r-k.-J*'. ' *«V. 
 
 
 Address 
 to the 
 
 Congregational 
 Churches in 
 Connecticut 
 
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 AN 
 
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 ADDRESS 
 
 CONGREGATIONAL CHURCHES 
 
 CONNECTICUT, 
 
 ON THE PRESENT STATE OF THEIR RELIGIOUS CONCERNS. 
 
 BY AN OBSERVER. 
 
 ^^ 
 
 HARTFORD : 
 
 PRINTED BY PETER B. GLEASON AND CO. 
 
 1833. 
 
 L> 
 
AN ADDRESS 
 
 MEMBERS OF THE CONGREGATIONAL CHURCHES IN CONNECTICUT. 
 
 DEARLY BELOVED BRETHREN : 
 
 Will you permit one, who feels an interest in the cause of 
 Zion, to lay before you some considerations, which deeply con- 
 cern every friend of evangelical truth ? That it is a time of trial 
 and sifting in our churches, no one, at all observing of passing 
 events, needs to be told. But the important question is, what 
 can be done to avert the evils which threaten us, or to mitigate 
 their unhappy consequences ? For one, I can say, that I have no 
 hope of any remedy, or any improvement, imtil the churches 
 are prepared to look candidly and feelingly at their real condi- 
 tion. The evils which exist must be probed to the bottom, and 
 the secret causes of irritation and inflammation ascertained, be- 
 fore we shall be prepared to devise or apply remedies, or before 
 we can expect from them any beneficial result. It is most evi- 
 dent that something is out of order, that there is some disease in 
 our religious system ; for there are decided symptoms of irreg- 
 ular and febrile action. The parts do not harmonize, and the 
 whole system is evidently tending to decay, if not to dissolution. 
 A skilful physician, in such a case, would doubtless, in the first 
 place, institute a thorough investigation of the cause and seat of 
 the disease, that his eftbrts at healing might be well directed. 
 And this, however unpleasant or ungrateful the process, seems 
 to be the true policy in the present state of our religious con- 
 cerns. For who can tell what to do, whether to mollify, or am- 
 putate, until he knows the nature and extent of the complaint. 
 What is the cause, brethren, that our religious affairs are getting 
 so sadly into confusion, and that our harmony is so greatly in- 
 terrupted 1 It has not been so heretofore, and something must 
 be the matter. 
 
 I am aware that those, who undertake to investigate this 
 case, will, in the view of many, be likely to get to themselves a 
 blot ; and will by many be assailed as enemies to the common 
 peace ; but this is not a sufficient reason for giving up the sub- 
 ject as desperate. The blessings of true religion, both here and 
 hereafter, are too precious to be abandoned without an effort, or 
 even a sacrifice. Nothing is to be gained by flattery or con- 
 
cealment, but vvc shall find that, by such means, our symptoms 
 are constantly becoming worse and worse. What then remains 
 to be done, but manfully to look our danger in the face, and be 
 willing to know our true condition ? To aid you in this investi- 
 gation is the object of the following address. And in attempt- 
 ing this, I propose to lay before you some general and leading 
 principles, which need to be understood ; and then to call your 
 attention to such particular facts and conclusions, as may be re- 
 quisite to a full developement of our danger, and the proper re- 
 medy. 
 
 As my remarks and statements are to be wholly concern- 
 ed with matters of public notoriety and interest, and will 
 depend on principles or evidence adduced, I have supposed that 
 my name could be of no consequence at all, in the case, and it 
 is therefore omitted. I wish to shun no responsibility in the un- 
 dertaking which is in the least degree necessary to the exhibi- 
 tion of truth. But advantage is sometimes taken, by attaching 
 something offensive or personal to the name, to turn away pub- 
 lic attention from the subject. On this account, it is important, 
 and even neccssarj^, that names should be kept out of sight, that 
 no thought about the writer, may straggle from its proper place 
 in the pursuit of the object proposed. Notwithstanding, then, 
 some presses in the State may have vented their spleen against 
 anonymous publications, I shall take the liberty to exercise my 
 own judgment in respect to the matter, and leave my address to 
 rest on the merits of the subject of which it treats, without any 
 extraneous support whatever. 
 
 The fact is, brethren, I wish to have you look at the princi- 
 ples and statements here presented, without any prejudices in 
 relation to person, place, or thing. And I do not wish to give 
 the opportunity for any, who may be concerned in these state- 
 ments, to shield themselves, by an unwarrantable attack upon 
 personal motives or character. I therefore hang the whole ad- 
 dress on its own merits ; if it be well founded and important, let 
 it have its proper weight ; and if not, give it to the winds. And 
 I have to say farther in justification of this course, that it has 
 precedent to plead. Many, and perhaps most, of the discus- 
 sions of the day in respect to disputed points, have been anony- 
 mous. If any then are disposed to complain, let him that is 
 without sin in this respect, cast the first stone. 
 
 What I ask is, that you will be attentive and impartial, while 
 I proceed to lay before 3'ou some principles, facts, and conclu- 
 sions, in which the interests of true religion in this State appear 
 to be deeply involved. 
 
IMPORTANCE OF SETTLING FIRST PRINCIPLES IN RELIGIOUS SUB- 
 JECTS. 
 
 When the mariner navigates dangerous seas, where hidden 
 shoals and rocks are frequent, he must not suffer himself to be 
 deceived by the smooth surface of the waters and take for grant- 
 ed that all is equally smooth beneath ; but he must have recourse 
 to his chart and his sounding line, to ascertain in every stage of 
 his progress, the safety or the danger of his position. So in re- 
 ligious concerns, there are many theories which are smooth and 
 plausible on the surface, but which conceal rocks and quick- 
 sands, on which the heedless and credulous are sure to be wreck- 
 ed. Those who would avoid such a catastrophe must have their 
 chart and their sounding line, by which they may ascertain the 
 safety of their course, before they press, with all sails set, into 
 theories which they do not understand, and practices which they 
 have never tried. In other words, it is indispensable that we 
 have the first principles, the fundamental maxims and doctrines 
 of true religion, properly defined and fixed in our minds ; that 
 we may refer to them in all doubtful cases, just as the pilot re- 
 sorts to his chart and line. For he that wavereth, in regard to 
 the great doctrines or duties of religion, is like a wave of the sea, 
 di'iven of the wind and tossed. Paul complains of those, " who 
 when for the time that they ought to be teachers, had need that 
 one teach them again, which be the first principles of the oracles 
 of God, and were become such as had need of milk and not of 
 strong meat." And he adds, " For every one that useth milk is 
 unskilful in the word of righteousness, for he is a babe." If this 
 be a correct rule, how large a proportion of our churches, must, 
 we fear, be babes ; and how discouraging this fact to those, who 
 are endeavoring to carry them forward to the higher mysteries 
 of divine knowledge? That pupil will make no advance, who 
 does not learn and retain the rudiments. And there are 
 rudiments in divine knowledge as well as in that of every other 
 kind. These rudiments are always simple and intelligible, and, 
 with proper attention to the means of information, they are with- 
 in the reach of every rational mind. 
 
 As a preventive or a remedy for error, this knowledge of ru- 
 diments is equally important. And some effectual preventive or 
 remedy is necessary in every case. For error is never coming 
 before us in its true character. It will never present itself to 
 our view, and say, I am error, love me and receive me as such. 
 But it will put on the garb of truth, its true features will be care- 
 fully concealed, and it will say, I am truth, love me and receive 
 me as such. How then are we to distinguish the one from the 
 other ? Plainly, not by the name, or pretensions, or first appear- 
 ance, but by the application of some test, or a careful search for 
 some mark, which we have ascertained to ho. a proper and ef- 
 
fectual criterion of truth. And to this purpose we must have 
 those tests and marks ready for use. How docs the pilot ascer- 
 tain whether the water be navigable ? Not by casting his eye 
 upon the surface, but by the application of a known test. How 
 does the mercantile man distinguish a genuine from a spurious 
 bank note 1 He has certain tests or marks fixed in his own mind, 
 and to them he instantly refers. In the same way, and by the 
 same means, substantially, must the search for truth be directed. 
 
 I might enlarge on this subject, but a suggestion will suffice 
 for present purposes. Without extending these remarks in the 
 general form, I would rather take leave to draw the attention of 
 those v/hom I address to a few particulars, which may be at the 
 present time more especially interesting. 
 
 In the first place then, I submit a few reinarks on the necessity 
 of being able to distinguish essential truth. 
 
 Truth and error may be, each of them, essential or not essen- 
 tial. Two points of distinction are therefore important in the 
 case. The first is, that between truth and error ; and the other 
 is the distinction between essential truth and that which is not 
 essential ; essential error, and that which is not essential. The 
 first question therefore which comes up, respects the difference 
 between truth and error. Many say it is immaterial what a 
 person believes, provided he is sincere in his belief, which is as 
 much as to say that any thing is true which we believe to be so. 
 But as truth is the agreement of a declaration with fact or real 
 existence, the question will return, is there any such thing as 
 matter of fact or real existence in religious concerns ? Is there a 
 God ; has he a fixed moral character ; does he administer a mo- 
 ral government ; does he require any qualities of character in his 
 creatures as necessary to salvation ? If there be matter of fact 
 in regard to these things, then there must be such a thing as es- 
 sential truth, as distinguished from error. For we must all be 
 sensible that our belief or unbelief will not change any fact. And 
 we believe the truth when we believe that testimony which 
 agrees with matter of fact, or the real state of things. 
 
 But, in many cases, where the difference between truth and 
 error is admitted, the plea still is, that the truths, about which 
 there may be a difference of opinion, are not essential truths, and 
 consequently, let the truth be on which side it may, the truth or 
 the error should not be matter of serious regard. Now, as there 
 may be a good foundation for this plea, it is very important to 
 distinguish essential truth from that which is not essential. 
 
 Essential truth is that, on which a system so depends, that if 
 it be taken away, the whole must fall. It is called fundamental 
 truth, in reference to a building. And as this may afford a good 
 illustration of the subject, it may be well to look at the connexion 
 between the different parts of a building. There are some 
 parts which may be absent, and yet the building, as to all im- 
 
portant purposes, may remain. But there are other parts, the 
 foundation or the pillars, for example, if removed, the whole 
 must fall. Thus there were two pillars in the temple of Dagon 
 among the Philistines, on which the whole edifice rested. And 
 by tearing away these, Samson laid the whole temple in ruins. 
 Thus it is said, in reference to this same illustration, " if the foun- 
 dations be destroyed, what shall the righteous do ?" Essential 
 truth, then, is to a system of truth, what the foundation or pillars 
 are to a building. And as a building cannot exist without a 
 foundation and pillars, so no system of truth can exist without 
 some truths which are essential. Every man, who has any sys- 
 tem of belief at all, has some essential truths in his system. And 
 the question now is, how shall he distinguish essential from non- 
 essential truth ? To answer this question correctly, we may ask, 
 how will a man distinguish the essential parts of a building ? 
 Plainly by considering the connexion of one part with another, 
 and of certain parts with the whole. If he finds a loose board 
 or stud, which may be removed without injuring other parts or 
 endangering the whole, that is an unessential part. If any body 
 questions the propriety of such a part or the use of it, the owner 
 of the building may, in condescension, consent to its removal ; 
 and though his house may not be complete, yet he may have and 
 enjoy an entire house. But if a pillar or corner stone be the 
 subject of offence to any, and the question of its removal comes 
 up, the owner of the building would say with the utmost propri- 
 ety, you may not remove that part, for then I shall have no 
 house. And it is better for my neighbor to be offended, if he 
 will, than for me to be destitute of a shelter. So of religious 
 truth, that which is essential must be ascertained, by consider- 
 ing its connexions, and the consequences of its removal. For 
 example : Supposing the question respecting the mode of bap- 
 tism comes to view, and one believes that sprinkling or affusion 
 is sufficient, while another insists on immersion. Is this then a 
 question which involves essential truth ? To determine this point 
 we inquire, what does the question respect ? The answer is, it 
 respects a rite or symbol in use in the Christian church, and 
 simply the. quantity of water to be used in this symbol. If the 
 water were expected to wash away sin, then the quantity might 
 be of essential importance. But as no one supposes this, and as 
 the use of water in great or small quantities, is merely symboli- 
 cal of the efficacious washing of the Holy Ghost ; and as the 
 symbolical meaning of one drop of water is precisely the same 
 with that of an ocean ; it is plain that water, in one quantity or 
 mode of application, is just as efficacious as in another. This 
 point therefore is perfectly unessential, and ought never to sepa- 
 rate Christian brethren. 
 
 But if we look at the doctrine of Universal salvation, and in- 
 quire whether this doctrine involves essential error ; the answer 
 
will speedily follow by considering, that this doctrine promises 
 happiness without holiness, or any adequate provision for holi- 
 ness. It represents Christ as a Saviour from punishment, but 
 not from sin ; it is therefore inconsistent with itself, subverts the 
 whole system of the Gospel, and is an essential error. 
 
 On the same principle, the doctrine of the divinity of Christ 
 is found to be an essential truth, because Christ could not make 
 an atonement for sin unless he possessed divine qualifications ; 
 and if he did not make an atonement, then, either men are still, 
 and must be forever in hopeless rebellion, or they have never 
 sinned. On either supposition, the whole system of salvation by 
 Christ falls to the ground. The divinity of Christ then is a cor- 
 ner stone in a system of grace. The same may be said of the 
 divinity of the Holy Ghost. His agency in the plan of redemp- 
 tion is a divine agency, being represented in the Scriptures as 
 equivalent to creation ; and if the Spirit be not divine, it is evi- 
 dent he cannot perform a divine operation. 
 
 If we take up the doctrine of depravity, the native, total, and 
 universal depravity of men, and consider its bearing on a system 
 of grace by Christ Jesus, or its connexion with such a system, 
 we shall see at once, that this doctrine is essential to a system 
 of free grace. According to the statements of Scripture, and 
 every rational view of the subject, the whole system of salvation 
 by Christ depends upon this doctrine. Remove it, and all that 
 is said about atonement, redemption, pardon, and sanctification, 
 goes with it. The doctrine of native depravity is essential to a 
 system of truth offering salvation, because it forms the only 
 ground on which the total universal depravity of man can be ac- 
 counted for, and because the testimony of Scripture, if it proves 
 any depravity at all, proves that we are by nature the children 
 of wrath. If men are born holy, or without any moral charac- 
 ter at all, it is incredible that all, without a solitary exception, 
 should immediately and totally involve themselves in sin. If 
 then we recede from the doctrine of native depravity, we must 
 recede from that of total and universal depravity, and of course 
 from the absolute necessity of atonement or regeneration in ev- 
 ery case ; -and thus we must abandon the system of the Gospel. 
 
 The special supernatural agency of the Holy Spirit in regen- 
 eration, is also, by the same principle, fomid to be an essential 
 doctrine of the Gospel. If there is nothing supernatural in this 
 work, then there is nothing but what man may be supposed to 
 perform. And if man perform it, then there is no grace in it ; 
 then there was no need that Christ should die to procure the 
 agency of the Holy Spirit, and there was no need that the Holy 
 Spirit should be sent down to do the work ; and of course the 
 whole system of the Gospel becomes a nullity. By a supernatu- 
 ral work, I mean a work which requires divine power ; that is 
 to say, a work that cannot be performed by instruments. It is 
 
true that instruments are employed and made effectual in con- 
 nexion with this work, in enlightening the understanding, and 
 convincing the conscience ; and thus God is said to have begot- 
 ten behevers with the word of truth. But the work, here de- 
 scribed as done with the word of truth, is evidently not a super- 
 natural work, and therefore not the renewal of the heart. Paul 
 says to some, " I have begotten you through the Gospel." Now 
 that which Paul could do, could not have been supernatural. 
 The term begotten, then, we conclude, relates either to the pi-e- 
 liminaries or consequents of the change of heart, rather than to 
 the change itself In regard to the change of heart itself, Paul 
 thus declares, " He that first commanded the light to shine out 
 of darkness, hath shined in our hearts," &c. " We are his work- 
 manship, created in Christ Jesus." This peculiar work is not 
 said to be done with the word of truth, nor did Paul ever pre- 
 tend that he effected it ; but, on the contrary, he asserts repeat- 
 edly, to this amount, " he that planteth is nothing, he that water- 
 eth is nothing, but God who giveth the increase." By a super- 
 natural work of the Spirit, I mean just what took place in the 
 case of Lydia. She attended to the things that were spoken of 
 Paul, which were the word of truth. But why did she attend ? 
 because the Lord had opened or prepared her heart. Her heart 
 was opened, not by the truth, but to the truth. And surely, the 
 truth could not operate till it found an entrance. The truth is al- 
 ways the object on which holy affections fasten, and the instru- 
 ment of bringing them forth into exercise, and this operation is 
 denoted sometimes by the term begotten, and sometimes by the 
 term converted. But the instrumentality of truth cannot be ap- 
 plicable to a heart that is dead in trespasses and sins, unless it be 
 first prepared, or, as it was in the case of Lydia, opened. And 
 that preparation or opening must be b}^ supernatural power. 
 Thus conversion is sometimes represented by the process of ve- 
 getation. But the fallow ground is first to be broken up, before 
 it will receive seed, or before the seed will take root. And what 
 consistency would there be in saying the fallow ground is broken 
 up by the seed ? Now the seed is the truth, and the fallow 
 ground is the natural heart. What consistency then is there in 
 saying, that the heart is changed or prepared for the truth, by or 
 with the truth itself? Suppose the truth is presented by the Ho- 
 ly Spirit even, without any preparation of the heart by divine 
 power, and the case will not be varied. It matters little what 
 agent presents the truth, or sows the seed, so long as the fallow 
 ground is not broken up. And it does violence to ail analogy to 
 suppose that seed is an agent or instrum.ent of preparing the 
 ground for its own reception. Plainly then there must be a spe- 
 cial supernatural work of the Holy Spirit on the heart, or there 
 is no spiritual regeneration, and if not, then the whole system of 
 grace fails. Agreeably to this conclusion is that of Paul, (Heb. 
 
