i* 
 

 FROM THE LIBRARY OF 
 REV. LOUIS FITZGERALD BENSON. D. D 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 DWak* SCO 
 

 % 4. L *~~ /£ /<~S V* ^5 ^ 
 
SKETCHES 
 
 
 SCOTS 01 
 
 The Indiamite Churches ; 
 
 
 CORRESPONDENCE 
 
 11 .. ' led ■■ I '-. 
 
 COLXE ; 
 
 PRINTED AND SOLD BY H. EARKSHaWJ 
 
 "ami i II ' G a w tar, A 1 1 1 \ i a i R F • 
 
 ; DAV h 1LLt ; rt OMTIK, E I \ - 
 
 A mdu CooTTS^Perth ; J. PeaksOK, K . Howdea ; 
 
 :_c^;er; JoSftfTS v J -^ i 1 \ >' " s Uftj loSJ I * 
 
 CocKSRVTT, Briitorc"; Jose." I I ' '• I . Nottingham J Robert 
 
 Hoxiocks, Bulwin ; Norman toLD-s Todmcrder. ; md Thomas FlL« 
 fiscTos, Hasiinfden. 
 
 1814. 
 
PREFACE. 
 
 M. HE primary object, in the publication of 
 the following pages, is to give to the members 
 of those churches now united in the COMMON 
 Faith, all the information respecting each other, 
 which the relation they now stand in neces- 
 sarily requires ; so that their faith and order 
 may afford mutual ground of rejoicing; and that 
 thus, through the blessing of God, they may be 
 stimulated, in these " perilous times," to u hold 
 fast the form of sound words," which they have 
 heard of the Lord and his apostles, j« to provoke 
 one another to love and to good works," " to con- 
 tend earnestly for the faith once delivered to the 
 saints," and to " strive together for the faith of 
 the gospel." 
 
 The reader will perceive that the brethren in 
 England are in the practice of having a social 
 meeting once a year. For its design, and the 
 manner in which it is conducted, see Mr. Pear* 
 son's letter to Mr. M'Gavin, of 13th February* 
 This meeting has generally been called a Con- 
 ference ; a term which it would probably be diffi- 
 cult to prove was improper; but it is considered 
 by some to be too indefinite, and too liable to 
 misconstruction by persons unacquainted with 
 its nature and design; as the same term is used 
 by a body of people (whose general and leading 
 
11. 
 doctrines and practices are considered by these 
 churches as' tmscrtptirral) for a meeting which 
 they hold annually, expressly to regulate their 
 affairs, to make laws, &c. &c. Such societies, 
 and such meetings, these churches view as exhi- 
 biting awful proofs of their antichristian charac- 
 ter; — there is to be seen Antichrist, as he is deli- 
 neated by Paul, sitting in the temple of God, 
 shewing himself to be above God, or all that is 
 worshipped. Now as these churches profess to 
 acknowledge no legislator amongst them but the 
 M King of Zion," and no laws but what he has 
 promulgated in the* scriptures of truth, the "ora- 
 cles of God," they consider it their duty to be 
 jealous of arrogating to themselves, in any re- 
 spect, his authority, and that they should dis- 
 countenance whatever may even be thought to 
 have that tendency, were it only in name. Under 
 these considerations the brethren would recom- 
 mend that the meeting, which has usually been 
 called the Conference, should in future be deno- 
 minated the Yearly Social Meeting, 
 
 The publication of these pages has been ob- 
 jected to, on the ground that they may at some 
 after period be referred to, as a standard of faith 
 and practice, which is known to have been the 
 case with similar productions. To prevent, as 
 effectually as possible, any such use being made 
 of them, the brethren chiefly engaged in compos- 
 ing the work, DO (and they believe all in fellow- 
 ship with them do also) most solemnly protest 
 against any thing of the kind. They reject any 
 
iii. 
 
 thing whatever being made a test of doctrine 
 or practice, but the scriptures of truth. They 
 consider it the most daring rebellion against the 
 majesty of heaven to claim the authority of him 
 who " will not give his glory to another." And 
 they would, in the most impressive manner, cau- 
 tion those into whose hands this pamphlet may 
 come, to take nothing merely on their authority, 
 which is only the testimony of men 5 but to 
 hearken to his authority who said, "Search the 
 Scriptures:" and to be found imitating the ex- 
 ample of the noble Bereans, whose conduct the 
 apostle so highly commends, in that they search- 
 ed the Scriptures, to see whether the things even 
 he spoke were agreeable thereto. And they 
 would intreat them to receive what is here stated 
 no farther than it is found consonant with the 
 genuine import of the " lively oracles :" for it is 
 only an exhibition, by those churches, of what 
 they think they have attained unto, and in many 
 respects may perhaps be expressed in a manner 
 not altogether to the mind of some individuals; 
 and in some respects the reader will see that, 
 there is a difference of opinion, but indeed only 
 such as has been readily considered matter of 
 forbearance. 
 
EKRATA. 
 
 In consequence of the distance from the press of the principal 
 writers of this publication, the following Errors have crept 
 in. They are tnostly of that nature as to be corrected by the 
 pen, and which the reader is requested to do before proceed- 
 
 o • 
 
 Pack II. (Short Account of the S. O. I.) iine 25 from the top, for 
 even read or. 
 VI. line 33, for member read number. 
 
 Pack 3 (Correspondence) line 22 from the top, delete the word the 
 
 before christian. 
 17'line i, instead of Braig read Craig. 
 2.3 in line 24 from top, after the words a master in heaven, insert % 
 
 f>erioJ, and begin the next word with a capital A. 
 24 line 10 from top, instead of suspected read expected. 
 27 line 14, instead of Inghamates read Inghamites. 
 36 line 3 and 2 from the foot, instead of and not those ivho ivish to 
 
 draivfrom us, or be separated, fsV. read and not those ivh» 
 
 "jjiihdrauL* j) um us, or may be separated, fsfr. 
 
 38 iine 1 from top, instead of representing read represented, 
 line 2, instead of conscience read consciences. 
 
 line 30, inteud of respects read respect. 
 
 39 line 2, instead of Thiatira read Ibyatira. 
 
 line 4, alter the words «• yea, hath God said," should be a period? 
 
 and the next word to begin with a capital T. 
 line 13 !roni top, instead of ivisf.ing read ivish. 
 43 i ; " ; ■'■> 1,0m the toot, nstead of letter jsib letter*. 
 
A 
 
 SHORT ACCOUNT 
 
 Of the Rise and Establishment of the 
 
 CHURCHES IN SCOTLAND, 
 
 COMMONLY DENOMINATED 
 
 THE OLD SCOTCH INDEPENDENTS. 
 
 TO trace out, the beginnings of truth in the mind of man, is 
 what seldom can be attained with any degree of accuracy ; 
 especially when the object of inquiry is at a distance of forty or 
 fifty years before the time in which we live. Indeed it may truly 
 be said, " the wind bloweth where it listeth, and thou nearest the 
 sound thereof, but canst not tell whence it cometh, nor whither it 
 goeth ; so is every one that is born of the spirit/' This must 
 certainly be held true respecting all God's children, in being 
 born again by the incorruptible seed of the word : but Scripture 
 and experience teach us that an enlarged acquaintance with di- 
 vine truth is progressive, and that with a dependance on the 
 teaching of the Holy Spirit it requires much study and me- 
 ditation m comparing spiritual things with spiritual. External 
 Circumstances are also often made use of by God to open the 
 minds of men in the knowledge and obedience of his holy word. 
 Thus do his chosen grow in grace and in the knowledge of their 
 Lord and Saviour Jesus Christ, and in conformity unto his bless- 
 ed image. 
 
 A short time prior to the year 1768, two clergymen of the es- 
 tablished church in Fifeshire, viz. James Smith, at Newburn, and 
 Robert Ferrier, at Largo, whose parishes were adjoining, began 
 to have many scruples in their minds, as to the obligations they 
 had come under on their accepting their ministerial charges. They 
 had subscribed the formula of the church of Scotland, declaring 
 thereby that they believed the whole doctrine of the Westminster 
 confession of faith to be the truth of God. Their minds were af- 
 terwards opened to see they had sinned against God and his 
 holy word, the only rule of faith and manners : for although they 
 still perceived many excellent things in the said confession of 
 faith, yet they now saw that it abounded with doctrines subver- 
 sive of the nature of Christ's kingdom, and of the gospel thereof. 
 After much consultation betwixt themselves, their consciences 
 allowing them no longer to remain in that connexion, they with- 
 drew, along with a few others likeminded, belonging to each of 
 their Congregations, and assembled together, as a church, in a 
 house built for them at Balehristie. As they had been subjected 
 
 a 
 
11. 
 
 to much feproach and misrepresentation, and that the world might 
 hr- • a just view of the matter, these two gentlemen published a 
 pamphlet intituled "The case of James Smith, late minister at 
 Newburn, and of Robert Ferrier, late minister at Largo, truly re- 
 presented and defended. Edinburgh : printed for the authors by 
 A. Donaldson, 1768;" containing 60 pages 8vo.* In which they 
 say, "Our views at that time (viz. when put into their ministry 
 in the church of Scotland) Were such as we judged it our duty to 
 subscribe; (the formula, sc.) but since then we have gradually, 
 and especially more lately, received other views of the matter, 
 Candor, therefore^ and honesty called upon us, we thought, to 
 t our said subscriptions, resign our ministerial charge, and 
 renounce the living, and benefice thereunto annexed." 
 
 The Westminster confession of faith holds it to be scriptural, 
 that the church is to be governed by kirk sessions, presbyteries, 
 provincial synods, and general assemblies : but they could find 
 no such tiling, cither in name or substance, in all the New Tes- 
 tament, as church courts, and in a most clear and distinct manner 
 shew them to be antichristian. They acknowledge that they find 
 the word presbytery ; but they prove it to be something very 
 different from "a classisj" but such a presbytery only as was 
 settled in every particular church or congregation, viz. the elder- 
 ship of a church. Again, they could find no such thing in the 
 word of God, as what the confession of faith holds forth as a 
 church representative, even church collective; i. e. several con- 
 gregations in a province or nation constituting one church. They 
 considered the church in Israel as forming but one congregation, 
 assembling at one place, and under the New Testament state 
 each particular congregation forming a complete church. " The 
 first Christian churches in every country or province where they 
 were planted, are in no instance called the- church of that pro- 
 vince or country, but always churches there. " They very ably 
 shew thai every single congregation, united in the faith, hope, 
 and obedience of the gospel, is independent of any other congre- 
 gation; and that by having the Lord Jesus Christ as their head, 
 they arc complete in themselves. Only as it may respect the dis- 
 tribution of their substance, or communication of their gifts, they 
 are called to correspond with one another in love, even to the 
 asking of advice. They next found that "the grant of the keys 
 Of'tbe kingdom of heaven is urged, but very improperly, in favour 
 of the exclusive powers of the clergy : for that grant plainly ap- 
 pears to have terminated in the apostles. The gospel which was 
 committed unto them to preach, reveals and opens heaven, or 
 brings life and immortality to light. In believing this gospel, 
 possession thereof is obtained; but this gospel not believed, hea- 
 ven remains shut; there is access no other way. Professing 
 
 * Though the writer of this has attended the Independents in Scotland 
 iur twenty-six years, and been a member among them about twenty-one 
 iears ; yet he never saw this publication till within these few days. It is 
 a pamphlet of great merit, but so scarce as hardly to be obtained at any 
 jrice. 
 
HI. 
 
 the faith of this gospel opens an entrance into the visible king- 
 dom of heaven. No other gospel is to he preached, nor is any 
 other discipline to he introduced, hut what the aposiies received 
 of their divine Master, which they have taught, and which 
 they practised, as there Mas occasion. Elders in no age have 
 authority to teach or practise any new discipline. They 
 have only power to preside and moderate, or lead in tlve 
 church meetings, which is the proper import of the word rule. 
 They are along with the church to deliver their opinion in apply- 
 ing the apostolic discipline unto the objects thereof; and when 
 the church acts as they (viz. the apostles) have taught, their sen- 
 tence is declared by the head of the church to stand ratified. 
 
 A (r ain, they declare, the manner of communion in the national 
 church to he unscriptural. " The holy Scripture most expressly 
 forbids unequal yoking in church fellowship, 2 Cor. vi. 14, Be ye 
 not unequally yoked together with unbelievers, &c. .See also ! 
 Cor. v. 7; 2 Thess. iii. 6; Heb. xii. 1-3, We found it upon trial 
 quite impracticable, in connexion with that church, to pay due re- 
 gard to these and like Scriptures, and were therefore inclineable 
 to be disengaged, that we might be at liberty to conform more to 
 what appears of great importance in religion ; and that we might 
 he under less restraint in reducing to practice the whole insti- 
 tuted discipline in Christ's house, in connexion with such as shall 
 be found by us like minded." 
 
 They had subscribed to such words as these in the confession 
 of faith, viz. " That the civil magistrate hath authority, and it is 
 his duty, to take order, that unity and peace he preserved in 
 the church, that the truth be kept pure and entire, that all blas- 
 phemies and heresies be suppressed, all corruption and abuses in 
 worship or discipline prevented or reformed, and all the ordinances 
 of God duly settled, administered and observed : and for the bet- 
 ter effecting whereof he hath power to call synods, to be present 
 at them, and to provide that whatsoever is transacted in them be 
 according to the mind of God. Now this they had come to see 
 to be not only a direct subversion of the New Testament plan, 
 hut to be in direct opposition to that « good confession which Je- 
 sus witnessed before Pontius Pilate. He asserted his royalty, 
 and said he was a king, hut that his kingdom was not of this 
 world." Hence they proceed to take a view in a simple and 
 clear manner, both of the internal and external nature of Christ's 
 kingdom, as not of this world, as distinct from all the kingdoms 
 of this, world, and in no lespeet regulated by the prudence and 
 maxim's thereof. In doing so they go through the whole plan 
 and order of the New Testament churches, their ordinances, office- 
 bearers, &c. and also of some of the effects that the gospel will 
 have upon them who believe it. Men. whose minds are in subjec- 
 tion to creeds and confessions of faith, drawn up by fallible crea- 
 tures, walking in the doctrines and commandments of men, have 
 no satisfaction in drinking out of the pure fountain of truth ; nay, 
 they will shut their eyes lest they should see : but when once 
 the charm is, by divine power, broken, when they are led to know 
 Xh- import of these words:— '« Ye are not redeemed with corrupt 
 
IV. 
 
 iblc things, such as silver and gold, from yonr vain conversation, 
 received by tradition from your fathers, but with the precious blood 
 of Christ, as of a lamb without blemish, and without spot." Thru 
 the mind expands, and the heart being 1 opened, it attends to the 
 things spoken by the Lord, casting creeds and confessions, v.ud 
 the sayings of the fathers, to the moles and to the bats. Then 
 they will have nothing but a w thus saith the Lord."* 
 
 Such to a certain degree then did these gentlemen appear to be. 
 They came to learn that many other things were contained in the 
 Westminster confession repugnant to the truths of the gospel : 
 for instance, it is said that •' The Father is of none, neither begot- 
 ten nor proceeding;" (so far good) but "the Son is eternally 
 begotten of the Father; the Holy Ghost eternally proceeding 
 from the Father and the Son."f Also, on faith it is said, " The 
 principal acts of saving faith are accepting, receiving, resting: 
 upon Christ alone for justification, sauctification, and eternal life." 
 But they add, "To us it appears, that faith, as it is in us (for in 
 Scripture it often means that which is believed) doth not consist 
 in a train of mental actings, as above mentioned, and the like,whicu 
 are indeed inseparable effects of faith, but are not so many ingre- 
 dients in its precise nature. Faith is not a complex but a simple 
 thing. It is that knowledge which we get of a truth or fact by 
 means of testimony, and is called faith on that very account. 
 Then they go on to shew that saving faitli is the knowledge of 
 God's testimony concerning his beloved Son, that he is well 
 pleased in his obedience unto the death, having raised him from 
 the dead, and given him glory; and when this discovery is got 
 from God's word, it most naturally produces a receiving, rest- 
 ing, and relying upon him for salvation ; as also a love of him, 
 and a willing subjection to him in every thing, as the fruits and 
 effects of the truth understood and simply believed. After hav- 
 ing stated a number of other things not noticed here, and answer- 
 ed objections against their views, they conclude their pamphlet 
 thus: — "Besides what is contained in these sections of the con* 
 fession of faith, which we have objected to, as not founded upon 
 and agreeable to the word of God. There are several other ex- 
 pressions in that confession, with which we are not fully satisfied, 
 as authorized by that word ; but having already enlarged so much, 
 Ave shall forbear mentioning particulars." 
 
 Such being their views, their faith and hope resting in the 
 word and promise of God, they hearkened to his command. 
 " Come out from among them, and be ye separated, saith the 
 Lord, and touch not the unclean thing, and 1 will receive you' 1 
 The consequence was, as mentioned above, they met by them- 
 selves, along with those of their congregations respectively, who 
 
 * It is not to be inferred from these words that the writer supposes per- 
 fection here ; no, while we carry about a body of sin, we are still very 1U 
 able to err through ignorance ; and nothing is more to be guarded against 
 than our early prejudices, in consequence of being taught to reverence such 
 things as standards of truth. 
 
 i Some things on this subject will be found in the following corres-. 
 vur.dence. 
 
V. 
 
 came along with them professing the sime faith. In a short 
 time the church became pretty numerous. They ordained Messrs. 
 Smith and Ferrier as overseers among them, and also others of 
 their number to look after the poor : so that here was, at least to 
 outward appearance, such a church as those described by the 
 apostles, even as the church at Philippi, with their bishops and 
 deacons, continuing stedfastly in the observation of all things that 
 their Lord had commanded them, so far as yet they had been in- 
 structed. Walking in the fear of the Lord, and in the. comforts of 
 the Holy Ghost, they were edified* and multiplied.* 
 
 The works of the Lord are great, sought out of all them who 
 take pleasure therein. He makes the wrath of man to praise 
 him. The wickedness of men shall return upon their own head ; 
 but even their spiritual sorceries, fornications, and thefts, shall b« 
 to the praise of him who is exalted head over all things to his 
 body the church; and to the good of those who are called accord- 
 ing to his purpose. Was it not the wickedness of the clergy, and 
 the profuse sale of indigencies, tiiat roused the zeal of the fa- 
 mous Martin Luther, so as to be an instrument in the hand of 
 providence, in bringing about the ever memorable reformation 
 from popery ? 
 
 What is now to be related may not be considered as of compara- 
 live magnitude ; notwithstanding' it is worthy to be recorded. — 
 At a period betwixt the years 1760 and 1768, the magistrates 
 and town council of Glasgow entered into a process at law with 
 the general session of that city, as to the right of patronage. By 
 a decree of the judges the former prevailed, and were declared 
 patrons. The consequence, in the first place, was, a clergyman 
 was thrust into the Wynd church against the minds of those call- 
 ed the orthodox part of the congregation, especially the late Da- 
 vid Dale, Archibald Paterson, Matthew Alexander, and a few 
 others. These gentlemen immediately opened a subscription, and 
 in a short time obtained fuuds sufficient to build a relief meeting- 
 house : but though this was obtained, and a clergymanf got to 
 their minds ; yet the conduct of the rulers was such, as not only 
 to lose the affections of many of the devout people in the city 
 from the establishment, but their minds being once set afloat, they 
 also began to have doubts about the presbyteriau form and order 
 of churches, &c. About this time John Barclay (well known af- 
 terwards as the leader of the people in this country called Be- 
 reans) came to Glasgow from Fettercairn, wiiere he had resided 
 as an assistant preacher, and becoming acquainted with Mr. Dale 
 and his friends, tended much to direct their views to the word of 
 God. Mr. Barclay, though a boisterous and disagreeable speaker 
 in the pulpit, was an agreeable companion in private conversa- 
 tion, and possessed most clear and distinct views of the gospel of 
 the grace of God. He in the most forcible manner recommended 
 to Mr. Dale and his intimates the excellency of the Scriptures, 
 
 * Of late years that church has been considerably reduced in members, 
 and mostly old people. 
 
 i A ^lr. Cvuden. 
 
pressing upon them to throw aside the writings, kc. of the clergy, 
 and to search with their own eyes the words of eternal life, by 
 Which they would he judged at the last day. Without any ex- 
 ceptioa be condemned all books of human composition, on the 
 "Word of God, wishing that whatever had been written on it were 
 gathered together into one heap, and his own little tracts used as 
 a match to sot them on tire.* Such doctrine was quite new to 
 these people; but it was a mean of directing their attention to 
 the words of the Lord, who says, " Search the Scriptures; for 
 they are they which testify of me." Messrs. Dale, &c. soon came 
 to see that the kingdom of the clergy, under whatever denomina- 
 tion, and the kingdom of Jesus Christ, were as opposite as light 
 and darkness; that the Christian brotherhood and brotherly love, 
 so much insisted on in the word of God, and exemplified in the 
 New Testament Scriptures, were incompatible with the presby- 
 teriau system ; that the Lord's Supper and a presbyterian sacra- 
 ment were very distinct things. They now began to observe to 
 one another, that it appeared from the New Testament that the 
 Lord'* Supper should be observed every first day of the week ; 
 that this was a principal part of that day's service; and that 
 those who came together to break bread, should be known to each 
 other as brethren by a joint profession of the faith. They there 
 fore found it their duty to withdraw from Mr. Cruden ; and 
 Messrs. Dale* Paterson, and Alexander, with three others, mu- 
 tually professed faith in the Lord Jesus Christ, and repentance 
 towards God ; and immediately assembled together for worship in 
 a private house. They remained but a short time to meet 
 privately. Their numbers soon began to increase; and Mr. 
 Paterson built their present large and commodious house in the 
 Gray Friars Wynd. Just about the same time the case of Smith 
 and Ferrier was published, and came into their hands. They 
 were forcibly struck by it; and it was determined to send a cho- 
 sen member to Fife; in consequence of which an union was funn- 
 ed betwixt the church at Balchristie and them. Their communi- 
 cations became frequent; and at last it was proposed to the 
 church at Balchristie to send Mr. Ferrier to Glasgow, which be- 
 ing agreed unto, they chose one James Simpson, a weaver at 
 Largo, to be Mr. Smith's colleague; and at Glasgow the church 
 with all speed proceeded to look out, from among themselves, one 
 to take part in the oversight, along with Mr. Ferrier. Mr. Dale 
 was unanimously chosen/ and set apart with fasting and prayer. 
 At this time the church consisted of about twenty-rive members 
 of both Sexes; Wheq their new house was first opened, they 
 were visited with a tumultuous assemblage of people. They had 
 many adversaries. Indeed there was no denomination endured 
 more reproach and ridicule than Mr. Dale and his friends did at 
 this time, not only from the bast r sort, but also, from many ol 
 those who shewed themselves to be. the lineal descendants ot the 
 ancient Pharisees. Mr. Dale was fur a while openly insulted iu 
 
 * T!us was rather extravagant ; had lie said ninety-nine out of every 
 cue hundred, he would at ihiiunu have been more correct. 
 
Vll, 
 
 the streets, and looked upon as a person that ought not to be suf- 
 fered to live. The meeting-house was also violently assaulted 
 with stones : but by patient enduring they overcame and in well 
 doing put to silence the ignorance of foolish men. Many clave 
 unto them, not only in the city, but likewise from Hamilton and 
 Paisley. 
 
 Scarcely two years had elapsed, when various things were agi- 
 tated, and proposed for the consideration of the church which 
 they were not yet in the practice of: such as, that the Lord's 
 prayer should form part of the worship on the first day of the 
 week; that the assent of the brethren should be given to the 
 prayers of the church by audibly saying, Amen; and that they 
 shoiud stand while singing, as well as in praying. They could not 
 then see eye to eye as to these things. Mr Dale pressed the 
 lawo* forbearance, till they had time to consider; but Mr Fer- 
 ner insisted upon a unity of mind and judgment. The conse 
 quence was, that he and a few that adhered to him withdrew from 
 Mr Dale, and took part with the church in fellowship with Mr 
 Glass * The things which led to this division were, after some 
 years forbearance, fully practised. 
 
 On the week after the deputation from Glasgow to Fife John 
 Mill watchmaker, and James Mitchell, farmer at Montrose ar- 
 rived at Mr. Smith's, having seen the -case," after some agree- 
 able conversation, they returned home, and commenced a corres- 
 pondence both with Balchristie and Glasgow. In a short time 
 some, of the members of the latter went to reside at Montrose 
 1 hey altogether formed themselves into church order, when Mr' 
 Mill and a James Good from Glasgow were chosen Elders This 
 church, during a number of years, maintained a very respectable 
 appearance; but lately, on account of various differences their 
 numbers became quite reduced, and those who remain in that 
 place are connected with the church at Marykirk, from whence 
 the latter first originated. The churches at Perth, Methven and 
 Kirkcaldy sprung from Balchristie; and those in Paisley, Hamil- 
 ton and N. Lanark, from the church in Glasgow. The church 
 m Edinburgh began in consequence of a correspondence with 
 some of the Glasgow people; and in a short time were added to 
 it many of what are called respectable characters, and of ff reat 
 abilities; but such did not allow them to be Ion«- at rest & The 
 subject of infant baptism was agitated; against which doctrine 
 two of their Elders declared themselves, and carried off with 
 them the great majority of the church. In like manner a church 
 at Galashields was planted; it was never large, and at present it 
 consists only of four women and one maii.f P 
 
 JnnS ha *t? b ° Ve . tW i + ^ arS ag ? the Church in Edinburgh cor- 
 responded with a church there under the pastoral care of a Mr. 
 R. which originally sprung from the Tabernacle; and after re- 
 nouncing the practice of occasional communion, as unscriptural, 
 
 + It was overlooked to state this among the other churches in page 2 i. 
 
Vlll. 
 
 united into one body ; but after having fluttered for a few months, 
 apparently in the beauty of primitive Christianity, they flew off 
 at a tangent, and got into an aurelia state, from which they have 
 since evolved to a general dispersion; some to one bush, and 
 some to. another, each according to his own particular taste. 
 
 The church in London, though much larger at one period, was 
 never numerous. Their rise took place in consequence of a cor- 
 respondence betwixt a few friends there with Messrs. Mill and 
 Dale. 
 
 The brethren at Earlsferry were lately connected with those 
 of the Tabernacle persuasion; but united themselves with these 
 churches about eighteen months ago. 
 
 About the year 1807, or 1808, a small church was erected at 
 Airdrie, being a branch from Hamilton. They were not long in 
 order till they espoused a system of pretty extensive charity, if 
 it may be so called. It became a matter of indifference whether 
 their members were Baptists or Predobaptists ; or whether they 
 were members of other denominations, provided they could please 
 themselves with a favourable opinion of the persons. Mr. R. 
 II — ne came to reside in the place, when there he and they en- 
 joyed fellowship together ; but when in Edinburgh or Glasgow 
 he preferred connexion with others. When the church in Air- 
 drie found such things to be displeasing to their friends in other 
 places, they pressed them hard with letters, calling upon them to 
 determine, or say whether or not they were believers of the truth, 
 and if so, why stand separate from them, or refuse to continue to 
 them the right hand of fellowship ? but the other churches consi- 
 dered they had no right to determine such a question farther than 
 works bore evidence; and as they had refused to hear the admo- 
 nitions tendered them (some of which at least were in consequence 
 of their own letters) it was considered that by their practice they 
 had withdrawn themselves from the otherchurches (having mostly 
 become Baptists) and allowed, of course, without further remon- 
 strance, to stand to their own Master, unto whom all are account- 
 able. 
 
 The church in Dundee was founded by a Mr. Andrew Scott, 
 who had been a pastor to the Anti-burgher congregation there. 
 The formation of the church took place about the year 1769. 
 The cause of Mr. Scott's leaving the Anti-Burgher scceders was 
 owing to an important change of sentiment which had taken place 
 in his mind concerning the nature of Christ's kingdom, and the 
 laws and ordinances of his house. Being now fully convinced 
 that the kingdom of Jesus is not of this world, he felt his mind 
 revolt at the practice of what is called swearing the covenants, so 
 zealously contended for by the people of that persuasion, and 
 made by them a term of communion. Mr. Scott made known his 
 scruples, concerning this and other points", to his brethren in the 
 ministry, requesting their counsel and advice, anxiously entreat- 
 ing them to point out his error, if his views were unscriptural : 
 but this they either declined, or were not able to do. His senti- 
 ments were, by ftrdcr of the presbytery, laid before them, and af- 
 ter that laid before the associate synod, for their deliberation ; 
 
]&. 
 
 but Ihey declined entering into the merits of the case. Mr. 
 Scott's views being opposed to their received and sworn to prin- 
 ciples. In place of endeavouring to recover a brother from the 
 error of his way, if his views were contrary to the word of 
 truth, they passed a sentence against him Of suspension, and soon 
 after of deposition and excommunication.* 
 
 When systems of religion are warped with human inventions^ 
 those who espouse them naturally shrink from investigation : but 
 when the principles upon which any society of professing Chris- 
 tians act, are founded upon Scripture, they rather court than shun 
 inquiry. Mr. Scott's views seem to have been of this kind, as 
 clearly appears from his writings. His sentiments were embraced 
 by a considerable number of those among whom he had been la- 
 boring ; for it is said, about seventy of the members, including the 
 majority of the session cleaved to him after his deposition, and re- 
 quested him to take the oversight of them, that without delay 
 they might be formed into a church of Christ, and enjoy the pre- 
 cious privilege of attending to all the things he had Commanded. 
 Mr Scott accordingly accepted the invitation ; and now they be- 
 gan to act as a church modelled, as they hoped, agreeably to the 
 pattern laid down in the New Testament. Their views of the fund- 
 amental doctrines of the gospel were allowed to be sound and 
 scriptural ; and their minds were now in a great measure set free 
 from those fetters of human traditions, with which they had for- 
 merly been bound, concerning the nature, laws, and ordinances of 
 Christ's house. However, to begin with, they only attended to 
 the Lord's supper once a month ; but they soon saw it to be more 
 scriptural to observe it every first day of the week. They at- 
 tended to reading, preaching, exhortation of the brethren, the fel- 
 lowship for the poor saints, prayers and praises, approving and 
 practising infant baptism, and receiving members in the public 
 meetings of the church by professing the faith, or by stating to 
 the individual the principles upon which they, as a church, were 
 united, and requesting his assent, after having conversed with the 
 pastor and some of the brethren in private. They met once 
 through the week in the evening for mutual edification. They 
 approved of a plurality of Elders. Mr. Scott was wholly support- 
 ed by the church. His income was £A5 a year: a sum, though 
 small, was yet sufficiently large to be raised by so few, and those 
 chiefly laboring people. Their number was of course small, as 
 tbey saw the importance of attending strictly to the discipline 
 enjoined by the great Head of the church. Mr. Scott continued 
 to labor with great acceptance for about twenty years. His man- 
 ner was grave, and frequently energetic. His mind was well in- 
 formed, and his society much valued by many unconnected with 
 
 * The reader for an account of Mr. Scott's change of sentiment, and a 
 controversy carried on betwixt him and the late Mr. Adam Gibb of Edin- 
 burgh, is referred to two publications, printed in 1770* the one intituled, 
 " The rise, grounds, and progress of the late difference between the Anti- 
 burgher seceders, and Andrew Scott, minister of the gospel, Dundee ;" the 
 other, "The peculiar scheme of the Anti-burgher seceucrs unmasked, in a 
 .fries of letters to Mr. Adam Gibb, minister of the gospel, hiinburgh." 
 
 b 
 
fl* church : but as in all others, so in bin also the spots of bu* 
 inanity occasionally appeared : being bred up as a clergyman, a 
 little of that kind of consequence seemed to cleave to him to the 
 last, and his snn in the church there went down under a cloud. 
 Though far advanced in life, he was overtaken in sin, which occa- 
 sioned much grief to the church, and much bitter anguish of heart 
 to himself. Being unmarried, it appeared tlrat an illicit inter- 
 course had taken place betwixt him and his servant, as she be- 
 came with child by him. He readily acknowledged his guilt, and 
 discovered much genuine contrition of heart on this account; and 
 it is not doubted, but this, with all his other sins, were washed 
 away in that fountain opened for sin and for uncleanness. He 
 soon after left Dundee, and went to London, to reside with a bro- 
 ther, where he died a few years after. From regard to his pre- 
 vious character a veil would willingly have been thrown over this 
 part of the narrative; but the circumstances being well known, 
 there might have been a charge of partiality. There was for 
 some time a connexion kept up with a small church in Newburgh, 
 under the care of Mr. Pirie, who is well known by his writings. 
 A friendly correspondence also existed with a church at Saehe- 
 burne, in which a Mr. M'Crea was then pastor. Mr. Scott, about 
 ten months previous to the termination of his labors in Dundee, 
 saw the necessity of having a plurality of Elders; and in April 
 17S9, they ordained Alexander Kirkcaldy, shoemaker, who was 
 one of their deacons, to that office. Mr. Kirkcaldy was no sooner 
 into the pastoral charge, than the greater part of the duty devolv- 
 ed upon him, owing to the weakly state of his colleague, and he 
 had soon the painful duty to discharge of presiding at the exclu- 
 sion from the church of the person who had so lately ordained 
 him, and which he did in a very faithful manner. After a consci- 
 entious discharge of his office he died in April 1803. In his time 
 the church declined much in numbers, owing to removals and 
 change of sentiment. As the church at this time was rather de- 
 ficient in gifts for edification, by the recommendation of Mr. Pi ■ 
 lie, they invited a Mr. William Maxton, who had been educated 
 at one of Mr. llaldane's classes, to take the oversight of them, 
 with which he immediately complied ; and after a short ac- 
 quaintance was set apart to the Elder's office, viz. in June 1803, 
 who after a successful labor for seven years, died much regretted 
 by the church, and all who had the pleasure of his company. Af- 
 ter the decease of Mr. Maxton, many in the church disapproved 
 of tin practice so often followed of calling a stranger who had been 
 educated for the ministry at some academy. They thought it 
 more scriptural to look out from among themselves persons to 
 lake the oversight of the church: to this, those of more popular 
 sentiments could not agree, and therefore withdrew from their fel- 
 lowship. After due deliberation, and asking direction of the Lord, 
 they made choice of James Donald, manufacturer, who on the 1st. 
 of March 1810, was set apart to the Elders office by prayer and 
 fasting. Soon after this the church received an addition of mem- 
 liers, who had belonged unto the Tabernacle connexion; and as 
 Mr. Donald found tifce duties of his office rather heavy for him, he 
 
Xl. 
 
 proposed to the church to make choice of another "brother, to take 
 part with him in the work. The matter was taken into serious 
 consideration, and they united in making choice of Thomas Hun- 
 ter, merchant, in Dundee. About this time they gave up with 
 public collections at the door, as it was thought more scriptural 
 for the church alone to defray its own expences ; and for tiiis pur- 
 pose a contribution is made immediately after the Lord's supper, 
 from which the poor are supplied, and other necessary disburse- 
 ments;* so that those who piease to attend enjoy the privilege of 
 hearing the gospel without charge. This church was now in a 
 great measure alone. The connexion betwixt the church at New- 
 burgh dropt after the death of Mr. Pirie ; and the correspondence 
 also with the people at 8acheburn had ceased, owing to some 
 change in that church. In this kind of solitude they continued, 
 till about August 1812, when a friendly intercourse took place 
 betwixt the church in Perth and them; and after fully under- 
 standing the sentiments and order of each other, both expressed 
 a strong desire of being united together in the faith and fellow- 
 ship of the gospel, which took olace on the 25th of October fol- 
 lowing. On that day, the Elder and one of the deacons of the 
 church in Perth visited them ; and having reported the matter to 
 the other churches in connexion, the union was formed to the en- 
 tire satisfaction of all concerned. f 
 
 Since the formation of these churches, many of them have been 
 subjected to a variety of vicissitudes, chiefly arising from contro- 
 versial subjects. About the year 1799, the church in Hamilton 
 was much reduced by Arminianism, which carried with it one of 
 their Elders, who was indeed the leader in the controversy, hav- 
 ing before manifested very superior abilities in preaching the doc- 
 trine of free grace. In Glasgow, Paisley, and Perth, they have 
 often had to contend against the Baptist principles ; and in each 
 of these places Elders have espoused these doctrines. + Indeed 
 this was not to be wondered at, so long as the writings of John 
 Glass were so much admired as they had been. In these writings, 
 especially in the so much esteemed " Testimony of the King of 
 martyrs." The very essence of these doctrines is to be found 
 predominating over the many grand sayings it contains respecting 
 the nature of Christ's kingdom, so as to be like the dead fly in 
 
 * As this collection is made by them before the apostle's benediction is 
 pronounced, it is not only more orderly, but if words have any meaning, it is 
 more like having fellowship one with another in contributing of their sub- 
 stance, than the mode practised by a number of the churches, viz. of first 
 dismissing the congregation, and then contributing as they go out ; notwith- 
 standing its being considered as an ordinance to be stedfasfly continued in 
 on the first day of the week ; and for a due and proper attention to which, 
 prayer is regularly addressed to the throne of grace. 
 
 + In the following pages the number of members in the church at Dun- 
 dee is stated to be about forty ; but it is found to consist of about fifty, and 
 only one remains who saw its commencement. The enumeration of the 
 members of the several churches in Scotland, was rather hastily collected. 
 
 f Since this union took place, Henry Mitchell, one of the Elders at BaL 
 fhnstie, has left the church on the same subject. 
 
Xli. 
 
 the apothecary's ointment.* The carnality of God's dispensa < 
 tion of his grace to ancient Israel, in opposition to the spiritual 
 1'ttif of New Testament churches — the worldly nature of Christ's 
 kingdom in Judah — and the letter of the law, obedience so call- 
 ed, being well pleasing to Jehovah in these days, and entitling to 
 his favor in Canaan — are all prominent doctrines in that gentle- 
 man's writings, and have been too prevalent amongst Paedobap- 
 list churches in this country. f 
 
 The following correspondence contains the substance of the 
 doctrines, &c. of these churches in Scotland denominated Inde- 
 pendents, and also of those in England known by the name of 
 Inghamites, who have in consequence thereof united together in 
 church fellowship. 
 
 It has been observed by some who have seen part of the corres- 
 pondence, that it contains too few scripture references and quota- 
 lions ; but it ought to be considered that it is not controversy 
 that was intended, nor instruction to the ignorant; but simply a 
 statement of views betwixt two parties supposed to be equally in- 
 formed as to their faith, hope and obedience. 
 
 It may be observed, that the principal conductors of the said 
 correspondence, lay no claim to literary abilities. They com- 
 menced the same without the least view of its publication, and, as 
 it were, wrote at the impulse of the moment : nor is it now pub- 
 lished for the sake of the public at large, but for the satisfaction 
 of those churches immediately interested : so that the conductors 
 of it have no apology to make for any grammatical blunders that 
 it may contain. 
 
 * No disparagement is here intended to the memory of Mr. Glass. While 
 we may and do esteem his memory, we are not bound to approve of his er- 
 rors. No man knew this distinction better than his brother and cotempo- 
 rary Robert Sandeman. There is no doubt but that John Glass meant well ; 
 but in opposing civil establishments of religion, he went to the other ex- 
 treme. 
 
 + No church that is truly impressed with the'import of these words, " Be 
 not high minded, but fear," will talk much about their spirituality. No si- 
 tuation is better calculated to shew the deceitfulness of the human heartl- 
 and the workings of the carnal mind. T here must be something ra- 
 dically wrong, when professed Christians begin to boast over the conductof 
 the Jews j or to set the one dispensation as a contrast against the other. 
 
 January 181-1. 
 
«!DFERTISEMEJVT. 
 
 M.T is to be regretted that no regular statement 
 of the doctrines and practices of Mr, Ingham, and 
 those in his connexion, previous to their change 
 of sentiment, is to be found. These are to be in- 
 ferred from incidences recorded in his, or Mr. W. 
 Batty's journals. Though it might be supposed 
 that the time is so recent that there would be 
 little difficulty in procuring such information, 
 that is by no means the case. Most of the members 
 who were in the former connexion are dead, and 
 those few who remain, though they may recol- 
 lect many particular events, can not furnish a 
 satisfactory statement. 
 
 There is reason to conclude that they were not 
 agreed amongst themselves in doctrine. Mr. 
 Lawrence Batty, who was some time a preacher 
 in the connexion, held particular redemption, 
 and his brother, Mr. William Batty, who was in 
 the same capacity, was for a considerable time a 
 
 c 2 
 
xiv. 
 Baxterian. When Mr. Ingham first made a pro- 
 fession of religion, he embraced and propagated 
 the doctrine of universal redemption, and those 
 sentiments involved in it. But the light of 
 divine truth gradually irradiated his mind, and 
 continued increasing its genial influences, until 
 it had dissipated those pestiferous clouds of 
 error. The particular circumstances which con- 
 tributed to this happy change of sentiment can 
 not be ascertained, neither can any precise time 
 be fixed on. 
 
 The compiler of these pages laments that he 
 should have put his brethren's patience to so 
 severe a trial, by the delay which has taken 
 place in their publication. The principal reason 
 for this delay, was the hope of receiving more 
 circumstantial information than any he was in 
 possession of, that the account might be ren- 
 dered more accurate and interesting. In this 
 respect, however, he is far from having succeeded 
 to his wishes. Should another edition be called 
 for, the account may probably be rendered less 
 imperfect. 
 
