Protestant religion in eight principal towns, and assigned the remaining portions of the country to five other ministers as superintendents who were to take temporary charge of the interests of religion in their several districts. On Dec. 20, 1560, the first General Assembly of the Church of Scotland was constituted in Edinburgh, consisting of six ministers and thirty-four laymen. Up to this period, the Scottish Reformers had followed, as their rule of worship and doctrine, the Book of Common Order used by the English Church at Geneva. In April, 1560, however, the Privy Council appointed a committee of five persons, including Knox, “to commit to writing their judgments touching the reformation of religion.” This First Book of Discipline, setting forth a polity adapted to the existing condition of affairs, though adopted by the Church, was rejected by the nobles, who wished to appropriate to themselves the patrimony of the old Church. In 1581 the Second Book of Discipline, drawing its system directly from the Scriptures, was adopted by the Assembly, and this-confirmed in 1592 by King James, along with the Westminster documents-is still in force. Nothing but the undaunted perseverance of those two eminent men, John Knox and Andrew Melville, succeeded at last in procuring the complete recognition of the Calvinistic faith and the Presbyterian form of government as the established religion of Scotland, which was finally and formally effected by act of Parliament and with the consent of king James (I of England and VI of Scotland) in the year 1592. The duplicity of the king, however, soon became apparent, for within a few years he intrigued to bring about the establishment of Episcopacy, and to assimilate the two national churches of Scotland and England. In this he was followed by his successors, Charles I, Charles II, and James II. The resistance of the people, the bloody persecutions that ensued, the civil turmoil, and the subsequent downfall of the Stuart dynasty, are matters of history. From 1660 to 1688, the Church was in the wilderness, scourged by such men as Claverhouse (q.v.) and Dalziel (q.v.), but leaving the record of many noble martyrdoms-as given in the story of the Scots Worthies and the Cloud of Witnesses.

Under William and Mary, Presbyterianism again became ascendant. In 1690 an “Act of Settlement” was passed, prelacy was abolished, and the Westminster Confession recognized as the creed of the Church. But the settlement of the Church on this basis was objected to by a small body of earnest men, the “Reformed Presbyterians,” who had already distinguished themselves in zeal for the “Covenants” as securities alike for the freedom of the Church and the Christianity of the State, and who now felt unable either to enter into the Church or to give their unqualified adherence to the constitution of the State. Many of the more earnest descendants of the Covenanters (q.v.) protested against the reception of such men into the Church, and, finding their protest in vain, withdrew, and organized the Reformed Presbyterian Church. (See below.) Though this secession took place in 1681, the churches were not finally organized into a presbytery till 1743. Upon the union of the two kingdoms in 1707, Presbyterianism obtained every guarantee that could be desired. Since that time it has continued to be the established religion of Scotland, as much as Episcopacy is that of England. The only confession of faith legally established before the Revolution of 1688 was that which is published in the History of the Reformation in Scotland, attributed to John Knox. It consists of twenty-five articles, and was the confession of the Episcopal as well as of the Presbyterian Church. The Parliament, however, during the Commonwealth, adopted the Westminster Confession. At the Revolution this confession was declared to be the standard of the national faith; and it was ordained by the same acts of Parliament which settled Presbyterian Church government in Scotland, “that no person be admitted or continued hereafter to be a minister or preacher within this Church unless he subscribe the [that is, this] confession of faith, declaring the same to be the confession of his faith.” By the act of union in 1707 the same is required of all professors, principals, regents, masters, and others bearing office. The Westminster Confession of Faith, then, and what are called the Larger and Shorter Catechisms, contain the publicly recognized doctrines of this Church; and it is well known that these formularies are an embodiment of the