 2 
 
10 
 
 4:1,) in giving the reason why the word of God failed of its de- 
 signed effect in the case of the ancient Israelites. " But the 
 word preached did not profit them." Why ? " Not being mix- 
 ed with faith in them that heard it." Here is a case directly in 
 point. The word preached did not profit, and that, not because 
 it was not presented, or not presented in a proper manner ; but 
 for want of preparation in them that heard it. Now, I challenge 
 any man to explain this passage in consistency with the idea 
 that the heart is changed by the instrumentality of truth. Why, 
 in that case, did not the word preached cut its own way and 
 produce the requisite faith ? And why does it not do this in 
 thousands of cases, where it is faithfully preached, and proves a 
 savor of death unto death? The above doctrines are mentioned 
 only as examples of the class of essential truths. Other doctrines 
 might be named, and would be, if a complete list were now de- 
 signed. But my present purpose is rather to shew that there is 
 essential truth, and that it may be ascertained, and should be, 
 than to specify every instance of such truth. But if there be 
 such a thing as essential truth, and if this may be known, then 
 it is no difficult thing to detect heresy. For heresy is the denial 
 of any essential doctrine of the Gospel, or the teaching of any 
 doctrine essentially opposed to the Gospel ; of which denial or 
 teaching, every man is his own judge. 
 
 In the second place — I would further remark, that union and 
 charity cannot he consistently maintained at the exjjense of essen- 
 tial truth. 
 
 Union and charity are delightful terms, and in their proper 
 place and connexion, they have a delightful meaning. It is true 
 beyond all question, that no reasonable sacrifice should be refus- 
 ed for their preservation. But valuable as these blessings are, 
 they may be obtained and preserved at too great expense. If 
 essential truth must be the price, and if that solid foundation be 
 abandoned, what is union but agreement in falsehood, or charity, 
 but a confounding of the eternal distinction between right and 
 wrong, truth and error ? At this point then we halt, and say, 
 shew us the truth, as the basis ; or farewell to union or charity. 
 We go as far as truth or duty will warrant, and farther than 
 this, none will go, but those who are regardless of either. 
 
 It is unquestionable that these terms, so lovely in themselves 
 and in their proper application, are often abused for the most 
 profligate purposes. The truth is, that union, and charity, and 
 peace, meaning by these terms agreement with what is wrong, 
 or connivance at it, or improper compliances with pernicious 
 sentiments or customs, may be among the greatest crimes. And 
 when we look at the evils in the church and in the world, for 
 which these terms have served as a cloak, their potent spell seems 
 to dissolve, and we cannot but be impressed with the idea that 
 the greatest blessings, when abused, become the greatest evils. 
 
11 
 
 But I need not argue this point at all. The Scriptures are very 
 explicit. We are therein commanded not to be partakers of 
 other men's sins. We are commanded even to contend earnest- 
 ly for the faith. Paul expressly enjoins on Timothy the duty of 
 separation, in the following terms, viz : 1 Tim. 6 : 3, 4, 5, " If 
 any man teach o'therwise and consent not to wholesome words, 
 even the words of our Lord Jesus Christ, and to the doctrine 
 which is according to godliness, he is proud, knowing nothing, 
 but doting about questions and strifes of words, whereof cometh 
 envy, strife, railings, evil surmisings, perverse disputings of men 
 of corrupt minds, and destitute of the truth, supposing that gain 
 is godliness ; from such withdraio thyself." I need not cite 
 another passage, when the very duty in view is here so clearly 
 enjoined. Paul directed Timothy not to live in visible union or 
 fellowship with those who would not consent to sound doctrine, 
 according to the words of Christ. And who will accuse Paul of 
 being a schismatical or turbulent man, a man who sowed the 
 seeds of contention in the church ? 
 
 But when 1 say that union or charity are not to be maintained 
 at the expense of essential truth, I mean that union and charity 
 only which imply fellowship and approbation. And the duty of 
 separation for which I contend is merely that of dissent. I hold 
 fast the protestant principle, that every man's opinion and con- 
 science in his own religious concerns, are to be secure in their 
 proper sphere. No such thing as pain or penalty for religious 
 opinion is to be so much as thought of Persecution will be the 
 resoit only of barbarians. But the same principle which gives 
 a man the right to think for himself, gives him also the right to 
 differ, and if he see cause, to separate from others. And the 
 man who openly concurs in sentiments which he does not believe, 
 acts both foolishly and wickedly. 
 
 Separation, therefore, from those who do not hold the essen- 
 tial truths of the Gospel, is clearly a duty. As such it was con- 
 templated by our Saviour. And on that account he anticipated 
 great wrath and bitterness from the enemies of his truth. He 
 says, in reference to this effect, " I came not to send peace but 
 a sword." That is to say, his religion, being founded in truth, 
 and leading to holiness, must from its very nature, be exclusive. 
 It could not amalgamate with the religions of the world. It could 
 not bend or bow for favor ; and therefore it would excite the 
 enmity of all worldly minds, who would endeavor to seduce the 
 friends of Christ into a treacherous peace. And such we know 
 has been the state of facts. The world has hated the followers 
 of Christ, because they would not interchange fellowship and 
 charity. The old heathen of Rome, on the first promulgation of 
 Christianity, were ready to say to the Christians, come, unite 
 with us, worship our gods, and we will give Jesus a place among 
 them. We will worship Jesus, if you will worship Jupiter, 
 
12 
 
 And could Christians have consented to this union, not a fire 
 would ever have been kindled, nor a wild beast let loose, to de- 
 stroy the followers of Ciirist. But they were not of the world, 
 they knew that Christ and Belial had no concord, and therefore 
 they must separate. They loved truth more than peace. And 
 the consequence was, the heathen raged, and Vented their rage 
 in the blood, and groans, the fire, and war, of ten general perse- 
 cutions. 
 
 And, under Rome papal, what did the Sovereign Pontiff' re- 
 quire but union and peace ? If all were willing to submit to him 
 as the head of the church, and to unite in executing his will, and 
 to exercise charity for all the works of darkness which he practi- 
 ced or licensed, then all was well, and the current would flow on 
 smoothly. And to this day, how does the Roman Antichrist 
 complain of schism ; how does he fulminate his curses at the 
 head of Luther, and the Reformers, because they made a sepa- 
 ration ? Having seated himself in an easy chair, he wished all to 
 keep peace, and be united in support of his presumption. 
 
 How did Nebuchadnezzar also enjoin union and charity, when 
 he called upon all people in his realm to worship the golden im- 
 age ? And how fiercely did his anger burn against those who 
 dissented, and separated from the great mass of idolaters ? How 
 did Sanballat, and Geshem, and Tobiah, propose union and 
 peace to Nehemiah, when they sent unto him, saying, " Come, 
 let us meet together in some one of the villages in the plain of 
 Ono ?" But Nehemiah felt it his duty to keep himself separate, 
 and to reply, " I am doing a great work, and therefore cannot 
 come down." 
 
 Before, then, we admit the plea of union and charity, or yield 
 in the least degree to its influence, we must examine the basis 
 of this union. Is it the foundation of truth ? Is it the foundation, 
 of which Jesus Christ himself is the chief corner stone ? If so, 
 then seek the things that make for peace, and have fellowship, 
 one with another. But if not, what is to be done ? Plainly, the 
 word of the Lord is, come out and be separate. 
 
 " Charity," says Dr. Miller, in his excellent letters to the Pres- 
 byterian Church, " has eyes, and ears, and intellect." Conse- 
 quently we must not expect charity to be a mere dotard. Those 
 who claim charity are bound to deserve it. 
 
 A limb, however useful in its sound state, may, by disease, 
 become a nuisance to the whole body, and render amputation 
 not only necessary but even desirable. The fairest fruit, may 
 have unsound parts, which are not only worthless in themselves, 
 but are communicating the influence of dissolution to all the ad- 
 jacent parts. Who hesitates in such a case to preserve the 
 sound parts by a separation from the unsound ? Who deprecates 
 the stroke of the knife, or the wound that divides ? Who, in such 
 a case, cries out against the evils of division, and advocates the 
 
13 
 
 duty and policy of union, except those who desire the destruc- 
 tion of the whole ? 
 
 The application of these remarks to the concerns of religion, 
 is very obvious. It is clear that union, in all cases where the 
 basis of truth is wanting, is treason against the cause of religion, 
 and is really, though indirectly, acting against its interests. — 
 Those who continue to hold essential error in charity, and to ex- 
 tend to it their fellowship, do countenance and support error at 
 the expense of truth. And, moreover, so strong is the natural 
 tendency of the heart to error, that no man ought to feel himself 
 safe while in contact with dangerous errors respecting religious 
 subjects. No man ought to sutler himself unnecessarily to hear 
 erroneous sentiments advanced or defended ; any more than 
 Adam ought to have listened to the temptation to eat the forbid- 
 den fruit. The atmosphere of error is pestilential, and he who 
 breathes it must expect to have the seeds of moral disease sown 
 deeply in his vitals. 
 
 In the third place — I submit a few remarks on the importance 
 of independent views and personal conviction of the truths of reli- 
 gion, in the case of every person. 
 
 There have been periods and portions of the church, when 
 and where the sentiment has been inculcated, that ignorance is 
 the parent of devotion, and that the common people have noth- 
 ing to do with the truths or duties of religion, but to receive 
 them implicitly from the officers of the church. But this senti- 
 ment has filled the church with corruption, and the world with 
 darkness. ^ Such maxims may subsei-ve the purposes of ambi- 
 tious men, who wish to multiply blind adherents, for their own 
 elevation, but they will never promote the true interests of the 
 soul, or the church, nor can they bear a moment's candid exam- 
 ination. It is true that a person, otherwise ignorant, may be 
 taught by the Spirit of God, and thus, in an extraordinary man- 
 ner, be led to the knowledge as well as the experience of the 
 truth. But still this person has knowledge. And the only res- 
 pect in which his case differs from those of ordinary occurrence 
 is the manner in which the knowledge is obtained. And that is 
 a manner, in which those cannot reasonably expect to obtain 
 knowledge, who neglect the means put into their hands. There 
 is then no alternative. A person must obtain a personal con- 
 viction and independent knowledge of the truth, or he cannot 
 love the truth, or exhibit its proper fruits. The belief of anoth- 
 er cannot, for that reason and on that ground, be our belief. For 
 the mind cannot be in possession of a shbject as matter of be- 
 lief, without some satisfactory evidence of its truth. And in 
 matters of sentiment, the belief of another is no sufficient evi- 
 dence of the truth of what he believes, because men often and 
 greatly err in their opinions. Matters of fact may be substan- 
 tiated by testimony, but not so with matters of opinion. These 
 
14 
 
 must be decided by every mind for itself. And without this 
 decision, in view of satisfactory evidence oifered to the mind, 
 there can be no rational belief. And though it may be thought 
 to be very easy and commodious to believe as others do, and 
 have no more trouble about opinions, or to say, I believe as the 
 Holy Mother Church believes, and there leave the whole con- 
 cern of doctrine ; yet it must be manifest, on a moment's re- 
 flection, that in this way, a person believes nothing at all. 
 
 It is not indeed necessary that the mind should originate its 
 own knowledge, it may use the labors of others, in ai-riving at 
 the knowledge of truth. The mind may receive the statements 
 and arguments of others, and compare them with a standard, 
 and thus be greatly assisted in its eftbrts. But after all, the mind 
 must have a view of the evidence and ground of its own con- 
 clusions, or it can have no real conclusions. All the angels in 
 heaven cannot give a knowledge of truth to the mind, but by 
 exhibiting the evidence. And religious truth, being especially 
 designed to be an object of aftection, must be a subject of per- 
 sonal perception and independent belief. This view of the sub- 
 ject cuts off the Roman principle of receiving the belief of the 
 church as our belief, without any knowledge of what that belief 
 is. The thing, in any rational sense, is impossible. Put the 
 matter to trial for a moment. Say, I believe what the Holy 
 Catholic Church believes, and because she believes it. But what 
 does the Holy Church believe ? That I do not know, nor does 
 it concern me. But do you believe there is a God ? If the 
 church believes it I do, otherwise I do not. But yoi; either be- 
 lieve, or disbelieve it, in your own mind. If you believe, then 
 be it so, the Holy Church cannot set aside the fact. And if you 
 do not believe, the Holy Church cannot make your unbelief 
 real faith. The same principle cuts off all who, through credu- 
 lity or ignorance, depend on others for their faith. There are 
 many in the community that seem to make no calculations to 
 know any thing themselves ; but the fact that somebody else 
 believes, is sufficient for them. They do not reflect that wheth- 
 er Mr. Somebody be right or wrong, his belief cannot be theirs, 
 merely because it is his, and therefore that they are left without 
 any faith. Religious concerns, any more than worldly interests, 
 were never intended to flourish by idleness. And those per- 
 sons who will allow themselves no time nor means for reading, 
 or gaining information, will find presently, that their poverty 
 will come as one that travelleth, and their want as an armed 
 man. And many, in their haste to be rich, and their inordinate 
 love of money, are starving the nobler mind, and preparing 
 themselves for everlasting indigence and shame. Let it be then, 
 deeply engraven on our minds, that to believe any thing merely 
 because others do, is to believe nothing, and that without some 
 personal understanding, and independent conviction of the truth, 
 
15 
 
 we shall inevitably be found unbelievers, and be dealt with ac- 
 cordingly. 
 
 The above remarks and principles, it is believed, will be gen- 
 erally admitted. And they are principles having an application 
 to the circumstances of the church. They are principles of re- 
 ference in the detection of error, and the estabhshment of truth. 
 
 STATEMENTS CLAIMING ATTENTION. 
 
 The way being duly open, I have now to bring to your notice 
 certain existing facts and circumstances, in relation to our eccle- 
 siastical and theological concerns in this State, in respect to 
 which I now solicit your candid consideration, and fair conclu- 
 sion. And in doing this, I beg you to be assured, that, unless I 
 am totally deceived respecting my motives, I have no design to 
 make divisions or cherish a spirit of unreasonable jealousy. 
 Neither is it my object to criminate any individuals in the com- 
 munity. Every thing which unavoidably assumes this appear- 
 ance I sincerely deprecate. It is inexpressibly painful to be 
 obliged to expose the character or conduct of any fellow crea- 
 ture ; and especially, when that character and conduct have a 
 near relation to the interests of religion. But the apprehension 
 that the cause of truth and religion will suffer more by silence 
 than by speaking, places the subject in a different light. It is 
 comparatively easy to keep silence and leave every thing to its 
 course, and, if self-interest were the only governing principle, 
 silence would be the resort of all who see error prevailing, and 
 gaining the ascendency in popular favor. But silence, in such a 
 case, is denying the truth and abetting error. It is betraying 
 the cause which is, to those who sincerely love it, far more pre- 
 cious than personal ease or popular applause. These conside- 
 rations, unless motives are entirely misapprehended, will explain 
 to you the present attempt. It is a sense of duty, and a desire 
 to promote the interests of pure religion, that prompts the state- 
 ments now to be made. At the same time, being about to enter 
 on what I regard as an imperious duty, I shall endeavor to do 
 the M'ork to some purpose, without fear or favor of any man. 
 I shall endeavor to put you in possession of facts in the most 
 simple and direct manner. And under these circumstances, 
 whatever mercenary printers may think or say to the contrary, 
 I shall not feel myself liable to the charge of bringing railing 
 accusations, or spreading evil reports. 
 
 NEW DIVINITY, AND NEW MEASURES. 
 
 After all that has transpired within a few years past, in this 
 State, it were mere affectation to pretend, that there is not a 
 distressing division, both in regard to doctrines and measures, 
 
16 
 
 among our ministers and churches. It can no longer be con- 
 cealed, and if it could, the attempt would be worse than useless, 
 that a system of doctrines and a course of practice have been, 
 within a few years past, introduced into our Theological Sem- 
 inary, our College, and some of our churches, which were un- 
 known to our pilgrim fathers, and which are extremely adverse 
 to the habits of our denomination for the last fifty years. That 
 such is the lamentable fact, is, I presume, now too generally 
 known to need any proof And though the claim of these doc- 
 trines and measures to novelty in a general view, is inadmissible, 
 yet I shall call them, as they have been frequently called by their 
 advocates, " new doctrines" and " new measures." I might call 
 them Arminian, or Pelagian, and fanatical, without any vio- 
 lence to my own convictions, or those of many others. But the 
 terror or prejudice of a name is not a weapon which I have any 
 occasion or inclination to wield. To designate this new scheme 
 by any personal epithets seems hardly fair. For though it early 
 made its appearance in this State, and in our theological school, 
 yet it seems to have been a kind of simultaneous effusion in all 
 parts of the country, and spread through the combustible mate- 
 rials, prepared for it, with the rapidity of lightning, and with 
 the smoke and explosion of " spark on nitrous grain." It is 
 therefore difficult now to tell of what person or place this divin- 
 ity, and these measures are the offspring. Suffice it then to call 
 them, as their friends appear to concur in calling them. New 
 Divinity, and New Measures. 
 
 The first question then which occurs here, is, what is the new 
 divinity ; what are the new measures ? This question, till quite 
 recently, has been a very difiScult one to answer. It has been 
 much more easy to tell what they are not, than what they really 
 are. Either the projectors of this new scheme designed to keep 
 their sentiments in concealment, or they have not been capable 
 of being intelligible ; for the fact is, all in respect to this scheme 
 has been obscurity and confusion. The difficulty has been, not 
 to refute doctrines and arguments, but to learn what they are. 
 This difficulty however seems now to be in some measure re- 
 moved. A spirit of more frankness and directness seems to have 
 been imbibed, and certain recent events, which I shall have oc- 
 casion to notice in the sequel, have removed the injunctions 
 which have rested on the subject, and we can now see the sys- 
 tem in some of its distinct features. 
 