A 
 
 SHORT ACCOUNT 
 
 OF THE 
 
 CHURCHES IN ENGLAND, 
 
 COMMONLY DENOMINATED 
 
 INGHAMITES. 
 
 IN giving a narrative of the rise and establishment of these 
 Churches, it may be proper to give a short account of Mr. 
 Benjamin Ingham, as he was the principal person employed by 
 divine providence, in their formation. 
 
 He was the son of William and Susannah Ingham, of Osset, in 
 the Parish of Dewsbury, in the County of York. He was born 
 there June 11th 1712. He received a liberal education at Batley 
 School, and Queen's College Oxford. He entered the latter placs 
 October 10th 1730. During his residence there, he became ac- 
 quainted with Mr. Charles Wesley, Mr. Morgan, Mr. John Wesley, 
 and many others ; who afterwards became very public characters. 
 The following account will give the reader some idea of his reli- 
 gious principles at that period. " Their principles (alluding to the 
 persons before mentioned) were to be good and do all the good 
 they could, they fasted twice a week, prayed and examined them- 
 selves twice every hour, received the Sacrament every Sunday, 
 visited the sick and prisoners, taught poor Children to read and 
 write, gave alms, and frequently met together to read the scriptures. 
 
 On the 1st of June, 1735, Mr. Ingham was ordained to the 
 ministry by Dr. John Potter, Bishop of Oxford. On the same 
 day he commenced preaching, and preached his first sermon to 
 the prisoners in Oxford Castle. 
 
 In consequence of a pressing request for his assistance in 
 preaching from Mr. John Wesley, he embarked at London for Geor- 
 gia, in America, on the 14th of October, 1735. He continued there, 
 a year and some months, during which time he visited Carolina 
 and Pennsylvania, and then returned to England. 
 
 On his arrival at Ossett, his native place, he renewed his labours 
 as a preacher in the established Church, and preached in all the 
 Churches and Chapels in the neighbourhood. He professed to 
 preach the "doctrine of justification through the righteousness 
 of Jesus Christ imputed to the guilty." Great numbers of peo- 
 ple attended wherever he preached, which raised the jealousy of 
 the Clergy, and they prohibited him their Churches and Chapels. 
 He then commenced preaching in the Fields, Barns, and Dwel- 
 ling Houses, and the number of his converts continued to increase. 
 
 These were formed into Societies, and there were nearly sixty 
 in different places^ in Yorkshire, which were visited once a month 
 
 C 
 
XVI. 
 
 by Mr. Ingham, or those who assisted him in his labours. 
 
 " While assisting Mr. Wesley in a America, an acquaintance 
 commenced between him and the Moravians which continued for a 
 number of years. They mutually assisted each other in preach- 
 ing until Mr. Ingham became so dissatisfied with what he consider- 
 ed their arbitrary proceedings, that he broke off the connexion. * 
 
 In February 1743, Mr. Ingham first commenced preaching in 
 Lancashire, at Colne-edge near Colne. He went in consequence 
 of a solicitation from some persons who resided there. 
 
 In the latter part of the year 1745, Mr. W. Batty commenced 
 speaking in public in those societies formed by Mr. Ingham. 
 Through perseverance he soon became an useful and active preach- 
 er. He travelled about Newsholme, Slaidburn, Wigglesworth, 
 Swinden, &c. &c. &c. 
 
 About this period Mr. Wesley's preachers were introduced into 
 Lancashire and Craven, where Mr. Batty continued his labours 
 in the absence of Mr. Ingham, who was then in Germany. Mr. 
 Wesley too, about this time came to Roughlee near Colne, where 
 Mr. Battv was also labouring. They had much conversation 
 upon religion. Mr. Wesley endeavoured to prevail with Mr. B. 
 to connect himself with his party, but the latter could not be in- 
 duced to embrace his (Mr. W's.) ideas on Perfection. 
 
 Mr. Ingham did not remain long in Germany, and on his return 
 continued his labours with increasing success. Their increase of 
 labourers and converts, roused the jealousy of the established 
 Clero-y, who had recourse to the most violent means to repress 
 their labours, f They frequently instigated the rabble to abuse, 
 and even to mob them, and such was their violence, that their 
 lives were frequently in the most eminent danger. This was 
 about 175-2, and for some time subsequent, these persecutions 
 sjill increased in frequency and with uuabatirig violence ; but, 
 these things did not abate their zeal, and they continued to extend 
 their labours. At this period they preached at York, Thirsk, 
 S.elby, Leeds, Aberford, Settle, Tadcastcr, Bradford, Wibsey, 
 Longpreston, Salterforth, Grindleton, Barnoldswick, Ncwby, &c. 
 in the county of York : at Colne, Winewall,Wheatley, Barrowford, 
 Watermeetings, in the County of Lancaster; and at Kendal, 
 Thinoaks, Grayriggs, Dent, Gale, Roundthwaite, Bnrtree, Kirhy- 
 Stephen, Brackenber, &c. &c. in the County of Westmoreland. 
 Tiny also occasionally preached at various places in Lincolnshire. 
 
 At most of these places Societies were formed, which were 
 supplied with itinerant preachers once a week, or once a fort- 
 night. The following extract from their journals will shew their 
 manner of admitting persons into their Society. "The person to bo 
 admitted to apply either to the preachers, or some of the Society, 
 if no objection be made, the person to be received without 
 making any promise or subscribing any rules or orders. They 
 
 * November 12th 1741, Mr. Ingham Married the Right Honourable 
 lady Margaret Hastings, Sister to the Earl of Huntingdon. 
 -r Mr. Allen united with them about this time, 1-5 i. 
 
XVII. 
 
 are at liberty to leave the Society whenever they please, but 
 to be faithfully told, that so long as they profess to be members 
 of the Society, it is expected that they have their salvation at 
 heart, and live and walk as become the followers of Jesus Christ. 1 f 
 any member shall give offence by acting contrary to his profession, 
 the Stewards are authorized to take notice thereof and inform the 
 preachers. If the nature of the fault will allow it, the person for 
 the first time is only to be affectionately admonished, but if that 
 do not produce repentance, he is then to be reproved before 
 two or three of the Stewards, or preachers, if he still remain im- 
 penitent, he is to be publicly rebuked or disowned as the fault re- 
 quires. In some of the Societies there isa collection made, to which 
 every member subscribes Two Pence per month, if they he able and 
 willing. This money is collected by the Stewards not for the 
 preachers, but to pay incidental expenses belonging to the So- 
 ciety, such as candles, &c." In addition to this we find that whert 
 they could not agree about the admission of a member it was 
 determined by lot. The person who wished to be admitted, 
 stated his experience publicly before the congregation. 
 
 Most of their Meeting-houses were built about this time. The 
 foundation of one at Wheatley was laid May the 1st, 1750. That 
 at Rothwell, April 3rd, 1754. That at Dent, April 10th, 1754. 
 And that at Salterforth, was also built this year. The founda- 
 tion of that at Winewall, July 18th, 1752. That at Birk$, 8th of 
 March. 1757. And also one at Burton, 26th of March, 1757. 
 
 It has been before observed that there is no circum- 
 stantial account of their order to be found, it appears to have 
 varied as they varied in their views of doctrine. We find 
 when they had made a few prosolytes these were formed into 
 a Society, and a Steward or Stewards appointed over them, and 
 these Societies were visited by the itinerant preachers who were 
 a kind of General Rulers or Elders. On the admission of a mem- 
 ber into the Societies he received a ticket, which gave him ad- 
 mittance to their meetings, which were very numerous, consisting 
 of General Meetings, Lovefeasts, Choir Meetings for Men, and 
 Choir Meetings for Women, &c. &c. At one of their General 
 Meetings holden at Winewall, December 30, 1753, Mr. Ingham 
 gave the following letter of advice to all his fellow labourers. 
 
 ■ £ In preaching, keep to your own gift and experience, and do 
 not go beyond your own depth. Avoid all affectation in words and 
 gestures, and endeavour to express yourselves in plain Scriptural 
 language. In the first place, preach Christ crucified, as the only 
 foundation; let his godhead, blood and righteousness, be the chief 
 topics of your discourses. In the next place preach such points 
 of doctrine as are essential to faith and practice, as the corruption 
 and weakness of man's nature, the insufficiency of his own righ- 
 teousness. The necessity of God's Holy Spirit to call, enlighten^ 
 convince, and convert sinners, justification and sanctification as 
 inseparable ; for where Christ's righteousness is imputed, his 
 life, spirit, and nature is imparted, 
 
XVlll. 
 
 Preacli repentance, and obedience, as concomitants of true 
 faith, and good works as the fruit thereof. Denounce curse, 
 wrath, and damnation, against all wicked, wilful, impenitent sin- 
 ners; and proclaim grace, mercy, and salvation to all penitent, 
 humbled, and broken-hearted sinners, that come to the Lord Jesus 
 Christ: wave all nice and controverted points, which tend only to 
 gender strife and disputing ; labour not to make a wise knowing- 
 people, but a happy lively people. Lay the axe to the root of the 
 tree, and declare roundly and boldly that nothing but an experi- 
 mental knowledge of Jesus Christ in the heart can make us happy, 
 either here or hereafter. Exhort people to the constant use of 
 praying, watching, meditating, reading the scriptures, hearing 
 sermons and meeting together. 
 
 Tell believers that when they are faithful and obedient in heart 
 and life, they will enjoy, though not all times equally alike, fellow- 
 ship with God, the light of his countenance and the consolations of 
 the Holy Spirit. But that if they neglect their duty, and act con- 
 trary to it, they must expect to suffer loss, and to smart for it, 
 unfaithfulness in heart always produces confusion, darkness, and 
 uneasiness of mind; and wilful disobedience, shame and chas- 
 tisement, for sin is a real evil, and God will not suffer it in any 
 people. Be an example to the people, in all your behaviour, because 
 preaching without example has no good effect; avoid idleness, tight* 
 mindness, jesting, loud laughter, and all vain and unprofitable con- 
 versation. Do not carry much news from place to place. Do not speak 
 against either the people or preachers of other parties. Do not 
 expose other people's faults, or speak of them unless necessary 
 for some good end. Do not keep people talking about worldly af- 
 fairs and news, after meetings are over, because ii is best for them to 
 go immediately home. Read the Scriptures, sing and pray withtho 
 people where you lodge. Visit and pray with the sick when 
 desired : and be always ready to speak with people about their 
 souls concerns. Endeavour to give the people where you lodge or 
 come to as little trouble as possible, and do not keep them up late 
 at nights. Remember that we are not to be Lords over God's He- 
 ritage, but helpers of their joy. Endeavour to support and de- 
 fend your fellow labourers, and never think to establish your own 
 character upon the ruin of others. Honesty is the best policy, 
 and he that walks and acts most uprightly before the Lord, will 
 stand the longest and come best through at last." 
 
 About 1760 Mr. Sandeman's Letters on Theron and Aspasia, 
 and Mr. Glass' testimony of the King of Martyrs, were perused 
 by Mr. Ingham and some of the preachers in his connexion. 
 These works led them to suspect their present practices in the 
 order and discipline of their Societies ; and they perceived that they 
 were not agreeable to the word of God. At the desire of Mr. 
 Ingham two of his preachers Messrs. W. Batty and Allen, went 
 into Scotland to visit Messrs. Glass and Sandeman, to hear their 
 doctrines and to observe the order of their Societies. They were 
 received by these gentlemen with the greatest cordiality, and 
 
XIX. 
 
 the most marked attention. This rendered their interview 
 very pleasant, and they received much useful information 
 from them. 
 
 September 7th, 1761, Mr. Sandeman, writing to a Mr. Church- 
 ill, informs him of the visit of Messrs. Batty and Allen. He 
 says, " The Yorkshire men who were both preachers of louo- 
 standing, staid with us more than eight days. I went with them 
 to Perth, Dimkeld and Dundee, the longer we were acquainted, 
 we were the fonder of each other; Mr. Glas was very much 
 pleased with them. They brought a very affectionate letter, with 
 five guineas, from Mr. Ingham, who is the chief leader in raising 
 the profession of the faith in Yorkshire, and in the neighbouring 
 counties. Scattered in a circuit of about five hundred miles, thev 
 have about one thousand live hundred people, who appear to love 
 their doctrine, and have separated themselves from the church of 
 England. They have formed three churches; they have Elders - 
 they receive members by the laying on of hands ; they have the 
 kiss of charity, and the feast of" charity ; they have the Lord's 
 supper once a month, or so; but Mr. Ingham has been pressing 
 to have it every Lord's day."* Mr. Sandeman in another letter 
 to a friend makes the following observations: "I understand at 
 Colne, in Lancashire, there is a society formed or forming them- 
 selves into church order, being united together by the same view 
 of the gospel maintained in Scotland. They are in connexion 
 with Messrs. Ingham, Batty and Allen, from Yorkshire, who 
 occasionally visit them." It appears to have been the intention 
 of Mr. Ingham, some years previous to this, to form the societies 
 under his care into some regular order* with Elders or preachers 
 and teachers over each; but they found so great a difficulty in 
 obtaining proper persons qualified for the office, that he, with his 
 fellow labourers, concluded they would continue the Itinerant 
 plan a while longer. They appealed to the Scriptures of Truth 
 in what they considered matters of faith and practice; but in the 
 order and discipline of a church they seem to have had no just 
 views ; but, like many other dissenters, imagined that the plan 
 and regulation of a church was not determined in the word of 
 God, but might be altered or modified as situation and circum- 
 stances required, and what appeared to them most likely to pro- 
 mote the glory of God and the good of the people. If we once 
 admit this sentiment, it will follow that every plan of church 
 government must be right: how awful the consequence which must 
 follow ! But from this time being led to see more clearly the true 
 nature of Christ's kingdom, they were more consistent in the doc- 
 trines they preached, and renouncing human wisdom, beo-an to 
 submit to the wisdom of God, and evidenced this, by forming their 
 churches agreeably to his word. Messrs. Ingham, Batty and 
 Allen were all agreed that they had been erecting a chnrob which 
 could not be measured by God's word, and that it was necessary 
 to set about, without delay, to new model the churches. This 
 was a trying time, and required much patience and firmness of 
 mind, for the alterations were opposed by many, and a difference 
 arose between Mr. Ingham and Mr Allen about carrying them' 
 
 * Christian. Advocate, vol, i. page ziz, and 311. 
 
XX. 
 
 into effect. December, 1761, at the conference at Thinoaks, 
 Mr. Allen objfctedto the use of the lot, (which they had recourse 
 to when unanimity could not be obtained), and, also to the Elders 
 who had been chosen by lot, and disapproved of Mr. Ingham 
 having so much authority granted to him, which no doubt were 
 all unscriptural, but he made no objection to any point of doctrine. 
 Mr. William Batty and many others used all means possible to 
 preserve unity amongst themselves ; for as they who were leaders 
 and teachers were not brought to those present views all at once, 
 Messrs. Ingham and Batty thought it necessary to proceed in 
 changing the plan and government of the churches with a certain 
 degree of forbearance. Mr. Allen was for an immediate and 
 radical change, and this difference caused great uneasiness, dis- 
 putation and dissension throughout the connexion. They were 
 very desirous to preserve Mr. Allen amongst them, being posses- 
 sed of great abilities as a preacher, beloved by the people, and 
 whose moral conduct was irreproachable. However, all the 
 •intreaties of Mr. Batty and his friends proved ineffectual. This 
 dispute produced a separation. Mr. Allen left Thinoaks and 
 went the same evening to Robert Birkets, his brother-in-law's, 
 at Newby, a few miles distant, who separated at the same time. 
 There several persons met who were of the same views with 
 themselves, and a while after this, Edward Gorriel, one of the 
 preachers, united with them, and the year following they united 
 with the Glassites in Scotland.* The people now fell into party 
 zeal, and many spake warmly one against another, and altho' 
 there was a great number of members in the different churches 
 when the reformation took place, they were squandered some one 
 way and some another, and many were offended and turned back 
 to the world again. So the few who were left from this period 
 assumed their present constitution and order. We shall now 
 proceed to give a short sketch of each church, beginning with 
 
 The Church at Tadcaster. 
 
 The number of members at Tadcaster at this period 176*2, when 
 they were set in order, was forty-six. They chose Messrs. B. Ing- 
 ham and W. Blades, Elders and Messrs. K. Wray and W. Ryther, 
 Deacons, after their establishment they walked in love and unity 
 some years. In the year 1766, W. Blades and a great part of 
 the members left the church, when W. Blades returned into Wensley- 
 dale, his native place, and many who left with him made no more 
 profession. Thisdivision left only seventeen members in thechurch, 
 they continued about this number without any particular changes 
 until 1772, when Mr. Ingham their remaining Elder died.f His loss 
 
 * It is worthy of observation, that when Mr. Allen left the Glassitc 
 churches his objections should exactly coincide with our own. See 
 Christian Advocate, vol. I. page 174. 
 
 + Mr. Ingham not only exerted himself to the utmost of his ability in 
 preaching the gospel, but was very liberal in relieving the needy, which 
 evinced his attention to the exhortation of the Apostle, 1 Tim. vi. 17 and 
 18. While he was Elder of the church at Tadcaster, he wrote a treatise on 
 the faith and hope of the gospel. This work shews the views he had of 
 divine truth in the latter part of his life. The following tact will illustrate 
 the disinterestedness of Mr. Ingham and his fellow labourer in the ministry, 
 Mr. Christopher Batty. 
 
XXI. 
 
 Was much felt not only at Taclcaster but throughout tfie connexion. 
 The church when deprived of its Elder continued united and met 
 regularly on the Sabbath, the Deacons exercising their gifts for the 
 edification of the body, and some few were added. In this state 
 they continued until 1774, when their numbers were considerably 
 augmented. A Mr. John Stapleton, a preacher amongst theWesley an 
 Methodists, separated from them and with him many others. He 
 began to hold Meetings at his own house on the week days, but on 
 the Sabbath, attended the Meeting of the brethren at Tadcaster, and 
 in a few weeks he and mauy of his hearers united with them. In 
 1775, W. Ryther and John Stapleton, were ordained Elders, and 
 Robert Wray and Benjamin Wood, Deacons. The church now 
 consisted of about forty-four members and they walked in peace 
 andunity. In 1779 Mr. Ryther died, and the care of the church now 
 devolved on Mr. Stapleton. In 1780 their numbers were increased 
 to forty-nine. In this state they continued until 1791, when a very 
 contentious spirit made its appearance. It originated in an indi- 
 vidual, who conceived that some persons in easy circumstances, 
 did not contribute sufficiently at the collections. On this he 
 founded a charge of covetousness, aud drew many over to his 
 opinion. This unscriptural sentiment, the church opposed, but 
 it caused a great breach and reduced their numbers to about twenty. 
 On the 27th December 1794, Mr. J. Stapleton died, leaving the 
 church without an Elder. They remained without for some time, 
 but continued to meet together for mutual edification. Some of 
 their aged members dying and few being added to them, their 
 numbers were gradually diminishing.. In the year 1799, Messrs. 
 B. Wood and G. Hollins were ordained Elders, and Messrs. John 
 Naylor and Moses Robinson, Deacons, and these are the present 
 officers of the church. 
 
 In the year 177T, Mr. C. Batty and his wife went on a visit to York. 
 Mr. Batty having to go into Lincolnshire to preach, left Mrs. Batty with a 
 Mr. Green of York, a person who lodged the preachers. On his return 
 Mr. Green told him he had determined to leave him all his property, 
 which amounted to 7 or 800I. And that he had a particular esteem 
 for him, as he considered him instrumental in the conversion of 
 his Daughter, who died the preceding year. Mr. Batty positiveiv 
 refused to accept his offer, thinking it might cause the enemies of Christ 
 to speak reproachfully. On his refusal, Mr. Green was so affected that he 
 shed tears. After this Mr. Green got an Attorney to make his wiH and 
 lert all his property to Mr. Ingham, and died soon after. His Heir-at-Law 
 came to Mr. Ingham and threatened to commence an Action at Law against 
 him for the property which Mr. Green had legally devised to him. The 
 Attorney who made the will told Mr. Ingham, that he had not the least 
 reason to fear, for he would defend him for a Shilling against the Heir-at- 
 Law. Mr. Ingham however had no intention of keeping the property, and 
 he told the man that if he would acknowledge the will was legal, and that he 
 (Mr. Ingham) had a legal right to the property, and would ask him for it, 
 he would give it to him. The man fell upon his knees, made the acknow- 
 ledgement required and Mr. Ingham gave him the whole of the property. 
 
XXII. 
 
 The Church at Leeds. 
 
 In 1762 when the church at Leeds was set in order, it consisted 
 of about thirty members. They chose John Wood Elder. They 
 walked in peace for some years until their Elder by mixing with 
 worldly company, fell into the crime of drunkenness. This conduct 
 caused much distress to the church, who about the year 1774, 
 excomunicated him for disorderly conduct. He was succeeded by 
 John Sharp, a Joiner, who became guilty of the same crime, and 
 shared the fate of his predecessor. The church after this 
 was supplied with preachers from other churches in the connexion 
 Tiz. Wibsey, Winewall, Wheatley, Salterforth, Tadcaster, Sec. 
 until 1779, when Samuel Towers began to preach and continued 
 until 1793. Being embarrassed in his circumstances, he left his 
 family and went to reside in some other part of the County. 
 It was not long before he returned to his family in a weak state of 
 health and died soon after. His conduct caused great dissension 
 in the church. For many of the members were creditors, and 
 sustained great loss by him. This dissension reduced their num- 
 ber to eight or nine who continued to meet together regularly on 
 the Lord's day, to read the Scriptures and attend to social worship. 
 They were visited occasionally by Elders and preachers in the 
 connexion, and from 1799, they were seldom without a preacher 
 or Elder on the Sabbath, until 1804, when Mr. Joseph Nicholson 
 their present Elder resigned his office in the excise, and came 
 to reside in Leeds. In 1806, Mr. J. Nicholson was ordained 
 Elder over them. At that time they were about eight members. At 
 present they are ten walking in peace and unity. 
 
 The Church at Howden. 
 
 Preachers in connexion with Mr. Ingham, had frequently vi«* 
 sited Howden, and preached in the house of a Mr. Fearn, Draper, 
 About the year 1784, Tempest Brown, then an Elder of a small 
 church at Pately Bridge, Yorkshire, began to go there once in six 
 -weeks. In about two years from this time, Mr. John Briggs, 
 their present Elder, and three or four more united together in the 
 profession of the Gospel. Some time after T. Brown discontinued his 
 visits, and they were occasionally supplied with preachers from dif- 
 ferent churches in the connexion until 1801, when I. Briggs and I. 
 Good worth were ordained Elders. In about four years from this 
 time, John Goodworth withdrew from the church in consequence 
 of a difference of opinion between him and his fellow Elder respect- 
 ing the distinction in the Godhead. Since the church was planted 
 they bay* lost about eight members by death, and about the same 
 number otherwise. They are at present about ten members 
 walking in peace and love. 
 
 The Church at Wibsey. 
 
 Little information is to be found respecting this church. In 
 the old tonnexion their numbers were very considerable, but the 
 
XX11I. 
 
 pari of them disapproved of the changes and left off their attend* 
 ance. The few that remained were formed into order agreeably 
 to the word of God, about 1772. They have never been numerous. 
 At present their numbers are according to the statement, and they 
 are walking in unity and love. 
 
 The Ckurdi at WineivalL 
 
 In 1762, when the churches were formed into their present 
 order, from twenty to thirty persons at this place approved Of 
 the alterations, and formed themselves into a church. They 
 chose John Slinger, Elder, and Robert Waddington and James, 
 Walker, Deacons. They continued to walk in the obedience of 
 the Gospel for a considerable time without many alterations, 
 except a few additions. On the death of John Slinger, which 
 happened about 1780, William fcdmonsoii was chosen Elder. 
 After some time the church chose James Bellhouse and Henry 
 Bannister, Elders. In November, l8ll, the church lost by death, 
 James Bellhouse, and in October, 1813, William Edmonson. * 
 
 In 1766, a controversy arose in the connexion respecting the 
 maintenance of the poor members. The question was whether 
 they should receive what the national laws provided for their re- 
 lief, or they should be wholly supported from the churches. The 
 church at Winewall maintained the former, and the church at 
 Wheatley, with which the controversy was principally carried on, 
 the latter. This ended in the separation of the chufrch at Wine- 
 wall, for the other churches in the connexion were agreed with 
 the church at Wheatley. This breach, however, was not of long 
 duration, for the church at Winewall soon saw the subject in the 
 same point of view. 
 
 This sentiment they endeavoured to put in practice, but Found 
 that there was not sufficient money given to support the poor com- 
 fortably, and as they considered that contributions were voluntary, 
 and that they did not possess authority to Compel any to give, 
 the sentiment was again, in process of time, renounced by the 
 churches in general. How changeable are men ! How prone to 
 error ! How do these things enforce our Saviour's exhortation* 
 search the scriptures* 
 
 * William Edmonson was a person highly esteemed throughout the con* 
 nexion. The early part of his life he spent in the Army. He served un- 
 der George irid as well as his present Majesty. He was at the seige and 
 storming of Havannah in the Island of Cuba. On his discharge from the 
 Army he had an opportunity of hearing the preachers in this connexion. 
 He came to a knowledge of the Gdspel through the instrumentality of 
 John Slinger, and united With the Church at Salterforth in the profession 
 ot it. He soon became a zealous, active, and intrepid soldier of the great 
 Captain of Salvation, and weilded the sWord of the spirit with extraordinary 
 decision against the prince of darkness. He was remarkable for his extras 
 (ordinary spirit and decision of character. His conduct as a christam 
 throughout his profession was very exemplary, and he died much lamented 
 ky his brethren. 
 
Xxiv. 
 The Church at Wheatley. 
 
 In 1762, tins church, which consisted of from forty to fifty 
 members, chose Messrs. William Batty and Ambrose Walton, 
 Elders. In 1764, A. Walton resigned his office of Elder, on 
 account of infant baptism, with which he was dissatisfied, but he 
 continued a member of the church until 1766, when he began 
 openly to defend his antipaedobaptist principles, and twelve or 
 fourteen members espoused the same sentiments. The church 
 then considered it their duty to proceed to separate him and his 
 party, which they accordingly did. This division brought many 
 improper practices to light which had been kept concealed, and 
 tended to the purging of the body. Some time after this separa- 
 tion, Mr. John Green was chosen Elder of this church. After 
 continuing some time to discharge the duties of his office, he re- 
 moved to Nottingham to take the oversight of a number of indi- 
 viduals there, who were desirous of uniting with this connexion 
 in the profession of the gospel. In 1787, Mr. W. Batty, their 
 remaining Elder died, much regretted by the church and the 
 connexion.* Soon after the death of Mr. Batty, James M'Adden, 
 who was a teacher in the church at Kendal, was invited to assist 
 them in that Capacity. He accepted their invitation, and after 
 some time was chosen Elder. He continued in that capacity 
 eleven or twelve years, when he became guilty of such conduct as 
 rendered it necessary for the church to separate him. 
 
 About 1793, Thomas Hargreaves was chosen Elder of the 
 church. He afterwards removed to Todmorden, where a small 
 ciiurch had been recently planted. About the time J. M' Adden 
 Avas expelled the church, he returned to his native place, and was 
 again called to the Elder's office, in which he continued till his 
 death, which happened in October, 1812. In February, 1813, 
 John Whitaker and John W r interbottom were appointed to the 
 Elder's office. The number of members from the establishment 
 of the church have been generally from forty to sixty. 
 
 The Church at Salterforth. 
 
 In 1762, when this church was set in order, it consisted of from 
 twenty to thirty members. They chose Joseph Edmonson and 
 
 * Though the former part of Mr. Batty's profession was spent in propa- 
 gating sentiments inconsistent with the sacred records, atter he. came to be 
 convinced of his error,' he advocated the causi of divine truth with the 
 greatest' firmness and intrepidity. The doctrines he propagated, and the 
 exemplary conduct he pursued, bore ample testimony that he was deter- 
 mined to know nothing but Christ and him crucified. He was a most dili- 
 gent and laborious preacher df the word of truth, and received no remunera- 
 tion for his incessant labours* but the satisfaction arising from the perform- 
 ance of his duty, the pleasure of being instrumental in the calling of 
 feka»« that are -sanctified in God the Father, and their edification in divin? 
 truth. May the great Lord of the harvest raise up many such labourer 
 
XXV. 
 
 John Wood, Elders. On the decease of John Wood, the care 
 of the church devolved on Joseph Edmonson, who became so ad- 
 dicted to drinking, that he was separated from the church. Being 
 a principal Trustee of the Meeting-house, and having possession 
 of the writings, he kept possession of it, and continued to preach 
 while any would attend. In consequence of these disagreeable 
 thingsthe church was broken up. Some of the members united 
 with other .churches, some continued attached to him, and others 
 gave up their profession. After some time, in 1805, he made an offer 
 to deliver up the Meeting-house and writings, on condition of being 
 allowed to live free of rent the remainder of his life, in the dwell- 
 ing-house belonging to and adjoining the Meetinsr-house, which 
 offer was accepted. The Meeting-house which was then almost 
 in a state of ruin, was repaired, and a church consisting of about 
 eight members was replanted. They chose John Preston and 
 Henry Holgate, Elders. The former was separated from the 
 church in 1813, but is now restored again as a private member. 
 Since the re-establishment of the church they have progressive- 
 ly increased to their present number. 
 
 The Church at Todmorden. 
 
 From 1770, the preachers in connexion with Mr. Ingham, 
 occasionally preached at Todmorden, and in the neighbourhood, 
 but no church was formed until about 1792, when a few united in 
 the profession of the gospel, Thomas Hargreaves, who was at 
 that time an Elder in the church at Wheatley, with the consent 
 of the church removed to Todmorden, and after some time was 
 chosen to the same office there. He continued there about four 
 years, when circumstances rendered it necessary for him to return 
 to his native place. Abraham Barker was chosen his successor. 
 The number of members about this period might be about twenty*. 
 On the death of A. Barker, John Helliwell and John Sutcliffe 
 were appointed Elders. The latter, at the time of his appoint- 
 ment, professed himself an antipsedopaptist, but promised that he 
 would not disturb the church with his sentiments on that subject; 
 but he violated his promise, and began to rebaptize adults. In 
 consequence of this conduct he was excluded the church; and all 
 the members, with the exception of five or six, followed him. In 
 the beginning of the year 1813 their remaining Elder died, and 
 in February, 1814, Messrs. A. Aspden, and N. Foulds were ap 
 pointed to that office. 
 
 The Church at Hasting den. 
 
 About 1805, a few persons at this place, who had an opportunity 
 of hearing the preachers in this connexion, signified their intention 
 to unite with our brethren in the profession of the gospel. They 
 were principally persons who had been united with the Independ- 
 ents of this place, and had become dissatisfied with their doctnns 
 
fcXVL 
 
 and order. They have never bad officers, nut continue to meet 
 together every Lord's day for the observance thereof, and tkeir 
 mutual edification. 
 
 The Church at Kendal. 
 
 In 1762, when this church, which was not very numerous, was 
 fcet in order, they chose Thomas Rawnson, Elder. He was suc- 
 ceeded by Messrs. C. Batty, and W. Wilson. Under their car© 
 the church increased in the knowledge of divine truth, and in the 
 number of its members. After the decease of those pastors, John 
 lluck. was called to the Elder's office. Since that period, they 
 nave had various cases of discipline. Many have been excom- 
 jnunicated, and others have left the church. Of late they have 
 been on the increase^ and are walking in unity and love. 
 
 The Church at RathzvelL 
 
 It appears probable that this church would be set in order 
 alone- with the other, but there is no certain information res- 
 pecting it. They had James Hartley, who had been a preacher 
 in the old connexion, for their Elder. He died some years *£o, 
 and since that period their members, who were never very nume- 
 rous, have been decreasing. At present they have no officers, but 
 are occasionally supplied with preachers from the churches at 
 Salterforth, Wheatley and Winewall. 
 
 The Church at Nottingham. 
 
 About 1774, a few persons who were dissatisfied with the doc- 
 trine and preaching of the Independents, in Nottingham, withdrew 
 from them. A s none of them were public teachers, they were desirous 
 of procuring a person in that capacity whose views coincided with 
 their own, and hearing of a Mr. Molesworth, a person of an ho- 
 nourable family, who resided in Yorkshire, and preached to a few 
 people at a village called Thornhill, they invited him over. They 
 were so well satisfied with his doctrines that he remained with 
 them for sometime, until his conduct became so inconsistent with 
 Lis profession, that they could not in conscience continue to coun« 
 tenance him. They were never united as a church under him. 
 In 1786, their present Elder, John Green, was invited from the 
 <hurch at Wheatley. The following year a church was formed 
 consisting of eight members. It progressively increased till 
 1604, when a number of members who resided at Buh\e|l, a vil- 
 lage about four miles from Nottingham, having an opportunity of 
 forming themselves into a church there, they were dismissed from 
 this church with cordiality. This separation reduced the num- 
 ber of members to about thirty, about which number tJicY 
 continue. 
 
XXVII. 
 
 The Church at BulwelL 
 
 It has been observed that several members of the church at 
 Nottingham, resided at Bulwell. As the distance to Nottingham 
 was so great as to render it very inconvenient to attend regularly, 
 Mr. Fleetwood Churchhill, a member of the church at Notting- 
 ham, was in the practice of preaching occasionally in BulwelL 
 This was a means pf increasing their number, and they considered 
 it most expedient to form themselves into a church. They chose 
 Mr. F Churchhill, Elder. Two or three years after, their pre- 
 sent Elder was called to the office. In 1811, the church sustained 
 a great loss in the death of their beloved pastor Mr. F. Church- 
 hill. * This church has never been much more numerous thaa 
 at present. 
 
 Besides these churches, others have been in existence. There 
 was one at Thinoaks, another at Birks, in Westmorland, 
 another at Pately Bridge, Yorkshire. But he who walketh intbe 
 midst of the seven golden candlesticks has seen it proper to re- 
 move them. May the churches, and the individuals of which they 
 are composed, learn instruction from these awful events. May 
 we be holding fast that whereunto we have already attained I 
 May we be pressing forward to the mark for the prize of our high 
 calling of God in Christ Jesus ! May we recollect that the day 
 of the Lord so cometh as a thief in the night So that we may 
 be looking forward and hasting to ^he coming of the day of God ! 
 And may the language of our hearts be : come Lord Jesus, come 
 quickly. Amen. 
 
 * Mr. F. Churchhill was a person much beloved and highly esteemed 
 throughout the connexion. He was diligent and zealous in his labours in 
 the word and doctrine. Imitating the noble example of the great apostle 
 of the gentiles, his labours were gratuitous. He frequently visited the 
 churches in Lancashire, where his presence diffused the greatest joy, and 
 great numbers flocked to his ministry. Though descended from what the 
 world esteems noble ancestors, and moving in what is considered a respect- 
 able sphere in society, he evinced his attention to the apostolic exhortation, 
 condescend to men of low estate ; for he associated with the greatest 
 freedom and familiarity with the poorest of the brethren. Though his labours 
 were without remurieration, he was liberal in the relief of the necessitous, 
 and in the support of the cause of divine truth. Blessed are the dead that 
 die in the Lord, even so saith the spirit, for they rest from their labours and 
 dheir works do follow them. 
 
CORRESPONDENCE. 
 
 o«e&<> 
 
 J. Pearson to David Hill t Edinburgh. 
 
 Kendal, July 7th, 1813, 
 Dear Sin 
 
 I have the pleasure of now addressing a few lines to one of 
 whom with his connexion I have for a considerable time enter- 
 tained the most favourable opinion. Perhaps it will be with no 
 small degree of surprise you learn the object of this communica- 
 tion; though it be from one you have known for a considerable 
 time, and with whose religious profession you are not altogether 
 unacquainted. I have been at our Conference, held at Wheatley 
 on the 17th and 18th of June, and since that time have had a jour- 
 ney through many of the churches in our connexion. I named to 
 the brethren a people in the north, which, so far as I had access 
 to know, agreed with us on the doctrines and kingdom of Jesus. 
 The general opinion was, that if we are really one in that truth 
 which has united Christians together in one body from the begin- 
 ning, we ought to open a communication by letter, to ascertain each 
 others views of revealed truth, and its practical influence or effect 
 in the government of the churches. I am desired by the churches 
 therefore to open a correspondence, with no less an object in 
 View than the union of the two bodies ; and to state to you what 
 has appeared to be essential points, touching doctrine and prac- 
 tice, and are now regarded as such by this body of people, and 
 which if preserved by the head of the church no object could lead 
 them to disavow ; and not being acquainted with any Elder in 
 your connexion but yourself, I now communicate to you the mind 
 of this people, which if you as a body approve of, I hope you will 
 lose no time in making known to your churches the object we 
 have in view, that they may appoint a correspondent to reply tq» 
 
 A 
 
this, stating the favourable or unfavourable view in winch this our 
 first epistle is received. 
 
 Wo trust our only object in this attempt is the glory of God, 
 and the present and future happiness of Christians : if therefore 
 your reply encourage a second epistle, it shall contain in brief the 
 important subjects before hinted at, and for which we judge it our 
 duty and interest earnestly to contend. 
 
 I apprehend your churches to be something like ours, neither 
 many nor large ; yet it is presumed a considerable time must 
 elapse before you can favour us with a reply. 
 
 In the interim remember me affectionately to your aged bro- 
 ther whom I have seen in the flesh, your wife, and in short all the 
 church. 
 
 I am with respect affectionately yours 
 
 JOHN PEARSON, 
 
 
 Extract of a Letter from David Hill, Edinburgh, to James 
 M l Ga v in Pa isley. 
 
 Edinburgh, 13th July, 1813. 
 Dear Brother, 
 
 On Saturday last I received a letter from au unexpected 
 quarter, \iz. Kendal, from a Mr. John Pearson, member of a 
 church there, whose views and practice correspond with our own. 
 I have had several interviews with him when here on business i 
 he attended us one Lord's day, and appeared satisfied with what 
 he saw and heard. I understand he has been visiting the churches' 
 in his connexion, and has mentioned to them a people in the 
 north, of whom he highly approves in doctrine and order. He 
 lias been instructed to open a correspondence with the churched 
 in our connexion, and being acquainted with me has written to 
 that effect. I read his letter to the church here, which' gave 
 great joy to all the brethren. — I am desired to send letters to our 
 sister churches, to inquire if they be inclined to correspond with 
 them. Should this meet our approbation, they promise to send 
 us their views of doctrine and practice. If an union takes place, 
 
it certainly must give joy to the disciples of Jesus Christ. Our 
 Lord, in the days of his flesh, prayed that his disciples might be 
 one, that the world might believe that he was sent of the Father. 
 Surely when we see advances towards this object taking place, 
 we should meet them as far as the truth will admit. If you, as a 
 body, approve of writing them, what would you think of you, or 
 some Glasgow friends, carrying oh the correspondence ? I have 
 no doubt but it would meet with the good will of all the churches. 
 
 James M ( Gavin to John Pearson. 
 
 Paisley, 22nd July, 1813. 
 Mr. John Pearson, 
 Sir, 
 
 By a letter from our friend Mr. David Hill, Edinburgh, we 
 are informed that you and the brethren with you in the Christian 
 fellowship, wish a correspondence opened with us, and those 
 churches in connexion with us, in the view of forming an union. 
 I have submitted this request to the church in this place, in which 
 I officiate as an Elder, and I have it in trust to say, that we joy- 
 fully embrace the opportunity to give you a short detail of our 
 faith, hope, and practice, and desire the same in return from you. 
 As we understand you have had an opportunity of hearing and 
 conversing with some of our brethren in Edinburgh, I shall be 
 very concise in detail. 
 
 1st. We receive the Scriptures of the Old and New Testament 
 as the word of God ; and that these two Testaments (not singly, 
 but as united) are the only rule of faith and practice. 
 
 2d. As taught in these oracles, we profess to believe, that by 
 the first man's disobedience all are become guilty before God, and 
 are so constituted by the imputation of his one offence, as well 
 as by our own actual transgressions against the royal law of God, 
 which requires a perfection of Godliness and humanity — Jience 
 are naturally under its curse; and that "by the deeds of the law 
 no flesh can be justified" in his sight. 
 
 , 3d. That the Lord Jesus Christ, who is God equal with the Fa- 
 ther, was M born of a woman, and was made under the law, to re- 
 
iieera them who were under the curse of the law ;"- that < ' he wag 
 made a curse in bearing our sins in his own body ;" — that « sin 
 was imputed to him who was holy, harmless, uhdefiled, and sepa- 
 rated from sinners ;"— that in the work the Father gave him to 
 do, as his righteous servant, he " obeyed the law as our surety, and 
 made atonement for sin in his divine blood \" — that in his obedi- 
 ence unto death, he magnified the law, and made it honorable,and 
 brought in an everlasting righteousness" — and our assurance of 
 the truth of this rests in the Father's raising him from the dead, 
 and giving him glory and honour at his own right hand ; thus 
 testifying that he is well pleased, and requires no more offering 
 for sin. 
 