Calvinistic faith. No liturgy or public form of prayer is used in the Church of Scotland, the minister’s only guide being the Directory for the Public Worship of God. The administration of the Lord’s Supper, as a general thing observed four times a year, is conducted with simple forms, but is accompanied, usually preceded and followed, by special religious services, consisting of prayers and exhortations. A metrical version of the Psalms on the basis of that of Rous (died 1659) is used, and supplementary hymns have recently been introduced. The provision which has been made by the law of Scotland for the support of the clergy of the Established Church consists of a stipend, a small glebe of land, and a manse (parsonage house) and office houses. By an act of Parliament passed in 1810, £10,000 per annum were granted for augmenting the smaller parish stipends in Scotland. By this act the lowest stipend assigned to a minister of the establishment is £150 sterling, with a small sum, generally £8 6s. 8d., for communion elements. Patronage, in part abrogated at the Revolution, was restored in 1712 by act of Parliament. Scottish independence rebelled at this, the people claiming the right to elect their own clergy, or at least to exercise a veto over the appointment of an unsatisfactory one; and the controversy which ensued led to secession, which was ushered in first by indifference, and was helped on by the renewal of the old interest. From that time a worldly spirit crept into the Church; men of talents, but lax in principle, obtained possession of influential positions; the leaven of moderatism—ridiculed in Dr. Witherspoon’s Characteristics— set extensively to work; and in the course of time Arminian, Pelagian, and even Socinian tenets were propagated, with little attempt at concealment. The result was the secession of several important bodies from the Church. The first who formally withdrew were the Covenanters, or Cameronians, who objected to the interference of the state authorities in Church affairs, and to the Erastian principle involved in the existing establishment, as inconsistent with the covenant to which the Church had sworn. A few faithful men, led by Ebenezer Erskine, endeavored to breast the tide; but, being deposed by the commission of the Assembly, who were Moderates, they seceded in 1733, and formed themselves into a distinct body, called the Associated Presbytery, more commonly known as Seceders. They became known as the Secession Church. This secession proved a severe blow, and shook the establishment to its foundations. Another secession arose in 1760, and from it was formed the Presbyterians of Relief, better known as “The Relief Synod.” These bodies have since been united, and constitute the United Presbyterian Church of Scotland. Those who remained in the Established Church were divided in opinion on the subject of lay patronage. The sentiment against it continued to grow because of the indifference of the clergy. For a while moderatism held the upper hand, but its reign was dreary. Under the dominant influence of principal Robertson, whose studies were more devoted to elegant literature than to the Holy Scriptures, the preaching of tie Gospel was superseded by moral essays, and Dr. Blair’s cold and polished sermons were regarded as models of the highest excellence. This state of things continued till near the close of the 18th century, when Christians in Scotland began to share in that general reviving of evangelical principles which then pervaded Great Britain. A positive reaction set in, and gradually new life began to animate the frozen limbs of the Established Church. The evangelical party took heart, and constantly increased in strength. Dr. Andrew Thomson, Dr. Chalmers, and others came upon the stage of action, and under their vigorous lead a new era was inaugurated. The Assembly entered with zeal into the subject of foreign missions, while it multiplied churches to supply the need at home. The burden of patronage was felt to be a great hindrance to the progress of vital piety and active effort, and the autonomy or independent jurisdiction of the Church became a topic of earnest debate. In 1834 the General Assembly passed the celebrated “Veto Act,” giving to the Church courts the power of rejecting a presentee if judged by them unfit. This act was set aside by the civil court, and subsequently, on appeal, by the House of Lords, in the Auchterarder case, in 1839. The Assembly yielded so far as the temporalities were concerned, but at the same time unequivocally maintained the principle of nonintrusion as one that could not be given up consistently with the doctrine of the headship and sovereignty of Christ. The Strathlbogie case next occurred, bringing the civil and ecclesiastical courts into direct collision, which ended at last in the Disruption of 1843, under the lead of Chalmers, Cunningham, Welsh, Candlish, and Dunlop; 470 members signed an “Act of Separation and Deed of Demission,” and the Free Church of Scotland was organized. Soon after the separation of 1843 an act of Parliament was passed, called “Lord Aberdeen’s Act,” to define the rights of congregations and presbyteries in the calling and settlement of ministers. But in 1874 this was suspended by another act, whereby patronage was abolished, and the right of electing ministers was vested in the people. Government still reserves, however, the appointment of theological professors. The Free Church carried off about one half the communicants of the Established Church, and became a rival communion in most of the parishes of Scotland. The three denominations-the Established Presbyterian Church, the United Presbyterian Church, and the Free Church (in which the Reformed Presbyterian Church merged in 1876) -constitute the chief Presbyterian churches of Scotland at the present time.