 I design then, in a few succeeding remarks, to take up the 
 inquiry — what is the neio divinity, and what are the new mea- 
 sures, and endeavor to throw some light upon it. But I have 
 first a word or two to say. It will be remembered, that the 
 plea of those suspected of departing from the faith of their fa- 
 thers, has all along been — no difference hut in terms. And it is 
 well known that those who have suspected more difference than 
 
17 
 
 ihis, have been stigmatized as jealous or malicious. The man- 
 ner in which these speculations have been stated, has been hy- 
 pothetical and ambiguous. And when any specific charge has 
 been preferred, the advocates of new doctrines have uniformly 
 made a movement to the rear, by saying, we are misunderstood 
 and misrepresented. The language of these innovations, has 
 uniformly been that of doubt and scepticism, rather than that of 
 manly statement. " / do not know ;" " How do you know" and 
 " It may he that no one can prove," &c., are the phrases, which, 
 like a magic wand, have made truth and error appear alike. 
 You all remember the entire creed which came forth some 
 eighteen months since, with a huge appendix of note and com- 
 ment, an anomaly in the history of creeds. And you remem- 
 ber the patriarchal solicitude which w^s manifested on the occa- 
 sion, to draw out and set befoi'e you, a fair, lionorahle, and 
 honest statement of the new doctrines, to prove to your satisfac- 
 tion, that they are in no wise different from established ortho- 
 doxy. This was the plea, and the only plea, a year and a half 
 since. But now this plea has become stale, and its efficacy is 
 exhausted. Now we hear from some of the subaltern writers 
 and printers of the new divinity, that the difference exists in one 
 point only, and that point respects the moral character of infants. 
 It seems now to be admitted that, in this point, there is a differ- 
 ence, though a very small, unimportant difference, as we are 
 told. And this small difference respects the moral state and 
 character in which man commences his existence. But how 
 comes it to pass that this concession is now made ? — I have an 
 explanation to ofier ; you will judge for yourselves of its cor- 
 rectness. Professor Stuart, in his Commentary on the Romans, 
 with a boldness and recklessness, which unhappily often charac- 
 terize biblical critics, has, by a dash of assertion, swept away 
 the testimony of Paul to the native depravity of infants. Pro- 
 fessor Stuart has the reputation of learning, and the advocates 
 of new divinity seem to be greatly encouraged, by gathering to- 
 gether under the wing of the learned Professor. They have 
 plucked new courage, and have dared at length to own one sen- 
 timent, as their legitimate offspring. This circumstance is cer- 
 tainly important, as it fixes a rule of exegesis, by which the dec- 
 larations of new divinity are to be interpreted. And that is, 
 that all those points, about which doubt has been expressed, will 
 be openly avowed as subjects of full belief, as soon as the advo- 
 cates of new doctrines are emboldened to do it, by finding the 
 shield of some great name. And if Professor Stuart proceeds, 
 in his adventurous criticism, to carry out his principles to their 
 consequences, we shall be in the way to have a complete creed, 
 without note or comment, very speedily. If this has been done 
 in one instance, why will it not probably be done in others ? 
 Men who have waxed so valiant as to admit one point of differ- 
 
 3 
 
18 
 
 ence, contrary to their repeated asseverations, may iincl their 
 courage rise to the point of another, and another concession, 
 until we have the whole scheme. 
 
 But the foregoing concession is not the only developcment of 
 the new doctrines which has recently occurred. As friends and 
 advocates have multiplied, caution has diminished, and from va- 
 rious soui-ces we may now gather the following summary as 
 comprising the essential peculiarities of new divinity : 
 
 1. Men are born into the world without any moral character, 
 as free from moral defilement or sinful propensity, as Adam be- 
 fore he fell. 
 
 2. Adam was created without any moral character, and the 
 image of God in which he was created, means nothing more 
 than a rational soul. 
 
 3. Sin consists, not in any specific opposition of heart to God 
 or the truth, but in preference of the world. The opposition to 
 God is secondary, arising from a supposed interference of the di- 
 vine will with the inclinations of men. Consequently depravity 
 in man is nothing more than misapprehension as to the charac- 
 ter of God and the nature of happiness. 
 
 4. Regeneration therefore consists in the correction of this 
 misapprehension, and is eflected in all cases, and must necessa- 
 rily be, by the instrumentality of truth presented to the mind. 
 
 5. The office work of the Holy Spirit is to present truth to 
 the mind, not to prepare the heart for its reception. And the 
 greater efficacy of the operations of the Spirit, than those of men, 
 is owing to the greater clearness with which truth is presented. 
 
 G. In his moral government God does the best he can. And 
 the occurrence of sin in the government of God is chargeable to 
 the defectible nature of moral agency, as something which God 
 cannot control, and, therefore, like friction in a machine, a ne- 
 cessary evil to which he must submit. And the divine wisdom 
 and goodness are manifested in so managing this uncontrollable 
 evil, as to produce the least possible mischief 
 
 These, to say nothing of others, are all points of diflerence 
 between the new divinity and orthodoxy, as I shall presently 
 shew. Those therefore who assert that the difference lies in 
 one point only, assert what they know, or ought to know, is false. 
 
 It is not my design to enter on a minute examination of this 
 creed, my principal object being to shew wherein the new di- 
 vinity essentially consists. There are a few remarks, howevei% 
 which can hardly be omitted, though they will probably occur 
 to every attentive reader. 
 
 It is supposed in this scheme that man was created without 
 any moral character. He was made a rational being, and fur- 
 nished with powers to be a moral agent, and there he was left 
 by his Creator, without any moral character or quality. His 
 moral character and acts, of course, must come by the move- 
 
19 
 
 nient of his powers. But the question is, what moves tliese 
 powers, or so moves them, as to produce moral acts ? Here is a 
 set of powers having no moral quality, and placed in circum- 
 stances having no moral quality. Now can any one of Adam's 
 race tell how such powers, thus situated, can produce acts having 
 moral qualities ? These powers, if they are not moral in their 
 first creation, I suppose must be physical. And the influence to 
 which they are exposed, before they act, being not moral, must 
 be physical. Here then is a wonder indeed, physical influence 
 operating on physical powers, produces moral effects ! Here, for 
 example, is a water w heel ; this is a physical power, but it will 
 not move without some moving cause. It is adapted to be acted 
 upon by water, a physical agent. You let on the water and 
 the wheel moves. Now why are not those movements moral 
 acts, and why does not that wheel acquire, by moving, a moral 
 character ? The answer is, the power has no moral quality, the 
 agent or cause has no moral quality, therefore the effects or acts 
 can have no moral quality. Very well, all correct so far. But 
 here are certain powers of mind, which are supposed to be as 
 destitute of moral quality as the water wheel, and placed in cir- 
 cumstances which are supposed to be as destitute of moral qual- 
 ity as the water. And yet, these powers, under this influence, 
 are supposed to produce moral acts, and to be the origin of mo- 
 i-al character. And this is called philosophy, new divinity. Now 
 I say, and I trust every reasonable man will justify me in saying, 
 all this is absolutely ridiculous and absurd. Here, for instance, 
 is a man that has power to murder his neighbor, if he is dispos- 
 ed. But he is not disposed, in fact, he has no disposition, one 
 way or the other. He has power of muscle, and he has a will, 
 that will choose if any thing moves it to choose. But he has 
 no moral character or quality, and can have none until he acts. 
 Now the question is, how can he act, in a moral sense, or pro- 
 duce moral acts, in this situation ? The strength of his arm, it is 
 true, may take avv'ay his neighbor's life, but he has no disposition 
 or intention concerning it. He did not choose to do it, for he 
 had nothing to lead him to choose. The truth of the case is, 
 according to the new divinity, he cannot have a moral state or 
 character until he acts and makes one ; and it is evident to eve- 
 ry mind, that he will not act till he has some moral quality, so 
 we must dismiss the man as nothing more than a reasoning ani- 
 mal, or, as to all moral relations, a stone or a post. 
 
 The article in the new divinity which ascribes regeneration 
 to the instmmentality of truth, deserves one or two remarks. I 
 have already, in treating on essential truth, shewn the inconsis- 
 tency of this theory. But as it comes to view now in the form 
 of an article, and as the ofl[ice work of the Holy Spirit is declar- 
 ed to be the employment of truth as an instrument. I cannot 
 
20 
 
 dismiss this vital subject without a few moment's further atten- 
 tion. InstrumentaHty may be divided into common and special. 
 Common instrumentahty, depends on some existing law of na- 
 ture, and all agency or instrumentality of this kind, consists in 
 making such arrangements as to take advantage of that law of 
 nature. But when these arrangements are properly made, the 
 effect is uniform and certain. Thus the power of gravitation 
 renders the pendulum an instrument of dividing time, and the 
 water wheel the instrument of moving machinery. The expan- 
 siveness of water renders steam an instrument of raising or pro- 
 pelling heavy bodies. The law of nature, that a harder sub- 
 stance, in certain forms, will displace a softer, renders the axe 
 an instrument of felling the tree. But in respect to this kind of 
 instrumentality, it is essential that the effect be uniform and cer- 
 tain, in proportion as the cause is brought into a situation to op- 
 erate. If the effect does not follow, it is an indication of the 
 intervention of divine power. If the pendulum does not move 
 when placed under the operation of the law of gravity, or if the 
 wheel does not follow the impulse of the water, or the axe does 
 not enter the tree, when suitably applied, it is by all esteemed a 
 miracle. For he only, who made the laws of nature, is compe- 
 tent to suspend them. Now, if the supposed instrumentality of 
 truth in changing the heart be of this kind, the effect must always 
 be the same. If truth is like the axe in felling the tree, why 
 does not the axe always cut, or the tree always fall ? Perhaps 
 it will be said the axe is some times dull, or is not skilfully used. 
 But this does not reach the difficulty. I admit that, in natural 
 or common instrumentality, the effect will be varied in different 
 circumstances according to the application of the cause. But 
 this is only a circumstantial variation. If a man has strength 
 and skill to cut down one tree, we conclude that, with the same 
 strength and skill, and the same instrument, he may cut down 
 another, and any tree he pleases. But this will not hold in the 
 instrumentality of truth. If Peter could so present truth as to 
 convert, by its instrumentality, three thousand at Jerusalem, why 
 could he not, by the same instrumentalit}^, convert Simon Ma- 
 gus, or his murderers at Rome ? If Paul could beget many at 
 Corinth and Ephesus, through the Gospel, why could he not by 
 the same means, renew Felix, or Agrippa ? And if the truth, 
 properly presented, will change the heart, why should our Sav- 
 iour say, because I tell you the truth, ye believe not ? Certainly, 
 no rational man will pretend that truth has an instrumentality of 
 this kind, in changing the heart. If it has, why is not every sin- 
 ner who hears the Gospel converted ? And if the axes of ortho- 
 doxy are too dull, w^hy do not the sharp and burnished tools of 
 the new divinity produce the effect ? Why is any man uncon- 
 verted, especially who comes in contact with the new divinity ' 
 
21 
 
 urged home by the new measures ? And yet there are trees so 
 sturdy that they do not fall, though they have been hacked and 
 hewed for years. Are all these cases miracles ? Is the failure 
 owing to the intervention of God, or a suspension of the laws of 
 nature ? 
 
 Another kind of instrumentality is called special, because it 
 depends on the special appointment and intervention of God. 
 And this kind of instrumentality is, in all cases, miraculous. It 
 was the instrumentality of the rod of Moses, in dividing the Red 
 Sea, or the ram's horns, in levelling the walls of Jericho, or the 
 word of Joshua, in causing the sun and moon to stand still. But 
 will any man contend that the change of the heart is a miracu- 
 lous operation 1 If so, why has it not ceased with other exer- 
 tions of miraculous power ? If neither of these kinds of instru- 
 mentality is supposable in the case, it will follow that truth has 
 no instrumentality at all in changing the heart. And thus it is 
 represented in the Scriptures, as I have already shewn. " He 
 that commanded the light to shine out of darkness, hath shined 
 in our hearts," &c. What instrumentality was employed in 
 commanding the light to shine out of darkness ? And if the cases 
 are parallel, as an inspired Apostle represents them to be, what 
 instrumentality is employed in shining in the heart when the 
 light is put there ? But is truth then of no use ? I answer, it has 
 an instrumentality in enlightening the understanding and con- 
 vincing the conscience, according to natural principles. It has 
 also an instrumentality in sanctifying those who are regenerated. 
 But farther than this, the Scriptures do not warrant us to go. 
 To represent the Holy Spirit then as a mere secondary agent, 
 in using the instrumentality of truth, in renewing the heart, is 
 entirely derogatory to tiiat divine agent, and is robbing God of 
 the glory of his most wonderful work. 
 
 But I forbear farther comment. The point now in view is 
 the difference between new divinity and orthodoxy. This dif- 
 ference will be best seen by placing the two systems side by 
 side. 
 
 ORTHODOXY. NEW DIVINITY. 
 
 " God created man after his own God created man a rational being, 
 
 image, in knowledge, righteousness, without any moral character, 
 
 and holiness." Manns Sermon. 
 Andover Confession of Faith. 
 
 " Adam, the federal head and re- Men are born destitute of moral 
 presentative of the human race, was character, and become sinners by their 
 placed in a state of probation, and in own act. 
 
 consequence of his disobedience, all Stuart on Romans — Taylor^ s Creed. 
 his descendants are constituted sin- 
 ners, and by nature, every man is per- 
 sonally depraved." — And'r Conf. 
 
22 
 
 "No means wliatever can change tlie Regeneration is produced by the in- 
 
 heart of a sinner, and make it lioly — lluence of the Holy Spirit, operating 
 
 regeneration and sanctification are ef- on the mind through the truth, 
 
 fects of the creating and renewing Taylors Creed. 
 agency of the Holy Spirit. By con- 
 vincing us of our sin and misery, and 
 enlightening our minds, working faith 
 in us, and renewing our wills, the Ho- 
 ly Spirit makes us partakers of the re- 
 demption purchased by Christ." 
 
 Andover Conf. 
 
 " It is the prerogative of God to " I do not believe that sin can be 
 
 bring good out of evil, and he will proved to be the necessary means of 
 
 cause the wrath and rage of wicked the greatest good, and tliat as such, 
 
 men and devils to praise him ; and all God prefers it to holiness in its stead, 
 
 the evil which has existed, and will But I do believe that holiness, as the 
 
 forever exist in the moral system, will means of good, may be better than 
 
 eventually be made to promote a most sin; and that it may be true, all tilings 
 
 important purpose, under the wise and considered, that God prefers holiness 
 
 perfect administration of that Almigh- to sin in all instances in which the lat- 
 
 TV Being, who will cause all things to ter takes place." — Taylor''s Comment on 
 
 work for his own glory, and thus fulfil [las Creed. 
 
 all his pleasure." — Andover Conf. See aho Fitch on Permission of 
 
 [Sin, in Chr. Spec, — (See JVote.) 
 
 From the above specimen, every one can judge for himself 
 w^hether there is no difference between orthodoxy and new di- 
 vinit}'^, or whether that difference is confined to one point. And 
 who will say, in this view of the subject, that the difference is 
 not essential ? If these points, in v,'hich the difference lies, are 
 not essential truths in the Gospel system, then I ask, what is ? 
 Which of these points can be omitted, and the omission not have 
 a demolishing influence on the whole system ? The truth is, 
 and it is novv^ so far disclosed as no longer to escape general 
 notice, there is a radical difference in these two schemes, — a 
 dift'erence which will array them in opposition to each other. 
 One of these systems can succeed only by the subversion of the 
 other. And whoever questions this consequence, must be igno- 
 rant or dishonest, in respect to this subject. This is a conse- 
 quence wliich is perfectly well understood by the advocates of 
 new divinity in secret conclave, and they have mutual gratula- 
 tion in every instance, in which they suppose that new divinity 
 obtains a triumph over orthodoxy. They confidently anticipate 
 the day when orthodoxy will be driven from the land, and new 
 divinity left without a rival. And yet some of their adher- 
 ents will say, there is no difference, except in one small point. 
 
 But we must not forget the new measures ; these are the 
 legitimate fruit of new doctrines. And though, like the elements 
 of a hail storm, they originated in different regions, yet their 
 affinity soon produced a mutual attraction, and they came to- 
 gether, one furnishing the matter, and the other pouring it out. 
 But the question is, what are new measures ? To this 1 answer. 
 To exhort sinners to immediate repentance, or to hold them to 
 
23 
 
 their obligation, is not a new measure. This has been the prac- 
 tice in the ortliodox churches, long before new doctrines or new 
 measures were heard of. To represent then, that sinners liave 
 been, by ministers of our denomination, till lately, told to wait 
 God's time, and tliat they would be excusable in so doing, is a 
 slanderous report. Sinners have always been told, since I can 
 remember any thing about the matter, that God required them 
 immediately to repent, and that such is their indispensable duty. 
 But they have also been told, as the Scriptures and facts teach, 
 that they will not come to Christ that they may have life. And 
 if left to themselves, they never will come. So that through 
 their own perverseness and fault they arc entirely dependent on 
 sovereign grace for salvation. And is not this true ? 
 
 But new measures, so far as I understand them, consist 
 chiefly in the following things, viz : 
 
 1. In exhorting sinners to resolve to be Christians, or to pro- 
 mise that they will make religion their great concern ; and in 
 representing such a promise or resolve as equivalent to tlie duty. 
 Therefore, the great object of new measures appears to be to 
 make people believe they are converted, rather than to secure 
 their real conversion. 
 
 2. New measures imply, that a person's declaration in his 
 own case, hastily expressed, is to be admitted by himself and 
 others, as decisive evidence of his state. Consequently a lead- 
 ing object of new measures seems to be to lead people to pro- 
 claim their conversion, either by direct declaration, or by 
 taking certain seats, or positions, or by certain signs previously 
 concerted ; and especially to lead them hastily to proclaim this 
 opmion, by hurrying themselves, in great multitudes, into the 
 churches. 
 
 3. New measures imply, that every excitement which as- 
 sumes the name of a revival, or any of^ its aspects, is to be re- 
 garded as really such. Hence those addicted to new measures 
 are generally mdiscriminate in their annunciations and praises 
 of all movements, that put on the appearance of revivals. And 
 hence they are censorious and uncharitable towards those who 
 make distinctions between genuine and spurious excitement, 
 stigmatizmg them as enemies to revivals, as cold and formal, or 
 dead. 
 
 4. Another feature of new measures is, to use up the excita- 
 ble materials of the human system, without discretion or mercy. 
 The process is entirely on the stimulating principle. And no 
 calculation or provision is made for the unavoidable decline of 
 excited leehng and heated passion. The whole object of these 
 measures seems to be, to drive the elements of the animal sys- 
 tem into entire commotion. And if four days are not sufficient, 
 ten, or twenty, or thirty days must be occupied. 
 