 4th. That by the work of the Lord Jesus, all who believe are 
 justified from all things ; — that we are not justified on account of 
 crediting God's testimony concerning his Son, but by his righte- 
 ousness alone ; and that it is given on the behalf of Christ to be* 
 lieve, so that faith is only the channel through which the divine 
 righteousness is imputed to the ungodly, just as they are— guilty 
 criminals— and that on the footing of sovereign mercy, and ac- 
 cording to the election of grace, viz. that God hath mercy on 
 whom he will have mercy, and whom he will he passeth by, 
 
 5th. That the Holy Spirit, who is equal with the Father an4 
 the Son, is the grand agent in teaching of sin and of righteous- 
 ness ; — that his operations, both in conversion and in leading to 
 a life of holiness, are only by means of the written word. Air 
 mighty power keeps through the faith unto salvation : the perse- 
 verance of the saints is thus secured j for whom the Lord loves, 
 he loves unto the end. 
 
 6th. Such being our faith, we profess to have our hope for 
 eternal life resting on the one thing needful alone, the sole requi- 
 site for justification ; and although called to a life of conformity 
 to the image of God's dear Son, without which no man shall see 
 the Lord : yet this does not in any respect form part of our ac- 
 ceptance before him; it justifies our faith, as being of the ope- 
 ration of God, to the praise of his glory. 
 
 7th. Our hopes reach forth to the second coming of the Lord 
 from heaven, to change our vile bodies, and fashion them like to 
 isis glorious body, and so to be ever with the Lord. 
 
8th. We profess to hold fast our Lord's good confession, that 
 his kingdom is not of this world, (though in part in the world ;) 
 that a church of Christ is subject to no jurisdiction under heaven, 
 not under law even to those who are members one of another • 
 (although l>y love they are to serve one another,) but under law 
 to him 1 who is the head of the body and sole law-giver in his own 
 kingdom : and with respect unto the subjects of his kingdom, we 
 view infants as comprehended, so we receive such by baptism ; and 
 i 9th. We profess to keep the ordinances as they are delivered to 
 us, by (every Lord's day) continuing stedfastly in the Apostles* 
 doctrine (in reading, preaching, and exhorting, either by the El- 
 ders or other male members) in fellowship; in breaking of bread 
 and in prayers : the prayers also both by the Eiders and other 
 brethren. 
 
 To the above I may add — -All persons, male or female, apply- 
 ing for admission, have to profess the faith before the church. 
 We are in the practice of observing the kiss of charity in receiv- 
 ing members, or brethren visiting us from a distance. We do not 
 decide on any question affecting the faith and obedience of the 
 gospel by majorities. We plead for the propriety of a plurality 
 of Elders or Teachers, and those to be chosen from among the 
 brethren ; but I think I may say, that we see it our duty, even 
 though deprived of pastors, not to cease to observe all the ordir 
 nances of Christ's appointment. And lastly, we admit none to 
 transieut fellowship, none but those who shew a readiness to sub- 
 mit to the discipline of the Lord's house, and go along with us in 
 observing his commandments, according to the measure of the 
 gift of Christ. 
 
 Thus have I given you, as shortly as the nature of the case 
 will admit, an account of our faith and practice, and shall be very 
 glad how soon you may find it convenient to communicate your 
 views to us, which, if they be in unison, will afford us much sa- 
 tisfaction. Mr. Hill's letter only stated, that you wished to know 
 if we were willing to open a correspondence with you : this has 
 not only been considered agreeable, but also that it is the short- 
 est way at once to communicate our sentiments, without waiting 
 for yours. Expecting these in return, 
 
 I am, Sir, your obedient servant 
 
 JAMES M'GAVIN, Merchant. 
 
John Pearson* s Answer. 
 
 Kendal, August 5th, 1813. 
 Dear Sir, 
 
 Your acceptable letter arrived here on Saturday night, 
 which gave me an opportunity of reading the contents to the 
 church assembled on the Lord's day. I feel at a loss how to ex- 
 press to you the joyful satisfaction this church derived from the 
 scriptural statement you have given us of the faith, hope, and 
 practice, as professed and contended for in your connexion. Wo 
 believe they have a foundation in the word of God, and that to 
 walk in them is to walk in the truth, as we have received a com- 
 mandment from the Father. 
 
 I remark, 1st. That we disavow all human legislation in what- 
 ever concerns religious matters, conceiving it our incumbent duty 
 to appeal to the Scriptures, the words of inspiration, as the only 
 infallible standard of faith and practice. 
 
 2d. From this Revelation we perceive the justice, holiness, and 
 sovereignty of God, from the laws therein promulgated, and these 
 divine perfections appear to us practically illustrated in the Gar- 
 den of Eden and Mount Sinai : at the first we see ourselves lost 
 in Adam, and from the second that our mouths are stopped, being 
 actual transgressors of this one most holy and righteous law of 
 God, and are justly exposed to the denounced curse. We believe 
 therefore that it cannot convey life nor the beginnings of life to 
 any of the Sons of Adam ; for all have sinned, and come short of 
 the glory of God. 
 
 3. From the same divine records we perceive the love, mercy, 
 and grace of God, manifested to an ungodly world, and especially 
 in giving his dear Son, who is Jehovah, the church's righteous- 
 ness. We see light spring up before the sons of darkness when 
 the word took flesh, when Immanucl, God with us, made himself 
 of no reputation, and became obedient unto death, as the servant 
 of his Father and the Saviour of men. We doubt not but that 
 Scripture was fulfilled (Isa. xlii. 21) by the holy life and spotless 
 sacrifice of the Son of God, which said "he will magnify the law, 
 and make it honorable ;" as also that the Lord is well pleased for 
 the sake of that righteousness, and that only. The law had de- 
 
clared the necessity of a perfect righteousness to appear in before 
 God, as also that where mercy is exercised towards sinners, it 
 must be in strict consistency with consummate justice ; and the 
 gospel which reveals the perfect work of God our rock, is the 
 only truth that can shew us the just God and the Saviour. 
 
 4th. That the eternal God determined to glorify his perfections 
 in the salvation of an innumerable number of sinners, and for this 
 end personally chose them in his Son before the world began, and 
 this to the praise and glory of his sovereignty ; such only are 
 called by him out of darkness by his word and spirit to know his 
 name, as revealed in the face of Jesus, for whom he did foreknow 
 he also did predestinate to be conformed to the image of his Son, 
 which may include calling, justifying, and glorifying. We believe 
 that all these shall know him, from the least to the greatest: for 
 such only the Lamb hath died, and for their justification hath arisen 
 and ascended to prepare a place for them, where he lives to make 
 intercession, and will continue to the time of the restitution of all 
 things, or till the last member be gathered into his fold. Of this 
 one redeemed body the Apostle speaks, saying, "Who shall lay 
 any thing to their charge ? who shall condemn ? who shall sepa* 
 rate ?" and the context shews that no created existence hath 
 power to destroy even the weakest of them; for God is determin- 
 ed to save them, and they shall never perish. The reason the 
 Apostle gives for their certain salvation is, "he that spared not 
 his own Son, but delivered him up for them all, how shall he not 
 with him also freely give them all things." 
 
 5th. From this our view of Scripture, we believe they are 
 brought to inherit glory, only in the right of Jesus, for all the 
 promises of God are in him Yea, and in him Amen, from the 
 mouth of every child of GoJ, to the glory of the one Jehovah. 
 To this privilege the Apostle s:iys "we have access by faith unto 
 this grace; for before this they were foolish, disobedient, deceiv- 
 ed, and were children of wrath as others ; but now, being found 
 of him (not him of them) who had loved them with an everlasting 
 love, in loving kindness he draws them ; they hear his voice, 
 believe the gospel, and are made to \i\e: ,} such are justified, re- 
 generated, born of the spirit and incorruptible seed; born of God, 
 and shall overcome the world. 
 
8 
 
 6th. This truth concerning Jesus we profess as the only ground 
 for hope of eternal life, and the only bond of our union as a cliurch> 
 and profess to love one another for this truth's sake. We come 
 together on the first day of the week to preach the Word, exhort 
 one another, and read the Scriptures ; also to break bread, collect 
 for our poor brethren, attend to discipline, if necessary, accompa- 
 nying all with prayer and praise. 
 
 7th. We judge a plurality of Elders necessary to a church be { 
 ing set in order, but do not possess them in all the churches* 
 The Elders are chosen from among the brethren. 
 
 8th. We attend to the kiss of charity every first day of the 
 week in this church ; but some in the plan only on receiving 
 members, and visitors from the sister churches. We admit adult 
 members into fellowship by confession of the truth before the 
 church, and infants by baptism. 
 
 And iastly, every subject of an immoral or heretical nature 
 brought before the church is concluded and disposed of by the 
 Scripture rulesj and with the approbation of the whole church. 
 We consider that no one church hath any warrant from the Scrip- 
 ture to interfere in the discipline of another in the same connexion, 
 but may advise by letter or otherwise, and this is as far as we go. 
 
 And now, Sir, I conclude with requesting that if you find any 
 matter which I have omitted to introduce, or others that require 
 explanation, you will favour me with your thoughts in an open 
 and faithful manner; and in the interim 
 
 I am, dear Sir, your obedient servant, 
 
 JOHN PEARSON.* 
 
 Alexander Petcrkin to John Pearson. 
 
 Glasgow, 22nd July, 1S13* 
 Mr. John Pearson, 
 Sir, 
 I had a letter last week from Mr. David Hill of Edinburgh, 
 in which he states that you are connected with a church in 
 Kendal, whose doctrines and practice are similar to those in our 
 
 * This and the preceding letter were formerly printed and circulated 
 throughout the churches in England, and some lew copies sent into Scot- 
 land. 
 
9 
 
 fellowship, and that there are in England several churches of the 
 same views connected with yours. Mr. Hill's letter was read to 
 the church last Lord's day, and it gave great joy to the brethren 
 to learn that so many were reserved in England, by the power of 
 God, to himself, from bowing in their worship to the idols of the 
 day. I was desired to acknowledge the receipt of Mr. Hill's let- 
 ter, and to say what pleasure its contents gave to the church 
 here; and I beg leave by the church's desire to state a few things 
 respecting the doctrines which are most surely believed by us, 
 and the practices connected with the belief of these doctrines : 
 this I do merely by way of commencement of the correspondence 
 which will be carried on by abler hands. 
 
 The churches in our connexion, about fourteen, are all one as 
 to their views of the faith, hope, and love of the gospel, and of the 
 nature of Christ's kingdom, as not being of this world. As 
 churches we are uniform in our public worship and practice, hav- 
 ing the truth as the centre of union, and bond of love, professing 
 to be ruled by the word of God in all things, as brethren in Christ 
 Jesus ; having no creed but the Scriptures of truth, and acknow- 
 ledging no authority in the worship of God, or matters of con- 
 science, but Jesus Christ, as the one Lord and lawgiver of his 
 people, whose voice they are to hear, and whom they are to fol- 
 low through good and through bad report. We own or acknow- 
 ledge none to be brethren, or disciples of Christ, but such as ap- 
 pear to know the truth, and profess subjection to the same: but 
 on any appearing to understand the saving truth, we receive 
 them into fellowship as brethren in Christ, without any regard to 
 their former character or practice (see I Cor. vi. 11) knowing 
 that to whom the grace of God brings salvation, it will also 
 teach them to deny ungodliness and worldly lusts, and also 
 lead them out to live righteously, soberly, and godly in the world, 
 the faith of the gospel being a most holy faith ; it works by love, 
 and purifies the heart ; and where this is not the case, we think 
 all pretensions to being the children of God are vain; for an 
 apostle saith, " He that saith, I know him, and keepeth not his 
 commandments, is a liar, and the truth is not in him." And while 
 •'we admit of nothing as the ground of a sinner's hope before God. 
 but the finished work of Christ, yet we maintain that faith in the 
 
 b 
 
10 
 
 blood of Christ will always purge the conscience from dead works, . 
 to serve the living and true God ; and thus we are to evidence or 
 shew the truth of our faith by our works ; that we are Christ's 
 disciples indeed, in distinction from those who only call him Lord 
 with the mouth, but are not careful to do the things which he 
 commands. Hence we maintain that the faith and obedience of 
 the gospel are inseparably connected together; so that all who 
 are savingly taught of Goo*, will love, fear, and obey him who 
 first loved them. Hence we judge of a person's continuing in the 
 faith by his continuing in the obedience of the gospel. 
 
 We receive member's on a public profession of their faith before 
 the whole church, which if satisfactory, after praying for them, 
 we give them the right hand of fellowship and the kiss of charity. 
 
 On the first day of the week, or the Lord's day, we as- 
 semble to praise God for the wonders of redeeming love, and to 
 thank him for his mercies, to read his holy word as an ordinance 
 of his appointment, to attend to exhortation and doctrine, to ob- 
 serve the dying command of Jesus, to keep up the remembrance 
 of his death and sufferings, and to contribute to the necessity of 
 the poor saints; all of which we see expressly enjoined on the 
 disciples of Jesus. In matters of discipline, when offences take 
 place, we follow the rule laid down by our Lord in the 18th chap- 
 ter of Matthew. 
 
 Mr. Hill will be able to supply the deficiency of my state- 
 ment, and I have reserved a page of my letter for that purpose. 
 Any thing else, which you, or any connected with you, may wish 
 to be more particularly informed respecting, shall be most readily 
 complied with. In return we will expect to have a summary oi 
 your views, doctrine, and practice. In the mean time 
 I am, Sir, yours, in all dutiful respects, 
 
 ALEXANDER PETERKIN, 
 
 Royal Bank, Glasgow. 
 
 John Pearson's Ansiccr. 
 
 Kendal, August Gth, 1813. 
 Dear Sir, 
 
 Your letter ram<> duly to hand, and from the nature of its 
 contents am happy to say we perceive a striking similarity of re- 
 
11 
 
 ligious principle, when compared with the judicious statement 
 transmitted by Mr. M'Gavin from Paisley. Divine truth, that 
 celestial visiter to sinful mortals, is the same consistent record in 
 the minds and conversation of all them that are taught of God, 
 whether little children, young men, or fathers. In this the pro- 
 phet's prediction is amply fulfilled — "All thy children shall be 
 taught of the Lord ;" hence the testimony of the good Shepherd, 
 My sheep hear my voice, and they follow me. 
 
 In this letter I do not intend to write a particular statement of 
 our faith and practice, as that is already done in an epistle to Mr. 
 James M'Gavin of Paisley ; copies of which will be sent by that 
 gentleman in a short time to all your churches. 
 
 I shall conclude this letter by stating a few particulars, on 
 which it is presumed all the children of God are of one mind :— 
 And first, they admit that sin is the transgression of the law; — . 
 that Adam sinned, and all in him ; so death passed upon all be 
 cause of that one offence ; — that the carnal mind is enmity against 
 God, is not subject to the divine law, nor can be while in a state 
 of irreconciliation ; that God so loved the world that he gave his 
 only begotten Son, to suffer the just for the unjust; by which 
 obedience unto death he hath redeemed from the curse of the 
 law, and consecrated a new and living way through his propitia- 
 tory sacrifice ; so that God is just whilst grace reigns through 
 the righteousness of Jesus unto everlasting life; — that righteous- 
 ness is imputed to men without human works, even to the chief of 
 sinners believing the record which God hath given of his Son, 
 and they are justified from all things; having passed from death 
 unto life, they shall not come into condemnation ; — that faith is 
 the gift of God, though it be nothing more than the belief of the 
 divine testimony ; for it is written, Flesh and blood hath not re- 
 vealed this unto thee, but my Father, &c. Matt. xvi. 17; and 
 again, Unto you it is given in the behalf of Christ to believe on 
 him, Phil. i. 29 : this faith purifies the heart, overcomes the world, 
 and leads to every good work. In the church at Jerusalem we 
 have a pattern of the house of God, the pillar and ground of the 
 truth ; sinners called by the gospel into Christian fellowship with 
 their bishops and deacons to continue stedfastin the apostle's doc- 
 trine of fellowship, and in breaking of bread and in prayers, 
 
12 
 
 Such a body has the truth as the bond of their union, and arc 
 commanded to love one another for the truth's sake. When any 
 heresy or immoral practice appears in their number, they apply 
 the Scripture rules for discipline, to preserve the purity of the 
 church, and for the good of the offenders. As the gratification of 
 any fleshly lust stands directly opposed to the grace of God, they 
 are not to suffer sin upon a brother, but each of them to deny un- 
 godliness and worldly lusts, and to live soberly, righteously, and 
 godly in the World, They judge it their duty and interest to keep 
 all the ordinances as they appear in the New Testament; as the 
 first day. sabbath, baptism, the supper, fellowship, prayer, praise, 
 reading the Scriptures, preaching, exhortation, and discipline. 
 Thus holding the faith, and walking in the love of the truth, they 
 profess to be risen with Christ, and are looking for his second 
 coming, that when he doth appear they may appear with him in 
 g^ory. 
 
 Such is the hope of the people of God, and may we be found 
 watching, with loins girded with truth, and lamps burning, so that 
 the day of Christ may not overtake us as a thief. 
 
 I am, dear Sir, yours very respectfully 
 
 JOHN PEARSON. 
 
 John Pearson to James M'Gav'uu 
 
 Kendal, Sept. 22d, 1813, 
 Dear Sir, 
 
 By this you will see that our brethren at Colne have, for the 
 sake of convenience in sending copies to the churches, printed the 
 two letters, which copies I now send to you, expecting they may 
 be acceptable. I have had a letter from the churches in the 
 neighbourhood of Colne, requesting an explanation of that part 
 of your letter where you say " 1 think I may say, that we see it 
 our duty, though deprived of an Elder," Sec. They ask if the 
 churches in connexion with you hold it scriptural to attend to 
 baptism and the supper without a pastor or pastors. I have given 
 them all the information I possessed, which, if not satisfactory, i 
 must write to you to give me the idea of the body upon this, 
 
\3 
 
 From the conversation I had with your Elders in Glasgow and 
 other places, I understood this sentiment is not the general opi- 
 nion of your body, but of a few individuals. Our churches are 
 generally opposed to it, a few individuals excepted. Our brother 
 Earnshaw, the Printer, wrote to me that the letters were particu- 
 larly acceptable to three or four churches in their neighbourhood, 
 except as above. They have a great desire to have one of your 
 preachers to pay them a visit, and I am desired to ask the favor. 
 His expences will be defrayed if necessary. Let me hear from 
 you soon. In the mean time 
 
 I am, dear Sir, affectionately yours, 
 
 JOHN PEARSON. 
 
 James M' Gavin's Answer to John Pearson. 
 
 Paisley, 28th Sept. 1813. 
 Dear Sir, 
 
 I shall be obliged if you can furnish me with a dozen or two 
 of the printed copies, and send them down at your leisure. Per- 
 haps you may have other parcels coming to Glasgow. 
 
 Respecting the subject of observing all the ordinances without 
 Elders — had I suspected my letter was to have been circulated 
 among the churches, either in your connexion or }n ours, pru- 
 dence would have directed me to withhold that expression ; but 
 of such publicity I had no idea, nor have I the least wish to raise 
 the controversy. It is surely one of those things that may be 
 borne with, at least betwixt churches The expression was ut- 
 tered on my own individual responsibility, as you may observe by 
 the way in which it is worded. Although I am fully of that opi- 
 nion, and have every reason to believe I was correct, as it re- 
 gards the church ; yet I would be sorry to be obliged to take the 
 church's mind upon it, as it would give the question such a for- 
 mality as might endanger the peace of some of our sister churches, 
 who, I know, are otherwise minded ; and I apprehend it is soon 
 enough, in many instances, to discuss questions, when it is in- 
 tended to put them in practice, which is not the case, in this re- 
 ject, with us at present. It unluckily fell to my lot to be the 
 
14 
 
 chief instrument in this correspondence on this side the Tweed, 
 which I regret only on the footing of inability to do it justice. I 
 expected that the churches in our connexion would have all 
 wrote to you in like manner as we did, i. e. upon their own foot- 
 ing. I have been anxiously awaiting the opinion of our sister 
 churches to communicate to you ; but as yet I have got letters 
 only from four of them, all agreeable ; but I intend to be more 
 particular when the others are received. 
 
 It would afford me much pleasure, were it in my power to visit 
 you and your friends in England,but it is not practicably consistent 
 with duty. I propose, when writing to our brethren, to mention 
 your desire in this respect : but I am not acquainted with any of 
 our Elders who might incline to undertake this, unless it be Mr. 
 Kill. 
 
 Please let the substance of this letter be made known to your 
 churches in such a way as is most agreeable to yourself. With 
 best respects to all with you, 
 
 I am, dear Sir, yours sincerely 
 
 JAMES M'GAVIN. 
 
 John Pearson to James M' Gavin. 
 
 Kendal, October 14th, 1813. 
 Dear Sir, 
 
 Your acceptable letter was duly received, and I assure you 
 its contents were very acceptable to the church here ; and I doubt 
 not but our distant brethren will derive equal satisfaction. I 
 transmitted the contents to the church at Wine Wall, with a short 
 commentary, which I have since heard, was well received by that 
 church, and other brethren assembled there at the funeral of our 
 much beloved Edmondson. It appears from all the information 
 I have received that the sister churches in this country arc favor- 
 able to the union. I am informed that letters have been received 
 at Wine Wall from all the churches, except two, expressing their 
 approbation with your views, and expect in a few dnys to be fa- 
 voured with a general consent to our uniting in the bond of love. 
 I have procured the quantity of printed letters you requrst^J. 
 
15 
 
 and have inclosed tliem with a few sermons in a parcel of leather 
 shipped for Mr. John Roxburgh of Glasgow. One of the Ser* 
 mons inclosed in the parcel, was preached by W. Edmondson, who 
 was last Monday week returned to the dust. He spent the for- 
 mer part of his life as a soldier, and fought in seven campaigns. 
 He had many narrow escapes from death ; but was preserved to 
 fight the remainder of his life, which was about forty years, with 
 the sword of the Spirit. He possessed superior talents, as a 
 preacher, and was much respected by all who had the pleasure of 
 knowing him. As a Christian he was much beloved by all the 
 brotherhood ; and though he is now dead, having finished his 
 course on the earth, yet we hope he lives with Jesus, and is made 
 partaker of an eternal weight of glory. Since the death of Mr. 
 Churchill, one of the Nottingham Elders, we have lost three 
 more : but all the four churches, I believe, have yet a plurality. 
 
 We should have been very glad to have seen you in this part ; 
 but perhaps Mr. Hill or some other person can make it convenient. 
 The church in this place is not large ; hut I hope we are living 
 in peace, which is far better. We meet together three times on 
 the Lord's day, and are pretty well attended. 
 
 This country is of late very religious ; but I am sorry to say 
 of the imperfect kind. A perverted gospel is worse than no pro- 
 fession. Many would not love that doctrine where Christ is not 
 preached, who nevertheless have no more need of him than to sup- 
 ply their little deficiencies. A person admitting the corruption 
 of human nature, and the imputation of righteousness, and. yet 
 contending for this compound doctrine, is a demonstration of the 
 wickedness and ignorance of the human heart, and our strong 
 aversion to salvation by grace. The gospel, however is the only 
 truth that discovers the exceeding sinfulness of sin, and is de- 
 clared by the spirit of inspiration to be worthy of all acceptation, 
 and is thus approved by every truly enlightened mind. May we 
 be lead to hold fast this grace, through which we serve God ac- 
 ceptably; for we stand (if Christians) by faith. To have just 
 views of the glorious person of God our Saviour, and his victory 
 over death, as the head of his body the church, will lead us to 
 gJory only in the cross of our Lord Jesus Christ, and with Paul 
 shall be praying daily that we may be found in his righteousness, 
 
lb 
 
 and confessing that in our flesh there dwells no good thing. 
 
 Give my kind love to all your brethren, and accept the same 
 
 yourself. 
 
 Yours afTectionately 
 
 JOHN PEARSOK. 
 
 In consequence of the third and fourth Letters a Correspon* 
 dence ivas commenced betwixt James M' Gavin and John Pear- 
 son, Copies of which being sent to those Churches in Scotland, 
 commonly denominated Old Scotch Independents :— the 
 following are Extracts from their Answers* 
 
 Alexander Coutts to James 31' Gavin. 
 
 Perth, 10th Sept. 1813. 
 Dear Brother, 
 
 Copies of your letter to Mr. Pearson and his answer were 
 read to the Church here. We were much comforted on hearing 
 our friends in England (for so we think we ought to call them) 
 speak the same things with ourselves ; from which we infer that 
 they are taught by the same Spirit. So far as Mr. Pearson's 
 statement goes, we do not observe him mention any thing re- 
 garding transient communion ; as this is a rock upon which some 
 that were in our connexion have already split, it would be pro- 
 per to understand each others views respecting it. The practical 
 influence of the truth is noticed in some particular instances; but 
 it perhaps might have given additional satisfaction had he noticed 
 the subject more expressly. On the whole we see no.reason to doubt 
 the correctness of their views as to these things, and are unani- 
 mously of opinion that an union between them and us should take 
 place., if agreeable to themselves, upon such further remarks being 
 made to them as the several answers of the churches may suggest. 
 We would wish our proposed friends not to think that we are all 
 of the same mind with you, on the subject of observing all the or- 
 dinances without Elders. 
 
17 
 
 David Braig to Alexander Peicrkin, Glasgow. 
 
 Hamilton, 10th Sept. 1813. 
 My Dear Sir, 
 
 I now return you the copy of correspondence between Mr. 
 M'Gavin and Mr. Pearson. The church here has agreed that an 
 union should take place betwixt those churches in England and 
 those in our connexion. We would rejoice to hear of more com- 
 ing forward to the faith, hope, and obedience of the gospel, and 
 attending to him who saith, My kingdom is not of this world ; 
 and to follow him as dear children, and walk in love as he hath 
 loved us. 
 
 William Robertson to Daniel Brodic, Glasgow. 
 
 Earlsferry, 11 th Sept. 1813. 
 Dear Brother, 
 
 We received a copy of a correspondence betwixt James 
 M 'Gavin and John Pearson, which was read in the church at Bal- 
 christy last sabbath. We were very unanimous in expressing 
 our satisfaction with Mr. Pearson's letter ; but we observe he 
 passes over in silence the subject of occasional communion : per- 
 haps it was an oversight, and we trust that our brother David 
 Hill would have an opportunity of being satisfied in that particu- 
 lar. We rejoice in the fellowship of the gospel being extended, 
 if in the truth and union of the spirit; so that it may tend to the 
 furtherance of the gospel, and the peace, comfort, and edification 
 of the churches, being helpers of one anothers joy. 
 
 William Stevenson to Alexander Petcrlcin. 
 
 New Lanark, 11th Sept. 1813. 
 My Dear Brother, 
 
 Having received a copy of the letters betwixt Mr. Pearson 
 of Kendal, and Mr. M'Gavin of Paisley, we were not a little well 
 pleased to hear of the success of the gospel, and of the pure sim- 
 ple views they have of the truth, and of the kingdom of our Lord 
 Jesus Christ. We have resolved to hold fellowship with those 
 people in England, in the profession of the gospel. Will you be 
 
 C 
 
18 
 
 so good as to tell them so ? and ask their prayers for us, and they 
 may rest assured that we will not cease to implore fervently 
 every blessing for them, and for their progress in a life of godli- 
 ness. 
 
 Robert Annandale to James M* Gavin. 
 
 Marykirk, 20th Sept. 1813. 
 Very Dear Brother, 
 
 Your letter and Mr. Pearson's, copies of which were read 
 
 to the church here on sabbath last, made us all glad. As we see 
 
 no difference between them and us, we think it will be much for 
 
 the comfort and edification of all concerned to agree to an unioiio 
 
 Please to let us know when this takes place. 
 
 George Douglas to James M' Gavin. 
 
 Elie, 20th Sept. 1813. 
 Sir, 
 
 Mr. Pearson's letter, containing an account of the faith and 
 practice of the churches with which he is connected, has been 
 read to the church in Earlsferry. We rejoice much in the state- 
 ment of the doctrine of Christ which it contains. We have there- 
 fore nothing to object to an union, and are ready to acknowledge 
 such as brethren. 
 
 Thomas Hunter to James M'Gavin. 
 
 Dundee, 20th Sept. 1813. 
 Dear Brother, 
 
 We w-ere favoured with copies of two letters which have 
 lately passed betwixt you and a Mr. IVarson of Kendal, each 
 containing the faith, hope, and practice of the church under your 
 care, and those connected with him. Upon perusing both the 
 letters, we are very glad to find that such, we might almost say, 
 a complete unanimity prevails betwixt these churches in Eng- 
 land, and those in our connexion. Any shade of difference seems 
 to be more in the mode of expression, than in the sentiment de» 
 signed to be conveyed ; and therefore we. think not worth men- 
 tioning, More difference of opinion is often to be seen am one; 
 
19 
 
 members of the same church, than \vc can discern in these two 
 letters which contain the sentiments of churches situated at a 
 considerable distance from one another, hitherto not in connexion; 
 and therefore without an opportunity of learning from one ano- 
 ther. May we not then justly infer, that both have been taught 
 by the one spirit, and received their views from the same pure 
 source, the Scriptures of truth. If the conduct of these churches 
 correspond with their views of divine truth, we would have no 
 objection to the proposed union. It is true, they may adopt the 
 same language concerning the churches in our connexion; and if 
 they express confidence in us with regard to this point, we are 
 bound to do the same with them. But in continuing the corres- 
 pondence, it might be useful to dwell a little more on this impor- 
 tant particular. 
 
 We see from the Scriptures how liable churches are to decline 
 and become corrupt, even while professing to hold the truth. It 
 will avail little our professing to know the Lord, if in works we 
 deny him. We hope better tilings of these churches, though we 
 thus speak: but we think it may be useful to stir up their pure 
 minds, by putting them in remembrance of these things; and in 
 doing this to them, the benefit becomes mutual. The great Head 
 of the church says to his disciples, " Ye are my friends, if ye do 
 whatsoever I command you ; he that hath my commandments, 
 and keepeth them, he it is that loveth me ;" and the apostle 
 earnestly exhorts believers, saying, " Only let your conversation 
 be as it becometh the gospel of Christ." Upon the whole then 
 we see no good reason why an union should not take place ; and 
 in conducting this measure we wish that you may enjoy much of 
 the counsel and guidance of him whose eyes are as a flame of fire, 
 and who walks amidst the seven golden candlesticks, to promote 
 the best interests of his church and people. 
 
 It might be proper for Mr. Pearson in his next to mention the 
 number of churches in his connexion", with the names of the office 
 bearers, and the places where they reside. Could he also give 
 us some account of the rise and standing of these churches ? We 
 think it would be very acceptable ; for the more that we know ©f 
 their history, the more we hope our confidence in them will in- 
 crease. He may reasonably require the same information from 
 you. 
 
20 
 
 William: Whytc to Daniel Brodie. 
 
 Links of Kirkcaldy, 4th Oct. 1813, 
 Dear Brother, 
 
 We were favoured with a copy of Mr. M 'Gavin's letter and 
 Mr. Pearson's answer, and are satisfied that both are a plain and 
 simple statement of the faith, hope, and obedience of the gospel. 
 We see nothing to hinder an union, and are happy to find the 
 children of God walking in tho truth, as they have received a 
 commandment from the Father. 
 
 Robert Gray to James 31' Gavin, 
 
 Glasgow, 13th Oct. 1813. 
 
 Dear Brother, 
 
 Your and Mr. Peterkin's correspondence with Mr. Pearson 
 of Kendal, have been read to the church in this place, and they 
 request me to convey to you their hearty approbation of the sen- 
 timents contained therein. The church desires that you will say 
 to Mr. Pearson, that they rejoice to hear of the power of the 
 truth in so many they have not seen in the face ; and their sin- 
 cere desire is to hold communion with these churches in his con- 
 nexion, in the matters of the kingdom of Jesus Christ. Their 
 prayer is, that these churches, as well as those in this part of the 
 Island, may walk in the fear of the Lord, the comfoTts of the Holy 
 Ghost, and be multiplied. 
 
 When you write to Mr. Pearson perhaps it might be proper to 
 request him to send you the names of the places, and the counties 
 where the different churches are situated ; and if he can have, 
 some guess of their numbers respectively, with the names of the 
 Elders, and their worldly occupations. I think it would be pro- 
 per also to inform him of the London church, which we have not 
 yet informed of this matter ; but I intend to do it the first 
 time I write to Mr. Tilloch. 
 
 Charles Miller to James M* Gavin. 
 
 .'" '* Methven, 18th Oct. 1813. 
 
 Dear Brother, 
 
 I have to inform you that a copy of your correspondence 
 with Mr. Pearson was handed us from Perth some weeks ago, and 
 
21 
 
 ■which was read in the hearing of the church in this place : it 
 produced an agreeable surprise and joy amongst the brethren. 
 We trust we may say with the apostle, " We give thanks to God 
 and the Father of our Lord Jesus Christ, praying always for 
 them since the day we heard of their faith in Christ Jesus, and 
 their love to all the saints, that they might be filled with the 
 knowledge of his will in all wisdom and spiritual understanding." 
 (End of the Extracts.) 
 
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O.J 
 
 James M' Gavin to John Pearson, 
 
 Paisley, 23d Oct. 1813. 
 Dear Sir, 
 
 Your letter of the 5th of August hist, in reply to mine of 
 the 22nd July, was, on the first day of the week, after receipt, 
 read to the church here. The brethren were much gratified in 
 perceiving so exact a similarity betwixt your views and their 
 own ; and having nothing farther to ask, they only awaited the 
 agreement of our sister churches to hold out to you and your 
 friends the right hand of fellowship, which we now do, in the ex- 
 pectation that you will accept. I feel myself particularly grati- 
 fied in having to record so much harmony amongst our con- 
 nexions on this important subject, as you will perceive from the 
 preceding extracts. You will, however, observe that the churches 
 at Perth, Balchristy, and Dundee, would have been glad if you 
 had said something on the subject of occasional communion, and 
 been more full on the fruits of the gospel. According to Mr. 
 Hunter's suggestion, I shall now dwell a few moments on the 
 latter. 
 
 That which I formerly stiled the law of godliness and huma- 
 nity, is the law which we have broken, and by nature were under 
 its curse. In this state, no son of Adam can obey it ; for " cursed 
 is every one that continueth not in all things written in the book 
 of the law to do them ;" but *' Christ has redeemed us from the 
 curse of the law, being made a curse for us." Those then who 
 are justified by faith, in the blood of the atonement, are delivered 
 from the curse of the law. The dominion of sin, which was by 
 the law, is broken, and they are under grace; but is the law, 
 through faith, made void ? is it abrogated ? no, far from it : " Yea, 
 (snys Paul) we establish the law;" and our Lord says, "I came 
 not to destroy the law, but to fulfil." The law then is a rule of 
 conversation to all believers, and still continues to curse all who 
 reject the gospel. The heart of a sinner must be purified by 
 faith, ere he can, in any respect, love God, and keep his com- 
 mandments. Those to whom "the Lord has shewn what is good," 
 for acceptance with him, are required " to do justly, love mercy, 
 and walk humbly with their God." The life of a Christian 
 is by faith, and his works are to be the fruits of the di- 
 
23 
 
 vine righteousness, " the work of faith, labor of love, and patience 
 of hope/' &c. He cares nothing for morality, generally so call- 
 ed ; his principle is the holiness of the truth. That law which 
 formerly cursed him, he now finds to be the royal law of liberty ; 
 for it is his choice. No doubt he still carries about with him a 
 body of sin and death, the old man in his members, against whom 
 he is called to a continual warfare ; but his " delight is in the law 
 of the Lord, after the inward man." Being called to love God 
 who first loved the guilty, his conscience is brought into subjec- 
 tion to his authority alone. The grace of the gospel teaches him 
 to deny ungodliness and worldly lusts, and to live soberly, righ- 
 teously, and godly, in this present evil world." While acting in 
 character, he reverences, and labors to act according to these 
 words, (Rom. 13) "Thou shalt do no murder; thou shalt not 
 commit adultery ; thou shalt not steal, nor bear false witness," 
 &c. and if there be any other thing, it is briefly comprehended in 
 these words, namely, "Thou shalt love thy neighbour as thyself ; 
 love worketh no ill," &c. But further, we consider that a Chris- 
 tian cannot consistently act a double character, i. e. be at one 
 time a Christian, and at another a man of the world. He ought 
 to be continually under law to Christ. As a subject he must pay 
 tribute, and live peaceably with all men, rendering to all their 
 dues. As a master, he must not be austere, but gentle, knowing 
 that he has a master in heaven as a servant, not purloining, but 
 shewing all fidelity. If a husband, to love his wife; and wives 
 to reverence their husbands. If a father, to bring up his children 
 in the fear of the Lord ; and jf children, to obey their parents 
 in the Lord : " and all things whatsoever we would" that men 
 should do to us, to do so unto them," &c. Now if we would serve 
 God acceptably with reverence and godly fear, all these things 
 must be done as to the Lord, and not unto men, serving the Lord 
 Christ. If we be bought with the precious price of divine blood, 
 we aTe under the highest obligation, to serve God in our bodies, 
 and in our spirits, which are his. I doubt not but these are 
 your views, and the views of your friends. May I then dear Sirj 
 
 subscribe myself 
 
 Yours in the common faith, 
 
 JAMES M'GAVIN. 
 
24 
 
 James M' Gavin to John Pearson. 
 
 Paisley, 9th December, 1813. 
 Dear Sir, 
 
 It was on the 23d of October, that I wrote you a long let- 
 ter, &c. There is only one circumstance that prevents me from 
 suspecting that it might not have reached you, and that is, that 
 you have not wrote to me to know the reason of our delay re- 
 specting the proposed .union of churches. In my turn I am anx- 
 ious to know the cause of being so long in hearing from you, as 
 it was suspected that you might be ready to write about the same 
 time that I wrote. I hope nothing has taken place to mar or re- 
 tard so desirable an object. Our friends at Glasgow, &c. are of- 
 ten making inquiries, but I am unable to satisfy their anxiety. 
 
 Make my best respects to the friends in Kendal ; and in ex- 
 pectation of seeing you next month, according to appointment, 
 I am with much esteem, dear Sir, yours truly, 
 
 JAMES M'GAVIN. 
 
 Joscnh Churchill to James M' Gavin. 
 
 Nottingham, 8th December, 1813. 
 Dear Sir, 
 
 Your letter, with those of the other churches in Scotland, 
 was read over to the church assembled here on Sunday afternoon 
 last : but further discussion on the subject was postponed till our 
 meeting this afternoon ; at which with the most perfect unanimity 
 it was agreed that an union should take place between the 
 churches in Scotland, and the churches here in connexion with 
 the churches in Yorkshire and Lancashire. We shall convey our 
 sentiments to that purpose through the agency of our brother 
 Pearson at Kendal ; and will now address you, in order that we 
 may transmit our sentiments upon the words transient commri- 
 nion; the relative meaning of which term we have not a definite 
 idea of, but would speak more pointedly upon it; if we knew t# 
 what part of Christian practice it refers. We have supposed 
 that it might relate to some practice made use of by some persons 
 
who think, they might attend the ordinance at" some times, and 
 omit it at others, under some pretence of not being fitted, pre- 
 pared, or qualified for it. On this head, we observe, that it is 
 strictly the duty of the followers of Jesns, to attend constantly 
 to the celebration of the Supper every Lord's day, in commemo- 
 ration of what Jesus did, and Suffered on the behalf of his people, 
 and this in obedience to his command ; thus shewing forth his death 
 till he comes again. And they have the example of the first 
 churches, who continued stedfastly in the apostle's doctrine, in 
 fellowship, in breaking of bread, and in prayers. Again, it may 
 allude to a brother or sister having received an offence, and in or- 
 der to avoid that method, which the Scripture points out, of go" 
 ing to the person, giving offence, and communicating the nature 
 of the offence so given, absent themselves from their own church, 
 and go to another. This we hold to be essentially wrong. It is 
 not conforming to the laws of Christ's house ; and is taking judg- 
 ment into our own hands, instead of conforming to those laws 
 which are instituted by infinite wisdom ; and therefore best calcu- 
 lated to heal the breach, to recover the brother, and to glorify the 
 Saviour by attending to his voice. We also consider that any 
 brother coming from a distance, and residing for a length of time, 
 is to be considered in all points as a brother ; whether it may re- 
 quire compassion, love, or kindness; or whether patience, forbear- 
 ance, or separation. Only in cases where the last instance is re- 
 sorted to, we should think it prudent to inform the church from 
 whence he came of his conduct, and of our reasons for proceeding 
 jo such lengths, that they may be aware of the truth of the 
 charge, and deal with him according to the Scriptures, in case he 
 should return to them again. 
 
 We heartily assent to your remarks on the effects of the gospel 
 in the minds of those that believe. « Every tree is known by its; 
 fruits :" this is the criterion whereby the truth of the profession 
 each person makes is to be judged of by his brethren : but a dis- 
 tinguishing feature of it is love. (e Hereby shall all men know 
 that ye are my disciples, if ye have love one to. another." This 
 love must be genuine in its principles. It regards all the -foVQW- 
 ers of Christ as brethren ; it comforts under tribulation ; it sym- 
 pathizes in affliction 3 it relieves when in distress ; it diminishes 
 
 D 
 
26 
 
 when in danger; audit reckons everything as wrong, which tends 
 to weaken, impair, or lessen this love from being shewn to the 
 brethren. It is true, occurrences will break out ; but then it 
 hopes, it patiently waits, it endures all things, till the truth is 
 made manifest, and then it burns and glows with continued ardor, 
 in proportion as it is assimilated to the love of Jesus, agree- 
 ably to his command that " ye love one another as I have loved 
 you." 
 