SOLEMN LEAGUE AND COVENANT

There were several covenants drawn up in Scotland having regard to the maintenance of the Reformed or Presbyterian religion in that country. The First Covenant was subscribed in Edinburgh Dec. 3, 1557, the mass of signers being known as the Congregation, and the nobility and leading subscribers as the Lords of the Congregation (q.v.). They petitioned the government for liberty of worship. Being met with dissimulation and treachery, a Second Covenant was signed at Perth, May 31, 1559, wherein the subscribers bound themselves to mutual assistance in defense of their religious rights. The appeal was made to arms, and the aid of queen Elizabeth of England was called in to counteract the French troops invited by the Papal party. On the death of the queen-mother in 1560, the French troops were withdrawn, and Parliament, being left at liberty, ordained the Presbyterian as the Established Church of Scotland. In 1638 the National Covenant was subscribed over all Scotland with great enthusiasm. This was not only a repetition of the former covenants, but contained, moreover, a solemn protest against prelacy. The Solemn League and Covenant was a compact entered into in 1643 between England and Scotland, binding the united kingdoms to mutual aid in the extirpation of popery and prelacy, and the preservation of true religion and liberty in the realm. It was drawn up by Alexander Henderson, approved by the General Assembly of the Church of Scotland Aug. 17, ratified by the Convention of Estates, and accepted and subscribed Sept. 25 by the English Parliament and the Westminster Assembly (q.v.). In 1645 it was again ratified by the Scottish General Assembly, together with the Directory for Worship framed by the Westminster Assembly. Although Charles I would not approve of it, Charles II engaged by oath to observe it, a promise which he broke upon the first opportunity. The Scottish Parliament of 1661, in the interest of the king, established the royal supremacy, annulled the Solemn League and Covenant, and absolved the lieges from its obligations. The “Covenants” have a place in the volume which comprehends the Westminster Confession of Faith (Scottish edition), but for what reason it is difficult to say, for the Church of Scotland does not make adherence to them obligatory on either clerical or lay members. Certain Scottish and Irish dissenters, however, still profess attachment to the covenants, and on particular occasions renew their subscription to them. — Hetherington, Hist. of Church of Scotland; McCrie, Sketches of Ch. Hist.; Rudloff, Geschichte der Reformation in Schottland (Berlin, 1853, 2 vols.).

COVENANTERS The name given primarily to that body of Presbyterians in Scotland who objected to the Revolution settlement in Church and State, and desired to see in full force that kind of civil and ecclesiastical polity that prevailed in Scotland from 1638 to 1649. “According to the Solemn League and Covenant, ratified by the Parliaments of England and Scotland, and also by the Assembly of Divines at Westminster in 1643, Presbyterianism was to be maintained in the kingdoms of England, Scotland, and Ireland, and popery, prelacy, superstition, heresy, schism, etc., were to be extirpated. The ‘Covenanters’ in Scotland contended, as is well known, under much suffering, for this species of Presbyterian supremacy throughout the reigns of Charles II and James VII (II). As a measure of pacification at the Revolution, Presbytery was established in Scotland by act of Parliament, 1690; but it was of a modified kind. Substantially the Church was rendered a creature of the State, more particularly as regards the calling of General Assemblies; and prelacy was not only confirmed in England and Ireland, but there was a general toleration of heresy — i.e. dissent. In sentiment, if not in form, therefore, this party repudiated the government of William III and his successors, and still maintained the perpetually binding obligations of the Covenants. The Covenanters acted under strong convictions, and only desired to carry out to a legitimate issue principles which have always been found in the Presbyterian Church of Scotland; but which, for prudential considerations, had been long practically in abeyance. In short, it is in the standards of the Covenanters that we have to look for a ‘true embodiment of the tenets held by the great body of English and Scotch Presbyterians of 1643. Others gave in to the Revolution settlement, and afterwards found cause to secede. The Covenanters never gave in, and, of course, never seceded. Although thus, in point of fact, an elder sister of the existing Church of Scotland and all its secessions, the Cameronian body did not assume a regular form till after the Revolution; and it was with some difficulty, amidst the general contentment of the nation, that it organized a communion with ordained ministers. The steadfastness of members was put to a severe trial by the defection of their ministers, and for a time the people were as sheep without a shepherd. At length, after their faith and patience had been tried for sixteen years, they were joined by the Reverend John M’Millan, from the Established Church, in 1706. In a short time afterwards the communion was joined by the Reverend John M’Neil, a licentiate of the Established Church. As a means of confirming the faith of members of the body, and of giving a public testimony of their principles, it was resolved to renew the Covenants; and this solemnity took place at Auchensach, near Douglas, in Lanarkshire, in 1712. The subsequent accession of the Reverend Mr. Nairne enabled the Covenanters to constitute a presbytery at Braehead, in the parish of Carnwath, on the 1st of August, 1743, under the appellation of the Reformed Presbytery. Other preachers afterwards attached themselves to the sect; which continued to flourish obscurely in the west of Scotland and north of Ireland. For their history and tenets we refer to the Testimony of the Reformed Presbyterian Church (Glasgow, John Keith, 1842). Holding strictly to the Covenants, and in theory rejecting the Revolution settlement, the political position of the Covenanters is very peculiar, as they refuse to recognize any laws or institutions which they conceive to be inimical to those of the kingdom of Christ” (Chambers, Encyclopaedia, s.v. Cameronians). The Reformed Presbyterians regard themselves as the modern representatives of the Covenanters. See History of the Covenanters (2 vols. 18mo, Philad. Presb. Board)