 5. A certain consequence of new measures, therefore, is, to 
 
24 
 
 blunt and efface moral sensibility, and to prostrate all genuine 
 moral feeling, by the substitution and excitement of animal pas- 
 sion, and thus, in the result, to induce a stupor, which often ends 
 in scepticism or infidelity. These measures also corrupt and 
 distract the churches, by lumbering them with unmanageable 
 numbers and unworthy members, and by unhinging all order and 
 regularity of proceeding. This effect is already sufficiently ev- 
 ident from the state of the churches in our land, which have in 
 the greatest degree fallen under the influence of these measures. 
 Look at those churches where these measures have been rife and 
 popular, urged on by revival men of the new stamp ; and what 
 is their present state — what their future prospects ? We shall, 
 perhaps, be better able to answer this question in the sequel, 
 as I design to lay before you some testimony from these very 
 churches. But, for the truth of these views of new measures, 
 I appeal to every person who has had opportunity to observe, 
 and to the transactions of many a protracted meeting in our 
 land. 
 
 To the churches, therefore, of the Congregational connexion, 
 is the appeal made — are these things to be admitted and 
 approbated by us ? Will you receive these doctrines, or 
 countenance these measures ? Why will you do it ? Have not 
 our churches been eminently prosperous, united, and happy, 
 under the influence of orthodoxy ? Have they not been blessed 
 of God, and enjoyed his smiles almost beyond all example ? 
 And has not the harmony and fellowship of our churches been 
 uninterrupted since they came under the influence of the doc- 
 trines taught b)"^ Edwards and Bellamy ? Have not the fruits of 
 righteousness been increasing ? Have not charitable institutions 
 sprung up and flourished under the auspices of our faith ? AVhat 
 do we expect more ? What benefit are we to hope for from a 
 change of our ground ? And instead of any rational prospect of 
 benefit, are we not putting our dearest interests in jeopardy ? 
 Are we not running into unknown and dangerous seas, without 
 chart or pilot ? Is not our advance in moral improvement al- 
 ready checked ? Is not the Holy Spirit grieved, and revivals, 
 are they not becoming rare ? Is not the hum of preparation 
 for controversy already heard in our camp. Is not our College 
 losing its hold on Christian sympathy and confidence ? and our 
 candidates for the ministry that are now presenting themselves 
 
 but I forbear. Brethren, you have new doctrines and new 
 
 measures before you ; with you it remains to say whether you 
 will bid them Godspeed. 
 
 CIRCUMSTANCES WHICH SEEM TO INDICATE ARTIFICE. 
 
 It is with reluctance that I enter on this topic, and I should 
 not do it if not constrained by a sense of duty. Certain meas- 
 
25 
 
 ures of policy, and those apparently not consistent with strict 
 integrity, have been adopted to carry forward a revolution in 
 our cluu'chcs, which ought to be known, and upon which the 
 churches ought to have an opportunity to pass their judgment. 
 To pass by these without suitable notice would involve unfaith- 
 fulness to the interests of Zion. I take leave therefore to state, 
 that misrepresentations have been made of the sentiments of em- 
 inent men, of former days, for the purpose, as would seem, of 
 gaining the influence of their names. Particularly is this true 
 in regard to the writings and sentiments of President Edwards, 
 whose praise is in all our churches, and who was, in his day, 
 the great apostle of orthodoxy. He spent much of his time and 
 strength in combatting Arminianism, as it was then understood 
 to be, but whatever it be called, in combatting the very system 
 which now claims to be new divinity. This he did with so 
 much success, that he was the instrument of bringing back the 
 declining churches of New England to the principles of the re- 
 formation. And such is the influence of his name in all these 
 parts, that great attempts have been made to smuggle that influ- 
 ence into support of the very doctrines which he labored all his 
 life to refute. For this purpose sentences and parts of senten- 
 ces have been detached from their proper connexion in his wri- 
 tings, and so presented as to convey a meaning suited to the 
 purposes of the culler. I should give examples of this artifice, 
 if they had not been already so fully stated as to be rendered 
 unnecessary. If any have not seen these statements, they are 
 referred to a Review of Dr. Taylor's Concio ad Clerum, and to 
 an Examination of Strictures on that Review in the Christian 
 Spectator, where facts of this kind are specified. Many asser- 
 tions have also been publicly made as to the sentiments and re- 
 marks of President Edwards, which are utterly unfounded in 
 fact, and known to be so by all who are acquainted with the 
 writings of that illustrious theologian. Indeed there is not a 
 shadow of doubt that President Edwards would have rejected 
 with abhorrence, all the peculiarities of the new divinity ; be- 
 cause he did thus reject them in substance, under a different 
 name. And it is cruel as well as dishonest to make the name of 
 such a man, a shield for what he himself rejected as error. I 
 would therefore call upon the churches to observe this artifice, 
 and give it its proper influence in forming their opinion of the 
 new divinity. What must the divinity be, and what must its 
 authors be, when its support is trick and stratagem ? The re^ 
 marks of Dr. Miller on this point are worthy of serious regard 
 by all who inquire for truth. He, from being long conversant 
 with theological inquiries, as Professor in the Theological Serni- 
 nary at Princeton, must be supposed to be w^ell acquainted with 
 the writings of President Edwards, and qualified to interpret his 
 language. In his seventh letter to the Presbyterian Church, ho 
 
 4 
 
26 
 
 says, " 1 am not unacquainted with the ingenious and plausible 
 efforts of distinguished brethren who advocate these specula- 
 tions, to reconcile them with the simple truths of the Gospel, 
 and to shew that they do not differ from the doctrines taught, 
 on the same subjects, by President Edwards, by Witherspoon, 
 and other venerable fathers, whose praise is in all the churches. 
 But the more I read of such efforts, the more I am amazed and 
 dissatisfied. By a similar process, I could prove that President 
 Edwards and John Taylor, of Norwich, did not materially dif- 
 fer. Either language has lost its meaning, or these brethren 
 differ essentially from the excellent men whose authority they 
 plead." 
 
 The same course, substantially, has been pursued with Bella- 
 my and Dwight. Their writings have been garbled and tortur- 
 ed to extract from them new divinity. By this means the three 
 most potent names in all the ranks of New England theology, 
 have been literally pressed into the service of new divinity. 
 
 But the artifice does not stop here. Lately we have a Church 
 Psalmody announced, as sanctioned by the name of Watts. In 
 this production, there are omissions which Watts would have 
 considered of fundamental importance. And thus the name of 
 this good man is made a passport to a production, which Watts 
 would sooner have lost his right hand than have authorized. In 
 addition to this, agents have been abroad in the community, soli- 
 citing patronage for a " Comjirehensive Commentary on the Bi- 
 ble" which, it seems, is to be culled from the works of Scott, 
 Henry, and Brown. These friends of sound doctrine would 
 doubtless prefer to speak for themselves, as they have spoken 
 in their Commentaries, than to have their words disjointed and 
 new modelled. And what can be the object of this invasion of 
 the rights of authors, unless it is to turn the reputation of these 
 men against their own sentiments, by presenting partial state- 
 ments. I can perceive no other object to be accomplished by 
 this patch-work commentary. The entire commentaries of 
 Scott and Henry are now afforded so cheap, that any one, who 
 will read a commentary, need not be without them. The moral 
 honesty of this proceeding is at least very questionable. And 
 the churches should understand, that not a little vigilance on 
 their part will be requisite to avoid all the snares that are now 
 prepared for them. " If it were possible," said Chist, " they 
 shall deceive the very elect." And we may begin to understand 
 something of the meaning of this passage. What remains on 
 this point but that we have a new translation of the Bible ? And 
 such a translation is said to be preparing. 
 
 Another artifice which is employed to give currency to the 
 new doctrines and new measures, is the representation, that 
 the)'^ are a recent discovery, and a great improvement in the 
 matter and manner of preaching. It is boastingly pretended 
 
27 
 
 also, that all tlie benevolent institutions of the day are the fruit 
 of new measures. We are told by some, whose modesty is not 
 of the retiring, self-abasing cast, that the charitable efforts which 
 distinguish our age and country derive their origin from them, 
 the friends of new doctrines and new measures. Much more in 
 this style of boast and vain-glory might be gathered from some 
 of the publications devoted to new divinity. Now all this, to 
 minds of common information, is known to be utterly false. 
 The doctrines called new, are as old at least as the fifth century. 
 And the ground of this controversy has been explored hundreds 
 of times, before the present champions of new doctrines were 
 born. And the measures, as to manner and form of presenting 
 these doctrines, have no great claim to recent improvement. 
 Those acquainted with the operations of Davenport, in the east- 
 ern parts of this State, near a century ago, will not give much 
 weight to the claim of a new method of presenting truth, which 
 is now preferred. The truth is, the fanaticism which followed 
 the great revivals of 1740, put on much the same appearance, and 
 adopted much the same course, with the new measures of the pre- 
 sent day. And that fanaticism, which then claimed what new 
 measures do now, to be the very spirit and essence of revivals 
 and of true religion, extinguished, in some churches, the flame of 
 piety, which could not be re-kindled for half a century. So 
 greatly do men sometimes mistake, who verily think they are 
 doing God service. It is very desirable that those who have 
 strong confidence in new measures, and think that nothing like 
 them was ever witnessed in the church, should know something 
 of the extraordinary doings which prevailed in the early days of 
 New England. 
 
 Trumbull relates, (vol. ii. p. 100,) " That the glorious work 
 of God, (in 1740,) which had eftected such a wonderful refor- 
 mation of manners through the country, was marred and 
 greatly injured, by imprudences and irregularities. Many lay- 
 exhorters sprang up among the people, especially in the counties 
 of New London and Windham. And among some there ap- 
 peared an inclination to follow impulses, and a pretence to know 
 the state of men's souls, who were converted and who were not." 
 " It was Mr. Davenport's manner, when a number had cried 
 out, and there had been great agitations of body, to pronounce 
 them tokens of divine favor, and what was still worse, he would 
 declare those persons, who were the subjects of these outcries 
 and agitations, to be converted, or that they had come to Christ. 
 He was further the great encourager, if not the first setter up 
 of public exhorters, not restricting them according to the Gos- 
 pel rule of brotherly exhortation, but encouraging any who were 
 reputed to be lively, zealous Christians, to exhort publicly in 
 full assemblies with ministerial assurance and authority, though 
 altogether raw and unskilful in the word of righteousness. — 
 
28 
 
 What had still a more mischievous influence than all the restV 
 was, his undertaking to examine his brethren in the ministry, as 
 to their spiritual state, and publicly to decide concerning them,, 
 whether they were converted or unconverted. Some, whom he 
 had privately examined, and who appeared to be men of as much 
 grace as himself, he would in his public prayers, pronounce un- 
 converted. Such as refused to be examined by him, were cer- 
 tain to be denounced, as either unconverted or in a very doubt- 
 ful condition. Thus disorder, jealousy, and confusion were sown 
 in the churches. He represented that it was a dreadful thing 
 to hear unconverted ministers ; that their preaching was as bad 
 as poison, and he warned the people against it." 
 
 Concerning the prevailing irregularities of that flay, the histo- 
 rian proceeds, (page 168,) " It was now a very critical and mo- 
 mentous period with the churches, for while the Spirit of God 
 wrought powerfully, Satan raged maliciously, and played off his 
 old subtleties by transforming himself into an angel of light, de- 
 ceiving many. There was a false, as well as a good Spirit 
 among the people, and a disposition to make rehgion consist in 
 crying out, in bodily agitations, in great fears, in joys, in zeal 
 and talk. When ministers in faithfulness pointed out their er- 
 rors and false notions, and shewed them clearly in what true re- 
 ligion consisted, and pressed it upon them to be followers of God 
 as dear children, they were, numbers of them, disobliged, and 
 pretended that the ministers' preaching had a tendency to 
 quench the Spirit. Many declared that they had rather hear 
 the lay-brethren exercise their gifts, than to hear the ministers, 
 and that more souls were converted under their exertions, than 
 under those of the ministers. In their religious conduct, they 
 were influenced rather by inward impressions, than by the plain 
 word of God, or the manifest intimations of Providence. Nei- 
 ther ministerial advice nor parental counsel, nor their obliga- 
 tions to relative duties were of any weight with them, in com- 
 parison with impressions. They maintained that if they did not 
 feel a ministers preaching, he was either unconverted or legal 
 and dead. They thought lightly of those public meetings and 
 exercises in which there was no visible great stir or operations 
 among the people. They would commonly say there was noth- 
 ing of the power of religion. There was a remarkable haugh- 
 tiness and self-sufficiency, and a fierce and bitter spirit and zeal, 
 a censoriousness, and impatience of instruction, and reproof 
 among these people, and especially among their exhorters." — 
 (See Trumbull's History of Connecticut, vol. ii. p. 170.) 
 
 Is it not evident from this account, that the spirit of new 
 measures, has been an old spirit ? Who can read these accounts 
 of the abuses of revivals in former days, and not think of some 
 recent proceedings in some of our churches, in which lay-breth- 
 ren have been set to the work of public teaching, and leading 
 
S9 
 
 j)ublJc devotions, in the presence of ministers ; and when regu- 
 lar pastors have been prayed for as unconverted ? Who can read 
 these accounts, and not recognize the same spirit that dictates 
 some of the narratives and remarks which appear in some of 
 our rchgious newspapers ? Who will fail to see the similarity of 
 spirit which now censures all that endeavor to check these ex- 
 travagancies, and pronounces men, who have been laboring 
 thirty or forty years for the promotion of true religion, enemies 
 to revivals '( Who then will not see, that what are now called 
 new measures are only a new edition of the extravagancies of 
 former times ; the effects of which, in some places, are still visi- 
 ble in the desolations of many generations 1 All past experience 
 teaches that these new measures, if they were to become gene- 
 rally prevalent, would prostrate the spirit of true religion in our 
 land, and turn our fruitful field into a wilderness. That such is 
 now in some measure the effect, is but too evident. Whence 
 comes the present prevalent languor of our churches, but from 
 previous undue excitement 1 This is not mere conjecture. In 
 the western part of the state of New York, where these mea- 
 sures were first brought to bear extensively on the minds of 
 people, the churches are said to be in a most distracted state. 
 In the Volunteer, for April, 1833, is an article entitled, "J. voice 
 of lamentation from the West." It commences with the follow- 
 ing remarks, from the Albany Journal and Telegraph, viz : 
 " The Presbytery of Niagara, which has borne its testimony in 
 favor of good things, not long since, and whose competency of 
 judging cannot be doubted, in its annual narrative proclaims to 
 the churches some things, in which not a few, who have known 
 something of new measures, can sympathize with them. Let 
 the churches mark the following, and take warning : 
 
 " Reasons for the re-action in the state of feeling — the apathy 
 which prevails.'" 
 
 " One great reason for this dearth and criminal apathy, is, we 
 think, the wonderful success wdiich has attended protracted 
 meetings in this region in times past, insomuch, that we have 
 become spiritually full and increased in goods. The church does 
 not desire, and hardly expects a blessing on the stated preach- 
 ing of the word, and the ordinary means of grace. For trans- 
 ferring that confidence to protracted meetings, or any other 
 means whatever, that is due to the arm of the Lord alone, he is 
 sending leanness to our souls." " Another evil we have to 
 regret, and under which our churches suffer, is the effect of too 
 great precipitancy, in times past, in some instances at least, in 
 receiving members into the communion of our churches from 
 the world. This has taken place chiefly through the excitation 
 of protracted meetings, so soon as the individuals began to in- 
 dulge hope, without examining them minutely on the great doc- 
 trines of grace, or waiting to impart to them previous and pre- 
 
30 
 
 paratory knowledge and instruction, so needful to the com- 
 mencement of a good hope. This evil also originates partly, from 
 not requiring candidates to subscribe to the public standards of 
 the Presbyterian church ; though this omission, we are happy 
 to say, has not been general among our churches. But so far 
 as it has prevailed, and as a necessary result of such laxness, so 
 contrary to our public standards, to common and long establish- 
 ed usage, to the ordination vows of our ministers and ruling el- 
 ders, and so plainly repugnant to the peace and purity of the 
 Presbyterian church, a number have been received among us 
 who refuse to receive the Confessions and Catechisms of our 
 church. However pleasing in theory, and infinitely desirable in 
 fact, the speedy upbuilding of the Zion of our God, over all the 
 earth, yet, with us, painful experience demonstrates, that unifor- 
 mity of doctrine and practice, is essential to peace and harmony, 
 while that doctrine and practice, being conformable to the word 
 of God, is no less essential to the purity, order, and prosperity of 
 the church of Christ. Accordingly, as in duty to the churches 
 under our care, we feel solemnly called upon to bear our public 
 testimony against hasty, indiscreet admissions into the church, 
 and particularly against dispensing with the public standards of 
 the church on these occasions." 
 
 " Another obstacle to the progress of serious piety is, the un- 
 settled state of the ministry on this part of the walls of Zion. 
 Ministers now usully remain but a year or two in a place. We 
 lament to find that the importance of settled pastors, who shall 
 feed the flock with knowledge and understanding, is not duly 
 felt by our churches, nor indeed the nature and obligations of 
 the pastoral relation much regarded where it exists. — We hope 
 and pray that these evils are sufficiently felt to return to the old 
 paths, and by settling pastors wherever the ministry can be sus- 
 tained, they will give permanence, stability, and increased effect 
 to the pastoral office, — an office of inspired origin, — and at the 
 same time preserve our beloved churches from that "every 
 thing" which creeps into them during those retrograding inter- 
 vals wherein they have no ministers." 
 