 If the idea you have of transient communion, is not included in 
 what I have stated, if you will favour us with it, it shall meet our 
 attention : for whilst you have so candidly and scripturally stated 
 your sentiments upon one subject, we think it our duly to return 
 the same to you, thus mutually striving to convey instruction and 
 edification. We shall feel happy in hearing from you again, and 
 wish for your sentiments. The Elders and the church desire 
 their love to all the brethren, and believe me to be, dear Sir, af- 
 fectionately yours in the gospel, 
 
 JOSEPH CHURCHILL. 
 
 James M'Gavin to Joscnh Churchill. 
 
 Paisley, 21st, December, 1810. 
 Dear Brother, 
 
 Your very esteemed favor came to hand on the 11th current, 
 in which you shew a very laudable anxiety to satisfy us, as to 
 the question of transient communion, or occasional fellowship. 
 I find that these words are not explicit enough for general use. 
 They are too well understood in this country, and are applied to 
 the subject of occasionally admitting to church fellowship those of 
 other denominations of professed Christians. For instance, Bap* 
 tlsts with Independents or Psedobaptists, and vice versa. Yea, 
 some Societies in this country have gone the length of admitting, 
 transiently, people of almost all distinctions, providing such 
 have been found to be what is called orthodox in doctrine, and 
 moral in conversation; although next day t.hoy may return to 
 their former connexion ; or rather are esteemed as never having 
 fcft it. We are happy to find that you are ignorant of this appli» 
 
27 
 
 cation of the words — 1st. because it shews you are unacquainted 
 with the practice, and is thus a sufficient answer ; and 2nd. be- 
 cause you have been led to give your views on some otfyer points, 
 in which we heartily concur, and are glad to hear expressed. 
 
 I yesterday received, through brother Pearson, the correspon- 
 dence with your churches > and the union being now formed, I 
 salute you all as brethren in the Lord, praying that the God of 
 love and peace may be with you. 
 
 A visit by any of your Elders or brethren will afford us much 
 satisfaction. 
 
 I am, dear Brother, yours for the truth's sake, 
 
 JAMES M'GAVIN, 
 
 EXTRACTS OF LETTERS 
 
 from the Churches commonly called INGHAMATES 
 
 Henry Bannister to John Pearson. 
 
 Wine Wall, near Colne, Dec. 8th, 1813. 
 X)car Brother, 
 
 The correspondence between you and Mr. M'Gavin, relative 
 to an union with the churches in the late Mr. Dale's connexion, 
 was duly received, and read to the church here. Our brethren 
 fejoice to hear, that in these perilous times, when men are lovers 
 of themselves, proud blasphemers, &c. when the true faith shall 
 scarcely be found on the earth ; times in which the falsely pro- 
 fessing church of Christ and the world appear to be fitting them- 
 selves by their wickedness for their final destruction ; that God 
 had reserved to himself a people, who, influenced by his fear, re- 
 fuse to bow to the great and fashionable idols of this generation — • 
 Universal Charity and Infidelity; deities which no sacri- 
 fices can appease, but " the faith once delivered to the saints, 
 and the Ordinances as they were delivered to the churches." 
 We all rejoice in the consideration that the doctrines and prac- 
 tices of these people correspond so well with the Scriptures, that 
 we consider them walking in the truth, as they have received a 
 tpmim.ndment from the Father and cheerfully emlrace this op- 
 
28 
 
 portunity to express our readiness lo unite with them. Why 
 should the trivial distinctions of countries and denominations any 
 longer separate those who are of one heart and one soul ? We 
 pray that the triune Jehovah, whose divine providence has 
 brought us acquainted with each other, may watch over us, and 
 crown this proceeding, which we trust has been undertaken and 
 conducted with a view to promote his unrivalled honor and glory 
 with his blessing. The church at Haslingden, SalterTorth, and in 
 Bowland, express the same sentiments as ourselves on this sub- 
 ject, and unite with us in wishing you, tbe church at Kendal, and 
 the northern churches, grace, mercy, and peace, from God our 
 Father, and Jesus Christ our Lord. It should have been observ- 
 ed, that our willingness to unite, is in confidence that the Scotch 
 churches abstain from eating blood, and from frequenting and 
 countenancing the vain and carnal amusements of plays, cards, 
 horse-racing, &c. 
 
 John Green and Isaac Baylcy to the Church at Wine Wall 
 
 Nottingham, Oct. 9th, 1813. 
 Dear Brethren, 
 
 We received your printed letters, and were glad to hear that 
 steps had been taken in order to form an union with the churches 
 in the late Mr. Dale's connexion, which we have long considered 
 as having the same faith, hope, and practice as ourselves. The 
 letter from Mr. James M'Gavin confirmed that opinion. We ap- 
 prove the open frankness with which he writes. We think 
 it not strictly in order to have the supper without Elders, 
 or an Elder; for if all things can be practised without Elders the 
 same as with them, their use will not appear of that importance 
 which the New Testament represents. We understand from a 
 letter Mr. Pearson has sent here, that the sentiment had never 
 been acted upon in any of the churches, and in general is disap- 
 proved. The members of the church here have all had the 
 printed letters to read, and have had a meeting to consider 
 the subject of uuiting. We have it in charge now to say that 
 they will gladly form an union with these churches in Scotland, 
 seeing no subject of difference exists, except the above, and 
 
29 
 
 which may justly he considered a matter of forbearance. We 
 view it a duty, as well as a privilege, to unite with those who 
 have the same faith, hope, and practice with ourselves. It is like 
 a three fold cord, not easily hroken. We have no other motive 
 but the glory of our common Lord, and the good of Zion. 
 
 Joseph Nicholson to the Wine Wall Church. 
 
 Leeds. 
 As we perfectly agree with the northern churches, we 
 thought it would be the least trouble to inform you, that no un- 
 necessary time might be spent, but that an union be attained as 
 soon as possible. Since we saw Mr. Peterkin's letter, the church 
 are all perfectly satisfied ; and we sincerely hope it will be for the 
 mutual edification of them and us. May we all therefore mani- 
 fest that we are of one mind, that the world may believe that 
 Christ has a people in the world, serving and worshipping him 
 according to the Scriptures of truth. 
 
 John Whitaker and John Winterbotham to John Pearson, 
 
 Wheatley, near Colne, 
 According to your request we give you our thoughts on the 
 faith and practice stated in the letter from the north, and also on 
 the proposed union with those churches professing the same. On 
 the first of these particulars we remark it gave great satisfaction, 
 and produced an agreeable astonishment in the minds of the bre- 
 thren. They without exception appeared to rejoice, from a con- 
 sideration that the truth in its primitive simplicity, with the ordi- 
 nances of the gospel, was professed and attended to by those 
 churches in the north. We think it would be unnecessary to en- 
 large upon the different subjects contained in the letter. It shall 
 suffice to say, that the minds of the brethren might be summed up 
 in the words of the apostle Peter, ** This is the true grace of 
 God wherein ye stand. " 
 
 It is not the opinion of any in our church that believers are 
 warranted to a! tend to all the ordinances of Christ without an 
 Elder or Elders : hn{ thcv do not consider this difference of that 
 
30 
 
 magnitude as to prevent an union, since it is but matter of cpi«. 
 uion, and that with few. As no subject of importance appears, 
 on which we differ with those churches, it becomes a matterof duty 
 to unite in one; and may we through divine mercy not only be 
 brought to agree in bearing the name of Christ here, but be pre- 
 served to meet in the realms of bliss, to part no more, but sing 
 through endless years the worthiness of the Lamb who was slain. 
 
 John Briggs to Hartley Earnshaw. 
 
 Howden, Sept. 23th, 1813. 
 Dear Brother, 
 
 We have received the printed letters, and they were read 
 over before the church on the Lord's day. They gave us much 
 satisfaction to hear of a people in the north, who appear to us to 
 know the truth. We think that James M'Gavin's sentiment of 
 disciples attending to the ordinance of the Lord's supper without 
 an Elder, is not according to God's appointment. The rest of 
 their sentiments expressed in the letter, we think, is agreeable to 
 the Scriptures ; praying that the Lord who walks in the midst 
 of the churches, may be our guide ; that whatsoever may be done 
 by us may be for the good of his people, and his own glory. 
 
 Norman Foulds to the Church at Wine Wall. 
 
 Todmordon, Sept. 27th, 1813. 
 J)ear Brethren, 
 
 We received your kind letter; also the two circulars from 
 Mr. James M'Gavin and John Pearson. I am authorized by the 
 church to reply, and to express our joyful surprise to hear of 
 such a number of churches, with which there is such a pleasing 
 prospect of enjoying fellowship. We consider Mr. M 'Gavin's 
 statement of the faith, hope, and obedience of the gospel, to be 
 agreeable to the Scripture, and are unanimous in feeling no objec- 
 tions to unite, but rejoice in the prospect of it. We pray that the 
 union may be a means of increasing the love and affections of 
 both perties. I conclude with respects, &c. 
 
31 
 
 Benjamin Wood to John Pearson. 
 
 Tadcaster. 
 
 t)ear Brother, 
 
 With pleasure we acknowledge the receipt of copies of Mr. 
 M 'Gavin's letter, and brother Pearson's answer. Respecting the 
 proposed union, I have to express, on the behalf of the church of 
 this place, our hearty concurrence, so far as we are yet acquaint' 
 ed, and conceive it our duty to oifer our unfeigned thanks to the 
 Father of mercies for so unexpected a discovery of distant friends. 
 We consider the faith and order contained in Mr. M'Gavin's let* 
 ter, to be perhaps the most expressive and scriptural statement 
 we have ever seen in so little a compass, save in one particular, 
 which we consider as done away by the conversation you have 
 had with friends at Glasgow, kc. The practice of receiving the 
 supper without an Elder, which Mr. M'Gavin contends for, ap- 
 pears to us subversive of the order of a church; and God is not 
 the author of confusion, but of order and peace, in his churches. 
 
 We would beg leave to state a few particulars, that we could 
 wish to be informed of ; but rather expect that you, brother 
 Pearson, will be able to answer a part, if not the whole of them, 
 without their going farther. — 1st. Do the churches in the north 
 allow of what some call innocent amusements, as plays, dancing* 
 horse-racing, &c ? — 2d. Do they consider second marriages to 
 disqualify for office bearing ?— 3d. Do they consider the Scrip- 
 ture to forbid our eating a common meal with an excommuni- 
 cant ?— 4th. Does the Scripture forbid our receiving any after 
 second excommunication ?— 5th. Do they consider it scriptural to 
 speak of the divine Three as distinct persons ? — 6th. Do they ab» 
 low of blood-eating and things strangled ? 
 
 Praying that this correspondence may come to an agreeable 
 issue, and that our souls may be refreshed and comforted by our 
 mutual faith ; that though absent in the body, we may be present 
 in the spirit, joying and beholding the order and steadfastness 
 of each other's faith in Christ. Waiting your further communi- 
 cations on this pleasing subject, the church at Tadcaster unite i$ 
 love to the church at Kendal, 
 
32 
 
 Robert Horrocks to the church at Wine Wall. 
 
 Bulwell, Oct. 12th, 1813. 
 Dear Brethren, 
 
 In answer to your request, I am authorized to say that we 
 cordially approve of the proposed union, and rejoice to hear that 
 God hath yet reserved to himself a people to shew forth his praise. 
 The great Head of the church informs us, it was his will that his 
 disciples should he one, even as he and the Father were one ; 
 which oneness, as it respects his people, may, I think, be com- 
 prehended in the unity of faith, hope, and practice. In this they 
 have fellowship one with another, and the blood of Jesus Christ 
 purges them from guilt. The harmony of sentiment professed 
 and practised by believers, and the mutual interchange of those 
 sentiments whether by word or epistle (agreeable to that spirit 
 into which they are all baptized) undoubtedly has a tendency to 
 build up each other in the truth, as it is in Jesus; to strengthen 
 their faith in the Lord, and in the comfort of love ; to excite a 
 sympathy amongst the members of the one body, however dis- 
 tant in space; to pray one for another, and provoke to love and 
 good works. 
 
 The sentiments communicated in the letters of Messrs. M'Ga- 
 vin and Pearson, on the part of their respective connexions, we 
 perfectly approve, and leave no room for remark, except the kiss 
 of charity (in place of which we use the customary form of salu- 
 tation, by shaking of hands every first day) and the observing of 
 all ordinances without the presence of an Elder. This subject 
 has not occupied much of our attention, and was never practised 
 by us ; and as we understand it is but in opinion with them, we 
 judge it no bar to the union, but a matter of forbearance. I also 
 add, that the grace of God teaches us not only to deny ungodli- 
 ness and worldly lusts, but nonconformity to this world, whether 
 in its doctrines or practices, its lusts or pleasures. The vain 
 amusements of this life, such as plays, &c. have a tendency to in- 
 toxicate the mind, and draw the Christian off his guard, and are 
 included in the apostle's description of the world (1 John ii. 16.) 
 Such folly is also distinguished as one of those things that choke 
 the word, and a feature that designates an enemy of the Gospel, 
 
33 
 
 lovers of pleasure more than lovers of God, having a form of god- 
 liness, but denying the power thereof. 
 
 I have been the more explicit upon this, because of some de- 
 scription of piofessors who indulge themselves in that respect 
 Not that we have the least ground to suppose that to be the case 
 with the churches late in connexion with Mr. Dale (which we 
 hope it is not) but merely to express our ideas upon that subject, 
 on which if they agree with us. we see nothing to prevent the 
 most fervent unity in the one mystical body of our living head, 
 and wish that the blessing connected therewith may be useful, 
 general, and lasting. 
 
 Praying that you and all that love the Lord Jesus Christ, may 
 receive grace, mercy, and peace, from God the Father, and Jesus 
 Christ our Lord, I subscribe myself on behalf of the Church, and 
 in the communication of their love to you all, &c. 
 
 (End of the Extracts.) 
 
 John Pearson to James M' Gavin. 
 
 Kendal, Dec. 17th, 1813. 
 
 Very Dear Brother ', 
 
 I anticipated the anxiety our northern brethren have expe- 
 rienced from our cold taciturnity, which your last kind communi- 
 cation confirms. I delayed writing to you for the following rea- 
 son : — A brother of the name of Lee, from the Wine Wall church, 
 spent a sabbath with us five weeks ago, who informed us that we 
 might expect the answers of the churches in a few days. We 
 waited in anxious expectation until last Wednesday week, when 
 a letter was sent to Colne to inquire the reason. On Saturday 
 the parcel came to hand, which perhaps had been sent off before 
 our letter reached them. No reason is given us for the delay ; 
 hence we cannot communicate any to you, which 1 hope you will 
 excuse. Your last letter came to hand on Saturday night, and 
 your former one in due course; for which accept our thanks. A 
 copy of the first was immediately sent to Lancashire, and wq are 
 happy to hear was in every respect satisfactory to the churches. 
 Allow me now, dear brother, to intimate to you the inexpres- 
 sible joy I feel, in being supported by all with whom I have been 
 connected in a profession of the gospel, to conclude, I bo^e, th:? 
 
 E 
 
34 
 
 correspondence by most -willingly accepting your proposal ; id 
 unite, and give to you in return the right hand of fellowship, that 
 henceforth we may be one, and love one another for the truth's sake 
 I have much to communicate, and as the post is just due, and 
 you are looking for the extracts, I shall err if I cause a post's 
 delay. In haste. 
 
 I am, dear brother, your unworthy but affect, brother, 
 
 JOHN PEARSON. 
 
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35 
 
 James 31' Gavin to John Pearson, 
 
 Paisley, 21st Dec. 1813. 
 
 Dear Brother, 
 
 I was wrong informed as to the numbers in some of our 
 churches. By a letter received this month from Kirkcaldy, I find 
 that Balchristy church consists only of twenty members, and 
 Earlsferry of seventeen. Perhaps there may be a variation also 
 in some of the others, as I got part of my information only from 
 Glasgow. We have had three added since the enumeration. I 
 have likewise learnt of a new church at Dumfermline, Fifeshire, 
 of six members. They have chosen a brother of the name of 
 Thomas Dick to be their Elder. There is also another small 
 church at Strathaven, branched off from the one at Hamilton, 
 consisting of about five members ; but yet without office bearers. 
 They have expressed their hearty concurrence with the union. 
 The sermons you sent me have afforded much satisfaction ; and 
 I am sorry that I cannot return you the compliment in kind, as 
 none of our Elders have been in the practice of printing any of 
 their discourses. Believe me to be, dear brother, 
 
 Yours in the common salvation, 
 
 JAMES M'GAVIN. 
 
 James M' Gavin to Benjamin Wood, Tadcastcr. 
 
 Paisley, 27th Dec. 1813. 
 Dear Brother, 
 
 An extract of your letter to Mr. Pearson, respecting the 
 union now formed betwixt us, has been sent me, and in which you 
 propose to us six questions. I trust I have hitherto carried on 
 this business in candor and openness, indeed so much so as to 
 have brought upon myself a pretty severe reprehension from you, 
 unto which, so far, I bow, but not as being convinced of any error. 
 It would have been agreeable, had you illustrated these queries 
 yourself : but still I am ready to act in the same open manner, 
 premising that I write to you only in the name of the church in 
 this place, leaving it to the other churches in Scotland to answer 
 
36 
 
 you in their own way, and at their own time, unto whom a copy 
 of this letter may probably be sent, along with the substance of 
 the whole correspondence. 
 
 1st. You inquire, " Do the churches in the north allow of what 
 some call innocent amusements!, as plays, dancing, horse-racing, 
 &c. ?" We do-not advocate any of these things. As such prac- 
 tices are conducted and carried on, we view them as calculated to 
 stir up and gratify the lusts of the flesh, and the pride of life : but 
 though a brother should happen to be a witness to a dance, or a 
 horse-race, it would have to depend on the circumstance of the 
 rase, whether or not we should consider him a transgressor of the 
 law of God. 
 
 2d. " Do they consider second marriages to disqualify from of- 
 fice bearing f u By no means. We consider the apostle's word 
 (1 Tim. iii. 2) to refer to the well known practices of having 
 more wives than one at the same time ; if otherwise a man could 
 not he an elder if unmarried, or after having become a widower; 
 for in these cases he is not the husband of one wife. Moreover, 
 when a wife dies the husband is free from the law of his wife, and 
 he is at liberty to many whom he will, only in the Lord. 
 
 3d. "Do they consider the Scripture to forbid our eating a 
 coitfnlon meal wfth an excommunicant ?" This refers to 1 Cor. 
 v. 11; "If any man that is called a brother be," &e. We can 
 count no man a brother for a moment longer than he is proved, 
 by the mouth of two witnesses, to be either a fornicator, an ex- 
 tortioner, or a drunkard, &c. The laws of Christ's kingdom do 
 not destroy the ties of civil and social life : the case might be be- 
 twixt a husband and a wife, a parent and his offspring, masters 
 and servants, partners in trade, inmates of the same house, &c. 
 hut we think that in most other cases no unnecessary companion- 
 ship, or intercourse should take plac<\ that sueli characters may 
 be ashamed. Indeed we mny differ a little amongst ourselves, as 
 to the precise meaning of the apostle in the passage referred to, 
 and would be glad to hear your opinion of it. At any rate we 
 consider the restriction 1o respect those characters, who are said 
 to he excluded the kingdom of heaven, and not those who wish to 
 draw from us, or be separated merely on matters of conscience. 
 
 4th. "Do the Scriptures forbid our receiving any after second 
 
37 
 
 ^communication ?" As we consider ourselves wholly debtors 
 to sovereign grace, reigning to the guilty in the forgiveness of 
 their sins, through the blood of the atonement, far be it from us 
 to set limits to pardoning mercy. When any one gives evidence 
 that God has forgiven him, we are bound also to forgive, as in 
 the presence of Christ, and to confirm our love to him, however 
 notorious or repeated his transgressions may have been. 
 
 5th. " Do they consider it scriptural to speak of the divine 
 Three as distinct persons? We do not quite understand whether 
 you wish us to speak as to the word distinct or person, and shall 
 therefore consider both separately. — This is a subject, above all 
 others, purely of revelation, and not of reasoning. In Scripture 
 it is plainly revealed, and expressly said, that "there are three 
 who bear record in heaven, the Father, the Word, and the Holy 
 Spirit, and these three are One ;" one self-existent and indepen- 
 dent Jehovah. The Father, Son, and Spirit are so distinct, as to 
 be described as the sender and sent, the giver and gift, 1 John 
 iv. 14. "The Father sent the Son, the Saviour of the world," 
 John viii. 42. " I proceeded forth, aud came from God," John 
 xvi. 28. I came forth from the Father, and am come into the 
 world ; again I leave the world, and go to the Father," John iii. 
 16. "God so loved the world, that he gave his only begotten 
 Son," 2 Cor. ix. 15, " thanks be to God for his unspeakable gift." 
 Again, the Holy Spirit is so distinguished, as to be the sent of 
 the Father and the Son, (Luke xi. 13) "Your heavenly Father 
 shall give the Holy Spirit to them who ask him ;" and John xv, 
 26, " When the Comforter is come, whom I will send unto you 
 from the Father, even the Spirit of truth, who proceedeth from the 
 Father, he shall testify of me." — How or in what manner such 
 distinction exists, we do not propose to understand. But we 
 think we see such a revealed distinction in the Godhead in all his 
 works : even in creation the Word commands, saying, "Let 
 there be ;" the Spirit moves on the face of the waters, and God 
 beholds all tilings to be very good. What a grand figure of re- 
 demption. In it we behold the Word, who was God, who in the 
 beginning was with God, and by whom the worlds were made ; 
 working salvation manifold, the Holy Spirit appears overshadow- 
 ing the Virgin, descending on the holy child Jesus, at his bap- 
 
38 
 
 tism, in a bodily manner; and he is representing as operating iu 
 the hearts and conscience of sinners to their conviction and con- 
 version ; not by private whispers, or secret illuminations, but by 
 means of the truth of the gospel ; for he glorifies Christ by taking 
 of the things that are his, and shewing them unto us : and again, 
 •we have the Father testifying of Christ, saying, "This is my be 
 loved Son in whom I am well pleased ;" and in his resurrection 
 from the dead, most amply declaring, that all his work is very 
 good. An attentive reader of the Old Testament will see in al- 
 most every part of it the saying of Jesus verified : — " My Father 
 worketh hitherto, and I work/' With respect to personality, we 
 are not fond of using the word, as we know it has been often em- 
 ployed by schoolmen, as if they were speaking of three human 
 beings. We are more ready to speak of the person of Christ, be- 
 cause, although he be truly God, yet he is also truly man, a par- 
 taker with those whom he condescends to call his brethren, ia 
 flesh and blood. Indeed the apostle uses the word person as ap- 
 plied to God the Father (Heb. i. 3) " The express image of his 
 person :" but we understand those words to express no other 
 idea than (Col. i. 15) "the image of the invisible God/' We re- 
 ject the common way of speaking of the Godhead by the ordinal 
 numbers, first, second, and third, because it is not only unscrip* 
 tural language, but must also imply inferiority, as a first is before 
 a second, and a second before a third ; and the Bible does not al- 
 ways keep the same order, in speaking of the divine three. We 
 likewise reject, and that with abhorrence, the doctrine of the eter- 
 nal generation of the Son of God, as most gross and unscriptural, 
 and tending, although unintentionally, to rob him of his dignity. 
 The passages that speak of generation, and of being begotten, 
 most plainly respects his incarnation, resurrection, and numerous 
 seed. — I have been the more plain and explicit upon this head, as 
 it comprehends the great and glorious mystery of godliness. 
 
 And 6th. You inquire, " Do they allow of blood eating and 
 tilings strangled?" Certainly not. Surely no conscience under 
 a sense of divine authority, can willingly break so plain a com- 
 mandment ; a prohibition first made when no shadow was in- 
 tended, but on the grant of animal food, with that restriction, and 
 80 solemnly forbid by the Holy Ghost, through the apostles at 
 
39 
 
 Jerusalem ; and which decree is alluded to by the Spirit unto the 
 churches in Pergamos and Thiatira. — We have long had to suf- 
 fer reproach, on this account, by those who would have us to rea- 
 son as the serpent did in beguiling Eve. Yea, hath God said, the 
 same prohibition must be attended to, as to " things strangled," 
 where the blood is not extracted. In opposition, dear brother, 
 to those who would sit in the temple of God, and " think to 
 change times and laws/* let us be found stedfast in the testimony 
 and commandments of God, and the faith of Jesus. 
 
 Thus have I, according to ability, answered your queries. Be 
 pleased to say, if to your satisfaction. It will divide the labor, 
 if you will communicate those our sentiments to the churches at 
 Wine Wall and Bulwell, who wishing to have our views on the 
 subjects of blood-eating, plays, horse-racing, and they add card 
 playing, of which we also disapprove. 
 
 The church at Paisley salutes the church at Tadcaster in love. 
 A vis.it from you would be very acceptable. 
 
 I am, dear brother, yours in the love of the truth, 
 
 JAMES M'GAVIN, 
 
 Benjamin Wood to James M' Gavin, 
 
 Tadcaster, Jan. 19th. 1814. 
 Dear Brother, 
 
 We duly received your valuable communication of the 27th 
 cf December, and were higly gratified with the answers to our 
 questions, which express our views with far greater clearness 
 than we are able. Such a oneness of mind in sinful depraved 
 creatures, who until now were unknown to each other, does ap- 
 pear not a little wonderful ; yet we should remember the new co- 
 venant blessing — " They shall be all taught of God." The Scrip- 
 tures of truth are a treasure to the believer, far above rubies or 
 the finest gold, even the gold of Ophir; a treasure which nothing 
 in the world can equal. They are a revelation from the God of 
 heaven, displaying his gracious designs towards the sons of men ; 
 wherein his love, his superlative love, in the gift of his Son, is 
 made known to the vilest of mankind. They are likewise the 
 
40 
 
 grand directory or compass for pilgrims and strangers, to guide 
 them in the way through this rough stormy wilderness, and at 
 last to land them in the celestial city above, where all their trou- 
 bles will be for ever ended. We rejoice, and desire to be thank- 
 ful, that the wise disposer of all things hath opened to us an in- 
 tercourse with his redeemed, and sought out people at so great a 
 distance. Although we may not often see each other's face in the 
 flesh, yet there is a throne of grace which is ever open of access j 
 and what a gracious privilege that we can resort to here, to pray 
 one for another, that our heavenly Father would bless us with all 
 needful blessings, and preserve us unto his heavenly kingdom. 
 
 As many of us on this side the Tweed (and I may say in parti- 
 cular myself) are unlearned and ignorant men ; yet if we know 
 the truth as it is in Jesus, this will be enough. It is this that 
 gives us a degree of boldness in thus addressing you; knowing 
 that "every one that loveth him that begat, loveth him also that 
 is begotten of him ;*' and " charity suffereth long, and is kind* 
 beareth all things," and covers a multitude of faults. 
 
 When we wrote to brother Pearson, expressing our approba- 
 tion of the union, which is now brought to so desirable (and we 
 trust beneficial) an issue, we expected from his previous know- 
 ledge and personal interviews, that he would be able to answer a 
 a part of the six queries, if not the whole of them, without their 
 going any farther, but do not now regret the manner in which 
 they reached you, for the reason expressed above. We are par- 
 ticularly pleased with your comprehensive answer of our fifth 
 question, which, while it maintains so forcibly the necessary 
 scriptural distinction in the godhead, at the same time guards 
 against the opposite error sometimes understood by personality. 
 We thank you for your ideas, though unsolicited, on the eternal 
 generation of the Son of God, and believe our churches in Eng- 
 land hold it in equal abhorrence with our brethren in the north. 
 
 You request our ideas on the third question. We conceive your 
 answer to convey a very scriptural idea. Our reason for stating 
 this question was — there are some professors who maintain it to 
 be unlawful to eat a common meal with any one who is excluded 
 their communion, even though it should happen between a man 
 and hia wife, but will give you our ideas of the passage referred 
 
41 
 
 to (1 Cor. v. 11) in few words. — We consider the design of dis- 
 cipline to be two-fold, 1st. to preserve the purity of the church, as 
 a little leaven leavens the whole lump; 2d. to bring the offender 
 to repentance, as the apostle directs the church to deliver such a 
 one to Satan for the destruction of the flesh, that the Spirit may 
 be saved in the day of the Lord Jesus. We consider the prohi- 
 bition mentioned by the apostle, " with such a one no not to 
 eat," to reach no farther than the Lord's supper. This is 
 drawn from the words " if any man that is called a brother," &c- 
 and also from the last sentence in the chapter, " therefore put 
 away from among yourselves that wicked person." 
 
 I thank you for your kind invitation ; but age and infirmities 
 forbid me the pkasure. Our yearly conference is expected to be 
 holden at Tadcaster, in June next. I shall be glad to see you 
 and as many of our northern friends, as can make it convenient j 
 but intend writing more particularly before the time. 
 
 The church in Tadcaster unites with me in love to the church 
 at Paisley, praying all grace may abound and super-abound to- 
 wards you all from God the Father, and Jesus Christ our com- 
 mon Lord. 
 
 I am, dear brother, in the behalf of the church, 
 Yours most affectionately, 
 
 BENJAMIN WOOD. 
 
 P. S. Copies were sent to Nottingham and Wheatley churches, 
 and they were forwarded as requested. 
 
 Extract of a letter from Mr. Alexander Tilloch, London, to 
 John M'Leod, Paisley, 
 
 Ion don, 26th Dec. 1813. 
 j)ear Brother, 
 
 Your letter of the 21st Was received on Saturday, and was 
 read with the printed correspondence to the church this day : it 
 lias caused great joy amongst us. I am desired by the church to 
 write to you, for the information of the church of Christ in Pais- 
 ley, and to be made known in what way your church may judge 
 most expedient to the other churches in our connexion : that we 
 
 V 
 
42 
 
 heartily approve of the proposed union with those churches &l 
 Kendal, Wine Wall nearColne, and else.vhtre,who have been found 
 submitting themselves to the jsame Lord, observing all things which 
 he hath enjoined, as far as they have been enabled, by the teaching 
 of the Holy Spirit, to discover the same from the Scriptures, 
 the only rule of faith and practice, who are contending earnestly 
 for the same faith with ourselves, the faith delivered to the saints 
 by the apostles who received it from him, by whom the Father 
 has spoken to us in these last days, even his Son who has purged 
 our sins, and is set down on the right hand of the Majesty on 
 high ; and who have no other hope before God but what arises 
 from a belief of his testimony, that the despised Jesus of Naza- 
 reth, who was put to death at Jerusalem, is indeed the Messiah 
 of God, who was spoken of by the month of all the prophets since 
 the world began, who hath magnified the holy law of God, made 
 an end of all sin-offering by the one offering of himself ; an offer- 
 ing in which the Father hath smelled a sweet savour of rest, and 
 brought in an everlasting righteousness, a righteousness which is 
 unto and upon ail that believe. It is a matter of great joy and 
 satisfaction to rind others to whom we are unknown in the face, and 
 who, deriving their faith and practice from the same divine source, 
 have been brought to see with the same eyes. The reason is 
 obvious. God himslf is the teacher of his own children. No 
 wonder then that they are brought to the same mind, to ascribe 
 all the glory of man's salvation to the free sovereign grace of 
 God, who has mercy on whom he will have mercy, and justifies 
 them freely by his grace, through the redemption that is in Christ 
 Jesus, who died, the just for the unjust. 
 
 The church here request that you or Mr. M 'Gavin will, as soon 
 as convenience will allow, give us some information, farther than 
 we have yet had, respecting these churches — how many there 
 are, where situated, their numbers, and who are their Elders, the 
 proper address of Mr. Pearson, &c. praying that the God of peace 
 may fill you and every member of Christ's body with joy and 
 peace, in believing the glad news proclaimed to the guilty and 
 pt risking. 
 
 I am, my dear brother, yours In the truth, 
 
 [signed) ALEXANDER TILLOCH. 
 
43 
 
 • Copy of a Circular Letter to the Churches in Scotland. 
 
 Paisley, 28th Dec. 1814. 
 Dear Brethren, 
 
 I have now the agreeable communication to make, viz. that 
 my correspondence with Mr. Pearson is arrived at that stage 
 which enables me to say that an union is formed betwixt those 
 churches in his connexion and those in ours. The church here, 
 last Lord's day, by prayer and supplication, commended them to 
 the Lord, on whom they have believed. 
 
 I intend that the substance of the correspondence shall be 
 printed for the satisfaction ol the churches. Our friends in Eng- 
 land wish very much for a visit from one of our Elders in the 
 north. They propose to defray bis expences if necessary. I su- 
 
 Jute you in love. 
 
 JAMES M'GAVIX. 
 
 John Pearson to James M' Gavin* 
 
 Kendal, Feb. 20th, 1314. 
 Dear Brother, 
 
 In the letter received from the Scotch churches, expressive 
 of their willingness to unite with the Inghamite connexion in 
 England, I perceive from Alexander Coutt's communication and 
 others, that it would have been satisfactory to them, had we ex- 
 pressed our opinion on the subject of transient or occasional com- 
 munion, in the letter detailing our faith and practice. Now that 
 the union if effected, there appears no good reason why we should 
 withhold any information that may prove instrumental to the es- 
 tablishment of Christian confidence, and the increase of brotherly 
 love. For the satisfaction of our dear brethren in the north, I can 
 assure them that the churches in South Britain not only abstain 
 from such anti-scriptural practices, but view with regret the ex- 
 istence of this false charity, in various bodies of professed Chris.- 
 tians in this part of the island. It appears to us to be a feature 
 of Christianity falsely so called, and a radical departure from the 
 faith and order of the primitive churches. The first Christians 
 
44 
 
 were of one heart and one soul, in the one truth concerning- the 
 death and resurrection of Jesus their Lord and Saviour, Acts iv. 
 32 ; 1 Peter iii. 8; and were forhid to hold fellowship with unbe- 
 lievers, and the unfruitful works of darkness, 2 Cor. vi. 14; Eph- 
 v. 11. 
 
 That charity, which the apostles so frequently approve, and so. 
 earnestly inculcate in their writings, was found in close connexion 
 With, and glorying and rejoicing in the truth, 1 Cor. xiii. 6; 2 
 John iv. But when the gospel came to be corrupted by teach- 
 ers of uncircumcised hearts, seeking after filthy lucre ; preferring 
 indolence to industry, and receiving to giving, contrary to the 
 express injunction of the apostle to the Ephcsian Elders, Acts 
 xx. 34, 35. Then the gospel was laid aside as the bond of union, 
 and a speaking of the world, that the world might hear them, oc- 
 cupied its place. We must greatly err in judgment, i[ we can- 
 look upon such as influenced by love to God, and the hope of 
 glory in a future world ; or that they aje loving one another for 
 the truth's sake. To draw together multitudes of people, and 
 render the seat rents productive by any means, appears to be a 
 greater object to this class of professors, than preaching Christ 
 and him crucified ; and looking for gain from any quarter, more 
 than rendering thanks to God, on perceiving the genuine effects 
 of the gospel, the work of faith, labour of love, and patience of 
 hope in our Lord Jesus Christ. 
 
 Let us, dear brother, attend to hi in who is the Shepherd of the 
 sheep, and who saith to his followers, "He thatovercometh shall 
 inherit all things.'' Christians must lay their account with suf- 
 fering for righteousness sake, and with being hated of all men on 
 this side the grave : but it is enough for the servant to be as his 
 Lord, and ou^ht to reconcile the human mind to Christian suf- 
 fering. The little flock who are the pillar and stay of the truth 
 hero, arc every where, and in all ages, spoken against: but it is 
 tli p Father's good pleasure to give them the kingdom. 
 
 Now unto him that is able te keep us from falling, and from be- 
 ing bad astray by the error of the wicked ; to him the King of 
 kings and Lord of lords, the first and the last, that livcth and was 
 dead ; to him with the Father and the Holy Ghost, appearing in 
 the Lamb that was slain ; may we unite with the angels round 
 
U 
 
 about the throne, and with the thousand times ten thousand, and 
 thousands of thousands, in saying, To him belongs the power, 
 and riches, and wisdom, and strength, and honour, and glory, and 
 blessing. Amen. — In haste. 
 
 I am, very dear brother, yours in the hope of eternal life, 
 
 JOHN PEARSON. 
 
 James 31' Gavin to John Pearson. 
 
 Paisley, 3d Jan. 1814. 
 Very Dear Brother, 
 
 I am glad to Find by yours that we are so much of one mind 
 also on the subject of occasional communion, or catholic charity, 
 as it is very often denominated. I shall now conclude this cor- 
 respondence,* which has afforded me much satisfaction and ground 
 of thanksgiving to the Father of mercies ; inasmuch as it has ter- 
 terrainated in our union, which I trust will be lasting, and tend to 
 our mutual comfort, and to the glory of that rich grace wherein 
 we as guilty can only find a standing before God, and be accept- 
 ed in the beloved. Let it be the prayer of each of us, and one 
 for another, "that our hearts may be comforted, being knit toge- 
 ther in love, and unto all the riches of the full assurance of under- 
 standing to the acknowledgment of the mystery of God, and of 
 the Father, and of Christ, in whom are hid all the treasures of 
 wisdom and knowledge." Let it be to us, as it was to the apos- 
 tle Paul, when addressing one of the churches, though absent in 
 the flesh, yet was he present in the spirit, joying in beholding 
 one another's order, and the stedfastness of our faith in Christ, 
 that we may be found followers of the churches which in Judea 
 were in Christ Jesus, walking in the fear of the Lord, and in the 
 comforts of the Holy Ghost. 
 
 Let us increase and abound in love, one towards another, and 
 towards all men ; to the end that our hearts may be established un- 
 Mameable in holiness before God, even our Father, at the coming of 
 pur Lord Jesus Christ, with all his saints. Let our profession be 
 
 * At least so far as I know at present, 
 
46 
 
 distinguished hy cur work of faith, lahor of love, and patience of 
 hope in our Lord Jesus Christ, in the sight of God and our Fa- 
 ther, shewing what manner of entrance the apostles' doctrine has 
 had amongst us, in turning us to God from idols, to serve the liv- 
 ing and true God, and to wait for his Son from heaven, whom he 
 raised from the dead, even Jesus who delivered us from the wrath 
 to come; and let our whole lives shake with the fruits of righ- 
 teousness, that we may manifest our gratitude to him who gave 
 his life a ransom for many. To him be the glory, both now and 
 forever: Amen. And now we commend you, brother, and all 
 the brethren, to God and to the word of his grace, which is able 
 to build you up, and to give you an inheritance among all them 
 who are sanctified, Believe me to be, very dear brother, 
 Yours in the hope of eternal life, 
 
 JAMES M'GAVIN. 
 
 James M' Gavin to John Pearson. 
 
 Paisley, 24th Jan. 1814, 
 Dear Brother, 
 
 When a few of us had the pleasure of seeing you here in Au- 
 gust last, you communicated that the churches in England; are 
 in the practice of having a yearly conference. I was so much 
 satisfied by your representation of the matter, that it quite es.* 
 caped me till lately — the propriety of having the same communi- 
 cated to all our connexions in this country. In Scotland we have 
 never had any thing like general conferences. Whatever has in 
 any degree interested the whole, has been conducted by letters, 
 or deputies from one church lo another. Lest misrepresentations 
 on the subject go abroad, such as meeting to give laws, to settle 
 disputes, or determine cases of conscience, I have to request that 
 you will write to me, detailing the business of these meetings, and 
 the grounds upon which you act ; doubting not but that your ac- 
 count will be as satisfactory to others as it was to myself. 
 I am, dear brother, yours aiVectionately, 
 
 JAMES M'GAVIN. 
 
47 
 
 John Pearson to James M' Gavin. 
 
 Kendal, Feb. 13th, 1814. 
 JJear Brother, 
 
 Your letter was duly received, in which I am requested to 
 transmit you, for the satisfaction of our northern brethren, a short 
 account of the nature and manner in which our annual meeting- is 
 conducted. In the first place it is not an assembly meeting to- 
 gether to legislate laws for binding the consciences of Christ's 
 subjects in any sense, but for mutual instruction and edification. 
 Previous to the time of assembling, an invitation is sent from 
 the church where the conference is held to all the churches in the 
 connexion, requesting the attendance of as many of the brethren 
 as can make it convenient. The place of meeting goes round the 
 churches in rotation, and is held annually in the month of June, 
 about the middle of the week ; so that distant brethren may have 
 an opportunity of returning to their respective places, by the 
 next sabbath. On the Tuesday evening a sermon is preach- 
 ed by one of the Elders from a distant church, and on Wednesday 
 and Thursday two or three sermons by different persons from 
 sister churches, are preached each day ; so that the brethren have 
 an opportunity of ascertaining, in some degree, if they are of one 
 mind and judgment on the glorious gospel of the blessed God. 
 The intervals between the preachings on the two days are em- 
 ployed in the discussion of queries formed in general from obscure 
 passages in the word of God. The least in the churches are not 
 only permitted, but invited to express their opinion on the sub- 
 jects introduced : hence Elders and brethren unite in free discus- 
 sion. I have now only to add, that these meetings are begun and 
 concluded with prayer and praise. 
 