* * * [1] The Rev. Mr. Ralph Erskine, of Dunfermline.

[2] An agreement, as between lovers, to meet at a certain time and place.

[3] See Confession of Faith, chapter i. § 5.

[4] Larger Cat. Q. 4.

[5] Confession of Faith, chapter i. § 4.

[6] Confession of Faith, chapter i. § 1.

[7] Confession of Faith, chapter i. § 1.

[8] Confession of Faith, chapter i. § 6.

[9] Ibid., § 7.

[10] Confession of Faith, chapter i. § 10.

[11] See also Confession of Faith, chapter 16. § 2. Larger Catechism, Quest. 101, 104.

[12] [of] [_ed].

[13] Confession of Faith, chapter ii. § 2.

[14] futurition n. The state of being to come or exist hereafter. [_ed WD] [15] That is, particular.

[16] Larger Catechism, Quest. 11.

[17] Larger Catechism, Quest. 12.

[18] Confession of Faith chap, iii. § 1.

[19] Confession of Faith, chapter iii, § 4.

[20] Ibid., § 6 [21] By compact or agreement.

[22] Confession of Faith, chap ix. § 2.

[23] Ibid., chapter ix. § 3.

[24] Ibid., chapter ix. § 4

[25] op•pro•bri•ous adj. 1. Reproachful and contemptuous; scurrilous; as opprobrious language; opprobrious words or terms. 2. Blasted with infamy; despised; rendered hateful; as an opprobrious name. [_ed WD] [26] Larger Catechism, Quest. 28.

[27] Larger Catechism, Quest. 31.

[28] For proof of this, see Larger Catechism, Quest. 31—”With whom was the covenant of grace made? Ans. The covenant of grace was made with Christ, as the second Adam, and in him, with all the elect as his seed, Isaiah 53:10-11; Romans 5:15, to the end, Galatians 3:16.”

[29] Larger Catechism, Quest. 32 — “How is the grace of God manifested in the second covenant? Ans. The grace of God is manifested in the second covenant, in that he freely provides and offers to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promises and gives his Holy Spirit to all his elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he has appointed them to salvation.”

[30] tes´ta•men´tar•y a. Pertaining to a will or to wills; as testamentary causes in law. 1.

Bequeathed by will; given by testament; as testamentary charities. 2. Done by testament or will.

[_ed WD] [31] leg•a•tee n. 1. The inheritor of a legacy. [_ed WD] [32] Larger Catechism, Quest. 39. 33 Ibid., Q. 38.

[33] Ibid., Q. 40 [34] Larger Catechism, Quest. 46.

[35] Ibid., Q. 47.

[36] Larger Catechism, Quest. 59.

[37] Larger Catechism, Quest. 60.

[38] unition, n. Junction; act of uniting. [_ed WD] [39] Larger Catechism, Quest. 66.

[40] Larger Catechism, Quest. 68.

[41] Ibid., Question 65.

[42] Ibid., Question 69.

[43] Confession of Faith chapter 15 § 3.

[44] Ibid., — “Repentance” is “not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof.”

[45] See these explained on Question 20, entitled, Of the Covenant of Grace.

[46] Larger Catechism, Quest. 79 — “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, Galatians 3:11; nor as if the grace of faith, or any act thereof, were imputed to him for his justification, Romans 4:5; but only as it is an instrument, by, which he receiveth and applieth Christ and his righteousness, John 1:12.

[47] Confession of Faith. chapter 16. § 2.

[48] Ibid., chapter 11. § 4.

[49] Ibid., § 6.

[50] Confession of Faith, chapter 12.

[51] re•ful•gent adj. Casting a bright light; shining; splendid; as refulgent beams; refulgent light. arms. A conspicuous and refulgent truth. [_ed WD]

[52] The Rev. Mr. Ebenezer Erskine, minister of the gospel, first at Portmoak, and then at Stirling, died June 2, 1754, in the 74th year of his age, and fifty-first of his ministry. There were what amounted to four octavo volumes of excellent sermons, published in his own lifetime, and a fifth after his death.