 The churches in Connecticut are entreated to listen to this 
 testimony from a public body, situated where the new measures 
 have had a full operation, and have produced abundant fruit. 
 And what is this fruit, but the self-sufficiency, the insubordina- 
 tion of the days of James Davenport ? Now to call this course 
 an improvement in the mode of presenting truth, and of press- 
 ing it upon the conscience, or to call these measures new, as 
 implying that they are something which has not been known be- 
 fore, is most egi-egious folly. Still more extravagant is the folly 
 of ascribing the existence and prosperity of charitable insti- 
 tutions to the new measures. Every child knows that this is 
 mere empty boasting. What charitable society is there in the 
 
31 
 
 land that in the remotest degree owes its origin to these mea- 
 sures ? Indeed, if the new doctrines and new measures do not 
 materially injure all our public institutions for benevolent pur- 
 poses, by sowing the seeds of distrust and dissension, we shall 
 have special occasion for gratitude ; for it must be owing to the 
 interposition of a kind Providence. Will it be said by any, that 
 the apathy on religious subjects, which is beginning to prevail 
 in many places, cannot be justly charged to new measures, inas- 
 much as their whole object is to quicken the feelings of Chris- 
 tians and arrest the attention of sinners ? I answer ; the evil 
 specified is nevertheless the effect of these measures, just as the 
 torpor of the drunkard is the effect of stimulants. All unnatural 
 excitement of passion, which goes in advance of the understand- 
 ing, tends to produce debility and torpor in the system. 
 
 But some will undertake to draw a line of distinction between 
 the new doctrines and the new measures, and will decidedly 
 oppose the latter, while they see no harm in the former. They 
 will say that they cannot go with the new measures, — that their 
 foot is set down on that point, and that they would be Episco- 
 palians or Baptists, before they would yield ; and yet they can 
 give the right hand to the new doctrines, if they do not even 
 adopt them. How is it that such persons do not see that the 
 measures are the fruit of the doctrines, and cannot long be sepa- 
 rated from them ? Let any minister or church welcome the new 
 divinity, and they will find it impossible to prevent the natural 
 effects. New measures, in all their fanaticism, will follow, and 
 will have their run in the effervescence of passion, and then 
 subside into the moral apathy of Laodicea. This experiment 
 has been tried so often and so thoroughly that there is no room 
 for doubt as to the result. Set down your foot as firmly as you 
 please, if you adopt the cause, you must sooner or later feel the 
 effect. I pity the man who takes a stand against new measures 
 while he supports new doctrines ; it is like putting your shoulder 
 against a water wheel without shutting down the gate. You 
 may hold a moment by mere strength of muscle and dint of in- 
 fluence, but if public opinion is left open to the operation of the 
 cause, it will gather strength, and finally overwhelm you. 
 
 But while most of the advocates for nev»^ measures and doc- 
 trines pretend to new light, and claim to have taken new ground, 
 there are some who contend that they preach and think just as 
 they always have done. Their views are not altered, neither 
 have they gathered them from any modern source, but have 
 been on this ground for many years. Hence they conclude that 
 they are orthodox, and that the new doctrines are orthodox too, 
 because they are just what they have always believed. In res- 
 pect to this statement, I have to remark — if any declare that 
 their views are not changed, we are bound to believe them ; but 
 
32 
 
 that this fact proves, eitlier that they, or those that agree with 
 them, are orthodox, I must be permitted to question. 
 
 The explanation of this matter which appears most probable 
 is simply as follows : The ministers and churches in this State, 
 from fifty to one hundred years since, were almost universally 
 buried in depths of Arminianism. In this state of things, there 
 was a general stillness and quietude, like the house of death. 
 Vital religion was seldom heard of Persons were admitted to 
 the churches and the ordinances of the Gospel as means of 
 conversion ; all were then going to heaven by their own efforts. 
 If any were scrupulous about coming themselves to the ordi- 
 nances of the church, they were accommodated by what was 
 called the " half-wmj covenant" A very appropriate designa- 
 tion. These, in the view of many, were halcyon days, the 
 golden age of the church. AH the children were then baptized ; 
 all persons outwardly decent, and even some more, were mem- 
 bers of the church ; then there were no sectarian divisions, for 
 none had any inducement to separate ; for all were going, as 
 they supposed, and as they were taught, dii'ectly to heaven. I 
 recollect once to have seen an aged lady, who remarked, that 
 she was a member of the church forty years before she had any 
 loiowledge of experimental religion, or even knew there was 
 such a thing. She said her minister taught, that joining the 
 church and maintaining outward decency was sufficient ground 
 of hope. This was indeed cold Arminianism ; but cold or hot, 
 it is the same thing in principle, and the hot will become cold. 
 
 But God finally caused his Spirit to breathe on this valley of 
 dry bones, and a great reformation in our churches was effected, 
 principally by the instrumentality of Edwards, Bellamy, and 
 other kindred spirits. These men brought forward and explain- 
 ed the peculiar doctrines of the Gospel, the nature of true reli- 
 gion, or that system of truth which is called Calvinism. The 
 consequence of this reformation was, that spiritual life began to 
 shew itself in the ministry and in the churches ; but worldly 
 souls were oflended and driven oft'. Now sectarian divisions 
 began to make their appearance, and many began to cast off' all 
 signs of religion, and even to talvc the ground of open opposition. 
 And though most real Arminians were driven oft' by this refor- 
 mation, yet some of the less strenuous and more pliable sort 
 continued so to modify their language, and shape their views, as 
 to take rank under the banner of Calvinism. They were called 
 moderate Calvinists by some, by others scmi-Arminians, but 
 what they really were was not known. Some of this descrip- 
 tion have remained to this day. And now, when a general re- 
 lapse seems about to take place, and Arminianism begins again 
 to lift up its head in high places, these men find, to their great 
 comfort, it is just what they have always believed and meant io 
 preach. They have always been " border men," and now that 
 
33 
 
 they can speak out what has been smothered in their hearts, 
 they are ready to conclude that they are orthodox, and that all 
 who agree with them are correct. Said an aged minister in 
 this State, not many months since, " I have lived to see two 
 revolutions in the religious concerns of Connecticut. The first 
 was from semi-Arminianism to Calvinism, which took place soon 
 after I entered the ministry. And it was the result of great ef- 
 fort, and progressed very slowly, going as it did against wind and 
 tide. But now our ministers and churches are going back again 
 to the very ground from which Edwards and Bellamy labored 
 so much to remove them, and they go with the rapidity of light- 
 ning." 
 
 This view of the subject may account for the fact that some 
 ministers and churches find themselves at home in the new di- 
 vinity. They have all along been sighing for the leeks and flesh 
 pots of Egypt ; they remember the quiet and union of former 
 days, and now when they see a prospect of return to what they 
 so highly approve, it is not surprising that they are animated. 
 The Israelites we know, many of them, went into the wilder- 
 ness against their will, for they had no faith in the promised 
 land which lay beyond. And on every occasion of difficulty 
 they were ready to murmur and return. Once they actually set 
 up a calf in the camp, and said, " these are thy gods, O Israel," 
 and under such auspices they were ready to retrace their steps 
 to the house of bondage. And now if our churches will relapse 
 to the depths of Arminianism, if they must again be filled with 
 worldly spirits, and draw the gi'eat mass within their embrace 
 by half-way covenants and other means ; there are some who 
 will say in the fulness of their hearts, " How is the gold become 
 dim ! how is the most fine gold changed !" Our souls shall 
 weep in secret places for your pride ; we will even go down to 
 our graves sorrowing for such a calamity, and praying for its 
 removal. 
 
 STATE OF INDIFFERENCE IN THE CHURCHES AND THE MINISTRY, 
 GROUND OF APPREHENSION AND ALARM. 
 
 There are some otlier points, brethren, which are of too much 
 importance to be passed in silence, and yet which are points of 
 great delicacy and difficulty. Duty to the cause of truth con- 
 strains me to call your attention to them, and yet I do it with 
 trembling, lest I should give the ark a wrong touch, and mar the 
 cause I would defend. But my reliance is on that wisdom 
 which is from above, that I may be able to perform the requisite 
 duty, without falling into temptation. 
 
 One point to which I refer is the prevailing, and as it appears 
 to me, great and criminal indifference of the churches respect- 
 ing the distinguishing doctrines of the Gospel, and the interests 
 
 5 
 
34 
 
 of vital religion. And lest I should entertain mistaken appre- 
 hensions on this point, and allege unjustly, I will merely mquire, 
 and leave your own consciences to answer as ni the presence 
 of God, do I err when I suppose, that very little interest is felt 
 in many of our churches, and by many church members, who, 
 in other things are active and zealous men, in the fundamental 
 principles of true religion ? Is there not a great degree of impa- 
 tience in respect to those discussions which are designed to 
 bring forth and explain the features of sound doctrine ? Is it not 
 very difficult to persuade church members, to read or patronize 
 any publications which are designed to explain principles ? Will 
 not many cast these publications aside, crying out. Dry, dry ; 
 or exchange them for those which are filled with mere news ; 
 or those, perhaps, which contain nothing but party bitterness or 
 political strife ? Is it not a fact, that the idle stories and fancies 
 of book speculators have driven from many Christian families 
 such books as those written by Scott, Edwards, Bellamy, 
 Dwight, Baxter, and Jay ; or, if not driven them from the house, 
 have caused them to be overlooked and forgotten ? How is this 
 matter, look around you, look at your own practice, and make 
 a true report. 
 
 If conscience pleads guilty in this respect, then I ask you seri- 
 ously, what will be the end of these things 1 Where, in a few 
 years, will be the judges of sound doctrine in our churches ? 
 Who will know, hereafter, any more than the blind votary of 
 Romanism, whether truth or error is preached or printed ? Are 
 we not thus practically surrendering the very principle of the 
 reformation, and adopting one of the worst dogmas of the Ro- 
 man church ? If this is so, it is time to look about us. Will you 
 resign the keeping of your souls, and your immortal interests, 
 to any of your fellow creatures ; and is it no matter whether 
 your faith be Scriptural or not, provided it agree with the teach- 
 ing of some Rabbi ? If so, then go back at once to the good old 
 Mother of Rome, who has had long experience in dealing in the 
 souls of men, as an article of her merchandize ; but do not sub- 
 mit to the murderous rashness of some inexperienced practi- 
 tioner. 
 
 Another evidence of prevailing indifterence in the churches, 
 is the little alarm wiiich is manifested respecting the threaten- 
 ing aspects of our theological affairs. What would our fathers 
 have said and done, if any suspicion of unsoundness in the faith, 
 had, for a moment, hghted on our College, or our teachers in 
 divinity ? Would not they have been awake, and would they 
 have been put off with flimsy pretences ? But now, we see a 
 portentous cloud hanging over our College, and the Theological 
 Seminary connected with it, whence our churches are to be 
 supplied with spiritual guides. This cloud has been growing 
 thicker and darker every year. The angiy elements are in 
 
35 
 
 visible commotion about it. tfic wind roars on its confines, a tor- 
 nado is evidently gathering ; but the churches are slumbering in 
 security, crying — peace, peace, to themselves. And what will 
 be the end thereof? And this indifference is still more manifest 
 from the facility with which many suffer their fears to be allayed. 
 li' the Theological Seminary alarms them, and they hesitate 
 about sending their sons to the College, or giving money for its 
 benefit, they are assured that the Theological Seminary has no 
 connexion with the College, and no influence over it. With 
 this plea many are satisfied, and thus a considerable portion of 
 one hundred thousand dollars has been drawn from those, who 
 sincerely disapprove of the theology taught at New Haven. And 
 the sons of many, who would by no means have exposed them 
 to the influence of this theology, have been, by the above plea, 
 draw^n from parental observation and beguiled from the faith of 
 their fathers. Now, brethren, it is proper that you should un- 
 derstand this matter, and act with your eyes open. And it is 
 truly astonishing that persons of discernment should have suffer- 
 ed themselves to be deceived in this manner. All who look at 
 the situation of the Theological Seminary and the College must 
 see at once that the above plea is utterly groundless. The fact 
 is, the- Seminary is connected wath the College, by many ties, 
 and they must have a common lot. No one can doubt this for 
 a moment, when he reflects, that the Professor or Professors of 
 the Seminary are members of the College Faculty, and are so 
 announced on the annual Catalogue. AgaiUj the Professor of 
 Divinity in the College, who is the regular pjreacher in the Col- 
 lege-chapel, and pastor of the church, if not also a professor 
 nominally in the Theological Seminary, is deeply imbued with 
 its spirit and doctrines, which he has not hesitated to exhibit and 
 advocate. The same sentiments and spirit he doubtless exhi- 
 bits in his ministrations in the chapel. What these are, may be 
 learnt by attention to a Review of Fisk's Sermon, and an Essay 
 on Divine Permission of Sin, published in the Christian Spec- 
 tator. All the clerical part of the College Faculty, excepting 
 the President, it is understood, are men who are devoted, soul 
 and body, to the new divinity. The religious and moral influ- 
 ence, therefore, exerted over the students is almost exclusively 
 of this kind. Now is it at all to be supposed that the College 
 will not feel this influence ? Is it at all probable that the credu- 
 lous and susceptible mind of youth, in the case of every student 
 whose opinions are not already formed, will receive no impres- 
 sions from this powerful combination of influence ? To suppose 
 this is to expect a miracle. And those students who go to the 
 College with formed opinions, must have minds of peculiar 
 firmness, not to be shaken by nearly all the religious and moral 
 influence in the College opposing them. But more than this, to 
 say nothing of those personal and direct eflforts to enlist the ardent 
 
36 
 
 feelings of youth, which would be natural in such a case, I may 
 add, that the Christian Spectator, a recreant periodical, which 
 has apostatized from its own faith, as well as the faith of our 
 churches, and is now, with closed doors, devoted to the new di- 
 vinity ; is industriously spread among the students in College, 
 and is afforded to them at two-thirds of its nominal price. This 
 is a fact which speaks volumes in respect to the influence w4iich 
 is secretly and unceasingly sent forth from the Theological Se- 
 minary into the College. Even the Christian Spectator itself, 
 has had the boldness to claim aflSnity with the College. I recol- 
 lect to have seen an advertisement of this work, in a Southern 
 paper, in which it stood announced, that the work was edited by 
 " Officers of Yale College." Nearer home, it is said to be edited 
 by an " Association of Gentlemeti:' Now that there are gentle- 
 men among the officers of Yale College, and enough even to 
 make an association, I entertain not a doubt ; and 1 may add, 
 there are those among the officers of Yale College, who would 
 not deem it necessary to label themselves an " Association of 
 Gentlemen" But these gentlemen, I am confident, are not those 
 who will say in one part of the country, that the Christian Spec- 
 tator, that trumpet of new divinity, and of the Theological Se- 
 minary, is edited by officers of Yale College, and in another 
 part, that the Seminary and the College have no connexion. 
 Who then that regards impartially the time state of this case 
 will believe, that the Seminaiy exerts no paramount influence 
 over the College, pr that youth sent thither will remain unbias- 
 sed ? Who can calculate the effects of exposing the youthful 
 mind, in all its generous ardor and artless simplicity, to the con- 
 stant action of concentrated and unresisted influence ? How is 
 it with those youths even of Protestant parentage, who are ex- 
 posed to the wiles of Papal artifice ? Those parents then who 
 have expected any other result, and have been sorely disap- 
 pointed, have occasion to lament their own inattention and cre- 
 dulity, that their sons, whom they have anxiously educated for 
 Christ, and the truth, are now engaged in making shipwreck of 
 the faith. 
 
 It is further and moreover, a signal evidence of public apa- 
 thy, that a Professor of Divinity in Yale College should publicly 
 impugn the doctrinal standards of the College and the creed by 
 which he professes to be guided, and yet retain his place. At a 
 meeting of the President and Fellows of Yale College, Novem- 
 ber 21, 1751, — It was ordained, "That i\iQ Assembly' s Catechism, 
 and the Confession of Faith received and established by the 
 churches in this colony, which is an abridgment of the West- 
 minster Confession, (and was adopted at Saybrook, 1708,) con- 
 tain a true and just summary of the most important doctrines 
 of the Christian religion,, and that the true sense of the sacred 
 Scriptures is justly collected and summed up in these composi- 
 
37 
 
 tions, and nil expositions of Scripture, pretending to deduce any 
 doctrines or positions, contrary to the doctrines laid down in 
 these composures, we are of opinion, are wrong and erroneous." 
 " If any doubt or dispute should happen to arise, about the 
 true meaning and sense of any particular terms or phrases, in 
 the said composures, they shall be understood and taken in the 
 same sense, in which such terms and phrases have been gener- 
 ally used, in tlie writings of protestant divines, and especially 
 in their public confessions of faith." 
 
 " That every person who shall hereafter be chosen President, 
 Fellow, Professor of Divinity, or Tutor in this College, shall, 
 before he enters on the execution of his office, publicly give his 
 consent to the Catechism and Confession of Faith, as containing 
 a just summary of the Christian religion, as before expressed,, 
 and renounce all doctrines or principles contrary thereunto ; and 
 shall pass through such examination, as the corporation shall 
 think proper, in order to their being fully satisfied, that he shall 
 do it truly without any evasion or equivocation." 
 
 " That since every officer is admitted into his post upon the 
 condition aforesaid, if he shall afterwards change his sentiments, 
 entertain any contrary set of principles, or scheme of religion, 
 and disbelieve the doctrines contained in the said Catechism or 
 Confession of Faith, he cannot, consistent with common honesty 
 and fidelity, continue in his post, but is bound to resign it." — (See 
 Clap's Defence, 6z:c., p. 14, 15.) 
 
 •In explanation of the meaning of the Confession of Faith, 
 above mentioned, I may remark, that at a meeting of the Trus- 
 tees of Yale College, at New^ Haven, October 17, 1722, — It w^as 
 voted, " That all such persons as shall be elected to the office 
 of Rector or Tutor, &:c., shall, before they are accepted therein, 
 declare their assent to the Confession of Faith owned and con- 
 sented to by the Elders and Messengers of the churches in the 
 colony of Connecticut, assembled by delegation, at Saybrook, 
 September 9, 1708." The Confession adopted at Saybrook, as 
 above stated, is then to be understood as the Confession of Faith 
 adopted by the Trustees of Yale College as the standard of 
 their faith. 
 