 Brethren meeting together for the purpose of conversing with 
 e*ach other on the subjects of Revelation, will find to their expe- 
 rience the good effects of such communications ; and that instruc- 
 tion and edification will rcciprocali^arise. Moreover this con- 
 duct appears to meet the divine approbation, as having a founda- 
 tion in the word of God. When Israel had deeply revolted and 
 apostatized, we read that " tlii'v w .ho feared the Lord spake often 
 cue to another, aud the^JLcird hearkened and heard it; and a book 
 
48 
 
 of rememhrance was written before him for them that feared the 
 Lord, and that thought upon his name. And they shall be mine, 
 saith the Lord of hosts, in that day when I make up my jewels,** 
 Mai. iii. 16. 
 
 The union and fellowship of God's children is formed in this 
 life by the gospel, through the operation of the spirit of Christ. 
 They are united to Jesus their head, and one to another as mem- 
 bers of his body ; nor shall life, or death, or devils be able to se- 
 parate them. Loving as brethren, it is a pleasing thought that 
 they have an eternity before them : for when the sun shall be ex- 
 tinguished in eternal darkness ; when the heavens shall be rolled 
 together like a scroll ; when the earth with all its works shall be 
 dissolved, their union shall survive the general wreck, and exult 
 in the enjoyment of youth immortal. On this side the grave 
 they experience many obstructions to an uninterrupted and personal 
 fellowship with each other, which creates bitter sensation: but 
 such is the nature of their union and inheritance, that their dura- 
 tion shall be coeval with his years, who sits upon the throne for 
 ever, the Ancient of days, who is, and was, and is to come. 
 
 May the good Lord whom we profess to serve, teach us to love 
 one another; for love is of God : and behold what manner of love 
 the Father hath bestowed upon us, in giving us his Son : and, be- 
 loved brother, if God so loved us, we ought also to love one ano- 
 ther. May xve be enabled to exhort and edify one-another, build- 
 ing up one another in the most holy faith ; for how good and how 
 pleasant it is for brethren to dwell together in unity. All that 
 are with me salute you. Grace be with you all. In haste. 
 I am, very dear brother, yours in the best of bonds, 
 
 JOHN TEARSON. 
 
 COLSE : 
 
 POINTED BY H, EARNSHA.W. 
 
LETTER 
 
 TROM 
 
 MR. J*AM~EH M'GviPIN, 
 
 stating his ideas on the subject of 
 
 BREAKING BREAD WITHOUT ELDERS/ 
 
 Written to and at the request of H. Earnshaw. 
 
 My Dear Brother, 
 
 In \our favor of the 7th current, you say, "I ana 
 in a oreat measure ignorant of the arguments used in favor of the 
 ordinance of the Lord's supper being administered without an 
 Elder, and I may also add, of those against it; and should es- 
 teem it a particular favor if you would give me your thoughts on 
 the subject." From the way in which some of our brethren in 
 the south have in the correspondence treated this subject, you 
 must be aware of the delicate ground on which I stand in express- 
 ing my thoughts. I deprecate much the usual effects of cpntro> 
 versy, altho* it is in this way that truth frequently is manifested ; 
 and w T hy ought we not to discuss all questions that may come 
 before us, in gentleness and love. However, from the agreeable 
 temper of mind, that was shewn by our English brethren at Tad- 
 caster,f I certainly do expect that none of them will be offended 
 for stating what I consider to have learned from the word of God ; 
 ■whether they may see it in the same light or not; and the more 
 especially as my sentiments are solicited. Indeed I am certainly 
 hound in duty to answer your request; to refuse it would argue 
 either shame or inability to expose my own views, or the" fear o* 
 man which bringeth a snare," and I am not conscious of any of thes. 
 having any hold of me in the present instance ; but rather a desir 
 to render a reason to every man that asketh, in "meeknes \ 
 and fear." To proceed, I reckon it necessary to arrange my 
 
 * It is but proper to observe, that the writer of this letter has had re- 
 course in some of his arguments to the assistance of a well wrote pamphlet, 
 publishe-d a few years ago by Mr. T. W. of Paisley— unto whom he has 
 made, personally, an apology. 
 
 t The Author attended at the social meeting held there in June last. 
 
thoughts under the following Ik ads : viz. First, what is a church 
 in the scriptural sense:' Seconal, is the Elder's office necessary in 
 such churches? And third, is it lawful to observe the Lord's 
 supper in churches, altho' they may not have Elders? The first 
 two heads may soon he discussed, as I presume there is no dif- 
 ference of opinion amongst us on them. 
 
 First, what is a church, &c. r' In the world called christian, 
 there is a grand mistake about the meaning of the word 
 church; it is understood to mean all the peoples, multitudes 
 and nations that profess one creed : hence the church 
 of Rome, church of England, &c. But, (not to notice 
 the Old Testament church,) in the New Testament the 
 term is applied to a company of Christ's disciples that 
 usually met in one place to observe the institutions of 
 their Lord and Master; as the church at Jerusalem, 
 Corinth, &c. and not the church of Galatia, but the churches in 
 Galatia, &c. In our translation of the bible, the translators have 
 rendered the word church in Heb. ii. 12. which being a quotation 
 from Ps. xxii. 22. 25. is rendered congregation, which is the 
 Same as assembly or meeting. 
 
 Second, is the Elder's office necessary in such churches ? 
 Here I must answer in the affirmative, and that for two 
 obvious reasons: first, common experience teaches us 
 that no society, of whatever description, can exist without a 
 president; yea even in heaven, this order shall be preserved, for 
 the Lamb who is in the midst of the throne ; the great Pastor and 
 Leader of his people, "shall feed them, and shall lead them beside 
 fountains of living waters." In churches which have no Elders, 
 one must be appointed protemporeto preside or take the lead in 
 all matters they as a body engage in; so, what are Elders but 
 permanent presidents. And secondly, a reason for this, and 
 which is above all others, that it is the will of the head of his 
 body the church, who has both appointed the office, and by his 
 apostles has described the characters who are to fill that office. 
 See Matt. xxiv. 45. Mark, xiii. 34. 1 Tim. iii. 2 to 8, — and 
 Titus, i. 5 to 10. That this office was to be permanent in the 
 churches, is evident from Acts, xx. 30. where Paul says unto the 
 Elders at Ephesus: "that of their ownselves/' (and so in after- 
 times outof this office) "would men arise speaking perverse things." 
 We must not, (as some do,) conclude that office bearers are only 
 a mere form in christian churches ; for they arc certainly much cal- 
 culated for the well-being, order and happiness of such societies. 
 To say otherwise, is to impeach the wisdom, love and care of 
 Christ towards his people. Hence those who may neglect, when 
 characters appear qualified, to have office bearers ordained 
 amongst them, are guilty of despising an important ordinance 
 of the Lord, and have no reason to expect his blessing ; and on 
 the other hand, to call men to bear office wjjo have not the qualifi- 
 cations described, is also to despise divine authority, and to 
 
bring disgrace or the Lord's appointment. But let it how be ob- 
 served, that altho' Elders are necessary, yea essentially necessary, 
 to the proper order and well-being of every church of Christ, yet 
 they are not in any shape necessary to its being, or existence; 
 according- to the above view of churches, they do and must exist 
 before they can have office bearers, for we know of no other mode 
 to obtain these but by a church choosing them from amongst 
 themselves, agreeably to the directions given to the church at 
 Jerusalem respecting Deacons : and the Elder's characters are 
 drawn and delivered to the churches for the like purpose. 
 Moreover, in Acts, xiv. Paul and Barnabas, alter they had, through 
 the preaching of the gospel, planted churches in Lystra, Iconium 
 :\\u\ Antioch ; returned agai'ri sometime afterwards and ordained 
 then Elders in every church. So was Titus left in Crete, to 
 set in order the things that were wanting-, and to ordain Elders in 
 every city where churches had previously been planted. Elders 
 are only local officers, belonging to their respective churches, and 
 not like apostles or evangelists, who were in office by the imme- 
 diate call of heaven to go out and gather churches together. But 
 in the nature of the thing, and nothing is more obvious from the 
 New Testament, than that a few disciples statedly meeting to- 
 gether in one place, is a church before they have Elders, and so 
 remain to be, tho' they should after having, be deprived of them; and 
 that Elders or Bishops are not in existence till called forth by the 
 Voice of the congregation over which they are to rule or precide. * 
 I come now to the third head, and unto which the two former are 
 only preliminary, which is — Is it lawful for churches to observe 
 the Lord's supper, who may not have Elders; or when no Elders 
 are present p I wish you had been able to state the reasons, if 
 any exist, why not; for I really find it difficult to write or speak 
 upon what is so exceedingly plain, as that they may and ought. 
 1 am placed somewhat in the predicament of a mathematician, 
 hi ing called upon to demonstrate a self evident proposition; or as 
 if I were to set about to prove by reasoning, that the sun 
 shines at noon-day. In going along, then I must suggest such 
 arguments in opposition to my own views as 1 may suppose, or 
 have heard slated, but in doing this, I may overlook the principal 
 arguments that you might perhaps adduce. f Now before proceed- 
 
 * It is very common to hear people speaking of an organised church, by 
 which is meant a society having Elders in distinction from those who have 
 not; and so the organization of a church is made to depend on its having 
 Elders. This truly is placing the office very high indeed ; this may pass 
 in Presbyterian churches where the Clergyman forms the summum bonura 
 of their existence ; but how will it do among churches who profess to haver 
 tfce one faith, hope and baptism which form the living principle, for that 
 which giveslife is the ground of all organization either in the human body or 
 in the body of Christ. If a church have life in Christ, the living one, she is 
 ^ruly organized in the proper acceptation of the word, altho' she may not 
 have Elders ; but without these she is not in that order laid down by the 
 apostles. 
 
 + The writer has undoubtedly heard many more arguments against 
 bVealcing of tread without Elders than what he here notices; but he con- 
 siders them so irrelevant *s not to be worth stating in a letter of this nature 
 
xrnx farther, one thing is necessary to be kept in view, viz, that 
 inference justly drawn from scripture, is equal to express precept 
 and example; upon tliis principle we often reason on the 
 subject of Infant Baptism ; and also respecting our authority to 
 bbserve the Lord's supper etiery Lord's day in churches where 
 Elders ale, &c. &c. It has often been triumphantly asked, " shew 
 us any example of churches observing the supper without Elders;" 
 but here it is easy to return the question, and ask, shew us one 
 example iii all the New Testameut of a church meeting together 
 on the first day of the week and not to break bread ? This is the 
 natural and proper state of the question, as I hope, shall be by 
 and by made to appear. The churches mentioned in Acts, xiv. *23. 
 Titus, i. 5. must have met for worship; else how were they to 
 judge who were the individuals marked out by Christ as qualified 
 to fill the Elder's office, and what good reason can be assigned for 
 making the Lord's supper an exception among the ordinances ob- 
 served ? There is surely nothing in the nature of it that can lead 
 to a conclusion of this kind. Certainly we have exploded the 
 clerical cant of ordinances more ordinary and more solemn. This 
 we shew our abhorence of, when opposing the Presbyterian or 
 Episcopalian half yearly or quarterly sacraments, as they chose 
 to call them. In this case we have to maintain, and do maintain, 
 that there is no distinction in this respect amongst 
 public ordinances; and why are we not consistent? Why 
 are any of us found about divine things acting as the 
 legs of the lame? But supposing that the supper is a more 
 holy or solemn ordinance than any other; how comes it that an 
 Elder is more qualified to preside at it? Is he more holy than 
 his brethren ? Has the Lord placed him in the same character 
 ;.s Were MoseS and Aaron, or as the priesthood under the law ? 
 I know you cannot say so, as you must know that this view 
 would be to impose upon the priesthood of the Lord Jesus Christ of 
 whom their office was typical. Where, let. me ask, has our Lord 
 placed an inseparable connexion betwixt Elders and his supper? 
 No where, that I can find ; and if so be the case that he lias, is it not 
 remarkable that we have neither express precept nor example 
 for an Elder presiding at that ordinance at all? We are 
 not able to prove that the church at Troas had Elders; and yet 
 we can easily infer from what is said of them that they statedly 
 met on the first day of the Week to break bread, whether Paul 
 was with them or not. We hear much said about dispensing the or- 
 dinance. I as an Elder, in this respect have nothing to dispense,, 
 I only propose that while this ordinance is attending to, to 
 fireside. We hear also of official administrators. Hut such 
 terms smell rankly of the vocabulary of Babylon. We are blamed 
 with invading the Elder's office, and assuming that presidency 
 which belongs only to- them. And no doubt so we would if any 
 private member wire to fake the had and an Elder present and 
 able to act, which cannot be allowable conformably to that (Kin 
 
Appointed by Christ. But notwithstanding, do not private bfethv 
 ten, (and properly too,) take the lead and preside in such societies 
 ~&s have not Elders, in every thing except the Lord's supper ? 
 And all this too without the least shadow of express example from' 
 the New Testament. If there be any thing more peculiarly attached 
 to the Elder's office than another, it is rute% Now this peculiar, 
 so to speak, and most difficult part of his work, is not scrupled 
 at, in private members exercising in conducting discipline where 
 there are no Elders. This is without example, but the propriety 
 of it is easily inferred so as to be equal to express example 
 or precept. But to come more closely to the point, 
 where are we to learn what ordinances were observed by the primi- 
 tive churches ? Most undoubtedly from their example, and the 
 various precepts delivered by Christ and his apostles, and left on 
 record. One clear specimen shall suffice at present, Acts, ii, 42, 
 *• And they," viz. the church in Jerusalem, ** continued steadfast* 
 ly in the apostle's doctrine and fellowship, and in breaking of 
 bread, and in prayers." Here I apprehend, is a plain and simple 
 view of the ordinances observed by the first churches, (lor in other 
 places they became followers of this church,) whether with or 
 without Elders, as shall now be shewn. As churches will in 
 every age, be found in the situation of the churches in Acts, xiv. 
 23. for a time wanting Elders ; unless these have a pattern or 
 example left them for their public worship, they cannot rneetat all. 
 But as we have but one pattern for public worship left on record, 
 it must follow that this one pattern* of which the Lord's supper 
 forms a part, is intended as a rule to all the churches of Christ, 
 whether with or without Pastors. If we do not admit this, it is 
 incumbent next that we shew the pattern or example lor the wor* 
 ship of societies without Elders, including the number and 
 nature of the ordinances fitfor them to observe. That tilt oucputtem 
 exhibited in the church at Jerusalem, and copied in the other 
 churches, as to the number and nature of public ordinances, is in- 
 tended for all the congregations of Christ's people, will appear" 
 further evident from what Paul says, 1 Cor, iv. 17. « f For this 
 cause have I sent Timotheus,— who'shali bring you into remem- 
 brance of my ways which be in Christ, as I teach every where in 
 every church/' Paul's whft in Christ, undoubtedly menu the 
 doctrines he taught concerning Christ, in order to be believed, 
 and the ordinances he delivered them to observe, even as lie 
 received them from his Lord. These fie taught not only to 
 churches with Elders, but also to chHirtlies without : Elders, Of 
 "every where, in every church." We often argue with others, 
 that the church in Jerusalem continued as steadfastly in ths 
 breaking of bread as in the fellowship, &e. And are we not, in 
 making the observation of the supper, io depend upon the pre*}* 
 deucy of an Eider, putting asunder what God hath joined together} 
 and the more especially, when we consider that a church -cannot 
 with propriety be keening the first day of the week sacred to the 
 
6 
 
 memory of Christ's death and resurrection, unless they be found 
 in all situations, where they have liberty to meet together, comme- 
 morating his dying love in his own appointed way. I shall now 
 consider farther — the Lord Jesus says : "wherever two or three are 
 gathered together in my name ;" or according to the Old Testa- 
 ment way of expressing the same thing, " wherever my name is 
 recorded there will I be to bless them and to do them good/' 
 Surely this blessing must be looked for in doing his will and not 
 in neglecting to do it. Well, the blessing is promised to a com- 
 pany of his disciples without limitation as to having Elders, if they 
 cannot obtain them. Now to the very same class of disciples he 
 says, at the institution of his supper : " Do this in remem- 
 brance of mc," without any limitation whatever. And who 
 taught us to limit or divide, respecting what may be done with 
 Elders and what not? Surely none of us have learned it of 
 Christ; how then can a church living in the neglect of so 
 important a duty, expect the divine blessing ? As Elders do not 
 constitute the being of a church, and as it is by public ordinances 
 that churches are exhibited ; so the non-existence of Elders in a 
 church, can not do away the observation of any ordinances, 
 (for if one why not all) otherwise that church ceases publicly to 
 exist. This reasoning must be so conclusive, and the inference 
 so just, that I might safely leave it to the judgment of every one of 
 my brethren if they would but lay aside their prejudices, which 
 on this subject are too near akin to those who support clerical 
 dignity. But why need I reason more upon the subject; are not 
 all our churches in the practice of, at times, observing the Lord's 
 supper without Elders ? Nay brother, do not stare, I have heard 
 that you -called Inghamites sometimes do this, and I verily believe 
 it. For instance, does not a church without Elders attend to 
 this duty when a stranger, the Elder of another church, visits 
 them? But he is an Elder ! Yes, but where ? not in that church ; 
 there he is no more than a private brother; altho' deference to 
 the character he elsewhere sustains, ought certainly to procure 
 him the preference beyond any other. An Elder is a Bishop — 
 he is an Overseer — a Shepherd or Pastor. If then a Bishop, 
 ■where is his bishopric ? If an Overseer, Shepherd or Pastor, where 
 is his charge that he is called to oversee; or the flock he is to 
 rule among and feed ? Surely those, and those only, over which 
 the Holy Ghost has placed him. How strange would you look 
 i; I yiere to write you that I am an Elder to or in the church at 
 WiriewaH, nearColne; that you are part of my bishopricand of my 
 flock ; this would he to revive the doctrine of universal bishopric 
 with a witness! Alas, my brother, how strangely do we allow 
 our minds, to he clouded with the mist of ignorance, and have amongst 
 our hands the means of expelling it. Before having done I have one 
 tbing more to state, and it is necessary to be said lest I be misunder- 
 stood, which is, I look upon the Lord's supper, not only as a 
 
social ordinance ; but also as a church ordinance only, and not to ba 
 observed in detached or broken parties, nor in a family capacity, 
 unless that family be a church or public body, statedly observing 
 all things whatsoever Christ has commanded; and my reasons are, 
 first because the supper represents the one redeemed body, of 
 which every distinct church is a figure, living upon the one bread, 
 even Christ Jesus whose flesh is meat indeed, and his blood drink 
 indeed. See 1 Cor, x. 16. 17. And secondly, we see from the? 
 xi. chapter, that when they were to attend to the breaking of bread, 
 they were to come together into one place and to tarry one for 
 another. 1 hope now that if my brethren in England were to read 
 what I have thus written, they would hesitate in alledging that my 
 views on this subject are subversive of every degree of order. I 
 am an advocate for the most strict and rigid order ; but it is such 
 order as Christ, has appointed in his word, and which is consistent 
 with that liberty wherewith Christ has made his disciples free. I 
 do apprehend it to be rank disorder to separate the social ordi- 
 nances of Christ's house, and to set one above another ; and cal- 
 culated to keep us in subjection to trie traditions of men. As 
 my conscience would bind me, if placed in such a situation as to 
 be the member of a church having no Elders, to observe the Lord's 
 supper every first day of the week, (I would certainly if in mv 
 power, not only have an Elder, but a plurality of them.) So I hope 
 that none of my brethren would think me disorderly, because we 
 could not see it our duty to appoint men to that office who might no$ 
 bear the scriptural qualifications. You will observe that I all 
 along put the question of breaking bread without Elders on the 
 footing of having no alternative. 
 
 I may also state, that as a plurality of Elders is necessary to com- 
 plete the order of a church, and if the want of complete order be a 
 reason for not observing the Lord's supper, then why observe it, as 
 it is often done amongst us, where there is but one Elder? Indeed we 
 shall search long if we think to find good reasons for inconsisten- 
 ces, and in deviating from the plain path of simple truth. Truly, 
 congregational, as well as national churches, still need to be told of 
 the necessity of ceasing from the opinions of men, and to search 
 the scriptures with their own eyes, and with as few preconceived 
 notions as if they had never before looked upon them; having depend 
 dence on nothing for illumination but the teaching of the spirit of 
 all truth. That prejudice guides us in many tilings is evident, 
 for we would have the same objections to private members 
 baptizing, and yet I presume you may easily find express exam- 
 ple for this. Finally, have we, like the Clergy, made these 
 two ordinances sacraments, that is, covenants or oaths ; and are 
 Elders to be viewed in the same situation or light, as civil Mao-is- 
 strates or Justices of the peace; viz. that none but they have 
 authority to Uke an oath ? 
 
8 
 
 . I have thus endeavoured, according to ability, to answer your 
 request I might have said much more on some points; but if 
 you have any objeetious to make that are not here noticed, I shall 
 id that you state them. If I can, they shall be answered, 
 and if 1 can not, 1 hone I shall have the honesty as to acknow- 
 ledge it If I should have said any thing that may be thought too 
 keen, I hope it will not he attributed to any disrespect to my 
 brethren that are otherwise minded ; but wholly to the importance 
 in which 1 view the subject 
 
 I remain, 
 
 Very dear brother, 
 
 Yours in the gospel of Christ, 
 
 JAMES M< GAVIN. 
 Nisley, 17th October, 1814. 
 
 FINIS. 
 
 II. EARNSHAW, PRINTER, COLNE, LANCASHIRE, 
 
A LETTER 
 
 TO THE 
 
 Editors of the Christian Herald, 
 
 IN ANSWER TO THEIR REVIEW 
 OF THE HISTORICAL SKETCHES 
 
 OP THE 
 
 Scots Old Independent and Inghamite Churches. 
 
 AND THE CORRESPONDENCE 
 
 WHICH LED TO THEIR UNION. 
 
 TO WHICH IS ADDED, 
 
 THE CORRESPONDENCE BETWIXT THE AUTHOR 
 AND THE EDITORS. 
 
 PAISLEY: 
 
 Printed hy J. Neilson. 
 
 SOLD BY G. CUTHBERTSON, PAISLEY*. M. OGLE, GLASGOW; 
 
 OLIPHANT, WAUGH, AND INNES, EDINBURGH; 
 
 E. LESSLIE, DUNDEE ; D. PEAT, PERTH * 
 
 AND H. EARNSHAW, COLNE. 
 
 t m " 
 
 1816. 
 
The publisher of the following pages has most unwillingly been brough? 
 before the public at present, and much more so in tin's shape ; but, seeing the 
 .Editors of the Christian Herald have refused him access to their pages, ex- 
 cept upon unreasonable terms, he lias no alternative betwixt submission to 
 an unprovoked, and, in many instances, an unjust attack, and publishing his 
 defence in this form. He has got too good a specimen of their manner of 
 making quotations, to allow them the liberty of extracting such parts as tiny 
 might see proper from his reply; nor does he exactly know what parts woidd 
 be deer ied suitable for insertion. It seems there must be no reply to point* 
 of opinion, but only of facts, and consequently he must state no opinion, but 
 be restrained merely to facts. To say the least, this would be to submit to a 
 very arbitrary mandate ; for he knows not what law has constituted them in a 
 right to say what they please, without those attacked having an equal right to 
 reply, seeing no doctrine is attempted to be impugned. He is certain it is in 
 direct opposition to those principles of liberality they talk so much about, and 
 a. violation of the golden rale. 
 
 After perusing his correspondence with the Editors — the publisher makes his 
 APPEAL to the mind of every candid reader, whether they have acted honour- 
 ably and honestly towards him and his denomination in shifting themselves free, 
 and declining to grant any information respecting the charge of immoral prac- 
 tices, especially considering their professions of Christian regard: also, whether 
 the spirit shewn in their note of the 8th Nov. does not prove how justly he may 
 attribute many of the assertions and inferences in the Review to Prejudice, as if 
 lying in wait for an opportunity to find vent, which it got immediately on the 
 appearance of the pamphlet professed to be Reviewed. 
 
 He finds, from the Editors' letter of the 6th current, that his answer to 
 the Review will be esteemed a direct attack upon their denomination ; but in 
 what respect he does not comprehend. The attack was made by them, and 
 certainly lie has a right to self-defence. — He has not needed to travel much out 
 of the record, and if he has done so in any instance, it is merely to wrest the 
 weapons of offence out of the hands of his opponents, — and, after all, he has 
 allowed them to retain more than probably some may think correct. He has 
 also passed over much that could easily have been made the subject of severe 
 animadversion. 
 
 The publisher can assure the Editors, that in whatever light they may 
 view his reply, he does not bear, either to them, or to any of their denomination, 
 the least degree of animosity in consequence of what has taken place. He 
 •would wish to cultivate another spirit. And if his language is sometimes sharp, 
 if is on account of the impracticability of having it otherwise, in consequence of 
 the nature and temper of the paper that has given rise to it; but he hopes it 
 will be found respectful, for such has been his aim. 
 
 Any additional matter to what was transmitted to the Editors is enclose* 
 within Brackets. 
 
 29th December 1815. 
 
 "i b< Reader will please correct the following with a pen: 
 n >:. for overstraining, Vcad 
 
 
To the Editors of the Christian Herald. 
 
 GENTLEMEN, 
 
 HERE are only two bodies of professed Christians 
 in Scotland, known by the name independents, not but 
 there are others also, who, in point of church order, are 
 Independent; but these arc distinguished by the name of 
 Glusites or Sandemanians, and Baptists of various designa- 
 tions, &c. Of those two bodies you seem to identify your- 
 selves with the younger, or what we understand, in this part 
 of the country, by Tabernacle People. From this body we 
 would have expected rather move civility than appears in 
 your Review of the correspondence of our Churches with 
 the Inghamites, and which appears in your Number for 
 October. It proposes to be a Review, but in truth it is, 
 except in a few cases, an attack upon the Scots Old Inde- 
 pendents, and that of a most violent and declamatory nature, 
 exactly corresponding to what a good part of the paper is 
 taken up in condemning. Were it necessary or proper, it 
 would be no difficult matter to turn the chase. Your short, 
 but eventful history, and present circumstances, would fur- 
 nish abundant materials; but what would be gained by it — 
 both of us would become the laughing-stock of the world, 
 and a reproach to our profession : And, allowing I were to go 
 to the extreme, and to consider the writer in a much worse- 
 light than I do, I would be far from condemning your 
 connexions or teachers, as a body. For among you there 
 are not a few who are most, respectable characters, both as 
 men and as christians, and with whom, I doubt not, the 
 most of our connexions would wish to cultivate christian 
 friendship, although you do not in all things follow w 7 ith us, 
 nor we with you *. 
 
 * When the Tabernacle system took its rise, the leaders or preachers in it 
 were much caressed in various places by the old independents, and much better 
 esteemed by them than any other class. Even many of their young men (if I 
 am not misinformed) were much indebted to some of our Brethren; and had 
 these societies shewn more attachment to the institutions of Christ's Kingdom, 
 aud less respect for men, it is probable that ere now both would have been united. 
 
Whatever may have been your motives in writing the 
 Review, (for so I shall call it) it is of no matter of impor- 
 tance to us — in so far as truth is stated, it is seasonable and 
 necessary. But the fact is, (if you knew how to say it) we 
 are much worse than you have said — our want of zeal — our 
 lukewarmness — our carnality of mind — our conformity to 
 the world — our being settled, as it were, upon our lees, are 
 all things we ought to see and acknowledge: and certainly, 
 to be told our faults by others, should turn out to our good ; 
 but the question is, are we to take with charges that we can 
 prove to be untrue ? And though they were true, are we to 
 submit to be corrected by means we consider unlawful? 
 Surely not. However, it is true, that in many cases, we 
 have cooped ourselves up in obscurity, and have not shown 
 that zeal which we ought, in studying to promote more just 
 views of the gospel than those abroad in the world. 
 If you have taken up the ground on which we should long 
 ago have trod, and if you are engaged in winning souls to 
 Christ, we ought not to grudge, or be displeased ; we would 
 rather seriously wish you Godspeed. There can be no 
 cause for envy or ill-will in this matter. But hearken to 
 some of the reasons that we would adduce for our seclusion, 
 and want of exertion in preaching the gospel to others — 
 I believe the reason for the first, is principally, if not wholly, 
 owing to the poverty of those who are so obscure as alledged, 
 and consequently their inability to furnish themselves with 
 more public accommodation *. And as to the second — this 
 
 * In London the church meets in a private house ; but for many years 
 they met in a large place, in a very op an situation, and equally few attended us 
 at present. But it is erroneous to say the meetings of the church there, or the 
 abilities of its chief speaker, are unknown. The place of meeting is in the most 
 populous neighbourhood in London, viz. Spittal-fields, and well known to vast 
 numbers of people, in early times worthy of notice, viz. the floor, and our 
 friends there are on the most friendly footing with various churches of Baptists, 
 &c. so as to have drawn much of their curiosity to hear him whom the Reviewer 
 calls, and whom we believe is, " one of the ablest men in the kingdom." But 
 the truth is, in London a greater shew, gesture, noise, and declamation are 
 needed to geta crowd, than our friends reckon to be scriptural. And being on the 
 subject of large houses for accommodation, I shall put one question to the Re- 
 viewer, whether is it better to be somewhat secluded, or get large houses in such 
 a way as may afterwards beget bitter animosities and fruitless controversy. Some 
 such things we have witnessed ! Another thing strikes me here — some of our 
 friends, I understand, have been pretty liberal to all applications made by the 
 Tabernacle connexion for contributions to build them houses, (a matter by the 
 bye that I do not think we ever solicited of them or any others) and seeing our 
 own friends in Edinburgh, are so hid as not to be known by so many as 105 
 or 110 persons there, i. c, " not one in a thousand." I hope we shall take the 
 
may be divided into two, (but which I grant are not good) 
 1 st, There has long been a notion amongst us, that we are 
 not called to preach unto the world, as every one in this 
 country has a Bible in his hand — he has Moses and the 
 Prophets — Christ and his Apostles, let them hear them: 
 this I hope is rather wearing off. And, 2d, We have a 
 great lack of people amongst us, that shew any aptness to 
 preach or to teach, even so as to be useful in the churches 
 alone. Here our want of zeal is more conspicuous than 
 perhaps in any thing else. We do not approve of your 
 system of training up men for the ministry, and being paid 
 as for a secular employment, viz. By fixed income or salary ; 
 and the reason is, because we consider it unscriptural. I 
 consider the churches as the only school for training up 
 men either for preachers or exercising the elder's office, and 
 that their support should entirely depend upon their need, 
 and the church's ability, even to the taking of their lot, in 
 deep poverty, in the kingdom and patience of Jesus Christ, 
 if it cannot be otherwise. We have hitherto considered, 
 and acted upon it, that an elder's support is a debt justly 
 due by the church, and while they consider the injunction 
 to Timothy, 1 epistle, v. 17.; he again, on his part, and ac- 
 cording to circumstances, is bound to attend to Paul's charge 
 to the elders, at Ephesus, Acts xx. 35. If in any degree the 
 diffidence of our elders has led us to overlook the former, 
 has not your system the appearance of over-straining the 
 latter? The Lord Jesus has ascended, having received 
 gifts for men — he bestows of these according to his sovereign 
 goodness, saying, " Occupy till I come." Where this in- 
 junction is not zealously attended to, " there may we look 
 Vor decline as a natural consequence, as well as a just retri- 
 bution." And I am sorry to say, there has been too much 
 want of energy amongst us *: But this does not establish 
 f:n infallible rule to judge of the cause of churches declining 
 or prospering, nor yet of them being removed. We may 
 have ail gifts— all knowledge and utterance, and yet be 
 destitute of what constitutes the essence of being Churches 
 of Christ, viz. Charity. Our churches may be large and 
 numerous, and yet the candlesticks may be all removed, 
 
 hint, and for the future remember that charity begins at home. Some may 
 consider you have acted ungratefully, but I reckon you have tendered a very 
 j ist iebuke. 
 
 * |See a note at the end of this letter.] 
 
Witness the Church in Rome, to which Paul wrote am epis- 
 tle; what is it now? Nor is the circumstance of churches 
 dwindling down to few in numbers, or becoming extinct. 
 an evidence of their constitution being bad. 
 
 One would be apt to conclude, from what you have said, 
 that all the primitive churches were badly constituted, be- 
 cause they have all become extinct, and even multitudes of 
 your own churches are as rapidly declining as they were 
 formed; and were I to take your rule of judgement, I would 
 draw strange conclusions respecting the Tabernacle con- 
 nexion. They are indeed pretty much like Jonah's gourd, 
 for even, in comparison with the Old Independents, they 
 may be said to be rising in a night, and falling in a night. 
 There must be something wrong m this. It is not my business, 
 but yours to account for it : although it might be very easy. 
 " Let those who think they stand, take heed lest they fall," 
 and " let not him who putteth on his armour boast as he 
 who putteth it off." Things are sometimes best known by 
 comparison or contrast. The Old Independents have now 
 stood nigh 50 years — the Junior Independents about 15. 
 Let the public judge which of the two appear to be in 
 the most rapid state of consumption. I could enlarge 
 here to great length, and enumerate, even from personal 
 knowledge, the rapid rise and extinction, or at least de- 
 clension of many of your churches, noth withstanding of the 
 contrivances that your awn wisdom has suggested for raising 
 up men for the ministry, and all that zeal you have shown 
 in itinerating; but it might be considered invidious and 
 retaliatory. The matter speaks for itself. I therefore forbear. 
 It must astonish every impartial reader, that you, by any, 
 should have touched upon this subject. But it is not true, 
 in your own sense of the word to flourish, " that our cause 
 is a sickly, or a dying one;" for though some of our churches 
 have decayed, I am bold to aver, that at no former period 
 of our history, have we numbered so many members as at 
 the time of the union ; and since have, both in England and 
 Scotland, been greatly on the increase. And what is most 
 unfortunate for your argument, those churches, whose teach- 
 ers are most busily engaged as Traders, Manufacturers, 
 Farmers, and Merchants, are the most flourishing ! I say 
 flourishing, for with you it seems this consists in numbers, 
 a circumstance which we hardly so much as dreamt of till 
 now; for if we had, pride itself would have prevented us 
 
from publishing to the world an account of our numbers K 
 I do not propose to boast in our late increase — it may be 
 owing to our greater conformity to this world ; nor do I 
 find any pleasure in your retrograde state : but being com- 
 pelled, I mention these things to shew how easily the tables 
 might be turned. And I may add the old Proverb — I do 
 it not in jest, but in soberness — Physician, heal thyself. 
 Have we not something like a boast in these words, 
 Page 393, " Within these last 15 years, these sources," viz. 
 (of the increase of the Old Independent Body) " have been 
 cut off by the intervention of a New Body of Independents, 
 into which, from its greater publicity, enquirers naturally 
 fall : so that, if they do not use some other means to pre- 
 serve their existence, than they have hitherto employed, 
 the extinction of most of them can be at no great distance.'* 
 If the New Independents have found a better way, why, by 
 all means, let the old ones fall : I have no objections — we 
 feel no personal interest in numbers — truth is what we should 
 desire to see prevail. But how do facts tally with the above 
 prophecy ? Why, just like a great many other prophecies 
 of the present day. And what is passing-strange, these 
 young Brethren have hitherto been good nurses to the old 
 ones ; and yet the old are so perverse as not to shew their 
 gratitude, by returning the compliment in kind ! Indeed, 
 it may turn out that a few years may dissolve us alto- 
 gether — I have learned enough, to know the instability of 
 all churches formed upon the scriptural plan f. 
 
 If you want large Jlourishing churches, get them well en- 
 dowed with large incomes — keep in them very popular 
 preachers, and let them have an Act of Parliament to hold 
 all together : — but for my own part, I would rather spend 
 my days in a society of poor simple christians, who are in- 
 fluenced by nothing but the faith and hope of the gospel. 
 It is very delightsome indeed, to see numbers collecting to- 
 ether in the profession of the apostolic faith ; but I know 
 
 * I could easily suggest a reason why large bodies are considered 
 flourishing churches, by some teachers in the Christian profession ; but as it 
 might be branded with the name of Sonde mania nism — (a dreadful name in the 
 ears of such), I decline. We have been in the habit of considering flourishing 
 churches to be such (however small) who, like the Thessalonians, abound in the 
 work of faith, labour of love, and patience of hope in our Lord Jesus Christ. 
 No doubt, from such also the word of God should sound out, and they ought to 
 be as cities set upon hill tops, giving a fair exhibition in doctrine and practice of 
 + he glorious gospel, 
 
 \ Nat that s*ny fault ii«s in the vrerd of God ; but in human name. 
 
that spiritual comfort and conformity to the image of Jesus 
 Christ are not the natural consequences. I consider a 
 company of disciples, large or small, " continuing stedfastly 
 in the Apostles' doctrine, fellowship, breaking of bread, and 
 in prayers," with one heart and with one mind cleaving to 
 the Lord, as tending more to the glory of God, than if the 
 one-half of them were continually running to and fro to 
 promote the increase of their numbers, and, without the 
 u Machinery of Ordinances," the former could not take 
 place. Mind, I do not intend by this to excuse our negli- 
 gence in being so unconcerned as we are, in taking every 
 opportunity to preach the glad tidings of salvation to the 
 lost. You say, " we do not go to the quarry." There is 
 something so ludicrous in this comparison — something so 
 like establishing a Christian Manufactory, that, were it not a 
 serious subject, I would be tempted to try a little ridicule. 
 I have not the pleasure of personal acquaintance with the 
 Reviewer, but I would understand from his mode of writ- 
 ing — that he is a gentleman of vast importance, and un- 
 doubtedly of extraordinary abilities ! But pray, are not 
 your societies more beholden for numbers to the Establish- 
 ment and Presbyterian Dissenters, than to any other quar- 
 ter? And if it respects sending the Scriptures among the 
 nations, I presume that few Societies in Scotland have shewn 
 a greater zeal and readiness to contribute, than the Old 
 Independents, according to numbers and ability. In this 
 we claim no merit : It is our duty, and it is here stated as 
 by compulsion. 
 
 In page 394 you say, " We think we discover in some 
 parts of this pamphlet a decision of language about some 
 things of less importance, and an indecision as to some of 
 the most important points closely connected with the prac- 
 tical influence of the gospel." When I view the connexion 
 of these words, and the subject taken up, we think we can 
 discover and make good this charge against yourselves. 
 What do you mean by the practical influence of the Gospel? 
 Is it not obeying all things whatsoever the Lord has com- 
 manded? — Is the command of his Spirit against blood- 
 eating of less importance than any other part of his will? 
 Is it of less importance in a personal or an individual point 
 of view, than the other things prohibited in the same decree? 
 I hope you do not mean to inculcate, that pollution of idols 
 and fornication, are of little importance, or less than any 
 other part of the practical influence of the gospel. This 
 
would tempt one to suspect that blood-eating is not looked 
 upon in some quarters as a very heinous crime. I know not 
 what constitutes any one thing to be sin more than another, 
 if throw aside divine authority. If indeed reject this, Eve 
 committed a very venial crime, to say the worst of it, in eating 
 of the tree of the knowledge of good and evil. True, sin is 
 more or less heinous, according to circumstances and degrees 
 of aggravation, but these cannot be pled in the present case. 
 You may^perhaps now discover a reason why I was so 
 " sufficiently decided on such a subject," and possibly some 
 clue to find out a cause for your own severity. But to come 
 to " the following equivocal answer." The churches in 
 England enquire, " Do the churches in the North allow of 
 what some call innocent amusements, as plays, dancing, 
 horse-racing," &c. I answer, " we do not advocate any of 
 these things," &c. &c. , In what follows I cannot yet find 
 that I could return a better answer than the one given. If 
 it appears to you as equivocal, it was perfectly plain to Mr. 
 Wood, and the Churches in England : but perhaps they 
 were too dull or unsuspicious. Let me try then if I can 
 do away the charge of equivocation. In the first place, that 
 letter, or all of them, were not written for the public eye — 
 and I had not, without great trouble, the opportunity of 
 correcting any thing in them, supposing I had been so in- 
 clined, before publication; and indeed many things would 
 have undergone alteration, had I been near the press. But 
 waving this : — A person, residing in P** # * | ? might easily 
 have understood what I meant, especially after reading 
 Mr. Wood's queries. They evidently respect a denomination 
 who hold a number of things in common with us, and who, 
 at one period, if not still — (I cannot say) did advocate and 
 attend plays, dancing, &c. that they might be distinguished 
 from demure pharisaieal professors, as they were called. The 
 Churches in England having had knowledge of these, (see 
 Mr. Horrock's letter, page 33, Correspondence) wished to 
 know if we were like-minded or not. But I have, another 
 reason for writing as I did, and on which I am bold to take 
 my stand, if there is in the world such things as innocent 
 amusements. You say, " for those who eat blood, no 
 apology, it seems, can be made ; but towards the frequenter 
 of the vain and sinful amusements of this world, much com- 
 
 f [Mr. Orme, Pastor of the Tabernacle Church in Perth, is university 
 understood to be the author of the Review.] 
 