[53] The Rev. Mr. Ralph Erskine, minister of the gospel at Dunfermline, died Nov. 6th, 1752, in the 68th year of his age, and forty-second of his ministry in that place. He published several polemical treatises on various subjects; but his practical works, both in prose and verse, were first collected into two large folio volumes, and elegantly printed. They are now reprinted in ten handsome volumes octavo, with sundry additional sermons and discourses, not in the folio volumes; to which is prefixed an Account of the Author’s Life and Writings; with an elegiac Poem on his death, not in the folio edition.

[54] Confession of Faith, chapter xx. § 2.

[55] Larger Catechism, Quest. 96.

[56] Ibid., Q. 97.

[57] Larger Catechism, Quest. 99. Rule 5.

[58] Ibid., Rule 1.

[59] Ibid., Rule 2.

[60] Ibid., Rules 4, 6.

[61] Larger Catechism, Quest. 101.

[62] See Larger Catechism, Quest. 104, 105 [63] See Larger Catechism, Quest. 108.

[64] Directory for the public worship of God, in the article, Concerning public solemn Fasting.

[65] Ibid.

[66] Larger Catechism, Quest. 108.

[67] See Confession of Faith, chapter 20 § 4, and the Scriptures there quoted.

[68] See the divine attributes explained in the 4th Question What is God?

[69] See all these explained in Question 50. What is required in the Second Commandment?

[70] Of religious promissory oaths, see afterwards on this same Question under the head of vows.

[71] This is what is commonly called Personal Covenanting. Whoever wants to be instructed in the true nature and right manner of setting about this necessary duty, let him carefully peruse Mr. Boston’s Memorial concerning personal and family fasting, subjoined to his View of the covenant of grace, chapter II. sect. 3: direction 8.

[72] Larger Catechism, Quest. 113.

[73] Larger Catechism, Quest. 113.

[74] Ibid.

[75] Ploughing-time, or Seed-time.

[76] Larger Catechism, Quest. 118 [77] Larger Catechism, Quest. 121.

[78] See both these explained, Part I. on the head, Of sin in general.

[79] il•la•tive n. 1. A word or phrase, such as hence or for that reason, that expresses an inference. [_ed AH] [80] Larger Catechism, Quest. 124.

[81] Ibid., Q. 125.

[82] Ibid., Q. 126.

[83] Confession of Faith, chapter 23 § 3, with the Scriptures there quoted.

[84] Confession of Faith, chapter 23 § 4, with the Scriptures quoted to prove this article.

[85] Larger Catechism, Quest. 128.

[86] Ibid., Q. 130.

[87] Ibid., Q. 132.

[88] Larger Catechism, Quest. 135.

[89] Ibid.

[90] Ibid.

[91] Larger Catechism, Quest. 136.

[92] Larger Catechism, Quest. 136, with the Scriptures quoted.

[93] Ibid.

[94] Confession of Faith, chapter 24 § 2.

[95] Confession of Faith, chap 24 § 3.

[96] Ibid., § 3, with the scripture proofs.

[97] Ibid., § 4.

[98] Larger Catechism, Quest. 139 [99] Confession of Faith, chapter 24 § 6.

[100] Ibid., chapter 24 § 5.

[101] re•set n. In Scots law, the receiving and harboring of an outlaw or a criminal. From the definition it seems clear that the sin is that of “receiving stolen property.” [_ed WD] [102] Larger Catechism, Quest. 151.

[103] Ibid., Question 151, § 2.

[104] See more particulars on this head, Larger Catechism, Quest. 151, § 3 [105] Larger Catechism, Quest. 151, § 4.

[106] All which see explained, Part I, On the misery of man’s natural state.

[107] Larger Catechism, Quest. 152. See the necessity of satisfaction proved, Part I on Christ’s priestly office.

[108] Larger Catechism, Quest. 76.

[109] Ibid., [110] Originally question 10 and so forth until end of section.

[111] Larger Catechism, Quest. 76.

[112] Larger Catechism, Quest. 108. See them all explained, on the Duties required in the Second Commandment.

[113] Larger Catechism. Question 156.

[114] Ibid.

[115] Ibid., Question 157.

[116] Ibid., Question 158.

[117] Ibid., Question 159.

[118] Ibid.

[119] Ibid.