 By looking into this Confession, we find it stated, Chap. iii. 
 Art. 2. " Although God knows whatsoever may or can come to* 
 pass, upon all supposed conditions, yet he hath not decreed any 
 thing, because he foresaw it as future, or that which would 
 come to pass upon such conditions." — Art. 3. " By the decree 
 of God for the manifestation of his gloiy, some men and angels 
 are predestinated unto everlasting life, and others foreordained 
 to everlasting death." — Art. 4. " These angels and men thus 
 predestinated and foreordained, are particularly and unchange- 
 ably designed, and their number is so certain and definite, that 
 it cannot be either increased or diminished." — Chap. v. Art. 1. 
 
 wi^ 
 
38 
 
 " God, the great Creator of all things, doth uphold, direct, dis- 
 pose, and govern all creatures, actions, and things, from the 
 greatest even to the least, by his most wise and holy Providence, 
 according to his infallible foreknowledge, and the free and im- 
 mutable counsel of his own will, to the praise of the glory of his 
 wisdom, power, justice, goodness, and mercy." — Art. 4. " The 
 almighty power, unsearchable wisdom, and infinite goodness of 
 God, so far manifest themselves in his Providence, in that his de- 
 terminate counsel extendeth itself even to the first fall, and all 
 other sins of angels and men, (and that not by a bare permission,) 
 which also he most wisely and powerfully boundeth, and oth- 
 erwise ordereth and governeth, in a manifold dispensation, to 
 his own most holy ends, yet so as the sinfulness thereof pro- 
 ceedeth only from the creature, and not from God, who being 
 most holy and righteous, neither is nor can be the author or ap- 
 prover of sin." — Chap. vi. Art. 1. "God having made a cove- 
 nant of works and life thereupon with our fii'st parents, and all 
 their posterity, in them, they being seduced by the subtilty and 
 temptation of Satan, did wilfully transgress the law of their 
 creation, and break the covenant in eating the forbidden fruit." 
 — Art. 2. " By this sin, they, and ice in the7n, fell from original 
 righteousness and communion with God, and so became dead 
 in sin and wholly defiled in all the faculties and parts of soul 
 and body." — Art. 3. " They being the root, and by God's ap- 
 pointment standing in the room and stead of all mankind, the 
 guilt of this sin was imputed, and corrupt nature conveyed to 
 all their posterity, descending by ordinary generation." — Art. 4. 
 " From this original corruption, whereby we are utterly indis- 
 posed, disabled, and made opposite to all good, and wholly in- 
 clined to all evil, do proceed all actual transgressions." — Chap., 
 ix. Art. 3. " Man by his fall into a state of sin, hath wholly lost 
 all ability of will, to any spiritual good accompanying salvation, 
 so as a natural man, being altogether averse from that good, and 
 dead in sin, is not able by his own strength to convert himself, 
 or prepare himself thereunto." — Art. 4. " When God converts 
 a sinner, and translates him into the state of grace, he freeth 
 him from his natural bondage under sin, and by his grace alone, 
 enables him freely to will and to do that which is spiritually 
 ^ood ; and yet so, as that, by reason of his remaining corrup- 
 tion, he doth not perfectly not only will that which is good, but 
 doth also will that which is evil." — Chap. x. Art. 2. " This ef- 
 fectual call is of God's free and special grace alone, not from 
 any thing at all foreseen in man, who is altogether passive there- 
 in, until being quickened and renewed by the Holy Spirit, he is 
 thereby enabled to answer this call and to embrace the grace 
 offered and conveyed in it." — Art. 3. " Elect infants, dying in 
 infancy, are regenerated and saved by Christ, who worketh 
 when and where and how he pleaseth, so also are all other per- 
 
39 
 
 sons, who are incapable of being outwardly called by the min- 
 istry of the word." 
 
 Now with this Confession in view, and the remembrance re- 
 tained that every professor of divinity in Yale College is required 
 publicly to declare his assent and adoption ; I ask you, brethren 
 of the churches of Connecticut, to look into the various publica- 
 tions on theological subjects, which have issued from professors 
 of divinity in. Yale College, for the last ten years, and say, if 
 this Confession has not been repeatedly and publicly denied ? 
 Look at " Sermons on the nature of sin ;" a certain " Concio ad 
 Cleruni ;" at the Review of " Spring on Regeneration ;" at the 
 " Review of Fisk on Predestination ;" at an essay on " Permis- 
 sion of Sin" and various other productions ; and tell me, if the 
 venerable founders and trustees of Yale College, who established 
 its standard of faith, have not had their divinity cast in their 
 teeth, and publicly denounced by these professors of divinity ? 
 The Christian Spectator too, as that is edited by '^officers of Yale 
 College " IS probably edited by those who have publicly adopt- 
 ed this same Confession. Look then at the Christian Spectator, 
 for five years past, and say whether it has attested the honor or 
 honesty of its conductors. Here are men who have admitted 
 the trutii of a certain creed, and occupy an important post in 
 consequence ; and yet do they not turn about, and, on the 
 strength of that very authority which they derive from this ele- 
 vation, undertake to vilify and destroy this very creed ? They 
 may say that they have become convinced that the creed to 
 which they assented, is not correct, and that they are bound to 
 correct their error. This is all well. But if they have discov- 
 ered it to be incorrect, why continue to hold a post on its foun- 
 dation, and derive their support from its provisions ? They have 
 a right, no doubt, to change their sentiments. But say the Fel- 
 lows of Yale College, of 1751, " If they do this, they are bound, 
 on the principles of common honesty, to resign their post," be- 
 cause they hold it on this express condition, that they consent 
 to the above Confession, as the true doctrine of the- Scriptures. 
 While they continue to hold the post then, they do continue 
 tacitly to declare their belief in the Confession. And yet here 
 they are telling us that man is born destitute of moral character ; 
 that God could not prevent sin ; that sinners can regenerate 
 themselves, &c. Let these "professors of divinity" and ^^ offi- 
 cers of Yale College," bring this subject home to the bar of con- 
 science, and say, as they shall answer for it in the last great day, 
 whether, as honest men, they can retain their places in that in- 
 stitution, and yet retain their present theological sentiments ? 
 The question is not now, whether the standard of Yale College 
 is right or wrong ; but the question is, can a man honestly pro- 
 fess the truth of it, and take an important post under its auspices, 
 and then give it a flat denial ? But certain it is, that no man can 
 
40 
 
 be either President, Professor of Divinity, Tutor, or Fellow of 
 Yale College, without, either sincerely or hypocritically, giving 
 his full and public assent to the above Confession. In which of 
 these senses the present professors of divinity give their assent, 
 I leave the pubUc to judge. 
 
 The principal purpose, however, for which I state these facts, 
 is to illustrate the prevailing indifference of the churches. The 
 above glaring inconsistency has existed, and been a matter of 
 public notoriety for a number of years. And yet who has ever 
 manifested any disapprobation ? What has the Corporation of 
 the College ever done to correct this evil ? Perhaps some of 
 them would feel that they are in the same condemnation. And 
 yet these men retain their places, and, in a considerable degree, 
 retain public confidence. And these things are done in the very 
 heart of the land of " steady habits." Scarcely any thing has 
 ever filled my mind with more abhorrence of the human charac- 
 ter than the fact, that, in one of the colleges in New England, 
 a man, who is professedly an Unitarian, but substantially an Uni- 
 versalist or Deist, lives and regales himself under the garb of a 
 professor of divinity, on funds sacredly devoted to the promotion 
 and defence of the faith of our fathers. A man that will thus 
 pervert and abuse the sacred benefactions of the dead, it is no 
 matter what he is professor of — what he is, is but too evident. 
 
 But the charge of criminal indifference in these matters, is not 
 to be confined to the churches. There is a lamentation to be 
 taken up, if nothing more, on account of ministerial apathy and 
 inconsistency in this respect. It is addressed to the churches, 
 because the ministers are their pastors, and are to be followed, 
 so far as they are themselves the followers of Christ. 
 
 I am not about to prefer any accusations, but certain facts 
 have struck my attention, which appear to be worthy of serious 
 regard. And, lest I should in any measure unjustly criminate, 
 I will merely make a few inquiries, which every man of com- 
 mon observation is competent to answer. Is there not then, at 
 present, among the ministry in this State, a spirit of compromise 
 and expediency, which makes no proper distinction between 
 truth and error, — between the Gospel and its counterfeits ? To 
 render this inquiry more intelligible, I will divide it into several 
 branches. 
 
 Is it not true then, that there is a class of ministers in the 
 State, and those too who claim to be orthodox, according to the 
 true Calvinistic faith, who tell you that the present speculations 
 on theological subjects in this State, are of no consequence, and 
 are deserving of no serious attention ? Do they not tell you that 
 the new divinity does not differ from the established faith, ex- 
 cept a few terms, or some small points ? If this is so, then I ask, 
 can these ministers be safe guides? If they do not know better, 
 must they not be criminally ignorant and stupid ? And if they 
 
41 
 
 do know better, must they not greatly deceive ? It is admitted 
 on all hands, that the above speculations respect some of the 
 vital principles of our religion. Now if these speculations cast 
 any true light on these subjects, is it of no consequence that the 
 chm-ches should have the benefit of that light ? And if they serve 
 rather to darken, and bewilder, and pervert the mind, is it of 
 no consequence that people should be guarded against them ? 
 What then are we to think of a spiritual watchman, who cries, 
 peace to his flock, and endeavors to turn away their attention ? 
 Is he a true man, or is he a traitor ? 
 
 Is there not another class of ministers, who, though they claim 
 to be true Calvinists in sentiment, are so fearful and so prudent, 
 that, in all their public conduct, they act on the wrong side ? I 
 allude to this class with great reluctance, because I regard many 
 of them as honest and good men, who, in other respects, are an 
 honor and a blessing to the church. But in the field of contro- 
 versy or collision, they are so governed by feeling, so afraid of 
 trouble, so easily looked out of countenance, that they dare not 
 act, or always tlirow the cast on the cause of Christ. If a can- 
 didate is to be examined for license or ordination, they hope the 
 best, they pass lightly over the points where they have reason to 
 suspect him deficient, they allow him to equivocate and evade, 
 and then wrap up the whole in a mantle of charity, and let him 
 pass. And thus, wolves in sheep's clothing may be admitted to 
 the fold. They are so appalled at the thought of division and 
 contention, that had they lived in the days of Luther or of Paul, 
 the faith once delivered to the saints must have failed of defence. 
 They seem to feel, that to hide their eyes from danger is the 
 same thing as to avert it ; and to hope all will go well is the 
 same thing as to do the duty of a watchman. This may be a 
 constitutional infirmity, and it may consist with great excellence 
 of character in other respects. And yet, from no class of men, 
 does the cause of truth, in certain circumstances, more severely 
 suffer. They are always blocks in the way of decided, ener- 
 getic measures. And though I would treat such men with great 
 kindness and tenderness, yet I cannot but say to the churches, 
 such pilots are not to be trusted in a storm. And if you have 
 such at your healm, you will need to keep your own eyes open. 
 For the time may come, and that soon, when these timid men 
 will not dare to say any thing, lest they make difficulty, and then 
 where will be your safety ? To do nothing, is often the sanie 
 thing as to do wrong. Such men may be excellent pastors in 
 ordinary circumstances, but in such times as the present, they 
 are like the rolling ballast of a ship in a rough sea, they always 
 roll to leeward, and upset the ship. 
 
 But I inquire again, is there not still another class, who aim, 
 or appear to aim, at being, on both sides of the question ? They 
 are a sort of amphibious race, who can breathe in water or air, 
 
 6 
 
42 
 
 truth or error. They can suit their creed to the company they 
 are in, or to the circumstances with which they are surrounded. 
 At one time they are loud and strong for orthodoxy, and de- 
 nounce innovations, and speculations, and philosophy, with no 
 measured censure. Anon, the tables are turned ; and now they 
 are for union and peace, and think there is little, if any, differ- 
 ence, and reprobate any course of decision and consistency, as 
 their obstinacy and bigotry. Their preaching, of course, if 
 their audience be composed of persons of different views, will 
 be neither one thing nor another, but a certain mixture of light 
 and shade, or a twilight, which leaves both sides to claim them, 
 and both sides in doubt where they belong. They attempt to 
 secure their retreat often by the affectation of great candor and 
 Catholicism. They have spasms of charity for all, and they in- 
 tend to preach Christ and his Gospel, and let controversy alone. 
 But they do not undertake to tell how a man can preach Christ 
 and his Gospel consistently, and not let his hearers know what 
 he believes respecting the great points which the Gospel involves; 
 or how the trumpet can give an uncertain sound, and yet men 
 be induced to prepare themselves to the battle. I ask merely, 
 is there, or is there not, such a class of ministers in our State ? 
 
 As I hold fast the protestant principle of private judgment and 
 no persecution, in matters of conscience, so I complain of no 
 man for his opinion. Let him be decidedly one way or the 
 other, only let him be consistent, and I pass him unmolested. 
 Yes, more ; I give him my hand, as to an honest man, who is 
 always found at home ; and with whom, though I differ in opin- 
 ion, I can always meet and walk peaceably on the common 
 ground of humanity and courtesy. But no man has a right, on 
 protestant principles, to be inconsistent, or to prevaricate and 
 deceive. If he has no opinion, and is incapable of forming one, 
 let him say so. But to be trimming and veering to suit every 
 wind of doctrine, is a just ground of complaint, and deserves 
 severe reprehension. These characters, or as Bunyan would 
 call them, these Messrs. Twosides, generally balk their own 
 hopes, for by attempting to appear on both sides they gain the 
 confidence of neither, and, according to the old proverb, gene- 
 rally fall between two stools. 
 
 In regard to these signs of indifference in our churches, I 
 would now ask, are these things so ? If not, then one cannot 
 believe his senses. For such is the almost daily report of eyes 
 and ears. If they are so, then let me say, brethren, are you to 
 make no difference between truth and error ; is it matter of in- 
 difference which prevails in this our beloved State ? Is it matter 
 of no concern which we leave as the inheritance of our children, 
 and of future generations l Have we fallen back upon the peri- 
 od, when the Jesuit can sit and weave his net and spread it over 
 his victim, and lead him as an ox to the slaughter ? Or have we 
 
43 
 
 reverted still farther back, to the time spoken of by the prophet 
 Jeremiah when " the prophets prophesy falsely, and the priests 
 bear rule by their means, and my people love to have it so ?" If 
 so, then I would say with the prophet, in view of this sad condi- 
 tion : " And what will ye do in the end thereof?" 
 
 CONSEQUENCES OP THE ABOVE PRINCIPLES AND STATEMENTS. 
 
 And now, brethren, having attended to some of the circum- 
 stances of your case, and the signs of the times, let us see what 
 duties are the consequence of these things. 
 
 1. It is clearly incumbent on all that regard true religion as 
 ot essential importance to themselves and others, that they cheer- 
 tu ly incur some sufficient labor and expense to acquaint them- 
 selves with Its distinguishing principles. It is clear as the me- 
 ridian sun, that the person who loves the truth, or would love 
 It, must have some competent information. And this, in all or- 
 dinary cases, must be the result of patient and faithful investi- 
 gation. How can it be otherwise ? Do we expect that know- 
 ledge on these all-important topics, will come down to us from 
 the clouds, or spring up from the earth, or grow upon the trees, 
 or that we shall inhale it with the vital air ? Or do we expect 
 It will come in dreams and visions of the night ? Surely not. 
 We know there is no royal road to learning in religion, any 
 more than in literature. What then are we to expect, if we 
 turn away from the sober discussion of religious principles, be- 
 cause it requires some attention, or refuse to take a religious pe- 
 riodical, because it costs some money, or refuse to read a ser- 
 mon or essay, because it requires an effort ? True, books are 
 greatly multiplied, and many of them are worthless, and some 
 pernicious ; but is that any reason why we should not have those 
 that are valuable, or should not read them when we have them ? 
 Articles of food are very numerous, and many things offered as 
 such are very worthless, or even hurtful ; but shall we on that 
 account have no wholesome food ; shall we go lean and faint, 
 and unable to do business, because there are things in the world' 
 that may harm us ? Rather let us gather up the good, and cast 
 the bad away. But some will say, probably, that they read for 
 diversion, and therefore must have stories, or something that 
 will move the feelings, and rivet attention ; they cannot encoun- 
 ter the solid columns of dry discussion. To this it may be re- 
 plied, that some reading of this sort, especially for children, may 
 be desirable. But every man of sense knows that there are 
 subjects, and those of great importance, that must be treated on 
 the ground of sober argument, which requires great labor to in- 
 vestigate and arrange, and which requires not a little attention 
 to read and understand. And why should a person of mature 
 judgment always expect or calculate to read for diversion ? Sup- 
 
44 
 
 pose, when you go to your field to cultivate it, you should gO 
 with this feeling, and determine that you would submit to no la- 
 bor, but must have entire diversion ; what would become of 
 your temporal interest ? Suppose you should say, on surveying 
 your field of corn — these rows are long, and this hoing is 
 dull, dry business, I cannot submit to it, I must have entertain- 
 ment, and I will go where it is to be found ; where would be 
 your supply of food for the ensuing winter, and what will sup- 
 port your family or keep it from starvation ? Just so, if you en- 
 ter the field of religious cultivation, refuse all labor, and insist 
 on diversion, if you will pass over a piece of instruction because 
 it is long, or dry, where will be your knowledge ? Will diver- 
 sion keep you alive in time of famine ; will stories, and fancies 
 lead you to grow in the knowledge of God, and render you root- 
 ed and grounded in the faith ? Indeed, if this course is pursued 
 by the members of our churches generally, what but the utter 
 extinction of true religion is to be expected ? It is already an 
 alarming evil that distinguishing fundamental truth, is so under- 
 valued, so little understood. This evil is already opening the 
 flood gates of error and delusion upon us. And unless our 
 churches can be persuaded to change their course, inevitable ru- 
 in is before us. There are always men enough in the commu- 
 nity, who, for money, w^ill write and publish what people will 
 buy. They will submit to be caterers to public taste, be it ever 
 so vitiated. But men of principle and benevolence cannot do 
 this. They will publish what they think will be beneficial, and 
 if the community will not concur by their support, such men 
 will speedily be driven from the field. For they cannot live and 
 fatten on the vices and follies of their fellow men. If then the 
 Christian public will give the preference to the mere eftbrts at 
 diversion, — if they will pay their money for nothing but the chafi' 
 and froth of speculators ; then all serious and instructive books 
 must retire, and their places be supplied with the venal instru- 
 ments of public degradation. 
 