10 
 
 passion may be shewn." Your conclusion is erroneous, j 
 would not incline either to countenance or commend dancing 
 or horse-racing, I mean just as I formerly said, in the way 
 they are conducted and carried on j but, (passing* over the 
 jeers you have been pleased to emit) I can easily conceive 
 cases in which dancing and horse-racing are as innocent 
 amusements, as taking a walk in a good summer evening*. 
 I cannot conceive any of them to be sinful in themselves — 
 this entirely depends on the circumstances of the cc^e. But 
 I do consider public balls, routs, and assemblies, &c. — as 
 " conformity to the world, prostitution of time and money, 
 dissipation of mind, and incitements to fleshly lusts, and 
 serious evils." And if any of our people were engaging in 
 the practice of horse-racing, and the evils attending them, I 
 could not say this was a ease to think lightly of: Do not 
 suppose that I am endeavouring to get off by a little sophistry, 
 for such are some of the identical ideas that passed in my 
 mind, when writing the letter in answer to Mr. Wood's 
 queries. 
 
 ^ And if you ask my opinion of the theatre, I shall freely 
 give it, and at some length. I can also conceive cases., 
 wherein young people especially, may very innocently repeat, 
 or act select dialogues, or plays; but I cannot conceive it to 
 be a Christian's duty, but a sin, to attend the theatre. I speak 
 from my own knowledge, and youthful experience, when I 
 say that it is truly calculated for the dissipation of the mind. 
 To encourage such a profession is perhaps not the w r orst of 
 its evils — the lascivious ideas, and blasphemous language — 
 the cursings and imprecations — the prayers to, and invoca- 
 tions of the divine name, &c. — and the mimicry and imita- 
 tion of the most awful and solemn things, such as death, are 
 truly shocking; and I cannot conceive how any disciple of 
 Jesus Christ, can, for a moment, find pleasure in witnessing 
 and countenancing such things, without compunction and 
 great defilement of conscience, to say nothing of the com- 
 pany they mix with in such places. Can we think of it 
 yielding us any consolation at the hour of death? Is it 
 connected with watching and being sober, hoping to th« 
 end? For if we have pleasure in it, it is such as intoxicates 
 
 * If we condemn all amusements in the lump, and without discriminatiou, 
 we set ourselves up as lawgivers in the Kingdom of Christ, by putting restric- 
 tions where he has not. I cannot find in all the word of God a time given '» 
 sin ; but I find a time to laugh, and a. time to dance, M well a? a time to wc< y 
 and a time ro saourn. 
 
n 
 
 the mind. Would we wish to meet oar Lord to judgement, 
 while sitting in a play-house? And we know not in what 
 night our souls shall be required of us. Is it having no fel- 
 lowship with the unfruitful -works of darkness; but rather 
 reproving them? Is it walking circumspectly, not as fools, 
 but as wise, redeeming the time? Or, is it not rather 
 chambering and wantonness, and making provision for flie 
 flesh, to fulfil the lust thereof? Sure I am, it is not con- 
 nected with putting on the Lord Jesus Christ. It is not 
 the production of that grace which bringeth salvation, and 
 teacheth to deny all ungodliness and worldly lusts, looking 
 for the blessed hope. For Christians to think they can in- 
 nocently attend such places of amusement, they surely know 
 not the plague of their own hearts. What kind of con- 
 science could one possess, who is engaged in daily praying, 
 Lord, lead us not into temptation, but deliver us from evil, 
 and yet go to places which are only calculated to debauch 
 the mind, and banish every serious reflection. It betrays 
 such levity as cannot be seen in the spirit and temper of 
 Jesus; and where this takes place, there can be but little 
 relish for heavenly and spiritual things. The theatre is one 
 of the grand engines of Satan, to uphold in the world its 
 three grand lusts. The common plea of a well-regulated 
 theatre being calculated to instil principles of morality, is 
 only an excuse for present gratification — (I well remember 
 of using this argument myself,) for even, according to the 
 wish pf those who urge it, it can never take place. Doctor 
 Witherspoon justly observes, that such a regulation would 
 be its own destruction, while the world continues to be what 
 it is. And why should Christians talk about a well-regulated 
 theatre, as being calculated to teach principles of morality ? 
 Have they not the most pure and perfect morality taught in 
 the word of God ? It reminds me of the story of a clergyman 
 of Edinburgh, in a sermon, affirming, that if virtue were 
 to appear in human form, she would be so beautiful and 
 enticing as that all mankind would admire and follow her. 
 Some of your readers may remember the reply made by his 
 colleague *. It is not enough to say that play-acting, &c. are 
 not by name condemned in the word of God — the nature of 
 the things testify what they are. If we are possessed of that 
 sobriety of mind — of that wisdom which cometh down from 
 
 * [Virtue did appear in the world, but was despised and rejectei »f 
 mm, and put to death.} 
 
12 
 
 above, we shall be able to make such application of scrip- 
 ture doctrine as to shew we are not unwise, but understand- 
 ing what the will of the Lord is, so as at least to abstain 
 from all appearance of evil, and the more especially, as none 
 are wholly alive to the deceitfulncss of sin. Every Christian 
 may be certain that whatever the world, lying in the wicked 
 one, are so fond of, must tend to evil, or at least be dangerous 
 in tending to the hurt of their own souls ; and, in point of 
 example, hurtful to the last extreme. If such things are not 
 conformity to the world in its sinful customs — it must be 
 hard to say what is ; at any rate, it is not, in the least pos- 
 sible degree, being transformed in the renewing of the mind. 
 Mr. Horrocks, in his letter, pages 32 and 33 of the Cor- 
 respondence, sums up the evil of these amusements in a very 
 few words, to which I refer your readers. If the Reviewer 
 had pleased to have read to the end of my letter of 27th De- 
 cember 1813, page 39, he would have found these words: 
 Communicate these our sentiments to the churches at Wine- 
 wall and Bulwell, who wish to have our views on the sub' 
 jects of blood-eating, plays, horse-racing : and they add, eard- 
 playing, of which we also disapprove — Also DISAPPROVE. 
 I do not propose to be an adept in language, but I presume no 
 ■impartial reader would be at a loss to understand these 
 words, without discovering any thing like equivocation. 
 
 I proceed now to a very personal charge. You say in 
 page 39 1> nigh the foot of second column, " Indeed we are 
 afraid Mr. M'Gavin, who conducts this correspondence," 
 (only in part) " could not return a more decided answer ;" 
 (to the English queries) " for if such practices are not advo- 
 cated, he may know, that they are neither condemned nor 
 abstained from, by the body with which he is connected. " 
 Had the Reviewer acted in a fair and open manner, he would 
 have given your readers to know what stands at the begin- 
 ing of my letter to Mr. Wood. I shall supply this defi- 
 ciency. -In page 35 of the correspondence, at the foot, it is 
 written — I write to you only in the name of the church in this 
 place, leaving it to the other churches in Scotland to answer 
 you in their own way, and at their own time, unto whom 
 a copy of this letter may probably he sent, along with the 
 substance of this correspondence. Does he mean to say that 
 the church in Paisley neither condemns nor abstains from 
 the things libelled ? for I spoke only of them, and none else. 
 If he does, he knows better what takes place here than I do I 
 Against this I shall relate a circumstance, Some years ag^ 
 
13 
 
 one of our members had one night attended the theatre — he 
 was brought before the church — had to confess his sin ; profes- 
 sing deep sorrow for his conduct, and a dependence on the 
 atonement for pardon : without this he would have been ex- 
 cluded — and being restored, he walked for a short time 
 longer in the fellowship of the gospel with us ; but as it often 
 happens with those who once give themselves up to indulge on- 
 ly a little in sinful pleasures, he was cut off' for irregular prac- 
 tices. If the Reviewer does not mean the church here in par- 
 ticular, then he must intend the whole body of Old Scots 
 Independents ; but now his assertion is at least in part dis- 
 proved. If he intends the charge to be levelled at some 
 other of the churches, then why did he not speak with limi* 
 tation ? and if so, how can he affirm that I may know of 
 what takes place in other churches ? — for I can assure him, 
 we have no system of espionage established ; nor is the com- 
 munication amongst us very close or frequent. And as it 
 respects my knowledge, I am clear to affirm, that at the time 
 of corresponding with the English churches, I knew of no- 
 thing to have prevented me from being equally decided in 
 regard to the others, as I am now with respect to ourselves 
 here ; nor do I yet know — neither can I believe, the charge 
 as it is made, viz. against the body in general, or against any 
 particular church as such : It indeed, came to my ears, a 
 few weeks before your Review appeared, that an individual 
 in one of the churches had attended such places of amuse- 
 ment — and since, I have made more particular enquiry, and 
 have found that the matter had been greatly exaggerated in 
 representing, besides being unknown to the church — and as 
 you have declined, in your private communication, to give 
 me names and cases, I cannot guess at what you say is consis- 
 tent with your personal knowledge. It is neither secrecy nor 
 extenuation I am after — it is truth, light where it will. But 
 you cannot suppose that, on your bare assertion, (the unsup- 
 ported testimony of witnesses not free from prejudice) I will, 
 in the name of our body, acknowledge transgressions I am 
 utterly ignorant of, though your private card appears almost 
 to claim it. Yet, (to give even those some security, who are 
 so hard to be persuaded of our inclination to profit by re- 
 buke) you may rest assured, I shall use every prudent mean 
 to discover if the evil exists, and to what extent ; though I 
 hope, that when discovered, it will turn out like many 
 things told by prejudiced minds, of a much less heinous 
 nature than so broftd a charge has a tendency to convey. 
 
T4 
 
 And I hope also, that when the parties are discovered, they 
 will be more easily convinced of sin than yon imagine; 
 as no doubt, seeing you considered them as brethren, you 
 would have attempted personally to reclaim them, having 
 had such abundant opportunity ! 
 
 During the writing of this letter two or three persons have 
 voluntarily informed me that they had (since being members 
 with some of the churches in our connexion, engrossing a 
 period of from 10 to 24? years) once gone to a play-house, 
 principally to have some knowledge of what it is, but came 
 out entirely disgusted, and fully satisfied that it is not a 
 place for Christians, in any point of view, to countenance. 
 Although I do not approve of seeking knowledge in this 
 W ay — yet will it in any shape be construed as " frequenting 
 the vain and sinful amusements of this world?" Surely 
 more than this must be intended in your charge, otherwise 
 I may perhaps be able to retort, and apply the case of the 
 woman taken in adultery. 
 
 I have passed over many things which are not considered 
 as entitled to notice, and am now arrived within view of 
 what you call the " bitter waters of GLis and Sandeman." 
 These were men, not indeed infallible; far from it, (or both 
 of them, especially Mr. Glas, have written many things 
 of which we cannot approve; but they in their time wrought 
 a vast of good — and, to speak seriously, both you and we 
 ought to respect their memory. — In entering into other 
 men's labours, w T e are apt to forget our own mercies. Your 
 words now quoted, appear to be part of a rebuke to some 
 expressions in the correspondence which I shall immediate- 
 ly take notice of*. While I must claim a right to comdenm 
 error wherever it appears, yet I allow it is wrong to charge 
 individuals or societies with motives which they themselves 
 will not admit. — This is not to do as we would wish to be 
 done to. Perhaps we all may be guilty of this : but what I 
 am ready to acknowledge is, that congregational societies, in 
 this country, have been too ready, in consequence of the 
 opposition they have met with, to write and speak in an 
 acrimonious manner, and in this I hope I stand corrected, and 
 
 * [We stand in a strange predicament, — I saw lately a M.S. of an English 
 Sandemanian in answer to our pamphlet — He supposes there may be some 
 Christians amongst us ; but passes a general sentence of condemnation against 
 cur Teachers, and so far as I could judge, the principle reason is, because v e 
 speak so lightly of Mr. Glas — and arc altogether highly reprobated for not foi- 
 iovi icg bim. and Mr. Sandeinan.] 
 
15 
 
 am disposed to kiss the rod. I shall now proceed to notice 
 some of the expressions that you consider so bitter, and shall 
 endeavour, if possible, to sweeten them. In page 44 of 
 the correspondence, — Mr. Pearson, after speaking of occa- 
 sional communion, says, we are forbidden to have fellowship 
 with the unfruitful works of darkness. But as he does not 
 absolutely apply the character to any professing body in 
 particular, and may be supposed, from what follows, to have 
 some very profligate or erroneous party in view, there was 
 no necessity for tiie Reviewer taking it to himself. The 
 next paragraph, which is particularly objected to as imply- 
 ing that he considers all Christian Teachers, except our 
 own, as " of uncircumcised hearts, 11 by no means warrants 
 this conclusion. — It only states, that when the gospel was cor- 
 rupted by such Teachers, &c. it was laid aside as a bond of 
 union. Church history affords us enough of this. Is it then, 
 in this view, too much to say of such leaders, in such antichris- 
 tian connexions, that to render the church seats productive 
 is more an object than preaching Christ and him crucified ? 
 By no means. — It is a necessary consequence of such princi- 
 ples. Surely you are not ignorant of these things. For in- 
 stance, would you yourselves not acknowledge it as a truth, that 
 the priests in Spain, who call themselves Christian teachers, 
 are more intent upon worldly power and emolument than 
 preaching Christ ? I trow you would. — Well then, is it not 
 notorious " as the sun at noon day," that many of the En- 
 glish Clergy, not to exclude even some of the Scottish, are en- 
 tirely on the same tack ? What would you think or say, were 
 you residing in a neighbourhood where the practice is to 
 build chapels to let out to the highest bidder ? Yea, perhaps 
 a clergyman is the proprietor or tacksman, and who, to bring 
 a larger income, will appoint an underling, according to 
 circumstances ; thus acting wholly as a man of business in 
 any secular calling, Say, is any language too severe ? is 
 not this setting up the gospel (if it may be so called) to 
 merchandise 't Who does not reflect on the views of Simon 
 the Sorcerer, and of the Apostle's reply to his request *. 
 
 * [Now, after these considerations, I leave it to the conscience of the Ee- 
 v [ewer how he can so boldly, and in viewing what he is condemning, with 
 ^o much errYontry— say, " another evidence of what we alledge will be found 
 in the fearless manner in which they censure and judge the motives of others. 
 Thus speaking of the whole body of Christian ministers who are not of their 
 number, they represent them as teachers of uncircumcised hearts, seeking after 
 filthy lucre," &c. and again, " it is maliciously asserted," &c. pag- 595. So far 
 *r«n such charges being true, I do net gad Otat Mr. Pearson has said a word 
 
16 
 
 The Reviewer has a particular bias to disjoint and misplace 
 whatever words he takes in hand to expose. Does lie do so 
 in commenting on the word of God ? I never heard him, 
 but I hope he has, in this " learned a more excellent way." 
 I do not mean any comparison, but he will surely allow 
 that to take half sentences, and disregard all connexion, even 
 with the scriptures, would be, most frequently, to turn them 
 into nonsense and ridicule. It is a gross imposition on your 
 readers to give them such partial quotations of the letters as 
 he has in many instances done — Witness my letter to Mr. 
 Wood, and Mr. Pearson's letter above referred unto, Sec. — 
 You must well know, that many, and especially of your own 
 friends, may read the Review, who will never see the pam- 
 phlet — and if public report speaks truth, there is a design 
 in all this. The charge of accounting ourselves the only true 
 worshippers of God in this country, appears in part to be 
 drawn from some expressions in< a letter in page 27 of the 
 correspondence — Mr. Bannister says — our Brethern rejoice to 
 hear — that God has reserved to himself a people (alluding to 
 the Scots churches) who, influenced by his /ear, refuse to bona 
 to the great and fashionable idols of this generation — 
 universal charity and INFIDELITY, deities which no sa- 
 crifices can appease, but " the faith once delivered to the 
 saints, and the ordinances as they were delivered to the 
 churches" 
 
 In the first place, are you yet to be informed that in the 
 last days " perilous times would come," Sec. — Are they come? 
 They undoubtedly are. And are we to shut our eyes ? Cer- 
 tainly then we would be in a most perilous state. Is Anti- 
 christ! not to be found in Britain? Yes, truly — yea, the man 
 of sin and many Antichrists. Is not Universal charity, 
 (something so called, that does not rejoice in the truth) 
 a very fashionable and prevailing thing amongst professors 
 of the present time? and does not Infidelity also stalk 
 abroad as in open day ? I cannot think so much evil of 
 
 against one Christiun minister, and much less against the whole body of them. 
 It also appears the Reviewer knew by what spirit Mr. P. was influenced while 
 writing — viz. a spirit of mulicc. Granting this to be true, do not the assertions 
 of the Reviewer bear the same image in a tenfold degree ? Ought he not then to 
 have remembered Rom. ii. I, to 4, and 21, to 24. But as I do not profess to know 
 his motives, nor do I believe he coidd know that Mr. P. wrote in malice — so I 
 must say, Judge not lest ye also be judged. And I would beg leave to let him see 
 how his own words look after these remarks. In conclusion to the above quota- 
 tions, he says, .*' We suppress what we intended to say, &c. — prayiug that our 
 God may not mete out to them the measure which they have meted out to others."] 
 
17 
 
 voti as to suppose you will put the negative upon these 
 questions. Well then, is not the scheme of catholic charity 
 carried out so far in some instances, as to take the place 
 in men's minds of the word of God in things belonging to 
 Christ's kingdom ? For instance, when a number of men, 
 unknown to each other meet, say in London — they mutually 
 consider missions to the heathen a good and scriptural work ; 
 they are joined on this head, and because they are so, they 
 must sit down at what they call the Lord's Table. But as 
 the supper is generally allowed amongst Christians to be an 
 ordinance only observable in the churches of Christ, and not 
 to be used as a test, or even a badge of union, and as these pro- 
 fessors can by no means count themselves as a congregation or 
 church of Christ, (for they often hold very different views 
 of what constitutes a church) is it too strong to call this 
 bowing to the great and fashionable idols of this generation ? 
 If this is to be vile in your eyes — let us be more vile 
 still. We shall no doubt be counted illiberal ; but if we 
 have no greater cause of being charged with self-conceit, 
 we shall joyfully take with it. Also in page 32, correspon- 
 dence, Mr. Horrocks rejoices that God has reserved to 
 himself a people to shew forth his praise. This being a 
 scriptural phrase, it is hard to take up a prejudice agamst it, 
 and which in the strongest view only implies that the writer is 
 unacquainted with any churches on the New Testament 
 plan, except those he is united with : he cannot, from his 
 situation, know much of Scotland, so he can throw no re- 
 flections upon any professors in it ; and perhaps if the Re- 
 viewer were only conversant with some that our frieads al- 
 lude to, he might find a little difficulty to extend his charity 
 so far as to call them followers of Jesus. In a word, it is 
 uncandid — extremely uncandid, to catch at transient ex- 
 pressions used under the strength of local impressions, the 
 nature of which we are ignorant of. This rash judging, 
 however, the Reviewer abounds in, although he much con- 
 demns it in others. 1 shall just take notice of another ex- 
 pression in the correspondence, and which is in page 9. 
 Mr. Peterkin says, It gave great joy to the Brethren to 
 learn thai so many were reserved in England, by the power 
 of Ged, to himself, from bowing in their worship to th? 
 idols of the day. This subject having already been partly 
 considered, I shall only observe, as many Antichristiaii 
 doctrines and practices are allowed, we suppose, by the Re- 
 viewer to exist; both in England and Scotland, I am war- 
 
IS 
 
 ranted to say, if he had not been very desirous to find (anil 
 with the Scots Old Independents and Inghamites, he would 
 hardly have transformed such general expressions into a de- 
 claration that the writer was calling his party "the only true 
 worshippers of God in this country ;*• only the strongest pre- 
 possession of mind could blind any person to draw such con- 
 clusions. I dare say, if he knew the writer personally, he 
 would think otherwise of his views. The truth is, we profe s 
 to hold no such ideas; but we hold this, that we believe our- 
 selves as the nearest to the truth of any we know, and who 
 does not do the same? A conscientious regard to truth re- 
 quires it. 
 
 If I do not mistake the Ileviewer, I think I can dis- 
 cover, in his language, some things very indecisive indeed 
 on the " practical influences of the gospel." I can discern 
 something like putting the ordinances into the shade for the 
 sake of preaching the gospel, which when believed will teach 
 men to observe all things whatsoever Christ has command- 
 ed, without lightly esteeming any of his laws, and wherein 
 they may not yet have attained in knowledge, they will la- 
 bour to press forward in faith and order. I can also observe 
 a lightness of expression regarding the distinguishing law 
 of Christ's House, viz. the law of brotherly love, without 
 which all our professions " are no better than sounding brass 
 and a tinkling cymbal." And indeed, so far as I have been 
 able to learn, this law does not hold a very prominent part 
 among many of your connexions, either in doctrine or prac- 
 tice. These observations do not flow from any desire to 
 retaliate, but wholly from viewing the spirit and tendency of 
 your production. 
 
 Were I at all times to judge men's minds by their words, 
 I could point out sundry expressions in the Review, that 
 would justify me, in saying that the writer of it has spoken 
 words in hypocrisy ; for instance, his professions of brotherly 
 regard for our connexions, &c. But I rather incline to 
 think he has written under the influence of prejudice, through 
 which he has manifested much ignorance of our state in 
 many respects, and which has led him into such palpable 
 inconsistences, as professing brotherhood, and desiring 
 an end to our existence. But I am wearied in exposing the 
 failings of a fellow-sinner. 
 
 To conclude: it is very true, more so than we are aware 
 of, that we may have "the language of the Publican and the 
 spirit of the Pharisee." God forbid that I should enefca- 
 
a 
 
 19 
 
 Tour to deny the probability of this. And it is aI?o true. 
 that these words, " My Kingdom is not of this world, 
 raav be used as the watch-word of a party, while its mean- 
 ing is not understood, and its spirit completely violated." 
 I sincerely wish it were less true both amongst us and 
 others. 
 
 , Be pleased to accept of thanks for your exhortations " nor 
 to be high-minded," &c. Sec. You might expect that 1 
 would return the compliment. It could be easily done. I( 
 is much easier to give in this respect, than to receive and 
 practise. All that I shall propose is, that the writer of the 
 Review would lay aside "his asperity, and, with the temper 
 of a little child, again sit down to his Bible and seek to 
 learn what is the nature or constitution of a New Testament 
 church, with its order and officers. More I shall not pres«. 
 
 Notwithstanding of your despondency respecting our a- 
 mendment, I hope that your strictures will do us much gcou. 
 It sometimes happens that the wounds of an enemy are better 
 than the kisses of a friend; and rather than say I would 
 w|sh for your extinction, I would rather fondly anticipate 
 period when we would more approximate, and be found ail 
 as one in the faith and obedience of the gospel, that we may 
 mutually rejoice in the common salvation. 
 
 A word more and I have done. My various avocations 
 do not admit of a protracted controversy, nor have I any 
 desire to continue it farther : nothing but an imperious sense 
 of duty to our friends in Lancashire, Yorkshire, &c. has 
 impelled me to lift the pen, to do away the charge of disho- 
 nesty towards them, which you have so broadly laid down. 
 And having once taken this resolution, it occurred to me as 
 necessary to enter more at large upon the Review, lest it 
 might have been considered that in every other charge 
 judgement was allowed to go against us by default. 
 I am, 
 
 Gentlemen, 
 
 Yours respectfully, 
 
 JAMES M'GAVIN. 
 
 Paisley, 27th Nov. 1815. 
 
 P. S. I am rather disappointed that your number for this month has net 
 brought the promised correction of the Historical Sketch.es. I anxiously wish 
 «'.jr a more full and correct account. That the one we have published may, in 
 many respects, be erroneous is extremely probable. I do not yet know of so 
 much as a single error ; but it was collected (i. e, the Scots one) in a very great 
 kurry, and almost without possessing any other do< uments than what could 
 
20 
 
 be gathered from the memory of some old members, together with t!ie re« 
 lections of the compiler as to more recent circumstances. What you have ex- 
 pressed your surprise at regarding the usage of Mr. Dale and his friends, was 
 taken from a written record, and vouched as truth. 1 have recently been in- 
 formed that a very able and respectable Gentleman in Edinburgh, in conjunc- 
 tion with one in York, are engaged compiling a History of the Inghamites and 
 Scots Old Independents. I should be happy of giving them every assistance 
 in my power, and am very sorry that they were not known of as possessing 
 documents for that purpose before the Sketches were printed. We can have 
 no interest in any thing aside from attested facts. 
 
 J. M, 
 
 Ifole referred to at the foot of page 5th. 
 
 [We frankly admit that a church, even on the most scriptural plan, may, 
 through want of zeal in its members, and deficiency in the important duty of 
 searching the scriptures, and meditating on them, fail in raising up able and 
 diligent Teachers, fit either to edify the church, or speak of the truth to the 
 world — yet we reckon it quite compatible with diligence in business, to possess 
 fervency of spirit sufficient to lead Christians to devote that time and attention 
 to the study of the word of God, which is absolutely necessary in those who 
 would even aim at teaching in the churches, or would profitably exercise the 
 Elder's office, and what, may we ask the Reviewer, is there to hinder such men 
 from growing in knowledge and utterance, no as to attain a small share of tha<- 
 eloquence and might in the scriptures, which rendered Apolios so useful to 
 those who through faith believed, and which may be instrumental in making the 
 gospel sound out unto the world? It will hardly be said, that, in the present 
 state of society, any insurmountable barrier is laid in the education and habits 
 ©f men engaged in the various occupations of life, to all this, or even the attain- 
 ing a moderate degree of accuracy in public speaking. 
 
 We think it better to acknowledge our deficiency in (hity, and stir up one 
 another to diligence in the way the Spirit has pointed out, than to attribute our 
 lameness to a wrong cause, and consequently to fall upon schemes to raise up 
 men for the ministry, not provided for in the scriptures, — neither in name nor 
 thing. The Elder's or Bishop's character and qualifications are to be found in 
 X. Tim. iii. chap. He must be blameless, or free from reproach — he must be tin- 
 husband of one wife, vigilant, sober, of good behaviour, given, to hospitality, apt 
 to teach; not given to wine, no striker ; no' greed >/ of Jilt/12/ lucre ; but patient , 
 not a brawler, not covetous ; one that rulet/t welt his own house, i\e. — net a 
 novice, or young professor, and must have a good report in the world. Now, J 
 apprehend, every part of this character is equally essential — not one part can he 
 dispensed with. Such characters then can only bo found in the body, or in the 
 individual church in which they are called to exercise. None else can judge,. 
 Not even a sister church can supply or appoint for another, as it is only by 
 Jong experience of one another's gifts, by which there can flow mutual comfort 
 and' edification. Now, does not your system go rather in opposition to this 
 scriptural rule, and to such self-evident considerations ? Did you never hear, 
 or even witness, divisions and misunderstandings in your own chucrches, so as 
 to scatter, and almost extinguish them, arising wholly from a deficiency of 
 qualifications in your Elders, though thorough-bred speakers ? who notwith- 
 standing might perhaps not have another necessary gift — young inexperienced 
 men — novices, too apt to be self-willed, especially when lifted up out of thei* 
 
21 
 
 natural sphere in society — quite unable to rule, if even from no other cause thitU 
 that they may be unacquainted with the habits and tempers of their flock. 
 Even the very education given them, tends to lead them to expect an unscrip- 
 tural deference — a deference for the men's opinions, beyond the respect due to 
 their office, and the evidence they bring from the divine oracles. In a word, a& 
 Paul has laid down no such qualifications as you, practically, seem to think 
 necessary, we wish minutely to attend to the rule, and nothing but the rule, la 
 our choice of Pastors. Any thing beside this, is either or both to add to and 
 take from the word of God, and would argue in our people itching ears. That 
 spirit which leads the multitude to desire classical Teachers for their Pastors, is 
 very opposite to what Paul possessed, when, to the Corinthians, he says, / came 
 not with excellency of speech, or of wisdom, declaring unto you the testimony qf 
 God : my sj>eech and my preaching were not with enticing words of' ma?i's wis- 
 do?n, but in demonstration of the Spirit and of power ; that your faith should not 
 stand in the wisdom of men, but in the power of God : and lest he should make 
 the cross of Christ Of none effect. Besides all, your system creates almost art 
 impossibility cf following the apostolic rule of a plurality of Elders in churches, 
 which must be absolutely necessary to the perfecting of the saints, else the. 
 Apostles would not have so appointed. There must therefore be a radical error 
 in any plan that would in the least degree be a bar in the way of such order. 
 
 Attending to the scriptural rule in all things, is certainly the only way in 
 which we can expect our Lord and Master's countenance, and be blessed with 
 all necessary gifts. So, from his word we learn, (as already hinted) that Chris- 
 tian Teachers must be found in societies of Christians only, and that office-bearers 
 must be judged of by their brethren to be possessed of all the scriptural quali- 
 fications, amongst which teaching is included, before they turn their eyes to- 
 wards any one so as to elect him for presiding in their meetings as their Pastor, 
 Now, if this be so, pray at what period does the scriptures make it necessary 
 for any class of the members to be taught the sciences, &c. in order that, in after 
 life, as need occurs, they may be the fitter to bear office ? or are those who, after 
 being approved of in all respects, including teaching, to leave the church, their 
 families, and every duty incumbent on them as members of society, and go to 
 school, in order to acquire or improve their gift for teaching ? The issue of such 
 a thing is not always very satisfactory. Men will almost uniformly, by such train- 
 ing, leave that simplicity which formerly recommended them to their brethren. 
 Not that we by any means intend by all this to cry down learning : far other- 
 wise ; but we would leave every one to judge for himself, what he finds neces- 
 sary or useful, according to his situation and circumstances. You reflect upon us 
 " that the work of Christ is in the hands of traders and manufacturers, whose 
 time is wholly engaged in the pursuits of this world." Why, if this is true of 
 any member of a church, he is not a Christian. Here lies what I consider 
 your mistake ; you cannot see how a Christian can be engaged in the lawful 
 pursuits of life, and not be absorbed in mercenary cares. We profess and 
 strive to practise other tilings. And we are not quite sure if it would tend to 
 good, to change the Teacher's habits so far as to insist on his devoting all his 
 time to reading and study, however profitable a certain proportion may be ; for 
 you are to keep in view, that Teachers, bred in the churches, have habits of 
 application to business along with which study and meditation are found rather 
 to be a relaxation and delight, and if left to follow their usual and natural 
 way, these will become, by use, increasingly easy ; but if throw them into 
 another sphere, might turn a burden and task. We by no means say it is so 
 to your friends, but we find it so congenial to our habits, and so useful in prac- 
 tice, to follow our own way, and that seeing no scriptural warrant for, nor even 
 any tempting fitness in your plan, you must excuse us in not adopting it. You 
 yourselves declare, in your address to your societies, in Match 1811, that " we 
 are far from limiting the hope of a supply of preachers and pastors to any in- 
 stitution conducted by xn?-a— we shall rejoice to see rasny brought forward to 
 
22 * 
 
 labour successfully in the gospel, by other means than those we think it oi.r 
 duty to recommend." Now, after this, why find fault with a way which you in 
 this address acknowledge (at least by inference) as sanctioned by the Holy 
 Ghost, and in which you hope good to arise ? And, moreover, we really appre- 
 • hend that our mode has the most beneficial effects on the minda of men, and 
 tends to draw their attention to these things, when they see ptain tradesmen, and 
 men of business, zealously devoting themselves, in the spirit of lo.e, to the in- 
 terest of the souls of men, and with reverence and mccicsty endeavouring to 
 edify one another. This has a tendency to do away that mysticism ^ iat hangs 
 over public teaching by professional characters, and does away also die idea of a 
 separate order of men, altogether unknown in the primitive churches. Although 
 we find ourselves on high ground, and secure in scriptural authority, as to our 
 mode, we by no means boast of our acquirements. Far from it. For perhaps 
 Mever any, with our privileges, fell so far short. We may abo, in defence of our 
 plan, be allowed to say, that even the most unconcerned cannot set our affection- 
 ate, though homely addresses, to their consciences aside, by saying we are paid for 
 it, it is our trade, the craft we live by, as is often said of the ministerial 
 labours of many zealous Teachers. We wish, in thus practicing to follow the 
 Apostle's mode of not being burdensome to any, rather working with our own 
 hands — so making the office without charge — and our Eiders wisii, by honest 
 labour, if they can attain it, to have to give to them who need, counting it more 
 blessed to give than to receive ; wishing not to avail themselves even of their just 
 •claim in order that it may be devoted to the poor, the fatherless, and the widow ; 
 and who should be so unkind as not to forgive them this wrong ? It does not 
 appear that Paul was afraid of " languor and decay" taking place in the church 
 at Ephesus from this cause, when he so earnestly pressed his own example upon 
 their Elders, (see Acts xx.) But indeed history shews sufficiently that languor 
 and decay took place in consequence of the opposite extreme. We have seen 
 amongst eur Elders, that a conscientious fulfilment of the office in every respect, 
 did not make it a duty to receive support, as, for instance, in the case of 
 Mr. Dale, as also many others : And I hope you have found none in the office, 
 otherwise in circumstances, having much reason to complain of injustice. Yon 
 say our " system makes no provision for preaching of the gospel to the world." 
 I really do not well understand what this means. If you intend to say we 
 make no provision for sending the apostles among those who have not the 
 means of hearing them — we deny the charge. If you mean that we do not 
 study to revive the office of Evangelists, you are right. We know of no 
 offices continuing in the churches except those of Elders and Deacons : no 
 oj/ice of Preachers distinct from that of Pastors — whose duty, as such, belongs 
 only to the church, or amongst their brethren, where they may take every 
 opportunity to exhort and convince gainsayers as they appear. They, or every 
 male member, as private Christians, may (and certainly it is their duty, according 
 to circumstances,) go abroad aud publicly or privately preach, without any 
 further warrant than as Christ has given to them the gift. Those scattered on 
 the persecution of Stephen, &c. Went abroad, every where preachigg the word : 
 and it requires only zeal and study to lead many to this exercise, who will never 
 otherwise be found in the practice of it. 
 
 But although we do not see a distinct class of men, called Evangelists — - 
 Itinerants, or Missionaries, to use a more modern phra e, which was to continue 
 ;:5 an office — of course, we cannot provide for such ; yet, as we all profess to be 
 influenced by love to Christ, and his cause among men, I do not think that 
 any necessary countenance or even support will be denied to any of our mem- 
 bers, either in or out of office, who are found forwarding this grand cause, to the 
 injury of their business or families, either in travelling among the heathen, or 
 translating the scriptures for them or those deprived of them : But a formal 
 agreement for any such we cannot see — It must, in its nature, depend on the 
 impression made on the brethren of their fitness, usefulness, and need, as well 
 
as on the duty of such to apply for assistance, only when the circumstances ci 
 themselves and their families demand it. # 
 
 Arid so far from us being displeased with brediren itinerating, we rejoice 
 to find that it is much the practice of our new friends in England. They seem 
 to possess more gifts, calculated for this exercise, than we do in Scotland— and 
 some of them, even when travelling on business, take every opportunity, 
 whether in a barn or a chapel, to preach the gospel, and this I would consider 
 lo be my own duty also in like circumstances, and I feel grieved at the idea pt 
 preachers laying themselves up as it were in idleness, when occurrences in 
 Providence give them an opportunity to speak in the most public manner to 
 their fellow-sinners of the glad tidings of salvation. Surely all who know 
 these— who have received the truth in the love of it, and have the ability, will 
 gladly embrace every call to this exercise. How can a believer have the joy and 
 hope 'of the gospel dwelling in him, and not be concerned that others should 
 -hare of the same ? Paul was so much in earnest (and who, although an apostle, 
 may in this respect be viewed as exemplary to all preachers in zeal) that he says, 
 1 count not my life dear unto myself, so that I might finish my course with joy, and 
 the ministry which I have received if the Lord Jesus, to testify the gospel of the grace 
 of God. That our appearance in this, as in many other respects, has not tended 
 so much to the glory of God as it ought, is already admitted ; but as we are agreed 
 on this head in principle, there need be no strife betwixt us— You say "we are 
 brethren," well then, with the additional information now given you, I hope 
 the next time you tender us reproof, you will keep in mind to do it so as to 
 merit the character, and have the effect expressed by the Psalmist. Let the 
 righteous smite me, it shall be a kindness ; and let him reprove me, it shall be an 
 excellent oil, which shall not break my head.] 
 
 To the Editors of the Christian Herald. 
 
 GENTLEMEN, 
 
 In your last number you have a paper professing to review 
 the correspondence, &c. betwixt the Scots Old Independent 
 and the Inghamite churches. It falls upon me of course to 
 say something upon the subject. This 1 hope to be able to 
 do in due time— First, in acknowledging wherein we ought 
 to stand reproved and corrected, and next in pointing out 
 some false and erroneous conclusions, as well as ignorant 
 assertions. But what is principally in view at present is, 
 .that you make good the charge you have made, viz. That 
 attending plays, dancing, &c. or the sinful amusements of this 
 Korld, " are neither condemned nor abstained from by the 
 body with which he (Mr. M'Gavin) is connected." What 
 I wish for, are not general and untangible assertions— give 
 me names and cases, and if you do so, I shall consider my- 
 self, and the whole body, as bound to give you thanks. 
 Aitho' it be true, as vou sav. that we. are your brethren, you 
 
24 
 
 have forgot the rule, Matt, xviii. 1.3. * yet, notwithstanding, 
 1 shall consider that you hare rendered us essential service, 
 whether we profit by it or not. I call for an immediate reply 
 to this part of my letter in such manner as you see best, and 
 as will establish the facts libelled Until this matter be fully 
 enquired into and searched out, I have not sufficient ma- 
 terials for an answer to your Reviewer. I hope you will 
 insert this letter in your next number, and 
 
 I am respectfully, Gentlemen, 
 
 Your obedient Servant, 
 
 JAMES M'GAVIN.' 
 Paisley, 28th Oct. 1315. 
 
 Mr. James M'Gavin, Pastor of the Old Independent 
 Church, Paisley. 
 The Reviewers of the C. H. beg leave to inform Mr. 
 M'Gavin, in reply to his letter, that they are under no obli- 
 
 fation to involve themselves in a private quarrel between 
 im and his friends, by giving him names and cases as he 
 requests. They have taken the liberty to hint that he may 
 know that attending public amusements is not discounte- 
 nanced by the body with which he is connected. If he 
 does not know it — they are sorry for his ignorance, and 
 assure him that a little trouble and enquiry will put him in 
 possession of sufficient information on this subject. It would 
 be exceedingly foolish in the Reviewers to become private 
 informers against individuals whose conduct is known to the 
 public; and while they can assure Mr. M'Gavin that it con- 
 sists with their personal knowledge that such conduct is known 
 and winked at by the Pastors of the Churches with which the 
 persons referred to are connected. If Mr. M'Gavin and his 
 friends shall publicly deny this, he may rest assured that 
 he will only expose the 6. S. Independents to the double 
 charge of countenancing iniquity and dishonestly denying it. 
 They must be excused publishing his letter — because they 
 can 'admit no answer to Reviews unless it is shewn that 
 they have misrepresented the author, or mis-stated facts. As 
 Mr. M'Gavin's letter contains no proof that any thing they 
 have stated is either false or erroneous, or ignorant, they must 
 decline inserting such abuse in their pages. 
 Edin. Nov. 8th 1815. 
 
 * ["If thy Brother shall trespass against thee, £t> and tell him his fault, 
 between thee and him alone,"] 
 
25 
 
 To tlie Editors of the Christian Herald. 
 
 Paisley, 29th Nov. 1815* 
 GENTLEMEN, 
 
 Your note of the 8th current, in reply to my letter of the 
 28th Oct. astonished me exceedingly. There was perhaps 
 never a letter more completely misunderstood — either as to 
 its nature, spirit, or tendency. Surely you must have been 
 under strong irritation of mind when you read it, else you 
 never could have discovered in it any abuse, either said or 
 implied. You collect three words and so misplace them as 
 to make them appear to mean something wholly different 
 from my intention.. You seem also to have taken up an 
 idea that I was seeking after the means of making you out 
 to be false accusers in the charge you have made against our 
 connexions, as to sinful amusements, and that I intended to 
 deny it. Now, so far from this being the case, my motive 
 was, (and I still think you might have seen it) to 'bring to 
 light the transgressors, that their deeds might be reproved. 
 I by no means called in question the truth of your assertion ; 
 but rather believed it — and if any thing like indignation 
 occupied my mind, it was not against you, but against our- 
 selves — and am still ready to express my thankfulness, if you 
 would be so good as inform me what the cases are unto 
 which you allude. You have indeed in your note done a- 
 way the criminal part of the charge. If I can rightly ap- 
 prehend, there is a vast difference betwixt public amusements 
 and the vain and sinful amusements of this world; — but 
 probably you put all amusements under the latter designa- 
 tion, for you call public amusements " countenancing ini- 
 quity." (this is a fair inference from your note), — and if you 
 do so, then we are at odds in point of opinion, rather than 
 in point of practice. But I do not wish to take any undue 
 advantage, rather supposing that what your note contains is 
 only a lapse of the pen. You refused to publish my letter 
 because it contained no prGof of what I alledged. Certainly 
 it did not — but it gave intimation of what I intended to 
 prove. I now send you herewith a letter, in answer to your 
 Review, and being confident it contains what is necessary to 
 obtain for it a place in your pages, I expect you will let it 
 find room in the next and succeeding number, if too long for 
 one : — But if you are disposed to reject it, I beg you will be 
 so good as return it — in time not exceeding eight days. I 
 
26 
 
 hope you will not be more deficient in liberality than the 
 respectable Editor of the Quarterly Magazine, who^ in Re- 
 viewing a pamphlet of Mr. Lawson's, Selkirk, says, vol. I. 
 page 234? — ■ We will very readily publish any explanation 
 or argument, which he or his friends choose to send us on the 
 subject ; most freely allowing to him, the same right to de- 
 fend his views, which we claim and exercise in condemning 
 them." I request that either the whole or none of my 
 answer be published, and I beg leave to subscribe myself, 
 Gentlemen, 
 
 Yours, with regard, 
 
 JAMES M'GAVIN. 
 