[120] Ibid.

[121] Ibid.

[122] Ibid.

[123] Ibid.

[124] See Acts 2:37; Acts 6:7 [125] Part I. On effectual calling.

[126] Part I. On sin in general.

[127] See above, On the desert of sin.

[128] See Part I. On Sanctification, Question 45.

[129] ex•i•gen•cies n. pl. [L. exigens from exigo, to exact; ex and ago, to drive.] 1. Demand; urgency; urgent need or want. We speak of the exigence of the case; the exigence of the times, or of business. 2. Pressing necessity; distress; any case which demands immediate action, supply or remedy. A wise man adapts his measures to his exigencies. In the present exigency, no time is to be lost. [_ed WD] [130] Larger Catechism, Quest. 163.

[131] Confession of Faith, chapter 27 § 3.

[132] Confession of Faith, chapter 27 § 2.

[133] Ibid.

[134] Ibid., 27 § 1.

[135] Larger Catechism, Quest. 162.

[136] Ibid., Question 166.

[137] Larger Catechism, Quest. 164.

[138] Confession of Faith, chapter 26.

[139] Ibid., 27 § 5.

[140] Confession of Faith, chapter 28 § 3.

[141] See the Directory for Public Worship, on the head of Baptism.

[142] Larger Catechism, Quest. 165. See all these explained, Part 1, On justification, sanctification, adoption, and resurrection.

[143] Larger Catechism, Quest. 165.

[144] Ibid.

[145] Confession of Faith, Chapter 28 § 3.

[146] Larger Catechism, Quest. 165.

[147] Confession of Faith, chapter 28 § 5 149 Ibid.

[148] Ibid.

[149] Ibid.

[150] Ibid., chapter 27 § 4.

[151] See Act X. Assembly, 1690.

[152] Larger Catechism, Quest. 62.

[153] Larger Catechism, Quest. 167.

[154] Ibid.

[155] fi•du´cial•ly adv. [from L. fiducia, from fido, to trust.] Confident; undoubting; firm; as a fiducial reliance on the promises of the gospel. [_ed WD] [156] Margin. Hath made the iniquities of us all to meet in him.

[157] Confession of Faith, chapter 29 § 6.

[158] Ibid., 29 § 6.

[159] Confession of Faith, chapter 29 § 2.

[160] Ibid.

[161] Ibid., § 7.

[162] Larger Catechism, Quest. 172.

[163] Larger Catechism, Quest. 173.

[164] Ibid., Question 174.

[165] Larger Catechism, Quest. 175.

[166] Ibid.

[167] Ibid.

[168] Ibid., Question 176.

[169] Ibid., Question 177.

[170] Ibid., Question 179.

[171] Ibid.

[172] Larger Catechism, Quest. 180.

[173] Ibid.

[174] Ibid., Question 181. 177 Ibid.

[175] Ibid., Question 182.

[176] Ibid., Question 183.

[177] Larger Catechism, Quest. 183.

[178] See a further account of the sin against the Holy Ghost, Part 1. On the head of Sin in General.

[179] Larger Catechism, Quest. 184.

[180] Ibid., Question 185.

[181] About family prayer, see on the head of Sanctifying the Sabbath.

[182] Confession of Faith, chapter 1 § 7 [183] Larger Catechism, Quest. 187.

[184] Larger Catechism, Quest. 188.

[185] Larger Catechism, Quest. 189.

[186] Ibid.

[187] Larger Catechism, Quest. 190.

[188] Larger Catechism, Quest. 190.

[189] Larger Catechism, Quest. 191.

[190] Ibid.

[191] Larger Catechism, Quest. 192.

[192] Ibid.

[193] Larger Catechism, Quest. 192.

[194] Larger Catechism, Quest. 193.

[195] Larger Catechism, Quest. 194.

[196] Ibid.

[197] Larger Catechism, Quest. 194.

[198] Ibid.

[199] Larger Catechism, Quest. 194.

[200] Ibid., Question 195.

[201] Larger Catechism, Quest. 195.

[202] Ibid.

[203] Ibid., [204] Larger Catechism, Quest. 195.

[205] Larger Catechism, Quest. 195.

[206] Ibid., Question 196.

[207] Ibid.

[208] Larger Catechism, Quest. 196.

[209] Larger Catechism, Quest. 196.

[210] Ibid.

[211] leg•a•tee n. 1. The inheritor of a legacy. [_ed WD] [212] unition, n. Junction; act of uniting. [_ed WD]