 But it will be asked, perhaps, why cannot religious instruction 
 be made to afford diversion to the reader ? I answer, it can be, 
 and always is to those who love it, and who search for it as for 
 hid treasure. But in regard to those who feel inclined to in- 
 dulge their indolence, rather than to seek their profit, I may 
 answer the question by asking another, viz : Why cannot labor 
 be made play ? To those who feel an interest in the results of 
 industrious labor, it will always aftbrd sufficient entertainment, 
 even in its severest forms. The man who believes that gold is 
 beneath the earth, will be cheerful in digging and blasting till he 
 comes at it. But if gold is of little value in his estimation, or if he 
 already has enough, it will be very difficult to persuade him that 
 digging the earth and blasting the rocks is diversion. It all de- 
 pends upon the state of feeling with which a man reads, if he 
 
45 
 
 reads what contains real truth. The Bereans searclied the 
 ►Scriptures daily and with great interest, because they had a 
 strong desire to know whether tiiese things were so. But many 
 persons will be seized with a fit of yawning at the sight of a Bi- 
 ble. And in their case it will be very difficult to make the read- 
 ing of the Scriptures a diversion. And to those persons who 
 do not find entertainment in reading works of solid instruction, 
 I would recommend practice and prayer until the interest is felt. 
 But labor will be labor after all, and the only way to make it ac- 
 ceptable is to calculate its consequences. If heavy weights are 
 to be removed, if high hills are to be ascended, strength must be 
 applied, the muscles must be strained, unless we can avail our- 
 selves of labor-saving machines. But even these will not avail 
 in labors of the mind. As there are no mental mechanics yet 
 discovered, no intellectual lever, screw, pully, or power of steam. 
 I see no way to gain knowledge without labor. 
 
 It is a question then of no small consequence, whether the 
 churches will sustain such publications and writers as discuss 
 the essential principles of true religion ? The magnitude of this 
 question, and its most interesting relation to all our religious in- 
 terests, render it properly a case of conscience. Permit me 
 then, bi^thren, to ask you seriously, can you with a clear con- 
 science refuse to patronize such publications as you honestly 
 judge, are endeavoring to explain and defend the true doctrines of 
 the Bible 1 I ask you not to abandon your own right of judgment, 
 but I do ask, ought you not to exert your influence in support of 
 what you verily believe to be the truth 1 Can you answer it to 
 your families, to your own souls, and to your God, if the cause 
 of truth be suppressed for want of patronage? And if you feel 
 the importance of the subject, you certainly will not object on 
 account of the expense. How much more do you expend for 
 some convenience or indulgence which is comparatively trifling 1 
 And must the immortal mind be the last to be accommodated, — 
 the first to suffer ? I must be permitted to be earnest on this 
 subject, because I regard it as a turning point in our religious 
 prospects. If the present tendency of public feeling to trifle with 
 spiritual interests continues, — if men — if Christians will hazard 
 all the concerns of immortality to indulge in sloth ; then in a few 
 generations every vestige of true religion will be swept from our 
 land, and our children will be prepared to be the dupes of some 
 system of Papal or Pagan superstition. 
 
 A word in this place, and on this topic, is due to men of busi- 
 ness, and of public life, whose plea is, that they have no time to 
 read, and that they have already more books than they peruse. 
 This plea is probably correct, and would be, if they had but one 
 book. But the question is, is this course right ? Is a man in the 
 way of his duty, when he so plunges into the cares of the world, 
 for the sake of money, that his mind, as to all its appropriate 
 
46 
 
 employments, is nullified ? What shall it profit him, though he 
 gain the whole world, and lose his own soul ? To this same man 
 of business and hurry, I would say, in a few years the world 
 will turn you aside as unfit for its service, your limbs, your eyes, 
 and ears, will fail, the time for gaining instruction will have pas- 
 sed by, the world will no more charm, the frost of age will light 
 on your heads, the scenes of eternity will approach. Will you 
 then feel no regret, no misgivings of heart, no deep and sharp 
 compunctions of conscience for the course you now adopt ? 
 Will not the ghosts of your departed days haunt your memory, 
 and constrain you to say, I have lost all ? 
 
 2. Another point of practical consequence resulting from the 
 p^^rinciples and statements already advanced, is, that parents are 
 bound, in the education of their children, to keep them, as much 
 as possible from the contact and influence of error. 
 
 The practical question which arises under tliis head, and one 
 to which we may now come without any ceremony or hesitation, 
 is simply this, Can those parents, who adhere to the orthodox 
 faith, as being essentially the doctrines of the Bible, consistently 
 entrust their sons to Yale College for education ? This question 
 is not brought forward from any desire to injure the College, nor 
 from any hostility to the interests of that venerable institution, 
 any farther than its influence is enlisted against the truth. But 
 the time has come when this question must be seriously examin- 
 ed, as a matter of duty, — as a case of conscience. In deciding 
 this question, the facts to be considered are, that the new divin- 
 ity has now the paramount influence there, and that the religious 
 instruction communicated to the students is derived, to a great 
 extent, from that source. And farther, it is to be considered, 
 that there is no efficient resistance to this influence manifested 
 from any department of the College. If any of the Faculty 
 dissent in their private opinion, they deem it prudent and expe- 
 dient quietly to submit. There seems then to be no rational 
 prospect that the evil will be corrected. And farther, it appears 
 evident, that all possible influence will be exerted by some of 
 the Faculty, who have entrenched themselves within the walls 
 of that seat of learning, to instil their principles into the minds 
 of those who resort thither for education. The Christian Spec- 
 tator is to be obtruded upon them at a large discount, and the pas- 
 tor and spiritual guide of the College is one who teaches that God 
 cannot prevent sin. Under all these circumstances, therefore, 
 there is very little room for doubt, whether we look at the nature 
 of the case, or the result of past experience, that all the youth, who 
 resort to that College, will be thoroughly imbued with the new 
 divinity. This has been the case to a very great extent for 
 years past. And there is no reason to expect that the case will 
 be improved. Many parents have been grievously disappoint- 
 ed at the result of their endeavors to educate their sons for use- 
 
47 
 
 fulness ; and many a youth of fair promise, when he entered that 
 College, has come forth a devoted zealot in the cause of new di- 
 vinity. These things are then to be deliberately viewed by the 
 parent, who is about to send his child from under his own eye, 
 to receive the forming influence of other hands. The only 
 question is, do you desire your sons to imbibe the religious sen- 
 timents which are prevalent in that College or not ? If you do, 
 then send them, and it is probable the work will be done. But 
 if you do not, if you regard the system^ as essentially erroneous, 
 and would regard its influence as a blight on all the advantages 
 of education, then your course is clear. 
 
 But it will be said by some, it is more convenient, and withal 
 more respectable to obtain education at that College than at any 
 other. But what is convenience or the influence of a name, 
 compared with the great object of gaining education, which is 
 to do good ? And is that person likely to do good, who is him- 
 self bewildered in the mazes of error ?" There are colleges, which 
 are accessible and respectable, which are yet free from this in- 
 fluence. The exposure therefore is wholly unnecessary, while 
 it is an exposure, according to the convictions of the parent, of 
 every thing valuable and desirable in a public education. Say 
 then, ye parents, who adhere to the principles of orthodoxy, 
 and are not prepared to abandon them, is Yale College, under " 
 present circumstances, the place to educate your sons 1 Much 
 as you respect that institution for what it has been, and reluc- 
 tant as you may be to abandon it — and in all this I can most 
 heartily sympathize with you — yet, taking things as they are, 
 and are likely to be, must we not say the glory has departed ; 
 it is no longer what its venerable founders designed it to be, a 
 fountain of truth ; and is therefore no longer the college for us ? 
 If any are ready to say they are not sensible that the case is 
 as has been represented ; then I ask, have you examined the 
 case with attention ? Are you willing to run the hazard of pro- 
 ceeding in ignorance on this subject ? There are doubtless those 
 who will tell you there is no danger, and that all which has been 
 stated is fiction or malice. But who are they that tell you so ? 
 You must know, or ought to know, there are two sides to this 
 story. Ask the Unitarian, whether there is any danger of send- 
 ing your son to Harvard University, or whether there is any 
 heresy there ? Ask the Deist, whether it is perfectly safe to send 
 sons to the Neological Seminaries of France or Germany ? Ask 
 the Papist, whether it is perfectly safe to entrust your son to the 
 arms of the good old mother of Rome ? And all will tell you there 
 is not the least danger. But will this satisfy your mind ? Indeed, 
 can you act consistently, and faithfully to your trust, until you 
 have examined the matter, and are able to judge for yourself? 
 
 3. Another practical question which results from the princi- 
 ples and statements already advanced, is this : Shall the churches 
 
48 
 
 in this State any longer depend on the theological school at New 
 Haven for a supply of teachers ; or shall those members of 
 churches who still believe in the doctrines handed down from 
 their fathers, any longer assist in supporting teachers of tliis 
 description ? 
 
 I now address those who are firm in the faitli that has been 
 held in our churches the last fifty years, and who consider that 
 system, as the true system of the Bible, and who of course con- 
 sider the new divinity as essentially erroneous. And the case is 
 this. The only present convenient source of supply for our va- 
 cant churches, is the school at New Haven. And the students 
 of that school are thus likely in the course of events to be intro- 
 duced into all our churches. This seems to result from the ne- 
 cessity of the case, so long as we have among us no other theo- 
 logical seminary. In this way many have to hear and support 
 what they consider and believe to be contrary to the truth. 
 Now is this a state of things to be endured ? Can you quietly 
 submit to hear the truths of God's word set aside, and doctrines 
 subversive of truth, and ruinous to the soul advanced, and to 
 have your families growing up under this influence ? Can you 
 give your countenance and approbation, — can you give your 
 money to support erroneous doctrine 1 This is a very serious 
 question. And it is a question which demands immediate at- 
 tention. Not a day ought to be lost in bringing it to an issue. 
 This is not a new case. Many of the churches in Massachusetts 
 have found themselves in this same predicament. The majority 
 of the parish would have a minister from the Unitarian school, 
 and would control the house of worship and all the parish funds. 
 But the Spirit of the Lord raised up a standard there, and will 
 in every case where the truth is invaded. In that State many 
 churches and parts of churches have found it necessary to sep- 
 arate from the congregation, and the place of worship, and pro- 
 vide for themselves the means of correct instruction. And they 
 have been blessed in the attempt ; pure religion has been re- 
 vived in connexion with these separations. And there seems 
 to be a necessity to adopt some such measure in our State. 
 The leaven of the new divinity is so generally diffused and dif- 
 fusing, that there are probably few churches and congregations 
 that remain entirely free from its influence. And in quite a num- 
 ber of churches and congregations that influence is predominant. 
 It remains then for the minority, in such cases, peaceably to 
 separate and provide for themselves. New churches and con- 
 gregations must be gathered, of those who can agree. And 
 thus the truths of the Gospel, in their purity, may be still enjoyed. 
 But to submit to see our goodly heritage and our families over- 
 run with error, is entirely out of the question. This none can 
 do who have any sincere love to the truth. And to expect or 
 demand this is the height of arrogance and folly. 
 
4d 
 
 Do you ask, what can be done, and how are we to be sup- 
 plied with teachei's ? I answer, there is no way but to have 
 a theological seminary in this State, which shall inculcate sound 
 doctrine, and raise up candidates for the ministry, who may 
 supply the churches and congregations, that stand firm on the 
 ground of orthodoxy. But you ask, perhaps, how are we to 
 obtain the means ? I answer, the Lord will provide. Go to 
 him for help, for he hath never said to the seed of Jacob, seek 
 ye my face in vain,„>'^he hearts and the treasures of all are in 
 his hands. And Is it too much to suppose that there may be 
 some Phillips, or Bartlett, or Abbot, or Brown in our State, who 
 will have his heart opened to furnish all necessary supplies ? 
 Are there no friends of the truth in this State, who have the 
 means, and the disposition to come forward in this exigency, 
 and help to raise a standard against the overflowing errors of 
 the day ? It is also to be remembered, that a way has been 
 discovered for young men to educate themselves, with very little 
 expense to their friends or the public. And what hinders our 
 having a manual labor theological seminary in this State, where 
 soundness of faith, and soundness of health may go hand in hand, 
 in promoting usefulness in the cause of Christ ? The plan is en- 
 tirely practicable, and may be incalculably useful to the cause 
 of truth in this State, and through the world. Let this subject, 
 therefore, receive the attention and excite the prayers of all the 
 friends of truth, and I doubt not we shall see a way through the 
 Red Sea. 
 
 But there is another point to this question, and that is, what 
 is the immediate duty of those who live where pastors and 
 teachers of the new school are already settled, and who feel 
 that they are fed with error, instead of knowledge and under- 
 standing ? In reply, it may be remarked, that it can be the duty 
 of no man to hear or support for a day, what he conscientiously 
 believes to be essentially erroneous. The Scriptures are very 
 explicit on this point. " From such withdraw thyself" " Re- 
 ceive them not into your houses, neither bid them Godspeed, for 
 he that biddeth them Godspeed is partaker of their evil deeds." 
 And as all the churches and pastors are not yet contaminated, 
 there may be relief found, in most cases, by resorting to those 
 places contiguous, where the pure Gospel is preached. And no 
 conscientious man will think it a hardship to encounter some 
 additional trouble and expense to hear the Gospel in truth, rath- 
 er than hear it perverted. The laws of the State prescribe no 
 parish limits, but allow every man to go where he can obtain 
 most edification. This may be a merciful provision for the ne- 
 cessities of the present period. But it will, perhaps, be said by 
 some, that they are solitary individuals, and that in many cases 
 the friends of orthodoxy, if they were to attempt any thing, 
 
 7 
 
50 
 
 would be a contemptible minority, and could not hope to effect 
 any thing, and tliat they had better lose what they pay for the 
 support of the Gospel, than make an unavailing effort. If the 
 loss of your money were all, this argument might be sound. But 
 think what you lose that is of more value than money. You lose 
 your spiritual food, and consequently your vigor and comfort. 
 You lose the proper instruction of your families, and, continuing 
 in this course, they will probably lose their souls. And is not 
 this too much to lose, if it can be saved j/TBesides, as to the con- 
 temptible minority, how has it been in the temperance cause ? 
 But a few years since, the friends of entire abstinence might have 
 been esteemed a contemptible minority ; but what of that, they 
 have now become a host, and the strong holds are falling before 
 them. It is not a day surely to make such a plea as this. At 
 any rate, let every man do his duty, and the cause of truth will 
 be supported. Let no man's heart fail him. It is not the first 
 time that the cause of the Gospel has been, to human view, very 
 weak and hopeless, and yet that cause lives, and will live. Weak 
 instruments and small numbers, are no evidence that God has 
 forsaken it. But the friends of truth must be decided, they must 
 no longer compromise, nor suffer themselves to be the dupes of 
 artifice, but stand up manfully, and in a Christian manner, to the 
 work to which divine Providence has called them. - 
 4; But the principles and statements above presented, lead to 
 ^-^nother, and a still more important practical inquiry, and that is, 
 whether entire separation from those infected with the new di- 
 vinity and new measures, is not the immediate and indispensa- 
 ble duty of all the orthodox part of our ministers and churches ? 
 This question, I am sensible, is momentous, and ought to be 
 approached only with the utmost deliberation and candor. It is 
 a question with which party feelings, or excited passions, should 
 have no concern. And yet, it is a question, which, I am per- 
 suaded, cannot with propriety be kept any longer out of sight. 
 It is mere affectation to say or pretend that we are not a divided 
 denomination. And the division has occurred on grounds, and 
 in respect to subjects, which will satisfy any reflecting mind that 
 it is deep and will be permanent. It is a division about the very 
 pillars and corner stones of the Christian fabric./ Examine the 
 parallel columns of doctrines given in a former part of this ad- 
 dress, and say, if the division does not extend to the very foun- 
 dations of Christianity ? These two systems are antipodes, and 
 can no more be brought together than the opposite poles. This 
 conclusion is demonstrated by the experience of all former ages. 
 These two systems have, under one name and another, been 
 the leading systems in the visible church ever since the promul- 
 gation of Christianity. And they have never been united, but 
 have always produced a separation. No sooner was the creed, 
 
51 
 
 which is now denominated new divinity, avowed by Pelagius 
 and Ca^lestius, than the orthodox found it necessary to separate 
 from them. The heretics, indeed, by means of every art and 
 evasion clung fast to the church, and seized on all places and 
 persons that came w ithin their reach. But the friends of evan- 
 gelical truth could not go with them, and a separation was the 
 consequence. The same is true of the appearance of Armin- 
 ianism, which was the same system, under circumstantial modi- 
 fications. After various evolutions, in which the heretics en- 
 deavored to conceal and evade, they were finally detected, and 
 a separation was the consequence. And in all cases where these 
 two systems have been embraced and advocated, a separation 
 has resulted. From this uniform effect, it is now certain that 
 the Calvinistic, and Arminian creeds cannot coalesce, or harmo- 
 nize. They contain the principles of opposition, and whenever 
 brought into contact, those principles will be ai'rayed on oppo- 
 site sides. That these two systems have now come into active 
 operation in our denomination, can no longer be questioned, by 
 any man who gives the least heed to facts. I repeat it then, to 
 say that we are not a divided denomination in fact, is mere affec- 
 tation. And there appears to be no rational prospect, that either 
 side will recede. Some have entertained the expectation that 
 these new speculations would wear out, and spend themselves 
 in mere speculation ; but far otherwise is the fact, and the pros- 
 pect. They are so consonant with the natural feelings of men, 
 that they take deep hold on the community. And many world- 
 ly spirits in our congregations and churches, that have been 
 held in check by public opinion, are now beginning to rejoice in 
 their liberty, and are cheered to find themselves supported by 
 doctors and professors of divinity. The advocates of new doc- 
 trines and new measures have gone too far, and have been too 
 successful in gaining popular favor, to think of a retreat. And 
 I need not say, for you, brethren, will, many of you, bear wit- 
 ness that there are those in our churches, in no small numbers, 
 who are so persuaded of the truth of the opposite system, they 
 find it so clearly revealed in the word of God, and have been 
 so evidently imbued with it in their own experience, and by the 
 teachings of the Holy Spirit, that they never can renounce it. 
 They will hold fast the form of sound words which they find in 
 the Bible, let philosophers and critics say what they will. In- 
 deed, they would sooner part with life, than abandon that which^ 
 they verily believe to be the blessed truth of God. ' There is 
 then, there will continue to be, a division in fact. And the only 
 question is, whether, being divided in fact, it is expedient or 
 proper to keep up the appearance of union ? Respecting this 
 question, I wish to submit a few remarks. 
 