 Mr. M'Gwvin. 
 
 Edin. Dec. 6th— 15. 
 Bear Sir, 
 
 We return you the enclosed according to your own di- 
 rections. After reading it carefully, we think you could 
 scarcely expect its insertion in the Herald. The extraneous 
 matter it contains, together with its direct attacks upon our 
 denomination, render it abundantly too long for us, if there 
 were no other reason to lead to its rejection. We wish you 
 had not forbidden us to print any part of it, as we would 
 have extracted those parts in which you controvert what you 
 consider the mis-statements of the Reviewer ; and if you still 
 think that we have published unjust accusations against 
 your denomination, and will send us a brief reply to those 
 parts of our Review, in which you think we are wrong in 
 point of feet, not of opinion, we will insert it. 
 
 We are, with Christian regards, 
 Yours &c. 
 
 The Editors of the 
 CHRISTIAN HERALD. 
 
 J. NEILSON, PRINTER. 
 
SERMON, 
 
 »RtACHKD IN THt 
 
 €M*4PEE, «£T WIJVE VKdE.1*, 
 
 COLNE; 
 
 On LORD'S DAY, SEPTEMBER 30th; 
 
 1810. 
 
 By William Edmondson* 
 
 AND NOW PUBLISHED AT THE REQUEST OF HIS HEARERS; 
 
 COLNE, 
 
 Printed and sold by h. eaknshaw, 
 
 1812. 
 
A SERMON, 
 
 ■twe^fs* 
 
 I. Timothy, Hi. Chapter, 16 Verse. 
 
 AMD WITHOUT CONTROVERSY GREAT IS THE MYSTERY OF 
 GODLINESS; GOD W^S MANIFEST IN THE FLESH, JUSTI- 
 FIED IN THE SPIRIT, SEEN OF ANGELS, PREACHED UNTO 
 THE GENTILES, BELIEVED ON IN THE WORLD, RECEIVED 
 AJF INTO GLORY. 
 
 9 ||^HE Doctrine of the Incarnation is a topic of 
 -W- such moment, that without the knowledge 
 of it there can be no salvation; therefore amongst 
 the followers of the Lamb it will admit of no 
 controversy- 
 
 The first thing that offers itself for our consi- 
 deration is the word mystery, and as men vary in 
 their explanations of this word, our noticing what 
 use is made of it in Scripture is the more neces- 
 sary. The word mystery as used in the Scripture 
 appears to be a relative term, and much like the 
 word interpretation, or the word anti-type. 
 And also as some understand this word to be tho 
 hidden sense -of a figure, we mav venture to illus- 
 trate it by a few portions of Divine Revelation. 
 I, Cor. xy. 51. cc Behold I shew you a mystery ; we 
 shall not all sleep, but we shall all be changed." 
 The mystery here appears to be the translation 
 of Enoch and Elijah as a type, and all that will 
 he alive at our Saviour's coming the anti-type. 
 Our Lord explains this word in the same sense 
 
 in Rev, i, 20. " The mystery of the seven stars 
 
 A 
 
4 
 
 which thou sawest in my right hand, and the 
 -seven golden candlesticks. The seven stars are 
 the angels of the seven churches; and the seven 
 candlesticks which thou sawest are the seven 
 churches." In order to explain what is meant 
 by the mystery of Godliness, we mention the ap- 
 pearance of God in a human form, to Joshua, 
 Abraham, &c. which appear as preludes to the 
 future incarnation of Jehovah; or God manifest 
 in the flesh. — In speaking from the words already 
 read over, we will treat them in the following 
 manner.; first, prove & matter of fact that lieth 
 in the text, viz. God was manifest in the flesh; 
 secondly shew the reason or cause why he was 
 manifest in the flesh; and afterwards notice the 
 Ave following particulars in the order they stand 
 in the Text. viz. what is meant by him being 
 justified ici the spirit, seen of angels, preached 
 unto the Gentiles, believed on in the world, re- 
 ceived up into glory* Now to prove that God was 
 ^manifest in the flesh. — It is proved by his w T orks: 
 the creation-of the world is ascribed unto him ; " In 
 the beginning God created the heavens and the 
 earth. " And lest any should think of a superior 
 Deity to that God which appeared in our nature, 
 for our information, let us consult the Oracles of 
 God. The psalmist informs us that "by the word 
 ■of the Lord were the heavens made, and all the 
 hosts of them by the breath of his mouth." The 
 apostle John tells us who this word was, John i. 
 14, "And the word was made flesh, and dwelt 
 among us, (and we beheld his glory, the glory as 
 of the only begotten of the Father,) full of^race 
 
5 
 
 and truth.'* And to support this truth we will 
 advert to the predictions of the prophets, Isaiah 
 ix. 6. "For unto us a child is born, unto us a son 
 is given, and the government shall be upon his 
 shoulders; and his name shall be called Wonderful, 
 Counsellor, The mighty God, The everlasting Fa- 
 ther, The Prince of Peace/' And again Isaiah 
 viii. 13, 14, "Sanctify the Lord of hosts himself;, 
 and let him be your fear and let him be your 
 dread. And he shall be for a sanctuary; but for 
 a stone of stumbling, and for a rock of offence, 
 to both the houses of Israel j for a gin and for 
 a snare to the inhabitants of Jerusalem. " These 
 metaphors at once suggest to us who is in- 
 tended; for no other can be intended than that 
 stone which was set at nought by the Jewish buil- 
 ders. Every real christian will Jook upon our 
 present subject as most glorious and interesting 
 to mankind ; for if we cannot prove our nature 
 in union with God, there is no chance for salva- 
 tion for any of the race of Adam. Seeing then 
 that this subject is of such vast importance, we 
 will endeavour to produce stronger evidence from 
 the Scripture, in order to console the minds 
 of all those who believe this salutary truth, and 
 to stop the mouths of those who are enemies to 
 sound Doctrine, and oppose the Divinity of the 
 despised Nazarene. The evangelical prophet 
 Isaiah when speaking of the appearance of God 
 incarnate, in Chap. xl. ver. 10, 11. says, "Be- 
 hold, the Lord God will come with a strong hand, 
 and his arm shall rule for him; behold, his reward 
 is with him, and his work before him. He shall 
 feed his flock like a shepherd; he !>hall gather the 
 
fambs with his arm, and carry them in his bosom, 
 and shall gently lead those that are with young." 
 They must have a strange method of interpreta- 
 tion who can deny the application of these words 
 to him who speaks in John's Gospel x. 11. "I 
 am the good shepherd : the good shepherd giveth 
 his life for the sheep." In order to corroborate 
 -what has been already advanced see Micah v. 2. 
 " But thou, Bethlehem Ephratah, though thou be 
 little among the thousands of Judah, yet out of 
 thee shall he come forth unto me that is to be 
 ruler in Israel ; whose goings have been from of 
 old, from everlasting.*' The more we search the 
 Scriptures, the more we shall see the inspired 
 penmen maintaining that human and divine na- 
 ture constituted the Christ of God. So all con- 
 firm that soul reviving truth, God was manifest 
 in the flesh; which leads us to our second pro- 
 position, viz. To shew the reason or cause, why- 
 he was manifest in the flesh. 
 
 The apostle Paul, when writing to his son 
 Timothy, assigns a cogent reason why he was 
 manifest in the flesh, I. Tim. i. l3< "This is a 
 faithful saying, and worthy of all acceptation, 
 that Christ Jesus came into the world to save 
 sinners 5 of whom I am chief;" The necessity of 
 God being manifest in the flesh will appear more 
 plainly, if we consider the situation of man by 
 nature. Psalm xiv. 2, 3. " The Lord looked 
 down from heaven upon the children of men, to 
 see if there were any that did understand, and 
 seek God. They are all gone aside, they are all 
 together become filthy ; there is none that doeth 
 
good, no, not one." It appears from this and 
 many other scriptures that man by the fall not 
 only lost his primeval purity, but also his strength; 
 yet the Lord has promised, and his promises can- 
 not fail, that he would send a Saviour and a great 
 one, and he should deliver them: Rom. v. 6. "For 
 when we were yet without strength, in due time 
 Christ died for the ungodly/* Eph. ii. 1, 2, 
 3. " And you hath he quickened, who were 
 dead in trespasses and sins; wherein in time past 
 ye walked according to the course of this world, 
 according to the prince of the power of the air, 
 the spirit that now worketh in the children of 
 disobedience. Among whom also we all had our 
 conversation in times past in the lusts of the flesh, 
 fulfilling the desires of the flesh and of the mind ; 
 and were by nature the children of wrath, even 
 as others." The apostle in these verses sets forth 
 the deplorable situation man is in by nature; 
 and after telling this awful and sad truth he 
 confirms it in another part of the same 
 Epistle iv. 18. " Having the understanding 
 darkened, being alienated from the life of God 
 through the ignorance that is in them, because 
 of the blindness of their heart. " From this de- 
 scription of man's situation, it appears necessary 
 that one should arise superior to all created ex- 
 istence, one who was able to deliver him from a 
 dilemma so awfully deplorable. But this could 
 never have been effected by any being inferior to 
 God manifest in the flesh : who speaks thus by the 
 prophet Isaiah lxiii. 4> 5. "For the day of 
 vengeance is in mine heart, and the year of my 
 
8 
 
 redeemed is come. And I looked and there was 
 none to helps and I wondered that there was 
 none to uphold: therefore mine own arm brought 
 salvation unto me; and my fury, it upheld me." 
 In the dolorous scene of sorrow waded through 
 by the man of God's right hand; two things ap- 
 pear to our view. First the heinous nature of 
 sin. Secondly the inflexible justice of God. 
 God is always represented in the Scripture, as a 
 being of infinite purity. And from the same 
 source we learn, that " the heavens are not clean 
 in his sight, and his angels he charged with folly." 
 When the son of his love appeared in our world, 
 clothed in our nature, and loaded with our sins> 
 the holiness and justice of the law giver, could 
 not spare the darling of God's soul ; for, " it pleas- 
 ed the Lord to bruise him." A man in a certain 
 place hath said, (and which is much to the point 
 on the present occasion,) "That the vast store of 
 vengeance treasured up by sinful men against the 
 day of wrath, was now opened by the hands of di- 
 vine justice, down it rushed with remorseless fury on 
 the devoted Surety of Mankind; and invading his 
 spirit it filled him with deadly sorrow. The acute 
 sensation burst through his lips in apathetic com- 
 plaint to his three favourites; " now is my soul ex- 
 ceeding sorrowful even unto death, tarry ye here 
 and watch." Now was the time when he offered 
 up prayers and supplications, with strong crying 
 and tears, to him that was able to save him from 
 death ; and was heard in that he feared. Though 
 he laid not long under the power of the grave, 
 yet he could not be exempt from suffering. For 
 
9 
 
 theScripture saith, that "this captain of our salva- 
 tion must be made perfect through sufTe rings." 
 This glorious sun of righteousness experienced 
 a sad but short eclipse; but, it is now risen to 
 set no more. And this will bring us to the first 
 particular, viz. to enquire what is meant by him 
 being justified in the spirit. Now we are to con- 
 sider how the immaculate Lamb of God, in whose 
 mouth guile was never found, can with propriety 
 be said to be justified in the spirit; for as the 
 text declares, God was manifest in the flesh, 
 which shews his state of humiliation. And on 
 the other hand, being justified in the spirit, proves 
 him triumphant over the grave, spoiling princi- 
 palities and powers, and making a shew of them 
 openly; — in his resurrection from the dead. The 
 word justified, here signifies our Saviour's acquital 
 from all the accusations they falsely charged him 
 with. For the controversy betwixt our Saviour 
 and the Jews was, whether he was the Messiah 
 so long spoken of by the prophets, or, an Im pos- 
 ter. Our Lord claimed the first and not only so 
 but also claimed equality with God; which the 
 Jews construed into blasphemy, and said, "thou 
 being a man makest thyself God." To which we 
 find he answers in John x. 35, 36. "If he 
 called them gods unto whom the word of God 
 came, and the Scripture cannot be broken; say 
 ye of him, whom the Father hath sanctified, and 
 sent into the world, thou blasphemest ; because I 
 said, I am the son of God ?" The Jews did not 
 put our Saviour to death on account of his being 
 &£Oodinan, but ; for blaspheming and taking to 
 
10 
 
 himself that honour which is due to God alone } 
 for had he not been Jehovah's fellow, as the Jew- 
 ish law condemned the blasphemer to be stoned 
 to death, they would then only have acted agree* 
 ably thereto. And this seems what they had in 
 view, if we may judge by their conversation with 
 Pilate ; they say, " we have a law, and by our law 
 he ought to die ! because he made himself the 
 son of God." This controversy carried on be- 
 twixt our Saviour and the Jews, was to be decid- 
 ed by his resurrection. So he appeared to be 
 justified from these false accusations, when God 
 brought back from the dead, the great shepherd 
 of the sheep, through the blood of the everlasting 
 covenant. Even a guilty criminal, who died by 
 the side of this Prince of life, justified the Mes- 
 siah; for, says he to his fellow criminal, "we are 
 suffering justly for our crimes, but this man 
 (meaning Jesus) hath done nothing amiss." As 
 the resurrection of Jesus Christ is a capital point 
 of doctrine, and makes so great a figure in the 
 apostolic writings, we will take up a little more 
 time in discussing a topic which gave ocular de- 
 monstration that our Saviour was justified in the 
 Spirit The apostle Paul in I. Cor. xv. 4. says, 
 that " he rose again the third day according to 
 the scriptures." And if we consider Hosea vi. 1, 
 2. "Come, and let us return unto the Lord: 
 for he hath torn, and he will heal us; he hath 
 smitten and he will bind us up. After two days 
 will he revive us; in the third day he will raise 
 us up, and we shall live in his sight." It appears 
 that the resurrection of Jesus Christ is intended, 
 
11 
 
 and we may notice two wonderful transactions 
 that are recorded in the Scripture which seem 
 to be typically setting forth the same thing. 
 First the deliverance of Isaac when his father 
 was going to slay him. For the three days they 
 travelled together, Isaac was looked upon by his 
 father as a dead child ; being fully determined to 
 obey the command of God. These three days are 
 a faint emblem of the three days and nights that 
 Jesus Christ lay in the heart of the earth. There 
 can be nothing more plain than this, that Isaac 
 was a type of him in whom all nations were to be 
 blessed. But behold, a change in the figure, all 
 the three days he was a type of Jesus Christ; 
 but, when God called to Abraham, saying, " Lay- 
 not thine hand upon the lad;" then he became a 
 type of the Church, and the ram caught in the 
 thicket, took his former place as a type of Christ, 
 which ram was taken and offered by Abraham for a 
 burnt offering. The second transaction we propos- 
 ed to mention is not less wonderful than the former. 
 Jonah the prophet who attempted in his disobe- 
 dience to fly from the presence of the Lord, and 
 instead of implicitly obeying his makers com- 
 mand, he fled to a distant part, where he had no 
 authority from the command of God to go: and 
 therefore, God being determined to punish his 
 disobedience in an exemplary manner, he caused 
 a storm to arise, so that the mariners in the ship 
 (in which Jonah lay fast asleep) were in jeopardy 
 of their lives. But for the sake of brevity we 
 will pass over part of these transactions in silence, 
 and return to the mariners, who, at Jonah's re- 
 
 B 
 
12 
 
 <quest cast him over board. Now Jonah's master 
 being Lord over both sea and land, commanded 
 a fish to swallow him up, where he lay three days 
 and three nights. Our Saviour speaks of it thus, 
 "as Jonah was three days and three nights in the 
 Whale's belly, so shall the Son of Man be three 
 days and three nights in the heart of the earth." 
 The truth of Christ's resurrection has an unshaken 
 foundation in the Bible. The apostle Paul pro- 
 duces many witnesses who were living when he 
 wrote his first Epistle to the church at Corinth; 
 he also mentions his having been seen by above 
 five hundred brethren at one time, the greater 
 part of whom were still alive, but some were fal- 
 len asleep. There was a sufficient number of 
 witnesses here to support a good cause; but as 
 our Saviour rose not as a single person, but as the 
 representative of all those for whom he poured 
 out his soul unto death ! the apostle Paul inti- 
 mates that he rose as the head of his body the 
 church, I. Cor. xv. 20. " But now is Christ risen 
 from the dead, and become the first fruits of them 
 that slept." Here we find an allusion to the first 
 ripe sheaf in the Jewish harvest which the apostle 
 seems to intend as a type of Jesus Christ. This 
 sheaf came first out of the earth, was the first 
 ripe, was of the most excellent quality, and in- 
 sured the remainder of the harvest: so in like 
 manner the resurrection of Jesus Christ insured 
 the resurrection of all his followers. Our blessed 
 Lord argues from his own life to the life of all 
 believers, when he says, cc Because I live ye shall 
 live also;" from which we may justly conclude 
 
13 
 
 that the resurrection of Jesus Christ is a very- 
 consolatory point of doctrine, to all those who 
 repose their confidence in him, whom God hath 
 raised from the dead, and given him glory, that 
 our faith and hope might he iu God. It will al- 
 ready appear to those who make the Bible their 
 rule, that enough has been said to prove the re- 
 surrection of Christ a doctrine of Scripture; for, 
 could this be overthrown, all that Christ hath 
 done would fall to the ground. But to proceed 
 to the second particular, viz. What is meant by 
 him being seen of angels ? 
 
 We need not doubt but ever since the creation 
 of angels he has been seen of them; but what 
 appears here to be chiefly intended, is, the angels 
 seeing him, after his incarnation; a sight 
 which would astonish these celestial beings, 
 when they beheld their creator veil his 
 glory in a nature inferior to their own: for the 
 apostle Peter informs us, that this mystery the 
 angels desire to look into. He was first seen 
 of angels at his birth, when the child born and 
 son given, so long spoken of by the prophet Isa- 
 iah, made his appearance in this our world, a 
 winged messenger from the highest heaven was 
 dispatched to earth to proclaim the birth of this 
 wonderful child, who was a non-such in the whole 
 creation of God, to a few shepherds that were 
 abiding in the field keeping watch over their 
 flock by night, " And lo ! the angel of the Lord 
 came upon them, and the glory of the Lord shone 
 round about them; and they were sore afraid. 
 And the Angel said unto them, fear not; for, be- 
 
u 
 
 hold, I bring you glad tidings of great joy, which 
 shall be to all people. For unto you is born this 
 day in the city of David, a Saviour, which is 
 Christ the Lord. And suddenly there was with 
 the angels a multitude of the Heavenly Hosts, 
 praising God and saying glory to God in the 
 highest, and on earth peace, good will towards 
 men." So we may plainly see that God manifest 
 in the flesh was seen of angels, and who, with as- 
 tonishment and alacrity obey that high command 
 expressed in the following words, " and let all 
 the angels of God worship him." Thus it ap- 
 pears that the angels are formed into one wor- 
 shipping society with the saints, who all worship 
 that crucified God-Man, who is now alive in the 
 midst of the throne. He was likewise seen of 
 angels in his temptation in the wilderness; after 
 he had overcome temptation and vanquished the 
 tempter : behold, angels came and ministered un- 
 to him. He was seen of angels in his agony in 
 the garden, where he sweat great drops of blood 
 which fell down to the ground, and at the same 
 time poured out of his resigned heart, the language 
 of perfect submission to his father's will, saying, 
 *< Father, if it be possible, remove this cup from 
 me, nevertheless, not my will, but thine be done." 
 What must be the thoughts of his disciples, when 
 they saw their divine Master crawling like a 
 worm and no man, in the garden of Gethsemane; 
 and what must angels think, who, were fully sen- 
 sible of his divinity; while they wondered at the 
 unfathomable depth of his design. What resent- 
 ment must fire them at the affront offered by Ju- 
 
15 
 
 das and the multitude to their Master and their 
 God; doubtless they waited around him, not only 
 to pry into this astonishing transaction; but also 
 to testify their readiness to revenge him at com- 
 mand. One hint only from the dispised Jesus, 
 would have been the ruin not only of these miscre- 
 ants, but of the whole system ofnature: more than 
 ten legions of angels would have appeared to his 
 aid, and declared their abhorence of this devilish 
 plot, by the most alarming display of power and 
 vengeance. He was likewise seen of angels at his 
 resurrection; when the disciples came to the sepul- 
 chre, some of his attendants from the upper world 
 were there, and addressed them thus, "why seek ye 
 the living among the dead, he is not here, he is 
 risen, come see the place where the Lord lay." He 
 was also seen of angels, when he ascended into 
 heaven, Acts i. 9. After some conversation with 
 his disciples he was taken up while they beheld, 
 and a cloud received him out of their sight; 
 and while they looked stedfastly towards heaven 
 as he went up, behold two men stood by them 
 in white apparel, who said, ye men of Galilee, 
 why stand ye gazing up into heaven ? this same 
 Jesus, which is taken up from you into heaven, 
 shall so come in like manner as ye have seen him 
 go into heaven. It certainly appears from va- 
 rious parts of the Scriptures, that a great number 
 of angels attended his ascension into glory. 
 Psalm lxviii. 17, 18. "The Chariots of God, are 
 twenty thousand, even thousands of angels : the 
 Lord is among them, as in Sinai, in the holy place. 
 Thou hast ascended on high, thou hast ted captiv- 
 
16 
 
 ity captive : thou bast received gifts for men ; yea, 
 for the rebellious also, that the Lord God might 
 dwell among them." The Psalmist speaks also in 
 another place, in the following manner, on this de- 
 lightful topic; "God is gone up with a shout, and 
 the Lord with the sound of a trumpet." And as the 
 middle wall of partition, betwixt Jew and Gentile 
 was then broken down, Salvation was to be de- 
 clared unto the Gentiles. And this will lead us 
 on to the third Particular, viz. Preached unto the 
 Gentiles. 
 
 The gospel being preached unto the Gentiles, 
 would no doubt appear a mystery unto the Jews. 
 But we find the apostle explaining this in Eph. 
 iii. 5, '6. " Which in other ages was not made 
 known unto the sons of men, as it is now revealed 
 unto his holy apostles and prophets by the spirit, 
 That the Gentiles should be fellow-heirs, and of 
 the same body, and partakers of his promise in 
 Christ by the Gospel." The apostle Peter we 
 find was the person who was first entrusted with 
 the keys of the kingdom of heaven j to open or 
 unfold the mystery of the gospel, to the Jews 
 first, as in Acts ii. and also to the Gentiles; 
 though his knowledge seems very contracted be- 
 fore the Vision, Acts x. 11 to 16. wherein, 
 he " Saw heaven opened, and a certain vessel de- 
 scending unto him, as it had been a great sheet 
 knit at the four corners, and let down to the 
 earth; wherein were all manner of four footed 
 beasts of the earth, and creeping things, and fowls 
 of the air, and there came a voice to him, rise 
 Peters kill, and eat. But Peter said, not sq, 
 
17 
 
 Lord ; for I have never eaten any thing that is 
 common or unclean. And the voice spake unto 
 him again the second time, What God hath 
 cleansed, that call not thou common. This was 
 done thrice: and the vessel was received up a- 
 gain into heaven.'* By this Vision we are taught 
 that there is now no distinction betwixt clean 
 and unclean beasts. But the distinction here 
 mentioned, had no doubt principally a respect un- 
 to the distinction, that then was betwixt the Jews 
 and Gentiles. For the Jews looked upon the 
 Gentiles as unclean, " but here, (Peter says,) God 
 hath shewed me, that I should not call any man 
 common or unclean." Peter now spoke in the 
 same strain as when he said, "of a truth, I per- 
 ceive God is no respecter of persons: but in every 
 nation he that feareth him and worketh righte- 
 ousness is accepted with him." A minute exa- 
 mination of the distinction before mentioned, 
 might perhaps have prevented the false construc- 
 tions that have sometimes been put on it. We 
 might quote numbers of passages concerning the 
 calling of the Gentiles, but at present a few shall 
 suffice, and amongst others we mention Isaiah 
 iiv. 1, 2, 3. "Sing, O barren, thou that didst not 
 bear; break forth into singing, and cry aloud, 
 thou that didst not travail with child : for more 
 are the children of the desolate than the children 
 of the married wife saith the Lord. Enlarge the 
 place of thy tent, and let them stretch forth the 
 curtains of thine habitations ; spare not, lengthen 
 thy cords, and strengthen thy stakes: for thou 
 shalt break forth on the right hand and on the 
 
18 
 
 left; and thy seed shall inherit the Gentiles, and 
 make the desolate cities to be inhabited. " The 
 apostle Paul was the chosen apostle of the Gen- 
 tiles; and he faithfully fulfilled his office by de- 
 claring the gospel both to Jews and Gentiles. 
 But the Jews were so enraged at the multitudes 
 who came to hear him, that they were filled with 
 envy, and spoke against those things which were 
 spoken by Paul ; contradicting and blaspheming. 
 Then Paul and Barnabas waxed bold, and said ; 
 "it was necessary that the word of God should 
 first be spoken to you : but seeing ye put it from 
 you and judge yourselves unworthy of everlasting 
 life, lo, we turn to the Gentles. For so hath the 
 JLord commanded us, saying, I have set thee to 
 be a light of the Gentiles, that thou shouldest be 
 for salvation unto the ends of the earth. And 
 when the Gentiles heard this, they were glad, and 
 glorified the word of the Lord: and as many as 
 were ordained to eternal Life believed. And this 
 brings us to the fourth particular, viz. his being 
 believed on in the world. 
 
 It would be natural enough for some to say, 
 who would not believe a truth; but as the gos- 
 pel is a supernatural revelation, no one can be- 
 lieve it, without the demonstration of the spirit 
 and power of God. We know that great disputes 
 have arisen in the religious world, respecting 
 what that faith is, which was once delivered to 
 the saints. Some say, it is to believe that Christ 
 loved me and gave himself for me. But as faith 
 has always respect unto a testimony ; and as no 
 such testimony is declared concerning any indi- 
 

 19 
 
 victual, this cannot be the faith spoken of; con- 
 sequently it must be something else. Whatever 
 truth is declared, the belief of which truth stands 
 in connection with salvation; we must conclude, 
 that, the believing this testimony or truth de- 
 clared, bids fairest to be the faith in question. But 
 by way of illustration we will notice what Paul 
 says when writing to the Romans, Chap. i. 16, 
 17. "I am not ashamed of the Gospel of Christ; 
 for it is the power of God unto salvation to every 
 one that believeth; to the Jew first, and also to 
 the Greek. For therein is the righteousness of 
 God revealed from faith to faith : as it is written, 
 the just shall live by faith." Rom. x. 9, 10. 
 " If thou shalt confess with thy mouth the Lord 
 Jesus, and shalt believe in thine heart that God 
 hath raised him from the dead, thou shalt be sav- 
 ed. For with the heart man believeth unto righ-. 
 teousness; and with the mouth confession is 
 made unto salvation. " I. John v. 1. "Whosoever 
 believeth that Jesus is the Christ is born of God: 
 and every one that loveth him that begat, ioveth 
 him also that is begotten of him." Lest any 
 should be deceived by supposing themselves in 
 possession of this faith, when at the same time 
 they are strangers to the effects produced by it, 
 let us attend to the apostle when speaking of this 
 faith with its effects. Gal. v. 6. " For in Jesus 
 Christ neither circumcision availeth any thing, 
 nor uncircumcision; but faith which worketh by 
 love." The love here mentioned is a fruit of 
 the new birth, flowing immediately from true 
 faith, and is never, nor ever can be, separated 
 
 C 
 
20 
 
 from it. We read of some professors of the truth 
 perishing, because they received not the love of 
 the truth; and this is made an evidence of their 
 not believing it. This love fixes the mind of the 
 believer, on Christ, by way of esteem, valuing 
 him above all things and counting all besides 
 him, that is all things that stand in compe- 
 tition with him, but loss and dung: so that he 
 appears to the believer altogether lovely. As 
 faith is the bond of the christian's union, so 
 love, which is the immediate effect of this faith, 
 flows towards all those who are of the truth, not 
 in word only, but in deed and in truth. The a- 
 postle John saith, " whosoever seeth his brother 
 hath need, and shutteth up his bowels of compas- 
 sion from him, how dwells the love of God in him/ 1 
 We will conclude this particular by a description 
 of true religion which the apostle James gives us. 
 "Pure religion and undefiled before God and the 
 Father is this, to visit the fatherless and widows 
 in their affliction and to keep himself unspotted 
 from the world." From the apostle's mentioning 
 the fatherless and widows, we may suppose af- 
 fliction and distress of various kinds is intended; 
 and it is the duty of all who profess to have faith 
 in Christ, to feed the hungry and clothe the na- 
 ked. This practice our saviour commanded, and 
 if we are partakers of the faith once delivered to 
 the saints, this practice will be a great proof of 
 our being interested in him; who though he was 
 rich, yet for our sakes he became poor, that we 
 through his poverty might be rich. " Be not de- 
 ceived, God is not mocked, for whatsoever a man 
 
21 
 
 soweth, that shall he also reap ; for he that sow- 
 eth to his flesh shall of the flesh reap corruption : 
 but he that soweth to the spirit, shall of the spirit 
 reap life everlasting. " We now come to the last 
 particular in the text, which ought not to be pas- 
 sed over in silence, viz. His being received up 
 into glory. 
 
 As the manner in which our Saviour entered in- 
 to heaven has no parallel, it will perhaps not be 
 improper to notice the claim he makes to that 
 kingdom which he was then about to take pos- 
 session of. Psalm xxiv. 7 to 10. " Lift up your 
 heads, O ye gates; and be lift up ye everlasting 
 doors; and the king of glory shall come in. Who 
 is this King of glory ? The Lord strong and 
 mighty, the Lord mighty in Battle. Lift up 
 your heads, O ye gates; even lift them up ye 
 everlasting doors; and the King of glory shall 
 come in. Who is this King of glory ? The Lord 
 of hosts, he is the King of glory." Our Saviour 
 Jesus Christ, even in his state of humiliation, 
 claimed equality with his Father. The Scripture 
 informs us, that after he was received up into 
 glory, his equality with the father still appeared. 
 Heb. i. 3. "When he had by himself purged our 
 sins, sat down on the right hand of the Majesty 
 on high." That he had not a superior even in hea- 
 ven we may learn from the Scripture, as he testified 
 to his disciples while here, saying, " I and my fa- 
 ther are one." Therefore there can be no supe- 
 riority or inferiority in the Godhead ; for the same 
 ascriptions of glory are given to the slain Lamb, 
 who appeared on mount Sion, as to the Father* 
 
22 
 
 And in Rev. vii. 17. "For the Lamb, which is 
 in the midst of the throne, shall feed them, and 
 shall lead them unto living fountains of waters; 
 and God shall wipe away all tears from their eyes." 
 We trust sufficient hath been said to prove, our 
 glorious Forerunner who is now within the veil, 
 hath all power given unto him both in heaven 
 and in earth. 
 
 We therefore shall next enquire into some 
 of the blessings that accrue to mortals through 
 his reception into heaven. And first we men- 
 tion the communication opened from earth to 
 heaven, which may be compared to Jacob's lad- 
 der, Gen. xxviii. 12. "And behold a ladder set 
 upon the earth, and the top of it reached to 
 heaven; and behold the angels of God ascending 
 and descending on it." Our Lord evidently ad- 
 mits this ladder as a type of himself when speak- 
 ing to Nathanael, John i. 51. " And he saith unto 
 him, Verily, verily, I say unto you, hereafter ye 
 shall see heaven open, and the angels of God as- 
 cending and descending upon the Son of Man." 
 Whilst Jesus Christ was in a state of humiliation, 
 the angels of God descended to strengthen him. 
 But since he was exalted, and had a name given 
 above every name, and hath ascended his glorious 
 throne in the highest heavens; the angels have 
 now to ascend unto him, who is the brightness 
 of his Father's Glory. And when these glorious 
 messengers appear in his presence, they veil their 
 faces and fly at his command. The apostle when 
 speaking of these blessings in Heb. xii. 22, 23, 
 cays, "But ye are come unto mount Sion, and 
 
Z3 
 
 tttito the city of the living God, the heavenly Je- 
 rusalem, and to an innumerable company of an- 
 gels, to the general assembly and church of the 
 first-born, which are written in heaven, and to 
 God the Judge of all, and to the spirits of just 
 men made perfect/' It probably might be use- 
 ful to enquire, how these happy spirits, who have 
 arrived on Sion's Hill could be made more perfect 
 than they were. We doubt not but they were 
 happy, yet something they believed while here 
 was still to accomplish. Abraham believed, that 
 in his seed, should all the families of the earth be 
 blessed. And when our exalted redeemer came 
 to his throne, then Abraham saw his seed in full 
 possession of all the glory of the upper world; 
 and so was the spirit of this just man made per- 
 fect in the sense herein intended. David now 
 also saw his Son and Lord who was to reign over 
 the house of Jacob for ever; and of whose King- 
 dom there should be no end. The saints that are 
 upon earth, can only be said to come to those in 
 heaven, by faith, in the same sense as in Heb. 
 xii. 24. "And to Jesus the mediator of the new 
 covenant, and to the blood of sprinkling, that 
 speaketh better things than that of Abel/' But 
 by way of conclusion, let us notice what the apos- 
 tle says when encouraging the followers of the 
 Lamb. Heb. iv. 14. "Seeing then that we have 
 a great high Priest, that is passed into the hea- 
 vens, Jesus the Son of God, let us hold fast our 
 profession. This exhortation is a very suitable 
 one, for all those who profess to fight under the 
 banner of the Captain of our Salvation, Doubt- 
 
24 
 
 less the Church of Jesus Christ hath many ene- 
 mies ; many indeed there are, who would gladly 
 deprive any of its members of the Pearl of 
 great price. Our Saviour gives the following 
 caution to one of the Churches, Rev. iii. 11. 
 "Behold, I come quickly : hold that fast which 
 thou hast, that no man take thy crown. " We see 
 from these Scriptures, the necessity of standing 
 upon our watch tower, in a defensive posture, a- 
 gainst false teachers, who would rob Christ of his 
 honour, which all false doctrine has a tendency 
 to do; and so far as we can submit to hear Christ 
 dishonoured, so far we have let go our profession, 
 and if persisted in, will, undoubtedly prove we 
 are not valiant for the truth. Another reason why 
 it is necessary we should hold fast our profession., 
 is, because the eyes of our risen Redeemer are 
 constantly upon us. And what ought still more to 
 stimulate us to our duty is the shortness of the 
 warfare; for it is but a little while and he that 
 shall come will come and will not tarry. Now 
 the just shall live by faith; but if any man draw 
 back, my soul hath no pleasure in him. And 
 happy will that man be, who believes to the sav- 
 ing of his soul. 
 
 H. EARNSHAW, PRINTER, COLNE, 
 
FUMEMtML SEMMOM, 
 
 OCCASIONED BY 
 
 The Death of Mr. FLEETWOOD CHURCHILL, 
 
 PREACHED BY 
 
 Mr. John Green, 
 
 at the 
 
 CHviPEJL, IJV M*ARY G*ATE< 
 Nottingham, 
 
 Lord's Day Afternoon, 1 9th May 
 
 1811. 
 
 COLNE: 
 
 PRINTED BY H. EARNSHAW. 
 
 1811. 
 
FUNERAL SERMON. 
 
 Revelations, Chapter 14, Verse 13. 
 
 And I heard a voice from heaven saying unto me, write, blessed are tkt 
 dead which die in tke Lord from henceforth: yea, saith the Spirit, 
 that they may rest from their labours; and their works doj'olhw them. 
 
 ON such solemn and awful occasions, it is not our 
 practice to flatter, or to speak in praise of the 
 dead; it is rather our office to address ourselves to 
 the living; therefore we shall only make the following- 
 remarks." Our dear departed friend and brother, made 
 a very early profession of the gospel; " remember thy 
 creator in the days of thy youth," and that "from a 
 child thou hast known the holy scriptures, which are 
 able to make thee wise unto salvation, through faith 
 which is in Christ Jesus." At early days he espoused 
 the preaching of the Gospel, that he was exceedingly 
 assiduous in his studies, in his reading and in his 
 labours. His leisure time was occupied in reading 
 the bible, in order that he might be useful to others. 
 I remark farther, that in his preaching he held forth the 
 unsearchable riches of Christ, as the only salvation 
 of sinners. He spared no pains, no labours, in en- 
 deavouring to spread this cause; and all this with the 
 utmost freedom, without any salary, emolument, or 
 advantage whatever. He was liberal to a great degree, 
 always ready to do good, to relieve the oppressed, the 
 indigent and the afflicted. We may observe that his 
 race was short, his labours short, his warfare short, 
 and his conflict short. Yet we may observe, that his 
 preaching of the gospel, to his last period, was clear. 
 He owned Jesus to be his only hope and ground of con- 
 fidence; and we may say, thus far, these words will 
 apply to him, " Blessed are the dead that die in the Lord 
 from henceforth, yea, saith the Spirit, that they may rest from 
 their labours ; and their works do folloxo them." For at the 
 close of life he professed his faith in the gospel, and 
 Blessed are the dead which die in the Lord, &'c. 
 
 In making a few remarks, we first notice death. 
 Secondly, the triumph over death. Thirdly, take 
 
4 
 
 notice of the life of faith ; and in the last place, make 
 a few remarks respecting the consummation of all 
 things. Blessed, saith the eternal God, are the dead 
 which die in the Lord, even so saith the Spirit. 
 
 First, Make a few remarks respecting a subject 
 ■which is common. We hear of it, we see it almost 
 every day. 
 
 All flesh is grass, and all the beauty of man is as 
 the flower of the field; it is appointed unto all men 
 once to die; and we are all mortal, dying men, always 
 hastening to the grave. Here we have no continuing 
 city. The promises of youth invigorated with health 
 and strength, appear fair; yet how uncertain the 
 continuance: we have not a moment to call our own, 
 all the glory of man is as the flower of grass, the grass 
 withereth, the flower fadeth, and the beauty thereof 
 falleth to the ground; but he that doeth the will of 
 God, abideth for ever. The cause of death is the sin 
 of one man; Adam was the parent of sin, and all have 
 sinned in him : " in the day thou eatest thereof thou 
 shatt surely die." Death reigns over all, even infants, 
 who have not sinned after the similitude of Adam's 
 transgression, are subject unto it; and as all sinned 
 in him, we must all die. We are always travelling 
 to the gates of the grave: with respect to the time, it 
 is appointed in the annals of heaven. We have no 
 length of time in ourseJves; if we arrive at seventy years, 
 yet this is labour and sorrow; but how few attain to this 
 age ; and how soon it passes over those who have arrived 
 at sixty or seventy years of age; say how short it is! Our 
 days are always passing with a thousand attending vex- 
 ations. Under all these circumstances we are travelling 
 to the gates of the grave, to the house appointed for 
 all living. There is a serious and important conside- 
 ration in these things; that is, the future happiness 
 or misery attending on this; " he that believeth shall 
 be saved. But what shall it profit a man if he gain 
 the whole world, and lose his own soul. We read of 
 one rich man, that he died, was buried ; and in Hell 
 lie lifted up his eyes. We read of a poor man that he 
 died, and was carried by angels into Abraham's bo- 
 som. A life of happiness always stands connected 
 with a life of faith, with the government of grace. 
 