 The advantages of a visible union, in such a case as this, are 
 
62 
 
 merely nominal, — they are not real. We may continue to count 
 our churches and ministers and members as one denomination^ 
 and may thus keep up the appearance of strength. But this is 
 mere delusion. The bonds are dissolved ; the foundations are 
 broken up. We may talk of harmony and peace, but this will 
 be no more real than in a state of visible separation, nor proba- 
 bly as much so. The truth is, separation, in case of real divi- 
 sion in essential doctrines, is often the only way to preserve 
 peace. ' It would doubtless be unwise for our denomination and 
 the Methodists to attempt to amalgamate, and the attempt would 
 prove abortive. But could it be effected in form or name, no 
 advantage would be gained. For now, by mutual courtesy and 
 Christian forbearance, we can have peace with Methodists, while 
 each moves in his own proper sphere. But there is at this mo- 
 ment more real difference between the New-divinity men and 
 the Orthodox, than there ever was between the latter and the 
 Methodists. The new divinity pushes farther into the Pelagian 
 scheme, and adopts more extravagant notions respecting the 
 moral government of God, than the Methodists have ever done. 
 And in regard to extravagant measures, the Methodists certain- 
 ly, at the present day, and probably in the days of their greatest 
 wildness, are outdone by the fanaticism of the new measures. 
 So that there would be much more propriety in an union of the 
 orthodox with the Methodists, than continuance in union with 
 the new divinity. And yet, it would not be expedient to at- 
 tempt even that, because there are points of difference, that will 
 never be settled in the present world, that would be more felt 
 in a state of contact, than in a state of sepai-ation. There are 
 then no real advantages to be gained by a nominal union. But 
 on the other hand, can it with truth be said, that there are no 
 disadvantages consequent upon such a state ? In my view, there 
 are many, and those of serious magnitude.-' A nominal union 
 brings those constantly into collision, and necessarily, for the 
 transaction of business, who are wide asunder in sentiment. Of 
 course this difference will be perpetually galling and chafing, 
 and thus the evil and its effects will be greatly aggravated. For 
 example, in meetings of Association, one brother is appointed 
 to preach, and whether new divinity or old he his theme, he 
 preaches what he believes, and urges it with an earnestness 
 which becomes the truth ; but others present, who entertain dif- 
 ferent opinions, are wounded and grieved, feeling themselves 
 publicly assailed. Questions, also, in ecclesiastical meetings, 
 will occur, involving principles that call forth feeling, and 
 awaken interest on different sides, and before any one is aware, 
 the line of distinction begins to appear, and op{X)site standards 
 are erected. Indeed, all the exercises, public or private, of 
 ministerial or ecclesiastical meetings, composed of persons who 
 
53 
 
 are asunder in fundamental principles, must be, more or less, 
 embarrassed and unsocial, if nothing worse. It is true, that con- 
 stant watchfulness and prayerfulness may preserve decorum and 
 civility, but yet the question is, whether it is expedient, or even 
 a duty to place ourselves in this situation of temptation ? Who 
 does not desire, when he goes to such meetings, to feel that he 
 is among friends, where he may unbosom himself, without the 
 necessity of casting an eye on the right hand and the left, to see 
 if some Doeg be not there, who will carry away an evil report ? 
 In a word, who does not desire to attend such meetings with 
 that entire cordiality and confidence, which formerly marked 
 the Associations of the ministers of Connecticut ? But those 
 days are gone. Those scenes are known now only from recol- 
 lection. And they will probably not be known again, until a 
 separation of our present discordant materials takes place. 
 
 Another serious disadvantage of nominal union, where there 
 is real difference, is, that it will throw all our ecclesiastical af- 
 fairs into confusion. To state some cases, which may occur, if 
 they have not already. Here is an Association, the majority of 
 which is in favor of the new divinity, and they, of course, will 
 license candidates according to their views. But the minority, 
 dissenting, and that on grounds of essential truth, cannot, indeed, 
 prevent the license, but they in their own desks, cannot in con- 
 science receive such candidates, neither can they approve of 
 them when brought before the churches. Here is an incongru- 
 ity. And many members of the churches are in perplexity. 
 How are we to know, say they, who is a proper person to em- 
 ploy ? Here is a candidate licensed and recommended by your 
 own denomination, and your own Association, perhaps, and yet, 
 some ministers object to him, and will not receive him as a 
 preacher of the Gospel. 
 
 Another case is, that a person may present himself for exami- 
 nation and license to one Association, where the majority hap- 
 pens to be on one side of the question, and they reject him as 
 unsound in the faith ; he goes to another, where the majority 
 happens to be on the other side, and they license him to preach. 
 Here is confusion. In the same denomination, the same person, 
 on the same grounds, is by a part rejected, and by a part accept- 
 ed. And how are these Associations to stand in regard to each 
 other ? Another case may occur, in which a candidate for ordi- 
 nation, is examined by one council, and they decline to ordain, 
 either for want of satisfaction, or from dissatisfaction. The 
 parties send off and collect a council of persons of views known 
 to be on the opposite side ; and they proceed to ordain. Now, 
 how is this minister, thus obtruded, to be received and treated 
 by different members of the same denomination ? Can those 
 who refused to ordain, receive him and treat him as a Gospel 
 
54 
 
 minister ? Can those who did ordain, refuse to receive and treat 
 him according to what is impUed in the ordination ? Here then 
 is confusion. In tliis way the order and harmony of ministers 
 \ and churches must be effectually destroyed. ,<- 
 
 There is another consideration which I may plead with the 
 orthodox, and which with them ought to have great weight. 
 And that is, the sound parts of any body, are always in danger 
 from contact with the unsound, and this danger can be avoided 
 only by separation. The tendency in this case is to decay. The 
 danger then is all on one side. The unsound parts have nothing 
 to fear from contact, and therefore they have no occasion for 
 separation. Indeed, we always find that heretics are always 
 great advocates for union and forbearance. The reason is ob- 
 vious. A continued union gives them opportunity to extend 
 their influence in concealment, when a separation would drive 
 them to the necessity of doing it openly. Innovaters and here- 
 tics are then always crying out for union and peace. They are 
 always ready to denounce any attempt at separation, and to 
 stigmatize the bare mention of it, as uncharitable and malicious. 
 But look at them, and you will find, that their claim of charity 
 is all on one side. They will think for themselves, and then re- 
 quire you to agree. They will take any course they please ; 
 break in upon the order, purity, or doctrines of the church, as 
 they think proper, and then call for charity and harmony. They 
 claim charity, but they exercise none. They call for peace, 
 but they are unwilling to give it. 
 
 It belongs then, to the sound parts of a body to be watchful 
 over their own interest, and to be attentive to their own situa- 
 tion. Theirs must be the work of separation, if it be effected. 
 And theirs will be the loss, if it be not effected. By continued 
 contact the evil will secretly spread, until the whole mass be 
 corrupt. And this I view to be the present danger of the min- 
 isters and churches in this State. The danger does not arise 
 immediately from the number or strength of those who have 
 fallen away to heresy. For there is not a doubt, that if the 
 friends of evangelical truth in this State would come forward 
 with firmness and decision, and unite in support of what they 
 really believe and love, the new doctrines and new measures 
 would be stayed at once. They can make no great advance in 
 the open field, but among the openly ungodly. But the danger 
 is, that the friends of truth will be beguiled, and deceived, and 
 duped, until the power is wrested from their hands. They are 
 deceived with the syren voice that sings of peace and union, only 
 to draw them on the hidden rocks. They are drawn into con- 
 cessions and compromise, until there is no recovery. When I 
 see accounts in the public journals of fathers and brethren, who 
 are decidedly orthodox and evangelical in their views, and who 
 
55 
 
 would sooner lose a right hand than do any thing contrary to 
 the Gospel, and yet, who are so infatuated by some means, as 
 to assist in introducing to the ministry and placing over our 
 churches, men who are most zealously devoted to the work of 
 undermining the foundations of our faith, I confess I tremble 
 for the ark. And also when I see members of churches, who 
 are decidedly oppossed to new doctrines and new measures, 
 when they see them — so far deceived by fair words, as to re- 
 ceive and support the most violent advocates of these very doc- 
 trines and measures, I am perplexed, and find all calculations at 
 an end. Here lies our danger. Orthodoxy has nothing to fear 
 from the number or strength of her opponents. They have 
 been met, — they can be again, — and the taunts of Goliath are 
 no occasion of trepidation to the host that rallies under the ban- 
 ners of truth. But if her friends prove treacherous, or unfaith- 
 ful, her cause is in danger. For deception and artifice on the 
 one hand, and indifference and credulity on the other, will sink 
 any cause. The Greeks labored ten years in vain to break 
 through the walls of Troy. But by artifice they effected what 
 they could never have done by prowess. The deluded, infatua- 
 ted Trojans, were induced to drag their own ruin upon them- 
 selves. They opened their own walls, — they introduced their 
 own destruction, and thus fell the victims of their own folly. 
 And this is just what the friends of orthodoxy are now doing in 
 Connecticut. They are now, many of them, dragging in a 
 wooden horse, (under the name of a theological seminary,) 
 filled with the disciples of new divinity, over the walls of 
 their own churches, and placing it in their own pulpits, and 
 comforting themselves with this supposed act of piety. But 
 presently they will be roused from their slumbers, to see them- 
 selves and their families sacrificed upon their own altars. — ■ 
 Friends of evangelical truth, will you be thus deceived ; will 
 you be made the infatuated instruments of your own ruin ? 
 
 It is an ancient maxim of unquestionable expediency, that 
 those who cannot agree, should agree to differ. And this is all 
 tliat for which I plead. I wish for no contention, or strife, or 
 bitterness ; for this very reason I would say, separate as soon 
 as possible. I would say as Abraham said to Lot, and for the 
 same reason — let there be no strife between us, but let us sepa- 
 rate to the right hand or to the left. The orthodox do not wish 
 to entrench upon the rights of their brethren who diflfer from 
 them. We do not wish to dictate to them what they shall be- 
 lieve, or support. If they choose the new doctrines and new 
 measures, we are sorry, and we pity them ; but we submit, and 
 say, do as seemeth you good. If they take away our College, 
 for which our fathers in common labored and prayed, we must 
 submit to this also ; but we cannot go with them ; we do not 
 
56 
 
 see as they do ; to us it appears that they are departing from 
 the word of God, and giving heed to fables. This is our settled 
 judgment, our honest conviction. Now what can we do ? Can 
 we sit down to hear and approve what we verily believe is 
 contrary to the word of God ? This no rational person will 
 suppose ; this no candid person will demand. 
 
 If circumstances are such that it belongs to us to secede, 
 then we must do it. But we do it not from choice, but as a 
 duty. We esteem ourselves, and wish to be esteemed by oth- 
 ers as Calvinistic Congregationalists, such as were our fathers. 
 On this ground we take our stand, and here we claim and ex- 
 pect to receive the charity and courtesy due from all professed 
 Christians to each other, and these wc intend to reciprocate. 
 But to be subjected to receive men as preachers, and support 
 them, or to assist in sending them as missionaries to the heathen, 
 who, as we believe, preach doctrines essentially erroneous ; this 
 we may not do. Neither do we feel willing to expose ourselves 
 to the encroachment of sentiments which we disbelieve, or to 
 have them obtruded upon us in our ministerial intercourse. — 
 We have borne the trial as long as we feel it a duty to bear it. 
 And now we declare to the world, and to all the family of 
 Christ on earth, that we feel ourselves in duty bound to sepa- 
 rate from those who have forsaken the faith of our fathers. 
 We feel it a duty, to bear testimony against their eri'ors ; but 
 we shall avoid all unnecessary causes of irritation or recrimi- 
 nation. We wish them well, and pray that they may be led 
 into the truth. But we go with them no farther. We must 
 follow what we conceive to be the word of eternal truth. 
 
 And now, dear brethren of the Congregational churches in 
 Connecticut, as a separation of our denomination seems to be 
 approaching, and in reality already begun, the subject must soon 
 come before you for you to decide what part to act. It is time 
 therefore that your minds be prepared for such a crisis. Will 
 you hold to the faith of your fathers, — the faith which they plant- 
 ed on these shores, in the strength of which they labored, and 
 endured to the end, and entered into rest ; or will you abandon 
 this standard 1 If you are better pleased with new divinity, and 
 think it more consonant with Christian experience and with the 
 word of God, I have nothing more to say. You must make 
 your election. But if you adopt the new doctrines and new 
 measures, do it with your eyes open, with a full understanding 
 of what it is. Say, if you think so, that sinners convert them- 
 selves, and that God does all he can to save all men, but does 
 no more for one than another ; say, if you think so, and can find 
 good groimd for the opinion, that God cannot prevent sin from 
 coming into, or existing in his dominions ; say that men are born 
 without any moral pollution ; but if you say this, know what you 
 
57 
 
 say, and look at tlie consequences. Do not deceive yourselves, 
 nor attempt to deceive others, by saying, there is no material 
 difference between your belief and that of the orthodox ; do not 
 pretend that you embrace the Calvinistic system, nor be sur- 
 prised nor offended if others cannot go w^ith you. Come out 
 and frankly avow that you renounce the faith of our fathers, 
 and that you are ready to embrace sentiments which they labor- 
 ed all their lives to refute. Do not pretend that you have made 
 some new discovery, some improvement upon the doctrines of 
 revelation, and the manner of applying them, when both the 
 matter and the manner have been the common track of fanatics 
 for hundreds of years. And when you witness the ultimate ef- 
 fects of this system, in the corruption of our churches, the pros- 
 tration of religion, and the prevalence of ignorance and infidelity, 
 as I have no doubt you or your children will witness, and that 
 before many years ; then remember that you were warned of 
 these consequences, and that by adopting this system, under 
 these circumstances, you assume the whole weight of responsi- 
 bility. So then, brethren who follow the new divinity, we bid 
 you farewell ; our roads part at this point, and all we have to 
 say, or wish farther, is, that you may obtain mercy of the Lord, 
 and be led into the truth. 
 
 To those in our churches, who are ready to say, they must 
 and will walk in the good old paths, wliich have so long proved 
 the way of safety and prosperity, and that they will and must, 
 as in duty bound, contend earnestly for the faith once delivered 
 to the saints, and handed down to them from their fathers, I have 
 a word of exhortation. Brethren, be firm and stedfast, holding 
 fast, according to the direction of Paul, the form of sound words, 
 and be ready to shew yourselves on the side of truth. 
 
 The odium which may be cast upon you, as schismatics, or 
 disturbers of the peace, or as a feeble, contemptible minority, is 
 only the common and stale language of all that attempt to lord 
 it over the heritage of Christ. If it were the first time that the 
 friends of the truth were thus abused, we might have some cause 
 of dismay. But when we reflect that the Papists have long ago 
 worn this plea out, and shown it to be utterly ridiculous, w^e 
 need not be terrified. The bulls of Bashan may bellow, the thun- 
 ders of the Vatican may roar, we heed them not. The truth is 
 our defence. And we appeal to every conscience, for the tiTith 
 of the declaration, when we say, we make no schism. It is 
 made by those who sow the seeds of error in our churches. 
 And in peaceably separating from those whom we regard as de- 
 parting from the faith of the Gospel, we do no more than per- 
 form a plain Scriptural duty. And has not the time arrived when 
 this duty becomes to us unavoidable ? If not, when will or can 
 such a time arrive ? "We have now no alternative, but to aban- 
 
 8 
 
58 
 
 don what we regard as the essential truth of our religion, or 
 separate from those who have, as we believe, made this aban- 
 donment. What benefit can possibly result from our continuing 
 visibly to walk with those whose sentiments we believe to be er- 
 roneous ? And is it not time for us to provide for our own safety? 
 The fact is, we are in danger of being overwhelmed with this 
 flood, and we and our families are in danger of being reduced to 
 the necessity of hearing, what we regard as false doctrine, or 
 none. And is this a situation in which we can be quiet ? The 
 measures of safety and defence which the common cause re- 
 quires, cannot be matured and carried into execution, while we 
 are in connexion with those who will exert all their influence to 
 thwart our designs. Until we have a separate organization, and 
 are united in our exertions to exclude false teachers from our 
 churches, there will be no eflectual barrier to their influx, — no 
 way to provide correct theological instruction for ourselves, — 
 no way to sustain such periodicals, as we approve, and as may 
 need our patronage. Friends of orthodoxy, you must act in 
 concert, if you would see the cause of truth supported. You 
 must withdraw and withhold your patronage from those publi- 
 cations which are openly or secretly, undermining our faith. — 
 Such publications there are in this State, which at present de- 
 rive a large share of their support from those whom they covert- 
 ly oppose. Let this ground be thoroughly examined. We can 
 have newspapers, and quarterly reviews in support of the truth, 
 and we must have them. We can have a theological institution 
 in conformity to the lively oracles, and we must have it. But 
 to this end we must rally under our own standard and know our 
 strength. Then may we hope to have spiritual guides raised 
 up, in whom we can confide, and to whose faithful care we can 
 commit our children, when we are called to depart hence ; — 
 spiritual guides, who, walking in the steps of Edwards and of 
 Dwight, so far as they were followers of Christ, shall be burn- 
 ing and shining lights, and in whose light many will rejoice. 
 
 The path of duty, then, is plain ; let not any man shrink from 
 it in this crisis ; but let every friend of the truth come up to the 
 work, and say — " In the name of our God we will set up our 
 Banners." 
 
/ 
 
 5 
 
 
PHOTOMOUNT 
 PAMPHLET BINDER 
 
 ©AY4.OR0 BROS. In*. 
 SirrMut*, N. Y. 
 StoeUofl, Calil. 
 
i*y 
 
 f^:^.