5 
 
 Rebellion stancls connected with misery, for because 
 of these things cometh the wrath of God on the chil- 
 dren of disobedience. At the last day, he says, many 
 shall rise, those who turn many to righteousness, shall 
 shine as the stars for ever and ever. But many shall 
 rise to shame and everlasting confusion. How great 
 and important then are eternal things ! what a trifle 
 is the present world! How vain, how unprofitable 
 are all its pleasures; they are not to be compared to 
 eternal glory. All the glory of heaven is laid up for 
 those who love the Lord Jesus Christ. The apostle 
 Paul says, while we look not at the things which are 
 seen, for the things which are seen are temporal, but 
 the things which are not seen are eternal. This leads 
 us to the second general observation, which is, to re- 
 mark the victory obtained by the second Adam. He 
 came into the world that we might have life, and 
 that more abundantly. The apostle says, those who 
 receive abundance of grace and of the gift of righte- 
 ousness, shall reign in glory by one Jesus Christ. 
 And again he says, that as sin has reigned unto death, 
 even so might grace reign through righteousness un- 
 to eternal life, by our Lord Jesus Christ. Christ 
 came into the world as our friend, and he assumed 
 our weakness; he became our surety, our gracious 
 redeemer. He came to destroy the works of Satan. 
 Our sins were all laid npon him. The father says he 
 came to do his will ; all our iniquities were laid upon 
 him : and by his stripes we were healed. He redeem- 
 ed our souls from death, our eyes from tears, our fee^ 
 from falling, by the sufferings which he endured. 
 He came to put away sin by the sacrifice of himself. 
 He made his soul an offering for sin, that he might 
 see his seed, and that the pleasure of the Lord might 
 prosper in his hand. He made him to be sin for us 
 who knew no sin, that we might be made the righte- 
 ousness of God in him. Men have sinned, but Christ 
 is the sufferer. Men enjoy the pleasures of sin, but 
 Christ the pain belonging to our transgressions. He 
 was made a curse for us, and gave himself for our 
 iniquities, that he might redeem us from the curse of 
 the divine law. In redemption's work he abounded 
 to us in all wisdom and .prudence. He gave himself 
 

 
 for us that he might redeem us from the curse of his 
 broken covenant. He paid the dreadful debt, and the 
 last words that our Lord spoke upon the cross, 
 were these; it is finished. We rejoice in Christ 
 Jesus, by whom we have received the atonement. 
 When we were enemies, we were reconciled to 
 God by the death of his sen. Christ is the almighty- 
 saviour; by dying he hath abolished death, and by 
 dying he hath brought life and immortality to light, 
 to lift us up on high, to behold his love for ever. We 
 know that Jesus rose from the dead, to shew us the 
 way to life. He rose from the dead, and in conse- 
 quence of this shall all his live with him. Paul says, 
 that those who are reconciled by his death, shall live 
 by his life. He is able to save to the uttermost every 
 one that cometh to God by him. Boundless compas- 
 sion fills his heart; his compassion is still the same; 
 and he is sufficient to justify the ungodly from all 
 things, from which they could not be justified by the 
 law of Moses. Here is the sure foundation laid in 
 Zion. If we behold the first Adam laying ihe world 
 in ruins, by sin; here is the second Adam, the Lord 
 from heaven, to raise those ruins. Behold the first 
 Adam dying, and bringing death to all his posterity; 
 we likewise behold the second Adam dying and rising 
 again, and bringing life and immortality to light. 
 The second Adam is the Lord from heaven, a quick- 
 ning spirit, the king in Zion, the horn of salvation. 
 We cannot have too little confidence in ourselves; 
 nor too much in the saviour. When he brings us to 
 the close of life, what confidence can we have; But 
 while we view our own faith, we must also view the 
 death of Christ. He died, and we must die also. 
 W"e must die because of Adam's sin; Christ died, not 
 only to put away the sin of Adam, but also to atone 
 for sin, yea, all the thousands of transgressions and 
 sins of his people. When we walk through the dark 
 valley, which we all must soon pass through; we 
 should consider the glorious redemption of Jesus. 
 When we view his death, we view the sacrifice, the 
 immaculate sacrifice of Jesus Christ. If we have lived 
 in the faith, we can say, " Now lettest thou thy ser- 
 vant depart in peace, according to ihy word; for 
 
7 
 mine eyes have seen thy salvation." Blessed are the 
 dead which ' die in the Lord, for they rest from their la- 
 bour, and their works do follow them. 
 
 This leads us then in the third place, to make a few- 
 observations respecting the faith of believers. If we 
 believe that Christ died and rose again, even so them 
 also that sleep in Christ, will God bring with him. 
 They must have fellowship with Cod, they must have 
 communion with Christ. He that is joined to the 
 Lord is one spirit. The work of the Redeemer is for 
 their salvation. He brought salvation to men, he 
 brought in an everlasting righteousness and salvation, 
 that men might be partakers of this; and all that be- 
 lieve the gospel, are made the righteousness of God 
 in Christ, and stand complete in him. We may ob- 
 serve that this religion is a living religion and a dying 
 religion. If we are believers, we live by faith, and 
 every day of our lives, we view, by faith, the death of 
 Jesus. We view the immaculate life of Christ, and his 
 eternal redemption. This takes away guilt from our 
 consciences. At the same time that Jesus took away 
 sin, he shewed thee, O man, w T hat is good; to take 
 awav sin in a full clependance on grace, a full de- 
 pendance on the work of Christ. Paul expresses 
 himself thus : I live, saith he, yet not I, but Christ 
 liveth in me; and the life which I now live in the 
 flesh, I live by the faith of the son of God, who loved 
 me, and gave himself for me. This corresponds with! 
 other declarations in the new testament. Those who 
 are justified by faith, live on the fulness of Jesus; and 
 rejoice in hope of the divine glory. Paul expresses 
 himself in the fifth Chapter of Romans, Being justified 
 by faith, we have peace with God, through our Lord 
 Jesus Christ; and again, we glory in tribulation also; 
 knowing that tribulation worketh patience; and pa- 
 tience experience; and experience hope. We may 
 observe then, that a life of faith is connected with the 
 joy of hope. Hope is an anticipation of good things 
 to come. We know that there is a life to come; we 
 know that this world will soon be brought to an end. 
 Heaven and earth shall pass away. We know also, 
 that there will be a new heaven and a new earth; 
 wherein dvvelleth righteousness. We, by the hope of 
 
8 
 the gospel, anticipate the glories that shall be in this 
 world; looking for that blessed hope, and the glorious 
 appearing of our Lord Jesus Christ. As we draw 
 near the gates of death, we draw near the gates of 
 heaven. Respecting those who are near the gates of 
 death, in bending old age; the apostle says : we know 
 that if our house of this tabernacle were dissolved, we 
 Jiave a building of God, an house not made with 
 ha,nds, eternal in the heavens. They are going then, 
 to enjoy the divine presence. We know that death 
 and heaven are always connected; absent from the 
 hody, present with the Lord. They have a house, 
 not made with hands, eternal in the heavens. The 
 apostle Paul says, I am now ready to be offered up, 
 and the time of my departure is at hand. I have 
 fought a good fight, I have kept the faith; henceforth 
 there is laid up for me a crown of righteousness, which 
 the Lord the righteous Judge, shall give me at that 
 day: and not to me only, but unto all them also that 
 Jove his appearing. How happy then to enjoy the 
 smiles of heaven, and the light of God's countenance. 
 David, when he speaks of this, says, though I walk 
 through the valley of the shadow of death, J will fear 
 no evil; for thou art with me; thy rod and thy staff 
 comfort me. And respecting saints, it is said; the 
 righteous are taken away from the evil to come. He 
 shall enter into peace. They shall rest in their beds; 
 each one walking in his righteousness. 
 
 This leads then, in the last place, just to make a 
 few remarks further on this blessed text. / heard a 
 voice jrom heaven saying unto me, write, blessed are the 
 dead which die in the Lord jrom hencejorth : yea, saitk 
 the Spirit, that they way rest from their labours; and 
 their works do jollow them. We may suppose that a 
 blessed death is superior to any thing we can enjoy 
 upon earth: Paul decided this. While Paul was up- 
 on earth, he enjoyed God and the light of his counte- 
 nance; and yet he knew that heaven was far superior 
 to this. I have a desire to depart, says he, and be 
 with Christ which is far better. To me to live is 
 Christ, and to die is gain. Paul lived and preached 
 the Gospel, and mingled his tears with the afflicted; 
 to comfort christians and to warn them : here was 
 
9 
 
 Christ, here was his life; but he knew there was a 
 something that was far better than this ; to be with 
 Christ was far better. Hence it is said, they rest from 
 their labours, and their zvorks do follow them. Let us 
 observe then, a faithful, diligent, and laborious servant 
 of God; serving the Lord with all patience und de- 
 light; and enduring much for his name's sake. In 
 this life there is much peace; "Wisdom's ways are 
 ways of pleasantness, and all her paths are peace." 
 The paths of the gospel, and the peace of the gospel, 
 are always connected : and while believers labour in 
 that vineyard, while they abound in his wages, ther<* 
 is great peace. Godliness with contentment is great 
 gain; it is a glorious and an abundant profit. Bui 
 here he says they rest from their labours; what ever 
 they were they cease. We have an instance in Dorcas; 
 she died and they shewed the coats and garments she 
 had made for the poor. In death she ceased from 
 these labours. If we behold a faithful minister of the 
 gospel, travelling, preaching the gospel, holding forth 
 the riches of divine grace; all these labours must 
 cease; there is a voice that says; all thy labours must 
 cease from the service of God. Their service is now 
 near the throne, they are not in houses of clay, they 
 are under the altar, in the presence of the eternal 
 king, beholding his face. We lament the departure 
 of friends; but while they are gone, they are not lost; 
 they are gone to the general assembly and church of 
 the first born, who are written in heaven. Thus the 
 glorious assembly are always replenishing: there is no 
 death there, no war, no calamity, None who arrive 
 at this happy mansion ever quit their station; they 
 are pillars in the temple of their God. Those who 
 remain in the church of God on earth; are frequently- 
 impaired in their nature; not so above, he is accotiw 
 plishing tire interest of his elect. He shall see hi* 
 seed, he shall prolong his days, and the pleasure of 
 the Lord shall prosper in his hands. Henceforth, 
 therefore, they must cease from their labours, from 
 all their troubles, from all the sorrows of life. They 
 are buried in oblivion ; they are lost in eternity. They 
 shall return, he says, to Zion, with songs and everlast- 
 ing joy upon their heads. They shall obtain gladness 
 
10 
 and joy. Sorrow and sighing shall flee away. This is 
 the hope, this the reward of all his saints; their works 
 do follow, them. We must observe that the works that 
 follow them, are not the cause of their salvation; but to 
 them he has promised a reward* I was hungry and ye 
 gave me meat, thirsty and ye gave me drink, naked and 
 ye clothed me, sick and in prison and ye visited me. 
 Thus there is a full reward for all our labour. Gather 
 my saints together those who have made a covenant 
 with me by sacrifice. The heavens shall declare his 
 righteousness; for god is judge himself. And thus 
 shall all his dear followers be brought into his pre- 
 sence; and all their labours, and all their sorrows 
 shall be rewarded; and they shall proclaim all to be 
 by free grace; and grace shall shine upon the throne 
 for ever and ever. In a few words ; our time is short; 
 death is coming; the life to come is important; there 
 is one truth to save us ; one way of salvation. If we 
 are followers of the Lamb, we shall soon enter into 
 our graves, where the wicked shall cease from troubling; 
 and where the weary shall be at rest ; the spirit shall 
 wing its way to the eternal throne of the assembly of 
 the upright: where they shall all sing the praises of 
 him who washed them from their sins in his own blood ; 
 and made them kings and priests to God, and to his 
 father; to whom be glory for ever and ever. 
 
 fcARNSHAW, PRINTER, COLN'E, 
 
AN 
 
 ATTEMPT 
 
 TO ANSWER 
 
 THE FOLLOWING QUERIES 
 
 " Did Christ die for the sins of all Men, or for a part of the 
 
 sins of all Men, or for all the sins of a definite number of Men f 
 
 or will those be culpable who are excluded the benefit of his 
 
 death if they neglect to believe that Christ died for them, or 
 
 in other words, if they believe not a lie." 
 
 IN A LETTER 
 
 TO THE QUEREST. 
 
 COLNE: 
 
 PRINTED AND SOLD BY H. EARNSHAW, AND MAY BE HA& 
 OF THE AUTHOR. 
 
 1815, 
 
ADVERTISEMENT. 
 
 THE following Letter was written in answer to & 
 note containing the preceding queries, and sent 
 to an acquaintance of the writer's requesting a 
 reply. As it was written hastily, without the 
 most remote idea to its publication, the reader 
 must not be surprised to fiud many inaccuracies 
 in its composition. These, however, are but of 
 minor importance in comparison with the doc- 
 trines it contains, which the writer wishes to be 
 tried by the word of God, with which he hopes 
 they will be found consistent. 
 
 As a few qf his friends, with whom he H 
 connected in the public profession of those 
 doctrines, were desirous of possessing copies of it, 
 they requested the writer to publish it, to which 
 request, as he saw no good reason to object, he 
 was induced to comply. 
 
 If it should by the blessing of God prove a 
 means of leading any from that blind devotion 
 to MEN and SYSTEMS, which the scriptures so 
 much condemn, but which is so awfully prevalent, 
 the writer will consider himself happy in having 
 • ritten it. 
 
COLNE, November 30M, 1814. 
 To JAMES HARGREAVES, 
 
 A Note, with your name affixed to it, was put 
 into my hands by Samuel Siddall, containing certain questions to 
 which you request a reply. As they are questions on which the 
 scriptures are very explicit with his conseut, I shall attempt to 
 answer your request. Your first question is, " Did Christ die for 
 the sins of all men ?" To this I would reply in the most decisive 
 negative; he did not. You next inquire, " Did he die for a part 
 of the sins of all men ?" I make the same reply to this as to the 
 preceding question. Your next inquiry is, " Did he die for all 
 the sins of a definite number ?" This inquiry 1 would answer 
 in the affirmative, and as this involves the two preceding ques- 
 tions, I shall attempt to answer it more at large, by stating some 
 of the evidences in support of the opinion. 
 
 Were the opinion of Samuel Siddall, all that you required you 
 have it in the preceding answers. But what is the opinion of 
 any man or number of men on those momentous subjects. Does 
 not scripture call upon us to cease from man whose breath is in his 
 nostrils, (a) On such grounds the christian disdains to rest his 
 important interests. With the prophet, he says " to the law and ta 
 the testimony." {b) And with the apostle : " though we, or an an- 
 gel from heaven, preach any other gospel, let him be accursed." (c) 
 He recollects the solemn language of his divine master : "the 
 words that I have spoken to you they shall judge you at the last 
 day." (d) The writer, in unison with these sentiments, rejects 
 with abhorence, every other standard of doctrine and practice but 
 the sacred records. Under this conviction, he would, out of the 
 abundance of proofs which the scriptures afford, advance the 
 following passages in confirmation of his opinion. *' When thou 
 shalt make his soul an offering for sin he shall see his seed, &c" 
 " He shall see of the travail of" his soul and be satisfied." Isaiah 
 Liii, 10 and 11. Is it not evident from these passages that his 
 death or atonement is restricted to his seed and to the travail of 
 his soul. Say if the Redeemer's soul hath travailed for the sins 
 of all mankind would he express his satisfaction at seeing his seed ; 
 or as they are in other passages called heirs of God and joint heirs 
 with Jesus Christ, suffering eternal punishment? But they are 
 joint heirs with Jesus Christ, so that they are not likely to want 
 company. It is enough to make one shudder to state the horri- 
 ble idea, The Majesty of heaven an heir of eternal torments!! 
 
 {a) Isaiah ii. 22. {b) Isaiah *iik 21. {c) Gal. i, 3, {d) John xii. 48. 
 
What audacious blasphemy. * Dare men maintain such senti- 
 ments ? How gross the ignorance, and how great the wickedness 
 of the human heart ! Pare any affirm that the one perfect offering, 
 which Jesus offered without spot to God, and by which he hath 
 perfected them that are sanctified, is not effectual ? (c) Is the 
 blood of Jesns of less efficacy than the blood of a calfor* heifer, which 
 could sanctify to the purifying of the flesh?!! Nay verily how 
 much more shall the blood of Christ, who through the eternal 
 spirit offered himself without spot to God, purge the consciences 
 of those for whom it was shed, from dead works to serve the living 
 and true God. (/) But to proceed : " Ali that the Father giveth 
 me shall come tome;" John vi. 37. This passage implies the 
 certain salvation of all that the Father should give to him. And 
 surely it will not be maintained that the Father hath given all 
 mankind to the son. Again : f* The election hath obtained it, and 
 the rest were blinded ;V Rom. xi. 7. Here by the term election is 
 to be understood a definite number of men chosen from among man- 
 kind, not according to their works, but according to his own purpose 
 and grace given them in Christ Jesus before the world began, (g>) 
 that they should be holy and without blame before him in love :(A) 
 even those who are predestinated to the adoption of children by 
 Jesus Christ to himself, according to the good pleasure of his 
 will, and for this exalted end the praise of the glory of the grace 
 of God. {i) These are his sheep, (j) who arc called and made willing 
 in the day of his power, (A;) to hear his voice. To these he gives 
 not fancied fleeting tastes of the word of God, but eternal life, and 
 they shall never perish, neither shall any pluck them out of his 
 hand. (/) These are the called according to his, (that is God's), 
 purpose for whom he did foreknow, he also did predestinate to be 
 conformed to the image of his Son, that he might be the first-born 
 among many brethren. Moreover, whom he did predestinate, 
 them he also called; and whom he called, them he also justified ; 
 and whom he justified, them he also glorified. (/«) Who then shall 
 lay any thing to the charge of God's elect? How vain and futile 
 the charge. It is God that justifieth. Who is he that condemn- 
 cth ? It is Christ that died, &c. 
 
 To contend that the election includes all mankind, is too absurd 
 an opinion to need refutation. He who maintains this sentiment, 
 not only demonstrates his ignorance of scripture, but his want of 
 common sense. 
 
 But my limits admonish me to proceed. In further proof of my 
 answer. 1 sha^l quote you two passages. "To him that hath 
 loved iis, and washed ujs from our sins in his own blood, and hath 
 made us kings and priests unto God ;" Rev. i. 5 and 6. Thou 
 wast slain and hast redeemed us unto God by thy blood, out of every 
 kindred, and tongue, and people and nation :" Rev. v. 9. Here 
 you will observe that every kindred and tongue, &c, are not 
 redeemed, but God's people are redeemed out of them. 
 
 * The word " unparallelled" was used in the original copy, it was 
 the intention of the writer to alter it, but it was sent oft' in his absence. 
 • (e) Heb. x. 14. (/) Heb. ix. 14. (g) 2 Tim. i. 9. (A) Eph. i. 4. 
 
 (*) Ehp. i. 5 and 6. (/') John X. 3.— (*) *»• 3» ( 7 ) J ohn *• - 8 * 
 
 (^) Rom. via, 29, 30, and 33. 
 
3 
 
 These are but a few of the numerous passages, which might be 
 brought in support of the doctrine here contended for, but I con- 
 sider them sufficient to satisfy the person whose conscience is in 
 subjection to the word of him who cannot lie. I am well aware 
 that these are unpopular doctrines. The wisdom of God levels all 
 the boasted vr'sdpm of men with the dust, (m) Yea the world by 
 wisdom knows not God. (o) But this general rejection of these 
 doctrines ought to be no cause of surprise to the christian, [p) 
 He does, or ought to recollect, that the foundation which God 
 has laid in Zion has been a stone of stumbling, and a rpck of 
 offence in all ages, even to those who stumble at the word, being 
 disobedient whereunto also they were appointed, (o) The chris- 
 tian recollects that the natural man understandeth not the things 
 of the spirit of God, neither can he know them because they are 
 spiritually discerned, (r) He knows that evil men and seducers 
 shall wax worse and worse, (*■) and such shall be the prevalence 
 of false doctrine, that if it were possible they would deceive the 
 very Elect, (/) but he consoles himself with the promise of God. 
 that the foundation of God standeth sure ; having this seal the 
 Lord knoweth them that are his, (u) In these " perilous times" 
 it is no uncommon thing to hear even the professors of religion, 
 •with unblushing effrontery, charging the Omnipotent Sovereign 
 of the Universe, with unjustice and tyranny, nay even with being, 
 (shall I repeat the infamous sentiment), with being worse than 
 Satan himself if he do what he will with his own, or if he ex- 
 cercise his sovereignty in the disposal of his creatures. That 
 very attribute of God which our Saviour reverences and adores, 
 saying " Father, Lord of heaven and earth, I thank thee that thou 
 hast hid these things from the wise and prudent, and revealed 
 them unto babes, even so, Father, for so it seemed good in thy 
 sight ;" (iv) the modern professors of his name blaspheme with 
 the most wicked malignity. I wish this striding difference of 
 opinion between them and him whom they profess to be their 
 Lord and Master, may strike your judgement, and then you will 
 be ready to say with an apostle : "Nay m$tn, jbut who art thou that 
 repliest against God ? 
 
 Your next question is, " will those be culpable who are 
 excluded the benefit of his death if they neglect to believe that 
 Christ died for them, or in other words, if they believe not a lie." 
 In reply to this question, I would observe first, " That all have 
 sinned, and the whole world become guilty before God." (x) 
 This shall suffice for the guilt or culpability of men, as it is a 
 doctrine more generally admitted than some. Secondly, your 
 question proceeds on what I consider a false or unscriptural 
 supposition; viz. "that men are called to believe that Christ died 
 for them in particular I have yet to learmthat men are called 
 on to believe this. In what part of the sacred records is it to be 
 found ? It is no where said in them that Christ died for James 
 Hargreaves, or Samuel Siddall. The scriptures declare that 
 
 (n) i Cor. iii. 19. (0) 1 Cor. i. *i. (p) John xvi. 2. (7) 1 Peter ii. 8, 
 (r) 1 Cor. ii. 14. (s) 2 Tim. iii. 13, (/) Matt. xxiv. 24 — Mark xiii. 22. 
 
 («) 2Tim. ii. 19. [v) a Tim. iii. i. (v>) Matt, xi, z^.-^Luke jo. 2i> 
 (x) Rom. iii. 19. 
 
4 
 
 Christ died and rose again, ami they connect eternal salvation 
 with the believe of this, (y) without believing that Christ died 
 tor then. They declare that whosoever believeth that Jesus 
 is the Christ, is bora of Gol, (z) and shall not come into condemn- 
 ation. (a'2) These you see are not falsehoods, but on the con- 
 trary are the most soul reviving truths. Far be it Jhat the God 
 of truth should call upon men to believe a falsehood, or charge 
 them with culpability or guilt on that account. Those who 
 know his character would tremble at such a horrible charge. 
 
 I am aware that the doctrine this answer contains is still more 
 generally rejected than that contained in the preceding answers. 
 This inconsistency of those who profess to hold particular 
 redemption, has furnished their opponents with weapons against 
 themselves. As my answer will shew that I abhor the doctrine 
 as much as any one can, I leave the persons who maintain it to make 
 their own defence. I know that even many of these will say that 
 if we do not know our own individual election there is no hope for 
 us. How these persons dare give the lie to the express word 
 of God, which affirms that " he who believeth that Jesus s the 
 Christ, is born of God, and shall not come into condemnation/' 
 I know not. This short, but explicit manner of stating the glo- 
 rious gospel of salvation, is far from suiting its modem refiners. 
 They will triumphantly tell us that all men, or men in general, 
 believe this. But will they abide by the consequence of their 
 assertion. V They are born of God, passed from death unto life, 
 and shall not come into condemnation " Nay, verily they will 
 not. I would just observe on this most dangerous and destructive 
 doctrine, that it leads men off the atonement, and rests their sal- 
 vation on the belief of their individual election; a knowledge of 
 which is only to be attained, by abounding in the fruits of the spirit 
 of God, which dwells in every believer. (6 2) These are faith, 
 virtue, knowledge, temperance, patience, godliness, brotherly 
 kindness and charity. (c2) And by being diligent in the work 
 of faith and labour of love, and in obedience to all our Lord's 
 commandments. This sentiment leaves those who believe the 
 gospel only without hope, while it secures the salvation of those 
 who believe in their own election, or that Christ died for them, 
 thus making the belief of their election of more consequence than 
 the belief of the gospel. To this sentiment the true christian will 
 siy with the apostle : "and I unto the world." (d'2) 
 Thus, according to ability, I have attempted to answer your queries. 
 The views of Samuel Sidrlallare in unison with those I have stated 
 on those subjects. If I have mistaken your meaning, or failed 
 to give the information you desired, I shall find a pleasure iu 
 communicating any further information in my power. 
 
 Yours, respectfully, 
 
 JAMES LAYCOCK. 
 
 (x) i Theis. iv. 14, (x») v John v. 1. f«2j John v. 14. (b%) Rom, via. 9. 
 ff 2]. 2 Peter i. 5. '[Vz] Gal. vi. 14. 
 
OBSERVATIONS 
 
 On the way which allows and authorizes the 
 
 CHURCHES OF CHRIST 
 
 TO DO AIL THINGS 
 
 WITHOUT PASTORS OR ELDERS, 
 
 AND PARTICULAR!.* 
 
 TO EAT THE LORD'S SUPPER. 
 
 COLNE 
 
 HUNTED AND SOLD BY H. EARNSHAW, 
 
 X815* 
 
OBSERVATIONS 
 
 On the way which allows and authorizes 
 THE CHURCHES OF CHRIST 
 
 To do all things without Pastors or Elders, and particularly 
 to eat the Lord's Supper, 
 
 JLT is allowed by the advocates of the above way, " That 
 Elders are essentially necessary to the proper order and well-being 
 ©f every church of Christ, and that to say otherwise is to impeach 
 the wisdom, love and care of Christ towards his people; who has 
 appointed the office, and described the characters who are to fill 
 that office/' 
 
 Now, if Christ gives his people being, in the spiritual sense 
 and does not provide for their well-being ; where is his love and 
 care towards them ? 
 
 It seems he gives them a life peculiar to themselves, but in 
 very many cases withholds the means that are essentially neces- 
 sary to their well-being in that life ! Is this God's way of dealing 
 -with his creatures ? In creation every thing was afforded that 
 was essentially necessary to well-being ; and ever since, " The 
 Lord is good to all, and his tender mercies are over all his works." 
 But it seems there are a few who are peculiarly his own, on whose 
 account the world is preserved, who are of all men most miserable 
 as to things temporal ; and while they live in this world, in very 
 many instances, must be famished in things spiritual!!! Far be 
 it that we should think thus, " yea let God be true, but every 
 man a liar; he will be justified in his sayings, and overcome 
 when he is judged." 
 
 God's word herein teaches quite the reverse, "I will give you 
 Pastors according to mine heart, which shall feed you with know- 
 ledge and understanding "* "And I will set up shepherds over 
 them, which shall feed them, and they shall fear no more, nor be 
 dismayed ; neither shall they be lacking, saith the Lord." To 
 accomplish this, when Christ ascended upon high he had his 
 hand filled with spiritual gifts to reconcile rebels, and to edify 
 those so reconciled. Even all spiritual blessings, and all the 
 fulness thereof; " for the work of the ministry, for the edifying of 
 the body of Christ." f To illustrate the view intended. — It was 
 promised to Christ that he should see his seed, he should prolo 
 
 * Jer. iii. 15. and xxiii. 4. f Eph, i. 3. and 4, 8, u.— Col. i. 19. 
 
his days, and that the pleasure of the Lord should prosper in hit 
 hand, " He shall see of the travail of his soul and shall be satis- 
 fied." Now Christ declares this shall be accomplished, when he 
 •ays, "All that the Father giveth me shall come to me." Hence 
 it is plain that their well-being is as certain as their existence. 
 Should any assert that the people which the Father gave to 
 Christ shall certainly come to him ; there is equal reason to assert, 
 that they shall not be wanting in the gifts essentially necessary 
 to their well-being; "for they shall not be lacking, saith the 
 Lord/' 
 
 Christ's people may, and I think always are, lacking in the 
 improvement of gifts which he bestows, but their fault in not 
 improving them should not be charged upon Christ as if he had 
 not bestowed them. 
 
 Covetousness, pride, the fear of man and other such thoughts 
 do certainly too much prevail with Christ's people, but these in 
 no degree impeach his love and care towards them ; for he pos- 
 sesses all fulness for them, and they shall not be '« lacking, saith 
 the Lord." 
 
 Hence the plenitude of gifts for the edification and well-being 
 of Christ's people is a thing quite certain, because the word of 
 God declares it; and to say otherwise is to make God a liar. If 
 believers were divested of the fore-mentioned dispositions, and 
 in simplicity seek that they might excel to the edifying of the 
 Church, with as much attention as they seek temporal things, 
 and it is their shame if they do not more than this, it would soon 
 appear that there was no want of persons qualified for office ; and 
 evince the idleness of the plea, "That for want of gifts it is ne- 
 cessary to depart from the instituted order in eating the Lord's 
 supper." 
 
 Although the preceding statement is calculated to satisfy every 
 impartial mind, in as much as it is so full and plain, and as God 
 cannot deny himself, every objection ought to fall before it; yet, 
 as matter of fact to the contrary, we are urged to think that the 
 practice of the church at Jerusalem is unquestionable as an ex- 
 ample to future generations. * 
 
 Now, though of the thousands of disciples of which this church 
 was composed, there were chosen men who had hazarded their 
 lives, who could be dispatched to distant places as occasion re- 
 quired, out of whom deacons, and an apostle was chosen to succeed 
 Judas, and even apostles themselves were there; f yet it seems 
 • Acts ii. 4a. + Ch. 3. 4. 5. 6. &c 
 
4 
 
 we should not believe any such thing. It is difficult to speak to 
 a matter so glaringly unscriptural, but it may with certainty be 
 affirmed, that if our minds are prepared to believe such things, 
 they are in a fair way to believe any thing, however untrue. 
 
 It is asked, " where has our Lord placed an inseparable con- 
 nexion betwixt Elders and his supper?" And at the same time 
 it is confessed, " That if any private member were to take the 
 lead, and an Elder present and able to act ; it could not be allowed 
 conformably to that Order appointed by Christ." Now if this do 
 not " establish the connexion betwixt Elders and his supper/' 
 I do not know what it means. 
 
 Yet to make a difference among the ordinances of the gospel is 
 treated as " clerical cant, and smelling rankly of the vocabulary 
 of Babylon." Notwithstanding such vaunting language, I will 
 be bold to affirm that there is a difference. In no ordinance of the 
 gospel does any person exhibit that he or she is a visible member 
 of any church on earth, save the Lord's supper. 
 
 Not in preaching, praying, exhorting, singing praises, nor even 
 in baptism by water, in which there is indeed a baptizing into one 
 body, but it is the one invisible church; but in the Lord's 
 supper, such membership is conspicuously seen, for they are one 
 body and one bread, being all partakers of that one bread. 
 
 Again, the scripture clearly shews that a church of Christ on 
 earth is a representation of the whole redeemed gathered unto 
 Christ their head. But where shall we see this likeness but in 
 their attending at the supper, where a pastor presides and officii 
 ates ? Here we see a likness to the chief shepherd and his flock, 
 not only in the institution of his supper, but even in heaven, 
 where the Lamb, who is in the midst of the throne, the great 
 Pastor and leader of his people, "shall feed them and shall lead 
 them beside fountains of living waters." 
 
 If pride, idleness, and other kindred ideas be allowed as lawful, 
 then unbelief of God's word, and disobedience thereto arising 
 
 o 
 
 herefrom, may consistently be accounted matters of forbearance. 
 But we should be very careful how we father our idle schemes 
 upon the word of God, as if the provisions thereof were defective, 
 lest we fall under the disapprobation couched in these terms, 
 "Who hath required this at your hand to tread my courts." 
 
AN 
 
 ATTEMPT 
 
 to shew 
 THAT CHRIST ALLOWS AND AUTHORIZES HIS DISCIPLE^ 
 
 TO EAT HIS SUPPER 
 
 when they are necessarily 
 
 DESTITUTE OF PASTORS OR ELDERS, 
 
 By JOHN DRIVER. 
 
 "Call no man Master upon earth, one is your Master even Christ." 
 Matt, xxiii. 10. 
 
 "Hear ye him." Matt. xvii. 5. 
 
 "Teaching them to observe all things whatsoever I have commanded 
 you." Matt, xxviii. ao. 
 
 " He that heareth you heareth me." Luke, x, 16, 
 
 COLNE; 
 
 PRINTED AND SOLD BY H. EARNSHAW* 
 
 J815> 
 
AN ATTEMPT, &c: 
 
 As the' Lord Jesus Christ is the only legislator in his 
 kingdom, it becomes his loyal subjects to search his laws, in order 
 to know what they should practise in their diversified circum- 
 stances and situations in life. Of course, when a number of these 
 are united in the profession of the same faith, and have none 
 among them who appear to be qualified for the office of pastor oc 
 elder, according to the divine directions on that subject, in the 
 epistles to Timothy and Titus, it is their duty strictly to examine 
 whether the Lord Jesus allows and authorizes them to eat his, 
 supper in their present circumstances or not. If he does not, to 
 practise it would be highly criminal, as therein they would under- 
 value his wisdom, oppose his authority, and contemn his laws. 
 And, on the other hand, if Christ does enjoin this command on 
 his disciples, without any regard to elders or pastors, totally to 
 neglect it would manifest base ingratitude, neglect of his authority 
 and disregard of his precious word. 
 
 Now as the matter of our inquiry hath such important conse- 
 quences attending it, we should have immediate recourse to the 
 word of Christ, without addition or diminution, in order that our 
 decision may be according to truth. Let us therefore refer to 
 Luke, xxii. 14 — 19. Here we see that when our Lord had insti- 
 tuted his supper, he said to his disciples, "This do in remembrance 
 of me " In these words we should, first, take notice of the duty 
 enjoined, that is, the observance of his instituted supper, which 
 is intended to set forth his body broken and his blood shed for 
 the redemption of his people. In this ordinance the disciples 
 have symbolically set before them the ground of pardon, justifi- 
 cation, adoption, peace and hope. This is well calculated to draw 
 oft' thejr attention from this vain and perishing world ; to excite 
 and inflame their love to Christ ; to promote universal obedience, 
 and to stimulate them to glorify Christ, who hath loved them and 
 washed them from their sins in his own blood. We should, in the 
 second place, inquire, who are commanded to do this in remem- 
 brance of Christ ? It appears from the context that his disciples 
 only are addressed ; for it seems that no other persons were then 
 present. He does not say, you must do this only when some 
 vicegerent of mine is present with you, by whom my headship or 
 supreme authority js visibly represented before you. Nor does 
 
6 
 
 ire should first determine who or what kind of characters are pas- 
 tors according to God's heart, they are certainly such as 
 Paul described when he spoke of bishops to Timothy, and directed 
 Titus to ordain elders in every city ; see 1 Tim. iii. 2 — 7. Titus 
 i. 5 — 9. We should, secondly, inquire whether the above-? 
 mentioned promise be absolute or conditional. The language is 
 absolute and determinate : "I will give you pastors, &c." Now, 
 if Christ is able to accomplish the will and design of his heart; 
 he always has given, he now does and ever will give, as many 
 pastors as are agreeable to Paul's description, from which it will 
 evidently appear that many churches have pastors who are agree- 
 able to their own hearts, but do not agree with the mind or heart 
 of Christ. Such are the covetous, who take wages privately, and 
 do not endeavour to prevent its being publicly reported that they 
 receive none. Such also are the self willed, who ordain deacons, 
 and cut off churches and members from their charity, in opposition 
 to the general consent of the church to which they belong. Such 
 likewise are the impatient, who cannot bear the least opposition 
 or affront without being angry, spiteful and malevolent. Now if 
 such as these be the pastors that are according to Christ's own 
 heart, the apostle Paul did not know what the heart or mind of 
 Christ was when he described their character. Again, if Christ 
 will certainly give his people as many pastors and teachers as his 
 heart designed, who shall through the influence of his holy spirit, 
 be so effectual to feed them with knowledge and understanding, 
 that they shall not lack any thing that is necessary, to preserve 
 them from total and final seduction, and to fit them for his heavenly 
 kingdom ; where is there any reason to say that this statement 
 diminishes the love and care of Christ towards his people, when 
 he docs not give them *s many pastors as their hearts desire. 
 Christ's own heart is the rule according to which he will bestow 
 pastors, not theirs. It may be observed here that all the gifts 
 which Christ received and bestows, for the purpose of calling and 
 perfecting his people, are not confined to elders or pastors, it is only 
 said that he gave "some pastors and teachers." Eph. iv. 11. For 
 certainly men may and must teach before it can be known that they 
 are apt to teach. And still when a man is known to be apt to 
 teach, he may be destitute of some other qualification that is es- 
 sential to the office of an elder. Now this system which is charged 
 with diminishing Christ's love and care of his people, says or 
 maintains that < Jurist will give pastors and teachers, by whom he 
 will perfect and save his people. 
 
 And what can that system, (contained in a late publication 
 entitied "Observations on that way which allows and authorizes 
 the churches of Christ" ' to eat the Lord's supper without pas- 
 tors), do more to advance the love of Christ to his people'' Js 
 there any thing better or more valuable than salvation ? But wo 
 will hear the Observer apeak for himself. He says, " hence the 
 plenitude of gifts for the well-being of Christ's people is a thing 
 quite certain/' And again he savs, '< Christ's people may b*-, 
 
and I think, always are lacking in the improvement of gifts wYich 
 he bestows." And again: "If believers were divested of tha 
 fore-mentioned dispositions it would soon appear that there wis no 
 •want of persons qualified for office. " It is here asserted, in the 
 first place, that the bestowment of gifts and qualifications is a thing 
 quite certain. If it is so, then they must depend only on the 
 power and faithfulness of Christ ; for if they, in any degree, depend 
 upon frail and changeable men, they cannot be quite certain ; He 
 next places the certainty of this plenitude of gifts on the waver- 
 ing dispositions of men. For he says, " If men were divested of 
 the fore-mentioned dispositions, it would soon appear that there 
 -was no want of persons qualified for office." Now I think that as 
 Christ is ascended upon high, having led captivity captive, and 
 is made head over all things for his body's sake, which is the church, 
 and hath received gifts for the rebellious, that he can, and certainly 
 will so far overcome the fore-mentioned dispositions of his people, 
 that nothing shall be lacking that is essentially necessary to com- 
 plete their salvation, Eph. iv 12. But with regard to the improve- 
 ment of those gifts, it may be truly said, that however culpable the 
 disciples of Christ may be in neglecting to exercise their abilities 
 designed for the benefit of the church, that their indolence cannot 
 nullify his promises or frustrate his design, nor render the edi- 
 fication and perfection of his church abortive. For if their negli- 
 gence can do these things, then Christ cannot, certainly, give his 
 people pastors according to his own heart, he cannot accomplish 
 his design, nor can he work all things after the counsel of his 
 own will, or give eternal life to as many as the Father hath given 
 him. From these observations, it plainly appears that however 
 much the love and care of Christ towards his people be extolled, 
 yet if it be not mentioned that his power his adequate thereunto, 
 his people must be destitute of those things that are necessary to 
 their well-being, both in this world and that which is to come. 
 But it is said by the Observer, that "the well-being of Christ's 
 people is as certain as their existence, in a spiritual sense." But 
 if their existence, &c. depends on the wavering dispositions of 
 men, (as he seems to say that the existence of the plenitude of 
 gifts which are necessary to the well-being of Christ's people do), 
 then it is possible that Christ's disciples may lose both their well- 
 being and their existence in a spiritual sense. Now if this be the 
 case, where do we see the everlasting love, unremitting care, and 
 almighty power of Christ displayed towards his people. From 
 this imperfect statement the judicious and candid reader will be 
 able to judge whether that system which represents the bestow- 
 ment of those gifts and qualifications which are designed to per- 
 fect the saints, as precarious, uncertain or conditional ; or, that 
 system which represents the bestowment of them as certain and 
 unconditional, hath the greater tendency to advance or honour, 
 the free, sovereign, rich and permanent love of Christ to his 
 people. But farther this way is represented as an " idle plea," 
 an " idle scheme." [* It is ranked with pride, unbelief and 
 
disobedience, and so cannot be borne with. But I ask, is that an 
 "idle scheme" which teaches the disciples of Christ to pay a 
 strict and unremitting attention, a hearty and constant obedience 
 to the laws of Christ? If this be counted an "idle scheme/' it 
 is, in my opinion, impossible for the Observer, or any other man 
 to point out what scheme would be calculated to promote diligence% 
 As to pride, it teaches men to submit to the laws of Christ, and 
 to take his yoke upon them, who was meek and lowly of heart. 
 And with regard to unbelief, it teaches them to believe both his 
 doctrines and commands, without regard to the opinions of men. 
 And with respect to disobedience, it teaches the disciples of Christ, 
 whether they have or have not elders, to observe all things in their 
 due order that Christ hath commanded them. But, lastly, "this 
 caunot be borne with." Awful declaration ! It seems the Observer 
 can bear with a church of Christ that is destitute of an eider, if she 
 will not partake of the Lord's supper, while he expels a church, in 
 similar circumstances, for observing it. I would ask him where 
 is that command of Christ which obliges him to esteem and 
 retain the former as christians, and to consider and exclude the 
 latter as unbelieving, proud, idle and disobedient reprobates ? Is 
 it the scheme that repeals or neglects the laws of Christ, that 
 so much engages his attention, receives his earnest patronage, and 
 absorbs all his charity ? And, on the other hand, is it the scheme 
 that inculcates constant obedience to the latfs of Christ, that 
 reeejves his most severe censures, his most bitter opposition and 
 complete expulsion ? 
 
 I am of opinion, that as there are in the church of Christ, those 
 ■whom the scriptures call children, young men and fathers ; that is, 
 men who possess different degrees of knowledge and conformity 
 to Christ, there will need the exercise of much forbearance and 
 caution, lest while we are casting out the tares we should root 
 out the wheat also. True christian charity will suffer long and 
 be kind. It will cover a multitude of trifling offences. It 
 is the bond of perfectness ; for by forbearing one another in love, 
 the unity of the spfrit is kept in the bond of peace. 
 
 Although the author of this pamphlet has been excluded from 
 a church of Christ, for maintaining the sentiments it contains, yet 
 lie has not lost all hope of meeting many of those who have cast 
 him out, in the society above. Into which society he earnestly 
 prays that Christ would bring himself, and all of them; where 
 we shall have no more need to dispute about the symbols, by 
 which Christ's love, sufferings and death are represented to us. 
 For there we shall behold him as he is, and have his image and 
 love engraven on our whole persons, in indelible characters. 
 Then our views, our practice and song, will harmoniously agree 
 without one jar or discordant note. 
 
 " Worthy is the Lamb that was slain ; who has redeemed us to 
 God by his blood, out of every kindred, and tongue, and people, 
 and nation. Unto him that loved us, and washed us from our 
 sins in his own blood, and hath made us kings and priests to (»od 
 and his Father ; to him be glory and domiuion forever and 
 ever. Amen."